The belief of intercession is closely related with the idea of eternal bliss and salvation in all religions. In these religions, which teach that true and eternal happiness will be in the hereafter, intercession is rather associated with hereafter. This belief, which exists with its distinctive appearances in Judaism and Christianity, has been a subject that shaped the belief World of Arabs during the period of Ignorance (Jahiliyya), who were the first addresses of the Qur'an. In this sense, although they had the idea of a transcendent and sublime creator, they claimed that both the angels and the idols they worshiped as these angels' images would intercede about them and bring them closer to God. So much so that they started to worship these lifeless images by making sculptures of angels they saw close to Allah and gave them feminine names. In a sense, they thought that God could not be directly communicated, as they regarded God as a remote, inaccessible, and sublime being incompatible with their world of thought, and they mediated their idols with God in order to convey their needs and demands. As a result, they turned to the idols, whom they thought to maintain the connection between them and Allah, with the aim of being sure of their fear and wrath or seeking benefit and help, and they expected intercession. However, the Qur'an found it necessary to change their claim completely contrary to the principle of tawhid, which is the basis of the divine religions and their common call. Because this understanding, which means that God is a partner in His lordship (rubbiyet), attributes, actions, and property, also means. His distribution and sharing of authority. Whereas the use of authority and power belongs solely and completely to God. Undoubtedly, all beings are under His control and sovereignty. There is no independent field from Him. The laws and principles of the administration and administration of both this world and the hereafter belong to Him. Thefore, there is no being in His sight that can intercede without His permission and will. As a matter of fact, when looking at the passages, on the one hand Allah strongly, denies the intercession expectation of the polytheist society; on the other hand, it attributes this authority belonging to it to some criteria. Obviously this situation has led to the discussion of how intercession before the Islamic sects and their followers. In fact, the course and focal point of the debate is the question of what the state of the great sinners who die without repentance will be in the hereafter. In other words, the type and size of the relationship between faith and action determined the approach of the parties to the issue of intercession. In this study, the views and thoughts of Sa´d al-dîn al-Taftâzânî (d. 792/1390), one of the late Ashârî scholars, on the relationship between faith and action that shape and guide the issue will be discussed. More precisely, his explanations and evaluations about the situation of the person who committed a great sin in the world and the hereafter will be touched upon, since it constitutes the main line of the issue. Then, in the context of its scope and scope of meaning, intercession's justifications regarding the existence of intercession in the hereafter will be given. While all these are being done, since the author-based issue will be examined specifically in al-Taftâzânî, it is inevitable that this study contains some limitations and determinations. Accordingly, the study will be narrowed and limited in terms of subject, source and method. Accordingly, the study will be narrowed and limited in terms of subject, source and method. While the major sin and intercession issues, which are directly related and related to each other, will be discussed under sub-headings, only original and basic sources, namely the author's own works, will be referred. Descriptive, argumentation and comparison method will be followed in the study as a method. However, in this process, Mu´tazila's approach to these two issues and his responses to this school will be discussed comparatively, which the author regards as an enemy in his works. Apart from that, the opinions and thoughts of other kalam schools in addition to the school to which the author is a member will not be included separately in sub-headings.