This text conveys that the expression 'do not hold back to cause harm' in Quran 2:231 refers to the practice of some men divorcing their wives and taking them back before the waiting period ends, then divorcing them again, thereby causing harm and suffering to the woman. Taberî reports that this behavior means delaying the woman's rights, wronging her, and transgressing the boundaries set by Allah, and that the verse prohibits this. Furthermore, it is noted that the expression 'bi-ma'ruf' means giving the woman her full rights such as dower, maintenance, clothing, and housing.

ولا تراجعوهن إن راجعتموهن في عددهن مضارة لهن لتطولوا عليهن مدة انقضاء عددهن، أو لتأخذوا منهن بعض ما آتيتموهن بطلبهن الخلع منكم لمضارتكم إياهن بإمساككم إياهن، ومراجعتكموهن ضرارا واعتداء

Zemahşerî conveys in this section that the matter of mut'a (a gift given to a divorced woman) is controversial: If the woman's dower was not determined, mut'a is obligatory, but according to Abu Hanifah, this is specific only to this situation and mut'a is not obligatory for other divorced women. As for women whose dower was determined, the ruling on mut'a is disputed; some scholars, including Abu Hanifah, consider it recommended/optional while others consider it obligatory.

فإن قلت : ما هذا التمتيع أواجب أو مندوب إليه ؟ قلت : إن كانت غير مفروض كانت المتعة واجبة ، ولا تجب المتعة عند أبي حنيفة إلا لها وحدها دون سائر المطلقات ، وإن كان مفروضا لها ؛ فالمتعة مختلف فيها : فبعض على الندب والاستحباب ، ومنهم أبو حنيفة . وبعض على الوجوب

In this text, Râzî conveys the disagreement of scholars on the matter of ricat (return from divorce): According to al-Shâfi'î, just as marriage and divorce occur through words, ricat also occurs only through words; according to Abu Hanifah and al-Sawrî, ricat is valid through intercourse; according to Mâlik, ricat through intercourse is valid if there is intention. Furthermore, disagreement is conveyed regarding the obligation of witnessing (ishâd) for ricat; according to al-Shâfi'î's manifest school of thought, this is recommended, while according to the view in al-Imlâ', it is obligatory.

فقال الشافعي رضي الله عنه : لما لم يكن نكاح ولا طلاق إلا بكلام ، لم تكن الرجعة إلا بكلام ، وقال أبو حنيفة والثوري رضي الله عنهما : تصح الرجعة بالوطء ، وقال مالك رضي الله عنه : إن نوى الرجعة بالوطء كانت رجعة وإلا فلا

According to Kurtubî, this verse prohibits the practice of a husband divorcing his wife and taking her back to cause harm by prolonging her waiting period. In this context, the expression 'holding back with kindness' means the husband fulfilling the rights he owes to his wife; the view is conveyed that a husband who cannot provide maintenance should divorce her, otherwise the judge should intervene and separate them. Furthermore, it is noted that the verse was revealed to eliminate the harmful and jesting divorce practices of the pre-Islamic period.

روى مالك عن ثور بن زيد الديلى : أن الرجل كان يطلق امرأته ثم يراجعها ولا حاجة له بها ولا يريد إمساكها كيما يطول بذلك العدة عليها وليضارها فأنزل الله تعالى : ولا تمسكوهن ضرارا لتعتدوا ومن يفعل ذلك فقد ظلم نفسه

According to Beydâvî, this verse informs that divorced women must be taken back with kindness before their waiting period ends or left with kindness, and that holding them with the intent to cause harm or taking them back again to prolong the waiting period is prohibited. Furthermore, it is stated that making Allah's verses a subject of ridicule is prohibited; this expression carries a warning that even operations done with intent to jest in matters such as divorce, marriage, and freeing are considered valid. Finally, it is requested that Allah's blessings, especially the Book and wisdom (the Quran and Sunnah), be remembered and that instruction be taken from them.

ولا تمسكوهن ضرارا ولا تراجعوهن إرادة الإضرار بهن، كأن المطلق يترك المعتدة حتى تشارف الأجل ثم يراجعها لتطول العدة عليها، فنهي عنه بعد الأمر بضده مبالغة.

Ibn Kesîr conveys as the reason for the revelation of the verse the situation of people who say divorce, freeing, or marriage 'in jest' and then do not consider them binding. Furthermore, according to some exegetes, this also includes those who prolong the waiting period by returning (ricat) before the waiting period ends and then divorcing again with the intent to cause harm to the woman. Reports are conveyed that the Prophet considered such behaviors serious and made them binding.

كان الرجل يطلق ويقول كنت لاعبا ويعتق ويقول كنت لاعبا وينكح ويقول كنت لاعبا