Exegesis of the saying of Allah the Exalted: “Allah has not made for a man two hearts in his body”

Then Allah the Exalted said: [Al-Ahzab: 4] is a negation, and the Name of Glory is the subject, and is the first object, and is the second? The first is postponed, and its second object is His saying: and Here we say that it is superfluous in terms of grammar, so we parse as an object in the accusative case, and the sign of its accusative is this problematic fathah. It is not possible for the yaa to be present; there is a presumed yaa on this yaa that was brought in. Why? It was brought in for the letter, because the effect of the apparent tool is stronger than the effect of the hidden tool. For example, makes accusative, but in the most correct view, a stronger direct factor opposed it, which is the preposition. They will say that this yaa is not the yaa of the accusative, but it is the yaa of the superfluous preposition. And on this basis, we say that the sign of its accusative is a presumed yaa in the place of the existing yaa that was brought in for the superfluous preposition. His saying, Exalted is He: Is this making (creation) ontological or legal? This making is ontological, because the making attributed to Allah is divided into two categories: legal making, meaning what He legislated, and ontological making, meaning what He created. Take this as an example of legal making: His saying, Exalted is He: [Al-Ma'idah: 103] This is legal making. What is the evidence? The evidence is that ontologically it is a created reality, but legally it was not made (legislated). And as for ontological making, it is abundant, such as His saying, Exalted is He: [Al-Isra: 6] [Al-Naba: 10-11] And in this noble verse, which of the two is it? It is the ontological one. And Allah affirmed this negation with the superfluous preposition, because the superfluous letters are among the tools of emphasis. So it is impossible for a person to have two hearts; it is impossible for one person to have two hearts. But is this sentence intended for its own sake or for something else? The author and a group of scholars of exegesis hold that it is intended for its own sake and that it is a negation of a claim that was made. And for this reason, he said in response to those who said among the disbelievers that he has two hearts, with which he reasons better than the reason of Muhammad (peace and blessings be upon him). This is what a group of scholars held, meaning that this is a negation of a claimed matter, namely a man among the disbelievers who said that he has two hearts, and if he has two hearts, he has two minds, and if he has two minds, he is better than the Prophet (peace and blessings be upon him) because he has only one heart. And some exegetes, led by Al-Zuhri (may Allah have mercy on him), held that this sentence is not intended for its own sake because it is a known matter, as no person has two hearts, but it is a preparation and introduction for what follows, because three things are mentioned in the noble verse: Just as you acknowledge that a man does not have two hearts in his chest, so a wife is not a mother, because Allah did not make for a person two mothers, just as he does not have two hearts. And likewise, there is no son who is not genuine, meaning a person does not have a son created from his seed and a son attributed to him who was not created from his seed, but rather his son is one created from your seed. This is clear. And this is what Ibn Kathir (may Allah have mercy on him) chose, holding that this sentence is a preparation, because the absence of two hearts in one chest is a known matter, and the story they mentioned needs to be examined for its authenticity. And even if it is authentic, the claim of this man that he has two hearts indicates that he has no heart, yes, because this is an impossible matter. Allah the Mighty and Majestic says: So is His saying: a condition that is considered a conditional condition with a concept? Will it be said to you that he has two hearts outside his chest? No, but it is to clarify the reality, because it is known that hearts are in chests. And this is like His saying, Exalted is He: [Al-An'am: 38] Because His saying: is like a person saying, "And no one walks with two legs," to clarify the reality. And although some of the later scholars, regarding His saying: said that it is a conditional condition to exclude the known bird, because it flies without two wings. And it can be said that this is not correct, because even the airplane now flies with its wings. Where are the jets that fly with it? They are in the wings, and the propellers that were in the beginning are the same as the wings. But there is no doubt that the airplane is not among the nations that are like us, but it is of our making. So His saying, Exalted is He: is to clarify the reality.