And when he concluded the two verses of the [ila'] with divorce, he clarified its waiting period, so he said: -

And al-Harali said: When he mentioned the waiting of the husband - glorified and exalted is He - in the matter of divorce, which is his trust, he mentioned the waiting of the woman in the matter of the waiting period, which is her trust; it has ended - and he said: "And the divorced women" meaning those who have been entered upon, as I understand from the ila' that the discussion about them does not include the pregnant ones, because their waiting period is by childbirth, and those who do not have months due to youth or old age.

And when the affirmation of their matter regarding the waiting period was intended, it preceded after his affirmation by his building on the subject in the form of the news, which is supposed to have existed and ended, indicating the urgency to comply with it, so it was said: "They should wait" meaning they should wait in observance.

And when the soul is inclined towards desires, especially the souls of women towards men, and the waiting is general in the soul for another husband and in the exposure to him by means of kohl and adornment and alluding with words during the separation and otherwise, the first was specified, expressing it with the soul, urging caution in the completeness of waiting and shyness from what suggests haste, so he said: "By themselves" so they should not entice him to continue with a man before the waiting period is over.

And when the 'iddah is shared between purity and menstruation, and the periods are shared between the gathering of both, and purity is specified among a group of the people of language to be gathered as 'quru', it was masculine, its number is feminine, and the menstruation is feminine, its number is masculine, it indicates that the intended meaning is the manifestation of what pertains to it from the gathering and with the femininity of its number, so he said, mentioning the context of waiting: "Three quru" meaning collections of blood. And it will come at the beginning of Surah al-Hijr that this material, in whatever arrangement, revolves around the gathering, and that the intended meaning of quru is the purities, as they are the time of the gathering of blood in reality. As for the time of menstruation, it is called that because it is the cause of the realization of the gathering, and the well-known among the speech of the people of language is that the plural of 'qur' meaning purity is 'aqra' and 'quru', and that its plural when it is applied to menstruation is only 'aqra'; and that is because when the material is for gathering, the days of purity are what is realized by that, and the gathering of the multitude is more recognized in gathering by purity.

And Al-Harali said: "Quru' is the plural of Qurb, which is the limit that separates between purity and menstruation, which can be added to each of them. Therefore, the interpretations of linguists do not contradict in explaining its language, and the scholars have differed in its meaning due to the obscurity of its meaning as it is a limit between the two states, like the limit that separates between shade and sunlight. So, the quru' are the boundaries. This is when a woman is divorced before her waiting period in a state of purity in which she has not been touched, so that he may divorce her upon the appearance of their innocence, so that he does not divorce what she has not been divorced from. When the purity ends and menstruation begins, what is between them is a qurb because the qurb is the completion of the gathering of menstruation when it decays. So, what has not reached the exit does not complete a qurb. When she becomes pure in the second purity and it ends at menstruation, they are two quru'. When she becomes pure in the third purity and it ends at menstruation, it is a witness to the completeness of the qurb, and there are three quru'. Therefore, its meaning indicates the permissibility of the woman when she sees the blood from the third menstruation for the completion of the waiting period of the three quru'. This agrees with the meaning of those who interpret qurb as purity, and it is closer to its interpretation as menstruation. The duration of purity is outwardly the duration of the inquiry for the blood inwardly, so the interpretation of it as menstruation is far from what is its realization from the meaning of the limit by a great distance." - Ended.

And when marriage is the most desired thing for living beings, and your love for something blinds and deafens you, and women are more inclined to that despite the deficiency in their intellect and religion, this sometimes leads them to conceal a child for the desire of another husband, shortening the waiting period and attributing the child to him, or menstruation for the desire to return to the one who divorced her. Allah, glorified and exalted is He, said: "And it is not lawful for them" meaning the divorced women "to conceal what Allah has created" meaning that which is under His command, all of it, from a child or blood "in their wombs" the plural of womb.

Al-Harali said: "And this includes the child from the reproductive organs, in which there is its creation from being a drop to being another creation." - Ended. And there is no evidence that pregnancy is known; rather, its signs are known.

And when the meaning of this notification is a prohibition to be negating the permissibility by its wording, affirming the prohibition by its meaning as a confirmation of it, the estimation is: "And they should not conceal." Allah, glorified and exalted is He, said encouraging compliance and warning against its opposite: "If they believe in Allah" meaning the One who has all greatness "and the Last Day" in which His greatness is most manifest and in which the servants will be judged for what they have done. Thus, if they conceal anything from that, it indicates a lack of faith.

Al-Harali said: "In its indication is the affirmation of a type of hypocrisy upon the one who conceals what is in her womb." - Ended. And in it is a matter of conduct.

And when the revocable divorce is the lightest form of divorce, it indicates that if divorce must occur, then it should be revocable. Allah, glorified and exalted is He, said: "And their husbands" meaning their spouses, the plural of husband.

Al-Harali said: He is the man who is prepared for the marriage of the woman who is available to him. It is said about the husband and the master - this has ended. And since the divorced woman has a right over herself, he said: ﴿More deserving of returning them﴾, meaning to what was due to them from the guardianship to annul the waiting period. Therefore, he has the sanctity of enjoyment from the divorced women with the intention of release ﴿in that﴾, meaning in the days of the periods. When they have passed, she becomes more deserving of herself than him due to the expiration of his right. The discussion on the revocable divorce is supported by the verse that follows it.

And since the right has been established for them, and among them are those who intend harm, he restricted it by saying: ﴿If they intend﴾, meaning by returning ﴿to reform﴾. This is a reminder that if he does not seek reform and she desires release, he is, in essence, a wrongdoer.

Al-Harali said: Reforming the defect between them is more deserving in the knowledge of Allah and His wisdom than initiating a second connection. This is because remembering the past disrupts the present, as the Prophet ﷺ warned against marrying the divorced woman who has a child from a previous husband. Therefore, it is more appropriate to reform the first marriage rather than initiate a connection with a second - this has ended.

(p-301) And when he removed the matter of returning from them, he compensated them by saying: ﴿And for them﴾, meaning from the rights ﴿is like that which is upon them﴾, meaning in being good in itself according to what is appropriate for ownership from both of them, not in type. Just as the men have the right to return forcefully, they have the duty of kindness with goodness. And just as they have the right to confine them, they have what removes the estrangement with those who provide comfort and similar things. And since each of them may wrong the other, he said: ﴿With what is acceptable﴾, meaning according to the condition of each of them.

Al-Harali said: And what is acceptable is what the Shari'ah has confirmed, and the intellect has accepted, and it aligns with the nobility of character - this has ended.

And when he mentioned the return to him with the wording of more deserving and clarified the right from both sides, he clarified the virtue of men by saying: ﴿And for men﴾ is more general than being husbands (p-302) ﴿over them﴾, meaning their wives ﴿is a degree﴾, meaning a virtue from aspects that are not hidden, such as spending and the dowry, for the degree is elevated to the high.

And Al-Harali said: For what they have been preferred with from the soundness of intellect and the completeness of religion - this has ended. So the man is elevated over the woman by a degree of three because every two women are equivalent to one man.

And when Allah, glorified and exalted is He, honored the man and described Himself with honor, beginning with the greatest name that indicates all perfection, He said, in addition to what is determined: For Allah has honored them over them with His wisdom: ﴿And Allah﴾, meaning the One who possesses the perfection of greatness ﴿is Exalted﴾, indicating that He is the Most Exalted, and there is no exalted one except Him, so that everyone who has borrowed a garment of honor may fear His might. And He said: ﴿Wise﴾, as a reminder that He did not do that except for a profound wisdom (p-303) that serves as consolation for women. And indeed, what He has established with His honor and perfected with His wisdom cannot be undone.