Tafsir of Al-Anfal 8:18-19

Surah Al-Anfal (8): Verses 18-19

Issues in the Verse:

First Issue (Qira'at - Recitations): There are different recitations for the phrase {موهن كيد}:

1. Nafi', Ibn Kathir, and Abu 'Amr read {مُوَهِّن كيدَ} (with a shaddah on the Hā' - Tawhīn), reading kayda (كيد) in the accusative case (mansub).
2. Hafs 'an 'Asim reads {مُوَهِّنُ كيدِ} (with a shaddah on the Hā'), reading kaydi (كيد) in the genitive case (majrur) due to iḍāfah (genitive construction).
3. The rest read {مُوهِنُ كيدَ} (with a takhfīf - softening of the Hā'), reading kayda (كيد) in the accusative case. This is similar to the structure in: {كاشفات ضره} (Az-Zumar: 38), which is read both with tanwīn and as an iḍāfah.

Second Issue (Grammar): The grammatical status and position of {ذلكم} (That is) are similar to its usage in the preceding verse: {ذلكم فذوقوه} (Al-Anfal: 14).

Third Issue (Meaning of Tawhīn - Weakening): Allah (SWT) weakens the plot (kayd) of the disbelievers through several means:

1. Revealing their secrets and weaknesses to the believers.
2. Casting terror (ru'b) into their hearts.
3. Scattering their unity and breaking their resolve.
4. Undoing what they have firmly established due to the divergence of their intentions. Ibn 'Abbas narrated that the Prophet (PBUH) informed them, saying: "I have weakened the plot of your enemy until I killed their best men and captured their nobles."

Regarding the phrase {إن تستفتحوا فقد جاءكم الفتح} (If you seek a decision, a decision has already come to you), there are two main opinions:

First Opinion (Addressed to the Disbelievers): This view is held by Al-Hasan, Mujahid, and As-Suddi. It is narrated that Abu Jahl on the day of Badr prayed: "O Allah, grant victory to the nobler of the two religions and the one most deserving of victory." It is also narrated that he said: "O Allah, whoever has severed kinship ties more and committed greater transgression, destroy him this morning." As-Suddi said that when the polytheists intended to march to Badr, they held onto the curtains of the Ka'bah and supplicated: "O Allah, grant victory to the best of the two armies, the most guided of the two factions, the most honorable of the two parties, and the noblest of the two religions." In this context, the meaning is: If you seek a decision/victory (i.e., seeking victory for the nobler faction), a decision/victory has already come to you (meaning, victory has already been granted to the believers). Some scholars interpreted {تستفتحوا} as "If you seek judgment/ruling, judgment has already come to you."

Second Opinion (Addressed to the Believers): This view is considered stronger by the Qadi (Al-Qadi 'Abd al-Jabbar, likely, or another scholar referred to as Al-Qadi). It is narrated that when the Prophet (PBUH) saw the multitude of the disbelievers, he sought help from Allah, and the Companions did likewise, asking for the victory Allah had promised them, supplicating earnestly. Thus, Allah revealed: {إن تستفتحوا فقد جاءكم الفتح}. The meaning here is: You sought the promised aid, and the victory has indeed come to you. Therefore, be grateful to Allah and adhere to obedience. The Qadi argues this view is preferable because the phrase {فقد جاءكم الفتح} (a decision/victory has come to you) is fitting only for the believers. However, if Al-Fatḥ (the decision) were interpreted as a decisive battle or judgment, it would not be impossible for it to refer to the disbelievers.

Regarding {وإن تنتهوا فهو خير لكم} (And if you cease, it is better for you): The interpretation of this part depends on whether the preceding address was to the disbelievers or the believers.

If addressed to the Disbelievers: It means: If you cease fighting the Messenger, opposing him, and denying him, it is better for you. In religion, this means escaping punishment and attaining reward. In worldly matters, it means escaping killing, capture, and plunder.

If addressed to the Believers: It means: If you cease disputing the matter of the Anfāl (spoils of war) and stop demanding ransom for the captives—as a dispute arose among them on the day of Badr regarding these matters, for which Allah admonished them with: {لولا كتاب من الله سبق} (If there had not been a decree from Allah already passed)—then {وإن تنتهوا} (if you cease such disputes), {فهو خير لكم}. And {وإن تعودوا} (if you return) to those disputes, {نعد} (We will return) to withdrawing Our support from you, because the promise of victory is conditional upon your continued obedience and abandonment of disobedience. Furthermore, your large numbers/force will not benefit you, as Allah is only with the believers who do not commit sins.

Conclusion on Interpretation: Most commentators held that {إن تستفتحوا} addresses the disbelievers, arguing that {وإن تعودوا نعد} (If you return, We will return) is only appropriate for fighting. However, we have shown that this phrase can also apply to the state of the believers (as explained above), thus invalidating that specific justification for preferring the first opinion.

Regarding {وأن الله مع المؤمنين} (And that Allah is with the believers):

• Nafi', Ibn 'Amir, and Hafs 'an 'Asim read {وَأَنَّ اللَّهَ} (with Fath on the Alif of Anna). This is interpreted as being conditional, meaning: "And [know] that Allah is with the believers," or it is coordinated with the preceding statement: "Allah is weakening the plot of the disbelievers, and that Allah is with the believers."
• The rest read {وَإِنَّ اللَّهَ} (with Kasr on the Alif of Inna), treating it as a new, independent clause starting with emphasis.

Allah knows best.

O you who have believed, obey Allah and His Messenger and do not turn away from him while you hear. And do not be like those who said, "We heard," while they did not hear. Indeed, the worst of the beasts in the sight of Allah are the deaf and the dumb who do not reason. And if Allah had known any good in them, He would have made them hear; and if He had made them hear, they would have turned away while they were turning aside [in aversion].