With the truthful. It is recited: from the truthful, and they are those who have been truthful in their faith in Allah, in intention, in words, and in actions. Or they are those who have been truthful in their belief and their covenant with Allah and His Messenger regarding obedience, as in His saying: 'Men who have been true to what they promised Allah.' And it is said: they are the three, meaning be like these in their truthfulness and steadfastness. And from Ibn Abbas, may Allah be pleased with him: the address is to those who have believed from the People of the Book, meaning be with the emigrants and the supporters, and align with them and join in their group, and be truthful like their truthfulness. It is said to those who lagged behind from the freed ones regarding the Battle of Tabuk. And from Ibn Mas'ud, may Allah be pleased with him: [It was narrated by Al-Thalabi from the narration of Wahb ibn Jarir from Shubah from Amr ibn Murrah from Abu Ubaidah from his father, as a statement, and likewise, it was narrated by Ishaq in his Musnad from Wahb and was summarized by Al-Bayhaqi in Al-Shu'ab. And Al-Hakim narrated it as a raised saying from the narration of Abu Al-Ahwas from Abdullah ibn Mas'ud, who raised it: 'Lying is not permissible in seriousness or in jest, nor should one promise his son and then not fulfill it.'] Be with the truthful. So is there any allowance in this?

And they should not prefer themselves over him. They were commanded to accompany him in times of hardship and adversity. They should endure with him the horrors with eagerness, activity, and joy. They should expose themselves to the hardships that he faces, knowing that his soul is the most precious and honored in the sight of Allah. If it encounters, with its honor and dignity, the experience of difficulty and terror, then it is obligatory for all other souls to rush towards what it encounters. Its owners should not care for it or give it any weight. It should be the lightest and easiest thing for them. Moreover, they should not elevate themselves above following and accompanying it, nor should they withhold themselves from what he has permitted for his soul. This is a profound prohibition, along with a condemnation of their matter and a rebuke for them regarding it. It incites them to follow him with pride and zeal. This indicates what is implied in the saying: It was not for them to lag behind, regarding the obligation of accompanying him. It is as if it is said that this obligation is due to the fact that they will not suffer from thirst, fatigue, or hunger on the path of jihad. They will not trample on any place of the disbelievers with the hooves of their horses, the feet of their mounts, or their own feet. They will not act in their land in a manner that angers them and constricts their chests. They will not inflict any harm on the enemy, nor will they take anything from them by killing, capturing, gaining spoils, defeating them, or otherwise, except that it is written for them as a righteous deed, and they deserve reward and nearness to Allah. This is what necessitates the following. It may be intended by 'trampling' the infliction and annihilation, not the trampling with feet and hooves, as in the saying of him, blessings and peace be upon him: 'The last trampling that Allah inflicted upon them in [UNTRANSLATED-LATIN: Buj]'. The 'trampling' is either a source like 'water source', or a place. If it is a place, then the meaning of 'angering the disbelievers' is that his trampling angers them. The 'gaining' may also be a confirmed source, and it may mean 'the taker'. It is said: 'He gained from him' if he caused him loss or deficiency, and it is general in everything that causes them distress, harms them, and brings them harm. This indicates that whoever intends good, his effort in it is commendable, whether standing, sitting, walking, speaking, or otherwise, and likewise for evil. By this verse, the followers of Abu Hanifa have argued that the reinforcements arriving after the end of the war share with us in the spoils, because trampling their lands is what angers them and harms them. Indeed, the Prophet, blessings and peace be upon him, distributed shares to the Banu Amir when they arrived after the war had ended. I have not seen it like this. Al-Taybi attributed it to Abu Dawood and Al-Tirmidhi. In the two Sahihs, from Abu Musa, we were informed of the Prophet's departure while we were in Yemen, so we set out to migrate to him, I and my brothers. I am the youngest of them - the hadith says: 'He distributed shares to us and did not distribute to anyone who was absent from the opening of Khaybar except the owners of our ship.' Abu Bakr Al-Siddiq, may Allah be pleased with him, sent Al-Harith bin Abi Umayyah and Ziyad bin Abi Labid with Ikrimah bin Abi Jahl with five hundred men. They caught up after they had opened [the city] and he distributed shares to them.

So He associated them in the spoils of war." This was narrated by Al-Waqidi in Al-Maghazi: Ismail bin Ibrahim reported to us from Uqbah from Al-Harith bin Fudail who said: When the letter of Ziyad bin Labid came - and he mentioned something similar. According to Al-Shafi'i: the reinforcements do not share with the conquerors. And Ubaid bin Umair read: 'Thirsty' with elongation. It is said: 'He was thirsty, thirsting, and thirsty.' And they do not spend a small amount, even if it is a date or a strap of a whip, nor a large amount like what Uthman, may Allah be pleased with him, spent for the army of hardship. And they do not cut across a valley, meaning land, in their going and coming. The valley is every opening between mountains and hills that serves as a passage for water, and it is originally 'fa'il' from 'wadi' if it flows. From it is 'wadi.' It has become common in the usage of the Arabs to mean land. They say: Do not pray in the valley of someone else except that it is recorded for them as spending. And cutting across the valley: it is permissible that the pronoun in it refers to a good deed. And His saying: 'So that He may reward them' is related to 'recorded,' meaning it is established in their records for the sake of reward.