This article explores the diachronic development of Islamic interpretive discourse on the Qurʾanic passage khalaqakum min nafsin wāḥidatin wa-khalaqa minhā zawjahā, present in the first verse of Sūrat al-Nisāʾ and conventionally understood as the creation of the primeval couple, Adam and Eve. The analyses, performed within a theoretical framework of feminist discourse analysis, focus on ten medieval Sunni commentaries (tafāsīr) from the late third/ninth to the ninth/fifteenth centuries. The study reveals that the concept of nafs wāḥida, single soul, was interpreted as the first man, Adam, and the mate created from this soul, zawj, as Eve, the latter being created from the former’s rib in all the exegetic accounts examined. These elaborated exegetic suppositions on human creation were strengthened throughout the classical period of tafsīr. Interpretive information both accumulated and transformed in Islamic interpretive tradition through three discursive stages, characterised as normativisation, consolidation, and expanding the concept.

本文探讨了关于古兰经段落khalaqakum min nafsin wāḥidatin wa-khalaqa minhā zawjahā的伊斯兰解释话语的历时发展，出现在Sūrat al-Nisāʾ的第一节经文中，通常被理解为原始夫妇亚当和夏娃的创造。这些分析是在女权主义话语分析的理论框架内进行的，重点关注从 3/9 世纪末到 9/15 世纪的十个中世纪逊尼派评论 ( tafāsīr )。研究表明，nafs wāḥida（单一灵魂）的概念被解释为第一个人亚当，以及从这个灵魂创造的伴侣zawj，就像夏娃一样，在所有审查过的解经记述中，后者都是从前者的肋骨中创造出来的。这些关于人类创造的详尽解释性假设在整个tafsīr的古典时期得到了加强。解释信息在伊斯兰解释传统中的积累和转化经历了三个话语阶段，其特点是规范化、巩固和扩展概念。