And when he mentioned the matter of the noble house in what he has taken upon Himself, glorified and exalted is He, and in what He commanded the Friend and his son, peace be upon them, regarding its purification, he reminded of his concern for his family and his supplication for them, reproaching those who disobeyed him from his descendants by explicitly stating their disbelief on the Day of Judgment, the One who commands all good and forbids all harm. He said: ﴿And when Abraham said, 'My Lord'﴾. He omitted the tool of distance, indicating closeness, as is the case with the people of the chosen ones. ﴿Make this﴾, meaning: the place in which You have made Your house and commanded me to settle my descendants in it.

And when the context was for preventing from the mosque and for striving in its destruction, and that was comprehensive in its generality for the Bedouins, for that reason, it was established that it is a refuge for the people in general and a place of safety. It was most appropriate to use the indefinite article for the town, so He said: ﴿A town﴾ that is comforting for those who dwell therein, ﴿Safe﴾, expressing what He has made clear. ﴿And when We made the house﴾ [Al-Baqarah: 125], the meaning is that you have disobeyed your greatest ancestors in both of their supplications: in its being a town, for if the people are cut off from its people, it becomes desolate, and in its being safe. This is contrary to what comes in the Surah of Abraham, peace be upon him.

And when He mentioned security and stability, He followed it with provision and said: "And provide for his family" and said: "from the fruits" and did not say: "from the grains," due to the humiliation involved in consuming them, which contradicts security. It has been narrated that "the Prophet, blessings and peace be upon him, saw a field and said: 'No house has been entered by this except that it has humiliated.'" And He said: "Whoever among them believes in Allah" which encompasses the attributes of perfection, "and the Last Day" as a specification for the supplication for provision, just as the supplication for leadership was specified, in respect to Him, where He said: "My covenant does not include the wrongdoers" [Al-Baqarah: 124]. Allah, glorified and exalted is He, said, teaching that the encompassing mercy regarding the security and provision of this world is for all the inhabitants of the earth. "And whoever disbelieves" means: I will also grant him what I have inspired you to ask for in terms of security and provision, and He expressed this by saying: "So I will give him enjoyment" specifying it with what the term enjoyment implies, as it has been mentioned from the names of carrion which is only the attainment of the desperate, on a feeling that rejects it, while being close to hoping for abundance away from it. He confirmed this by saying: "little." However, in it is an indication that he will be in a better state in this world and have a wider provision than the believer. Likewise, in His saying: "Then I will compel him" by what I have of overwhelming greatness "to the punishment of the Fire" meaning: by what I will lead him to with the blessings that carry him towards the sins that are the causes of calamities. In the expression with the term compulsion to what no one would choose to do, there is an indication of Allah's forcing His creation to what He wills from them in manifesting His wisdom, and that no one can move or be still except by His will; and compulsion is the coercion to what involves severe harm and force. And when the decree was: how evil is the enjoyment that has been mentioned for him in this world, He added to it His saying: "And how evil is the destination" meaning: the punishment for him in the Hereafter, and it is a noun derived from what is meant by transformation, which is the change in states and conditions that ends in a state that must be different from the initial state, unlike the reference.