From one soul, which is the soul of Adam, peace be upon him, and He made from it its mate, which is Hawwa (Eve). He created her from the body of Adam, from one of his ribs. Or from its kind, as His saying goes: 'He made for you from your own selves mates.'

So that he may find peace with her, and be assured by her, and lean towards her, and not turn away. For the kind is more inclined to its kind and finds comfort in it. And if she is part of him, then the peace and love are more profound, just as a person finds peace with his child and loves him as he loves himself, since he is a part of him. And He said: 'So that he may find peace,' mentioning after he referred to her in the feminine form in the saying: 'one' (wahidah). From it, its mate, going towards the meaning of the soul to clarify that what is meant by it is Adam. And because the male is the one who finds peace with the female and has relations with her, the masculine form was more fitting for the meaning.

And 'having relations' is a metaphor for intimacy, as is 'to cover' and 'to come to.' She conceived a light pregnancy, which was easy for her, and she did not experience what some pregnant women experience from hardship and distress, nor did she find it burdensome as they do. It is said that some of them may say about their child: 'How light it was on my liver when I carried him.' So she passed with him until the time of his birth without any pain or difficulty. And it is said that she conceived a light pregnancy, meaning the drop (nutfah), and she passed with it, standing and sitting. Ibn Abbas, may Allah be pleased with him, recited:

So it continued with him. And Yahya ibn Ya'mar read: 'So it passed by him,' with a lighter form. And others read: 'So it stirred with him,' from al-marīyah, like His saying: 'Do you dispute with him?' and 'Do you question him?' Its meaning is: 'So it occurred to her the thought of pregnancy, and she became doubtful about it.' When she became heavy, the time of her heavy pregnancy approached, as you say: 'You are close.' And it was read: 'He made heavy,' in the passive form: meaning the pregnancy made her heavy. They both called upon Allah, their Lord, the Master of their affair, who is the true one, that He be called upon and sought refuge in. They said: 'If You grant us a righteous child, sound in body and free from defects.' And it was said: 'A male child,' because maleness is from righteousness and quality. The pronoun in 'You have granted us' and 'We will surely be' refers to them and to everyone who descends from their offspring. It was said: 'The pronoun in 'You have granted us' and 'We will surely be' refers to them and to everyone who descends from their offspring.' And it is closer, and Allah knows best, that the intended meaning is the gender of male and female, not specifically to a certain one. The meaning is, Allah created you as one gender and made your spouses from you also, so that you may find comfort in them. When the male gender covered the female gender, offspring came forth from these two genders in this way. This statement is attributed to the gender, even though among them are the monotheists, because among the polytheists, there are those who say: 'When I die, I will surely be brought forth alive.' And 'Cursed is man, how ungrateful he is! Indeed, man is in loss.' Just as it is so in the first interpretation, it attributes polytheism to the children of Adam and Hawwa, which is true of some of them. In the second interpretation, it attributes it to Qusay and his descendants, and the intended meaning is some. This question applies to the three interpretations, and its answer is one, and this third one is free from the omission of the added term that is necessary in the first interpretation. Among what relates to the second interpretation is the improbability of specifying Qusay with this matter that is common in gender, which is making his wife from him and the intended meaning is that he finds comfort in her, as this is general in gender. And Allah knows best. When He granted them what they requested of a righteous and sound child, they made for him partners, meaning they made their children partners for him, by omitting the added term and placing the added term in its place. Likewise, in what He granted them, meaning He granted their children. This is indicated by His saying: 'So exalted is Allah above what they associate.' where He gathered the pronoun. And Adam and Hawwa are free from polytheism. The meaning of their associating partners with what Allah granted them is their naming their children as 'Abd al-'Uzza' and 'Abd Manat' and 'Abd Shams' and similar names, instead of 'Abd Allah' and 'Abd al-Rahman' and 'Abd al-Rahim.' Another aspect is that the address is to the Quraysh who were in the time of the Messenger of Allah, blessings and peace be upon him, and they are the family of Qusay. Do you not see His saying in the story of Umm Ma'bad: 'O Qusay, what Allah has gathered for you of honor that cannot be matched and nobility.'

A man from the jinn heard his voice in Mecca but did not see his figure when the Messenger of Allah, blessings and peace be upon him, left Mecca with Abu Bakr as immigrants. The people of Mecca were unaware of their news after they left the cave. It is narrated as 'Jazayah' with a 'taa' like 'Hidayah'. It is narrated 'Qala' instead of 'Hala', and the meaning is close, except that the second is specific to resting at midday. 'Khaymati' is in the accusative case due to the expansion by omitting the preposition, and 'Um Ma'bad' is a woman from Banu Sa'd with whom they stayed, providing hospitality and goodness. Some mentioned that her name was Atikah bint Khalid al-Khuza'iyah. 'Ya al-Qusai' originally means 'O family of Qusai', which has been softened. There is a difference of opinion about it; some say its origin is also 'Ya al-Qusai'. Others say it is a preposition, with some claiming it is extra, while others say it is original and related to 'Ya' according to Sibawayh, and to the action it replaces according to Ibn Jinni. 'Wa ma' is interrogative, meaning: O family of Qusai, do you know what Allah has taken and withheld by the departure of the Messenger of Allah from among you, of glory that cannot be matched and of great honor? In this question, there is a sense of astonishment and admiration, as if the one being questioned does not know its essence. It is possible that the 'lam' is for astonishment, and 'ma' is a relative pronoun in place of 'Qusai'. It is also possible that the 'lam' is for seeking help, as if he is calling upon them in hopes they might remedy what they have missed. 'Sada' among his people means honor, and its source is 'sudud', with a hamzah and a d in the plural, and with a 'waw' it opens the d as here. The original is 'sud' with a dhammah, like 'hasan', and the d was added for inclusion with 'Yarfa' and 'Jundub'. 'Wali-hin' is in the jussive mood due to the 'lam' of command, and the intention is supplication. 'Maqam' is the subject, and 'bani' is the object. It is said: 'Hannahu' means the food benefited him and its outcome was praised by him, and it is from the two forms of benefit and striking. Its hamzah can be replaced with something that fits what precedes it, and the replacement may be omitted as here, as if it were original, but the omission is colloquial. 'Al-Marsad' and 'al-Marsad' refer to the path where the watch is kept. And His saying 'for the believers' contains encouragement for migration. It is meant that He who created you from the soul of Qusai, and made from its kind his spouse, an Arab Qurashi, so that he may find comfort in her. When He granted them what they sought of a righteous and sound child, they made partners for Him in what He granted them, as they named their four children 'Abd Manaf', 'Abd al-Uzza', 'Abd Qusai', and 'Abd al-Dar'. The pronoun in 'Yushrikun' refers to them and their descendants who followed them in associating partners. This is a good interpretation with no ambiguity in it. It is read: 'Shuraka' meaning those with partnership, and they are the partners, or they created a partnership in the child.