And when the foundation of this house is based on lineage in inheritance, imamate, marriage, and other matters, and the foundation of that house is based on deeds by His saying, "So there will be no lineage among them that Day" [Al-Mu'minun: 101]. And He had urged at the end of that on covering and mercy, warning out of mercy in the beginning of this from the mixing of lineages, acquiring dishonor, and severing ties. Indicating that covering and gentleness are not in their generality, but rather according to what He, glorified and exalted is He, defines. He said addressing the imams and those who establish them: "The adulteress" and she is the one who has committed adultery, which is the insertion of a private part into a desired private part, which is prohibited by law. He mentioned her first because the effect of adultery appears on her from pregnancy and the loss of virginity, and because she is the root of temptation by exposing what she was commanded to cover and protect herself from. "And the adulterer"

And when the definite article "the" means the relative noun, He included the letter "fa" in the news and said: "So lash them" meaning strike them, even though its origin is the striking of the skin with the whip, which is the lashing of "each one of them" if he is not married, but rather he is obligated to be a virgin - as clarified by the noble Sunnah - "one hundred lashes". So He began with the limit of adultery referred to in the beginning of that by His saying, "And whoever seeks beyond that, then those are the transgressors" [Al-Mu'minun: 7]. And in the expression with the word lashing, which is the striking of the skin, there is an indication that it should be severe enough to exceed the pain to the flesh.

And when this is apparent in leaving compassion for them, He stated it clearly because it is the nature of anyone who may fall into such a thing to have compassion for them. He said: "And let not compassion for them" meaning kindness, "take you" in any circumstance. And perhaps He expressed it to indicate that He did not prohibit absolute mercy, because compassion is the most intense or gentlest form of mercy and it arises from the reasons of the one who is treated with kindness. Likewise, His saying: "In the religion of Allah" means that which the King, who encompasses the attributes of perfection, has legislated for you - indicating that the prohibited mercy leads to neglecting the limit or something of it or being lenient with it or being pleased with its violator, not the gentleness of the heart that is inherent in humans, as is narrated from Abu Darda, may Allah be pleased with him, that he cried on the day Cyprus was opened and the necks of some of its captives were struck. It was said to him: This is a day of joy. He said: It is indeed so, but I weep out of mercy for these servants who disobeyed Allah, so He abandoned them and allowed them to be captured.

And when He, glorified and exalted is He, knew what He had instilled in His servants of mercy for one another, He urged this ruling with command and prohibition. He increased in inciting towards it and encouraging it by saying: "If you truly" meaning by what is like an innate disposition that does not cease, "believe in Allah" meaning the Greatest King who is the Most Merciful of the merciful. For He legislated that only as a mercy for people in general and for the two adulterers in particular. So whoever reduces a lash has claimed that he is more merciful than Him, and whoever increases a lash has thought that he is more just and greater than Him.

And when he reminded of the faith, which requires adherence to the rulings, and hope was predominant over the human, he followed it with what would instill fear in him, saying: "And the Last Day" in which he will be held accountable for the smallest thing, even for a speck or a tiny thread, whether hidden or apparent. And since disgrace and shame are greater for some people than being struck with a sword, let alone being struck with a whip, he said: "And let a group witness" meaning let them be present fully, "their punishment is a group" meaning a gathering that can surround them, that is, encircle them, and surround them with each of them, "from the believing ones" who are of noble lineage, as a declaration of their matter, as a punishment for them. And from Nasr ibn Alqamah that this is so that they may be called to repentance and mercy. And in all of this, there is a clear indication that the establishment of the legal punishments and the severity in them is from His mercy, glorified and exalted is He, referred to by His saying: "And You are the best of the merciful" [Al-Mu'minun: 118].