Allah has not combined two hearts in one body, nor motherhood and wifehood in a woman, nor sonship and calling in a man.

The meaning is that Allah, glorified and exalted is He, just as He did not see it wise to make a person have two hearts—because one of them would either act like the other in the actions of hearts, making one of them superfluous and unnecessary, or one would act differently from the other, leading to the person being described as wanting and disliking, knowing and assuming, certain and doubtful at the same time—He also did not see it wise for one woman to be both a mother to a man and a wife to him. This is because the mother is served and is in a position of humility, while the wife is utilized and has authority over matters such as intimacy and others, like a owned person, and these are two contradictory states. Likewise, for one man to be both a caller for another man and his son, because prophethood is original in lineage and deeply rooted in it, while calling is an incidental attachment to a name.

[Muhammad said: 'As for what has been mentioned regarding interpretations, they used to call Ibn Khatal "

," so Allah denied the validity of that and associated it with what they used to say of contradictory statements, such as making the claimants sons and wives mothers. He said: 'These three matters are contradictory: As for the first, it necessitates that the two hearts would have one meaning in one and its opposite in the other, such as knowledge and ignorance, safety and fear, and so on. As for the second, the wife is in a state of humiliation and the mother is in a state of honor, thus it is denied that the wife can be a mother. As for the third, prophethood is original and deeply rooted, while calling is incidental and temporary, so they are contradictory. He mentioned the body to illustrate the idea of combining two hearts in it so that the listener would quickly deny it.']

There cannot be in one thing both what is original and what is not original. This is like the example Allah gave regarding Zayd ibn Harithah, who was a man from Kalb and was captured as a child. The Arabs in their ignorance would take captives and insult them. He was bought by Hakim ibn Hizam for his aunt Khadijah. When the Messenger of Allah, blessings and peace be upon him, married her, she gifted him Zayd. His father and uncle sought him, and he was given a choice, and he chose the Messenger of Allah, blessings and peace be upon him, who freed him. They used to say: Zayd ibn Muhammad. [Thus it was mentioned by Ibn Ishaq and Ibn Abi Khaythamah through him. He added at the end: 'The Messenger of Allah, blessings and peace be upon him, was ten years older than him and adopted him.' And from Salim from his father, he said: 'We used to call him only Zayd ibn Muhammad until Allah revealed: "

: "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." , "And it was revealed: 'Muhammad is not the father of any of your men.' It was said that Abu Ma'mar was a man among the most knowledgeable and eloquent of the Arabs, and he was called the man with two hearts. It was said that he was Jamal ibn Asad al-Fihri, and he would say: 'I have two hearts, and I understand with one of them more than Muhammad understands.' It was narrated that he fled on the day of Badr and passed by Abu Sufyan, who was holding one of his sandals in his hand and the other on his foot. He asked him: 'What happened to the people?' He replied: 'They are between being killed and fleeing.' He asked him: 'Why is one of your sandals on your foot and the other in your hand?' He said: 'I thought they were both on my feet.' So Allah refuted his statement and their statement, and He made it a parable regarding divorce and adoption.

And from Ibn Abbas, may Allah be pleased with him, the hypocrites would say: 'Muhammad has two hearts,' so Allah refuted them. It was said that he was distracted in his prayer, and the Jews said: 'He has two hearts: one with his companions and one with you.' And from Al-Hasan: It was revealed regarding one who says: 'One self commands me and another self forbids me.' The indefinite article in 'a man' and the inclusion of the comprehensive in 'two hearts' are two confirmations of what was intended in the meaning, as if He said: 'Allah has not made for the community of men nor for any one of them two hearts at all in his body.' " : "Call them by their fathers' names." ,

If you say: What is the benefit in mentioning the abdomen? I say: The benefit in it is like the benefit in His saying, "the hearts that are in the chests." This is what the listener gains from an increase in the conceptualization of the manifestation indicated. For when he hears it, he imagines for himself an abdomen that contains two hearts, so he is quicker to deny. And it has been read: "al-lāyi'" with a ya and a broken hamzah. And "al-lā'i" with a ya that is silent after the hamzah. And "wa tazāharūn" is from "ẓāhara." And "wa tazāharūn" is from "ẓāhara," meaning to show. And "wa tazāharūn" is from "ẓahara," meaning to be apparent, like "ʿaqd" meaning "one who contracts." And "wa tazāharūn" is from "ẓahara," in the form of a verb from "ẓuhūr." And the meaning of "ẓāhir" from his wife: He said to her: You are to me like the back of my mother. And similar in the expression of the word: "Labbayk" for the muhrim, when he says "Labbayk." And "af" for a man: when he says "af" and its sisters. If you say: What is the reason for its transitive use with "min"? I say: "ẓihār" was a form of divorce among the people of ignorance. They would avoid the woman who was subjected to "ẓihār" as they would avoid the divorced woman. So their saying: "tazāhar min-hā" means to distance oneself from her by way of "ẓihār," and "tazāhar min-hā" means to protect oneself from her. And "ẓāhar min-hā" means to be cautious of her, and "ẓahara min-hā" means to be free from her. And similar to this is "āla min imratihi," as it implies the meaning of distancing from her. It was transitive with "min" because it implied the meaning of distancing from her; otherwise, "āla" in its original meaning, which is to swear an oath, does not have this ruling. If you say: What is the meaning of their saying: You are to me like the back of my mother? I say: They intended to say: You are to me forbidden like the womb of my mother, so they used a metaphor for the womb with the back, so that they would not mention the womb which is close to mentioning the private parts. They made the metaphor for the womb with the back because it is the pillar of the womb. And from it is the hadith of Umar, may Allah be pleased with him: One of them brings him on the pillar of his belly: meaning on his back. And another reason is that coming to a woman with her back to the sky was forbidden among them. The people of Medina would say: If you come to a woman with her face to the ground, the child will be cross-eyed. So, in order for the one who divorced them to emphasize the prohibition of his wife upon him, he likened her to the back and was not satisfied with that until he made it the back of his mother and did not leave it. If you say: "al-daʿī" is a faʿīl meaning maʿfūl, which is one who is called a child, so why does it have a plural on "afʿalā" and its type: what was from it meaning fāʿil, like "taqī" and "atqiyāʾ," and "shaqī" and "ashqiyāʾ," and this does not occur in the likes of "ramā" and "samā." I say: Its deviation from the norm is like the deviation of "qatlā" and "asrā." The way in such a case is a verbal analogy: "That is your lineage, your saying with your mouths: This is my son, nothing else," without it being supported by a belief in its correctness and truth. And Allah, the Exalted, does not say except what is true in its apparent and hidden aspects, and He does not guide except to the path of truth. Then He said what is true and guided to what is the path of truth, which is His saying: "Call them by their fathers." And He indicated that calling them by their fathers is the most just and equitable of matters. In the separation of these sentences and their connection: there is beauty and eloquence that is not hidden from one knowledgeable in the ways of composition. And Qatādah read:

And He is the One who guides to the way. It was said: In the pre-Islamic era, if a man admired the skin and charm of another man, he would embrace him and give him a share of his inheritance similar to that of a male child. He would be attributed to him, and it would be said: So-and-so is the son of so-and-so. If you do not know their fathers to attribute them to, then they are your brothers in religion and your allies in religion. So say: This is my brother and this is my protector, O my brother, and O my protector. This refers to brotherhood in religion and guardianship in it. What you have deliberately done in the place of the genitive is an addition to what you have erred in. It is permissible that it is elevated as an introduction, with the news omitted, its estimation being: But what your hearts have deliberately intended is the sin. The meaning is: There is no sin upon you for what you have done of that while being mistaken and ignorant before the prohibition was revealed, but the sin is in what you have deliberately done after the prohibition.

Or there is no sin upon you if you say to the children of others, 'O my son,' in error and by tongue slip, but if you say it deliberately. It is permissible that forgiveness is intended for the error without the intention in a general sense, as his saying, blessings and peace be upon him: 'What I fear for you is not error, but I fear for you the deliberate act.'

This was narrated by Ibn Hibban, Al-Hakim, and Al-Bayhaqi in Al-Shu'ab through the chain of Ja'far ibn Burqan from Yazid ibn Al-Asamm from Abu Huraira, may Allah be pleased with him, in a more complete form. And it was narrated by Al-Tabarani in Al-Awsat and in the Musnad of the people of Ash-Sham from the narration of Thabit ibn Ajlan who narrated to me from 'Ata' from Aisha, may Allah be pleased with her. And his saying, blessings and peace be upon him, 'Mistakes and forgetfulness have been lifted from my nation, and what they are compelled to do.'

This was narrated by Ibn Adi from the narration of Hasan ibn Barqah who narrated to me from Al-Hasan from Abu Bakrah, who raised it: 'Allah has lifted three from this nation: error, forgetfulness, and what they are compelled to do.' These are from the anomalies of Ja'far. And it was narrated by Ibn Majah and Ibn Hibban from the hadith of Ibn Abbas. As for Ibn Hibban, he said: from 'Ata' from Ubayd ibn Umayr from him, with the wording: 'Indeed, Allah has overlooked.' And as for Ibn Majah, he said from Al-Awza'i: 'Indeed, Allah has lifted.' Then it addressed in its generality the error of adoption and its intention.

If you say: If adoption is found, what is its ruling? I say: If the adopted is of unknown lineage and younger than the adopter, his lineage is established from him. If he is a slave, he is freed with the establishment of lineage. If he does not give birth like him, lineage is not established, but he is freed according to Abu Hanifa, may Allah have mercy on him. And according to his two companions, he is not freed. As for the one of known lineage, his lineage is not established by adoption, even if he is a slave, he is freed. And Allah is Forgiving and Merciful for His forgiveness of error and intention if the deliberate one repents.