The benefits of the saying of Allah the Exalted: “Allah has not made for a man two hearts in his body, nor has He made your wives with whom you practice zihar your mothers, nor has He made your adopted sons your sons”

Then He, the Exalted, said: [Al-Ahzab: 4]. It is derived from this context that the Qur'an has reached the ultimate limit in persuasion and establishing proof. The way it does this is by presenting the evidence for the meaning in a form in which no one can have any doubt. What is it? This is a known matter in which no two people disagree: a person has only one heart, not two. Why? Because if a person had two hearts and they agreed on one matter, the second heart would be of no use. And if they differed, they would contradict each other in a single body. What would the person do? Would he follow the right heart and not the left heart? He would remain in confusion. Therefore, Allah has not made for a man two hearts; he has only one heart, because it is sufficient for one body.
And consider His saying: . A benefit is derived from it, which is not merely an explanation of reality, but that a single body is not compatible with more than one heart. Otherwise, the two hearts would be in two bodies, not in one body. So there is a benefit in it beyond what was mentioned before, which is that it explains the reality that a single body cannot be governed except by one heart. In the noble verse, the context is presenting the matter with proof, or establishing the matter with a decisive proof in which no one can have any doubt.
And among the benefits of the noble verse is that the woman from whom zihar is practiced is not his mother, as He said: . It follows from this verse that making her a mother in zihar is a lie, a falsehood, and an abomination. For this reason, Allah the Exalted said in the verse of zihar: [Al-Mujadilah: 2]. So it is an abomination because it contradicts the Shari'ah, and a falsehood because it contradicts reality and the truth.
Now, it is derived from the noble verse an indication or warning about the prohibition of zihar, as He said: . If Allah has not made that so, then it is not permissible for us to make something that Allah has not made, because the matter belongs to Allah alone.
And it is derived from the verse that adopted sons are not sons in reality or in the Shari'ah. They are not sons by divine decree, and they are not sons by the Shari'ah. For this reason, He said:
And it is derived from it that if the adopted son is not a son in the Shari'ah or in reality, then he does not need a condition to exclude him from the meaning of sonship. Why does he not need it? Because he is not included in it in the first place, so we do not need a condition to exclude him.
And it follows from this verse, from this benefit, the clarification of the weakness of the statement of those who say that the precaution in the saying of Allah the Exalted: [An-Nisa: 23] is that the precaution in His saying: is regarding the son of adoption. Because we say that he was not included in the first place, so he does not need a condition to exclude him.