Tafsir of An-Nisa' 4:85

(Whoever intercedes with a good intercession will have a portion of it), meaning a plentiful share of its reward. This is an incipit sentence brought forth to clarify that he—peace and blessings be upon him—has a plentiful share of reward in what he was commanded regarding the inciting of the believers. Through this, the verse connects to what precedes it, as the Judge (Al-Qadi) has stated. Ali bin Isa said: When He, Glory be to Him, said, "You are not held responsible except for yourself," indicating that he—peace and blessings be upon him—is not held accountable for the actions of others, this was a potential source of the misconception that since he is not held accountable for the actions of others, his own deeds do not increase through the deeds of others. Thus, this [verse] refutes what might be presumed in that regard, though the presumption itself is baseless, as is not hidden.

Intercession (shafa'ah) is the act of mediating with speech to attain a benefit—whether worldly or otherworldly—for a person, even if that person is of higher status than the intercessor, or to deliver them from some harm. It is derived from shaf' (even/pair), the opposite of watr (odd/single), as if the person being interceded for was 'odd' and the intercessor made them 'even.' From this comes the term shafi' (intercessor) in property matters, because he adds another’s property to his own, or adds himself to the one buying or requesting it from him.

A "good" intercession is that which occurs in a lawful matter, through which the right of a Muslim is observed, seeking the Face of Allah the Almighty. Among these is supplicating for the Muslims, for it is intercession in meaning before Allah the Almighty. Muslim and others narrated from the Prophet (peace and blessings be upon him): "Whoever prays for his Muslim brother in his absence, it is answered for him, and the angel says: 'And for you the like of that.'" In this is an explanation of the measure of the promised portion. I do not see it as appropriate to apply the term 'intercession' to supplication for the Prophet (peace and blessings be upon him); in fact, I can hardly justify it, even if there is benefit for him—peace and blessings be upon him—just as there is benefit for us, according to the correct view.

Interpreting it as supplication, as narrated from al-Jubba'i, or as reconciliation between two people, as narrated by al-Kalbi from Ibn Abbas (may Allah be pleased with them both), is perhaps by way of example, not specialization. The fact that the incitement performed by the Prophet (peace and blessings be upon him) is a form of intercession is evident, for the believers were thereby delivered from the harm of being held back, the taunts of the enemy, and the humiliation of vulnerability; they won the great reward stored for them on the Day of Resurrection and earned significant wealth because of it. It has been narrated that when he—peace and blessings be upon him—arrived with his army at Badr and saw no one from the enemy there, he stayed for eight nights, and they had merchandise with them, so they sold it and attained much good. Some people have interpreted intercession here as a person becoming the 'even' (partner) of his companion in obedience or disobedience, and the 'good' type is that which is in obedience. Thus, the sentence is driven toward encouraging Jihad and warning against lagging behind and stalling, and the matter of its connection is evident and acceptable, though the majority hold the opposite view.

(And whoever intercedes with an evil intercession), which is that which is contrary to the good, including interceding in one of the prescribed punishments (hudud) of Allah the Almighty. In the report: "Whoever's intercession prevents one of the hudud of Allah the Almighty has opposed Allah in His dominion; and whoever helps in a dispute without knowledge remains under the wrath of Allah the Almighty until he desists." An exception is made from the hudud for qisas (retaliation); thus, interceding to reduce it to blood money (diyah) is not forbidden.

(Will have a share of it), meaning a portion of its sin. This is how it was interpreted by As-Suddi, Ar-Rabi', Ibn Zayd, and many linguists. Expressing it as 'portion' (nasib) for the good intercession and 'share' (kifl) for the evil one is a stylistic variation. Some scholars differentiated between them by noting that 'portion' includes an increase, while 'share' is an equal equivalent. Thus, 'portion' was chosen first because the reward of a good deed is multiplied, and 'share' was chosen second because one who brings an evil deed is not recompensed except with its equivalent. In the verse is an indication of Allah’s gentleness toward His servants. Some said: While 'share' (kifl) carries the meaning of 'portion,' it became predominantly used for evil and is rare in other contexts, such as His saying: "He will give you two shares of His mercy." Therefore, it was specified for the evil [intercession] as a form of emphasis and to avoid repetition.

(And Allah is ever, over all things, a Keeper.)—meaning a powerful Giver of Power (Muqtadiran), as stated by Ibn Abbas when Nafi' bin al-Azraq asked him about it, and he cited the verse of Uḥayḥah al-Ansari as proof: "And a spiteful one, I held back my soul from him, and I was, regarding his spite, a Keeper (muqitan)." It has been narrated from a group of the Followers (Tabi'in) that it means 'a Protector' (hafid), derived from 'sustenance' (qut), for it sustains and protects the body. Al-Jubba'i said: It is 'the Requiter,' meaning He requites everything of good and evil deeds; its root is muqwit, but the 'waw' was suppressed, like muqim. The sentence is a concluding confirmation for what preceded it according to all interpretations.