And when it was made clear to the captives that the good which they do not know from their hearts other than Allah does not benefit them in the release of the ransom from them, because there is no evidence for it, and everything for which there is no evidence has the ruling of non-existence; because the foundation of the Shari'ah is based on what the accountable person can know, which is the apparent matters. And He concluded with the attributes of knowledge and wisdom, He legislated to clarify the news that conveys the closeness upon which support and all good are based. He said, dividing the companions of the Prophet, blessings and peace be upon him, into four categories: one category that combined faith and migration first, and jihad; a category that provided shelter; a category that believed but did not migrate; and a category that migrated later: "Indeed, those who believed" meaning: in Allah and His Messenger "and migrated" meaning: they engaged in migration from the land of polytheism, and they are the first emigrants. They abandoned their homelands, their tribes, and their loved ones out of love for Allah and His Messenger, blessings and peace be upon him, "and struggled" meaning: they engaged in jihad, which is the exertion of effort in weakening disbelief and its people.

And when the previous verses were about the means of jihad from the self and wealth, sometimes encouraging spending it, and other times prohibiting love for it, and sometimes comforting the captives in their loss, it was most appropriate to begin with His saying: "with their wealth" meaning: with their spending of it in jihad and wasting some of it by migrating from their homes and palm trees and others, "and themselves" by their courage in fighting against the strength and multitude of the enemies; and He prioritized wealth because it is the cause of the standing of the self, and it was in the utmost honor at the beginning, and He delayed His saying: "in the way of Allah" meaning: the greatest King for that. "And in" is a reason, meaning: they struggled for its sake so that no one would hinder it, and its virtues would appear, and it would be easy to pass through it without any interruption. And perhaps He expressed with "in" to indicate that it should be firmly established in the way, as the container is firmly established in its context, so that the religion prevails over it and does not deviate from it in any way. As for in Surah At-Tawbah, when the context in some places is for the way, it was prioritized - as will come - and also this Surah was revealed in the early stages after the Battle of Badr in the second year of the Hijrah, and the situation at that time was very severe, and the wealth was in utmost scarcity, and the enemies were countless. Thus, it was appropriate to emphasize the matter of wealth and self, so they were presented to encourage spending them. As for At-Tawbah, it was revealed in the expedition of Tabuk at the end of the ninth year, and by then wealth had increased, and the religion had gained strength and prominence, and most people had embraced Islam, so the places of jihad had become distant, and the hardship had increased, and people relied on one another and desired to focus on improving their wealth, so it was appropriate to begin there with the way.

And when he mentioned the people of the first migration, he followed them with the people of support, who are the second group of believers that were present during his time, blessings and peace be upon him. He said: "And those who provided refuge," meaning: those who migrated to them from the Prophet, blessings and peace be upon him, and his companions, may Allah be pleased with them. They settled them in their homes, divided their wealth with them, and offered them to marry some of their women. The action is limited as a reference to the greatness of their deed, as if there is no refuge in existence other than what they did. Likewise, his saying: "And they supported," meaning: Allah and His Messenger and the believers. They are the Ansar, may Allah be pleased with them. They possessed these two noble attributes and were at the pinnacle of both virtues. Were it not for their providing refuge and support, the intended goal would not have been achieved. The early emigrants are superior to them due to their precedence in faith, which is the chief of virtues, and for enduring harm from the disbelievers for a long time, and their patience with the separation from their homelands and tribes.

He indicated the two divisions with a tool of distance due to the high status of them and the honor of their aims. He said: ﴿Those﴾ meaning: the high-ranking. ﴿Some of them are allies of some﴾ meaning: in inheritance, without the proximity that is devoid of that. He clarified that faith (p-339) if it is not accompanied by two witnesses, which are migration and jihad from the west away from the city, and two witnesses which are shelter and support from the people of the city, it would be an obstacle to absolute proximity, rather a barrier to the influence of kinship entirely. It is as if whoever believes and does not migrate does not inherit from those who migrated. This was said by Ibn Abbas, may Allah be pleased with him. The root of the word 'wali' in all its forms refers to inclination, and it necessitates proximity and distance. Sometimes, each of them may arise from the other intensity. The arrangement of 'wali' in its specificity revolves around proximity, and among its necessities is support. The meaning is: some of them are relatives of each other, and it is necessary for each of them in the right of the other to provide support and other things that are necessary for a relative to his relative. Whenever they are united by a description, they become partners in what it yields. He described the presence in a battle where they share in the spoils; because the types of jihad are many, and each one of them engaged in some of them. From the presence of all, support arose. The emigrant, in essence, is the one who distances himself from the disbelievers with his heart and shows loyalty to them, and accompanies the believers with his love and essence and is loyal to them. However, since this may be hidden, the matter was tied to the presumption, which is the home, because it is an apparent matter. Thus, the emigrant is the one who distances himself from the abode of the polytheists, fleeing with his religion. Then, the condition of that after the migration of the Prophet, blessings and peace be upon him, is that the move should be to the abode of his migration: the noble city. This is the ruling for every emigrant except for Khuzā'ah; for the Prophet, blessings and peace be upon him, knew from their believers and disbelievers his love and sincerity and hatred for his enemy, so he did not impose on their believers the move. Al-Hafiz Abu Umar Ibn Abd al-Barr said in the book of Al-Madkhal to (p-340) Al-Isti'ab; and Khuzā'ah is called the allies of the Messenger of Allah, blessings and peace be upon him, because they are allies of Banu Hashim, and the Messenger of Allah, blessings and peace be upon him, included them in the document of the affair in the year of Hudaybiyyah - until he said: And the Prophet, blessings and peace be upon him, granted them a status that he did not grant anyone from the people, as he made them emigrants in their land and wrote for them a document regarding that. Ended.

And their poet, Nujayd Ibn Imran Al-Khuza'i, boasts about that and other things that Allah has honored them with through the hand of the Messenger of Allah, blessings and peace be upon him:

And Allah has created the clouds with our victory, the accumulation of the clouds of Haydhab, the stacked ones.

And our migration in our land with us, by it ∗∗∗ a document that came from the best of the writers and scribes.

And for our sake, a sanctity was established in Mecca ∗∗∗ ∗∗∗ to attain revenge with the sharp swords.

The keeper Abu al-Rabi' ibn Salim al-Kal'ei mentioned this in the Battle of the Opening from his biography. The one who first took their alliance was Abd al-Muttalib, the grandfather of the Prophet, blessings and peace be upon him. Al-Waqidi said in the beginning of the Battle of the Opening: And the Khuz'a'ah were allies of Abd al-Muttalib. The Messenger, blessings and peace be upon him, was aware of this. Khuz'a'ah came to him that day - meaning the day of Hudaybiyyah - with the letter of Abd al-Muttalib, and he read it. It was, 'In Your name, O Allah, this is the alliance of Abd al-Muttalib ibn Hashim for Khuz'a'ah when they came to him, and their leaders and the people of opinion, their absent ones affirming what their witnesses have decreed. Indeed, between us and you is the covenant of Allah and His contracts, which will never be forgotten. The hand is one and the victory is one, as Thubayr is honored and as Hira' is established, and as the sea does not diminish in its waves. There will be nothing between us and you except for a renewal forever and ever, for eternity.' Ubayy ibn Ka'b, may Allah be pleased with him, read it to him and said: 'What has made me aware of your alliance while you are upon what you have embraced of the alliance? And every alliance that was in the days of ignorance is not increased by Islam except in strength, and there is no alliance in Islam.' Al-Waqidi said: 'And Aslam came to him at the Ghadir of al-Ashtat.' They were brought by Buraydah ibn al-Husayb, who said: 'O Messenger of Allah, these are Aslam, and these are their places, and those who have migrated to you have migrated from them, while a group of them remained with their livestock and livelihoods.' The Messenger of Allah, blessings and peace be upon him, said: 'You are migrants wherever you are.' He called al-Ala' ibn al-Hadrami and commanded him to write them a letter, and he wrote: 'This is a letter from Muhammad, the Messenger of Allah, blessings and peace be upon him, to Aslam, for whoever among them believes in Allah and bears witness that there is no deity except Allah and that Muhammad is His servant and Messenger, for he has believed in the protection of Allah, and he has the guarantee of Allah and the guarantee of His Messenger. Indeed, our affair and your affair is one against whoever attacks us from the people with oppression. The hand is one and the victory is one, and for the people of their desert is like that of the people of their settlement, and they are migrants wherever they are.' Al-Ala' ibn al-Hadrami wrote it, and Abu Bakr al-Siddiq, may Allah be pleased with him, said: 'O Messenger of Allah! What a good man Buraydah ibn al-Husayb is for his people, a great blessing upon them. We passed by him the night we passed while we were migrating to Medina, and he embraced Islam, and with him embraced Islam from his people whoever embraced Islam.' The Messenger of Allah, blessings and peace be upon him, said: 'What a good man Buraydah is for his people and for others.' O Abu Bakr, indeed the best of the people is the one who defends his people as long as he does not commit a sin, for sin has no good in it.' It has ended.

And Aslam is a people from four tribes of Khuz'a'ah. When Mecca was opened, the migration ceased due to the appearance of the religion and the weakness of the polytheists. The pure intention of migration was established, which is indicated by jihad, as he, blessings and peace be upon him, said: 'There is no migration after the opening, but there is jihad and intention.' And he, blessings and peace be upon him, said: 'The emigrant is the one who abandons what Allah has prohibited.' If a believer is unable to manifest his religion, it becomes obligatory upon him to migrate.

And when He, glorified and exalted is He, clarified the matter of those who fulfilled the conditions, He began to explain the ruling of those who refrained from some of them, which is the third category. He said: ﴿And those who believed﴾ meaning: their faith became well-known ﴿and did not emigrate﴾ meaning: before the conquest, rather they remained in their lands. ﴿What do you have of their guardianship﴾ and He emphasized the negation by saying: ﴿of anything﴾ meaning: in inheritance and not in anything else; and He encouraged them to emigrate by saying: ﴿until they emigrate﴾ meaning: they should undertake the emigration to the land of polytheism and those in it. ﴿And if they seek your help﴾ meaning: they request your support ﴿in religion﴾ meaning: due to a matter of their affairs while they are firmly established in the religion, as the container is firmly established in the container. ﴿Then upon you is the support﴾ meaning: it is obligatory upon you to support them against the polytheists. The meaning is that they do not have a right over you as relatives except in seeking help in religion. For neglecting to support them leads to corruption just as befriending them leads to corruptions. Then He exempted from the obligation by saying: ﴿Except against a people﴾ who have occurred, and there is ﴿between you and them a treaty﴾ meaning: because their seeking help would lead to two corruptions: the neglect of supporting the believer and breaking the covenant, which is the greater of the two. Thus, the consideration of it was prioritized and their support was neglected. If Allah supports them against the disbelievers, then this is what is intended without you being defiled by breaking. And if the disbelievers are supported, then for whoever is killed from your brothers, there is martyrdom, and for whoever remains, there is the guarantee of sufficiency. This was a motivation for them to emigrate, and whoever among them apostatized, may Allah distance him, and he will harm only himself, and Allah is Self-Sufficient, Praiseworthy. So, as you see, there has been a division of the believers into three categories: the highest is the emigrant, followed by the supporter, and the lowest is the one who sits back and refrains. And there remains a fourth category that will come. Abu Hayyan said: He began with the emigrants - meaning: the first ones - because they are the foundation of Islam and the first to respond to Allah, glorified and exalted is He. So, a group emigrated to Medina, a group to Abyssinia, and a group to Ibn Dhiyazan, then they emigrated to Medina and they were a model for others in faith and a reason for strengthening the religion. "Whoever initiates a good tradition will have its reward and the reward of whoever acts upon it until the Day of Resurrection." And He mentioned the supporters second because they equaled them in faith and in striving with their souls and wealth, but He equated emigration with sheltering and support, while the emigrants were distinguished by being the first. And He mentioned a third group who believed but did not support, so they missed these two virtues and were deprived of guardianship until they emigrate. Then He said: "The Messenger of Allah, blessings and peace be upon him, established brotherhood between the emigrants and the supporters," so the emigrant would inherit his supporter brother if he had no emigrant guardian in Medina, and there is no inheritance between him and his Muslim relative who is not an emigrant. Ibn Zayd said: Their matter continued like this until the conquest of Mecca. This has ended.

However, what Ibn Abd al-Barr mentioned - as will come - is that the ruling of that ceased with the occurrence of Badr, or the verse that follows at the end of the Surah, along with what supports that from the verse of Al-Ahzab.

And when the decree was: 'Indeed, Allah is All-Aware of your interests,' and there are inclinations within souls to support relatives and loved ones and to oppose others secretly, and there are schemes that can be perceived, He warned against that by saying: 'Allah,' meaning: the One who encompasses knowledge and power. And since the context is to clarify the interests that organize the religion and demolish what is contrary to it, and since the souls - as has been mentioned - have states, it necessitated emphasizing knowledge of the hidden matters. Thus, He presented the preposition indicating specificity, which here is a metaphor for the encompassing of knowledge, only warning: 'Indeed, He is All-Seer of what you do.' And in that is also an encouragement to act upon what He urged regarding faith, migration, support, spending, and striving in all of that, and a warning against acting contrary to them. And in 'All-Seer' is an indication of knowledge of what will be, whether it is pure or mixed, so therein is further encouragement towards sincerity.