B. J. Boland, The Struggle of Islam in Modern Indonesia
(The Hague, Netherlands: H. H. I. Smith, 1970); Bahtiar
Institute of Southeast Asian Studies, 2003); R. S. Kipp
and S. Rogers, Indonesian Religion in Transition (Tucson:
.
have the power to bring salvation or blessing. Sev-
the latter the mediating aspect of intercession.
times, and its significance is ambivalent. The
time when no intercessory power will avail. This
except those specifically named in the Quran.
Less clear is whether prior to J
Udgment
d
ay
,
prayer on another’s behalf will have any efficacy.
Several passages indicate that God grants interces-
sory power to those whom he chooses (Q 2:255,
10:339; 19:87; 20:109; 21:28; 34:23; 40:7; 42:5;
53:26). There are also hadith describing Muham-
mad’s practice of praying in cemeteries on behalf
of the dead. This tradition is continued in the
standard funeral prayers (salat al-janaiz), which
include a communal supplication to God and
the Prophet on behalf of the deceased. However,
several other verses in the Quran emphasize the
futility of appealing to intercessors of any kind on
the part of the wrong-doers (Q 6:94; 7:53; 21:28;
30:13; 36:23; 39:43; 40:18; 74:48) and that the
privilege of intercession is the sole province of
Allah (Q 6:51; 6:70; 10:18; 32:4; 39:44).
Such passages give ground to a host of later
commentators, such as the famous 14th-century
scholar i
bn
t
aymiyya
(d. 1328), who vehemently
opposed the practice of prayer and supplication
at the tombs of the dead for their intercession
with God. Among many Sunnis, however, belief
in the ability of Muhammad and the
saint
s, those
who are closest to God (the awliya), to bring
the prayers of the common people closer to God
is nearly universal. The practice is defended by
many on the grounds that these saints are models
of piety, that they are better able to communicate
directly with God, and that contemplation at
any grave provides an important reminder of the
ephemerality of life. However, such prayers are
equally universally challenged by absolute mono-
theists who claim that such prayers commit
shirk
(assigning partners to God) and appear to ques-
tion the omnipotence and omnipresence of God.
Among the Twelve-Imam Shia, the intercessory
power of the
imam
s is affirmed, and prayer at their
tombs and those of other members of the
ahl
al
bayt
(the house of the Prophet) is canonical.
See also
aFterliFe
;
bidaa
;
FUnerary
ritUals
;
s
hiism
.
Anna Bigelow
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