Exegesis of the verse: ((The believers should not take the disbelievers as allies instead of the believers...)).

Then Allah, Mighty and Majestic, said: It is a negative particle, and the evidence that it is a negative particle is that the verb following it is in the jussive mood, is that not so? Yes, but why is the verb in the kasr (short vowel)? It is in the kasr due to the meeting of two quiescent letters, so that the tongue can move easily from this kasr to the quiescent letter. For this reason, the kasr is the most appropriate in the meeting of two quiescent letters; the kasr is the most appropriate because the kasr involves a lowering, in order for the tongue to rise from the kasr to the quiescent letter. Allah, Mighty and Majestic, says: meaning, do not make them awliya (close friends of Allah) so that they take them as such. The word "attakha" (took) indicates the fabrication of a thing, inclining toward it, and turning to it, like saying, "I took this as a friend," meaning I made him so, fabricated it, and chose him. So the meaning is: the believers do not choose disbelievers as awliya (close friends of Allah) instead of the believers. And His saying: How did the disbelievers become [awliya] even though it is after a raised noun? Is it an adjective? No, it cannot be an adjective? No, it is not valid; the meaning differs greatly. is the first object of "attakha," and is the second object, yes. And His saying: Do they take them as awliya (close friends of Allah) from above? Or awliya (close friends of Allah) from below? Or both? Both; it includes this and that. That is, they do not support them, nor do they seek support through them. So they do not make disbelievers their awliya (close friends of Allah), nor do they make the authority of disbelievers over them. The prohibition covers both matters, may Allah except what will come, if Allah wills, regarding what is excluded. But if the matter is broad and the believers are in a state of strength, then it is not permissible for them to take from a disbeliever one who supports them, because the disbelievers, however they may be , we have no right to seek the help of disbelievers except when necessity calls for it. Then we may seek support through them by taking weapons and the like. In fact, it is also through a covenant with them. The Prophet (peace and blessings be upon him) borrowed armor from Safwan ibn Umayyah, and he said to him, "By force, O Muhammad?" He said, "No, it is a loan to be repaid." This indicates the permissibility of seeking the help of a mushrik (one who associates partners with Allah) with weapons. And we, for example, if we take the weapons, what do we have to do with him? We are the ones who use the weapons and train on them. Likewise, the Prophet (peace and blessings be upon him) made an alliance with Khuzaa'ah, as in the Treaty of Hudaybiyyah; he made an alliance with them. But the people at that time were not in a state of strength. It is also permissible for Muslims to make an alliance with disbelievers if necessity calls for it, because this may be in the interest of the Muslims. If the Muslims are weak, other disbelievers may dominate them, so if stronger disbelievers intercede, they seek support through them, and there is benefit in that. The original prohibition of the authority of disbelievers is so that Islam is not humiliated before them. If there is benefit for the Muslims and strength in such matters, then it becomes permissible. This is with regard to seeking support through them.