And when he mentioned creation and provision, he followed them with the pleasures of companionship with the kind of spouses, children, and others that are necessary for him to fulfill his interests. So He said (the Exalted): ﴿And Allah﴾; meaning: the One who has complete power and perfect knowledge; ﴿has made for you﴾; and since spouses are of the same kind, He said: ﴿from yourselves﴾; because a thing is more familiar to its kind and closer to its nature; ﴿spouses﴾; meaning: you will reproduce with them; and the tranquility towards them will be a reason for the continuation of your kind; ﴿and He has made for you﴾; meaning: O people; those who direct their desires to others; ﴿from your spouses, sons﴾; and perhaps He has prioritized them for honor; then He included what is more general by saying: ﴿and grandchildren﴾; meaning: from daughters, and sons, and their children, and in-laws, and brothers-in-law; the plural of 'grandchild' refers to those who are quick in your affairs and hasten to serve you, in obedience and loyalty; not as the foreigners do, and some of the disobedient; and this is the meaning of what Al-Rummani reported from Ibn Abbas - may Allah be pleased with both of them - that he interpreted them as servants and helpers; and this is correct; because the root of 'hafaḍa' revolves around swiftness and lightness: 'hafaḍa': to be light in work; and 'al-hafad' (when pronounced) refers to the servants due to their lightness; and walking without haste; and 'al-hafadah': daughters and grandchildren or in-laws; for this reason; and the makers of embroidery; for their swiftness in it; and the swiftness of the wearer to wear it with ease; and 'al-maḥfid' is like 'majlis' and 'minbar': a thing where animals are tied for their swiftness to it; and like 'minbar': the edge of a garment; for the swiftness of its movement; and a cup used for measuring; for its lightness; and like 'majlis': the origin; for the matters revolving around it and hastening to it; and 'a swift sword': quick in cutting; and 'ahfadaha': he made him hurry; and 'al-fādihah': the descending; and 'fawādih al-dahr': its calamities; for their swiftness with the disliked; and the swiftness of the one affected by it; and whoever is concerned about his matter; to confront it; and from this is 'fadhaḥahu al-amr': it burdened him; because the disliked hastens and burdens; thus the disturbance of the one affected by it increases. And when He mentioned that - glorified is He - He followed it with what living is not pleasant except with it; so He said (the Exalted): ﴿and He has provided you﴾; meaning: for the establishment of your well-being and the rectification of your conditions; and since all blessings are indeed in Paradise; He divided; so He said: ﴿from the good things﴾; by making it suitable for natures; delightful for souls; beneficial for satisfaction; it is known from this certainly that the one who possesses these actions is the one who is exclusive in majesty; and whoever denies anything of His right has certainly gone far astray; so how about one who denies His goodness and worships others; while in the name of non-existence he is more deserving than in the name of existence?! Therefore, it resulted from Him saying - turning away from their address as one who is angry -: ﴿So is it by falsehood﴾; meaning: from the idols; and what they have designated for them of a share; ﴿they believe﴾; meaning: in a manner of renewal and continuity; ﴿and by the favor of Allah﴾ [Al-Ankabut: 67]; meaning: the Greatest King; ﴿they are﴾; and for Him upon them specifically - unlike what they share with people - from the favors that belong to Him; ﴿they disbelieve﴾; until they make from what He has bestowed upon them of the free animals, and the connected, and the protected, and others; for their idols; and that entails the denial of the blessing that is from Him; and entails attributing it to others; because He did not permit them in anything of what they have prohibited; and it is not permissible to act in the wealth of the owner except with his permission.