And when He mentioned the glad tidings and tranquility with the support, it was appropriate for Him to mention to them that He followed the saying with the action. So He instilled in their hearts, by His might and wisdom, tranquility, safety, and serenity, evidenced by the sleep that overcame them in a place that is farthest from it. This is a place of combat, confrontation with opponents, and vigilance against the deceit of the obstinate. Likewise, the rain and its effects. He said, also changing from: "And when He promises you" [Al-Anfal: 7] or linking it to victory or to what is in the context of the scent of the action, illustrating His might and wisdom: "When sleep overwhelms you" with the opening of the present tense letter in the reading of Ibn Kathir and Abu Amr. The subject is "sleep," and the others included the 'ya.' Nafi' made the 'ghain' silent and the others opened it and emphasized the broken 'sheen.' So the subject in the first reading is a passive form here, and the subject is a pronoun that refers back to Allah. And when He mentioned this strange covering that is extraordinary to the norms, He mentioned what was done for it, saying: "A security." And since that was extraordinary to the norm, the description came with His saying: "From Him," meaning: by His wisdom, for He does not sleep in such a situation except the one who is safe. And He prevents the enemy from you while you are asleep by His might. And there is no difference in the subject, the justified action in the three readings, because the being of sleep as a subject is metaphorical, and it is correct in my view to have it in the accusative as a state.

And when drowsiness was a sign of death, he mentioned after it a sign of life and said: ﴿And He sends down upon you﴾. He affirmed its being rain by His saying: ﴿From the sky, water﴾. It occurred in al-Baydawi and its origin - as well as the interpretation of Abu Hayyan - that the polytheists reached the water first and dominated it. This is not the case; rather, those who reached Badr and dominated its water were the believers, as has been established in Sahih Muslim and others. The explanation of the story is that they were rained upon in the place from which they set out to Badr, so the Muslims obtained from it what they filled for themselves to drink, and they purified themselves from minor impurity or major impurity. The sand became compact for them and made their journey easier. The polytheists encountered slippery ground that hindered their movement. This was a reason for the Muslims to precede them to the place and to enable them to build the water troughs and to dig (p-236) what was beyond the water they descended upon from the heart, as is well-known in the histories. The evil of Satan and his whispering to them was regarding their fewness, weakness, and fear of the multitude of the enemy. The tying of their hearts was their reassurance, and He made their souls good by what He showed them of honor, as all of this is clarified by the saying of Ibn Hisham: ﴿And He sends down upon you from the sky﴾ water for the rain that struck them that night, which prevented the polytheists from reaching the water and allowed the believers to access it ﴿to purify you with it﴾, meaning: from all filth. He began with the benefits of water concerning purification because it is that which brings one closer to the attributes of the angels who are near to the sacred presence. He then added to it - by saying: ﴿And to remove from you﴾, meaning: not from others ﴿the evil of Satan﴾ without a preposition, which is necessary for it. It is the servant who was with the impurity that comes from major impurity, which is close to the satanic impurities of tightness of the chest, doubt, and fear, to distance them from the presence of the angels. "The angels do not enter a house in which there is a major impurity." And the evil is applied to filth, idol worship, punishment, and polytheism. Certainly, Satan whispered to them, and there is no doubt that his whispering is among the greatest of filth; for it leads whoever persists with it to all that has been mentioned. Then he added to it what the heart was prepared for of divine wisdom, which is the pouring of tranquility, and he said: ﴿And to tie﴾, meaning: with patience and certainty.

And when that was a strong, dominant, elevated connection, He expressed it with a means of exaltation, saying: "upon your hearts." This means: after settling them with His kindness in every calamity, until they are filled with all good and the connection is established in them. He likened it to a pouch filled with something, then its mouth is tied so that nothing can escape from what is in it. And He repeated the 'lam' to indicate that it is the greatest objective and what precedes it is a means to it. He also added to it without a necessary 'lam' of affirmation, saying: "and He strengthens by it." This means: by the connection with the rain, "the feet." This means: for the lack of fear; for indeed, the fearful person's foot does not remain steady in the place where he stands, but rather his foot moves without choice or by the shifting of the sand.