His saying, exalted and majestic is He: "If you both repent to Allah, then your hearts have deviated. And if you support one another against him, then Allah is his Protector, and Gabriel, and the righteous among the believers, and the angels thereafter are supporters." "Perhaps your Lord, if he divorces you, will substitute for him wives better than you, submissive, believers, obedient, repentant, worshipping, traveling, both old and young." The address in His saying, exalted and majestic is He: "If you both repent to Allah" is directed to Hafsah and Aisha, may Allah be pleased with them. In the hadith of al-Bukhari and others from Ibn Abbas, may Allah be pleased with him, he said: I said to Umar: Who are the two who supported one another against the Messenger of Allah, blessings and peace be upon him? He said: Hafsah and Aisha. And His saying, exalted and majestic is He: "Then your hearts have deviated" means: they have strayed from justice and correctness. Deviation means inclination, and from it is the term 'saghi' of a man, which refers to those who incline towards him. And from it: he inclined to him with his hearing, and the container inclined. And in the reading of Abdullah ibn Mas'ud, may Allah be pleased with him: "Then your hearts have strayed," and straying means inclination, and its known meaning is contrary to the truth. Mujahid said: Just as we see "I have deviated" as something easy until we heard the reading of Ibn Mas'ud: "strayed." The plural of hearts, in terms of the two, is a plural, and in terms of there being no ambiguity in the wording. This is similar to the poet's saying: "Their backs are like the backs of two shields." And the meaning of the verse is: If you both repent, then there has been from you what should be repented from. And this response, which is for the condition, is advanced in meaning, but it is only arranged as a response in wording. And "if they support one another" means: they cooperate, so the 't' is assimilated into the 'd' after the substitution. And Ikrimah, the freedman of Ibn Abbas, read with two 't's according to the original. And the Kufans, Talhah, Abu Rujai, and Al-Hasan read with the lightening of the 'd' by omitting the single 't.' It has been narrated from Ibn Umar that he read with the intensification of the 'd' and the 'h' without an 'a.' And "the Protector" means the supporter and helper. And His saying, exalted and majestic is He: "And Gabriel and the righteous among the believers" may be understood as being connected to the name of Allah, exalted and majestic is He, in His saying: "He is," so that "and Gabriel and the righteous among the believers" are in the guardianship. And it may be understood that "Gabriel" is in the nominative as a beginning, and what follows is connected to it, and "supporters" is the news, so they would then be from the supporters, not in the guardianship, and it is specified that he is the protector of Allah, glorified and exalted is He.

And the people differed regarding "the righteous among the believers." Al-Tabari and others among the scholars said: This is general, and it includes every righteous person. Al-Dahhak, Ibn Jubair, and Ikrimah said: The intended meaning is Abu Bakr and Umar, may Allah be pleased with them. Ibn Mas'ud narrated from the Prophet, blessings and peace be upon him, and Mujahid said something similar. He also said: And Ali, may Allah be pleased with him. Ali, may Allah be pleased with him, narrated from the Prophet, blessings and peace be upon him, that he said: "The righteous among the believers is Ali ibn Abi Talib." Al-Thalabi mentioned this. Qatadah, Al-Ala ibn Ziyad, and others said: They are the prophets, peace and blessings be upon them. This is established by the fact that their support is that they are a role model and an example. They are a help in this. And His saying, glorified and exalted is He: ﴿And the righteous among the believers﴾ can be understood as a singular noun, and it is possible that He means: "And the righteous ones," and the waw was omitted in the writing of the mushaf as it was omitted in His saying, glorified and exalted is He: ﴿We will call the keepers of Hell﴾ [Al-'Alaq: 18] and others like it.

It is narrated from Anas ibn Malik, may Allah be pleased with him, that Umar ibn al-Khattab, may Allah be pleased with him, said to the Prophet, blessings and peace be upon him: O Messenger of Allah, do not worry about your wives. Allah is with you, and Jibril is with you, and Abu Bakr is with you, and I am with you. Then the verse was revealed in accordance with something of Umar's words. Al-Mahdawi said: It has been narrated that this verse was revealed on the tongue of Umar, may Allah be pleased with him. It is also narrated that Umar ibn al-Khattab, may Allah be pleased with him, said to the wives of the Prophet, blessings and peace be upon him: "Perhaps your Lord, if He divorces you, will replace you with better wives than you." Then the verse was revealed in accordance with his words. Umar, may Allah be pleased with him, said: Umm Salamah said to me: "O son of al-Khattab, you have involved yourself in everything until you intervened between the Messenger, blessings and peace be upon him, and his wives." So she took me with a grip that broke me with it. Zaynab bint Jahsh said to me: O Umar, does the Messenger of Allah, blessings and peace be upon him, not have the ability to advise his wives until you advise them? The majority read: "If He divorces you" with a fatḥah on the qāf and pronouncing it clearly. Abu Amr, in the narration of Ibn Abbas from him, read it by merging it into the kāf and emphasizing it. Abu Ali said: Merging the qāf into the kāf is good. Ibn Kathir, Ibn 'Amir, the Kufans, Al-Hasan, Abu Rajā, and Ibn Muḥaysin read: "That He will replace him" with a sukoon on the bā' and lightening the dāl. Nafi', Abu Amr, Al-A'raj, and Abu Ja'far read: "That He will replace him" with a fatḥah on the bā' and emphasizing the dāl. This is the language of the Qur'an in this action.

And Allah, the Most High, repeated the attributes for emphasis, even if some of them include others. Islam is an indication of belief and action, while faith is a specification and a reminder of the honor of its occurrence. 'Qanitat' means: obedient ones, and 'as-saihāt' is said to mean fasting ones. This was said by Abu Huraira, Ibn Abbas, Qatadah, and Ad-Dahhak. Al-Zajjaj mentioned that the Prophet, blessings and peace be upon him, said it. It is also said that its meaning is: emigrants, as stated by Zayd ibn Aslam. Ibn Zayd said: There is no tourism in Islam except for migration. It is also said that its meaning is: those who go in obedience to Allah. The fasting person is likened to the traveler in that the traveler is engrossed and does not look at provisions or food, and similarly, the fasting person refrains from that, so he and the traveler are equal in abstaining and the hardship of living due to the lack of food. And His saying, the Most High: 'Thayyibat and abkar' is a division of each one of the previously mentioned attributes. And this 'wa' (and) is not something that can be said to be the 'wa' of eight, because here it is necessary, and if it were to be omitted, the meaning would be distorted.