Tafsir of Al-Anfal 8:24

{When He calls you} The pronoun is singular, just as it was singular in the preceding phrase, because responding to the Messenger of Allah (ﷺ) is the same as responding to Him. One is mentioned alongside the other for emphasis.

• "Responding" (al-istijabah): Means obedience and compliance.
• "The call" (al-da‘wah): Means the summons and the incitement.

Abu Hurayrah narrated that the Prophet (ﷺ) passed by the door of Ubayy ibn Ka‘b and called him while he was praying. Ubayy hastened through his prayer and then came to him. The Prophet (ﷺ) asked, "What prevented you from answering me?" He replied, "I was praying." The Prophet (ﷺ) said, "Did you not hear what was revealed to me: 'Respond to Allah and the Messenger'?" Ubayy replied, "Indeed, I shall never be called by you again without answering."

There are two views regarding this:

1. This was a specific privilege of the Messenger of Allah (ﷺ).
2. His call was for a matter that could not brook delay; if such a situation occurs for one who is praying, he is permitted to interrupt his prayer.

{To that which gives you life} This refers to the sciences of religion and the laws (Shari‘ah), for knowledge is life, just as ignorance is death. As one poet said: Do not be impressed by the ignorant man’s fine attire, For he is a corpse, and his garment is his shroud.

It is also said:

• It refers to striving against the disbelievers, for if they were to abandon it, the disbelievers would overcome and kill them, similar to the verse: "And there is life for you in legal retribution" (Al-Baqarah: 179).
• It refers to martyrdom, based on the verse: "Rather, they are alive with their Lord" (Al-Imran: 169).

{And know that Allah intervenes between a man and his heart} This means He may cause him to die, and thus he misses the opportunity he currently possesses—the ability to purify his heart, treat its ailments and diseases, and return it sound as Allah desires. Therefore, seize this opportunity and purify your hearts for the obedience of Allah and His Messenger.

{And know that to Him you will be gathered} He will reward you according to the soundness of your hearts and the sincerity of your obedience.

It is also said: It means that Allah may take control of a servant’s heart, nullifying his resolutions, changing his intentions and purposes, replacing fear with security or security with fear, remembrance with forgetfulness or forgetfulness with remembrance, and other such things that are within the power of Allah Almighty. As for the actions of the heart for which a servant is rewarded or punished, this does not apply.

The Mujbirah (determinists) claim it means He intervenes between a person and faith if he disbelieves, and between him and disbelief if he believes—Exalted is Allah far above what the wrongdoers say.

It is also said: It means He is aware of everything that crosses a person’s mind; nothing of his inner thoughts is hidden from Him, as if He were between him and his heart.

Note: It is recited as bayna al-marr (with a shaddah on the ra'). The explanation is that the hamzah was elided and its vowel transferred to the ra', like al-khabb, then the pause was intended according to the dialect of those who say "I passed by ‘Umar."

{And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in punishment.}