And when He prohibited harm in the marriage and in its effect, which is the waiting period, He followed the prohibition of what was from him after its completion with the prohibition of every one from whom harm can be imagined. However, since the prohibition of the guardians, when they are husbands, is a prohibition for others in the first place, He attributed it to the husbands while they are in their midst and said: ﴿And when you divorce﴾ meaning, O husbands, and He made it clear and did not conceal it because what is mentioned here is more general than the first. He said: ﴿the women﴾ meaning, any divorce that was ﴿has reached their term﴾ meaning, their waiting period has ended. The context of the two statements indicates the difference in the reaching. Al-Asbahani reported it from Al-Shafi'i, meaning that the first indicated the nearing of the matter of retention, and this is in reality the prohibition of harm. ﴿So do not harm them﴾ meaning, do not prevent them, O guardians, whether you are husbands or not husbands. And harm, Al-Harali said, is the worst type of prevention, as in 'I prevented the hen when it laid its egg in it until it perished.' - End of quote.

﴿That they may marry their husbands﴾ meaning those who divorced them and others. They are called husbands because their matter will eventually lead to that, just as the divorcers are called husbands because of what they were. Al-Shafi'i, may Allah be pleased with him and have mercy on him, used this as evidence that there is no marriage except with a guardian, because the expression of harm indicates a severe prevention expressed by a serious illness. And if he harms from a non-equal, it is permissible, and she was not married to him, even if the woman marries herself, for there would be no exhaustion, and his prohibited harm would not be established to result in his removal except if he prevented at the judge, and this has been clarified by the Sunnah.

And this verse is one of the wonders of the matter of interlocking. ﴿You divorce﴾ informs the husbands from ﴿do not harm them﴾ and ﴿do not harm them﴾ informs the guardians from ﴿you divorce﴾, and I have clarified this in my book Al-Idrak. ﴿If they agree﴾ meaning the women and the equal husbands, by what the addition has made clear without saying: husbands for them, for example.

And since consent should be based on justice, He pointed to it by saying: ﴿between them﴾. And since they may agree on what is not appropriate, He restricted it by saying: ﴿in a good manner﴾. So if they agree on something else, as if the husband is not equal, then they harm them, and he knew it as Al-Harali said, for the gathering of two good things from them, so their total is the complete good. As for the evil, he described one of them - End of quote.

And when he mentioned the rulings, clarifying their ruling, it was ﴿that﴾ an admonition, and most people think that admonition is different from the rulings, more acceptable to the one chosen for perfection. He said: That great matter, O Messenger, ﴿is admonished﴾ meaning, it softens ﴿the hearts of﴾ whoever was. And admonition, Al-Harali said, is the shaking of the soul with the promise of reward and its warning - End of quote. So it is a threat to those for whom the rulings are difficult, and they are the majority.

And when there were among his followers blessings and peace be upon him those who struggled against themselves until they became worthy of understanding the subtleties and perceiving the signs and the delicate matters, he devoted himself entirely to listening, for his benefit, by saying: ﴿from you﴾, teaching that the address is truly for every understanding person. It is only restricted to them because they are the ones who benefit from it and understand it due to their soft hearts, which arise from submission. For the address, even if it is about rulings, is a sermon that includes both warning and encouragement. And since it is wise that whoever does not benefit from something is not intended by it, he indicated this by saying: ﴿believes in Allah﴾, meaning for His greatness, ﴿and the Last Day﴾, out of fear of disgrace in it. In its naming, there is a sermon that conveys understanding that whoever exceeds a limit in others will have someone exceed a limit against him.

Al-Harali said: Because whoever does something will have something similar done to him, as if he is someone who has prevented a spouse, another guardian will prevent him when he is a spouse, and whoever commits adultery will have adultery committed against him. ﴿He will reward them according to their description﴾ [Al-An'am: 139].

So when what they were incited to occurred from the completeness of listening, he turned to them saying: ﴿that﴾, meaning that great matter, ﴿is purer for you﴾, meaning it is more productive, and abundant, and purifying, and cleansing by what occurs among you of affection and blessings from Allah, glorified and exalted is He, ﴿and more cleansing﴾ for the hearts.

And since the description of the speaker with knowledge is more likely to be accepted by those beneath him, he expressed and reiterated the greatest name to glorify the matter: ﴿and Allah﴾, meaning you are referred to by this while the greatest king ﴿knows﴾, meaning He has this description, ﴿and you do not know﴾, meaning you do not have this description by itself, neither in the present nor in the future, as understood by the negation with the word 'no' and the form of permanence.