And when the commands of religion are sometimes considered in terms of the religious matter from all pure acts of obedience, and sometimes in terms of the existential matter, which is what comes through wealth, family, or children, He, glorified and exalted is He, completed the first oath in the previous two verses. He began in the second matter because it may lead to fitnah in religion and it may lead to fitnah in the world. And when fitnah arises from turning towards it and turning away from it, it is the greatest of fitnah, because it separates a person from his spouse and from his child, and it distracts a friend from his friend - as was observed at the beginning of Islam. The greatest of this was during the apostasy. It had already been prohibited to be distracted by wealth and children. The prohibition regarding children is a prohibition regarding spouses by a greater degree. Therefore, He restricted it to them without spouses. And the one commanded to rely on Allah may see that surrendering his leadership to everyone does not detract from reliance. He indicated that building this house on causes prevents that, so He commanded in a manner similar to "Tie it and rely" and "Be keen on what benefits you and seek help from Allah and do not be incapacitated." This was a response to those who need to ask about such matters, clarifying the commands with consideration for the existential test, even if the closest people to exert effort in educating, correcting, and refining him are his closest relatives and the people most attached to him. And it is like the cause for the other "hypocrites": "O you who have believed." And when spouses are closer in enmity than children, He prioritized them, saying, affirming for those who might distance themselves from that: "Indeed, among your spouses" and even if they show the utmost affection, "and your children" and even if they also show the utmost compassion and tenderness, "are enemies to you" meaning due to their preoccupation with you from the religion or for other reasons such as accumulating wealth and gaining status for their sake, and being negligent in prohibiting the wrong. For indeed, a child is a source of cowardice and other than that. Abu Hayyan, may Allah have mercy on him, said: There is no greater harm to a man than his wife and child if they are enemies, and that is in this world and the Hereafter. As for in this world, it is by wasting his wealth - as is well known - and his honor. And as for in the Hereafter, it is in what he strives to earn from the forbidden for their sake and by what they earn from it because of his status.

So the man who sees that as a blessing from Allah makes it a help for him in obeying Him, not a hindrance or an obstacle to what pleases Him by being distracted by his love and enmity and hatred. And when he informed about enmity, he expressed it in a way that only one may understand, as a relief. And when he commanded caution, he gathered a reference to increase the warning and fear in everyone, even if they were the closest of relatives, because caution is suspicion, as narrated by al-Tabarani in al-Awsat. Thus, the mention of enmity caused the command to be cautious in His saying: "So beware of them," meaning that you should be mindful of Allah in all their matters, seeking sufficiency from what is lawful regarding them, and limiting yourselves to it. And let not your love for them lead you to anything else. And let your caution from them be intensified by acting upon what Allah has commanded, even in being just among them, so that they do not gain the ability to harm you, and the matter becomes serious with them, and it becomes a trial for you in religion, either by apostasy - and we seek refuge with Allah, the Most High - or by being preoccupied from obedience, or by being drawn into sin and opposing the Sunnah and the community.

And since what may harm could occur even with caution, because it does not suffice against destiny or with submission, and it is better and greater to entrust the harm to Allah in seeking help, He said, guiding to that: "And if you pardon," meaning that you overlook their sins by not punishing them for them, for there is no benefit in that, because whoever is accustomed to something does not return. Rather, the beneficial caution that He, glorified and exalted is He, has guided to is so that it does not become a reason for the blame of what is prohibited.

And since returning from desires is very difficult, He, glorified is He, emphasized it by saying: "And overlook," meaning by turning away from confronting them with reproach by the tongue, "and forgive," meaning that you cover their sins with a complete covering that includes the eye and the effect by overlooking after leaving punishment and rebuke. So there should be no preoccupation with their enmity or anything that may draw you away from what benefits you in obedience. And since the estimation is: Allah will forgive you, He caused His saying: "For indeed, Allah" to follow, meaning the Gatherer of the attributes of perfection, "is Forgiving," meaning extensive.

The erasure of the sins and their effects is a reward for you for your forgiveness of them, and He is worthy of rectifying them for you because of your forgiveness of them, for indeed, He is "Merciful," increasing you after that covering with honor through blessings if you honor them. So embody the morals of Him, glorified is He, and He will increase you from His bounty.