Medinan, and it is one hundred and seventy verses. 'In the name of Allah, the Most Gracious, the Most Merciful.'

O mankind, O children of Adam, He created you from one soul. You are branches from one origin, which is the soul of Adam, your father. [Mahamud said: 'Its meaning is that you are branches from one origin, which is the soul of Adam, your father, and the sign of the conjunction... etc.' Ahmad said:

The omitted part is only understood in the first interpretation, where the address is general to the species. Because if it were not for this understanding, then His saying: (And He spread from both of them) would be a repetition of His saying: (He created you), as their meanings are the same. It is not in the manner of explaining the first, because it is then conjoined to it. As for it being conjoined to the omitted part, that omitted part is a descriptive attribute, and the conjunction is included in the ruling of explanation, so it is correct. As for the second interpretation, the repetition in it is not necessary, as the addressed ones by His saying: (He created you) are those to whom the Prophet, blessings and peace be upon him, was sent. And His saying (And He spread from both of them) refers to those other than those sent to them from the nations, so there is no need for the mentioned omission in the second interpretation, and Allah knows best.]]

If you say: What is the conjunction of His saying (And He created from it its mate)? I say: There are two aspects: one is that it is conjoined to an omitted part, as if it were said: from one soul, He initiated it or began it, and created from it its mate.

And it was omitted due to the indication of the meaning upon it. The meaning is: Your branches are from one soul, this is its description, which is that He initiated it from dust and created its mate Hawwa from a rib of it, and He spread from both of them the types of the human species, which are males and females. So, He described it with a description that is an explanation and detail of how they were created from it. The second aspect is that it is conjoined to (He created you), and the address in: (O mankind) is to those to whom the Messenger of Allah, blessings and peace be upon him, was sent.

And the meaning is: He created you from the soul of Adam, for they are part of the species branched from it, and He created from it your mother Hawwa and spread from both of them many men and women other than you from the past nations for the sake of enumeration. If you say: What is required for the eloquence and strength of the speech is that after the command to be conscious of Allah, there should be something that necessitates it or calls to it and searches for it? How was His creation of them from one soul, in the detail that was mentioned, a cause for consciousness of Allah and a call to it? I say: Because that indicates great power. And whoever is capable of such is capable of everything, and among the capable things is the punishment of the sinners. So, reflecting on this leads to being conscious of the One capable of it and fearing His punishment, and because it indicates the abundant blessing upon them, it is their right to be conscious of Him in denying it and neglecting what is required of them in showing gratitude for it. Or He meant by consciousness a specific consciousness, which is that they should be conscious of Him in what relates to preserving the rights among them, so they do not cut off what is required of them to connect. It was said: Be conscious of your Lord who connected you, as He made you branches from one root. In what is required of some of you for others, so preserve it and do not neglect it. This meaning corresponds to the meanings of the surah. And it was read: And He created from it its mate. And He spread from both of them, with the verbal noun, which is the news of an omitted subject, its estimation being: And He is the Creator. You ask each other by Him, you inquire about Him, so the ت was merged into the س. And it was read (you inquire) by dropping the second ت, meaning that some of you ask each other by Allah and by the womb. So, he says: By Allah and by the womb, I do such and such as a means of entreaty.

And I invoke you by Allah and the womb. Or you ask others by Allah and the womb, so it was said 'you act' in place of 'you do' for the plural, as you say: I saw the crescent and we saw it. And the reading of 'you ask' is a reading of one who read: you inquire by it, either with a hamzah or without it.

And it was read (and the wombs) with the three vowel markings, so the accusative is on two aspects: either on: And be conscious of Allah and the wombs, or that it is conjoined to the place of the genitive, as you say: I passed by Zayd and Amr. The reading of Ibn Mas'ud supports this.

They ask about it and about the ties of kinship, and the connection of the apparent to the implicit is not correct because the connected pronoun is connected like its name. The preposition and the noun governed by it are like one thing. Thus, in your saying "I passed by him and Zayd" and "this is his boy and Zayd," they are closely connected. When the connection is strong due to repetition, it resembles the conjunction of part of the word, so it is not permissible, and it is necessary to repeat the governing word, like saying: "I passed by him and by Zayd" and "this is his boy and the boy of Zayd." Do you not see the correctness of your saying "I saw you and Zayd" and "I passed by Zayd and 'Amr" when the connection did not strengthen because it was not repeated? It has been argued for the correctness of this reading that it is based on the assumption of repeating the preposition and its like.

So what is with you and the days of wonder? [[For today you have come close to insulting us and reviling us... So go, for what is with you and the days of wonder?

For Al-A'sha. It is said to be for 'Amr ibn Ma'di Karb. It is said to be for Khafaf ibn Nadbah. It is said to be for 'Abbas ibn Mirdas. It is said: The horse approached quickly. He says: So today you have come close swiftly in your insults after your previous slowness. It is narrated: I have spent the night, meaning I have become one who insults you, so go your way, for it is a trait of the base and a characteristic of the days, so there is no wonder in that. It is a matter of letting go and parting. And the days:

It is connected to the governed pronoun, which is evidence of its permissibility without repeating the preposition, although the majority has prohibited it.]]

And the nominative case indicates that it is a subject with a hidden predicate, as if it were said: and the ties of kinship are likewise, meaning: and the ties of kinship are something to be feared or and the ties of kinship are something to be asked about. The meaning is that they acknowledged that they had a Creator, and they used to ask by mentioning Allah and the ties of kinship. So it was said to them: Fear Allah who created you, and fear that which you invoke by mentioning Him and fear the ties of kinship, so do not sever them. Or fear Allah whom we show affection by mentioning Him and by mentioning the ties of kinship. And Allah, the Exalted, has indicated—when He coupled the ties of kinship with His name—that maintaining them is of great importance, as He said: (Do not worship except Him, and be good to parents). And from Al-Hasan: If someone asks you by Allah, then give to him, and if he asks you by the ties of kinship, then give to him. And the ties of kinship have a place of honor at the Throne [[The phrase "a place of honor at the Throne" in the authentic texts: the place of honor—when pronounced with a vowel—means the curve. A falcon has curved claws. The place of honor of the spindle—when pronounced with a vowel—means the one that is bent at its head. It also states: I bent the thing, so it bent, meaning I turned it, so it turned.

And bending means twisting (A)]] and its meaning is what was narrated from Ibn 'Abbas, may Allah be pleased with him: "The ties of kinship are suspended at the Throne, so when the one who maintains them comes close, it greets him and speaks to him, and when the one who cuts them comes close, it hides from him." [[Narrated by Ishaq ibn Rahawayh: He informed us that Jarir narrated from Qabus from his father from him. And Al-Hakim Al-Tirmidhi narrated from this chain.]] And Ibn 'Uyaynah was asked about the saying of the Prophet, blessings and peace be upon him: "Choose for your offspring." [[Narrated by Ibn Majah, Al-Hakim, and Al-Daraqutni from the hadith of Hisham from his father from 'Aisha. Ibn Tahir said: No trustworthy person narrated it from Hisham. Al-Daraqutni narrated it from the path of 'Isa ibn Maymun, one of the weak narrators, from Al-Qasim from 'Aisha, may Allah be pleased with her. And it was narrated by Tammam in his benefits and Abu Nu'aym in Al-Hilya from the narration of Al-Zuhri from Anas, and in it is Abdul 'Aziz ibn Ibrahim Al-Salami, who is unknown. And Ibn 'Adi narrated it from the hadith of 'Umar as a stopped narration. And in it is Sulayman ibn 'Ata, who is weak, and Ibn Tahir said: Ishaq ibn Al-Ghayd narrated it from Abdul Majid from Ibn Jurayj from 'Atah, sometimes he said: from Ibn 'Abbas. And sometimes he said: from 'Aisha. And this is the best of its chains if the chain to Ishaq is strong. Ibn Abi Hatim said from his father: This hadith is weak from all its chains.]] He said: It means for your children. That is, to place his child in what is lawful. Have you not heard His saying, (And fear Allah whom you ask one another about and the ties of kinship)? And the first of maintaining them is to choose for him a lawful place, so he does not sever his ties of kinship or lineage, for the one who commits adultery is stoned. Then he chooses health and avoids the call [[The phrase "and avoids the call" may refer to the call of corruption instead of the letter 'w'. In the authentic texts: the call—when pronounced with a vowel—means corruption. (A)]] and does not place him in a bad position following his desires and whims without guidance from Allah.