Tafsir of Al-Anfal 8:75

"And those who believed after and emigrated and strove along with you"—that is, in some of your journeys.

It is said that those intended by this are the believers who emigrated after the Treaty of Hudaybiyyah, which was the second emigration. Others say: after the revelation of this verse. Still others say: after the Battle of Badr. The most correct view is that those intended are those who emigrated after the first emigration.

"So those are of you"—meaning: they are among your number, O Emigrants and Helpers (Ansar). This contains an indication that the foremost [in faith] are the foremost in honor, and that these [latter ones] are beneath them in that regard. The fact that the address is directed toward them via iltifat (shift in mode of address) supports the matter of their honor. By this division, the categories of believers become four, and inheritance applies only to the first two categories, as you have learned. Al-Tabrisi claimed that this ruling is also established for these [latter ones], such that inheritance exists among three categories, and he took the meaning of "of you" to be "among your number," with their ruling being your ruling in the obligation of mutual loyalty, inheritance, and support. I have not seen this [view] held by our scholars.

"And those of blood relations"—that is, those of kinship—"are nearer to one another in the Book of Allah"—meaning: in His decree, or in the Preserved Tablet—"than the strangers." Al-Tayalisi, Al-Tabarani, and others narrated from Ibn Abbas (may Allah be pleased with them both) who said: "The Messenger of Allah (may Allah bless him and grant him peace) established brotherhood between his companions, and they inherited from one another until this verse was revealed; then they abandoned that and inherited according to lineage." Ibn Marduyah also narrated from him (may Allah be pleased with him) saying: "The Muslims inherited [from one another] when they arrived in Medina through emigration, then that was abrogated by this verse."

This [verse] is used as proof for the inheritance of blood relatives (dhawu al-arham) mentioned by the experts on inheritance laws, because the inheritance based on emigration was abrogated by it, and it does not distinguish between residuaries (‘asabat) and others; thus, those who have no fixed share and no ‘asabah are included, and they are the [blood relatives]. Ibn Mas’ud also used this as an argument, as narrated by Ibn Abi Hatim and Al-Hakim, to support that blood relatives are nearer than the master who emancipated a slave. When the learned one (Ibn Abbas) heard this, he said: "Far be it, far be it! Where has [his thinking] gone? The Emigrants used to inherit to the exclusion of the Bedouins, then this [verse] was revealed." The rest of the Companions (may Allah be pleased with them) also differed with him, according to what has been said. You know that if "the Book of Allah" is intended to mean the previous verses of inheritance in Surat An-Nisa, or His Exalted decree known therein, then there remains no basis for using this verse to argue for the inheritance of blood relatives. The same applies to what Ibn al-Faras said, that it might be used as an argument for those who say that the relative is more entitled than the ruler to lead the funeral prayer for the deceased.

"Indeed Allah is Knowing of all things"—among which is the wisdom behind connecting the inheritance to religious kinship first (as per the aforementioned manner) and to blood kinship later.

[From the perspective of Isharah (Symbolic Indication)]:

"And those who believed"—with intellectual faith—"and emigrated"—from the homelands of their own selves—"and strove with their wealth"—by spending it until they clothed themselves in the garments of renunciation and devotion to Allah (Mighty and Majestic is He)—"and their souls"—by exhausting them through spiritual discipline (riyadah), warring against Satan, and sacrificing them in the way of Allah the Almighty and the path of reaching Him—"and those who gave shelter"—to their brethren on the path and supported them against their enemy through assistance—"those are allies of one another"—through the inheritance of spiritual realities and beneficial knowledge.

"And those who believed but did not emigrate"—from the homeland of the self—"you have no duty of guardianship toward them"—so there is no inheritance between you and them, for what you possess is not suitable for them as long as they have not prepared themselves for it, and what they possess is rejected by your level of preparation—"until they emigrate"—just as you have emigrated; then, at that time, inheritance is established between you and them.

"But if they seek help from you in the religion, then you must provide help"—for the religion is shared. It is in this manner that one should speak regarding the remaining verses. Allah is the Guardian of success, and in His hand are the reins of verification.