'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted: ﴿Allah intends to make clear to you and to guide you to the ways of those before you and to accept your repentance. And Allah is Knowing and Wise.﴾ ﴿And Allah intends to accept your repentance, but those who follow [their] desires want you to deviate immensely.﴾ ﴿Allah intends to lighten [the burden] for you, and man was created weak.﴾ The grammarians have differed regarding the لام in His saying: "لِيُبَيِّنَ" - the view of Sibawayh, may Allah have mercy on him, is that the meaning is: لِأنْ يُبَيِّنَ, and the object is implied, its meaning is: Allah intends this. If it is the لام of جَرّ or the لام of كَيْ, then it must have the implication of "أنْ" because they do not enter except on nouns. Al-Farra' and the Kufans said: the لام itself is like "أنْ" which is weak. An example of this لام is the poet's saying: أُرِيدُ لِأنْسى ذِكْرَها. And some grammarians said: My intention is لِأنْسى. "And to guide you" means: to direct you, and nothing else is intended by the context of the ways. The ways are the paths and aspects of matters and their directions. The judge Abu Muhammad, may Allah have mercy on him, said: It appears from the strength of this statement that our legislation in the prescribed matters is like the legislation of those before us, and this is not the case. Rather, this guidance is in one of two matters: either that we were addressed in every story with prohibitions and commands, just as they were also addressed in their stories, and it was legislated for us as it was legislated for them. Thus, we were guided to their ways in that even if our rulings and their rulings differ. The second matter is that our guidance to their ways is that we obeyed and listened just as they listened and obeyed, so there was a similarity from this aspect. And those before us: they are the believers in every legislation. And Allah's repentance upon His servant is his returning from sins to obedience, and His granting him success. And it is appropriate that "Knowing" here is according to what has preceded from the ways of the legislations and the place of benefits, and "Wise" means: placing things in their proper places according to wisdom and precision. The repetition of Allah's intention, the Exalted, for repentance upon His servants is a reinforcement of the first statement, and the purpose in this verse is only to inform about the intention of those who follow desires. Thus, Allah's intention was presented as a prelude revealing the corruption of the intention of the followers of desires. The interpreters have differed regarding the followers of desires. Mujahid said: They are the fornicators. Al-Suddi said: They are the Jews and Christians. A group said: They are specifically the Jews, because they wanted the Muslims to follow them in marrying sisters from the father. Ibn Zayd said: This is general for these, and for every follower of desire, and Al-Tabari favored this. The majority read "مَيْلًا" with the ياء being silent, and Al-Hasan ibn Abi Al-Hasan read "مَيَلًا" with the ياء being opened.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿Allah intends to lighten for you﴾, the apparent purpose of this verse is that it is in the lightening of Allah, exalted is He, the abandonment of marrying women by permitting that. And that His informing about the weakness of man is only in the matter of women. That is, when we knew your weakness in patience regarding women, we lightened for you by permitting concubines. Likewise, Mujahid, Ibn Zayd, and Tawus said. And Tawus said: A person is not in anything weaker than in the matter of women. The judge Abu Muhammad, may Allah have mercy on him, said: Then after this purpose, the verse exits in the context of favor, because it encompasses all that Allah, exalted is He, has lightened for His servants and made the religion easy. And the informing about the weakness of man is general, as he is weak in himself, inclined by his desires in most cases. And 'man' is raised on what has not been named its doer, and 'weak' is an adjective. Ibn Abbas and Mujahid read: 'And the creation of man' on the structure of the verb for the doer, and 'weak' is also an adjective in this reading. And it is correct that 'and he was created' means 'he was made,' which gives it the strength of transitivity to two objects, so His saying: 'weak' would be a second object.