Then he clarified that they hastened to the act concerning their creation based on the natures of desire for what they were forbidden from. So he said: ﴿Then He caused them to slip﴾. Al-Harali said: It is from the slip, which is the sliding of something that does not hold on to that which has no grip in it, like the slipping of dew from the leaves. And it is what gathers from the dew and becomes what is on the leaves and flowers. And 'He caused them to slip' is from the removal, which is the turning away from a place or status, and it is the destination by which one is turned away from it. ﴿The devil﴾ is from two roots: from 'shatn', which is the distance from which the long rope is named, and from 'shayt', which is the hastening in burning and fat. So it is derived from both meanings, like the word 'human' and 'angels'. 'From it' means from the act of approaching the tree, and 'from' is a word that necessitates the surpassing of a fixed reason, like their saying: 'I shot from the bow.' End of quote.

And the verification of it: The devil caused their slip or removal from it ﴿Then He brought them out﴾, meaning that the cause of their falling into the slip arising from that act was that He brought them out ﴿From what they were in﴾ of the great blessing that is beyond description. Al-Harali said: 'In' is a word that necessitates the container of a place or status. Then he said: Allah, the Exalted, informed of what is in the hidden matter of His decree, which is beyond the knowledge of the angels regarding what He revealed of the matter of Adam, peace be upon him, and what is beyond Adam's knowledge of what the devil displayed by causing Adam to have a good opinion of Allah's servants when he counseled them. And therein is an arrangement in a way that the angels paused in the matter of creating Adam, so the angels warned to the utmost. Then came from beyond their warning a praise that Allah manifested from Adam, and came from beyond Adam's good opinion a sin that Allah manifested from the devil as a means of residing in Paradise, so he cast them out from its residence by what He showed him of the love of the tree that he had seen. Then he said: And the wisdom of that, meaning the relation of this sin to the devil by his causing it, is that Allah, the Exalted, gives His servants good through means and without means, and no evil befalls them except through their own selves, as occurred from the refusal of the devil. So his sin was in his own self or through the means of a devil, as was the disobedience of Adam. So his sin was not from his own self and was presented to him from an enemy that caused him through the slightest safety from his wife, who is from the lowest of his creation. So repentance erased the sin that was incidental to Adam, and persistence established the refusal of the devil's self. And Allah, the Exalted, mentioned the humiliation from him by the name of the devil, not by the name of Iblis, due to the meaning of devilry being distance and hastening that accepts avoidance, and due to the meaning of despair being the cutting off of hope. So therein was the good news of Adam's recovery through repentance. End of quote.

And when it was made clear that he deceived them, he harmed them between the deception of the deceiver and the deceived, and between the fact that he bestowed blessings upon the deceived without the deceiver, along with what was previously established for him of the necessity of worship and the long persistence in service. In that, there is a magnification of the blessing, appealing for sincerity in worship. So he said, adding to what the context guides towards, that it could be said: 'We caught up with them by mercy and we compensated for their mistake by pardon, as it was an incidental error from them due to an external cause.' And we made the compensation for the deceiver everlasting due to his disobedience through misguidance and leading astray intentionally, so he was one who incurred wrath upon him. 'And We said' means to him and to the deceived: 'Descend.' In that, there is kindness for his offspring by deterring them from error and a severe warning from its consequence, and a great encouragement to avoid falling into it through repentance and descent.

Al-Harali said: He strove in descent, and descent is what is below a level. It is as if he held his reality - meaning Adam - in His protection, glorified and exalted is He, and His preservation and guidance for his humility, weeping, and the secret of what was entrusted to him regarding his matter of repentance. And he descended his form to show the difference between the descent of Adam and the descent of Iblis, as evidenced by the quick return of Adam in repentance and death to his place of familiar comfort and closeness to his Lord, while Iblis was given respite in the earth, insisting and cut off from a return like that of Adam due to what Iblis received of the curse, which is the opposite of repentance. 'Some of you are to others' means that some are cut off from a whole, and in it is what is in that whole; 'an enemy' from enmity, meaning the surpassing of the ruling of peace, which is the least between the independents of the right of cooperation. The meaning is that each one of you should beware of his enemy by following the commands and avoiding the prohibitions.

Al-Harali said: And in it is an indication of the persistence of the enmity of Satan against the offspring of Adam until they became part of his party. And in it is also good news for the righteous among the offspring of Adam regarding what they will capture from the offspring of Iblis, so they will join them in faith, Islam, and repentance, and they will be guided by his guidance from where he has spread enmity. The one of goodness has transgressed, so his enmity against the people of evil has become good, and the one of devilishness has transgressed, so his enmity against the people of goodness has become evil.

'And for you in the earth is a place of settlement' means that you will be in it. It is from the word 'qarar,' which is the state of something in which it has growth, appearance, and a compatible life. 'And enjoyment' is that by which you enjoy, and enjoyment is the benefit derived from something for a limited time, which is known to diminish by what is better than it. This indicates the cessation of enjoyment in this world and the decrease of what can be benefited from in comparison to what was in it. The term 'mutābi' is used in the Arabic language for the carcass, which is the benefit of the one in need and the provisions of the wild animals and their dogs. Likewise, this world is a carcass enjoyed by the people of necessity due to their descent from Paradise, and it has been made the share of those who have no portion in the Hereafter. 'Until a time' means it does not advance nor delay. In the ambiguity of the time, there is an indication of the difference in the lifespans of the two groups. Among them are those who reach their term while young, and among them are those who reach it while old. This is concluded.