And when He, glorified and exalted is He, commanded what protects from fitnah by lowering the gaze, then what fortifies through marriage, and encouraged it with the promise of enrichment. This promise was after marriage. He preceded the speech in it to encourage a person to rely on Allah and to seek chastity. Before this, there may be what becomes difficult for him due to either the lack of finding the dowry and what is required to be presented, or due to the servant's lack of satisfaction and others regarding his child being a slave or otherwise. He followed it with His saying urging to suppress the commanding self in times of inability: "And let them be chaste," meaning he should strive in seeking chastity and establishing it away from what is forbidden. "Those who do not find marriage," meaning the ability to do so and the motivation to it, "until Allah enriches them," meaning the One who encompasses all attributes of perfection, "from His bounty," in that which they found marriage difficult because of it.

And when it was among the prohibitions, as previously mentioned, the fear of slavery for the child of one who has a high ambition and a noble soul, He followed it with His saying: "And those who seek," meaning they seek with determined effort, "the writing," meaning the contract of emancipation, "from what your right hands possess," whether male or female; and He expressed with "what" as a reference to what is in the slave regarding deficiency. "Then write them a contract," meaning it is recommended because it is a transaction that involves kindness regarding what they will pay to you in installments. If they fulfill it, they will be freed. "If you know of them goodness," meaning righteous conduct in their religion and their worldly affairs so that their condition does not become corrupt after they gain independence. Ibn Kathir said: Abu Dawood narrated in the Book of Letters from Yahya ibn Abi Kathir who said: The Messenger of Allah, blessings and peace be upon him, said: "If you know of them a craft, do not send them as a burden upon the people."

And perhaps he expressed with knowledge in the place of suspicion for that reason. "And give them," as an obligation when they fulfill to you, "from the wealth of Allah," meaning that which encompasses everything by His grace, for He is the Great King, "who has given you," even if it is by reducing something from the wealth of the writing.

And when He, glorified and exalted is He, commanded generosity regarding the matter of the slave, sometimes with the self and sometimes with wealth, He prohibited them from what contradicts it and said: "And do not force your female slaves," meaning your maidservants. And perhaps He expressed with the term youth to encourage them towards the high morals and to shame them from seeking youth from a female slave "for the purpose of prostitution," meaning for illicit sexual relations so that you may take from them what they earn from that.

And when coercion to fornication is not valid except in the case of chastity, and that is rare among the people, he said: "If" with the tool of doubt "they intend to seek protection". In this, there is an increase in the ugliness of coercion to this act, as women generally refrain from it, even though they are naturally inclined to love it. So how if they are not prevented by a barrier of fear or shame, like maidservants? How if they are permitted in it? How if they are compelled to it? He indicated by the form of 'taf'ul' and mentioned the intention to show that this can only be from a profound chastity. He further emphasized the depiction of the ugliness by mentioning the reason for adhering to this disgrace in his saying: "to seek" meaning to request with a strong desire in it, by coercing them to commit the immoral act "the enjoyment of the worldly life". For indeed, the enjoyment is certain to perish, and the world is derived from baseness.

And when He, glorified and exalted is He, prohibited coercion, He encouraged the masters to repent when they contravene it. He said: "And whoever coerces them" without saying: 'And if they are coerced', and He expressed it in the present tense to indicate that He accepts the repentance of whoever contravenes after the revelation of the verse. He expressed it with the proper noun in His saying: "For indeed, Allah" to indicate that majesty is not hopeless of mercy. Perhaps He expressed with the word 'after' as a reference to the pardon for inclining towards that act when committing it, if they return to detest it afterwards. For indeed, the soul cannot possess hatred at that time. He said: "After their coercion, He is Forgiving" meaning for them and for the masters, He conceals that sin if they repent, "Merciful" by granting success to both parties towards what pleases Him.