His saying, the Exalted and Majestic:

﴿And intercession will not benefit with Him except for one to whom He has given permission. Until when fright has departed from their hearts, they will say, 'What has your Lord said?' They will say, 'The truth, and He is the Most High, the Most Great.'﴾

The meaning is: Indeed, all whom you call upon as gods besides Allah do not possess an atom's weight, and their intercession will not benefit except by permission for one who has believed. It is as if He said: And they are not intercessors to the extent that you thought they were.

The interpreters have differed regarding His saying: ﴿except for one to whom He has given permission﴾. One group said: Its meaning is: for whom He intended. Another group said: Its meaning is: for whom He has given permission to intercede.

Qadi Abu Muhammad, may Allah have mercy on him, said: The wording encompasses both meanings. Because if it is specific to the intercessor, there is no doubt that the one for whom intercession is made is specified for him. And if it is specific to the one for whom intercession is made, then the intercessor is certainly known for that. Note that the first 'lam' refers to the one for whom intercession is made, from His saying: 'for whom', you say: I interceded for so-and-so.

Abu Amr, Hamzah, and Al-Kisai read with a dammah on the alif of 'أُذِنَ', while Ibn Kathir, Nafi, and Ibn Amir read 'أذِنَ' with a fatha. The pronoun in ﴿

And the majority read: "Fuzzi'a" with a damm on the fa and a kasr on the zay. Its meaning is: fear was taken away from them. These verbs have come contrary to other verbs, because the root of "fa'ala" is to insert into something. And your saying: "Fazz'a'tu Zaydًا" means: I removed the fear from him. Likewise: "Jazz'a'tuhu" means: I removed the distress from him. From this is the hadith: "Then Ibn Abbas entered upon Umar and he distressed him." And from it: "I made so-and-so sick" means: I removed the sickness from him. Note that the present tense of these verbs is similar to "tahannatha, taharrija, tafakkaha, ta'aththama, and takhawwafa." Ibn Amir read: "Fazz'a" with a fath on the fa and a zay with a shaddah. This is the reading of Ibn Mas'ud, Ibn Abbas, Talha, Abu al-Mutawakkil al-Naji, and the Yemeni. Al-Hasan al-Basri read - differently -: "Fuz'i'a" with a damm on the fa and a kasr on the zay, and it is lightened, as if it means: it was removed. And whoever said that it is in the entire world said: the meaning of this reading is: the devil frightened their hearts, meaning he hastened. Ayub read from al-Hasan also: "Farragha" with a fa, a shaddah on the ra, and a ghain with dots, from tafreegh. Abu Hatim said: ten people narrated it from al-Hasan, and it is the reading of Abu Majlaz. Matar al-Warraq read from al-Hasan: "Fazi'a" in the form of the verb for the doer, and it is the reading of Mujahid. Al-Hasan also read: "Faragha" with a silent ra, lightened, from the meaning of faragh. Abu Hatim said: I do not think the trustworthy ones narrated it from al-Hasan in these forms except for the difficulty of the meaning upon him, so his words differed in it. Isa ibn Umar read: "Hatta idha ifranqa'a," and this is the reading of Ibn Mas'ud. The meaning of all this is: its emptiness from fear and fright. And whoever read something of this in the form of the verb for the object, then His saying, the Exalted, "from their hearts" is in the position of raising, and "ifranqa'a" means: it dispersed.

And His saying, the Exalted: "What" may be that (ma) is in the position of nasb with "qala," and it is correct that it may be in the position of raf' meaning: what thing did he say? The nasb in their saying: "the truth" is similar to it in His saying, the Exalted: "What did your Lord send down? They said: good" [An-Nahl: 30]; because they affirmed that there is something that has been sent down, and they affirmed here that there is something that has been said, and the rest of the verse is praise and glorification.