يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّۭا لَّكُمْ فَٱحْذَرُوهُمْ ۚ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ
O you who have faith! Indeed, you have enemies among your spouses and children; so beware of them. Yet if you excuse, forbear, and forgive, then Allah is indeed all-forgiving, all-merciful.
إِنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌۭ ۚ وَٱللَّهُ عِندَهُۥٓ أَجْرٌ عَظِيمٌۭ
Rather, your possessions, and children are a test, and Allah—with Him is a great reward!
فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُوا۟ وَأَطِيعُوا۟ وَأَنفِقُوا۟ خَيْرًۭا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
So be wary of Allah, as much as you can, and listen and obey, and spend [in the way of Allah]; that is better for yourselves. Those who are saved from their own greed—it is they who are the felicitous.
إِن تُقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًۭا يُضَٰعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ شَكُورٌ حَلِيمٌ
If you lend Allah a good loan, He shall multiply it for you and forgive you, and Allah is all-appreciative, all-forbearing,
عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْعَزِيزُ ٱلْحَكِيمُ
Knower of the sensible and the Unseen, the All-mighty, the All-wise.
English translation: Ali Quli Qarai
The sura's final movement is its practical heart: family as a potential enemy to faith, wealth and children as a trial, and the summons to taqwa, obedience and open-handed spending. On verse 14 the sources agree on both occasion and grammar. Al-Tusi, al-Tabarsi, al-Qummi, and al-Bahrani all report (Ibn ʿAbbas, Mujahid, and via Abu al-Jarud from Imam al-Baqir) that it came down about would-be emigrants held back by clinging wives and children; the Enlightening Commentary and al-Mizan add that some yielded and stayed. All stress that 'min' ('among') is partitive -- only some family members are meant -- and read the enmity as arising specifically from faith: a spouse or child who diverts one from emigration, spending, or obedience. On the sequel 'if you excuse, forbear and forgive,' al-Mizan supplies al-Raghib's fine gradation (ʿafw, safh, ghafr), and the narration-sources explain the returning emigrant's temptation to punish the family who had detained him, which God overrides with the command to pardon.
Verse 15 makes wealth and children a fitna. Al-Qummi and al-Bahrani gloss it tersely as 'attachment' (hubb); al-Mizan grounds it in 'the adornment of worldly life' (18:46); al-Tabarsi cites Ibn Masʿud that one should seek refuge not from trial as such but from 'misleading trials.' Here the Enlightening Commentary and al-Tabarsi both preserve the report of the Prophet descending the pulpit for the stumbling Hasan and Husayn in their red shirts -- which cross-checks with the Sunan (Tirmidhi, from Burayda) and the wealth-fitna hadith 'every nation has a trial, and my nation's trial is wealth' (Tirmidhi, from Kaʿb ibn ʿIyad). Strikingly, al-Mizan cites the same pulpit-reports only to reject them as 'not free of a problem,' since fitna cannot reach the infallible Prophet -- a rare instance of a present source repudiating a widely-transmitted narration on doctrinal grounds.
Verse 16's 'be wary of Allah as much as you can' triggers a shared debate over whether it abrogates 'fear God as He should be feared' (3:102). Al-Bahrani and al-Qummi affirm the abrogation on the authority of Imams al-Baqir and al-Sadiq, and al-Bahrani carries ʿAbd Khayr's report that ʿAli said none but the Prophet's House ever fulfilled 3:102 (rendered as attributed and flagged). Al-Tabarsi and al-Tusi report Qatada's abrogation view but judge the sounder position to be that both verses stand together -- 'fear Him as He should be feared, to the extent you can.' On 'whoever is saved from his soul's avarice (shuhh),' every source converges: al-Tabarsi and al-Sadiq tie it to paying the alms-tax, and al-Qummi, al-Bahrani, and the Enlightening Commentary all preserve the image of Imam al-Sadiq circling the Kaʿba till dawn praying 'O God, guard me from my soul's avarice,' calling it graver than any other fault. Verses 17-18 close on the 'goodly loan' -- spending named a loan to entice, multiplied (the sources say from one to seven hundredfold and beyond, cf. 2:261) and rewarded with forgiveness -- sealed by five divine names that, as al-Mizan notes, all suit the command to hear, obey, and spend.