Tafsir of Al-Baqarah 2:234-235

This is based on the ellipsis of a genitive noun (muḍāf). It means: "And the wives of those who are taken in death among you shall wait." It is also said that the meaning is "they shall wait after them," similar to the saying, "The ghee is two manns for a dirham."

It is recited as yatawaffawna (with a fatḥah on the yāʾ), meaning "they complete their terms." This is the recitation of Ali (may Allah be pleased with him). It is narrated that Abu al-Aswad al-Duʾali was walking behind a funeral procession when a man asked him, "Who is the one al-mutawaffī (the one who causes death)?"—using a kasrah on the fāʾ. He replied, "Allah, the Exalted." This recitation [of the verse] was one of the reasons that prompted Ali (may Allah be pleased with him) to order him to write a book on grammar.

They shall observe an ʿiddah (waiting period) of this duration: four months and ten days. It is said "ten" (ʿashran), referring to the nights, with the days included therein. You will never see them use the masculine form when referring to days. You say, "I fasted ten," and if you were to use the masculine, you would be departing from their linguistic usage. Evidence for this is the saying of the Exalted: "If you had stayed but ten [nights]" (Ta Ha: 103), then: "If you had stayed but a day" (Ta Ha: 104).

Meaning, when their ʿiddah has expired.

O leaders and the community of Muslims.

Regarding their exposure to proposals.

In a way that the Law (Sharīʿah) does not disapprove of. The meaning is that if they were to do something disapproved, it would be the duty of the leaders to restrain them; if they were negligent, the blame would be upon them.

This is when a man says to her, "You are beautiful," or "You are righteous," or "You are desirable," or "It is my intention to marry, and perhaps Allah will make it easy for me to find a righteous woman," and similar speech that implies he desires to marry her, so that she might reserve herself for him if she wishes. He does not state the marriage explicitly; he does not say, "I want to marry you," or "I am proposing to you."

Ibn al-Mubarak narrated from Abdullah ibn Sulayman, from his aunt, who said: "Muhammad ibn Ali (Abu Jaʿfar) visited me while I was in my ʿiddah. He said, 'You know my kinship to the Messenger of Allah (ﷺ), my right regarding my grandfather, and my standing in Islam.' I said, 'May Allah forgive you! Are you proposing to me while I am in my ʿiddah, and you are a man from whom knowledge is taken?' He replied, 'Have I done so? I only informed you of my kinship to the Messenger of Allah (ﷺ) and my status.' The Messenger of Allah (ﷺ) once visited Umm Salama when she was with her cousin, Abu Salama, who had passed away. He kept reminding her of his status with Allah, leaning so heavily on his hand that the mat left an impression on his palm due to the intensity of his leaning. Yet, that was not a proposal."

If you ask: What is the difference between kināyah (metonymy) and taʿrīḍ (allusion)? I say: Kināyah is to mention a thing without using the word specifically assigned to it, such as saying "long of sword-belt" to mean "tall of stature," or "much ash" to mean "hospitable." Taʿrīḍ is to mention something that points to something else you did not mention, just as a person in need says to the one who can fulfill it, "I came to greet you and to look upon your noble face." For this reason, they said: "Your greeting to me is sufficient as a request." It is as if one is tilting the speech toward a side that indicates the purpose. It is also called talwīḥ (signaling), because what he wants is "waved" (signaled) from it.

Or what you have hidden and kept secret in your hearts, without mentioning it with your tongues—neither alluding nor stating it explicitly.

Inevitably, you will not cease to speak of your desire for them, nor will you be able to refrain from it. In this, there is a touch of reproach, like His saying: "Allah knows that you used to deceive yourselves" (Al-Baqarah: 187).

If you ask: Where is the apodosis (mustadrak) for His saying: "But do not make a promise to them in secret"? I say: It is omitted because "you will mention them" indicates it. The estimation is: "Allah knows that you will mention them, so mention them, but do not make a promise to them in secret."

"Secret" (sirr) has become a metonymy for marriage, which is intercourse, because it is something done in secret. Al-Aʿsha said: "Do not approach a neighbor if her secret is forbidden to you; so marry or remain chaste." Then, it was used to express marriage, which is the contract, because it is the cause of it, just as was done with "marriage" (nikāḥ).

Which is that you allude and do not state explicitly.

If you ask: To what does the particle of exception (istithnāʾ) relate? I say: It relates to "do not make a promise to them." That is: "Do not make any promise to them at all, except for a proper promise that is not disapproved." That is: "Do not promise them except by alluding." It is not permissible for it to be an interrupted exception from "in secret," as that would lead to the meaning: "Do not promise them except by allusion." It is said the meaning is: "Do not promise them intercourse," which is when he says to her, "If I marry you, such and such will happen," intending what occurs between them under the covers. "Except that you speak a proper word" means without obscenity or lewdness in speech. It is also said: "Do not promise them in secret" means do not promise them in a way that is considered shameful, for secret conversations are often about things one would be ashamed to say openly.

From Ibn Abbas (may Allah be pleased with them): "Except that you speak a proper word" means that they mutually pledge that she will not marry anyone else.

From "determining a matter" (ʿazama al-amr). Mentioning "determination" is an intensification of the prohibition against the marriage contract during the ʿiddah, because the determination to act precedes the act itself; if the determination is prohibited, the act is even more prohibited. Its meaning is: "Do not resolve to conclude the marriage contract." It is also said the meaning is: "Do not sever the marriage contract." The reality of ʿazm (determination) is cutting/deciding, as evidenced by his (ﷺ) saying: "There is no fasting for one who has not determined the fast from the night."

Meaning what has been written and ordained of the ʿiddah.

Of the determination to do what is not permissible.

And do not determine to do it.

He does not hasten your punishment.