And when He, glorified and exalted is He, urged towards noble characteristics and pure morals, and concluded with a reminder of the verses and wisdom, He followed it with what pertains to those who are associated with the family regarding the qualities of perfection that this calls for. However, He mentioned it in a way that includes others, both male and female, in accordance with the generality of the invitation and the comprehensiveness of the message. He said in response to the words of the women: 'O Messenger of Allah! Allah mentioned the men and did not mention the women with good, so is there no good in us that we are mentioned with it? We fear that our obedience will not be accepted.' Beginning with the first, most general, and most famous of the descriptions of the people of this religion, confirming due to the abundance of the hypocrites who deny the meaning of this report and others among the outright deniers: 'Indeed, the Muslims.' And when the difference in type necessitated the inclusion, He said, informing of the sharing in the ruling: 'and the Muslim women.'

And when Islam, being the most complete and highest of descriptions, can only be [that it is] apparent, the one who verifies it followed it with the inner Islam, which is the complete affirmation with the utmost submission. He said, adding to it and what follows of the descriptions that can be gathered with the conjunction to indicate the enabling of those who possess these descriptions from every one of them: 'and the believers, both men and women.' And when the believer, the Muslim, may not be sincere in his actions, He said: 'and the obedient,' meaning the sincere in their faith and Islam. 'and the obedient women.' And when obedience, as it is applied to sincerity, necessitating the continuity, can also be applied to absolute obedience, He said: 'and the truthful,' in all of that 'and the truthful women,' meaning in their sincerity in obedience, and that necessitates continuity.

And when truthfulness - which is the sincerity of speech and action free from any blemish or anything that defiles it - may not always be present, He indicated that what is not permanent cannot be true in reality: 'and the patient, both men and women.' And when patience may be an innate quality, it indicated directing it to Allah by saying: 'and the humble, both men and women.' And when humility - which is submission, devotion, and tranquility - does not hold with the provision of wealth, for it will be directed towards it, He indicated that at that time it will not be in its reality: 'and the charitable,' meaning those who spend their wealth in the pleasure of Allah to the utmost of their ability from their souls, as indicated by the showing of the 'ta' [in the word], obligatory and voluntary, secretly and openly, as also indicated by the showing, confirming their humility: 'and the charitable women.'

And when the giving of wealth may not be accompanied by preference, he followed it with what aids in it, saying: ﴿and those who fast﴾ meaning voluntarily for the sake of preference with food and other than that ﴿and those who fast﴾. And when fasting breaks the desire for sexual relations and may provoke it, he said: ﴿and those who guard their private parts﴾ meaning from what is not permissible for them during fasting and what fasting may provoke ﴿and those who guard﴾. And when the guarding of private parts and other deeds is hardly found except with remembrance. It is that in which there is the observance that leads to the presence that realizes the witnessing that gives life through annihilation. He said: ﴿and those who remember Allah﴾ meaning with [the presence of] what He has of perfection with the attributes of majesty and beauty ﴿often﴾ with the heart and the tongue in every state ﴿and those who remember﴾. And among the signs of the abundance of remembrance of Allah is to mention Him upon waking from sleep.

And when the obedient one, even if he exceeds the limit in striving, is restricted from attaining what is rightfully his, he indicated this, glorified is He, by repeating the greatest name as a reference to that and to the smallness of sins when attributed to His pardon: ﴿Allah has prepared﴾ meaning the One whom no one can truly estimate as He deserves, while nothing is too great for Him ﴿for them is forgiveness﴾ meaning for their lapses and what they have committed of their sins to the extent that He erases its essence and trace, so there is no reproach nor punishment, nor has a cause been mentioned for it.

And when He mentioned the virtue of pardon, He followed it with the favor of generosity and mercy, saying: ﴿and a great reward﴾. And the preparation of the reward indicates that what is intended by these attributes [is their gathering, for the one who manifests Islam hypocritically is a disbeliever, and the one who leaves something of the attributes] is characterized by its opposite. At that time, he would be deficient in the remaining, and what is intended by the conjunction is the ability and firmness in each of these attributes, in addition to the ability that the expression by the attribute conveys without the action. At that time, the major sins would be absent, and the expiation of the minor sins would be possible, so forgiveness and reward would come. And as for the verse of prohibition, it did not include the conjunction so that it would not be thought that they are all types, each type having its own description, and the indication of firmness here in the attributes is from the context of favor and praise by their being good.