And when the one who is inclined towards two directions and the one who is dealing with two differing matters acts as if he is operating with two hearts, he has emphasized the matter of sincerity in making the concern a single concern regarding the affairs of religion and the world. In the case of manifestation and adoption, and all that resembles them, he illustrated this by the example of the two hearts - as Al-Zuhri said, explaining what preceded it by what contains an indication that the human being, regardless of the rank of prophethood, is a place for the concealment of matters upon him: ﴿What Allah has not made﴾ meaning the One who has profound wisdom and magnificent greatness. And the making is only for Him, and there is no matter for anyone else ﴿for a man﴾ meaning for one of the children of Adam, who are the noblest of creatures, whether a prophet or otherwise. He expressed it by 'man' because he is stronger in body and understanding, thus he can understand others more readily. And he referred to the emphasis by his saying: ﴿from two hearts﴾ and he affirmed the truth and established it, clarified it, and depicted it for what a person may think he can divert himself to conflicting matters as the hypocrite does, by his saying: ﴿within him﴾ meaning until he is able to turn with every heart towards a direction other than the direction to which the other heart has turned, for that leads to the ruin of the body, for the heart is its manager by the permission of Allah, the Exalted. The independence of each in management leads to corruption, as has been mentioned in the evidence of contradiction. Al-Razi said in Al-Lawa'ih: The heart is like a mirror; whenever it is inclined towards the side of holiness, it turns away from the side of the sensory, and whenever it is inclined towards the side of the sensory, it turns away from the side of holiness. Thus, the inclination towards Allah and towards anything else cannot coexist. The essence of this is that it is a preparation to show that division and polytheism are of no good, and that the manager of the kingdom is one, just as the body is one heart, so there is no turning towards anything else. And that religion is not by desire and the making of those who make, but rather it is by His making, glorified and exalted is He, for He is the All-Knowing of matters as they are.

And when both [al-mudharah and al-tanbī] are inclined towards two opposing directions, and the people of ignorance considered al-dhihar as a permanent divorce with no return to it - as Ibn al-Mulaqqin narrated in 'Umdat al-Minhaj' from the author of al-Hawi - and the addressed had already been elevated by the previous admonition to prepare for the address, Allah, glorified and exalted is He, directed the saying towards them according to the reading of the unseen [in 'ya'lamoon' for Abu Amr] and said: ﴿And what has made your wives﴾ (p-285) meaning by what He has permitted for you of enjoyment with them in relation to marriage; then He indicated the other direction by saying: ﴿Those whom you declare dhihar from among them﴾ meaning [as] a person says to one of them: You are to me like the back of my mother ﴿Your mothers﴾ by what is prohibited for you of enjoyment with them until you make that permanent and arrange upon that all the rulings of mothers, because there would be no security for a man, and if that were established, the matter would become narrow, the breach would widen, and the mending would cease. ﴿And what has made your adopted ones﴾ by what He has made for them of lineage and attribution to others ﴿Your sons﴾ by what you have established for them of attribution to you so that their inheritance from you is permissible, and their wives become prohibited for you and other rulings of sons, and there cannot be for a son two fathers, and if that were established, the lineages would be lost, suspicion would spread, and many truths would be overturned in any overturning, thus opening doors of corruption of any kind. So, Zayd ibn Harithah ibn Sharahil al-Kalbi, whom you, O Prophet, adopted as a son by your adopting him as a reward [for him] for choosing you over his father and family, and this is a prelude to what will come in the story of the Prophet's ﷺ marriage to Zaynab bint Jahsh, the divorced wife of Zayd, the freedman of the Messenger of Allah (p-286) ﷺ. [For when] he ﷺ married her, the hypocrites said as narrated by al-Baghawi and others: Muhammad has married the wife of his son while he forbids the people from that, so Allah revealed this verse and clarified that adoption is merely a metaphor, and that what is prohibited is only the wife of the true son [and] what is attributed to him from suckling, and that is because the Prophet ﷺ had adopted Zayd for a story mentioned in the biography. Al-Bukhari narrated from Ibn Umar, may Allah be pleased with them both, that Zayd ibn Harithah, may Allah be pleased with him, the freedman of the Messenger of Allah ﷺ, we used to call him only Zayd ibn Muhammad until the Quran was revealed ﴿Call them by their fathers﴾ [al-Ahzab: 5].

When He, glorified and exalted is He, nullified [this], He began to inform about what has passed of their deeds in it, and He said: ﴿That﴾ meaning the saying that is far from the truth. He confirmed this with His saying: ﴿Your saying with your mouths﴾ meaning there is no reality to it beyond the saying and the movement of the mouth [without matching your hearts]. For indeed, everyone who says that does not believe it, [because whoever has a mouth is in need, and whoever is in need is exposed to deficiencies, and whoever is overwhelmed by illusions is in false speech]. ﴿And Allah﴾ meaning the One whose knowledge and power encompass [and to Him belong all attributes of perfection]. ﴿Says the truth﴾ meaning the complete (p-287) in its reality, the established that matches its outward with its inward. So, no one has the power to contradict it. If He informs about something, it is as He said; there is no contradiction between the news and the reality of that which is informed about. And if He brings an analogy of a branch to a root, no one can present a difference. [For indeed, His sayings, glorified and exalted is He, precede the reality because they are established in being. So, if He says a saying, its content is found to match that saying. If you compare between them, they are equal, and that content is established just as that reality is established, thus it is true. Such are His sayings at all times, for He is glorified and exalted is He, free from deficiencies, so there is no flaw that could cause a contradiction between it and the one who prepares the saying from a mouth or otherwise and from everything that entails a need. The verse is from the interplay: it mentioned the mouth first as evidence for its negation second, and the truth second as evidence against the falsehood first. The secret of that is that it mentioned what indicates deficiency in our right and perfection in His right, and it indicated the purity by allusion to clarify the understanding of the wise and the knowledge of the scholars]. ﴿And He﴾ meaning alone, as for His saying the truth ﴿Guides to the path﴾ meaning the complete one that is meant to lead to the desired goal if someone goes astray in action or speech. So, do not rely on anything else and do not turn to anything other than it.