Commentary on Tafsir al-Jalalayn: “The Creator of the heavens and the earth,” the originator of both, “He made for you from yourselves spouses,” where He created Hawwa from Adam’s rib, “
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The commentator says: “[Al-An'am 6:14] the originator of both” He intends to interpret *Fattir* as *Mubdi'* (originator), but we interpreted it as *Badi'* (wondrous). Our interpretation does not contradict his; the meaning is the same, but it is preferable for the word to match what came in the Qur'an. Which came in the Qur'an, *Badi'* or *Mubdi'*? *Badi'*, good.
[An-Nahl 16:72] The commentator said: “where He created Hawwa from Adam’s rib” It seems he (may Allah have mercy on him) leans toward the idea that the spouses referred to here are Hawwa, but this is incorrect. Rather, making spouses from yourselves means women who are counterparts to us. The female was not distant from the form of the male, because if she had been distant from the male’s form, he would not have been accustomed to her, nor would Allah have placed between them affection and mercy. And his saying: meaning from your kind. It is not intended that from the soul of a man He made for him a wife. No, if she were from his soul, she would not be a wife, because she would be his daughter, because she would be his daughter. But the meaning of “from yourselves” is from your kind, as Allah the Exalted said: [Ar-Rum 30:21].
He also made for you [Ash-Shuraa 42:11] livestock, the plural of *na'am*, like the beast of livestock, spouses, meaning males and females, for the sake of production, development, and other benefits. He said: “ with the dot, He creates you” What does “with the dot” mean? Is there anything foreign in the Qur'an? No, but they describe the dotted letters as *mu'jam* (foreign) by the method of naming a thing by its opposite, whereas in reality it is Arabic, because without these dots, for example, it would be ambiguous and the meaning would not be understood. So the dotted is called *mu'jam*, and it is named so by the method of naming a thing by its opposite, just as they call worship *tahannuth*, as in the hadith of the beginning of revelation: *yatahannathu* in it, meaning he worships. Good. The opposite of *mu'jam* is *muhmal* (undotted). *Shin* is the opposite of *Sin*, *Dhal* with the dot is the opposite of *Dal*. As for the vowel marks, they call them *musallathah* (three-pointed) or by the two sides, or something similar. Sometimes they say: if the two ambiguous words are both *mu'jam*, they say: *bi al-musallathah*, like *Taa* and *Thaa*. If they said *mu'jam*, the ambiguity would remain, but they say *bi al-musallathah*. For *Taa* and *Dha*, they say *bi al-Dha al-mushala* which has an *alif*, to distinguish it from *Dhad*, because it is not *mushala*. The important thing is that these are known conventions among scholars. And his saying: “He creates you” He interpreted *yadhru'* as *yakhluqu* (He creates), and this is an incomplete interpretation, because *yadhru'* has a meaning in addition to creation, which is scattering and spreading, as He said in another verse: [Al-Baqarah 2:164] So *dhur'* is more specific than creation. So the meaning of *yadhru'ukum* is: He scatters you and spreads you. Then he said: “ meaning the creation mentioned, meaning He increases you by it” He first interpreted *yadhru'ukum* as *yakhluqukum* (He creates you), then he said: meaning He increases you. The second interpretation is the most correct: increasing, scattering, and spreading through reproduction. He said: “and the pronoun refers to humans and livestock, with humans taking precedence” *Yadhru'ukum*: He says that the pronoun, which is *ka* and *mim*, refers to humans and livestock. Humans are people and livestock are beasts. With humans taking precedence. How is it with humans taking precedence? Because the pronoun here came as the pronoun of the rational being, and livestock do not take the pronoun of the rational being because they are not rational. But it came that way with humans taking precedence because the scattering is for humans and beasts. He said: and he did not say: *yadhru'unkun*. *Yadhru'ukum* in it. Be aware that taking precedence can be by changing the name, it can be by the pronoun, and so on. *Al-Qamaran* (the two moons) for the sun and the moon is taking precedence by changing the name, because *al-Qamaran*, if you break it down into the dual, would be *qamar* and *qamar*, and that is not the case. The intended meaning is moon and sun, so here it is by changing the name. The pronoun in his saying: refers to what was previously mentioned of beasts and humans, by way of taking precedence. Without taking precedence, it would have been obligatory for the pronoun to be the feminine pronoun for the beasts and the masculine pronoun for the humans.