Then he reminded everyone of a blessing that encompasses them, which is his argument with his closest creation at that time regarding our father Adam before his creation. The wise method necessitated that he clarify for them the proof of the virtue of this caliph. So he mentioned what he had been given of knowledge. When he finished his argument with them, which necessitated their submission, he reminded his sons of the blessing of prostration to Him. The presentation of the virtue of knowledge was nothing but a preservation of the good context in arranging the evidence on the most upright path and the clearest way. When he finished with the blessing of preference in the essential attributes, he clarified the blessing of the honor of the dwelling along with the subjugation of a spouse of the same kind for the completeness of companionship and what follows that. He, the Exalted, said. Al-Harali said: When Allah, glorified and exalted is He, manifested the virtue of Adam in what He praised him for before the angels regarding his knowledge, his caliphate, and their prostration to him, and the refusal of Iblis towards him; He, the Exalted, subsequently manifested what corresponds to Adam's conditions at the time he appeared to the angels with what he had of the share of opposition, which he shares with the excess of what is in Satan from refusal due to the encompassing creation of Adam by all of existence, both high and low. This was to demonstrate the virtue of Adam in his opposing Iblis at the time of Iblis's refusal of what appears to Adam from returning in repentance, similar to the return of the angels in submission. Thus, it shows the gathering between the two sides and the virtue in both states: the state of his knowledge and the state of his repentance in his opposition. The Exalted made the dwelling in Paradise a prelude to manifesting that from His command, so He, the Exalted, said: 'And We said, O Adam, dwell.' This is from dwelling, which is tranquility in that which is accompanied by disturbance. The 'you' in His saying: 'you' is the name of the inner essence, a noun shared in 'I' and 'you' and 'you' (feminine) and 'that you do such and such.' The 'I' in 'I' indicates the essence of the speaker, and in contrast, the 'you' indicates the essence of the addressee, whether male or female. 'And your spouse is Paradise,' so it concealed for Adam what is in it of the hidden extraction of the matter of his disobedience, so that would be a prelude to the completeness of his inner self by informing him of a secret from the secrets of his Lord in the knowledge of decree, in faith, and the completeness of its outward appearance would be a prelude to the virtue of his repentance in Islam. Repentance is not for his sons after disobedience, in opposition to the insistence of Iblis after his refusal and testimony against him of his ignorance in his claim. This was made for him in what is descended from the rank of his knowledge, so he was not afflicted by a fitna in it, preserving him against his caliphate. His disobedience was lowered to the place of his sustenance, which is specific to the state of a person from the aspect of the hollowness of his creation, so that the deficiency of the hollow may appear and that may show the greatness of the Eternal, who feeds and is not fed. Thus, this act of his was a glorification with the praise of his Lord; Allah does not decree for a believer anything but that it is good for him.

And when the context here is merely to indicate the blessings as an appeal to companionship, the conjunction of eating with 'and' in His saying: ﴿And eat from it﴾ is sufficient for that. The explicit mention of the abundance, which is one of the greatest blessings, is of great significance. So He, the Exalted, said: ﴿Abundantly﴾, meaning wide, luxurious, pleasant, and enjoyable ﴿wherever﴾, meaning any place ﴿you wish﴾, unlike the context of Al-A'raf; for it was intended there, along with the reminder of the blessings, to inform about the increase in empowerment and that it did not prevent the warning for those empowered in the earth, who are expanding in their livelihoods, from the imposition of oppression and the infliction of punishment, as will come, if Allah, the Exalted, wills. Then the purpose of narrating the stories in the Qur'an is indeed the meanings; thus, the difference in wording does not harm if it conveys the entire meaning or part of it, and there is no contradiction. For the story, when it occurred, was with the fullest meanings conveyed. Then Allah, the Exalted, expresses to us in every surah where the story is mentioned in a way that suits that occasion in the words that befit the meanings and leaves what that occasion does not necessitate. I will clarify what Allah, the Exalted, grants me knowledge of regarding that in its places, if Allah, the Exalted, wills.

And when He, glorified is He, permitted them all of that, He followed it with the prohibition of one tree. Al-Harali said: And He granted them the abundance in a general way and made the prohibition a conjunction and did not make it an exception so that Adam would be more excused in forgetting, for the exception is more significant in the address than the specification. And He said: ﴿And do not approach﴾, and it was not said: And do not eat, as a prohibition regarding its sanctuary (p-285) so that this would be more severe in the prohibition. Ended. "This" and when the name of the indication does not indicate the reality of the essence, it required clarification of the essence being referred to. So He said: ﴿The tree﴾, meaning if you both approach it, you will eat from it ﴿and thus be﴾, meaning by that ﴿among the wrongdoers﴾, meaning those placing something in a place other than its rightful one, like someone walking in (p-286) the darkness; and in this prohibition is evidence that this dwelling will not last, for the eternal being is not suitable to be subjected to prohibition by having something prohibited upon him, nor to be commanded or forbidden. Therefore, the devil entered upon him from the aspect of eternity, and there is no need to specify the type of tree, for the context is to indicate the evil of disobedience and the blessing of repentance, not to specify what is prohibited. Thus, its clarification at that time is not from wisdom.