'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "Say, 'I do not possess for myself any benefit or harm except what Allah wills. And if I knew the unseen, I would have accumulated much good, and no harm would have touched me. I am only a warner and a bearer of good tidings for a people who believe.'" "He is the One who created you from one soul and made from it its mate so that he may find comfort in her. And when he covered her, she conceived a light pregnancy. Then she carried it for a while, and when she became heavy, they called upon Allah, their Lord, saying, 'If You give us a good child, we will surely be among the grateful.'" This is a command to greatly submit and to be free from sharing in the power of Allah and His unseen. And he describes himself to these questioners with the description of one who is such that he is worthy of not knowing the unseen nor claiming it. So he informed that he does not possess any benefits or harms for himself except what Allah has decreed for him and willed and facilitated. And this exception is disconnected. And he informed that if he had known the unseen, he would have acted according to what was coming and would have prepared for everything as one who knows the extent of what he is preparing for. And this wording is general in everything. And the people have specified this. Ibn Jurayj and Mujahid said: 'If I had known my lifespan, I would have done more good deeds.' And a group said: 'The times of victory, I would have sought them.' And Makki narrated from Ibn Abbas, may Allah be pleased with them both, that the meaning of: 'And if I knew' is that if I had known the year of drought, I would have prepared for it from the year of abundance. Abu Muhammad al-Qadi, may Allah have mercy on him, said: And the wording of the verse encompasses this and other meanings. And His saying, the Exalted: 'And no harm has touched me' has two interpretations, and both have been said. One of them is that 'no' is connected to His saying: 'I would have accumulated much good,' meaning: 'And no harm has touched me.' The second is that the speech is cut off, completed with His saying: 'I would have accumulated much good,' and then he begins to inform of the negation of harm from him, which is the madness that they accused him of. Al-Mu'arrij al-Sudusi said: 'Harm' means madness in the language of Hudhayl. Then he informed with a summary of what he is upon of warning and good tidings. And 'for a people who believe' has two meanings: One of them is that he means that he is a warner and a bearer of good tidings for a people from whom faith is sought and to whom they are called, and these people are all together. The second is that he informs that he is a warner, and the speech is completed, then he begins to inform that he is a bearer of good tidings for the believers in him. So in this is a promise for whoever has attained his faith. And His saying, the Exalted: 'He is the One who created you from one soul' is the verse. The majority of the interpreters said: The intended meaning of the one soul is Adam, peace be upon him. And by His saying, the Exalted: 'And made from it its mate' is Hawwa. And His saying: 'from it' means what has been previously mentioned, that Adam slept and from his rib was taken out and Hawwa was created from it. And His saying, the Exalted: 'so that he may find comfort in her' means: to find solace and tranquility, and all of this was in Paradise.

Then he began with another state which is in the world after its descent. He said: ﴿So when it covered her﴾, meaning it covered her, and this is a metaphor for sexual intercourse. The light pregnancy is the sperm that the woman carries in her womb. The majority of people read: 'hamlan' with a فتح (fatḥ) on the ح (ḥāʾ), and Ḥammād ibn Salamah read from Ibn Kathir: 'ḥimlan' with a كسر (kasr) on the ح (ḥāʾ). And His saying, the Exalted: ﴿So she continued with it﴾ means she continued with it. Ayub said: I asked Al-Hasan about His saying, the Exalted: ﴿So she continued with it﴾. He said: If you were an Arab man, you would know what it is. The meaning is: so she continued with it.

Qadi Abu Muhammad, may Allah have mercy on him, said: Some people interpreted it as on the heart, as if the intended meaning is: so she continued with it, just as you say: I put the cap on my head. And Yahya ibn Ya'mar and Ibn Abbas, may Allah be pleased with them, in what Al-Naqqash mentioned, read: 'fa marat bihi' with a light ر (rāʾ), and its meaning is: she was uncertain about what had befallen her, whether it was a pregnancy or an illness, and so on. Ibn Abbas read: 'fa istamarrat bihi', and Ibn Mas'ud read: 'fa istamarrat biḥamliha', and Abdullah ibn Amr ibn al-'As read: 'fa marat bihi', and its meaning is: she came with it and went with it and acted, just as you say: the wind blew strongly. And 'athqala' means it entered into heaviness, just as you say: he became a person of dates and milk, meaning: he became heavy. And the pronoun in 'da'aw' refers to Adam and Hawwa.

It has been narrated in the stories of this verse that when Hawwa became pregnant for the first time, she did not know what it was. This strengthens the reading of the one who read 'fa marat bihi' with a light ر (rāʾ), for she was distressed by that, and Iblis found a way to her. He said to her: What do you know about what is in your womb? Perhaps it is a pig or a snake or an animal in general. And what do you know from where it will come out? Will your belly split open and you die, or from your mouth or from your nose? But if you obey me and name it 'Abd al-Harith'.

Qadi Abu Muhammad, may Allah have mercy on him, said: 'Al-Harith' is the name of Iblis. So I will make it easy for you and make it a human like you, and if you do not do it, I will kill it for you. He said: Then Hawwa informed Adam, and he said to her: That is our companion who misled us in Paradise; we will not obey him. When she gave birth, they named him 'Abd Allah', and the boy died. It is narrated that Allah allowed Iblis to kill him. Then she became pregnant again, and he did the same to her. She became pregnant with the third, and when she gave birth to him, they obeyed Iblis and named him 'Abd al-Harith' out of concern for his life. This is the associating of partners that they made for Allah, meaning in the naming only.

(p-109) And 'righteous' means, according to Al-Hasan: a boy. Ibn Abbas, may Allah be pleased with him, said - and this is more apparent -: a sound and healthy human being. Its grammatical case is that of the second object. In 'Al-Mushkil' by Makki, it is stated that it is an adjective for a source, meaning: a righteous coming. Some people said that the meaning in this verse is to clarify the condition of the disbelievers. He enumerated the blessings that encompass the disbelievers and others among people. Then he confirmed that by the evil actions of the polytheists, which established the proof against them and made punishment obligatory. This is because he said, addressing all people: 'He is the One who created you from one soul and made from it its mate,' referring to Adam and Hawwa. That is: your condition has continued to be one like that. This is a blessing that pertains to everyone in part. Then came His saying, exalted and glorified is He: 'So when he covered her' to the end of the verse, describing the state of people one by one, meaning: this is how they act. So if Allah grants them a righteous and healthy child as He intended, they turn him away from the innate disposition to polytheism. This is the action of the polytheists, for which the proof was established by its association with the general blessing. Al-Hasan ibn Abi Al-Hasan - as narrated by Al-Tabari - said: The meaning of the verse: 'He is the One who created you from one soul' refers to the spirit that is breathed into everyone. Qadi Abu Muhammad, may Allah have mercy on him, said: That is: He created you from one kind and made the females from it. Then came His saying, blessed and exalted is He: 'So when he covered her' to the end of the verse, describing the state of people one by one according to the arrangement that preceded in the previous statement.