Shafa'at (, "intercession") in Islam is the act of pleading to God by an intimate friend of God (a Muslim saint) for forgiveness of a believing sinner.
The word Shafa'at is taken from shaf () which means even as opposed to odd. The interceder, therefore, adds his own recommendation to that of petitioner so that there are two individuals -- an even number -- pleading for forgiveness. The prestige of the intercessor strengthens the otherwise weak plea of the sinner. Accordingly, Shafa'ah is a form of prayer to God by one who is near to Him on behalf of a member of the believing community seeking deliverance from eternal damnation (though not necessarily from temporary punishment).
Controversies concerning Shafa'at have arisen over who may intercede with God. Some maintain that supporters of Wahhabism deny the Shafa’ah of Muhammad, while at least some supporters insist they only oppose the seeking of Shafa’ah from "the dead and the like". Another issue is whether using holy persons as mediators to God "with a specific request in mind" is halal (allowed) or "an unconscionable innovation (bidʻah), turning Muslims into idolaters". Another issue is whether focusing on intercession runs the risk of emboldening people to committing sins, it should be considered as a ray of hope which lead sinners to the right path after they have wronged themselves.
None of the 29 mentions of Shafa'ah on the Day of Judgement in the Quran specifically include Muhammad or "the office of prophethood". Nonetheless belief in the intercession of Muhammad is a doctrine of both Sunnis and Shiites supported by hadith. Shia also extend the idea of mediation to include The Twelve Imams and other "intimate friends of God" (Awliya).
Popular belief among Muslims is that "all but the most sinful" Muslims will be saved by Muḥammad's intercession and God's mercy at "the final time".
Intercession in the Quran and hadith
In the Quran
Verses in the Quran which addresses intercession can be grouped in three different categories.
The first type deny intercession entirely; among which are the verses which talk about how on the day of resurrection "there is no bargaining, neither any friendship nor intercession", "the day when one soul shall not avail another in the least; neither shall intercession on its behalf be accepted" (Q.2:48), when "there shall be no saviour for you from Allãh" (Q.40:33). The day when, it is said, no one but Allãh can harm people nor profit them (Q.10:18).
A second type states there will be intercession but only by God. These verses state that there is "no guardian and no intercessor beside God" (Q.32:4). In another verse it is said: "who is he that can intercede with Him but by His permission?" (Q.2:255)
A third type state there will be intercession on behalf of sinners by some sorts of people depending on His pleasure. The verses which ends with phrases like "… there is no intercessor except after His permission" (Quran 10:3), or "…and they do not intercede except for whom He approves, and for fear of Him they tremble" (Quran 34:23). "None will have the right to intercede, except those who have taken a covenant from the Most Compassionate" (Quran 19:87) "Imagine how many noble angels are in the heavens! Even their intercession would be of no benefit whatsoever, until Allah gives permission to whoever He wills and only for the people He approves" (Quran 53:26)
Interrelationship
The first type of the above-mentioned verses totally rejects intercession while the second type reserves it for God only. The third type, however, state that others too may intercede with God's permission. (The Wahhabism movement accepts the belief in intercessor by Allah, but condemns as an unbeliever anyone who believes in intercession of anyone other than God.) However, according to Tabataba'i (1903–1981) the Quran is known for first rejecting any virtue or perfection for anyone other than God; but then confirming that same virtue for others depending on His permission and pleasure. To prove his view, Tabataba'i puts forward the following similar verse in which first (in the first verse) the Quran says only God knows unseen, then (in the second verse) the Quran confirms it for others too: "And with Him are the keys of the unseen, does not know it any except He". "[S]o He does not reveal His secrets to any, except to him whom He chooses of an apostle".