Tafsir of Al-Anfal 8:29

Al-Anfal (The Spoils of War): Verse 29

After warning against the temptation of wealth and children, the Almighty encourages piety (Taqwa), which necessitates abandoning inclination and desire in the love of wealth and children.

In this verse, there are several issues to consider:

Issue 1: The Nature of the Conditional Statement

One might argue: Introducing a condition into a ruling is appropriate only for someone ignorant of the consequences of matters, which does not suit Allah, the Exalted.

The Response: Our statement, "If X happens, then Y happens," only conveys that the condition (Shart) necessitates the consequence (Jaza'). It does not imply whether the occurrence of the condition is doubtful or certain. Even if it implies doubt, Allah treats His servants regarding the recompense as if they are in doubt. This is supported by His saying: {And We will surely test you until We know those who strive among you [for the cause of Allah] and are patient} (Muhammad: 31).

Issue 2: The Scope of Piety and the Recompense

This conditional proposition has one condition: fearing Allah (Taqwa of Allah). This encompasses avoiding all major sins (Kaba'ir).

We specify this Taqwa to relate to major sins because Allah mentions the expiation of misdeeds (Sayyi'at) in the recompense. The recompense must be distinct from the condition. Therefore, we interpret Taqwa as avoiding major sins, and we interpret Sayyi'at as minor sins (Sagha'ir) to show the difference between the condition and the consequence.

The recompense linked to this condition consists of three things:

1. {He will make for you a criterion (Furqan)} This means Allah will differentiate between you and the disbelievers. Since the term is absolute, it must encompass all distinctions occurring between the believers and the disbelievers. We say this Furqan can be considered in worldly affairs or in the Hereafter.

• In Worldly Affairs: This can be further divided into internal states (matters of the heart) or external states.
  • Internal States (Hearts):
    • Firstly, Allah specifically grants believers guidance and knowledge.
    • Secondly, He grants their hearts and breasts expansion (relief), as He says: {Is he whose breast Allah has opened to Islam, so he is upon a light from his Lord?} (Az-Zumar: 22).
    • Thirdly, He removes malice, envy, and hatred from their hearts, and removes deceit and trickery from their breasts, while the hypocrite and disbeliever have hearts filled with these vile states and blameworthy characteristics. The reason for this is that when the heart becomes illuminated by obedience to Allah, all these darknesses vanish, because knowledge of Allah is light, and these characteristics are darknesses; when light appears, darkness must depart.
  • External States: Allah grants Muslims elevation, victory, triumph, and success, as He says: {And to Allah belongs honor, and to His Messenger, and to the believers} (Al-Munafiqun: 8), and {that He may make it prevail over all religions} (At-Tawbah: 33). The opposite is commanded for the sinner and the disbeliever.
• In the Hereafter: The reward, eternal benefits, and glorification from Allah and the angels—all these states are included under the Furqan.

2. {And He will expiate your misdeeds (Sayyi'atuk)} If we interpret {If you fear Allah} as abstaining from disbelief, then {And He will expiate your misdeeds} refers to all misdeeds committed before disbelief. If we interpret it as abstaining from major sins, then this refers to the expiation of minor sins.

3. {And He will forgive you (Yaghfir Lakum)} Note that the expiation of misdeeds (Takfir) refers to concealing them in this world, while forgiveness (Maghfirah) refers to their removal on the Day of Resurrection, to avoid redundancy.

{And Allah is the Owner of Great Bounty (Dhu al-Fadl al-'Azim)} Whoever possesses this quality fulfills His promise. We assert that Allah's favors are greater than others' favors for several reasons:

• First: Everyone other than the Truth (Allah) only shows favor or kindness when a motive for favor arises in their heart. This motive is contingent and only arises through Allah's creation. Thus, it becomes clear that the true benefactor is only Allah, who created the motive necessitating that action.
• Second: Everyone who bestows a favor gains some form of perfection from it, either as compensation in wealth, praise, or by averting pain arising from natural inclination. Allah gives and bestows without seeking any compensation because He is perfect in and of Himself. What is inherent to a thing in itself cannot be gained from another.
• Third: Anyone who favors another makes the recipient indebted to them, which is a deterrent (to receiving further favor). However, Allah Almighty is the Creator of everyone's essence and all their attributes; thus, there is no aversion to accepting His benevolence.
• Fourth: Anyone who favors another, the recipient only benefits from that favor if they possess a seeing eye, a hearing ear, and a digestive capacity to benefit from that kindness. At this point, it becomes clear that the true Benefactor is Allah. These proofs establish the truthfulness of His statement: {And Allah is the Owner of Great Bounty}.

(The excerpt ends here, before the detailed exegesis of this verse begins.)