Then He clarified - glorified and exalted is He - the reason for the merit of some of the preferred ones. He said - in response to the question of someone as if he said: What is it that men have been preferred? - "Men are the protectors of women"; meaning: the guardianship of the rulers; "over women"; in education; and teaching; and every matter of command and prohibition. He clarified the reason for that by saying: "by what Allah has preferred"; meaning: that which has wisdom and perfection that cannot be matched; a gift from Him; and a favor; without earning it; "some of them"; and they are the men; in intellect; and strength; and courage. For this reason, among them were the prophets; and the rulers; and the great imamate; and the guardianship in marriage; and similar matters; of every issue that requires the superiority of strength in body; intellect; and religion; "over some"; meaning the women. He said to the men: "March forth, light and heavy" [At-Tawbah: 41]; and He said to the women: "And remain in your homes" [Al-Ahzab: 33]. And when He mentioned the gifted reason, He followed it with the earned one; He said: "and by what they spend"; meaning: from the dowries; and clothing; and others; "from their wealth"; meaning: upon them. Thus, the increase in one side became a counterpart to the increase from the other side.

And when their merit became clear; the soul submitted to what they were preferred with in inheritance; and others; and it had been previously mentioned that they marry women; and the encouragement for justice among them; it became appropriate to clarify what is due to the wives from their rights; and the discipline of whoever denied the truth. He said - attributing to what is due to them from their rights; regarding what he mentioned of their merit -: "So the righteous women are devoutly obedient"; meaning: sincere in obedience to their husbands; and for this reason, it follows that: "guardians of the unseen"; meaning: for the rights of their husbands; from themselves; and their homes; and their wealth; in their absence from them; "by what"; meaning: by the command that; "Allah has guarded"; meaning: the One who encompasses knowledge; and ability; with it, their absence is guarded; by acting in it like one who protects; from encouraging obedience to them in what pleases Allah; and warning against their disobedience in what angers Him; and observing the limits that He indicated - glorified is He - from "Al-Baqarah"; and the Sunnah of the Messenger of Allah - blessings and peace be upon him - explained them.

And when He defined the righteous for the entitlement of spending on the necessities; He followed it with the ruling regarding others; He said: "And those from whom you fear disobedience"; meaning: their elevation over you from the rank that Allah has established them with; and their disobedience to you in what Allah has made for you of the right. The origin of disobedience is: discomfort in elevation. Al-Shafi'i said: The indications of disobedience can be verbal; and they can be actions; so the verbal is like if she responds to him when he calls her; and she submits to him with words when he addresses her; then she changes; and the action is like if she stands for him when he enters to her; or if she hastens to his command; and she rushes to his bed with eagerness when he seeks her; then if she changes, then at that time her disobedience is presumed; and the precedents of these conditions necessitate the fear of disobedience; "Then admonish them"; meaning: remind them of the command of Allah; with what pierces their hearts; and softens them; and frightens them from the majesty of Allah.

And when the admonition necessitates the realization of obedience or disobedience, He said: ﴿And turn away from them﴾; meaning: if they do not return by the admonition; ﴿in the beds﴾; meaning: those in which you used to spend the night with them; from the house; and within the context of turning away is his abstaining from speaking to her. Al-Shafi'i said: and he should not increase in the turning away of speech beyond three times; ﴿And strike them﴾; meaning: if they persist; a strike of discipline; that is not severe; which does not break a bone nor disfigure a limb; and it should be distributed over her body; and he should not strike in one place; and he should avoid the face; for it is the gathering of beauty; and it should be less than forty; Al-Shafi'i said: the strike is permissible; and leaving it is better; ﴿But if they obey you﴾; meaning: with something from the admonition; and the turning away in the place of bedding from the house; or the striking; ﴿Then do not seek﴾; meaning: do not request; ﴿a way against them﴾; meaning: a path to harm; for what has passed of disobedience; from reproach for what has passed of it; for what you have over them of superiority; rather forgive them for what has passed; and let not what Allah has granted you of superiority lead you to argumentation; then He explained that by saying: ﴿Indeed, Allah﴾; meaning: and you have known what He has of perfection; ﴿is﴾; and has always been; ﴿Exalted and Great﴾; meaning: He has exaltation and greatness; absolutely; with the perfection of ability; and the enforcement of will; for He does not love the oppressor; nor does He approve of him in his oppression; and His power over you is greater than your power over them; and yet He forgives whoever disobeys Him; even if the earth is filled with sins; if he obeys Him; and He does not hold him accountable for anything he has neglected of His rights; rather He exchanges his sins for good deeds; so if He were to take you for your sins, He would destroy you; so embody the qualities you can of His attributes; to attain His great gifts; and fear His might; and beware of His punishment; for He has exaltation and greatness.