His saying, exalted and majestic is He: "And those who emigrated for the cause of Allah after they had been wronged, We will surely settle them in this world in a good place, and the reward of the Hereafter is greater, if they only knew." "Those who are patient and upon their Lord rely." "And We did not send before you except men to whom We revealed. So ask the people of the reminder if you do not know." "With clear signs and scriptures. And We sent down to you the reminder that you may make clear to the people what was sent down to them, and perhaps they will give thought."

When Allah, the Exalted, mentioned the disbelievers of Makkah who swore that Allah would not resurrect those who die, He responded to their saying by mentioning the believers of Makkah who were contemporary with them. They are those who emigrated to the land of Abyssinia. This is the saying of the majority, and it is the correct reason for this verse, because the migration to Medina did not occur at the time of the revelation of the verse. A group said: The reason for the verse is Abu Jandal ibn Suhail ibn Amr, and this is weak, because the matter of Abu Jandal occurred while the Prophet, blessings and peace be upon him, was in Medina. Another group said: It was revealed concerning Ammar, Suhaib, Khabbab, and their companions who were harmed in Makkah and left it. In any case, the verse encompasses in meaning everyone who emigrated, both early and late.

The majority read "We will surely settle them," while Ibn Mas'ud, Na'im ibn Maysarah, Al-Rabi' ibn Khuthaym, and the Commander of the Believers Ali ibn Abi Talib, may Allah be pleased with him, read "We will surely give them a place to dwell." These two words have the same meaning of establishing in a place. A group said: "The good place" refers to a noble location which is revealed to be Medina, and to it is the indication in His saying: "in a good place." Another group said: The good place is the lasting tongue of truth that remains for them throughout time. In His saying: "We will surely settle them" or "We will surely give them a place to dwell" in this interpretation, the tongue of truth is a great metaphor and a distant borrowing. This is on the assumption that "the good place" is life and dwelling, and that the apparent action is a factor in it. Abu Al-Fath said: He made it accusative in the meaning of: "We will do good to them in that goodness," and "good place" was made the place of "goodness." A group went to the view that the good place is general in every commendable matter that a human being attains. The mentioned borrowing is hidden in this interpretation. In this saying, it includes what has been narrated from Umar ibn Al-Khattab, may Allah be pleased with him, that he would give money at the time of distribution to a man from the emigrants and say to him: Take what Allah has promised you in this world, and the reward of the Hereafter is greater. Then he would recite this verse. This saying also includes victory over the enemy, the opening of lands, and every hope that the emigrants have reached. And "the reward of the Hereafter" here refers to Paradise, and the pronoun in "if they only knew" refers back to the disbelievers of Quraysh. The answer to "if" is implied and omitted, and the object of "they know" is likewise. In this, there is consideration.

And His saying, exalted is He: "Those who are patient" is one of the attributes of the emigrants whom Allah has promised. Patience encompasses: abstaining from desires, enduring hardships for the sake of Allah, and relying on the details of its ranks. The one who prolongs in it is permissible and good, as long as it does not lead to destruction. The moderate one strives beautifully and relies, and this is in accordance with the saying of the Prophet, blessings and peace be upon him: "Tie it and rely." The one who falls short has no benefit in his shortcoming; rather, he has what has been decreed for him.

And His saying, exalted is He: "And We did not send before you" is a verse that responds to the disbelievers of Quraysh who found it improbable that a human could be a messenger from Allah, exalted is He. So Allah informed them, addressing Muhammad, blessings and peace be upon him, that He did not send to the nations except men, and He did not send a king or anything else. "Men" is in the accusative case due to "We sent." And "except" is an affirmation. The majority read: "revealed" with a damma on the ya and a fatha on the ha. A group read with a damma on the ya and a kasra on the ha. Aasim, through Hafs alone, read "We reveal" with a noon and a kasra on the ha, which is the reading of Ibn Mas'ud, Talha ibn Musrif, and Abu Abdur-Rahman. Then He, exalted is He, said: "So ask; meaning: say to them, ask." And "the people of remembrance" here refers to the Jews and Christians, as stated by Ibn Abbas, Mujahid, and Al-Hasan. Al-Amash and Sufyan ibn Uyaynah said: the intended meaning is those among them who have submitted. Abu Ja'far and Ibn Zayd said: "the people of remembrance" refers to the people of the Qur'an. These two sayings have weakness, as there is no evidence against the disbelievers in informing the believers of what has been mentioned, for they deny these categories. Al-Zajjaj said: "the people of remembrance" is general for everyone who is attributed to knowledge.

Qadi Abu Muhammad, may Allah have mercy on him, said: The most apparent in all of this is the saying of Ibn Abbas, may Allah be pleased with them, that the people of remembrance here are the rabbis of the Jews and Christians who have not submitted, and they are specifically in this incident informing that the messengers are from among humans. Their reports are a proof against these people, for they have always been believers in them, and they do not suspect our testimony because they are defending the creed of Muhammad, blessings and peace be upon him; may Allah fight them. This is the breaking of their argument from their own doctrine, not that we are in need of the testimony of these people, but rather the truth is clear in itself. Quraysh sent to the Jews of Yathrib asking them and relying on them.

And His saying, exalted is He: "With clear signs" is related to an implied action, the meaning of which is: We sent them with clear signs. A group said that it is related to "We sent" at the beginning of the verse, and the implication - on this - is: And We did not send before you with clear signs and scriptures except men. So in the verse, there is a precedence and a delay. "The scriptures" are the written books, meaning: "You wrote and planned" when it is written. And "the remembrance" in this verse is the Qur'an. And His saying: "to clarify" may mean: to clarify with your narration the text of the Qur'an that has been revealed, and it may mean: to clarify with your interpretation the general and with your explanation what has been made difficult of what has been revealed. This includes what the Sunnah has clarified regarding the matters of the Shari'ah, and this is the saying of Mujahid.