Explanation of the author's statement: "And He said: 'Say: Intercession is entirely with Allah'"

The Shaykh :"And He, the Exalted, said:

Say, "To Allah belongs [the right to allow] intercession entirely.

قل لله الشفاعة جميعاً

[Az-Zumar 39:44]

" This is a sentence consisting of a subject and a predicate, in which the predicate was placed first to convey exclusivity: intercession belongs to Allah alone, all of it, entirely to Allah. Nothing of it exists outside the permission and will of Allah, the Exalted. The noble verse conveys all of this; it indicates that there are types of intercession, and that is indeed the case. The scholars have divided intercession into two main categories:
The first category is the intercession specific to the Messenger, peace and blessings be upon him.
The second category is the general intercession for him and for all the believers.
As for the first category, which is the intercession specific to the Messenger, peace and blessings be upon him, it has three types:
The first is the Great Intercession for the people of the Standing, where Allah judges between them.
The second is intercession for the people of Paradise so that they may enter Paradise.
The third is intercession for his uncle Abu Talib so that Allah may lighten his punishment.
These are three types specific to the Messenger, peace and blessings be upon him. As for the Great Intercession, on the Day of Resurrection, in that great standing, the people will be afflicted with distress and sorrow that they cannot bear. Some of them will say to others: "Seek for us someone who will intercede for us with Allah, Mighty and Majestic." They will go to Adam, the father of mankind, and remind him of the attributes by which Allah distinguished him: that Allah created him with His Hand, taught him the names of all things, and made His angels prostrate to him. They will say: "Intercede for us with your Lord. Do you not see what we are in?" Adam will excuse himself by saying that he disobeyed Allah, Mighty and Majestic. How? By eating from the tree. It is known that if there is something that tarnishes the intercessor's honor in the eyes of the one being interceded to, he will not intercede; he will be ashamed of it. Although Allah accepted the repentance of Adam, peace be upon him, and chose him and guided him when he repented to his Lord, as He said: Then they will go to Noah and remind him of the attributes by which he was distinguished, that he was the first messenger Allah sent to the people of the earth. He will excuse himself, excusing himself by saying that he asked for what he had no knowledge of when he said: Then they will go to Abraham, peace be upon him, and remind him of his attributes, but he too will excuse himself by saying that he told three lies. They were lies, but they were true in their intent, because although they appeared to be lies, they were true according to his intention. Then they will come to Moses, who will excuse himself. They will remind him of attributes that would warrant intercession, but he will excuse himself, peace be upon him, by saying that he killed a soul without being ordered to kill it. This was the Egyptian, when the Israelite cried out to him for help, and Moses struck the Egyptian and killed him, so he died. Then they will come to Jesus, peace be upon him, who will excuse himself. However, no excuse is mentioned that would prevent him from interceding; rather, he says: He refers them to the Prophet, peace and blessings be upon him, without mentioning an excuse that would stand between him and intercession. They come to the Prophet, peace and blessings be upon him, and he intercedes with Allah, Mighty and Majestic, for Him to judge between His servants, and Allah, the Exalted, judges between them. This is intercession specific to the Messenger, peace and blessings be upon him. Therefore, none of the resolute prophets precede him in it, not even Adam, the father of mankind. The Messenger of Allah, peace and blessings be upon him, precedes them in it. This is part of the Praiseworthy Station that Allah promised him in His saying:
As for the second, he intercedes for the people of Paradise so that they may enter it. Because when the people of Paradise cross the Sirat and reach it, they find it not open. They ask for intercession for them, and the Prophet, peace and blessings be upon him, intercedes with Allah, Glorified and Exalted, to open the gate of Paradise for the people of Paradise. This is indicated by the saying of Allah, the Exalted: He said: in the Fire. He said: As for Paradise, He said: Because something is omitted, meaning that what happened of intercession took place and the gates were opened.
As for the third, the third type, his intercession is for his uncle Abu Talib so that Allah may lighten his punishment. This is an exception to the saying of Allah, the Exalted: and to His saying: The Messenger, peace and blessings be upon him, interceded for his uncle Abu Talib so that Allah would lighten his punishment, due to Abu Talib's support of the Prophet, peace and blessings be upon him, and his defense of him. But did he come out of the Fire and be saved from it? No, but his punishment was lightened until, may Allah protect us from that, he was in a shallow pool of Fire, with sandals of Fire on his feet from which his brain boiled. This intercession is specific to the Messenger, peace and blessings be upon him. No one ever intercedes for a disbeliever, except the Prophet, peace and blessings be upon him. And even then, the intercession was not fully accepted; rather, his punishment was lightened.
As for the second category, the general one for the Messenger, peace and blessings be upon him, and for others, it also has types, among which is: intercession for those who have earned the Fire so that they do not enter it. This can be evidenced by the saying of the Prophet, peace and blessings be upon him: If this is the case, this is intercession before entering the Fire, and Allah, the Exalted, intercedes for them in that.
The second is intercession for those who have entered the Fire so that they may be taken out of it. This is also established by hadiths; in fact, hadiths have been mass-transmitted from the Prophet, peace and blessings be upon him, regarding it. The Companions agreed upon it, and the people of the religion agreed upon it, except for two groups: the Mu'tazilah and the Khawarij. The Mu'tazilah and the Khawarij deny intercession for the people of major sins absolutely, because they believe that the doer of a major sin is eternally in the Fire, and for one who has earned eternity, intercession is of no benefit. They deny that the Prophet, peace and blessings be upon him, or anyone else, intercedes for the people of major sins so that they do not enter the Fire, or if they enter it, so that they may be taken out of it. Their saying is false by explicit text and consensus.
As for the third of the general types, it is intercession for raising the ranks of the believers. This is also taken from the supplication of the believers for one another, as it leads to the raising of ranks, as the Prophet, peace and blessings be upon him, said regarding Abu Salmah: So the Messenger, peace and blessings be upon him, supplicated for him that Allah would raise his rank among the guided. And supplication is intercession, as we indicated earlier in the saying of the Messenger, peace and blessings be upon him: .