for when the governing preposition is omitted, the noun takes the accusative. On this understanding, one may say shafaʿtuhu and shafaʿtu lahu (both meaning “I interceded for him”), just as one says nasahtuhu and nasahtu lahu (both meaning “I advised him”). Shafaʿa means “he became an intercessor for the petitioner.” That is, they neither intercede for nor assist any petitioner “except those who bear witness to the truth while knowing” that Allah is their Lord.

It was also narrated through his chain of transmission that Qatādah said concerning “except those who bear witness to the truth while knowing”: “The angels, Jesus, and ‘Uzayr.” That is, they were worshipped besides Allah, yet they have intercession and standing with Allah.

I say: Both interpretations are sound in meaning. However, the correct interpretation of the verse is that the exception is discontinuous. No one besides Allah possesses any power of intercession whatsoever. No one is excepted from this before Allah. For He did not say, “No one intercedes,” nor did He say, “Intercession is not made for anyone.” Rather, He said:

“Those whom they invoke besides Him have no power to intercede.”

Anyone invoked besides Allah has absolutely no power of intercession. Intercession by permission is not restricted to those worshipped besides Allah. The foremost of all intercessors—may Allah bless him and grant him peace—was not worshipped as the Messiah was. Nevertheless, he has an intercession that no one else has. It is therefore not fitting to affirm intercession for those invoked besides Allah to the exclusion of those who have not been invoked.