these two kinds of intercession are exclusive to Muhammad, may Allah bless him and grant him peace. Others also intercede on behalf of sinners. Thus, His words:

“On that Day, intercession will be of no benefit except for one whom the Most Merciful permits and whose speech He approves.”

include intercession on behalf of those gathered for judgment generally, the people of Paradise, and those deserving punishment.

In this verse and the other, He, glorified be He, does not mention deeds. He says only, “and who speaks what is right,” and “whose speech He approves.” Yet the evidence establishes that someone who utters “right and approved words” is not praiseworthy unless those words are accompanied by righteous deeds. Nevertheless, the words themselves are approved, for Allah has said:

“To Him ascend good words.”

Al-Baghawī, Abū al-Faraj ibn al-Jawzī, and others have mentioned two interpretations of His words:

“Those whom they invoke besides Him have no power to intercede, except those who bear witness to the truth while knowing.”

The first is that the exception refers to the intercessor, with man (“who”) occupying the nominative position. The second is that it refers to the person on whose behalf intercession is made.

Abū al-Faraj said: There are two interpretations of this verse. The first is that “those whom they invoke besides Him” refers to their gods. He then excepted Jesus, ‘Uzayr, and the angels, saying, “except those who bear witness to the truth,” meaning the testimony that there is no deity worthy of worship except Allah, “while knowing”—knowing in their hearts what they testify to with their tongues.

He said: This is the view of the majority, including Qatādah.