And when this was a reprimand for them due to their negligence regarding the command of Allah, it caused the clarification of what results from that negligence of great corruption, which affects the destruction of the lands and the scattering of the people. This is in the context of a question in the style of address after the reprimand and threat, in the style of the unseen, as a warning of the severity of anger and its reaching the limit. So Allah, the Most High, said: ﴿So have you considered﴾, meaning: it caused you to hasten to the question of whether the king would command you with what pleases him. If he answers you, he will have mercy on you with what he knows is the best of matters for you, which is jihad, though you dislike it and have turned away from it. It should be said to you regarding what is seen from you of the signs indicating weak faith: Is there a type of possibility with you, and do you expect something from the expectation that your condition is worthy and deserving of covering the knowledge of consequences from you, so you fear for yourselves?

And when the context was for condemning the turning away from the command, he separated between 'perhaps' and its news with a conditional expression in which he indicated the turning away in the form of the verb 'to turn away' as a sign along with the end of the condemnation that the one who turns away from the command of Allah is turning away from what the innate nature calls for, which is upright, and sound reason calls for its goodness. He does not turn away from it except by struggling against himself. So Allah, the Most High, said: ﴿If you turn away﴾, meaning: with yourselves from the jihad that your Lord has commanded you with, who has informed you of its benefits that no sane person would abandon, and it cannot be imagined to abandon it except as a matter of obligation - as indicated by the conditional tool - or your turning away has resulted from obtaining something that necessitated it for you and beautified it in your eyes until you did it. This second meaning is what is intended by his construction for the unknown in the narration of Ruways from Ya'qub.

﴿That you cause corruption﴾ meaning: you commit the great corruption that continues to be renewed by you ﴿in the land﴾ through fighting that Allah dislikes and is displeased with, and He is extremely angry with the one who commits it, and you are in the utmost audacity towards it; for indeed, the One who has mercy on you by sending down what has been sent down has ruled that whoever shrinks back from what pleases Him, desiring the Hereafter, has dared to [what] angers Him out of love for this world. And you were in ignorance regarding this, in the raiding of some of you against others, and similar to that ﴿And you cut off﴾ a cutting that is great, severe, widespread, and significant ﴿your ties of kinship﴾ so that you become, by that, mighty over the believers just as you were weak against the disbelievers. And the least of what is in your turning away is your abandonment of the believing fighters, which may be a cause for the disbelievers to prevail over them. Thus, by that, you have combined between severing their ties of kinship and your loss of what used to reach you of their benefits. If you refrain from killing them after them, you would be the most cowardly of people and the most disgraced by shame. And if you engage in taking revenge for them, you would be like one who acts upon what he was commanded after its time has passed, and how could that be for him? And it is known from this that whoever enjoins what is good and strives against the people of wrongdoing is safe from corruption in the land and severing of the womb. And whoever neglects it falls into both of them. And it is possible that 'you turned away' refers to the authority of the matter, so the verse indicates the authority of the wicked and warns of that to do the matter of what is good. And that has occurred, and what has been built upon it of corruption and severance has been witnessed, along with the resolutions of misfortunes and the evil of deeds.