And when he warned with what has preceded, he increased in the warning what cuts the hearts. For the most severe thing upon a woman is to be divorced, then if she is divorced, to be replaced by another, and then that replacement is better than her. He said, clarifying the least types of [muhadarat], directing the matter towards hope, indicating that it suffices for the rational person in fear [to permit] the possibility of harm. How about if the matter is certain? For it is known that 'perhaps' from Allah is along the path of the great ones, especially the kings, in their sufficiency with indications and symbols. Hence, it is obligatory because He is the King of kings, and He is the One with true greatness, none other than Him. 'Perhaps his Lord' means the One who does good to him with all types of goodness that you have known and what you have not known is worthy and true. He placed between them and their news concern and fear in His saying: 'If he divorces you' means by himself without objection from him, gathered or some of you, by bringing about the divorce for one who has not divorced her, and his continuation for one who has divorced her. 'To replace him' from you with mere divorce, but without him being in need of investigation, a replacement exaggerated in what was indicated by the reading of Nafi', Abu Ja'far, and Abu Amr with emphasis. For it is more eloquent than the reading of the others with the lightening, which indicates the absolute valid replacement exaggerated in it and otherwise. And from the honor, it is also the addition of divorce [to Him] and the replacement to Allah with [the expression of] the attribute of goodness and the specification of the addition! With His pronoun.

And when the most painful was the title of the free woman, a free woman like her, there is no secrecy. He said: ﴿pairs﴾. And when her superiority over her in rank is the ultimate in lamentation, he said: ﴿better﴾. This indicates that it is for preference by His saying: ﴿from among you﴾. This is in the context of obligation and is general in this world and the Hereafter. It does not necessitate the existence of one who is better than them absolutely, even if it is said that there exists in Khadijah, may Allah be pleased with her, due to what she demonstrated of her endurance for him ﷺ and her reaching the utmost in her love for him and her manners with him, both outwardly and inwardly, to the highest degree. And Maryam, peace be upon her, who guarded her chastity until she was among the devout. And that is in the Hereafter. The speech is outside the context of the condition of divorce, and He, glorified is He, knows that it does not occur. However, He, glorified is He, knew that if it occurred, He would replace him ﷺ with one who possesses the mentioned attributes that necessitate sincerity in obedience to Him, as indicated by His saying: “devout.” And there is no doubt that whoever adheres to His obedience and ties the connection with Him in both worlds is better than others. And the suspension of the divorce of all does not indicate that he did not divorce Hafsah, may Allah be pleased with her, for it has been narrated that "he divorced her and that did not increase her except in favor from Allah, the Exalted, because Allah, the Exalted, commanded him to take her back because she is one who fasts and prays." - And Allah is the Grantor of success. And when He promised what He mentioned, and the first thing that is looked at is the apparent, He fulfilled that promise and explained the goodness, beginning with His saying: ﴿Muslim women﴾, meaning those who submit all of their affairs outwardly and inwardly to Allah and His Messenger ﷺ in a state of submission.

And when the observed aspect of Islam is only the apparent, He said: ﴿Believing women﴾, meaning those who are firmly rooted in the strength of knowledge by believing in the unseen.

And when that may contain a type of mixture, He said: ﴿Devout﴾, meaning sincere in that, with no mixture in anything of it. They are at the utmost in the continuity of obedience to Him, in humility, submission, and hastening to comply with His commands ﷺ in both ease and hardship.

And when man is created with a tendency towards deficiency, and sincerity indicates to its possessor his shortcomings, it may sometimes cause him to become lax. So, he said, facilitating his service and making it easier for him to continue in obedience, teaching etiquette to those in need of it: "Repentant ones," meaning those who quickly return from mistakes or slips if something of that occurs from them. And when this corrects worship and facilitates its continuity, he said: "Worshipping ones," meaning those who persist in worship due to the continuity of renewing repentance. And when the continuity of worship facilitates detachment from the world, he said: "Traveling ones," meaning those characterized by the qualities of angels, detaching from the world and immersing themselves in the Hereafter, with fasting being the least of that. They are persistent in this to the utmost extent, so that submission to Allah and His Messenger may be achieved, for whoever is like this has no desire, thus he is always following his Lord in His command, and he becomes gentle in essence and sweet in character. Al-Malwi said: And a woman, if she is one who fasts a lot and eats little, her sweat decreases, her belly shrinks, her scent becomes pleasant, and her movements become lighter for what is desired from her - this has ended. And the mention of these attributes in this context is a reprimand for one who is characterized by them, indicating that the intended meaning of them is completeness, especially since there is no description of them in a manner of permanence except that it necessitates all of them. Therefore, there was no need to connect them with 'and.' The stripping away from it is more conclusive in indicating the intention of their collective gathering.

And when he completed the beneficial religious attributes regarding the matter of companionship, and only the cosmic attributes remained, and the diversification was to one who is knowledgeable about companionship and remaining upon the original nature, which is more pleasing and delightful to the soul, he said, dividing for the women characterized by the six attributes, connecting the second of the two descriptions with 'and' for contrast: "Divorced ones," he preceded them because they are more knowledgeable about the companionship which is the context of this. "And virgins."