And when He, glorified and exalted is He, brought forth this wise and righteous saying with the explanation for the purpose of division, instilling fear within encouragement, all of them excelled. They confirmed with what they embodied that there is for the explanation. Indeed, the Prophet, blessings and peace be upon him, presented this to them, may Allah be pleased with them. He began with Aisha, may Allah be pleased with her, the head of the righteous at that time, may Allah be pleased with her and her father. He said to her: "I am going to tell you something, so do not rush until you consult your parents." When he recited it to her, she responded, denying her hesitation regarding the news: "Should I consult my parents about this? For I choose Allah and His Messenger and the Hereafter." Then he presented that to all of his wives, and they all followed Aisha, may Allah be pleased with them, so she became for them an imam, and she received a reward equal to their rewards." This was narrated by Al-Bukhari and others from Aisha, may Allah be pleased with her. The reason for this is that he, blessings and peace be upon him, found fault with his wives, may Allah be pleased with them, and he swore off them for a month. When the month ended, he came down to them from the room in which he had isolated himself, and Allah had revealed the verses to him. So he gave them a choice, and they chose him, may Allah be pleased with them. The reason for this is that among them were those who asked for an increase in spending, and indeed the Prophet, blessings and peace be upon him, did not like extravagance in this world. Al-Bukhari and Muslim, may Allah be pleased with them, narrated from Aisha, may Allah be pleased with her, who said: "The family of Muhammad, blessings and peace be upon him, never ate their fill of barley bread for two consecutive days until the Messenger of Allah, blessings and peace be upon him, passed away." And Al-Bayhaqi narrated the hadith with the wording: She said: "The Messenger of Allah, blessings and peace be upon him, never filled himself for three consecutive days, and if we had wanted, we could have filled ourselves, but he preferred for himself." And Al-Tabarani also narrated in Al-Awsat from her, may Allah be pleased with her, who said: The Messenger of Allah, blessings and peace be upon him, said: "Whoever asks about me or is pleased to see me, let him look at a disheveled, pale one who has not placed a brick upon a brick nor a reed upon a reed. A flag has been raised for him, and he has rolled up his sleeves towards it. Today is the racecourse, and tomorrow is the competition, and the ultimate goal is Paradise or Hell."

And when Allah, glorified and exalted is He, has decreed His wisdom in this world that no saying is accepted except with clarification, He, glorified and exalted is He, said, threatening regarding what Allah has protected them from. The intended meaning of this is the clarification that He has raised their ranks. For this reason, He mentioned the actions attributed to them, considering the word 'who' and indicating the error of those who made the companionship of the noble a reason for punishment for excess, and informing that it is only a cause for weakening: 'O wives of the Prophet' [meaning] those chosen for him for what is between him and Allah that shows his honor. 'Whoever comes' is the reading of Ya'qub as transmitted by Al-Baghawi with the dual form, meaning 'who' without its wording, and it is a rare reading transmitted by Al-Ahwazi in the book of rare readings from Ibn Muslim about him. The group read with the singular form according to the wording, and likewise 'will be devoted' 'from among you with an abomination' meaning from a saying or action such as disobedience and bad character by choosing the worldly life and its adornment over Allah and His Messenger or otherwise. 'Clear' means obvious and manifest in itself, almost calling out with that from bad character and disobedience or otherwise. 'The punishment will be doubled for her' meaning because of that. And when He made the matter severe with the dual form in the reading of Nafi' which implies more than two as mentioned in Al-Baqarah, He made it easy by saying: 'twice' meaning in relation to what is for others, for the measure of it does not equal the measure of others, just as He made the limit of the free person double that of the slave, and just as He made their reward twice.

And the reproach intensified among the beloved ones, and according to the height of the rank, the blame will be.

And according to the blessing, the punishment will be. Each of the constructions doubles for the unknown from the perspective of mutual action or the causative for Abu Ja'far and the Basriyyin, or for the doer with the 'n' according to Ibn Kathir and Ibn Amir indicates His greatness, glorified and exalted is He. The construction for the unknown indicates the concern with the severity of the punishment by making it the foundation of the speech and the owner of the sentence by attributing the action to Him. All of this is an indication that great matters are small to Him, glorified and exalted is He, for nothing harms Him or benefits Him, nor does anything necessitate for Him the occurrence of something that did not exist. For this reason, He said: 'And that was' meaning with its being great in your eyes 'easy for Allah.' This refers to the rank of majesty, grandeur, and greatness.