His saying, exalted and majestic is He: "And those who settled in the home and in faith before them love those who emigrated to them. And they find not in their breasts any need of what has been given to them. And they prefer over themselves, even if they are in privation. And whoever is protected from the stinginess of his soul - it is those who are the successful." "And those who came after them say, 'Our Lord, forgive us and our brothers who preceded us in faith. And do not place in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.'"

"Those who settled" are the Ansar, and the pronoun in "before them" refers to the Muhajirun. "The home" is the city, and the meaning is: they settled in the home along with faith together. With this conjunction, the meaning of His saying, exalted and majestic is He: "before them" is correct, so reflect on it. Faith is not something that is settled because it is not a place, but this is from eloquent speech, and it can be expressed in various beautiful and good ways.

And Allah, exalted and majestic is He, praised the Ansar in this verse for their love of the Muhajirun, may Allah be pleased with all of them, and for their preference over themselves, and for their protection from the stinginess of their souls; because the implication of His saying, exalted and majestic is He: "And whoever is protected from the stinginess of his soul - it is those who are the successful" indicates that these praised ones have been protected from stinginess.

And "the need" here refers to envy, as stated by Al-Hasan, and it encompasses all aspects that are contrary to what the Prophet, blessings and peace be upon him, did in giving the Muhajirun the wealth of Banu Nadir and the villages. And "given" means: granted, and the raised pronoun, whose doer is not named, refers to the Muhajirun.

And His saying, exalted and majestic is He: "And they prefer over themselves" - this verse describes the Ansar. It has been narrated - from various sources - that it was revealed because of a man from the Ansar. Abu Al-Mutawakkil said: he is Thabit ibn Qays. And Abu Huraira, may Allah be pleased with him, in the book of Makkah, said: this man's nickname is Abu Talhah. And Al-Mahdawi mixed up in mentioning this man - "The Messenger of Allah, blessings and peace be upon him, called for the hospitality of the Muhajirun, so an Ansari volunteered, and he had no wealth, so he took the guest and said to his wife: this is the guest of the Messenger of Allah, blessings and peace be upon him. She said: By Allah, I have nothing except the food of the children. He said to her: Put your children to sleep, extinguish the lamp, and bring what you have for the guest, and we will pretend that we are eating. So they did that, and when he came to the Messenger of Allah, blessings and peace be upon him, he said: "Allah was amazed at your action last night," and the verse was revealed regarding that."

And preference over oneself is the noblest of morals. Hudhayfah al-Adawi said: I sought on the day of Yarmouk my cousin among the wounded, and I had some water with me. I found him and said: Shall I give you a drink? He gestured that yes. Then there was a man crying out, 'Ah!' My cousin gestured for me to go to him, and it was Hisham ibn al-As. I said: Will you drink? Then another said: 'Ah!' Hisham gestured for me to go to him. I came to him and found that his soul had departed. I returned to Hisham and found that he had died. I returned to my cousin and found that he had died. I was amazed by their preference, may Allah have mercy on them. Abu Zayd al-Basṭami said: A young man came to us from Balkh and said to me: What is the limit of asceticism among you? I said: When we lose, we are patient, and when we gain, we are grateful. He said: This is the state of dogs among us in Balkh. I said: So what is asceticism among you? He said: When we lose, we are grateful, and when we gain, we prefer others.

It has been narrated that the reason for this verse is that when the Prophet, blessings and peace be upon him, divided these villages among the emigrants, he said to the Ansar: 'If you wish, you can divide for the emigrants from your wealth and homes and share with them in this booty.' Then this verse was revealed.

And 'poverty' is need and want, and it is derived from the characteristics of a house, which is what remains between its beams from openings and gaps. So the state of the poor is likewise, interspersed with deficiency and need. And 'greed of the soul' is the abundance of its desire and its clinging to wealth and longing for it and the extension of hope. This is the essence of the greed of the soul, and it is the cause of every bad character. The Messenger of Allah, blessings and peace be upon him, said: 'Whoever pays the obligatory zakat, honors the guest, and gives in times of need, has been freed from greed.'

People have differed after what we have said. The majority and those knowledgeable in speech have gone to this, and on this interpretation, Abdur-Rahman ibn Awf, may Allah be pleased with him, used to walk around saying: O Allah, protect me from the greed of my soul, and he did not add to that. It was said to him about that, and he said: If I fulfill it, I will not do any evil.

Qadi Abu Muhammad, may Allah have mercy on him, said: Greed of the soul is poverty that wealth does not remove; rather, it increases it and is directed by it. Ibn Zayd, Ibn Jubair, and a group said: Whoever does not take something that Allah, the Exalted, has prohibited him from and does not withhold the obligatory zakat has been freed from the greed of the soul. Ibn Mas'ud, may Allah be pleased with him, said: Greed of the soul is consuming the wealth of others unlawfully. As for a person withholding his own wealth, that is stinginess, and it is ugly, but it is not greed. Abdullah ibn Umar, may Allah be pleased with both of them, recited 'greed' with a broken sheen. And 'will be protected' is in the form of 'yaf'al' from waqa yaqi, like the form of 'yazun.' Abu Haywah recited: 'will protect' with a opened waw and a doubled qaf. And 'the successful' are those who attain their goal.

And the people have differed regarding His saying, the Most High: "And those who came after them." Al-Farra' said: He meant the third group of the Companions, which believed or grew in the last period of the Prophet's life, blessings and peace be upon him. The majority of the scholars said: He meant those who will come from the Followers and others until the Day of Resurrection. So Allah, glorified and exalted is He, described the saying that every one who is not from the first generation should adhere to. The grammatical case of "those who" is raised either by conjunction to "they" or to "and those who," or it is raised by being the subject. And His saying, the Most High: "They say" is a state that has benefit, and the intended meaning is: and those who came saying such and such, or "they say" could be an attribute.

For this verse, Malik and others said: Whoever has a bad word or hatred towards any of the Companions has no share in the spoils as a form of etiquette for him. Some of the knowledgeable ones came to Ali ibn al-Husayn, may Allah be pleased with both of them, and they cursed Abu Bakr, Umar, and Uthman, may Allah be pleased with them. He said to them: Are you from the early Emigrants? They said: No. He said: Are you from those who settled in the home and faith? They said: No. He said: Then you have disavowed both of these groups, and I bear witness that you are not from those whom Allah, the Most High, said about: "And those who came after them" the verse... So get up, for Allah, the Most High, has done with you and acted. And Al-Hasan said: "I met three hundred of the Companions, among them seventy who were present at Badr, all of them narrating to me that the Prophet, blessings and peace be upon him, said: 'Whoever separates from the community by a span has removed the bond of Islam from his neck.'" So the community is that you do not curse the Companions, nor dispute in the religion of Allah, the Most High, nor declare anyone from the people of monotheism a disbeliever due to a sin.

And "the malice": is the grudge and the bad belief. Al-Amash read: "In our hearts is malice," and malice is the grudge. And the difference in the reading of "merciful" has been previously mentioned.