And when he clarified the two types of irrevocable divorce, and the consideration of divorce in terms of number is more severe than his consideration of compensation, he presented his section in his saying ﴿or a release with good treatment﴾ [Al-Baqarah: 229]. Then he branched off from it and said, unifying so that the ruling is not understood as being collective, that the collective is a restriction in the ruling. And he made clear the repetition for the collective, the severity of the blame for what they used to do in the pre-Islamic era without these rulings: ﴿So if he divorces her﴾, meaning the third one for which the choice was previously given with the word 'release.' It is as if he said: So if he chooses the definitive divorce after the two times, whether during the waiting period of the reversible divorce or after the return with compensation or otherwise, there is no difference in making her the third whether it is after the woman has married another husband or not.

Al-Harali said: He repeated the meaning of 'release' which he clarified in its place with the word 'divorce' for what he prepared for her in a way towards the Hereafter. And this is in what is said regarding the specificity of this nation. And the ruling of the first scripture is that the divorced woman three times does not return ever. Therefore, for this return after marriage, the release has become a divorce - it has ended.

﴿So it is not lawful for him﴾. And when the dropping of the letter and the circumstance suggests that the prohibition is specific to what encompasses the time of separation, it is understood that his marriage to her during some of that time is permissible. He said: ﴿After﴾, meaning in a time, even if it is less than the times after the completion of the cycle, which is three, by what the establishment of the preposition has indicated. The prohibition extends ﴿until﴾, meaning until ﴿she marries﴾, meaning engages in intimacy with the sweetness of the honey that the Prophet ﷺ specified. Al-Farisi said: When the Arabs say: So-and-so married so-and-so, they mean he contracted with her; and when they say: He married his wife, they mean he had intimacy with her. The Imam said: What Abu Ali has stated is in accordance with the principles, and it is not correct to intend otherwise. This is indicated by the analogy of rank. The verse indicates that it is not sufficient for the permissibility without intimacy, as clarified by the Sunnah; otherwise, the Sunnah would be abrogating, because the ultimate goal of the prohibition in the verse is the contract, while in the report it is the act of intimacy. The report of the individual does not abrogate the Qur'an. He indicated by his saying: ﴿a spouse﴾ that the condition for this intimacy is that it be lawful in a valid contract ﴿other than﴾, meaning the one who has divorced her. By making this the limit for the permissibility, there is a deterrent for one who has an interest in his wife from her having been divorced three times, because every honorable person dislikes that another man should have intimacy with his wife. Merely having a contract does not achieve this wisdom. And this is after He, glorified and exalted is He, established for him the completeness of His mercy towards His servants, the return in the revocable divorce twice, because a person in the state of intimacy does not know what his condition will be after it. The first does not provide him with the completeness of experience, as he may experience a kind of doubt after it, and in the second, that doubt weakens significantly, and the condition approaches certainty. Therefore, it should not be taken as separation after it except for a lack of contemplation and mere haste, which is prohibited. ﴿So if he divorces her﴾, meaning the second, and his expression with 'if' is for doubt, to indicate that whenever he conditions divorce on the one who makes it lawful, the contract is invalidated by his exiting from the mentioned limits. Because marriage, as Al-Harali said, is a contract of perpetual prohibition, not a temporary enjoyment. Therefore, enjoyment for a specified time is not lawful in the Sunnah and among the scholars due to the distinction between marriage and enjoyment in terms of perpetuity and limitation - this has ended.

﴿So there is no blame upon them﴾, meaning upon the woman and her first divorcer ﴿that they return﴾ with a new contract after the waiting period of the known second divorce, from what has preceded in His saying: ﴿And the divorced women should wait﴾ [Al-Baqarah: 228]. And this is a divorced woman to what they were in of marriage ﴿if they both think﴾, meaning if it occurs in the thought of each of them ﴿that they can maintain the limits of Allah﴾, meaning that which has complete perfection, which He has defined for them in companionship.

Al-Harali said: When He made divorce a release, He made renewing the marriage a return to all of that, indicating that the return to the husband is preferable to renewing with another - this has ended.

And when religion, despite its ease and simplicity, is severe, no one will challenge it except that it will overcome him. The rulings, despite their clarity, may be hidden due to the precision of applying the general principles to the specific cases. This is because a single specific case may be influenced by multiple general principles. Therefore, do not strip them of the places of doubt except for the one whom Allah has illuminated his insight. He refers to the past, magnifying the limits by His saying: ﴿And those﴾ meaning the rulings that are finite in the ranks of greatness and levels of wisdom ﴿the limits of Allah﴾ meaning the great ones by attributing them to Him, glorified and exalted is He, and by linking them to the Greatest Name. ﴿He clarifies them﴾ meaning He removes the ambiguity from them by enlightening the heart ﴿for a people﴾ in them is an awakening and diligence in striving and standing firm and sufficiency. ﴿They know﴾ meaning they renew their contemplation and reflection with utmost diligence at all times. By this, Allah grants them a faculty by which they distinguish what confuses others. ﴿If you fear Allah, He will grant you a criterion﴾ [Al-Anfal: 29] ﴿And fear Allah, and Allah will teach you﴾ [Al-Baqarah: 282]