And when he mentioned breastfeeding, and it was among his determinations that if the father dies, he mentioned the waiting period of death for that. And to complete the types of waiting periods, he said.

And al-Harali said: When he mentioned the waiting period of divorce, which is the separation of life, the mention of the waiting period of death, which is the separation of death, was included at the beginning of its verse. It is connected to the previous verse due to what was mentioned regarding breastfeeding from the death of the parent and the matter of the heir. Likewise, every verse that serves as a head is connected to its corresponding head that is organized with it, and it is connected to the previous verse before it in some way - this has ended.

He said: "And those" meaning, and the spouses of those "who are caused to die among you" meaning, their death occurs by having their souls taken, which were in their bodies that He granted them.

Al-Harali said: From the death, which is the reclaiming of the right from where it was placed, indeed Allah, the Exalted and Majestic, blew the soul and deposited the self to reclaim it after a term from where He deposited it. Thus, that was a taking of life, a form of fulfillment of the right. "And they leave" from the leaving, which is that a person is taken away from what concerns him, which is to hold on to him. "Spouses" after them.

And when I intended to emphasize the waiting period, taking into account the rights of the spouses and preserving the hearts of relatives, and as a precaution for marriage, He brought it in the form of the news that is expected to have occurred. He said: ﴿They should wait﴾ meaning they should wait for their husbands until the end of the waiting period. And since what is prohibited is only the contract and the exposure to it through actions, without seeking it through insinuation, He expressed this by saying: ﴿With themselves﴾ so they should not offer themselves to a husband, nor should they leave the house of mourning, and they should refrain from adornment and everything that the self desires that calls to marriage, as the Sunnah has clarified. ﴿Four months and ten days﴾ (p-342) if they are free women and there is no pregnancy, whether they are young or old, menstruating or not, beginning from the time of death because it is the cause, and He emphasized the nights and dropped the 'ta' because the beginning of the month is the night. ﴿So when they reach their term﴾ and since Allah, glorified and exalted is He, has made the Muslims like a single body, and the speech about the wives of the deceased is more knowledgeable, glorified and exalted is He, that it is obligatory upon their Muslim brothers to preserve their rights as they would preserve them if they were alive, by His saying: ﴿There is no blame upon you﴾ (p-340) meaning, O people of religion, ﴿in what﴾ and since there must be the woman's consent, and He has permitted it for the judge despite the guardian in the case of his hindrance, for example, He attributed the action to them and said: ﴿They have done in themselves﴾ meaning regarding marriage and its preliminaries which were prohibited to them due to mourning, and this should not be taken as evidence for a woman marrying herself to oppose the verse ﴿And do not hinder them﴾ [An-Nisa: 19] which is supported by the Sunnah. And since that may not be in a legal manner, He said: ﴿In a good manner﴾ so that it turns to the complete, and there is no blemish of dislike in that. If they do what is disliked, then the people have the blame for leaving the matter as it is upon them in action; and the jurists agreed, except for Abu Muslim al-Asfahani, that this verse abrogates the verse of the waiting period of a year, and the precedence in recitation does not prevent the delay in revelation, for the arrangement is not according to the order of revelation - this was transmitted by Al-Shams al-Asfahani, and he refutes what will be mentioned in his transmission from Mujahid.

And when the estimation is: So Allah has set for you these limits, so preserve them, He added to it His saying warning against being negligent in anything of it in themselves or in the matter of enjoining what is good and forbidding what is evil in the rights of others: ﴿And Allah﴾ meaning the One who has the attributes of perfection ﴿is All-Aware of what you do﴾ in secret and openly.

And when there was here from the matter of the waiting period what the Arabs did not know before, perhaps the hearts rejected it because they did not understand its secret. And the matter of marriage, if it is constrained by what is known, is inwardly concluded with His saying ﴿Khabir﴾, meaning He knows the hidden aspects just as He knows the apparent ones. So beware of opposing Him and obey His command.