Transliteration:( Khalaqakum min nafsinw waahidatin summa ja'ala minhaa zawjahaa wa anzala lakum minal-an'aami samaani yata azwaaj; yakhlu qukum fee butooni ummahaatikum khalqam mim ba'di khalqin fee zulumaatin salaas; zaalikumul laahu Rabbukum lahul mulk; laaa ilaaha illaa Huwa fa annaa tusrafoon )
"He has created you from a single soul [17], then He created its mate [18] from that and sent down for you eight species of cattle in pairs [19]. He creates you in the wombs of your mothers, creation after creation [20], in threefold darkness [21]. This is Allah your Lord. He is the authority [22] to be worshipped besides [23] Him. Then where are you turning away?"
In the physical sense, this refers to Allah creating all of mankind from one soul—that is, Adam (peace be upon him). However, in a spiritual context, as mentioned in Hadith, Allah created the entire universe from the light of the Holy Prophet ﷺ.
In this verse, though, the physical interpretation is more apparent, as the context that follows relates to human lineage and development.
From Adam, Allah created his mate, Bibi Hawwa (Eve). This shows that man is the origin of woman, suggesting a position of superiority in physical creation. Another interpretation says this means man was created with a soul, and from it his internal complement (the heart or the mate) was formed.
It emphasizes that both genders are part of the same spiritual and physical chain, though created in a purposeful sequence.
Allah then mentions the eight pairs of cattle He has provided: camels, cattle, goats, and sheep—each with a male and female, forming four species and eight individuals in total.
This is a reminder of Allah's favor in providing sustenance through these animals. As stated in Surah 53: Verse 45, “And that it is He Who made pairs, male and female.”
The reference also shows the order and design in creation, where males and females are created in pairs across species for the continuation of life.
Allah creates the human being in the womb in phases:
First as sperm, then as congealed blood, then a clot of flesh, and finally as a fully formed baby.
Each stage reflects a meticulous process of formation, pointing to Allah’s absolute knowledge and creative power.
The “threefold darkness” refers to three layers in which the child is formed:
The darkness of the mother’s stomach,
The darkness of the womb, and
The darkness of the membrane or sac that encloses the baby.
Despite being surrounded by these layers, the baby receives nourishment and air. It survives without windows or open passages—a clear sign of divine care and design. Truly, praise be to Allah!
The verse declares that Allah alone is the true authority—He is the real King in every condition and place.
Even when earthly kingship is granted to humans, it is only by Allah’s permission. Thus, He remains the sole possessor of true dominion.
While humans may hold positions of worldly leadership, worship belongs exclusively to Allah. There is no room for partners in this matter.
Some may become rulers or authorities, but no one can become a god or share in divine rights.
This final question—“Then where are you turning away?”—challenges those who reject or forget these truths, urging them to return to the worship of the One True Lord.
The tafsir of Surah Az-Zumar verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Zumar ayat 5 which provides the complete commentary from verse 5 through 6.
(39:6) He it is Who created you from a single being, and He it is Who made from it its mate.[12] He it is Who created for you eight heads of cattle in pairs.[13] He creates you in your mothers’ wombs, giving you one form after another in threefold depths of darkness.[14] That, then, is Allah, your Lord.[15] His is the kingdom.[16] There is no god but He.[17] So, whence are you being turned astray?[18]
12. This does not mean that first He created the human beings from Adam and then created his wife, Eve. But here, instead of the chronological order, there is the order of presentation, examples of which are found in every language. For instance, we say, “Whatever you did today is known to me, and whatever you did yesterday is also in my knowledge.” This cannot mean that what happened yesterday has happened after today.
13. That is, the camel, cow, sheep and goat, whose four males and four females together make eight heads of cattle.
14. The three dark veils are: the belly, the womb and the caul or membrane enclosing the fetus.
15. “Your Lord”: your Master, Ruler and Providence.
16. That is, all powers and authority rest with Him and it is He Who is ruling over the whole Universe.
17. In other words, the reasoning is this: When Allah alone is your Lord and His is the sovereignty, then inevitably your Deity also is He. How can another be your deity when he has neither any share in providence nor any role in sovereignty? After all, how can it be reasonable for you to take others as your deities when Allah alone is the Creator of the heavens and the earth, when Allah alone has subjected the sun and the moon for you, when He alone brings the day after the night and the night after the day, and when He alone is your own Creator and Lord as well as of all animals and cattle?
18. These words need deep consideration. It has not been said: “How are you turning away?” but “How are you turned away?” That is, there is someone else who is misleading you, and being thus deceived you do not understand such a simple and reasonable thing. The other thing which by itself becomes evident from the style is: The word “you” is not addressed to the agents but to those who were turning away under their influence. There is a subtle point in this which can be understood easily after a little thought. Those who were working to turn away others (from the right way) were present in the same society and were doing whatever they could openly and publicly. Therefore, there was no need to mention them by name. It was also useless to address them, for they were trying to turn away the people from the service of Allah, the One, and entrapping them for the service of others, and keeping them entrapped for selfish motives. Obviously, such people could not be made to see reason by argument, for it lay in their own interest not to understand and see reason, and even after understanding they could hardly be inclined to sacrifice their interests. However, the condition of the common people who were being deceived and cheated was certainly pitiable. They had no interest involved in the business; therefore, they could be convinced by reasoning and argument, and after a little understanding they could also see what advantages were being gained by those who were showing them the way to other deities, after turning them away from Allah. That is why the address has been directed to the common people, who were being misguided rather than those few who were misguiding them.
[1342]- See 6:143-144. [1343]- i.e., the belly, the womb, and the amniotic membrane.
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