And when the conclusion was made with these two descriptions after the command to pardon, it may have encouraged such an offense. He connected it with a warning against falling into such a thing by his saying, generalizing the ruling: "Indeed, those who accuse" meaning with immorality "the chaste women" meaning those who have made themselves pure in a manner like a fortress.

And when the one who intends evil and proceeds towards it is aware of what he is accusing them of, making it his focal point, he affirmed the meaning of chastity by his saying: "the heedless" meaning about evil, even to the mere mention of it. And when the description of faith carries towards every good and prevents every evil, he alerted that the one who carries the two previous descriptions is indeed piety. He directed what they have of intelligence to what Allah has upon them of rights, saying: "the believing women."

And when it was established by these descriptions the distance from evil, he mentioned the punishment of the accuser as a deterrent from it, in the passive form, because the forbidden is the curse, not its being specified, and a warning about the occurrence of the curse from anyone who can do so, saying: "They are cursed" meaning they are driven away from the mercy of Allah. And it was done to them as the act of one who is distanced from the limit and others "in this world and the Hereafter." Then he increased in magnifying the accusation for one with these descriptions, saying: "And for them" meaning in the Hereafter "is a great punishment." And he qualified it with the description of faith because the accusation of a disbelieving woman, even if it is forbidden, does not contain this entirety. And this ruling, even if it is general, is for the sake of the truthful woman specifically and primarily, and in what it contains of the strictness that is rarely found like it in the Qur'an, of the declaration that elevates her status and clarifies her matter, in the greatness of her pride, which is beyond description.