And when boredom is one of the traits of the souls, the gradual unfolding of speech in the objectives, especially the rulings, bit by bit, during other objectives, has a greater impact on the heart and is more pleasing to the nature, especially when it is in the forms of remarkable correspondences and types of connections that, despite their precision, are strange. Allah has adorned their foundation with detail, so He began the surah with a portion of it and concluded it with the pearls of admonition and the jewels of wisdom, and the encouragement towards the heights of morals and the noble deeds. Then He connected it with the divine matters that are its foundations, and from the lofty ranks of it, its sections branched out. So when He concluded it by empowering the people of this religion and weakening the matter of the aggressors, He began to complete it by affirming the remaining states of it, confirming what He ruled regarding empowerment and what He concluded from that regarding weakening, and warning against what He concluded from the humiliating punishment, and realizing what He obligated regarding obedience and adherence to the Sunnah and the community. So He said, connecting with what He concluded the first rulings, commanding the marriage of the single and refraining from coercing the prostitutes, following those who have not exposed the private parts of women: 'O you who have believed,' meaning from the men and women, either for predominance or because women are more deserving of guarding the private parts. 'Let those whom your right hands possess,' meaning from the male and female slaves who have reached maturity, and those who are close to them, seek permission to enter upon you, out of dislike for the exposure of your private parts and the resulting harm to you. 'And those who have appeared upon the private parts of women,' but they 'have not reached puberty,' and He restricted it with His saying: 'from you' to exclude the slaves and the disbelievers. 'Three times' in every period, and it may be intended: three requests for permission in each time. If permission is not granted, the one seeking permission returns as previously stated: the first time from the three times. 'Before the Fajr prayer,' because it is the time for rising from the beds and removing the sleeping garments. The second is 'when you put off your garments,' meaning those for going out among the people. 'From the Dhuhr,' for the midday rest, and the third is 'and after the Isha prayer,' because it is the time for separating from the garments of wakefulness and connecting with the garments of sleep. He specified these times because they are the hours of privacy and the removal of garments, and He established in both instances a sign of the closeness of the time to the mentioned period for its regulation, and He omitted it in the middle as a sign of its extensiveness because it is not regulated. Then He justified that with His saying: 'Three private parts,' meaning lapses in covering and guarding. The essence of the private part, as Al-Baydawi said, is the flaw.

Because when the 'awrah appears in it, it is named by it, "for you," because it is the times of putting on clothes and being alone with family. And He clarified the ruling of what is besides that by saying, beginning with: "There is no blame upon you," meaning in leaving the matter, "nor upon them," meaning the slaves, servants, and boys, in leaving the seeking of permission. "There is no blame," meaning no sin, and its origin is inclination. "After them," meaning in all that is besides these times when they come upon you. Then He explained the permissibility in other times, excluding others, clarifying that the wisdom of seeking permission at all times is as previously mentioned by saying: "They are constantly attending to you," meaning for a task that you need in service, just as you are constantly attending to them for the tasks that benefit them and benefit you in usage. "Some of you" are constantly attending "to some others" for the tasks that one is unable to do or is difficult for him. If the matter had been generalized to seeking permission, it would have led to hardship.

And when He, glorified and exalted is He, elevated the statement in these verses to a level that incapacitates man, especially since it is in rulings, and the speech in it overwhelms the people of expression, the listener, due to what he is created with from forgetfulness, forgets that this is the case in all of the Qur'an. He said, indicating the greatness of its matter, in its differentiation and clarification: "Thus," meaning like this clarification, "Allah clarifies" with what He has of encompassing knowledge and power, "for you," O specific nation, "the verses" in rulings and others, and with His knowledge and wisdom. "And Allah," who has comprehensive knowledge of everything, "is Knowing" of everything, "Wise" in perfecting what He intends, so no one can refute it. And the conclusion of the verse with this description indicates that it is definitive and has not been abrogated, as Al-Shabi and others have said - as reported by Ibn Kathir, and a similar statement has been narrated from Ibn Abbas, may Allah be pleased with them, and Sa'id ibn Jubair.