is no evidence to support that. Furthermore, if nikab here means marriage, that would entail the view that a Muslim fornicator may marry an idolatres;
Muslim fornicatress. This would certainly be contrary to the apparent sense of the revelation and the established practice of the Muslims. Consequently, according to the apparent meaning of the term, al-nika/:١ here signifies sexual intercourse ( wa{). This is a declarative sentence intended to address the question of adultery. The mean‌ ing of the verse, then, is: "The fornicator shall not commit fornication except with a fornicatoress, or with the one who is more contemptible than her, that is, the idolatress. And the fornicatress shall not fornicate except with a fornicator, or with the one who is more contemptible than him, that is, an idolater." As for the believer, he is forbid‌ den that, because fornication is prohibited, and he cannot do that which is prohibited for him.

(٣١) Tell those who believe to forgive those who hope not for the days of God. (Q. ٤٥:١٤)

A group of scholars maintains that this verse has been abrogated by the sword verse (regarding jihad revealed in Medina) [٩:٥]. They argue that the verse [٤٥:١٤] is a Mekkan verse and was revealed in connection with Umar b. al-Khagab when one of the nonbelievers used offensive language against him in Mekka before the Hijra.
Umar had decided to strike the man. Thus God, the Exalted, revealed this verse, but
it was subsequently abrogated by Gods saying, "Slay the idolaters wherever you find them" (Q. ٩:٥). They [the scholars] support their contention with what was re‌ lated byAli b. Ai)mad, whose chain of transmission goes back to Ibn Abbas through Mui:Jammad b. Hisham, A im ١٤١ However, this tradition is very weak, and it is more than enough that its transmitters include
A im ١٤٢ Moreover, its substance is also weak.It is well known that the Muslims, before the Hijra, were weak, and that Umar was not a stalwart in battle; nor is he counted among the daring and awe-inspiring persons. How then could he hope to strike the idolater? Moreover, the word "for‌ give" in the verse under discussion suggests the ability to avenge. It is certain that such a thing was not possible for Umar before the Hijra-had he intended to strike the idolater, the idolater would certainly have hit him back.
The fact is that the verse is one of the precise revelations and, hence, was not abrogated. In it God commands Muslims to forgive and forbear the harm and insult dealt them in their personal lives by those who did not hope for the days of God. This is corroborated by the second part of the verse, in which God, the Exalted, says: "in order that He may requite folk what they used to earn. Whoso does right, it is for his soul, and whoso does wrong, it is against it. And afterward to you Lord you shall be brought back" (Q. ٤٥:١٤-١٥).
Hence, the apparent sense of the verse is that for the wrongdoer who does not hope for the days of God and is not afraid of the day of return-regardless of whether he is an idolater or a scripture person, or even a Muslim who does not heed his reli‌ gion-his requital is invested in God, Who does not forget the injustice of a wrong‌ doer and the negligence of a squanderer. Thus, a Muslim who believes in God must not anticipate the revenge, for God is more powerful than [he is] in vengeance and in taking him to task. This, then, is a commandment of moral virt ١e