Al-Anfal (The Spoils of War): Verses 11–13

Tafsir of Verse 11: [Recall] when He covered you with drowsiness...

Issue 1: The grammatical position of [Idh] (When)

Al-Zajjaj stated that [Idh] (when) is in the accusative case, implying a meaning like: "And Allah did not make it [the victory] except as good tidings at that time," referencing the verse in Al 'Imran (3:126). Alternatively, it could mean: "Remember when drowsiness covered you as security."

Issue 2: Recitations of Yaghashakum (Covered you)

There are three main recitations for the verb:

1. Nafi': Reads Yughashīkum (with a ḍammah on the Yā’, silent Ghīn, and light Shīn), with al-Nu'ās (drowsiness) in the accusative case (object). This is from the form أغشى (to cover).
2. Abu 'Amr and Ibn Kathir: Read Yaghshākum (with fatḥah on the Yā’, silent Ghīn, and alif), with al-Nu'ās in the nominative case (subject). This is from the form غشي (to cover/overcome).
3. The Rest of the Reciters: Read Yughashshikum (with a shaddah on the Shīn and ḍammah on the Yā’), meaning "He enveloped you," with al-Nu'ās in the accusative case.

Al-Wahidi noted that the first recitation is from Form IV (أغشى), the second from Form I (غشي), and the third from Form II (غشّى). Those who read Yaghshākum (Form I) argue based on the verse: {The drowsiness, a security from Him, as a drowsiness} (Al-Anfal: 11), suggesting that just as the cause (drowsiness/security) is attributed to the action there, so too here. For those who read Yughashīkum or Yughashshikum, the meaning is the same, and the verb is attributed to Allah.

Issue 3: The Significance of Drowsiness being from Him (Amnatan Minhu)

Since Allah mentioned responding to their prayers and promising victory ({Victory is only from Allah}), He then detailed six types of victory/aid:

Type 1: Drowsiness as Security (Idh yaghshākum al-Nu'ās Amnatan Minhu)

Every sleep or drowsiness comes from Allah, so specifying this drowsiness as being from Him must carry a special significance. Scholars offered several explanations:

1. Removal of Fear: A person in extreme fear for themselves and family cannot sleep. When the fearful sleep, it signifies that the fear has been removed and security has been established.
2. Overcoming Multiple Fears: They feared: (a) The small number of Muslims versus the large number of disbelievers; (b) The superior equipment and provisions of the disbelievers; (c) Severe thirst. Without this drowsiness providing rest, they would not have been able to fight effectively the next day.
3. Quality of Sleep: This was not a deep, drowning sleep that would allow the enemy to attack them unawares. Rather, it was a light drowsiness that removed exhaustion while still allowing them to perceive the enemy's approach and defend themselves if attacked.
4. Miraculous Nature: This drowsiness afflicted a large gathering simultaneously while they were in extreme fear, which is an extraordinary event, suggesting it was akin to a miracle.

• Objection: If this was true, why did they not feel drowsy afterward?
• Response: Allah knows that the army of Islam will be victorious, but this does not prevent some individuals from being killed.

• Grammatical Note on Amnatan (Security): If the verb is read as Yughashshikum (Form II, object al-Nu'ās), then Amnatan is an object of purpose (maf'ūl li-ajlih). If read as Yaghshākum al-Nu'ās (subject al-Nu'ās), how can Amnatan be an object of purpose, since the object of purpose must relate to the action of the subject?
• Response: Although Yaghshākum appears attributed to drowsiness, in reality, the action is attributed to Allah, making the purpose valid in meaning. Al-Kashshaf noted a reading of Āminatan (with a sukūn on the Mīm), similar to Amn becoming Amnatan, or Ḥayya becoming Ḥayātan. Ibn Abbas said: Drowsiness during battle is security from Allah, but drowsiness during prayer is a whisper from Satan.

*Type 2: Sending Down Water (Wa yunazzilu 'alaykum min al-samā’ mā’an...)*

This refers to rain. Reports indicate the enemy reached the water source first, leading the Muslims to fear and thirst, as many were in a state of janābah (requiring ritual bath). Furthermore, the ground was sandy, kicking up dust, compounding their distress. When Allah sent the rain:

1. Quenched Thirst: They dug in the sand, creating a large basin where water collected for drinking and purification.
2. Removed Impurity: They washed away janābah. A believer feels distress when unable to perform ritual purification.
3. Relief from Compounded Need: Their need for water was intensified by sleep and subsequent seminal emission (iḥtilām). The rain removed this affliction, signifying the transition from hardship to ease.

Regarding: ...and to remove from you the impurity of Satan:

1. Interpretation 1: It refers to seminal emission (iḥtilām), which is considered a whisper of Satan.
2. Interpretation 2: When the disbelievers occupied the water, Satan whispered fear into the Muslims' hearts. The rain removed this whisper. It is narrated that after many Muslims experienced iḥtilām, Iblis appeared to them saying, "You claim to be on the truth, yet you pray while in janābah, and you were deprived of water. If you were truthful, they would not have overcome you." Then Allah sent the rain, the valley flowed, they made basins, washed, and the sand solidified, allowing firm footing.
3. Interpretation 3: It refers generally to all sins and corruption Satan incites.

• Which Interpretation is Strongest? If we take Interpretation 1 (semen is the impurity of Satan), it seems repetitive since the previous phrase, li-yuṭahhirakum bihi (to purify you thereby), implies removing janābah.
  • Rebuttal: Li-yuṭahhirakum means achieving ritual purity (legal purification), while li-yudhhiba 'ankum rijz al-Shayṭān means removing the physical substance of the semen, which is foul.
  • Furthermore, removing the effect of iḥtilām (semen) is more direct than removing the whisper (metaphorical). However, if we hold this view, it necessitates that semen is definitively rijz (filth/impurity) from Satan, leading to the ruling that it is absolutely impure based on {And the filth, forsake it} (Al-Muddaththir: 5).

Type 3: Strengthening Hearts (Wa li-yarbiṭa 'alā qulūbikum)

The rain strengthened their hearts, removing fear and panic. Rabṭ linguistically means binding or strengthening (as discussed in Al 'Imran: 200). It means restraining the heart from agitation. Al-Wahidi suggested that 'alā (upon) here might be redundant, but it is more likely that the hearts were filled with this binding force until it rose above them, signifying complete reinforcement.

Type 4: Firming Footsteps (Wa yuthabbit bihi al-aqdām)

Scholars offered three views on the antecedent of the pronoun bihi (thereby):

1. The Rain: The rain solidified the sandy ground, preventing their feet from sinking, allowing them to move as they wished.
2. The Binding (al-Rabṭ): The strengthening of their hearts caused their feet to become firm, as a weak-hearted person flees.
3. The Opposite Effect on the Enemy: It is narrated that the rain had the opposite effect on the disbelievers. Since they had occupied the area where the ground was firm, the rain turned it into mud, hindering their movement. Thus, the verse implies that the enemies' feet were not firmed.

Type 5: Divine Revelation to Angels (Idh yūḥī Rabbuka ilā al-Malā’ikati an-nī ma'akum)

Two points arise here:

1. Grammar of Idh: Al-Zajjaj suggests Idh is accusative, meaning: "And [He strengthened their hearts] while your Lord was inspiring the angels..." Alternatively, it could mean: "Remember when your Lord inspired..."
2. Meaning of An-nī ma'akum (I am with you):
   • View 1: Allah inspired the angels that He was with them (the angels) as they were sent to support the Muslims.
   • View 2 (Preferred): Allah inspired the angels that He was with the believers, commanding them to support and strengthen them. This is preferred because the purpose of the discourse is to remove fear from the Muslims, not the angels, who were not afraid of the disbelievers.

Regarding: So make firm those who have believed:

The method of confirmation varied:

1. The Prophet (PBUH) informed the believers that Allah would grant them victory, and this knowledge was the confirmation.
2. Just as Satan whispers to humans, angels can instill inspiration (ilhām), and this was the confirmation in this context.
3. The angels appeared in the likeness of men known to the Muslims, providing them tangible support, victory, and triumph.

Type 6: Casting Terror (Sa’ulqī fī qulūb alladhīna kafarū al-ru'b)

This is a great favor. Since Allah strengthened the hearts of the believers by removing fear, He simultaneously cast terror into the hearts of the disbelievers. This reciprocal action was one of Allah's greatest favors to the Muslims.

Regarding: So strike above the necks...

Two views exist:

1. This is a command to the angels, connected to the previous command to make the believers firm.
2. This is a command to the believers. This is more correct, as Allah did not send the angels down specifically for fighting and combat.

Since Allah detailed all the means of victory for the Muslims, He then commanded them to fight.

Regarding: So strike above the necks...

1. Interpretation 1: "Above the necks" means the head, commanding them to decapitate the enemy.
2. Interpretation 2: It means "strike the necks."

Regarding: ...and strike from them every fingertip:

This means striking the extremities (hands and feet). Some scholars suggest this is a comprehensive command to strike them wherever possible: striking the head (the noblest part) and the fingertips (the weakest parts) serves as a metaphor for striking all limbs. Others suggest it means either killing (striking above the neck) or cutting off the fingertips, as fingers are the tools used to wield swords and spears; disabling them renders the enemy incapable of fighting.

Conclusion on Favors:

After detailing these numerous favors, Allah states: {That is because they opposed Allah and His Messenger}. This means Allah subjected them to this humiliation and punishment because they actively opposed Allah and His Messenger. Al-Zajjaj explained that shāqqū means they deviated and took a path separate from the believers' path; shāqq means side or path. Opposing Allah is metaphorical, meaning opposing His allies and His religion.

Final Warning:

{And whoever opposes Allah and His Messenger - indeed, Allah is severe in penalty.} This means the punishment they received that day was minor compared to the penalty Allah has prepared for them on the Day of Resurrection. The purpose is to deter them from disbelief and threaten them with severe consequences.

Verse 13: That is for you to taste...

This verse concludes the section by stating that the humiliation they experienced was a taste of the penalty, and for the disbelievers, the ultimate fate is the Fire.