َ وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ ﴿۹﴾ وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ ﴿۱۰﴾

﴾9﴿ Wallazeena tabawwa'ud daara wal eemaana min qablihim yuhibboona man haajara ilaihim wa laa yajidoona fee sudoorihim haajatam mimmaa ootoo wa yu'siroona 'alaa anfusihim wa law kaana bihim khasaasah; wa many yooqa shuhha nafsihee fa ulaaa'ika humul muflihoon
﴾10﴿ Wallazeena jaaa'oo min ba'dihim yaqooloona Rabbanagh fir lanaa wa li ikhwaani nal lazeena sabqoonaa bil eemaani wa laa taj'al fee quloobinaa ghillalil lazeena aamanoo rabbannaaa innaka Ra'oofur Raheem

﴾9﴿ And those who settled in the land and had embraced faith before the arrival of the emigrants love those who migrate to them and find no desire in their hearts for what has been given to the emigrants. They give preference to them over themselves, even if they are in need. And whoever is saved from the greed of his soul, it is they who will be successful
﴾10﴿ And those who come 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 Most Kind, Most Merciful

[9] In this verse, five qualities of the Anṣār are mentioned, and it is affirmed that they too are entitled to a share in the fay’ wealth.
“From before them” — refers to before the migration of the Muhājirīn. That is, the Anṣār were already residing in Madinah and many had accepted faith even before the Muhājirīn arrived. This is because two delegations from them had pledged allegiance to the Prophet (May Allah bless him and give him peace) at ʿAqabah in Makkah, and through their efforts, most people in Madinah embraced Islam.
“They do not find in their hearts any need…” — ḥājah here refers to envy, hatred, deceit, or sorrow.
“For what they (Muhājirīn) were given” — such as wealth from fay’, zakat, and honor or status. The Anṣār feel no jealousy or sorrow over this.
“They prefer others over themselves, even if they themselves are in need” — this is proof of their love, sincerity, and absence of envy. Khaṣāṣah refers to extreme need, hunger, and personal necessity — meaning their generosity was not due to self-sufficiency, but sincere love, even while in hardship. Many examples of the Anṣār’s sacrifices are found in hadith and noted by commentators.
“And whoever is protected from the greed of his soul…” — this points to the fact that the previous qualities show that the Anṣār were free from shuḥ (greed), and thus, they are truly deserving of success.
The difference between shuḥ and bukhl (stinginess) is that bukhl is general, whether natural or not, while shuḥ refers to greed that becomes deeply rooted in one’s nature.
Ibn Kathīr, quoting Imām Aḥmad, narrated a hadith stating that shuḥ and īmān can never coexist in a servant’s heart.
[10] In this verse, the third category of people entitled to fay’ is mentioned — those who obey and make du‘ā for the noble Companions (both Muhājirīn and Anṣār) until the Day of Judgment.
“And for our brothers who preceded us in faith” — the term brothers refers to brotherhood in faith, as shown by the phrase “those who preceded us in faith.” This includes all believers generally, in the Ummah of every prophet, and specifically the noble Companions of the Prophet (May Allah bless him and give him peace).
“Ghilla” — refers to natural inner unease or resentment, and it is a lesser degree compared to hatred or envy. So the removal of this lesser state implies the removal of greater spiritual illnesses as well.
“For those who have believed” — here, the phrase “those who preceded us” is not repeated, to indicate a broader generality — whether the believers are from the past or are still present.
Qurṭubī stated that this verse is proof that love for the noble Companions is obligatory, since seeking forgiveness for them and being free of resentment toward them is made a condition for a share in the fay’. Therefore, anyone who speaks ill of the Companions, or harbors hatred against even one of them, has no right to fay’.
It is narrated from Muṣʿab ibn Saʿd (may Allah be pleased with him) that people fall into three groups:
1. Muhājirīn,
2. Anṣār — both of which have already passed, and
3. Those who follow them in goodness — this group remains until today.
So include yourselves in this third group — do not harbor hatred toward the Companions and follow them. A similar statement is also reported from Ibn Abī Laylā.