'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted: "And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty. Indeed, Allah is Knowing of all things." The reason for the verse is that the women said: 'If only we were equal to men in inheritance, and shared with them in warfare.' It has been narrated that Umm Salamah said this or something similar. The men said: 'If only we had a greater share in the Hereafter than women, just as we have over them in this world.' So the noble verse was revealed. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: Because in their wishing for this, there is an imposition on the Shari'ah, and a way to challenge the decree of Allah. This is a prohibition against all wishing for something contrary to a religious ruling. It also includes a man wishing for the state of another in religion or worldly matters, so that what is with the other goes away, as this is envy in its essence. Some scholars disliked that anyone wishes for the state of a man whom he has in mind, even if he does not wish for the removal of his state. This applies to the blessings of this world. As for good deeds, that is commendable. However, if a person wishes from Allah without linking his wish to something we have mentioned, then that is permissible. This is found in the hadith of the Prophet, blessings and peace be upon him, in his saying: 'I wish to be killed in the way of Allah, then live again and be killed,' and in other places, and in His saying, the Exalted: "And ask Allah of His bounty." And His saying, the Exalted: "For men is a share" [An-Nisa: 7] - Qatadah said: From the inheritance, because the Arabs did not inherit women. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this is a weak saying, and the term 'earning' clearly refutes it. However, it is based on the saying of the women: 'If only we were equal to men in inheritance,' as if it was said because of them: 'Do not wish for this, for everyone has his share.' A group said: Its meaning is: Of reward and good deeds, as if it was said to the people: 'Do not wish for something contrary to what Allah has decreed, based on a choice you see.' Indeed, Allah has made for everyone a share of reward and virtue according to his earning in what has been legislated for him. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this saying is clear, evident, and comprehensive. A group said: Its meaning is: Do not wish for something contrary to what Allah has specified in His preference, for indeed He, the Exalted, has made for everyone gains that are specific to him, and that is his share. He has made jihad, spending, striving for livelihood, bearing responsibilities, rulings, leadership, and accounting, and other than that for men. And He has made bearing and its hardship, good companionship, safeguarding the husband's absence, and serving the homes for women. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this is like the previous saying, except that it differs in the division of responsibilities. In linking the share to earning, there is encouragement to work and a reminder to acquire good.

The majority of the seven reciters read: "And ask" with a hamzah and a sukoon on the seen. Al-Kisai and Ibn Kathir read: "And ask" by placing the vowel of the hamzah on the seen. This is the case wherever the word occurs, except in His saying: "And ask what you have spent," for they all agreed on the hamzah in it. Sa'id ibn Jubayr and Layth ibn Abi Sulaym said: This is in acts of worship, religion, and good deeds, not in the favors of this world. The majority said: That is in general, and this is what the wording necessitates. His saying: "And ask" necessitates a second object. Thus, according to some grammarians, in His saying: "From His bounty," the implication is: And ask Allah for His bounty, and Sibawayh does not permit this because it involves omitting "from" in what is required, and the object for him is implied, its implication being: And ask Allah for Paradise, or much, or a share of His bounty.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is the most correct, and it seems good to me that the object is to be understood as your desires, as what has preceded supports this interpretation.

His saying: "With all things, He is Knowing" means that the knowledge of Allah necessitates accuracy, precision, and perfection. So do not oppose with mere wishes or otherwise. This verse necessitates that Allah knows things, and the beliefs necessitate that He knows the possible non-existents even if they are not things. The verse does not contradict that; rather, it is limited to some of His knowledge and refrains from some.