And when Ibn Ubayy was the cause of the prohibition of seeking forgiveness for them, his son Abdullah ibn Abdullah was among the best of the believers and the purest of the doers of good. Some of the hypocrites had sons like him. It is human nature to mention in many of his statements mistakes that he regrets. He was very firm regarding what he was surrounded by from bodily connections and what was encompassed by mental obstacles, along with his own illusions and constraints. Therefore, the repetition of the words and their reiteration and further affirmation serves as a confirmation in the souls, a consolation, and a stabilization in the hearts. He repeated the verse of admiration for these reasons, so that its ruling would be firmly established in the mind of the addressee, so that he would not forget it due to the belief that acting upon it is very important and requires special attention. This is similar to what has misled its owner, as he speaks about it and then transitions to another topic for a valid purpose, and then returns to it during his speech due to his intense concern for it, as a reminder of that. He does not return to it except to the extent of the goodness of the connection and the excellence of the correspondence. He connected it with 'and' instead of 'for'; because that is not a consequence of what preceded it as was mentioned in the first verse, meaning: do not seek forgiveness for them and do not pray for them, and do not be impressed by their words: seeking your affection, even if they adorn it and affirm it with the oaths they have taken as a shield. 'And do not be impressed by their wealth' and he attributed the prohibition to it as a means of conveying it.

And when there was nothing that necessitated the confirmation of the negation from what has passed in the first verse, the negator did not repeat it nor affirm the lam or the life. He said: "And their children" meaning: Even if they show that they strive with it alongside you and draw near to Allah with it; for indeed, Allah does not will for them that, so He does not facilitate it for them because He knows of their distance from good and their lack of receptiveness to it. So do not let admiration for anything of that lead you to do anything from what has been previously prohibited, forming alliances with their like for assistance with their children and their wealth, and to please the hearts of the believers from their children; for if they are believers, leaving that will not harm them, and if not, then distance from them and destruction. "Indeed, Allah only intends" meaning: by His might, greatness, knowledge, and encompassing power, "to punish them" meaning: their punishment "by it". So the action occurs contrary to what is in the previous verse, "in this world" meaning: by gathering it and loving permanence in it and in the children if they are like them in belief, otherwise it would be an increase in punishment for them in both abodes. "And their souls depart" meaning: they exit with utmost difficulty, "while they" for their being deceived by it, "are disbelievers". There is no doubt that the address of the head with utmost difficulty, "while they" for their being deceived by it, "are disbelievers". And there is no doubt that the address of the head with something has impacted the hearts of its companions. For this reason, the address was directed to the Prophet, blessings and peace be upon him, and the intended meaning is different from that of his followers, his community, and his supporters who may incline towards the means and stop at it, as is the nature of souls in contemplating what they witness and forgetting what is absent. And it is a training for them on love for Allah and hatred for Him, for it is one of the most subtle doors of religion in understanding and one of its most noble in rank, and upon it most of its doors are built, and from it most of its fruits and etiquettes are gathered. This is because perhaps the observer who has been given the world may think that he is among the saved, so he befriends him for his good words, being heedless of his evil actions, or he may think that the people of religion are in need of his assistance to them in jihad or otherwise with his wealth and family, so he accommodates him. So He, the Exalted, informed them that what this path leads to is cut off from blessing, prohibiting looking at appearances and alerting them to the limitation of sights to meanings. "Say: The evil and the good are not equal, even if the abundance of the evil impresses you" [Al-Ma'idah: 100].

"And when you see them, their bodies impress you, and if they speak, you listen to their saying" [Al-Munafiqun: 4].