هُوَ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّىٰهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِۦ ۖ فَلَمَّآ أَثْقَلَت دَّعَوَا ٱللَّهَ رَبَّهُمَا لَئِنْ ءَاتَيْتَنَا صَـٰلِحًا لَّنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ Qur’an Al-A'raf (7:189)Huwa alla th ee khalaqakum min nafsin w ah idatin wajaAAala minh a zawjah a liyaskuna ilayh a falamm a taghashsh a h a h amalat h amlan khafeefan famarrat bihi falamm a athqalat daAAaw a All a ha rabbahum a lain a taytan a sa li h an lanakoonanna mina a l shsh a kireen a
Lit., "so that he might incline towards her". For an explanation of the terms "one living entity" and "its mate", see 4:1 , and the corresponding note.
Cf. iv. 1, and n. 504, where the construction is explained.
The mystery of the physical birth of man, as it affects the father and the mother, only touches the imagination of the parents in the later stages when the child is yet unborn and yet the life stirs within the body of the expectant mother. The coming of the new life is a solemn thing, and is fraught with much hope as well as much unknown risk to the mother herself. The parents in their anxiety turn to Allah. If this feeling of solemnity, hope, and looking towards Allah were maintained after birth, all would be well for the parents as well as for the rising generation. But the attitude changes, as the verses following show.
Goodly: salih: includes the following ideas: sound in body and mind; healthy; righteous; of good moral disposition.