And when he mentioned the harm of gathering, he followed it with the harm of encroaching upon the truth; the former is a gathering between the two spouses; and this is a gathering between the two who marry; so he said - adding to the representative of the doer of "forbidden": (p-233) ﴿And the chaste women﴾; meaning: the free women who are married; because their private parts are prohibited by marriage from others than their husbands; ﴿from the women except what your right hands possess﴾; meaning: from the wives of the people of war; for indeed, ownership through captivity nullifies marriage.

And when he completed that, he said - affirming it; and clarifying its greatness -: ﴿The Book of Allah﴾; meaning: take the obligation of the greatest king; which He has made obligatory upon you, the obligation that is connected to the matter by cutting it off from it; and adhere to it without turning to anything else; and he emphasized it with the tool of obligation; so he said: ﴿Upon you﴾; and when he made that understood, the permissibility of what is other than it; he expressed it for the sake of caution for clarification; and to magnify its prohibition; in his saying: ﴿And it is made lawful for you﴾; and he clarified the greatness of this prohibition with the tool of distance; so he said: ﴿What is beyond that﴾; meaning: that which has been mentioned to you of the great prohibitions; and when the speech was about prohibition, he did not specify the doer; rather, he said: "forbidden"; out of gentleness in addressing; urging towards good manners; so when the matter reached the permissibility, he revealed it; to soothe the hearts; and to comfort the souls; in the reading of Ibn Kathir; and Nafi; and Abu Amr and Ibn Amer; with the opening of the hamzah and the ha; and he obscured it in the reading of the others; in the manner of "forbidden"; for the doer of permissibility and prohibition among the people of this book is known to be the highest king; who has no command for anyone with him at all; then he followed the permissibility with its reason; so he said: ﴿That﴾; meaning: the intention of ﴿to seek﴾; meaning: to request; following whom you wish from what has been made lawful for you; ﴿with your wealth﴾; which you pay as dowries; (p-234) while you are; ﴿chaste﴾; meaning: intending by that chastity for yourselves; and for them; ﴿not committing unlawful sexual intercourse﴾; meaning: intending to satisfy desire; and pouring forth the flowing water for that only; and on this path, it would only be fornication; secretly and openly; and it would then involve the wasting of wealth; and the destruction of religion; and there is no greater corruption than what combines these two losses.

And when the beginning of the Surah has preceded; and during it, the command to pay the dowry; and the prohibition against taking anything from what has been given to the woman; and this is more general than being after the marriage or before it; whether it is named or not; here he says - explaining the mentioned seeking -: ﴿So what you have enjoyed﴾; meaning: you have found the enjoyment; which is the benefit; ﴿from them﴾; by marrying them; seeking that through the correct means; desiring it; ﴿then give them their wages﴾; meaning: to them in full; which are the dowries; ﴿as an obligation﴾; meaning: while it is obligatory from Allah; and named; and estimated; you have estimated it for yourselves; and it is permissible for it to be an emphasis for 'give'; with a source from its meaning; ﴿And there is no blame﴾; meaning: no hardship; and no inclination; ﴿upon you in what you agree upon﴾; meaning: you and the wives; ﴿after the obligation﴾; meaning: after divorce; or separation; or increase; or decrease; if it is present; estimated; or from the dowry of the equivalent; after its estimation if it has not been named for whom the marriage contract has been made; without naming a dowry.

And when he mentioned in these verses types of obligations; they are of the utmost wisdom; and the expression of them is in the highest degree of greatness; and he concluded it with the removal of blame upon satisfaction; and satisfaction is an internal matter that only Allah (glorified and exalted is He) truly knows; he urged caution regarding it by linking the ruling to the predominance of suspicion; and he said - encouraging adherence to His commands; and prohibitions -: ﴿Indeed, Allah﴾; meaning: the One who has complete knowledge; and power; ﴿is All-Knowing﴾; meaning: of who presents themselves seeking the pleasure of their partner; or not seeking that; ﴿Wise﴾; meaning: He places things in their appropriate places of recompense for sins; and others.