'In the name of Allah, the Most Gracious, the Most Merciful' The Exalted and Majestic says: "And certainly We created man from a quintessence of clay. Then We made him a drop of fluid in a secure lodging. Then We created the drop as a clinging substance, then We created the clinging substance as a lump (of flesh), then We created the lump (of flesh) into bones, then We clothed the bones with flesh. Then We developed him into another creation. So blessed is Allah, the Best of creators." This is the beginning of a statement. The 'and' at the beginning is a conjunction linking the statement to another statement, even if they differ in meanings. The interpreters have differed in the saying of Him: "man." Qatadah and others said: He meant Adam - blessings and peace be upon him - because he was extracted from clay. The judge Abu Muhammad, may Allah have mercy on him, said: The pronoun in His saying: "Then We made him" refers back to the son of Adam - even though he did not mention him - due to the well-known nature of the matter, and that the meaning is only suitable for him. This is similar to the verse: "Until it was concealed by the veil" [Sad: 32] and others. Ibn Abbas, may Allah be pleased with him and his father, said: What is meant by His saying: "man" is the son of Adam. And "a quintessence of clay" is the purest of water. The judge Abu Muhammad - may Allah have mercy on him - said: This is based on the fact that it is a generic name, and it follows that it is a quintessence in that all of it is from Adam - blessings and peace be upon him - or from the two preceding parents, from what may be of clay. And that is the seven that Allah, the Exalted and Majestic, made the sustenance of the son of Adam in it. And the saying of Ibn Abbas - may Allah be pleased with him and his father - will come in it, if Allah wills. And based on this, the saying of Ibn Abbas - may Allah be pleased with him and his father - comes: Indeed, the quintessence is the purest of water, meaning the sperm of Adam. The judge Abu Muhammad - may Allah have mercy on him - said: This is clear; for Adam is from clay and his offspring is from a quintessence, and what comes from a thing is its quintessence. The forms of that existence differ. Among them is their saying for wine: quintessence; because it is the quintessence of grapes. And among the words is the saying of the poet: If she produces from it foals, they resemble one another on the stick except for the noses, they are its offspring. And from the wording is the saying of Hind, the daughter of Al-Nu'man ibn Bashir: ... offspring of horses that a mule has dissolved. And from the saying of another: So she came with it, a sharp edge of leather, offspring of a vagina that was not protected. And this division relates to the return of the pronoun in "We made him" and "We developed him." And "the drop" in the language refers to both little water and much water, and here it refers to the sperm of the son of Adam. And "the secure lodging" from the woman is the place of the child, and "the secure" means the established one, so it is as if "the lodging" is the established one in the womb. And "the clinging substance" is the thick blood, and "the lump (of flesh)" is a piece of flesh as much as can be chewed. The majority read: "bones" in both instances, and Ibn Amer and Asim - in the narration of Abu Bakr - read: "a bone" in the singular in both instances. Salamah, Qatadah, Al-A'raj, and Al-Amash read in the singular first and in the plural second. Mujahid, Abu Rija, and Ibrahim ibn Abu Bakr read the opposite of that. And in the reading of Ibn Mas'ud: "Then We made the lump (of flesh) into bones and nerves, then We clothed it with flesh."

And the people differed regarding the creation of the Hereafter. Ibn Abbas - may Allah be pleased with him - and Al-Sha'bi, and Abu Al-Aliya, and Al-Dahhak, and Ibn Zayd said: It is the blowing of the spirit into him. Ibn Abbas - may Allah be pleased with him - also said: His coming out to the world. And Qatadah - from a group - said: The growth of his hair. And Mujahid said: The fullness of his youth. And Ibn Abbas also said: His involvement in the affairs of the world.

Qadi Abu Muhammad - may Allah have mercy on him - said:

And this specification is all without basis. Rather, it is general in this and other aspects of speech, perception, and the goodness of the attempt. The last and first rank of his being the last is the blowing of the spirit into him, and the other end of his being the last is the attainment of the intelligibles until he dies.

And "Blessed" is a form of "Blessed is He". It is as if it is in the position of "Exalted and Glorified is He" from the meaning of blessing. And this verse is narrated that Umar ibn Al-Khattab - may Allah be pleased with him - when he heard the beginning of the verse up to His saying: "the last" he said: "So blessed is Allah, the best of creators." And the Messenger of Allah - blessings and peace be upon him - said: "Thus it was revealed." (p-284) And it is narrated that the one who said this was Mu'adh ibn Jabal - may Allah be pleased with him - and it is narrated that the one who said this was Abdullah ibn Abi Sarh. And for this reason, he apostatized and said: I will bring something like what Muhammad brings - peace and blessings be upon him - and in it was revealed: ﴿And who is more unjust than one who invents about Allah a lie or says, 'It has been revealed to me,' while nothing has been revealed to him﴾ [Al-An'am: 93].

And His saying, exalted is He: ﴿the best of creators﴾ means: the best of makers. It is said to one who made something: he created it. And from this is the saying of the poet:

And indeed you create what I created, and some of the people create, then they do not create.

And some people went to deny this term from the people. Ibn Jurayj said: He only said: (p-285) "the creators" because He - blessed and exalted is He - has permitted Jesus - peace be upon him - to create, and some of them were confused about this.

Qadi Abu Muhammad - may Allah have mercy on him - said:

The word is not negated from humans in the meaning of creation. Rather, it is negated in the meaning of invention and bringing into existence from nothing. From this verse, Ibn Abbas said to Umar ibn al-Khattab - may Allah be pleased with both of them - when the elders of the Companions asked him about the Night of Decree, and they said: Allah knows best. Umar - may Allah be pleased with him - said: What do you say, O Ibn Abbas? He said: O Commander of the Believers, indeed Allah, the Exalted, created the heavens seven and the earths seven. He created Adam's offspring from seven and made his provision in seven. He showed it on the Night of the Twenty-Seventh. Umar said: Are you unable to bring forth what this boy has brought, whose affairs do not gather together? This narration in its entirety is in the Musnad of Ibn Abi Shaybah. Ibn Abbas - may Allah be pleased with both of them - meant by his saying: Adam's offspring was created from seven, this verse, and by his saying: His provision was made in seven, His saying, the Exalted: 'And We caused to grow therein grain' [Abasa: 27], 'and grapes and herbage' [Abasa: 28], 'and olive and date palms' [Abasa: 29], 'and gardens, dense' [Abasa: 30], 'and fruits and herbage' [Abasa: 31]. The seven of them are for Adam's offspring, and the herbage is for the livestock. The herbage is eaten by Adam's offspring, and the women become nourished by it. This is one saying. It is said that herbage refers to greens because they are cut, so they are the provision of Adam's offspring. It is said that herbage and the herbage are for the livestock, and the remaining six are for Adam's offspring, and the seventh is the livestock, as it is one of the greatest provisions of Adam's offspring.