Overall meaning:
The wife of Rifāʿah al-Quraẓī came to the Prophet ﷺ complaining of her situation. She told him that she had been married to Rifāʿah, who had given her the final, irrevocable divorce—the third of the three pronouncements—and that she had afterwards married ʿAbd al-Raḥmān ibn al-Zubayr, yet he was unable to touch her because his male organ was weak and flaccid and would not become erect.

The Prophet ﷺ smiled at her forthrightness in a matter from which women normally shrink, and he understood that what she really wanted was a ruling that would allow her to return to her first husband, Rifāʿah, thinking that merely contracting a new marriage with ʿAbd al-Raḥmān had made her lawful for him again. The Prophet ﷺ, however, refused her request and informed her that for her to become lawful once more for Rifāʿah, her present husband would first have to consummate the marriage with her.

While the Prophet ﷺ was speaking, Abū Bakr was with him and Khālid ibn Saʿīd was standing at the door waiting for permission to enter. Khālid called out to Abū Bakr, voicing his displeasure at the woman who was speaking so openly in the presence of the Messenger of Allah ﷺ—a reaction born of the deep awe and reverence they all felt for him. May Allah bless him and grant him peace, be pleased with his Companions, and grant us proper etiquette with him and true adherence to his way.

Points derived from the ḥadīth:

1. The phrase batt al-ṭalāq (final, irrevocable divorce) here refers to the third and last pronouncement of divorce, as clarified by the other narration mentioned earlier in the commentary on [al-Gharīb].
2. After such a final divorce it is unlawful for the husband who pronounced it to remarry his former wife until she marries another man and that second husband has intercourse with her. Thus, in the verse, “until she marries another husband” (Q 2:230), “marries” means actual intercourse, not merely the contract. Ibn al-Munadhir said: the scholars unanimously agree that intercourse is a prerequisite; she does not become lawful for the first husband until the second husband has had intercourse with her.
3. The term al-ʿusayliyya denotes the pleasure produced by the glans’ full insertion even if no semen is emitted. The scholars are agreed on this: penetration is required, for it is the avenue of pleasure.
4. Erection is likewise required; without it the stipulated pleasure is not achieved.
5. It is permissible to speak frankly about matters people usually find delicate when a need arises; the Prophet ﷺ approved of her doing so and smiled at her words.
6. The ḥadīth reveals the Prophet’s ﷺ noble character and cheerful disposition. O Allah, grant us the grace to follow him and to model ourselves on him. Āmīn.

Scholarly disagreement:
The proper place to discuss this divergence of opinion is in the chapter on divorce, and since the author did not raise it there