Tafsir of Al-Anfal 8:11

{إذ يغشيكم} (When He covered you): This is a second substitution (badal) for {إذ يعدكم} (When He promised you) [Al-Anfal: 7]. Alternatively, it is in the accusative case (mansub) due to the implied meaning of "victory," or the meaning of the verb contained in {من عند الله} (from Allah), or by what Allah has ordained, or by the implied command "Remember." It is recited as yughashikum (with both light and heavy articulation), with "drowsiness" (al-nu'as) in the accusative case, and the pronoun referring to Allah, the Exalted.

{أمنة} (As a security): This is a maf'ul lahu (an object denoting cause).

• If you ask: Is it not required that the agent of the verb being explained and the cause itself be the same?
• I say: Yes, but since the meaning of "drowsiness covers you" is "you become drowsy," amnat-an is in the accusative because the drowsiness and the security both belong to them. The meaning is: "When you become drowsy as a security," meaning "for your security."
• {منه} (From Him): This is an adjective for it, meaning: "A security granted to you from Allah, the Exalted."

• If you ask: What about the other recitations?
• I say: It is possible that amnat-an means "faith" (iman), i.e., "He makes you drowsy as a faith from Him." Or, it follows "He covers you with drowsiness, so you sleep in security."
• If you ask: Is it permissible for it to be in the accusative on the basis that the security belongs to the "drowsiness" which is the agent of the verb? Meaning: "Drowsiness covers you for its own security," treating the attribution of security to drowsiness as metaphorical, while it is truly for the people of the drowsiness? Or that He made you sleep at a time when, in such a fearful situation, it would normally be impossible for drowsiness to overcome you? And that it only covered you as a security granted by Allah—without which it would not have covered you—by way of representation and imagination?
• I say: The eloquence of the Qur'an does not shy away from such possibilities; it has parallels. One who alluded to this said: "Sleep fears to cover eyes / That fear you, so it is skittish and fleeting."

It is also recited as amnat-an with a quiescent mim. The analogy is amuna-amnat-an (like hayiya-hayat-an or rahima-rahmat-an). The meaning is: the fear they felt prevented them from sleeping; when Allah calmed their hearts and granted them security, they slept. Ibn Abbas (may Allah be pleased with him) said: "Drowsiness during battle is a security from Allah, but during prayer, it is a whisper from Satan."

{وينزل} (And He sends down): Recited with both light and heavy articulation. Al-Sha'bi recited: ma liyutahhirakum bihi (that which He may purify you with). Ibn Jinni said: Ma is a relative pronoun, and its silah (conjunctive clause) is the preposition with its governed noun, as if he said: "That which is for purification."

{رجز الشيطان} (The pollution of Satan): This refers to his whispering to them and his frightening them with thirst. It is also said to mean "major ritual impurity" (janabah), as it is from his suggestions. It is also recited as rijis (filth).

The Context: Iblis appeared to them. The polytheists had reached the water first, and the Muslims camped on a sandy hill where feet sank, with no water. Most of them became ritually impure through nocturnal emission. Satan said to them: "You, O companions of Muhammad, claim you are on the truth and pray without ablution while in a state of impurity, yet you are thirsty! If you were on the truth, they would not have beaten you to the water. They are only waiting for thirst to exhaust you; once it cuts your throats, they will come and kill whom they wish and drive the rest to Mecca." They were deeply saddened and afraid.

Then Allah, the Exalted, sent down rain. It rained at night until the valley flowed. The Messenger of Allah (peace be upon him) and his companions made basins on the side of the valley, watered their mounts, bathed, and performed ablution. The sand between them and the enemy became firm, their feet stabilized, the whispering of Satan vanished, and their souls were at peace.

The pronoun in {به} (with it) refers to the water. It is also possible it refers to the "binding" (al-rabt), because when patience and boldness are established in the heart, the foot remains firm in the places of battle.

{إذ يوحى ربك إلى الملائكة أني معكم فثبتوا الذين ءامنوا سألقى في قلوب الذين كفروا الرعب فاضربوا فوق الأعناق واضربوا منهم كل بنان} (When your Lord revealed to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip.")