Tafsir of An-Nisa' 4:85

Surah An-Nisa (4): Verse 85

مَن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مَّقِيتًا

Whoever intercedes for a good cause will have a share of the reward for it, and whoever intercedes for an evil cause will bear a burden thereof. And Allah is Ever-Watchful over all things.

Issue 1: Connection of this Verse to the Preceding Verses

There are several ways this verse connects to what precedes it:

1. Connection via Encouragement to Jihad: Allah commanded the Messenger (PBUH) to urge the Ummah toward Jihad. Jihad is a noble and good deed. When the Prophet (PBUH) encouraged them to do this good deed, this verse clarifies that whoever intercedes for a good cause (like encouraging Jihad) will receive a share of the reward. The purpose is to show that the Prophet's encouragement earned him a great reward.
2. Connection via Obedience/Disobedience: After commanding the Prophet to urge them to Jihad, Allah mentioned that if they disobeyed, their rebellion would not bring any defect back to the Prophet. Then, this verse explains that if they obey and accept the command, much good returns to them (the reward). It is as if Allah told the Prophet: "Urge them to Jihad. If they do not accept your word, their disobedience brings no blame upon you. But if they obey you, the greatest reward accrues to you." The reason the Prophet receives great reward for their obedience but no sin for their disobedience is that he exerted his utmost effort in encouraging them toward obedience and never encouraged them toward sin.
3. Connection via Requests for Exemption: It is possible that when the Prophet (PBUH) strongly urged them to fight, some hypocrites would intercede with him, asking permission for some of them to stay behind from the expedition. Allah then forbade such intercession, clarifying that intercession is only good if it serves to establish obedience to Allah; otherwise, if it serves disobedience, it is forbidden and reprehensible.
4. Connection via Aid for Jihad: It is possible that some believers desired to participate in Jihad but lacked the necessary equipment. Another believer would then intercede on their behalf to a third believer to help them prepare for Jihad. Allah encouraged such intercession as it aids in establishing obedience.

In all these interpretations, the verse is well-connected to what precedes it.

Issue 2: The Meaning of Intercession (Shafa'ah)

The word Shafa'ah is derived from Shaf', which means a person joining someone else in a request so that they are united in asking for something.

Given this definition, there are several interpretations for the intercession mentioned in the verse:

1. The Prophet's Encouragement: It refers to the Prophet's (PBUH) encouragement of them toward Jihad. When the Prophet commanded them to go forth, he made himself an advocate for them in achieving the objectives related to Jihad. Furthermore, encouraging something (without threat, but with gentleness and kindness) is a form of intercession.
2. Intercession for Exemption or Aid: This refers to the hypocrites interceding for another hypocrite to be excused from Jihad, or a believer interceding for another believer to obtain the necessary equipment for Jihad.
3. Intercession of Belief vs. Disbelief (Ibn Abbas): Al-Wahidi narrated from Ibn Abbas (RA) that the good intercession here is one's faith in fighting the disbelievers, while the bad intercession is one's disbelief leading to affection for the disbelievers and refraining from harming them.
4. Intercession through Supplication (Du'a): Muqatil said that intercession with Allah is only through supplication. He cited the narration from Abu Ad-Darda that the Prophet (PBUH) said: "Whoever supplicates for his Muslim brother in his absence, his prayer will be answered, and the Angel will say: 'And the like for you.'" This is the share (reward). The bad intercession is what is narrated regarding the Jews, who, upon entering upon the Prophet (PBUH), would say, "As-Sām 'alaykum" (Death be upon you). When Aisha (RA) heard this, she retorted, "And upon you be death and the curse!" The Prophet (PBUH) told her, "Did you not hear what they said? I replied, 'And upon you.'" Then this verse was revealed.
5. Intercession Between People (Hasan, Mujahid, Al-Kalbi, Ibn Zayd): This refers to intercession between people. What is permissible in religion to intercede for is a good intercession, and what is not permissible is a bad intercession. Hasan added that one receives a reward for a good intercession even if they do not actually intercede, because Allah says, "Whoever intercedes" (using the present tense), not "Whoever has interceded." This is supported by the Prophet's saying: "Intercede, and you will be rewarded."

My View: This intercession must be connected to Jihad, otherwise the verse becomes disconnected from the preceding context. This connection is established by the first two interpretations. As for the last three interpretations, if the verse were restricted only to them, it would be invalid, making the verse extraneous to the preceding context. However, it is permissible for these three to be included along with the first two, as the specificity of the occasion does not prevent the generality of the wording.

Issue 3: The Difference Between Naseeb (Share) and Kifl (Portion/Burden)

Linguists state that Kifl means Hazz (a portion/lot). This is derived from the verse: {He will give you two portions of His mercy} (Al-Hadid: 28), meaning two lots. It is derived from the saying, "I covered the camel" (kafaltu al-ba'eer), meaning placing a cloth over its hump and riding it. This is called kafaltu because one does not use the entire back, but only a portion of it. Ibn Al-Muzzaffar said: One does not say, "This is the kifl of so-and-so" unless you have prepared something similar for someone else. The same applies to Naseeb (portion); if used alone, one does not call it kifl or naseeb.

Objection: Why did Allah say for good intercession, {he will have a Naseeb (share) of it}, but for bad intercession, {he will have a Kifl (burden) of it}? Is there a significance to the difference between these two words?

Answer: Kifl is the name for the portion upon which people rely. The camel is called kafil because that cloth protects its hump from harm, and it protects the rider's body from the camel's hump causing discomfort. The guarantor is also called kafeel (guarantor). The Prophet (PBUH) said: "I and the caretaker of an orphan are like these two [placing the index and middle fingers close together]." Thus, Kifl is established as the portion upon which a person relies to achieve benefits for himself and ward off harm from himself.

If this is established, we say: {And whoever intercedes for an evil cause will have a Kifl (burden) thereof}, meaning he will obtain a portion from it that serves as a reserve for him in his worldly life and his Hereafter. The intent is the opposite of this, as stated in {So give them tidings of a painful punishment} (Aal-Imran: 21). The purpose is to alert that intercession leading to the nullification of truth and the strengthening of falsehood will result in a great punishment from Allah Almighty.

Issue 1: The Meaning of Maqeetan (Watchful/Sustainer)

There are two meanings for Maqeetan:

1. The Capable One: Maqeet means capable of doing something. They cite the poetry of Az-Zubayr ibn Abd al-Muttalib:

   And I restrained my soul from one who held rancor against me, and I was capable concerning his wrongdoing. And another poet said: I wish I knew, when they bring it forth spread out, and I am called, Is it for favor or against me, when I am accounted for, that I am capable concerning the reckoning? And An-Nadr ibn Shumayl cited: Be patient and do not despair, and be vigilant, For I am capable concerning what displeases them.

2. Derived from Sustenance (Qut): Maqeet is derived from Qut (sustenance). It is said: "So-and-so was sustained (qutta) if his life was preserved by what sustains him." That thing is Qut, which is just enough for preservation, with no surplus. Therefore, Maqeet is the Preserver who gives things according to need.

Al-Qaffal (RH) said: Whichever of these two meanings is intended, the interpretation is sound. Whether Allah is capable of delivering the Naseeb and Kifl of recompense to the intercessor just as He delivers it to the one interceded for (whether good or bad), and nothing is diminished from the recompense of the interceded one. Or, based on the second meaning, Allah is the Preserver of affairs, witnessing them, nothing of our conditions is hidden from Him, so He knows whether the intercessor interceded for truth or falsehood, and He preserves (records) that to recompense each according to what He knows of them.

Issue 2: The Significance of the Past Tense "Was" (Kana)

Allah said, {And Allah was Ever-Watchful over all things} to indicate that His being capable of effecting all things is an attribute established for Him eternally, not a newly acquired attribute. The use of the absolute past tense, without restricting it to a specific time or condition, indicates that this attribute has existed from eternity until eternity.

And when you are greeted with a greeting, greet [in return] with one better than it or return it. Indeed, Allah is ever, over all things, an Accountant.