Tafsir of Al-Mu'minoon 23:5-7

{عَلَىٰ أَزْوَاجِهِمْ} This is in the position of a circumstantial qualifier (ḥāl). It means: those who are restricted to their wives, or those who have authority over them. This is derived from the expression: "So-and-so was over (‘alā) such-and-such a woman," meaning he was her guardian or husband. Similarly, one says: "Ziyād was over (‘alā) Basra," meaning he was its governor. From this comes the expression: "Such-and-such a woman is under (taḥt) such-and-such a man," and for this reason, a woman is called a "bed" (firāsh).

The meaning is that they are guardians of their private parts in all circumstances, except in the state of marriage or concubinage.

Alternatively, the word ‘alā (on/over) may be connected to an omitted element indicated by the phrase {غَيْرُ مَلُومِينَ} (not to be blamed). It is as if it were said: "They are to be blamed, except regarding their wives." That is, they are to be blamed for every sexual act except for what has been permitted to them, for which they are not to be blamed.

Or, you may consider it a connection to the word ḥāfiẓūn (guardians), as in the expression: "Guard (iḥfaẓ) the reins of my horse for me (‘alayya)," while implying a sense of negation, similar to the expression: "I adjure you by God, do not do [anything] except [this]," which implies: "I have not asked anything of you except your doing this."

If you ask: Why is the relative pronoun mā (what) used instead of man (who)? I reply: Because the intent was to refer to the category of rational beings in a way that treats them like non-rational beings—namely, females. The exception was made a limit at which one must stop.

Then He said: {فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ} (Whoever seeks beyond that limit, despite its breadth and vastness—which includes the permissibility of four free women and as many slave girls as you wish—{فَأُولَٰئِكَ هُمُ الْعَادُونَ} (then those are the transgressors), meaning they are the ones who are complete in their transgression and have reached its limit.

If you ask: Does this contain evidence for the prohibition of Mut‘ah (temporary marriage)? I reply: No, because a woman married via Mut‘ah is included among the "wives" (azwāj), provided the marriage is valid.