And when he presented the expiation and followed it with the great reward, and it had been previously established that the divorced woman should remain in the house of divorce, and he permitted her to leave in the case of the clear indecency, and it was perhaps that the house of divorce was borrowed, and it was not suitable for the husband, and it was perhaps that the previous words applied to him, he began to clarify for him in a way that does not allow for confusion. He said, commanding after that prohibition in a manner referring to both his previous and subsequent statements about being patient with them in what patience can be exercised, in order to preserve hearts and to distance from discord after the harshness of divorce, so that the break and estrangement do not become great: "Settle them" meaning these [the divorced women] during the waiting period if they are pregnant or if they are not divorced irrevocably or if they are in the period of revocation, unlike what was from the waiting period due to death without pregnancy or due to suspicion or annulment.

And when the intended residence is one that is suitable for her, even if it is part of the man's residence, he included the tool of partitive expression and said: "from where you have settled" meaning from the places of your residences to be close to you, so that it is easy for you to check on them for protection and to fulfill needs.

And when a person may have lived in the past what he cannot afford now, he clarified the residence that is commanded, maintaining the goodwill by not imposing what is difficult: "from your ability" meaning your capacity and capability by renting or owning or borrowing until the waiting period ends, whether it was due to pregnancy or otherwise. And when the housing may be accompanied by animosity, he said: "And do not harm them" meaning in the housing situation or otherwise. And when harming may be for a good purpose, such as being a discipline for a matter of good to reach a great good through a small apparent evil, he said: "to make it difficult for you" meaning a difficulty that there is no doubt in its being so, rising above them until that compels them to leave. And when the maintenance is obligatory for the revocable divorcee, and her waiting period is sometimes by menstruation and sometimes by months and sometimes by pregnancy, and it may be assumed that what follows the three months of the duration of pregnancy for the revocable divorcee and the entire duration for others does not require spending, he said: "And if they are" meaning the waiting women "pregnant" meaning from their husbands, however the waiting period may be due to death or irrevocable divorce or revocation, "then spend on them" even if the months have passed "until they give birth to their burden" for the reason is the waiting period due to pregnancy, and this condition indicates the specificity of the pregnant women among the waiting women of the irrevocable divorce in the obligation of maintenance.

And when Allah, glorified and exalted is He, made the obligation of spending conditional, and she [was] wanting to nurse her child, and her engagement in nursing him would cause her to miss many of her objectives and break her, He compelled her by saying, urging the brothers to reciprocate for the good, indicating with a tool of doubt that nursing does not respond to it: ﴿So if they nurse﴾. And He clarified that lineage is for the men by His saying, the Most High: ﴿For you﴾, meaning with a wage after the severance of the bond of marriage: ﴿Then give them their wages﴾ for that nursing. And when what pertains to women (p-161) of such matters is a place of dispute, especially the matter of nursing, and the danger in it is severe, and Allah, the Most High, has had mercy on this nation by moving for each of the two disputing parties someone who commands them with good, especially in the matter of the child, as a mercy for him, He said, indicating that: ﴿And command one another﴾, meaning let some of you command others in nursing and the reward for it and otherwise, and let some of you accept the command of others. And He increased their desire for that by His saying: ﴿Among yourselves﴾, meaning this good does not escape you, and He confirmed that by His saying: ﴿With kindness﴾. And He made it indefinite, glorified is He, to affirm for the nation the acceptance of what is possible, which is to be with the creation with fairness, and with oneself with difference, and with the truth with acknowledgment.

And when that necessitates ease, and there may be found among people the predominance of evil, He indicated with the expression of doubt that even if that exists, it is little, adding to what you estimate, for if you ease, it is your share, and you are deserving of hearing this promise regarding that: ﴿And if you find it difficult﴾, meaning each of you seeks what is difficult for the other, as the woman requests the wage and the husband requests her nursing for free, he has no right to compel her.

And when Allah, glorified and exalted is He, has guaranteed the sustenance of His servants and has decreed it before their creation, He said informing the father as a suitable admonition for the mother: ﴿Then she will nurse﴾ (p-162) [meaning] with a promise that there is no failure in it, and He directed the address to the absent, signaling that the father has left the first in what he is deserving of from ease, as he is truly deserving of being more generous and greater in status than to be narrow in what the woman is pleased with, following the example of him, blessings and peace be upon him, in that he said: "He was never given a choice between two matters except that he chose the easier of them as long as it was not sinful or a severing of ties." So He said: ﴿For him﴾, meaning the father, ﴿another﴾, meaning a nurse other than the mother, and Allah will suffice for her, and he has no right to compel her unless she does not accept the breast of another. And this ruling does not pertain only to the divorced woman but also to the married one likewise.