Continuation of the interpretation of the verse: “And made lawful to you what is beyond these, that you may seek with your wealth in a lawful manner and not in fornication…”

Then Allah, Mighty and Majestic, said: , There are two correct canonical readings in it. The first is: , and the second is: . Each has a rationale. As for the reading in the passive form, it is for the sake of its correspondence with His saying: . As for the reading with the fathah, , it is for the sake of its correspondence with His saying: . So each of the two readings has a rationale. “Ahala” means “He made lawful.” means “what is beyond these mentioned things,” so the reference is to what came before. And His saying: This is the eloquent language when the demonstrative pronoun is accompanied by the kasrah of address, the kasrah of address must be considered with the one being addressed. If it is a singular male, it is a singular with fathah, like: *dhalika*. If it is a singular female, it is a singular with kasrah, like: *dhalika*. If it is dual, it is with the dual form, like: . If it is a group of males, it is for a group of males: *dhalikum*. If it is a group of females, it is for a group of females: *dhalikunna*, like: . Here, to whom is the address? To a group of males. This is the eloquent language. And there is another language with the singular and fathah for the male absolutely, whether singular, dual, or plural, and with the kasrah for the female absolutely, whether singular, dual, or plural. And there is a third language with the fathah absolutely. The rationale for the last one is that the one being addressed is a person, so it is correct to come with the singular form. As for the second one, its rationale is considering the meaning without considering the one being addressed, so the male is with fathah and the female is with kasrah. As for the eloquent language, the matter in it is clear. He said: “That” is a verbal noun particle, and for this reason the verb is made accusative with it, so the nun was deleted. The meaning is: He made lawful with this condition, meaning by seeking with your wealth, meaning you seek marriage with wealth. And wealth is everything that is valued, whether in terms of substances or benefits. Everything that is valued in terms of substances or benefits is wealth. This is a state of the doer of , meaning the state of being in a state of chastity, meaning chaste regarding your private parts, chaste regarding the private parts of your wives. And *ihsan* in the language means prevention. From this, the fortress (*hisn*) is named for the strong castle because it protects what is in it. And lawful marriage is a cause for preventing fornication. The Prophet (peace and blessings be upon him) said: And His saying: *Musafihin* is a form of reciprocity from *sufh*, which is fornication. And fornication is called *sufh* because the intended thing in it is the pouring out of water, meaning the attainment of desire. So the fornicator does not want children and does not want companionship, but he only wants to pour out this water that was restricted for him until his desire cools. And *sufh* in the original meaning is pouring and pushing. Allah, the Exalted, said: . Then He said: meaning any enjoyment with them—meaning with the contract—so give them their wages, meaning give them their wages. And wages here means wage, which is the mahr, meaning the wealth by which you sought them, that you seek with your wealth. Meaning, if you seek with your wealth and follow it with marriage, then give them their wages. And the mahr is called a wage because it is in exchange for a benefit. It is like a man who hires a worker to build him a house and gives him his wage. So the husband is with his wife. And it will come, if Allah wills, a mention of some of the subtlety in His saying: when mentioning the benefits. means the state of them—meaning the wages—being an obligation, meaning what you have obligated, give them from the mahrs. means meaning there is no sin on you in what you mutually agree upon after the obligation, by increase or decrease. Meaning, if the mahr is named and obligated and the wife knows her share, then there is no blame on him or on her in what they mutually agree upon after the obligation, by increase or decrease. The woman may forgive something of what was obligated for her, or all of what was obligated for her. And the wife may ask for an increase and the husband gives it to her. All of this is permissible because of what He said: This sentence, as you see, is emphasized with *inna* and *kana*. Because *kana* here is deprived of time, so it conveys permanence and realization. And the knowledge of Allah, Glorified and Exalted, is vast and complete, not preceded by ignorance, and not followed by forgetfulness, and nothing is hidden from Him in the earth or in the sky, not in the present, not in the past, and not in the future. This is wisdom. And wisdom is placing things in their places, whether it is related to decrees or related to the Shari'ah. So the decrees of Allah and the legislations of Allah are all wisdom. But the meaning of “Al-Hakim” from what I mentioned now is broader than it being indicative of wisdom. Rather, it is indicative of wisdom and judgment. So the meaning of *Al-Hakim* is a judge who is precise, meaning a judge from *hukm* (judgment), precise from *ihkam* (precision) which is wisdom. Then the judgment of Allah, Glorified and Exalted, is divided into two parts: cosmic and legislative. Then wisdom or precision is wisdom in the form of the thing and wisdom in the goal of the thing and what is intended from it. And all of this is established from His saying: . And on this, there are four categories: cosmic judgment, legislative judgment, precision in the form of the thing, and precision in the goal of the thing. And the rationale for closing the verse with this is that these are great rulings. These two noble names indicate that these rulings issue from complete knowledge of what benefits creation and from complete precision.