And when what was mentioned about the women who are mothers to the heirs came to an end; and he concluded it with this tremendous threat against those who do what is not permissible for them; he connected the speech about them with the matter of whoever does it, for he is an adulterer; persistent in adultery until death; if he believes in its prohibition; or a disbeliever if he believes in its permissibility; he said - indicating a specification for the believers afterwards -: ﴿And not those who die while they are disbelievers﴾ [An-Nisa: 18]; to the extent that a disbeliever does not inherit from a Muslim; otherwise he would have said: 'O people' - for example -; deterring from that by restricting it to what is for the least of faith: ﴿O you who have believed﴾; meaning: faith has stopped with them at our prohibitions; ﴿It is not lawful for you to inherit the women﴾; meaning: their wealth; ﴿by force﴾; meaning: while disliking them; there is no compulsion for you to marry them except for the hope of inheritance; and this is because they used to marry the orphans for their wealth; and they had no desire for them; except for waiting for death; to take their wealth as inheritance - as will come in the interpretation of ﴿And they ask you about women﴾ [An-Nisa: 127] -; or the act could be occurring upon the women themselves; and it would be 'by force'; in this case, a confirming state; meaning: disliking; or those who have dislike; and this is because when a man died and he had a wife, his son; from another woman; or his relative from his kin would come, and he would throw his garment over her; and he would become more entitled to her than herself; and others; if he wished, he could marry her without a dowry except for the first dowry that the deceased had given her; and if he wished, he could marry her to another; and take her dowry; and if he wished, he could prevent her; and keep her from husbands; to harm her; so that she would redeem herself with what she inherited from the deceased; or she would die and he would inherit her; and the people of Medina were upon this; until Abu Qais ibn al-Aslat died; and his son Husayn did this with his wife; and she complained about that to the Messenger of Allah, blessings and peace be upon him; so Allah revealed this verse; Al-Bukhari narrated in the interpretation from Ibn Abbas - may Allah be pleased with both of them - who said: 'When a man died, his heirs were more entitled to his wife; if some of them wished, they could marry her; and if they wished, they could marry her off; and if they wished, they would not marry her; and they were more entitled to her than her family; so this verse was revealed regarding that: ﴿It is not lawful for you to inherit the women by force﴾'; and for this He followed it - glorified is He - with His saying: ﴿And do not prevent them﴾; meaning: do not prevent them from marrying after your divorce from them; or after the death of their husbands; or make things difficult for them by harming them; while they are in your custody; Al-Baydawi said: And the origin of 'preventing' is: constraining; it is said: 'The hen prevented her eggs'; it has ended; and it appears that the essence of its meaning is based on severity; from the constraining of the leg; which is the flesh that is inside it; and Abdul Haqq transmitted that it is all flesh that has gathered; he said: And Al-Khalil said: Every piece of flesh that encompasses a nerve; it has ended; and sometimes the severity looks towards prevention; and sometimes towards dominance and constriction; then He explained that by saying: ﴿So that you may take away some of what you have given them﴾; meaning: you; if they are wives to you; or your heirs if they are wives to them; and you have prevented them after them; so that this may go away; because of their spending on themselves during the time of prevention; (p-225) or because of their redeeming themselves from you; then He excluded from the prohibition of prevention in all cases; saying: ﴿Except that﴾; meaning: do not do that for a reason from the reasons; except for the reason that ﴿they commit a lewdness﴾; meaning: an act of great immorality; ﴿clear﴾; meaning: with four witnesses; if it is adultery, then prevent them by keeping them in the houses - as has been mentioned -; because whoever hastens something before its time is punished by being deprived of it; or by whom is accepted from the witnesses; if it is disobedience; and bad companionship; then you have the right to prevent them at that time until they amend; or redeem themselves; with what the soul finds pleasing; and what is most appropriate for the context of the matter in: ﴿And live with them﴾; is that 'you prevent them' is conclusive; not conjoined with 'to inherit'; ﴿in a good manner﴾; meaning: in words; and actions; with housing; and spending; and kindness before bringing forth lewdness; ﴿So if﴾; meaning: if you do not dislike them; then the matter is clear; and if ﴿you dislike them﴾; then do not rush to quarrel; or separate; and be patient with them; considering what is best; not merely for the sake of personal inclination; for indeed, desire has a nature that does not call to good; then He indicated this reason by saying: ﴿Perhaps﴾; and for the clarity of its indication regarding that, it is appropriate to make it an answer to the condition; ﴿that you dislike something﴾; meaning: from the wives; or others; He did not restrict it - glorified is He - in general; completing the benefit; ﴿and Allah makes﴾; meaning: the All-Encompassing in knowledge and ability; and He has concealed by His wisdom your knowledge of the outcomes; (p-226) so that you do not settle for what is familiar; or flee from what is disliked; ﴿in it is much good﴾.