It says: Intercession is for Zayd, in the sense that he is the intercessor, just as you say: Generosity is for Zayd. And in the sense that he is the one for whom intercession is made, just as you say: Standing is for Zayd. Thus, the saying, "And intercession will not benefit Him except for one whom He permits," can be understood in one of two ways: either intercession only benefits one who is permitted by the intercessors and is released for it, or intercession only benefits one who is permitted, meaning for his intercessor. Or it is the second 'lam' in your saying: 'He permitted for Zayd to Amr,' meaning for his sake. It is as if it were said: except for one to whom permission was granted for the intercessor for his sake. This is a subtle point and it is the correct interpretation. This is a refutation of their saying: These are our intercessors with Allah. If you say: How is the saying connected to "Until when fear is lifted from their hearts" and why does it occur until a limit? I say: It is understood from this speech that there is a waiting for permission, an expectation, and a hesitance from those hoping for intercession and the intercessors, whether they will be permitted or not. And that permission is not granted except after a long time of waiting and a prolonged period of anticipation. Such a state is indicated by His saying, the Exalted: "Lord of the heavens and the earth and whatever is between them, the Most Merciful; they do not possess from Him any speech." On the Day the Spirit and the angels stand in rows, they do not speak except for one whom the Most Merciful permits and he says what is right. It is as if it were said: They are waiting and completely stopping, fearful and anxious, until fear is lifted from their hearts, meaning: the fear is removed from the hearts of the intercessors and those for whom intercession is made by a word spoken by the Lord of Glory in granting permission: They rejoice in that and some of them ask one another: What did your Lord say? They say: The truth, meaning the true saying, which is permission for intercession for whom He has chosen. And from Ibn Abbas, may Allah be pleased with him, from the Prophet, blessings and peace be upon him: "When He permits for whom He permits to intercede, the intercession is lifted." It has been read as: He permitted him, meaning: Allah permitted him, and it was permitted in the passive form. Al-Hasan read: "faza'a" in a light form, meaning: he was frightened. It was read as "faza'a" in the active form, meaning: Allah alone. And "farra'a," meaning: He removed the fear from it and annihilated it, from their saying: "The provision is finished," if nothing remains of it. Then He omitted the mention of fear and attributed it to the preposition and the genitive, as you say: Zayd was given to me, if he knows what was given. And it has been lightened, and its origin is: The fear is finished from it, meaning: it was removed from it and annihilated. Then the doer was omitted and it was attributed to the preposition and the genitive. And it was read: "ufraqi'a" from their hearts, meaning: it was uncovered from them. And from Abu Al-Qalqa, he became agitated with the bitterness. So the people gathered around him, and when he regained consciousness, he said: Why have you all gathered around me like you gather around a man with a garden? Remove yourselves from me. The word is composed of letters of separation with the addition of 'ain, just as "aqmatar" is composed of the letters of "qamt," with the addition of 'ra. And it was read as "al-haqq" in the nominative, meaning: the true saying, and He is the Most High, the Most Great, the One with exaltation and grandeur. No king or prophet will speak that day except by His permission, and intercede except for whom He has chosen.