And when He, glorified and exalted is He, took away the wealth of the spoils and what was upon it in the pre-Islamic period, and clarified the distribution of the spoils among the villages, He threatened those who opposed that due to its difficulty on the souls. This was worthy of acceptance after He made it clear that the wealth of Banu Nadir is for whoever He, His Messenger, has empowered over them, blessings and peace be upon him. It was known of his state, blessings and peace be upon him, that he preferred others over himself and was content with what was less than sufficiency. He clarified the distribution in it after his sufficiency, blessings and peace be upon him, because clarifying that is the greatest intended purpose, as it is present and facilitated by the wealth of the people of the villages. He said, substituting from "For Allah (p-435) and for the Messenger" [Al-Anfal: 24] and what is included with them, because whoever gave to the emigrants for their emigration and their detachment from their wealth and homes, he only gave them for the sake of Allah and for the sake of His Messenger, blessings and peace be upon him. It should not be a substitute for "those of kin" so that it is not restricted to their poor, or it should not be a response to one who might have said: We have heard and obeyed, so for whom is what Allah and His Messenger, blessings and peace be upon him, have taken from their wealth? It was said to him: "For the poor" meaning those among them who would tie a stone to their stomachs from hunger and would make a hole in the winter to protect themselves from the cold, having no covering other than it after they had wealth that was sufficient for them and more than enough to reach others. He described them as poor because they were in that state at the time of its revelation. Then he specified the description and said: "the emigrants" and when emigration could be applied to one who has abandoned the people of disbelief without leaving his homeland, he said: "those who were expelled" and he built it for the passive form because the act of expulsion is the one that causes harm, not the fact of being from a specific expeller. "From their homes" and when expulsion here implies the meaning of prevention, the expression was chosen to indicate that wealth is a covering for a person because it is a means for him. He said: "and their wealth" (p-436) and when the pursuit of this world is among the deficiencies, he clarified that if it is from Allah, it is not like that, and that it does not detract from sincerity. The matter of Banu Nadir is only to fulfill their hopes, so he said: "seeking" meaning [they were expelled] while they were seeking in the manner of striving. He clarified that he is not obligated to anything for anyone by His saying, the Most High: "A bounty from Allah" meaning the greatest king who has no equal, for He is the one who possesses all attributes of perfection in this world, religion, and the Hereafter, and He enriches them by His bounty from anyone other than Him. "And pleasure" He grants them success in what pleases Him about them and does not make their desire for compensation from Him a detriment to their sincerity, so He brings them to the abode of His honor.

And when He described them by linking their inner selves to Him, glorified is He, and cutting them off with contentment from others, He described them by giving their outward selves to Him. He said: ﴿And they support﴾ [meaning] in the way of renewal at all times and continuity, ﴿Allah﴾ meaning the greatest and most glorious King, ﴿and His Messenger﴾ whose greatness is from His greatness by their souls and their wealth, so that the party of Satan may diminish. And when it became clear what He, glorified is He, has for them in terms of care, the listener anticipated from His praise of them what is appropriate for this news.

So He said, beginning anew, what is like the reason for their specification: ﴿Those﴾ meaning the highest in rank in noble morals, ﴿they are﴾ (p-437) meaning specifically, not others, ﴿the truthful﴾ who are deeply rooted in this description. For their migration for what was mentioned and their abandoning of what was described indicated the completeness of their truthfulness in what they claimed of faith in Allah and His Messenger, blessings and peace be upon him, as they opposed those who were hostile to them, even though they were close in lineage and dwelling. They turned to His allies, whoever they were, even if their dwelling was far and their pasture distant. This indicates that the foundation of religion is based on establishing clear proofs by remaining steadfast against trials, as help may come in proportion to the trial. For Allah, exalted is He, has specified the emigrants from what He permitted of the wealth of Banu al-Nadir.