And when he mentioned divorce, whether revocable or irrevocable, he followed it with an explanation of the description of the revocation regarding permissibility and prohibition, and the specification of its time and limitation, and an indication of portraying some forms of harm as a warning against it. Thus, the verse is not repetitive. He said: ﴿And when you divorce women﴾ meaning a revocable divorce, and the intended meaning is one who has the right to her marriage from this type, which includes both few and many. He did not say: your women, so that the addition does not imply that for their divorce there is a ruling different from this in reaching the term, for example, and similar matters.

And when the permissibility of revocation at the end of the waiting period indicates its permissibility beforehand, it is more likely. It is well established by reason that what comes after the term has a ruling different from the ruling that was for it before it. Therefore, the expression of reaching is not misleading, and the expression by it is beneficial to the utmost that can be achieved by harm. He said: ﴿So they reach their term﴾ meaning they approach the end of the waiting period, as indicated by the command to hold them, for it cannot be after the term.

And al-Harali said: And when there is a defined limit that separates between two opposing matters, there is reaching, which is the end of reaching its first limit, and there is stability, which is remaining on it, and there is exceeding its limit. He mentioned, glorified and exalted is He, the reaching which is the end of reaching the first limit without exceeding it and the place. The term is the nearing of the end of the matter where there is a refuge from it, which is its opposite, as if it is nearing the end of the duration - it has ended. ﴿So hold them﴾ meaning by returning if you wish, even in the last moment of the waiting period. ﴿In a good manner﴾ meaning in a good state that is praised in its outcome, and he made it indefinite to indicate that the woman's consent is not a condition in it. ﴿Or release them in a good manner﴾ meaning to leave them until the waiting period ends, so they may own themselves without any deception by claim or restriction in anything.

And al-Harali said: This is the known good of enjoyment and kindness, which is different from the known good of holding. Therefore, the address differentiated it, and it was not: So hold them or release them in a good manner - it has ended.

And when the known encompasses all good, and the command for it does not imply repetition, the leaving of evil was specified, showing concern for it, expressing what encompasses all times. He said: ﴿And do not hold them﴾ meaning by returning at the end of the waiting period ﴿to harm﴾ as was done in the pre-Islamic period ﴿to transgress﴾ meaning intending by that to reach something of exceeding the limits that have been clarified to you, such as wanting to prolong the waiting period for her, for it may lead to her waiting for nine months.

And when the estimation is: So whoever does that has indeed wronged his wife, he added to it an increase in repulsion from it by saying: ﴿And whoever does that﴾ meaning the act that is far from good. In the expression with the present tense, there is an indication that among the community there are those who persist in their actions. ﴿Then he has indeed wronged himself﴾ meaning by exposing himself to the wrath of Allah upon him and the aversion of people from him.

And when he does not intend anything from violating the sanctities nor from the interests, he is prioritized over what is unknown or presumed to have a good outcome, as a disregard for consideration. And the one who does that is similar to the mocker, as it is said of one who does not find anything in a matter: he is playing. He said: "And do not take the verses of Allah" meaning along with what you know of their greatness by the greatness of their opponent "in jest" by neglecting them from the intended interests which are their pair.

And when it is upon the servant to follow the trace of the master in all his actions, he said: "And remember the favor of Allah" [Al-Ma'idah: 7] meaning the one who has all perfection. Then he expressed with the tool of elevation as an indication of the universality of the favors and their predominance, saying: "Upon you". Do you see in it anything from the valley of play by its being devoid of a clear wisdom? "And what" meaning and specify with the mention that "He has sent down to you from the Book" which surpassed all books and rose above opposition, thus prevailing over all creation by what the tool of elevation has provided. "And the wisdom" that He spread in it and in the Sunnah of His Prophet, blessings and peace be upon him, while He is "admonishing you" meaning reminding you of what softens your hearts "by it" meaning by all of that. "And fear Allah" meaning strive in the fear of the One who encompasses all attributes of perfection by bringing to mind what He has of greatness that is limitless. And He alerted to His great matter by saying: "And know" and by the repetition of the greatest name in His saying: "That Allah" so there remains no target beyond that. "Of all things" meaning of matters of marriage and others, "is All-Knowing" meaning of profound knowledge, so beware of Him as one who knows that he is in His presence and all that he does, whether in secret or openly, is in His sight.

Al-Harali said: And the warning by knowledge is the ultimate warning - ended.