And when he clarified the state of reconciliation and what accompanies it of the morals that the husband is responsible for rectifying, he followed it with the state of separation and discord, which necessitates someone to be fair to one of them from the other. So he said: "And if you fear"; meaning: O you who are pious and capable of rectification, from the rulers and others; "discord between them"; meaning: the two spouses, understood from the context; each one of them being in a side different from the side of the other; and that cannot be unless one of them is upon falsehood. He added discord to the relationship to indicate that this action only occurs when there is fear of specific discord; which is that the relationship added to them - which distinguishes each one of them from the other - cannot normally be removed, so that they become one thing, as they were without a relationship between them; and that is with the assumption that there is no rectification in their coming together. "Then appoint"; meaning: to them, for rectification between them, by being fair to the oppressed from the oppressor; "a judge from his people"; meaning: the husband; "and a judge from her people"; meaning: the wife. This is more complete because their people are closer to removing the causes of discord between them, as they are more deserving of knowing the inner matters of them and the realities of their conditions; and the spouses are closer to informing each other if they are close to each other's intentions; and closer to concealing that from outsiders. The benefit of the two judges is that each one of them can be alone with his companion and uncover the truth of the situation to know the way of rectification.

Then he answered someone who seemed to say: And what might they add? By saying: "If they intend"; meaning: the two judges; "rectification"; meaning: between them; as if he made it indefinite because sincerity and the existence of perfection are rare; "Allah will facilitate"; He who encompasses the knowledge of the unseen and the witnessed; "between them"; meaning: the two spouses; because the rectification of intention is the greatest aid in achieving the objectives; and this indicates that nothing occurs except by Allah; and that the causes are merely a trial from Allah; those who engage in it are happy with it and rely on Allah without it; and those who make it the focus of their intention are miserable and rely upon it.

And when the reformer may be thought to be a corrupter for his declaration of the bitter truth without any flattery; and the corrupter may be considered a reformer for what is seen from him of flattery; and showing off; and deceit; so he who breaks the promise thinks of success other than what is in the reality of the matter; Allah, the Exalted, said - removing this delusion; encouraging; and warning -: "Indeed, Allah"; meaning: the One encompassing all attributes of perfection; "was Knowing"; meaning: absolutely aware of what can be known; even if it is hidden from others; "All-Aware"; meaning: nothing hidden from Him is concealed; nor is any secret absent from Him; thus these verses became sufficient for most matters of marriage; and He, glorified and exalted is He, did not mention divorce when He mentioned discord; due to its prior mention in Surah Al-Baqarah; and because the structure of this Surah is based on connection; and affection; without separation and conflict; as Ibn Al-Zubair said; and for this - meaning: for the structure of the Surah being based on connection; and unity; without separation; and disagreement - it specified from the ruling of the quarrel of the two spouses the notification in the form of reform; and justice; to maintain that connection; so divorce was not suitable for this; thus there is no mention of it here; nor any indication; except for His saying: "And if they separate, Allah will enrich each of them from His abundance" [An-Nisa: 130]; it has ended.