who will be heeded” (Ghafir 40:18). Thus, the Qur’an speaks of two kinds of intercession: one that is denied, because its conditions are lacking, and one that is affirmed, because its conditions are fulfilled.

A disbeliever gains nothing from intercession; even if every inhabitant of the heavens and the earth were to plead for him, Allah would still not accept their plea, for he is a polytheist who rejects Allah, and Allah is not pleased with his words or deeds. The sole exception is the Prophet’s intercession—peace and blessings be upon him—for his uncle Abū Ṭālib. This is a special case, and even here it is not to bring him out of the Fire but only to lighten his punishment, because he once supported, protected, and defended the Prophet. Thus, the Prophet’s intercession for him is limited to reducing his torment.

Such is the intercession that stands on its fulfilled conditions, and it takes several forms.

Some forms are exclusive to the Prophet—peace and blessings be upon him—while others are shared with the rest of the prophets, the angels, the righteous, and the young children who died before reaching puberty; all of these will intercede before Allah, exalted is He.

As for the intercessions unique to the Prophet—upon him be peace—they are of various kinds. The first is his intercession for the people assembled at the Standing when the wait grows long