Tafsir of Al-Anfal 8:2-4

Al-Anfāl (The Spoils of War): Verses 2–4

{إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ} “The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith, and upon their Lord they rely.”

Commentary: After establishing that faith necessitates obedience (وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ), the Almighty elaborates on this in the present verse, clarifying that true faith is inseparable from these specific acts of obedience.

This verse indicates that true faith is realized only upon the presence of five characteristics:

1. Fear upon Remembrance of Allah (وَجِلَتْ قُلُوبُهُمْ):

• Wajala (وجل) means to be afraid. The verse implies that a believer must possess fear of Allah.
• This is analogous to other verses describing the state of the pious, such as: {Whose skins shrink from the fear of their Lord} (Az-Zumar: 23), and {Who are fearful of the punishment of their Lord} (Al-Mu'minun: 57).
• The scholars of Haqā’iq (spiritual realities) divide fear into two types:
  • Fear of Punishment: This is characteristic of sinners.
  • Fear of Majesty and Greatness: This fear never leaves the heart of any created being, whether a near angel or a sent Prophet. This is because Allah is self-sufficient (Ghaniyy bi-dhātih) in essence, while all else is needy. When a needy person stands before the Self-Sufficient King, they naturally feel awe and fear, not necessarily out of fear of punishment, but purely from recognizing Allah's absolute richness and their own absolute need.

• Application to the Verse:
  • If the intended fear is the first type (fear of punishment), it is only elicited by the mention of Allah's punishment, which fits the context here, as the verse aims to obligate the Companions at Badr to obey regarding the spoils (Anfāl).
  • If the intended fear is the second type (fear of Majesty), it is inherent in the mere mention of Allah, making the specific mention in the verse somewhat redundant unless it implies the first type.

• Reconciling Fear and Tranquility:
  • Question: How can the heart be fearful (وَجِلَتْ) and yet tranquil (تَطْمَئِنُّ قُلُوبُهُمْ) upon the remembrance of Allah (Ar-Ra'd: 28)?
  • Answer: Tranquility (iṭmi’nān) stems from the certainty (thalj al-yaqīn) and the opening of the breast through the knowledge of Tawhid (Oneness of God). Fear (wajal) stems from the apprehension of punishment. These two states are not contradictory; in fact, they coexist, as shown in the verse: {Their skins shrink from the fear of their Lord, then their skins and hearts soften to the remembrance of Allah} (Az-Zumar: 23). The shrinking is from the fear of punishment, and the softening is from the hope of reward.

2. Increase in Faith (وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا): This refers to the increase in affirmation/belief, as seen in: {And when a Sūrah is revealed, some of them say, "Which of you has this increased in faith?"} (At-Tawbah: 124).

• Issue 1: The Nature of Increase in Faith (Affirmation):
  • View 1 (Majority): Faith increases based on the quantity and strength of the evidence one possesses. More and stronger proofs remove doubt and strengthen certainty. This is supported by the Prophet's saying: "If the faith of Abu Bakr were weighed against the faith of all people, it would outweigh it," meaning his knowledge of Allah is stronger.
    • Critique: This view is weak. Increase cannot be based on the strength of the proof, because a proof leading to certain knowledge (that which prevents its opposite) is absolute and does not admit degrees of strength. If the proof only leads to conjecture (ẓann), it is not true evidence (dalīl). Similarly, accumulating multiple proofs does not make the resulting certainty stronger than the certainty derived from a single, conclusive proof.
  • Alternative Interpretation: The increase refers to permanence and continuity. Some people only experience the certainty momentarily, while others maintain that state continuously. The difference lies in the persistence of the state.
  • View 2: The increase is due to the succession of revelations and obligations. Every time a new command or verse is heard, a new affirmation is added. Believing someone in two matters results in a greater affirmation than believing them in only one. Hearing a new verse leads to a new affirmation, thus increasing faith.
  • View 3: The increase relates to the unending manifestation of Allah's wisdom. Since the signs of Allah's wisdom in creation are infinite, the human mind moves from one level of understanding to a higher, more perfect one, leading to endless levels of unveiling and knowledge.

• Issue 2: Does Faith Accept Increase and Decrease?
  • Those who define faith as Belief + Affirmation + Action: They argue yes, based on this verse (زَادَتْهُمْ إِيمَانًا). They also cite the verse: {Those are the truly faithful} (أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا), implying all five characteristics are part of the definition of faith. They cite the Hadith: "Faith has over seventy branches..."
  • Argument: Since knowledge and affirmation do not admit degrees of increase, the increase must come from the variable element: Action.
  • Rebuttal: This is weak, as the increase/decrease can be explained by the continuity/discontinuity of belief and affirmation, which are variable states.

• Issue 3: The Efficacy of the Verses:
  • The verse implies the verses cause the increase. However, the verses themselves do not inherently cause it; rather, hearing or knowing them leads to an increase in knowledge and affirmation.

3. Reliance upon the Lord (وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ):

• This means the believers are certain of the truth of Allah's promises and warnings, and their statement is: "Allah and His Messenger have spoken the truth." This contrasts with the hypocrites' view: {What Allah and His Messenger promised us was but delusion} (Al-Ahzab: 12).
• The use of Innamā (only/truly) implies exclusivity: they rely only upon their Lord. This is a high spiritual station where one's reliance in all matters rests solely on Allah.

Order of the First Three Attributes: These three attributes are ordered perfectly:

1. Fear of Allah's punishment (The foundation).
2. Submission to the obligations commanded by Allah (The practical consequence).
3. Complete detachment from everything other than Allah, relying entirely on His grace (The highest state of reliance).

4. Establishing Prayer (الَّذِينَ يُقِيمُونَ الصَّلَاةَ): 5. Spending from what Allah has provided (وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ):

• The first three attributes concern the inner states of the heart and spirit. The last two shift focus to the outward observance of the most important visible acts: expending the self (in Prayer) and expending wealth (in Allah's pleasure).
• This includes obligatory charity (Zakāt), voluntary charity, spending for Jihad, and funding public works like mosques and bridges.
• Mu'tazila argument: Since Allah praises spending what He has provided, and the Ummah agrees that spending from illicit earnings is forbidden, this proves that unlawful earnings are not considered Rizq (provision) from Allah. (This point has been discussed previously.)

After listing these five attributes, Allah affirms three things for those possessing them:

1. They are Truly Believers (أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا):

• Issue 1: Connection of Ḥaqqan (Truly):
  • It connects to هُمُ الْمُؤْمِنُونَ, meaning they are the believers in reality.
  • Alternatively, the sentence ends at الْمُؤْمِنُونَ, and حَقًّا begins a new statement regarding their reward.

• Issue 2: Grammatical Status of Ḥaqqan:
  • Al-Farrā’: It functions as an adverbial accusative (maf'ūl muṭlaq), meaning: "Allah informs you of this truthfully."
  • Sībawayh: It is an emphatic infinitive (maṣdar mu’akkid) for an implied verb, meaning: "What they did was true and sincere."
  • Al-Zajjāj: It means: "Those are the believers, and that is the truth of it."

• Issue 3: Saying "I am a True Believer":
  • There is a difference of opinion on whether one may say, "I am a true believer" (أَنَا مُؤْمِنٌ حَقًّا).
  • Shāfi‘ī School: It is better to say, "I am a believer, In shā’ Allāh (if Allah wills)," and not to say "truly."
  • Abū Ḥanīfah School: It is better to say, "I am a true believer," and it is not permissible to say, "I am a believer, In shā’ Allāh."

• Reasoning for Saying In shā’ Allāh (Shāfi‘ī View): * First Position (Doubt in Faith): If faith is defined as the combination of Belief, Affirmation, and Action (as per Shāfi‘ī), then since one might doubt the consistent performance of actions, one must doubt the existence of the complete essence of faith. * Second Position (Not Doubt): Even if one is certain of belief and affirmation, saying In shā’ Allāh is preferred for several reasons: 1. Humility: Claiming the highest attribute (being a believer) is self-praise. Saying In shā’ Allāh prevents arrogance and self-admiration. (It is related that Abū Ḥanīfah questioned Qatādah for not using the exception, to which Qatādah cited Abraham’s plea for forgiveness. Abū Ḥanīfah countered by citing Abraham’s affirmation: "He said, 'Yes [I believe],' but then asked, 'but so that my heart may be tranquil' [Al-Baqarah: 260]," indicating a desire for further assurance.) 2. Uncertainty of Possessing the Five Attributes: Since the verse defines the believer by five specific, high-level attributes (fear, sincerity, reliance, prayer, spending), and one cannot definitively cut off the possibility of failing in any of them, saying In shā’ Allāh is appropriate. Al-Ḥasan al-Baṣrī was asked if he was a believer; he replied: "Faith has two parts. If you mean belief in Allah, His angels, books, messengers, and the Last Day, then yes. But if you mean being among those described in this verse (إِنَّمَا الْمُؤْمِنُونَ...), then by Allah, I do not know if I am among them." 3. Uncertainty of the Final Outcome: Since the Quran links true faith to being among the people of Paradise, affirming one's faith absolutely implies affirming one's entry into Paradise, which is impossible to know definitively. 4. Transitory Nature of Inner States: Faith is heart-based knowledge and affirmation. If this state is absent (e.g., during heedlessness), one is only a believer by Allah's decree, not in reality at that moment. 5. The Condition of Muwāfah (Dying upon Faith): The Aṣḥāb al-Muwāfah state that being a believer in the present requires the condition of dying upon that faith, which is unknown until death. 6. Focus on the Conclusion: The exception refers to the final outcome. If faith is lost at the end, its current existence is useless. 7. Teaching by Example: Allah Himself used the exception in the verse about entering the Sacred Mosque: {You will surely enter the Sacred Mosque, if Allah wills, in safety} (Al-Fatḥ: 27), despite being free from doubt. This is to teach His servants the principle of delegating matters to Allah, hoping that this word brings about the permanence of faith. 8. Distinction of Groups: Many early Muslims used this phrase because the verse implies two groups: those who are truly believers (in Allah's knowledge) and those who are not. The believer says In shā’ Allāh hoping Allah places him in the first group.

• Reasoning Against Saying In shā’ Allāh (Abū Ḥanīfah View): 1. Analogy to Present States: One can say, "I am moving" (مُتَحَرِّكٌ) without adding In shā’ Allāh, even though movement might cease. The possibility of future cessation does not negate the present reality. 2. Contradicting Divine Decree: Allah has already judged those possessing these qualities as "truly believers" (حَقًّا). Saying In shā’ Allāh implies doubt in what Allah has already affirmed as established. * Rebuttal to the Second Point: The judgment applies to those possessing the conditions mentioned. Since the conditions themselves are subject to doubt (as argued above), doubting the condition leads to doubting the conditioned result. This supports the view that In shā’ Allāh is appropriate.

2. Degrees with the Lord (لَهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ):

• This means they have ranks, some higher than others.
• The five attributes mentioned are divided: the first three are inner spiritual states (fear, sincerity, reliance), and the last two are outward actions (prayer and spending).
• Outward actions purify the heart and illuminate it with divine knowledge. Stronger actions lead to stronger spiritual effects. Since these actions and states have degrees, the resulting knowledge and spiritual stations also have degrees.
• The reward in Paradise is also measured according to these states. Thus, there are varying degrees of spiritual happiness before death, after death, and in Paradise.

• Objection: If a lesser person knows the superior person has higher ranks from which he is deprived, won't his heart be pained, thus negating the concept of a "noble provision"?
• Answer: Each person will be completely absorbed in their own specific happiness, preventing envy or resentment. The states of the Hereafter are only similar to the states of this world in name.

3. Forgiveness and Noble Provision (وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ):

• Forgiveness (مَغْفِرَةٌ): Allah overlooking their sins.
• Noble Provision (رِزْقٌ كَرِيمٌ): The bliss of Paradise.
  • Theologians: Karīm (Noble) signifies that these benefits are pure, eternal, and accompanied by honor and glorification—this constitutes the definition of reward.
  • Gnostics (Ārifūn): Forgiveness means the removal of the darkness resulting from preoccupation with anything other than Allah. Noble provision means the lights resulting from immersion in the knowledge and love of Allah.
  • Linguistically: Karīm is a comprehensive term for anything praiseworthy and excellent. Allah, the Quran, and the provision are described as Karīm.
  • Conclusion on Provision: Spiritual delights (knowledge, love, and immersion in servitude to Allah) are superior to physical pleasures, and thus constitute the true Rizq Karīm.

• Final Clarification on Scope:
  • Objection: The verse implies that whoever possesses these five qualities is guaranteed salvation and reward, suggesting no other obligations (like fasting or Hajj) exist, which contradicts Muslim consensus.
  • Answer: All other obligations are encompassed within the first two statements: {when Allah is mentioned, their hearts become fearful} and {when His verses are recited to them, it increases them in faith}. However, Allah specifically mentioned Reliance among the inner states, and Prayer and Charity among the outward actions, to indicate that Reliance is the noblest inner state, and Prayer and Charity are the noblest outward actions.

{كَمَا أَخْرَجَكَ رَبُّكَ مِن بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِّنَ الْمُؤْمِنِينَ لَكَارِهُونَ * يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنظُرُونَ} “Just as your Lord brought you out of your home with the truth, while a party of the believers disliked it, arguing with you about the truth after it had been made clear, as if they were being driven to death while looking on.”