Tafsir of Al-Anfal 8:2

"The believers are only those..." – The intent here is definitively those who are complete in faith. Otherwise, the restrictive construction (al-hasr) would not be valid. In this context, it follows the well-known rule regarding an indefinite noun that is repeated as a definite one; according to the first interpretation, this is not identical to the preceding indefinite noun, and one must commit to the view that the rule is applicable to the majority of cases, as they have stated in more than one place. That is: "Only those who are complete in faith and sincere therein are the believers."

"Those who, when Allah is mentioned, their hearts tremble" – meaning they are struck with fear, out of reverence for His majestic status and awe of Him, Glorified and Exalted is He. The tranquility mentioned in His saying—Exalted and Almighty is He—"Verily, in the remembrance of Allah do hearts find rest" does not contradict this trembling and fear, because that [tranquility] refers to the cooling of the heart and the expanding of the breast with the light of knowledge and monotheism; it is something that coexists with fear. This is the view adopted by Ibn al-Khazin. Some have reconciled the two verses by suggesting that the mention in one refers to the mention of mercy, while in the other, it refers to the mention of punishment, thus there is no contradiction.

Al-Bayhaqi and a group of scholars narrated from al-Suddi that he said regarding this verse: "It is the man who intends to commit an injustice or contemplates a sin, so it is said to him, 'Fear Allah the Exalted,' and his heart trembles." Interpreting the trembling here as fear of Him—Exalted is He—whenever He is mentioned is more eloquent in praise than interpreting it as fear only at the time of contemplating a sin or intending an injustice. This trembling in the heart of the believer is like the kindling of a palm frond, as has been reported from Aisha, may Allah be pleased with her. Ibn Jarir and others reported from Umm al-Darda’ that supplication at that moment is answered, and its sign is the occurrence of shivering.

"Wajilat" is also read with a fatha on the jim (wajalat), with its imperfect tense being yajalu. As for "wajila" with a kasra, its imperfect is yawjalu, and there are also the forms yayjalu and yajalu; these are four dialects recorded by Sibawayh. Abdullah [Ibn Mas'ud] read it as "fariqat," meaning "they feared."

"And when His verses are recited to them" – meaning the Quran, as is narrated from Ibn Abbas – "they increase them in faith" – meaning in confirmation, as is the immediate understanding. The manifestation of proofs and the reinforcement of arguments are undoubtedly causes for that. This is one of the arguments of those who hold that faith is subject to increase and decrease. This is the school of the vast majority of jurists, traditionists, and theologians, and it is the view I adopt due to the multitude of explicit texts from the Book and the Sunnah that indicate this, without any rational contradiction. In fact, some have argued for it rationally as well: if the reality of faith did not vary, then the faith of the common people, or even those immersed in immorality and disobedience, would be equal to the faith of the Prophets and the angels, upon them be peace. Since the consequence is false, the premise is likewise false.

Muhyi al-Din al-Nawawi said while explaining this: "Everyone knows that what is in their heart varies, such that in some moments it possesses greater certainty and sincerity than in others; thus, confirmation and knowledge vary according to the appearance and multitude of proofs." They answered those who objected that "if it accepts such [variation], then it is doubt, and that is an exit from its reality," by stating that the levels of certainty are varied—into 'ilm al-yaqin (knowledge of certainty), haqq al-yaqin (truth of certainty), and 'ayn al-yaqin (eye of certainty)—even though there is no doubt accompanying them.

Imam Abu Hanifa, may Allah be pleased with him, and many theologians held that faith neither increases nor decreases, and the Imam of the Two Holy Sanctuaries (al-Haramayn) chose this. They argued that it is a name for confirmation that has reached the limit of conviction and submission, and within that, neither increase nor decrease is conceivable. Thus, when the confirmer performs acts of obedience or commits sins, his confirmation remains in its state, unchanged; it only varies if it is a name for acts of obedience that vary in scarcity and abundance, according to the view of al-Qalanisi and a group of the predecessors.

They also cited what the jurist Abu al-Layth al-Samarqandi narrated in his commentary from Muhammad ibn al-Fadl and Abu al-Qasim al-Sabadhi from Faris ibn Mardawayh from Muhammad ibn al-Fadl ibn al-'Abid from Yahya ibn 'Isa from Abu Muti' from Hammad ibn Salama from Abu al-Muhazzam from Abu Huraira, may Allah be pleased with him, who said: "A delegation from Thaqif came to the Messenger of Allah, may Allah be pleased with him and grant him peace, and said: 'O Messenger of Allah, does faith increase and decrease?' He replied: 'No, faith is perfected in the heart; its increase and decrease is disbelief.'" It is narrated from Ibn Umar, may Allah be pleased with them both, that he said: "We said, 'O Messenger of Allah, does faith increase and decrease?' He said, 'Yes, it increases until it enters its possessor into Paradise, and it decreases until it enters its possessor into the Fire.'"

This was challenged by arguing that if faith did not accept increase or decrease, it would be more fitting and appropriate for it to be so if acts of obedience were included in its definition, rather than if its definition were confirmation alone. As for the former, it is because there is no level above all deeds to be an increase, nor faith below it to be a decrease. As for the latter, it is because no one would then have completed faith, and an increase upon that which is not yet complete is impossible.

The response is that this only applies to the Mu'tazila and the Khawarij, who claim that faith is negated by the absence of any [number of] deeds. We, however, say that they are a condition of its perfection, and the consequence of their absence is the absence of perfection, which does not strike at the essence of faith. The truth is that the disagreement is real, and that confirmation admits variation according to its levels. What prevents it from varying in strength and weakness—as in the confirmation of the sunrise or the creation of the world—and in scarcity and abundance—as in general confirmation versus the detailed confirmation relating to many matters? What is it to me if I differ in some issues from the school of the Great Imam, Abu Hanifa, may Allah be pleased with him, given the proofs that are nearly uncountable? The truth is more deserving of being followed, and imitation (taqlid) in such matters is of the habits of the common folk.

Yes, Ibn Jarir, Ibn Abi Hatim, and Abu al-Shaykh narrated from al-Rabi' ibn Anas that he interpreted faith in this verse as "fear," expressing it as such based on the fact that it is one of its effects; this is also contrary to the apparent meaning. It is as if the meaning is: the complete believers are those who, when Allah is mentioned—without there being anything mentioned that necessitates trembling due to His attributes and actions—their hearts tremble, and when His verses containing that [majesty] are recited to them, it increases them in trembling upon trembling.

"And upon their Lord they rely" – meaning they delegate all their affairs specifically to their Owner and Disposer, not to anyone else, as indicated by the advancement of the prepositional phrase ('ala rabbihim) over its governing verb (yatawakkalun). The sentence is conjoined to the relative clause (al-silah). Abu al-Baqa' permitted it to be a circumstantial clause (hal) from the pronoun of the object, or an initiatory clause (isti’nafiyyah). His saying—Exalted and Almighty is He—