And when the explanation from the beginning of the question to here has clarified the matters of the two abodes and is enough, and has made clear the fruits of each of them, and since the Arabs used to deny the Hereafter, He mentioned it in a manner that there is no dispute about it due to the abundance of what indicates it. He said: ﴿In this world and the Hereafter﴾, meaning in their matters, so that you may know what Allah, glorified and exalted is He, has opened for you of the doors, and what is established for you of the principles, what is good and what is better, and what is evil and what is worse, so that you may do good and avoid evil, and that will lead you to the success of the two abodes.

And when the pardon is not limited to wealth, rather it encompasses physical and mental abilities, and the benefit for the orphan is among the greatest things that reflection on the matters of the Hereafter guides to, and since jihad is one of the causes of killing that leads to orphanhood, and they were responsible for their orphans, the severe prohibition against consuming their wealth was revealed. They avoided them, and this became severe upon them. They asked about them, so He, glorified and exalted is He, gave them a ruling about them and encouraged them to associate with them in a manner of reform that is not for one who engages in wine and gambling. He said: ﴿And they ask you about the orphans﴾, meaning in their guardianship and their actions regarding their wealth and consuming from it, and so forth, which is difficult to enumerate; and He commanded him to respond by saying: ﴿Say, 'Reform for them is best'﴾, meaning better than leaving them. And reform is not hidden from one who has understanding. Thus, with this saying, He gathered the easy, regulated by the regulation of reason, which He, glorified and exalted is He, established as a proof against His creation that is hardly countable. And in His saying: ﴿For them﴾, there is an indication of urging to specifically consider their conditions, even if that leads to difficulty for the guardian.

And when that may occur with their avoidance, and they may desire to marry their orphans, He said: ﴿And if you mix with them﴾, meaning through marriage or otherwise, so that the consideration of reform becomes shared between you and them, because the interests have become like one.

Al-Harali said: And it is a rank below the first, and mixing is a mutual action from khulṭah, which is sending things that are supposed to be separate into one another, as if He removed the barrier between what is supposed to be that. ﴿So they are your brothers﴾, the plural of brother, which is the one who grows up with his brother from the same origin equally in some way - this has ended.

Meaning, you must give them advice that your nature leads you to in advising your brothers, and it is permissible for you to eat from their wealth in a good manner and what is permissible from the wealth of your brothers; Aisha, may Allah be pleased with her, said: I dislike that the wealth of the orphan be with me like a lump until I mix his food with my food and his drink with my drink.

They said: And if this is broad regarding the wealth of orphans, it is broader regarding others, and it is a fundamental principle that witnesses what companions do in travels, they share expenses equally and differ in the scarcity and abundance of food - this was reported by Al-Asbahani.

And when this is something that may involve the evil that its doer appears to intend only good by it, and the opposite, he said, encouraging and warning: "And Allah" meaning the One who has encompassed everything, "knows" meaning in every movement and stillness.

And when piety is recommended and urged, especially in the matter of orphans, the warning in this context is more appropriate. He said: "the corruptor" meaning the one for whom corruption is a characteristic, "from the reformer." So, fear Allah in all matters and do not make your mixing with them a means to consume their wealth.

And when this matter does not have anything better or easier for them than His legislation in His saying: "And if Allah had willed" meaning by the greatness of His perfection, "He would have burdened you" meaning He would have imposed upon you in their matters and others what would cause you unbearable hardship. So, He set limits for you and specified them, which are difficult to adhere to, and He imposed upon you obligations that are hard to fulfill, from the burden, which is the infliction of hardship, and it is the worst destruction whose description is severe - this was said by al-Harali.

Then he explained that by saying: "Indeed, Allah" meaning the greatest King, "is Mighty" able to do what He wills, "Wise" He governs it in such a way that no one can nullify anything of it.