Tafsir of Az-Zumar 39:6

"He created you from a single soul" is another proof of Oneness and irresistible power. Its conjunction to "Created the heavens" was omitted to indicate its independence in demonstrating [His power] and its relevance to the lower world. It begins with the creation of man because man is closer and more wondrous in relation to others, considering what he possesses of intellect, the acceptance of the divine trust, and other qualities—to the point that it was said: "You imagine that you are a small body, while the greater universe is folded within you."

The "soul" here refers to Adam, peace be upon him. His saying, "Then He made from it its mate," means Eve, for she was created from his short, left rib—the lowest of the ribs—meaning she was created from a part of it, or she was created from its entirety, and Allah the Almighty created another [rib] in its place for Adam.

[The phrase "He made from it its mate"] is a conjunction to a hidden word that acts as a second descriptor for "soul"—that is: "From a single soul [which] He created, then made from it its mate." Alternatively, it is a conjunction to "single" (as it is originally a derivative noun, so it is permissible to conjoin a verb to it, like His saying: "Cleaver of the daybreak and maker of the night for rest"). It is considered in the past tense, as the active participle may signify the past when it is not operating [as a verb]; i.e., "From a soul that was unified, then He made from it its mate." This is preferred for its safety from the necessity of estimation [omitted words], which is contrary to the original rule.

Or, it is a conjunction to "He created you." Despite the difference in their significance—for although both are signs indicating the aforementioned glorious attributes—the creation of Eve from a rib is greater and more prone to astonishment; hence, "He made" was used instead of "He created." Thus, "then" (thumma) is for a delay in rank; it is permissible for the second [event] to be of a higher rank than the first, or the opposite.

It is said that Allah the Almighty brought forth the progeny of Adam, peace be upon him, from his back like small particles, then created Eve from him. Thus, the meaning of "He created you" is the bringing forth of them from his back like particles. In this case, the conjunction is to "He created you," and "then" (thumma) retains its literal sense [of sequential order]. However, this is only accepted if it is established as a sound report or is in the ruling of such. The verse contains three signs: the creation of Adam, peace be upon him, without father or mother; the creation of Eve from his short rib; and the creation of his progeny, whose number cannot be counted except by Allah the Exalted.

His saying, "And He sent down for you from the grazing livestock eight mates," is an argument using another type of the lower world. "Sending down" (inzal) is a metaphor for decree and distribution; for when Allah the Almighty decrees and distributes, He inscribes that upon the Preserved Tablet, and the angels appointed to manifest it descend with it. Describing it with "descent"—even though it is a common, conventional meaning—is like a literal truth. The relationship between "descent" and "decree" is the manifestation after concealment; thus, the speech contains a consequential metaphor (isti'arah taba'iyyah). It is also permitted that it be a general metaphor (majaz mursal), or that the metaphorical usage lies in attributing the "descent" to the livestock, while what is truly sent down are the causes of their life, such as rain; the basis for this is the association between the two. It is also said that the "mates" refers to the causes of their livelihood, or that "descent" is a metaphor for the bringing into existence of these things through celestial causes—though this is as you see it. It is also said that the speech is literal: Allah created the livestock in Paradise and then sent them down from it—but I do not see any validity to this report.

The livestock (al-an'am) are camels, cows, sheep, and goats. They were "eight mates" because each of them consists of a male and a female. The placement of the two prepositional phrases before the direct object follows the rule mentioned repeatedly: that of showing care for what is advanced and creating anticipation for what is delayed.

His saying, "He creates you in the wombs of your mothers," is an explanation of the manner of the creation of the aforementioned humans and livestock, to reveal the wonders of power contained therein. It involves two forms of dominance: the dominance of the possessors of intellect over others, and the dominance of the second-person address over the third-person—this is what is said, though it is more apparent that the address is specific. The imperfect tense indicates graduation and renewal.

His saying, "Creation after creation," is an emphatic cognate accusative, provided that "after" is related to the verb; otherwise, it is not emphatic. "He creates you therein creation after creation: as a living, balanced being, after being bones clothed with flesh, after being bare bones, after being unformed chewed-flesh, after being a blood-clot, after being a drop." Thus, His saying, "Creation after creation," is merely for repetition, as one says "time after time," not that it is restricted to only two creations.

'Isa and Talhah read "He creates you" (yakhluqukum) with the assimilation of the qaf into the kaf.

"In three darknesses": the darkness of the belly, the womb, and the placenta. It is also said: the darkness of the loins, the belly, and the womb. The prepositional phrase relates to "He creates you." Al-Shihab permitted its relation to "creation" on the basis that it is not emphatic, and that it is an appositive to His saying, "In the wombs of your mothers."

"That is Allah, your Lord": This is a reference to Him, the Almighty, in consideration of His mentioned actions, in a manner that points to the remoteness of His lofty station and majesty. The demonstrative pronoun is the subject, and the Majestic Name is the predicate; "your Lord" is a second predicate, or the Majestic Name is an attribute or a substitute, and "your Lord" is the predicate. That is, the One of Great Magnitude, whose actions I have enumerated, is Allah, who sustains you in the aforementioned stages—and thereafter—and your Master who is entitled to the exclusive devotion of worship.

"To Him belongs the dominion," absolutely in this world and the Hereafter; no one else has any partnership in that in any way. This sentence is another predicate. His saying, "There is no god but He," is a sentence branched from what precedes it. The consequential fa was not explicitly stated with it, relying upon the understanding of the listener. It is stated in Irshad al-'Aql al-Salim that it is another predicate.

"So how are you deluded?" The fa serves to order what follows after the aforementioned aspects of His majesty—that is: How can you be deluded away from His worship, given the abundance of causes and motives for it and the total absence of any repellent against it, toward the worship of other than Him, without any motive for doing so and with the abundance of repellents against it?