َ إِنْ يَثْقَفُوكُمْ يَكُونُوا لَكُمْ أَعْدَاءً وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوءِ وَوَدُّوا لَوْ تَكْفُرُونَ ﴿۲﴾ لَنْ تَنْفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿۳﴾

﴾2﴿ Iny yasqafookum yakoonoo lakum a'daaa'anw wa yabsutooo ilaikum aydiyahum wa alsinatahum bissooo'i wa waddoo law takfuroon
﴾3﴿ Lan tanfa'akum arhaamukum wa laaa awlaadukum; yawmal qiyaamati yafsilu bainakum; wallaahu bimaa ta'maloona baseer

﴾2﴿ And if they gain power over you, they will become your enemies and will extend their hands and tongues toward you with evil, and they wish for you to disbelieve
﴾3﴿ Your kinship and your children will never benefit you on the Day of Judgment. He will separate you from one another, and Allah is All-Seeing of what you do

[2] In this verse, three reasons (i.e., the traits of the disbelievers) are mentioned to justify disassociating from them.
“In yathqafūkum” — this word is used when someone is seized or encountered with dominance and overpowering, meaning if they gain the upper hand over you, they will not show mercy.
“Wa alsinatahum” — they will harm you with their tongues through insults, mocking, and verbal abuse.
“Aydīhim” (their hands) was mentioned earlier — indicating intense enmity and readiness to harm physically.
This shows that their hostility is severe both in actions and speech, so believers must disassociate from them.
[3] In this response, there is an excuse that Ḥāṭib (may Allah be pleased with him) had mentioned — (he said that he sent the letter for the reason that his favor might reach them, so they would protect his family, relatives, and wealth in Mecca). The essence of the response is that salvation from the punishment of Allah cannot be attained due to kinship or children.
In Bukhārī’s narration, he mentioned kinship as his excuse, and in other narrations, he also mentioned wealth, family, and children.
Since in times of hardship one first hopes for benefit from relatives, he mentioned them first.
And it is narrated from Qiyāharāsī that from this verse it is understood that due to fear for wealth and children, accepting religious trials (i.e., compromising one's faith) is not permissible.