As for those (1) who arose during the time of civil strife—such as the Rāfida, who appeared within Islam in the era of civil strife and division, and the renegade Kharijites (2)—the text does not encompass them. They are therefore not included among those described by the faith and righteous deeds mentioned in this verse, because:
First, they are not among the Companions addressed here, nor did they attain the succession, firm establishment, and security after fear that the Companions attained. Rather, they remain fearful, unsettled (3), and without established authority.
If it is asked, “Why did He say:
‘Allah has promised those among them who believe and perform righteous deeds’
[Sūrat al-Fath: 29],
rather than, ‘He promised them all’?”
The answer is: This is just as He said:
‘Allah has promised those among you who believe and perform righteous deeds’
[Sūrat al-Nūr: 55],
rather than, ‘He promised you’ (4).
The preposition min (“from” or “among”) may be used to indicate the genus. It therefore does not entail that any part of what it governs remains outside that genus, as in His words, [Exalted is He] (5):
‘So shun the impurity of idols’
[Sūrat al-Hajj: 30].
This does not entail that some idols are not impure.
When you say, “a garment of silk,” it is equivalent to saying, “a silk garment.” Likewise, “a door of iron” is equivalent to “an iron door.” This does not entail the existence of any silk or iron beyond that denoted by the genitive complement, even though what one conceives is universal,