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Abu Musa al-Ash'ari (may Allah be pleased with him) reported that the Prophet (ﷺ) said: "A believer is to another believer like a building, one part of which strengthens the other." Then the Prophet (ﷺ) interlocked his fingers to demonstrate. The Prophet (ﷺ) was still sitting when a man came asking for something, or with a need. The Prophet (ﷺ) turned towards us and said: "Intercede for (this needy person with) me (so that I may fulfil his need); you too will earn reward, and Allah issues upon the tongue of His Prophet whatever command He wills."

From this noble hadith one thing is learnt: that a Muslim interceding on behalf of another Muslim in the matter of his need is a deed of great reward — but on the condition that the intercessor's intention is only goodness and well-wishing, by which Allah's pleasure is attained, and not for show or reputation or any other self-interest. This is in fact entirely in keeping with the Islamic temperament, which encourages Muslims to wish well of one another, and in which all Muslims — despite differences of colour, language and race — are brothers.

To intercede for someone is, as it were, to show sympathy and to help him. This is why the Messenger of Allah (ﷺ) commanded the Companions: keep interceding for people, whether your intercession is accepted or not — for whether someone's need is met or not is according to Allah's decree and His command. So, bearing in mind that perhaps my intercession may not be accepted, do not refrain from interceding, and do not let its reward slip from your hands.

But while there is reward in this deed, it also has certain etiquettes, without regard for which this very good deed can become a burden. Thus it is necessary to know what the aim of intercession should be, on what occasions and for what matters one should intercede, and further, what the manner of intercession should be.

The scholars have made clear that the aim of intercession is to draw the attention of the one to whom the intercession is made. He is to be alerted to the fact that this matter and occasion too is worthy of attention — not to pressure him, as has become the character of "recommendation" nowadays. One aspect of intercession is that of counsel (mashwarah): that is, the intercessor is giving advice to the one to whom he intercedes. And in the religion of Islam, counsel is a trust which must be fully discharged, telling the one seeking advice whatever he considers best. But the one advised is not obliged to accept the advice; he has the choice, if he wishes, to reject it. Indeed, in the Prophet's (ﷺ) own blessed lifetime the Companions (may Allah be pleased with them all) exercised this choice, and the Master of both worlds did not mind it in the least. For us too, following them, this is the means of well-being and safety: that if intercession is rejected there should be no displeasure at all.

Intercession should always be for lawful and proper matters. To intercede for an unlawful matter is itself unlawful; thus to use one's position to get an incompetent person recruited into some department is unlawful. As Allah the Exalted says: "Whoever intercedes in a good cause will have a share of it, and whoever intercedes in an evil cause will have a burden of it." (al-Nisa: 85) That is, just as lawful intercession is a means of reward, so the one who makes an unlawful intercession is an equal partner in that sin.

In intercession it is also necessary to bear in mind that the one to whom the intercession is made should not be caused difficulty and distress — because sometimes accepting an intercession is against sound judgement. Now if someone, taking advantage of his position, intercedes and insists that the matter be accomplished at all costs, then clearly the one interceded to will have to act against his own better judgement, which will be a cause of mental distress for him.