KNOW THAT INTERCEDING with those in authority for others, such as those whose rights have been infringed and those who are seeking to have their rights fulfilled, is mustaḥabb, except in regard to legal punishments or in matters which it is not permissible to overlook. One example of the latter would be to suggest that someone who cares for a child, a madman or an endowment etc., abandon their rights in that area of authority. All such intercession is unlawful. It is ḥarām for the one who intercedes and it is ḥarām for the one with whom he intercedes to accept it. It is also ḥarām for others to pursue the matter if they know about it.
The proof of what we have stated is apparent from the Book, the Sunnah and the statements of the learned of the Ummah. Allah 
says: “Whoever intercedes in a good cause becomes a partner therein; and whoever intercedes in an evil cause shares in its burden; and Allah has the measure of all things.” [1].
says: “Whoever intercedes in a good cause becomes a partner therein; and whoever intercedes in an evil cause shares in its burden; and Allah has the measure of all things.” [1].
Muqīt [means the same as] Muqtadir and Muqaddir: that is the verdict of linguists and is cited from Ibn ‘Abbās and other scholars of tafsīr. Others have said that al-Muqīt means the Guardian, and others that al-Muqīt is the One responsible for the nourishment and provision of every creature. Al-Kalbī says that al-Muqīt is the One Who recompenses for all good and bad actions. Some say that al-Muqīt is the Witness, and this goes back to the sense of al-Muqīt as the Guardian. Kifl means a portion or an allocation.
As for the intercession mentioned in the āyah, the majority take the position that this is the best known form of intercession, i.e. people’s interceding for each other. Some say that ‘good intercession’ means to couple (yashfa‘) one’s īmān with fighting against disbelievers. And Allah knows best.
We relate in the Ṣaḥīḥs of al-Bukhārī and Muslim that Abū Mūsā al-Ash‘arī 
related that when a person in need came to the Messenger of Allah 
, he turned to his Companions and said: “Intercede and you will be rewarded; and Allah will decide on the tongue of His Prophet what He likes.” [2].Another narration has, “. . .what He wishes.”
related that when a person in need came to the Messenger of Allah , he turned to his Companions and said: “Intercede and you will be rewarded; and Allah will decide on the tongue of His Prophet what He likes.” [2].Another narration has, “. . .what He wishes.”In a narration of Abū Dāwūd there is this hadith: “Intercede with me so that you may be rewarded and Allah will decide on the tongue of His Prophet whatever He wishes.” And this narration clarifies the meaning of the narration in the two Ṣaḥīḥ books.
We relate in the Ṣaḥīḥs of al-Bukhārī and Muslim that Ibn ‘Abbās 
narrated, in the story of Barīrah 
and her husband, that the Messenger of Allah said to her: “If only you were to take him back!” She asked: “Messenger of Allah, are you ordering me to?” He replied: “I am only interceding.” She said: “I have no need of him.” [3].
narrated, in the story of Barīrah and her husband, that the Messenger of Allah said to her: “If only you were to take him back!” She asked: “Messenger of Allah, are you ordering me to?” He replied: “I am only interceding.” She said: “I have no need of him.” [3].We relate in the Ṣaḥīḥ of al-Bukhārī that Ibn ‘Abbās related that ‘Uyaynah ibn Ḥiṣn ibn Ḥudhayfah came and lodged with his nephew al-Ḥurr ibn Qays, who was one of the group whom ‘Umar kept close to himself. The reciters of the Qur’ān were the assembly of ‘Umar and his council, whether they were middle-aged or young. ‘Uyaynah said to his nephew: “Nephew, you have some status with this leader, so ask him to permit me entry.” ‘Umar then gave him permission. When he entered he said: “Ibn al-Khaṭṭāb, by Allah, you do not give generously to us and you do not rule us justly.” ‘Umar became angry, so much so that he was on the point of attacking him. Al-Ḥurr said: “O Leader of the Believers, Allah told His Prophet : ‘Hold onto forgiveness, command what is right, and turn away from the ignorant,’ and this is one of the ignorant.” By Allah, ‘Umar did not go any further once he had recited that verse to him, for he was a staunch adherent to the Book of Allah . [4].
related that ‘Uyaynah ibn Ḥiṣn ibn Ḥudhayfah came and lodged with his nephew al-Ḥurr ibn Qays, who was one of the group whom ‘Umar kept close to himself. The reciters of the Qur’ān were the assembly of ‘Umar and his council, whether they were middle-aged or young. ‘Uyaynah said to his nephew: “Nephew, you have some status with this leader, so ask him to permit me entry.” ‘Umar then gave him permission. When he entered he said: “Ibn al-Khaṭṭāb, by Allah, you do not give generously to us and you do not rule us justly.” ‘Umar became angry, so much so that he was on the point of attacking him. Al-Ḥurr said: “O Leader of the Believers, Allah told His Prophet : ‘Hold onto forgiveness, command what is right, and turn away from the ignorant,’ and this is one of the ignorant.” By Allah, ‘Umar did not go any further once he had recited that verse to him, for he was a staunch adherent to the Book of Allah . [4].References
[1] Qur’ān 4:85.
[2] Al-Bukhārī (6028), Muslim (2627), Abū Dāwūd (5131), at-Tirmidhī (2674), and an-Nasā’ī (5/78).
[3] Al-Bukhārī (5283).
[4] Al-Bukhārī (4642).