And when He, glorified and exalted is He, commanded the conveying of His orders without turning to anyone other than Him, and it was known that there must be attempts and disputes in that, which can only be upheld by one who turns away from the creation, due to what is observed of the greatness of the Creator, He commanded reliance upon Him. He established the evidential proof through the story of the confederates and Qurayzah as sufficient for whoever is sincere to Him. When the proof was completed, He returned to clarify what He began the surah with in terms of rulings after reiterating the command of reliance. He mentioned the closest divorce to the meaning of the declaration of separation mentioned at the beginning of the surah after the command of reliance, which is aimed at the non-approach of the one declaring separation after he has invalidated the declaration. He said, [prohibiting those who are at the lowest levels of faith after the glad tidings to the believers] cutting them off from what they were intensifying in their harshness towards the divorced woman with the intent of cohabiting with her or fully controlling her: "O you who have believed," meaning those who claim that, "when you marry," meaning you contract, He applied the name of the cause to the effect, thus it became a legal reality. "The believing women," meaning those described with this noble description which necessitates the utmost desire for them and completes the connection between you and them.

And when the duration of the confinement by the contract without intimacy does not change the ruling in the waiting period, and that which is other than it in lineage is merely by the possibility of intimacy, and since divorce cannot occur except after marriage [and after the permissibility of intimacy by marriage], He indicated it with the letter of delay and said: "Then you divorce them," meaning by the ruling of distribution. It was said to Ibn Abbas: Indeed, Ibn Mas'ud, may Allah be pleased with him, says that it is correct to suspend divorce before marriage. He said: It is a slip of knowledge, and he recited this verse.

And when the intent was to negate the touching in this marriage, not absolutely, and the consideration in making the dowry obligatory is by the act of intimacy itself, not by its possibility even if seclusion occurred, He included the particle and said: "Before you touch them," meaning you have intimacy with them. He applied the touch to the act of intimacy because it is a means to it, just as he named wine a sin because it is its cause. And when the waiting period is a right for the men, He said: "So what is [the matter] with you," and when the waiting period is obligatory, He expressed it with the particle of elevation and said: "Upon them," and He emphasized the negation by affirming the particle in His saying: "Of a waiting period," and indicated their habitual practice of that and their exaggeration in it and the cohabitation with it just as in the declaration of separation by fabrication. He said: "You count it," meaning you make an effort to count it [and] you observe it. It has been narrated from Ibn Kathir through the route of Al-Bazzi as an oddity with the lightening of the dal meaning you make an effort to count it against the divorced woman.

And when this ruling - which we mean by separation - is for the believing women who have characteristics that necessitate the continuation of companionship and the completion of connection, it is more appropriate for the women of the Scripture. The benefit of the restriction is to indicate that it is not permissible to turn away from the believing women, nor from the righteous among the believing women. And when the speech is as indicated regarding a woman close to the one who has pronounced the [zihar] against her, and what is free from the obligation for the dowry is closer to that, it caused him to say: ﴿Then provide for them﴾. And he did not specify that this is for someone other than the one named for her to enter the named in the speech in a manner of recommendation, along with what she has of half of [the named] as the first entered by obligation. ﴿And release them﴾ means: let them go out from your homes and do not hold it against them for any reason ﴿a good release﴾ with kindness in word and deed, without causing harm in any way, so that whoever wishes may marry them.