And when Allah, glorified and exalted is He, defined what should be done during the waiting period, He followed it with what should be done at its conclusion. He caused what He commanded regarding it to be expressed with a tool of verification, as the address is based on the assumption of life. He informed that there is a return to the last part of the waiting period. If it is established at its farthest end from the divorce, then what preceded it is more appropriate, as it is closer to the divorce. He said: ﴿So when they reach﴾ meaning the divorced women ﴿their term﴾ meaning they have approached the end of the waiting period with a significant approach ﴿then hold them﴾ meaning by reconciling with them. This indicates that the first (p-148) divorce, which is less than the irrevocable one, especially the three (divorces), is still valid. And when a person, due to his shortcomings, cannot achieve complete goodness, he said in denial: ﴿with kindness﴾ meaning with good companionship, not with the intention of causing harm by another divorce for the purpose of imposing another waiting period or otherwise. ﴿Or separate from them﴾ meaning by not reconciling so that the waiting period can be completed, allowing her to own herself ﴿with kindness﴾ by fulfilling the rights along with good words and everything that is recognized by the Shari'ah - meaning that it is made good - so he does not intend to harm her by separating her from her child, for example, or from him if she loves him, for the sole purpose of causing harm without any benefit. Likewise, anything similar to that from types of harm by action or speech. The verse has explicitly included the encouragement to do good deeds and implicitly urged avoiding the wrongs.

And when both companionship and separation are significant matters, upon which rulings are built that prohibit their opposites, the disagreement regarding them is of utmost danger. The witnessing is more appropriate for the intended purpose and more decisive for the dispute. Allah, the Most High, said, urging caution, vigilance, and distance from the actions of the negligent and incapable: ﴿And witness﴾ meaning for the reconciliation or separation ﴿two just men﴾ meaning two responsible, free, trustworthy, and vigilant individuals ﴿from among you﴾ meaning Muslims. This is a matter of guidance that is recommended. According to Al-Shafi'i, may Allah be pleased with him, it is obligatory [in the case of reconciliation -] and the correct view is the first one. Among (p-149) its benefits is that neither of them should die, so that the other does not claim the marriage due to the remaining connection of the waiting period to inherit.

And when the performance of testimony becomes difficult for the witness due to leaving his responsibilities and the difficulty of meeting the judgment that he must deliver, and perhaps after his location, and since there are also obstacles to justice in performance, and the witnesses are among those commanded to bear witness, he urged the performance of it in a just manner by saying: ﴿And establish﴾ meaning [O you -] those commanded wherever you are witnesses ﴿the testimony﴾ meaning that which you have undertaken to perform in its most complete conditions, just as one who intends to establish something stands by itself, not needing anything to support it. And when perhaps one of the witnesses may incline towards the one being witnessed against with something of incentives, and thus performs it for that reason, not for the fact that it is the truth, he said encouragingly and warningly ﴿For Allah﴾ meaning sincerely for the face of the Most High King, who encompasses all things in knowledge and power, and He is the Lord of Glory and Honor, in performing it in the face of the truth, outwardly and inwardly, not for the sake of the one being witnessed for or the one being witnessed against, nor anything other than the face of Allah.

And when His rulings, glorified and exalted is He, especially in the miraculous Book, are coupled with their reasons, and in them, upon reflection, are subtleties and details that cause hearts to tremble and compel the innermost of the chests, He said: ﴿That﴾ meaning that which I have mentioned (p-150) to you, O community, from these wondrous matters of the high system aimed at, and the foremost of this here is the bearing witness and the establishment of testimony.

And when the commands of Allah, glorified and exalted is He, and His narratives and rulings and all of His words are distinguished from [among -] the words of people by the fact that they soften hearts and ease complaints due to being a spirit for what contains the justice that souls desire, and minds love, and natures incline towards, and by which the heavens and the earth stand, and also for what is in it of mentioning [those -] whom upright natures love from all the people of goodness among the prophets, angels, and saints, with the honor of all being mentioned by Allah, it has been called admonition, and it has been established for the unknown as an indication that the admonition itself is beneficial even if its speaker is not known, and that the doer is known to be Allah due to it being called admonition along with being rulings, and He said: ﴿It is admonished by it﴾ meaning it softens and refines ﴿whoever was﴾ meaning being firmly established, from all people ﴿believes in Allah﴾ meaning he establishes and renews from you and others continuously from the depths of his heart the faith in the King who possesses all perfection.

And when the resurrection is the place of wisdom because this world is a farm for the Hereafter, and there is no planting without harvesting, the absence of faith in it is the absence of faith. So He said: ﴿and the Last Day﴾ for it is the greatest place for refinement. As for one who is not characterized by that, it is as if, due to the hardness of his heart, he has not benefited from the admonition at all. And when worship cannot be except by assistance, and the determination is: whoever takes heed from that, his heeding is a witness for him of his faith in that, and he is pious. He then added to it his saying as an objection between these rulings, emphasizing the encouragement for the assistance that is contingent upon piety: ﴿And whoever fears Allah﴾ meaning that the greatest King will make for him a protection between him and that which angers Him, which is to bring about what He has commanded and to avoid what He has prohibited, whether outwardly or inwardly. And that is a strong righteousness of knowledge in faith and acting by doing what is commanded and leaving what is prohibited, for it has been established that piety, when it stands alone in the Qur'an, encompasses both command and prohibition. And when it is coupled with something else, such as goodness or pleasure, it specifies the prohibitions: ﴿He will make﴾ meaning Allah, glorified and exalted is He, by virtue of piety ﴿for him a way out﴾ by repelling harms from [every -] distress that surrounds him in accordance with what he has avoided from the prohibitions.