Tafsir of Al-Anfal 8:24

Al-Anfal (The Spoils of War): Verse 24

"O you who have believed, respond to Allah and the Messenger when He calls you to that which gives you life. And know that Allah intervenes between a man and his heart, and that to Him you will be gathered."

Issue 1: The Meaning of Istajībū (Respond/Answer)

• Abu 'Ubayd and Al-Zajjaj stated that Istajībū means Ajībū (Answer/Respond).
• They cite the poet's verse:

  "And no respondent answered him at that time."

Issue 2: The Ruling on Responding (Obligation vs. Recommendation)

Most jurists hold that the apparent meaning of the command implies obligation (Wujūb). They base this on two arguments from this verse:

Argument 1: The Nature of Divine Command

1. Whoever Allah commands to do something has been called to that action.
2. This verse indicates that responding to everything Allah calls us to is necessary.

• Objection: If Istajībū is a command, why do you claim it implies obligation? The dispute is precisely about whether the command implies obligation. This argument seems circular: it proves obligation based on the command implying obligation, which is self-proving (a logical impossibility).
• Response: It is self-evident that everything Allah commands is desired and recommended. If we limit the meaning of "Respond to Allah and the Messenger when He calls you" to mere recommendation, it becomes stating the obvious, which is futile. Therefore, we must interpret it as implying obligation to preserve the text's significance and prevent its nullification.
• This interpretation is further confirmed by the subsequent statement: "And know that Allah intervenes between a man and his heart, and that to Him you will be gathered," which carries a tone of threat and warning, appropriate only for an obligatory matter.

Argument 2: Evidence from Prophetic Practice

• It is narrated by Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) passed by the house of Ubayy ibn Ka'b while he was praying. The Prophet called him, and Ubayy quickly finished his prayer and came.
• The Prophet asked him, "What prevented you from answering me?" Ubayy replied, "I was praying." The Prophet then said, "Were you not informed in what was revealed to me: 'Respond to Allah and the Messenger'?" Ubayy then vowed, "Indeed, I will never refuse to answer you."
• The evidence here is that the Prophet (PBUH) blamed Ubayy for not responding immediately and used this very verse to support that blame. If the verse did not imply obligation, this reasoning for the blame would not be valid.
• A counterpoint: Some argue that the ruling on obligation derived from a command is a definitive (Qat'i) matter, and thus should not be based on a weak, single-narrator report (Ahad). We disagree, asserting that the ruling on obligation derived from a command is a presumptive (Dhanni) matter, as it pertains to practical deeds, for which presumptive evidence is sufficient.

• Further Objection: Allah did not command a response absolutely, but conditionally: "when He calls you to that which gives you life" (idha da'ākum limā yuḥyīkum). Why assume this condition applies to all commands?
• Response: The story of Ubayy ibn Ka'b indicates that this ruling is general and not restricted to a specific condition. Furthermore, "life" (al-ḥayāh) cannot mean literal life, as reviving the already living is impossible. Therefore, it must refer to something else, namely achieving reward. Every matter Allah calls us to involves reward, making this ruling applicable to all commands, thus achieving the desired conclusion (obligation).

Issue 3: Meanings of "That Which Gives You Life" (limā yuḥyīkum)

Several interpretations are offered for this phrase:

1. Al-Saddi: It refers to Faith (Iman) and Islam. This is life because faith is the life of the heart, and disbelief is its death, supported by the verse: "He brings the living out of the dead" (The Romans: 19), meaning the believer from the disbeliever.
2. Qatadah: It refers to the Qur'an. Respond to what is in the Qur'an, for it contains life, salvation, and protection. The Qur'an is called life because it is the cause of knowledge, and knowledge is life; thus, the cause of life can be named life itself.
3. The Majority: It refers to Jihad (Striving/Fighting). The reasons for calling Jihad "life" are:
   • The weakening of one enemy (the disbelievers) brings life/strength to the other (the Muslim community).
   • Jihad is the cause of attaining martyrdom, which leads to eternal life, as stated: "And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision" (Al 'Imran: 169).
   • Jihad may lead to killing, and killing leads to the Hereafter, which is the abode of permanent life: "And indeed, the home of the Hereafter—that is the [true] life, if only they knew" (Al-'Ankabut: 64).
4. Fourth View: It means every truth and correctness. Under this interpretation, it encompasses the Qur'an, faith, Jihad, and all acts of righteousness and obedience. The intended meaning of "that which gives you life" is the lasting, good life, as in: "Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life" (Al-Nahl: 97).

Issue 4: The Meaning of "Allah intervenes between a man and his heart"

The interpretation of this phrase differs based on one's stance regarding Determinism (Jabr) versus Free Will (Qadar).

A. The Determinists (Ahl al-Jabr):

• Al-Wahidi narrates from Ibn Abbas and Al-Dahhak: Allah intervenes between the disbeliever and his obedience, and between the believer and his sin. The fortunate is the one whom Allah makes fortunate, and the wretched is the one whom Allah leaves astray. Hearts are in Allah's hands, turning them as He wills. If a disbeliever intends to believe, but Allah does not will his belief, He intervenes between him and his heart. If a believer intends to disbelieve, but Allah does not will his disbelief, He intervenes between him and his heart.
• Author's Commentary: We have proven through rational arguments that this is the case. Mental states are either beliefs (doctrines) or intentions/drives. Beliefs are either knowledge or ignorance. Knowledge cannot be sought unless one knows it is knowledge, which requires prior knowledge of the known reality, leading to infinite regress (a thing depending on itself). Ignorance is never chosen unless one assumes it is knowledge, which requires prior ignorance, also leading to infinite regress. As for intentions and drives, if they arise without an agent, it implies creation without a creator (impossible). If they have an agent, that agent is either the servant or Allah. The former is false because it implies the intention depends on another intention (impossible). Therefore, the agent of beliefs, intentions, and drives must be Allah. The Qur'an states that heart states are from Allah, and rational proofs confirm this. Thus, what the determinists state is correct.

B. The Free Will Advocates (Ahl al-Qadar):

They argue that the Determinists' interpretation is invalid for several reasons:

1. Argument 1 (Al-Jubba'i): If Allah intervenes between a person and faith, that person is incapable. Commanding the incapable is foolishness. If this were permissible, Allah could command us to ascend to the sky. It is agreed that the paralyzed person is not commanded to pray standing. How can this be permissible for Allah, when He says: "Allah does not burden a soul beyond that it can bear" (Al-Baqarah: 286)? He excused those unable to fast sixty days.
2. Argument 2: Allah commanded response to Him and the Messenger, and this statement follows as a warning against neglecting the response. If the meaning were as the Determinists claim, it would serve as a strong excuse for neglecting the response, not a deterrent against it.
3. Argument 3: Allah revealed the Qur'an to be proof against the disbelievers, not proof for them against the Messenger. If the meaning were as stated, this verse would become one of the strongest proofs for the disbelievers, allowing them to say: "Allah prevents us from believing, so how can He command us to do so?"

• Conclusion: Based on these points, the verse cannot be interpreted according to the Determinists' view.

• The Free Will Advocates' Interpretations:
  1. First View: Allah intervenes between a person and the benefit derived from their heart due to death. This means they should hasten to respond (to Jihad, etc.) before death comes, which will inevitably intervene between them and obedience/repentance. The subsequent phrase, "and that to Him you will be gathered," supports this, urging action before death prevents it.
  2. Second View: Allah intervenes between a person and what they desire or intend in their heart. The lifespan intervenes between hope and realization. Thus, the command is to hasten good deeds and not rely on the expectation of long life, which is unreliable. The heart is metaphorically used for desires because naming a container by its contents is permissible (like saying "the valley flowed").
  3. Third View: The believers were fearful during the Battle of Badr. The verse implies: Hurry to obedience and do not hold back due to the weakness or cowardice you feel in your hearts, for Allah changes these states, replacing weakness with strength and cowardice with courage, as He is the Turner of hearts.
  4. Fourth View (Mujahid): The heart here means intellect ('Aql). The meaning is: Hurry to deeds while you are rational, because the loss of intellect (due to madness) invalidates accountability. Using the heart as a metaphor for intellect is permissible, as in: "Indeed, in that is a reminder for whoever has a heart" (Qaf: 37), meaning whoever has an intellect.
  5. Fifth View (Al-Hasan): Allah is a barrier between the person and their heart. This means Allah's closeness to His servant is greater than the servant's heart's closeness to him. The purpose is to alert that nothing hidden in the servant's inner self or conscience is concealed from Allah, similar to: "And We are nearer to him than [his] jugular vein" (Qaf: 16).

These are the interpretations presented by both sides regarding this section.

"And know that to Him you will be gathered."

This means you will be gathered to Allah and will not be left neglected or idle. This serves as a strong encouragement toward action and a warning against laziness and heedlessness.

Verse 25

"And fear a trial which will afflict not only those who have wronged among you exclusively, and know that Allah is severe in penalty."