وَكَم مِن مَلَكٍ فِي السَّماواتِ لا تُغني شَفاعَتُهُم شَيئًا إِلّا مِن بَعدِ أَن يَأذَنَ اللَّهُ لِمَن يَشاءُ وَيَرضىٰ

How many an angel there is in the heavens whose intercession is of no avail in any way except after Allah grants permission to whomever He wishes and approves of!

EXEGESIS

Kam (how many) is meant here to indicate vastness of number; it does not mean that there exist angels who can provide intercession without God’s permission.^{‎[1]Nemuneh, 22/526.} It may also indicate that not every angel would intercede for man, and those who do, do so only by God’s permission and approval.

EXPOSITION

Just like man cannot have whatever he yearns for (verse 24), neither can anyone else, as there is no power independent of God. Even the angels, even if they be like Gabriel of great powers (verse 5), cannot act without recourse to the power of God. This verse ties in all the previous verses and illustrates the main theme with one poignant example. Matters of spiritual blessings are all determined by God, and not even an angel can intercede without God’s leave. The verse is meant to reject the false belief of the idolaters that the angels were sovereign powers and could avail them independently of God.^{‎[2]Mizan, 19/39.}

The surah began with the portrayal of the Prophet’s journey to see the miracles of the heavens and its inhabitants with descriptions that created a general atmosphere of mystery. The phrasing How many an angel fits in with that motif, leaving the reader to imagine a vast multitude. The angels were not idols sitting in the Kaaba or the pagans’ houses, rather they are in the heavens. They are metaphysical beings, and from the Meccans, only the Prophet had been graced with seeing them.

Whose intercession is of no avail in any way. The added emphasis of in any way conveys that all power belongs to God and that the intercession would not avail even in the slightest, so that no one may think that perhaps they hold some limited powers of intercession.

Except after Allah grants permission, explains that denying intercession of the idols, or intercession that exists independently of God, does not mean that intercession itself is invalid. It is a matter of not throwing out the baby with the bathwater, so to speak. Those whom God grants leave to intercede can do so, in which case they act as a conduit for God’s mercy, much like the Prophet acted as a conduit for God’s revelation.

The implication of this is that the angels can also intercede on behalf of mankind, as also implied by the verse, the angels celebrate the praise of their Lord and plead for forgiveness for those on the earth (42:5), and also 40:7.^{‎[3]Razi, 28/256. See also Mizan, 19/40.}

To whomever He wishes, clarifies that intercession is not limited to angels or the inhabitants of heaven, but rather anyone with closeness to God can be granted leave to act as an intercessor. However, we were told earlier that the idols were not actually angels but only names and concepts, so what should one make of them, when even those angels which are real and exist cannot decide affairs without God’s leave?

Finally, the addition and approves of (yarḍā) to the previous statement to whomever He wishes is likely meant to clarify as to whom God’s wish is directed. Intercession is not for the ungrateful and faithless whom have earned God’s anger, but rather the thankful worshippers who made mistakes, as per the verse, If you are ungrateful, indeed Allah has no need of you, though He does not approve ingratitude for His servants; and if you give thanks He approves (yarḍa) that for you (39:7).^{‎[4]Razi, 28/257.} In other words, there must exist a positive relationship between God and the servant if intercession is to take place, as God’s pleasure is not unconditional.^{‎[5]Nemuneh, 22/528.} This concept of believers who make mistakes is explored further in verse 32.

INSIGHTS FROM HADITH

1. From one of the letters of Imam al-Ṣādiq (a) to his companions: ‘Act in obedience to God and avoid sins and know that no one in creation can avail you against God in any way; not angels of high rank, nor prophets sent as messengers, and no one besides them either. Whoever wishes to benefit from the intercession of those who intercede with God should strive to make God pleased with him.’^{‎[6]Kafi, 8/405.}

REVIEW OF TAFSĪR LITERATURE

Regarding the statement except after Allah grants permission to whomever He wishes and approves of, Tabatabai points out that sometimes one may permit something but not be pleased with it. However, if one is pleased with something they surely permit it as well. In this case, he argues, intercession is something that is not contrary to God’s pleasure.^{‎[7]Mizan, 19/39.} Makārim Shīrāzī echoes this but adds that obviously in God’s case He never permits that which He does not approve.^{‎[8]Nemuneh, 22/526-527.}

INSIGHTS FROM OTHER TRADITIONS

1. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God.^{‎[9]Romans 8:27.}

[1] Nemuneh, 22/526.
[2] Mizan, 19/39.
[3] Razi, 28/256. See also Mizan, 19/40.
[4] Razi, 28/257.
[5] Nemuneh, 22/528.
[6] Kafi, 8/405.
[7] Mizan, 19/39.
[8] Nemuneh, 22/526-527.
[9] Romans 8:27.