And those who settled, they are the Ansar, in addition to the Emigrants. If you say: What is the meaning of the conjunction of faith with the home, and it is not said: they settled in faith? I say: Its meaning is that they settled in the home and purified their faith, like his saying:

'I fed it figs and cold water.'

Or: They made faith a place of stability and residence for them due to their firm establishment in it, just as they made the city so. Or: He meant the home of migration and the home of faith, so he placed the definite article in 'the home' in place of the added noun, and omitted the added noun from 'the home of faith' and placed the added noun in its place. Or he named the city because it is the home of migration and the place of the emergence of faith by the faith of those before them from the Emigrants, because they preceded them in settling in the home of migration and faith. And it was said: from before their migration.

And they do not find nor do they know within themselves any need of what they have been given, meaning a request needed from what was given to the Emigrants from the spoils and others, and what is needed is called a need. It is said: Take from it your need, and he gave him from his wealth his need, meaning: that their souls did not follow what they were given nor did they aspire to anything from it that they needed, even if they had neediness.

And the origin of it is: the neediness of the house, and it is its openings, and the sentence is in the position of a state, meaning: their neediness is assumed. And the Messenger of Allah, blessings and peace be upon him, distributed the wealth of Banu Nadir among the Emigrants and did not give the Ansar except for three needy individuals: Abu Dujanah, Samak bin Khurashah, and Sahl bin Hunayf, and Al-Harith bin As-Simmah.

[Al-Thalabi mentioned it like this without a chain. Al-Waqidi narrated from Ma'mar from Al-Zuhri from Khawlah bin Zayd from Umm Al-'Ala that she said: 'When the Messenger of Allah, blessings and peace be upon him, gained the spoils of Banu Nadir, he said to Thabit bin Qais bin Shamas: Call the Ansar all of them.

He said: If you wish, I will divide between you and the Emigrants. And if you wish, I can give them and they will leave your homes. The two Sa'ds said: Rather, we will divide it among the Emigrants and they will be in our homes. The Ansar were pleased. So he gave the Emigrants and did not give the Ansar except for two needy individuals, Sahl bin Hunayf and Abu Dujanah, and Saif bin Abu Al-Huqayq transferred Sa'd bin Mu'adh. He had a mention among them. And in Abu Dawood from the narration of Abdul Razzaq from Ma'mar there is part of it and the names of the Ansar were omitted. And in Ibn Ishaq in Al-Maghazi: Abdullah bin Abu Bakr narrated to me that the Messenger of Allah, blessings and peace be upon him, distributed the wealth of Banu Nadir among the first Emigrants without the Ansar, except that Sahl bin Hunayf and Abu Dujanah were mentioned as being poor, so he gave them.']

And he said to them: If you wish, you can divide for the Emigrants from your wealth and homes and share with them in this spoils, and if you wish, your homes and wealth will be yours and nothing from the spoils will be divided for you. The Ansar said: Rather, we will divide for them from our wealth and homes and prefer them in the spoils and we will not share with them in it, so it was revealed.

Al-Shuhh - with both the dammah and the kasrah, and it has been read with both - is meanness, and that a man's soul is tight, eager to withhold, as he said:

'He wrestles with a soul between his sides, tight... When he intends to do good, it says to him: Wait.'

[He describes a man as stingy, and that he struggles with his soul that is within him, tight - with the fatha - means: stingy, withdrawn from doing good when it overwhelms him, and when good calls him again to stinginess and prevents him from giving, it is as if it said to him: Wait, so he obeys it. And 'wait' is a source that requires the deletion of its verb. And her saying: that, is a literal metaphor for her whispering him with stinginess.]

And it has been added to the soul because it is an instinct within it. As for stinginess, it is the withholding itself. And from it is His saying: 'And the souls have been made to witness stinginess.' And whoever is protected from the stinginess of his soul, and he overcomes what he has been commanded with and opposes his desires with the help and success of Allah, then those are the successful ones, achieving what they desired. And it has been read: And whoever is protected.