His saying, exalted and majestic is He:

﴿And let them not strike their feet so that what they hide of their adornment may be known. And turn to Allah all of you, O believers, that you may succeed.﴾ [An-Nur: 31] ﴿And marry those among you who are single and the righteous among your male and female servants. If they should be poor, Allah will enrich them from His bounty. And Allah is All-Encompassing and Knowing.﴾

Al-Tabari reported from Al-Mu'tamir from his father who said: A Hadrami claimed that a woman had made two bracelets of silver and had made a piece of [UNTRANSLATED-LATIN:jaza'] and placed it on her legs. She passed by the people and struck her foot on the ground, so the anklet fell on the [UNTRANSLATED-LATIN:jaza'] and made a sound. This verse was revealed. Hearing this adornment is more provocative to desire than displaying it, as mentioned by Al-Zajjaj.

Makkī, may Allah have mercy on him, said: There is no verse in the Book of Allah, the Most High, that contains more pronouns than this. It gathered twenty-five pronouns for the believing women from the accusative and nominative. And Abdullah ibn Mas'ud read: "so that what they conceal of their adornment may be known."

Then the exalted and majestic commanded with repentance absolutely. He has restricted the repentance of the disbelievers with sincerity and with cessation in another verse. And the repentance of the people of dhimmah with clarification. He intends for the matter of Muhammad, blessings and peace be upon him, and commanded with this repentance absolutely and generally from everything small and large.

And Ibn 'Amir read: "O believers" with a dammah on the 'h' of "O". The reason for this is that he makes the khā' as if it is from the same word, so the grammatical case of the vocative is in it. Abu 'Ali greatly weakened that, and some of them pause on "O" and some of them pause on "O" with an alif. Abu 'Ali strengthened the pause with the alif because the reason for its omission in connection is its being silent and the silence of the lām. So when the pause occurs, the reason goes away and the alif returns just as the yā' returns when one pauses on "muhillī" from His saying, exalted is He: ﴿except for those who are lawful to hunt﴾ [Al-Ma'idah: 1]. And the difference that we mentioned in "O believers" is likewise in "O magician" and "O two heavy ones".

And His saying, exalted is He: ﴿And marry those who are single﴾, this address is to everyone who imagines that they should marry in any situation. They are commanded to marry those who have no spouse. The apparent meaning of the verse is that a woman does not marry except with a guardian. And "the single one" is said for both a man and a woman, and from it is the saying of the poet:

Blessed be the sons of Ali, who are single among them and marrying.

Due to the generality of this term, a group said: This verse abrogates the ruling of His saying, exalted is He: ﴿And the adulteress should not marry except for an adulterer or a polytheist, and that is forbidden to the believers.﴾ [An-Nur: 3]. And His saying: ﴿and the righteous among your servants﴾ means: for marriage. And Al-Hasan ibn Abi Al-Hasan read: "from your male servants", and the majority are on "from your servants", and the meaning is the same, except that the context of elevation by marriage supports the reading of the majority.

And this command to marry differs according to each individual. In some situations, it is imagined to be obligatory, and in some situations it is recommended, and otherwise, and this is according to what has been said about marriage.

Then Allah, blessed and exalted is He, promised to enrich the poor married ones seeking His pleasure and to protect them from His disobedience. Ibn Mas'ud, may Allah be pleased with him, said: 'Seek richness through marriage.' Umar, may Allah be pleased with him, said: 'I am amazed at one who does not seek richness through marriage.' And Allah, exalted is He, said: ﴿If they are poor, Allah will enrich them from His bounty﴾. Al-Niqash said: This verse is evidence against those who say that the judge separates between the spouses if the husband is poor and unable to provide; because Allah said: ﴿Allah will enrich them﴾ and did not say: 'He will separate between them.'

The judge Abu Muhammad, may Allah have mercy on him, said:

And this is a weak argument. This verse is not a ruling for one who is unable to provide; rather, it is a promise of enrichment, just as He, exalted is He, promised with separation in His saying: ﴿And if they separate, Allah will enrich each of them from His abundance﴾ [An-Nisa: 130]. And the breaths of Allah's mercy, exalted is He, are hoped for in every situation, with a promise of it.

And His saying, exalted is He: ﴿All-Encompassing, All-Knowing﴾ are two attributes regarding the meaning of the saying, meaning He is All-Encompassing in bounty, All-Knowing of who deserves expansion and enrichment.