And when he praised the immigrants and granted them, the souls of the Ansar became pleased with that. They were in every situation with him, blessings and peace be upon him, like a dead person in the hands of the washer, whatever he wished, he did, and whatever he wanted from them came to him and reached him. Their praise followed as a compensation for them and a gratitude for their deed. He said, indicating the entirety of the story: "And those who settled..." meaning they made, with all their effort, "the home" complete in the homes, which Allah prepared in the beginning for migration and made ready for support. He made it a circle around all the countries, encompassing it, prevailing over it, the place of their residence, their association, and their companionship, and their closeness, due to it being suitable for one to return to it who has exited from it, so that he does not abandon it at all. It is the place of his desire and not a location from which to migrate due to its blessings or goodness.

And when the intention was to convey the praise of them, he said, implying "they settled" a necessary meaning: "and faith" meaning they associated with it, accompanied it, and specifically attached themselves to it, adhering to it as one adheres to a home that one cannot do without. It is permissible that "faith" is a description of the home by repeating the conjunction to refer to the establishment in each of the two descriptions. It is as if it was said: they settled in the city which is the home and it is faith, because it is the place of the establishment of faith and its spread and its manifestation in all countries. Due to its strong association with it, it was named by it. It is permissible that the meaning is: and the place of faith, indicating that they did not reside there for the sake of their wealth, but rather out of love for faith, knowing that its completion and the perfection of its honor and status, and the spreading of its banners, and the strengthening of its remembrance cannot be achieved except by it. If it were not for that, they would have abandoned it and migrated to the Prophet, blessings and peace be upon him, wherever he settled. Thus, it is praise for them that they are characterized by migration with strength while also being characterized by support through action.

And when their uniqueness in establishing faith in the aforementioned home before the arrival of the immigrants to them was a complete praise, he praised them for that, indicating by the affirmation of the neighbor that they did not spend a long time before the sending of the Messenger, may Allah bless him and grant him peace, with the two matters: "before them" meaning before the migration of the immigrants, because their description with migration was not except after its establishment. The Ansar combined the establishment in faith with the establishment in the home before the immigrants gathered between them through migration.

And when the mention of them began, this magnificent beginning, He informed about them by saying: ﴿They love﴾, meaning in the way of renewal and continuity. It was said that it is an addition to the emigrants. This is a condition, so this is a ruling of participation ﴿Whoever emigrates﴾. And He increased their love for them and compassion towards them by saying: ﴿Towards them﴾, because the intention towards a person necessitates his right upon him. If it were not for the completeness of his love for him, he would not have specified the intention towards him. The witnessing evidence of what Allah informed about them regarding love is that they shared the emigrants in their wealth and offered to share their women with them despite their intense jealousy. The emigrants refused to share in the women but accepted their wealth from them.

And when He informed them of love and encouraged them to maintain it, He followed this news with what is one of its fruits, saying: ﴿And they do not find﴾ [meaning] any root ﴿in their breasts﴾, which are the abodes of their hearts, from which the commands of the hearts issue, let alone their tongues speak. And since the intention was to negate the request from them for what he specified for the emigrants, and the motive for that request was need, and every person hates to be attributed to need, even if he informs about it from himself at some time for a purpose, He said: ﴿A need﴾, placing the name of the cause upon the caused ﴿From what they were given﴾, meaning the emigrants from the spoils and other wealth of Banu an-Nadir and others, from any giver, how about if the giver is Allah and His Messenger, blessings and peace be upon him? And if they do not find a need that drives them to request, then it is more appropriate that they do not find envy or anger. So this verse is one of the greatest motivators for good brotherhood, warning against envy and resentment. And when He informed about their distancing from vices, He followed it with the news of their adornment with virtues, saying: ﴿And they prefer﴾. He magnified that by limiting the action, so the meaning became: they establish preference, which is the choosing of good things for others, specifically for them, not for their loved ones, for example, but ﴿For themselves﴾. They give to others whatever they have, and the mention of the self is evidence that they are in the utmost purity from vices, because when the self is purified, the heart is purer. He confirmed that by saying: ﴿And if﴾, meaning a state that is in the utmost of need ﴿To them﴾, meaning specifically, not by the preferred one ﴿A need﴾, meaning poverty and deficiency in conditions and a severe need that surrounds them from every side, from the specifics of the building, and [it is] its openings.

And when the decree was: So whoever is like that is among the truthful, he added to it his saying: ﴿And whoever﴾. And when the intended purpose was to be free from base qualities from any direction they may come. The treatment of vices is very difficult, which a person cannot endure except with a strong assistance from Allah, glorified and exalted is He. He built for the action the saying: ﴿He protects against the greed of his soul﴾, meaning that a barrier occurs between him and his blameworthy traits referred to by the soul, protecting him from them. So he is not one who prevents what he has, being greedy for what others have out of envy. Ibn Umar, may Allah be pleased with him, said: Greed is when a man's eye covets what does not belong to him. The Messenger of Allah, blessings and peace be upon him, said: "Beware of greed, for it destroyed those before you. It led them to shed each other's blood and to violate their sanctities."

And when the view towards purification from lowly morals is great, it caused an understanding that what it caused cannot be obtained without it. His saying: ﴿So they are﴾, meaning those of high status, ﴿they are﴾, meaning specifically, and not others, ﴿the successful﴾, meaning those who are complete in attaining every desire. Al-Qushayri said: And the detachment of the heart from worldly matters and possessions is the characteristic of the leaders and the great ones. Whoever is overwhelmed by dangers and remains in the greed of his soul is in the pursuit of his dealings and in demanding from people to fulfill his share. He has nothing of the tastes of this path.

And the explanation of the verse is that the Ansar, when the Emigrants came to them, divided their homes and wealth between them. When Allah granted the Messenger of Allah, blessings and peace be upon him, the wealth of Banu Nadir, the Prophet, blessings and peace be upon him, delivered a sermon mentioning what they had done for the Emigrants by accommodating them and preferring them over themselves. Then he said: If you wish, I will divide among you and the Emigrants what Allah has granted me from Banu Nadir. The Emigrants were in the state they were in, residing in your homes and your wealth. If you wish, I will give them and they will leave your homes. Sa'dan, may Allah be pleased with them, said: No, it should be divided among the Emigrants specifically, and they should remain in our homes as they were. The Ansar said: We are pleased and we submit. In another narration, they said: Divide this among them specifically and give them from our wealth whatever you wish. Then the verse was revealed, ﴿And they prefer over themselves﴾ - the verse. The Messenger of Allah, blessings and peace be upon him, said: "O Allah, have mercy on the Ansar and the children of the Ansar." Abu Bakr As-Siddiq, may Allah be pleased with him, said: May Allah reward you well, O gathering of Ansar, for by Allah, our example and your example is like what the one from the tribe of 'Anza said:

May Allah reward Ja'far when our sandal slipped among those who tread and it slipped.

They refused to tire us, even if our mother were to meet what they meet from us, she would tire.

So they are truly the ones deserving of the name of brothers of sincerity, companions of nobility and loyalty, honor and preference. May Allah be pleased with them and with their noble followers from the righteous caliphs, leaders, and the upright.