Al Sam’ani said in his Tafsir:
فَلَمَّا آتاهما صَالحا) أَي: سوى الْخلق ﴿جعلا لَهُ شُرَكَاء فِيمَا آتاهما﴾ يَعْنِي سمياه عبد الْحَارِث، فَإِن قَالَ قَائِل: كَيفَ يَقُول: ﴿جعلا لَهُ شُرَكَاء﴾ وآدَم كَانَ نَبيا مَعْصُوما عَن الْإِشْرَاك بِاللَّه؟
“When Allah gave them a good [child]: ie complete in its form/creation, they ascribe partners to Him in that which He gave them: meaning that they named him Abdul Haarith
If one were to say, how can He say: they ascribed partners to Him when Adam was a Prophet safeguarded from
If one were to say, how can He say: they ascribed partners to Him when Adam was a Prophet safeguarded from
Shirk with Allah?
قيل: لم يكن هَذَا إشراكا فِي التَّوْحِيد، وَإِنَّمَا ذَلِك إشراك فِي الِاسْم، وَذَلِكَ لَا يقْدَح فِي التَّوْحِيد، وَهُوَ مثل تَسْمِيَة الرجل وَلَده عبد يَغُوث وَعبد زيد وَعبد عَمْرو،
قيل: لم يكن هَذَا إشراكا فِي التَّوْحِيد، وَإِنَّمَا ذَلِك إشراك فِي الِاسْم، وَذَلِكَ لَا يقْدَح فِي التَّوْحِيد، وَهُوَ مثل تَسْمِيَة الرجل وَلَده عبد يَغُوث وَعبد زيد وَعبد عَمْرو،
It is said to him that this is not Shirk in Tawhid but rather Shirk in name. And this does not detract from one’s Tawhid. And it is like a man naming his child Abd Yaguth, Abd Yazid and Abd Amro
وَقَول الرجل لصَاحبه: أَنا عَبدك، وعَلى ذَلِك قَول يُوسُف - صلوَات الله عَلَيْهِ -: ﴿إِنَّه رَبِّي أحسن مثواي﴾ وَمثل هَذَا لَا يقْدَح،
And like the statement of a man to his companion: I am your slave. And like this is the statement of Yusuf “Verily, he is my lord (referring to the Azeez of Egypt) who has made good my residence” and this does not detract [from one’s Tawhid]
Al Sam’aani mentions another view given in the Tafsir of this verse (that it’s referring to all the children of Adam) however he chooses the first view (ie it’s referring to Adam and Eve) as being more famous and stronger and he refers it back to Ibn Abbas, Mujahid etc.
وَالْأول أشهر وَأظْهر، وَهُوَ قَول ابْن عَبَّاس، وَمُجاهد، وَسَعِيد بن جُبَير. وَجَمَاعَة الْمُفَسّرين كلهم قَالُوا: إِن الْآيَة فِي آدم وحواء كَمَا بَينا.
Also it has come in Tafsir Al Jalalayn:
﴿فَلَمّا آتاهُما﴾ ولَدًا ﴿صالِحًا جَعَلا لَهُ شُرَكاء﴾ وفِي قِراءَة بِكَسْرِ الشِّين والتَّنْوِين أيْ شَرِيكًا ﴿فِيما آتاهُما﴾ بِتَسْمِيَتِهِ عَبْد الحارِث ولا يَنْبَغِي أنْ يَكُون عَبْدًا إلّا لِلَّهِ ولَيْسَ بِإشْراكٍ فِي العُبُودِيَّة لِعِصْمَةِ آدَم
ورَوى سَمُرَة عَنْ النَّبِيّ ﷺ قالَ: (لَمّا ولَدَتْ حَوّاء طافَ بِها إبْلِيس وكانَ لا يَعِيش لَها ولَد فَقالَ: سَمِّيهِ عَبْد الحارِث فَإنَّهُ يَعِيش فَسَمَّتْهُ فَعاشَ فَكانَ ذَلِكَ مِن وحْي الشَّيْطان وأَمْره) رَواهُ الحاكِم وقالَ صَحِيح والتِّرْمِذِيّ وقالَ حَسَن غَرِيب
But when He gave them a sound one, [a sound] child, they ascribed to Him associates (shurakā’a: a variant reading has shirkan, meaning sharīkan, ‘an associate’) in that which He had given them, by naming it ‘Abd al-Hārith, ‘servant of al-Hārith’, when it is not right to be a
‘servant’ (‘abd) of any one but ‘God’ [sc. ‘Abd Allāh], but this [namesake ‘Abd] is not an association [of another with God] in terms of servitude, for Adam was immune [from a sin such as associating others in worship with God].
Samura [b. Jundub] reported that the Prophet (s) said, ‘On one occasion when Eve gave birth — all the children she bore had failed to survive — Satan visited her and said [to her], “Name it [the child] ‘Abd al-Hārith, and it will live.”
She named it so and it lived. This [affair] was the result of Satan’s inspiration and his doings’: reported by al-Hākim, who deemed it [the report] ‘sound’ (sahīh), and [also reported] by al-Tirmidhī, who considered it ‘fair-uncommon’ (hasan gharīb)
Al Iji relays in his Tafsir:
فَلَمّا آتاهُما صالِحًا جَعَلا لَهُ شُرَكاءَ فِيما آتاهُما﴾ لما حملت حواء جاءها إبليس في غير صورته وقال: هذا الذي في بطنك ربما يكون بهيمة، وهل تدري من أين يخرج فخوفها مرارًا كثيرة ثم قال: لي عند الله منزلة وإن دعوت أن يخرج سالمًا سويًّا أتسميه عبد الحارث
وهذا اسم إبليس في الملائكة، فلم يزل بها حتى غرها فسمته عبد الحارث بإذن من آدم ولم تعرف حواء أنه إبليس وقد صح هذا النقل عن ابن عباس - رضي الله عنهما - وكثير من السلف والخلف
وهذا ليس بشرك حقيقي لأنهما ما اعتقدا أن الحارثَ ربُّه بل قصدا إلى أنه سبب صلاحه فسماه الله تعالى شركًا للتغليظ ويكون لفظ شركاء من إطلاق الجمع على الواحد
He relays the story of Adam & Eve mentioned above and then comments that this is authentic from Ibn Abbas and many of the early and late scholars have said this
And that this is not shirk in reality because they didn’t believe that Al Harith was their child’s Lord.
Rather, they thought that by naming him with that name, it would be the reason for the child being complete in its form/creation.
Rather, they thought that by naming him with that name, it would be the reason for the child being complete in its form/creation.
And so Allah labelled this as Shirk to show the severity of this understanding.
And the use of شركاء in the plural form is from the angle of using a plural to denote a singular.
And the use of شركاء in the plural form is from the angle of using a plural to denote a singular.
Al Wahidi also mentions this reasoning in his Tafsir:
﴿فلما آتاهما صالحاً﴾ ولداً سويّاً ﴿جعلا له﴾ لله ﴿شركاء﴾ يعني: إبليس فأوقع الواحد موقع الجميع ﴿فيما آتاهما﴾ من الولد إذ سمَّياه عبد الحارث ولا ينبغي أن يكون عبداً إلاَّ لله
ولم تعرف حوَّاء أنَّه إبليس ولم يكن هذا شركاً بالله لأنَّهما لم يذهبا إلى أنَّ الحارث ربَّهما لكنهما قصدا إلى أنَّه كان سبب نجاته
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