(p-293) And when it was caused by the recompense of Adam, peace be upon him, through the descent which is an expiation for him, he was inspired to supplicate with that by which he was shown mercy. He expressed that by saying: 'So he received' (فَتَلَقّى), meaning that after the descent, Adam received the inspiration. The receiving is what the heart accepts inwardly as revelation, or like the revelation that is internalized from the learning that he learns verbally and outwardly, or like the outward - this was said by al-Harali. 'From his Lord' (مِن رَبِّهِ), meaning the One who is gracious to him in every state. 'Words' (كَلِمَاتٍ), meaning that which pleases Him, glorified and exalted is He, by what the expression of receiving has made him understand. It is a plural of the word; it is a supplication he made to his Lord or a praise he praised Him with. The word is also applied to the execution of Allah's command without (p-294) the causation of wisdom or the arrangement of judgment, as al-Harali said. Then he said: In the conjunction of the 'fa' (فَ) in this verse, there is an indication of what the receiving was based upon, from the awakening of Adam's heart and his success in what was affirmed for him by holding onto his reality with his Lord. Its meaning is supported by the raising of the words and their receiving by Adam in one of the readings. It is as if he received the words with what was in his inward, so the words received him with what they approached him with, and he was deserving of them. Thus, they were receiving for him by what the two readings gathered of the meaning. 'So he repented' (فَتابَ) from repentance, which is a return with an outward appearance, the inward of which is turning back. It is a return with knowledge, the inward of which is returning, and it is a return with the piety of the heart. This has ended.

'Upon him' (عَلَيْهِ) for mentioning him with the words, sincere in his intention. Then he explained by saying: 'Indeed, He is' (إنَّهُ هُوَ), meaning specifically (p-295) 'the Most Forgiving' (التَّوّابُ), meaning the One who is eloquent in repentance and repeats it. And when He had made it incumbent upon Himself, the Most Sacred, to bestow favor upon the benefactor, He said: 'the Most Merciful' (الرَّحِيمُ), meaning for whoever has done well in returning to Him and has qualified himself for His closeness.

Al-Harali said: And his acknowledgment with his words was an act of etiquette and submission to the establishment of Allah's proof upon His servants by what he informed about in his saying: 'Our Lord, we have wronged ourselves' (رَبَّنا ظَلَمْنا أنْفُسَنا) [Al-A'raf: 23], and this is the repentance of the heart and action that does not negate the specific state of the heart from it, which is the sincere repentance that absolves from sin by the realization of the oneness of the heart and necessitates the expiation of the apparent sins that have no root in the heart from the veil of the claim in actions and polytheism in Allah's command. Thus, by virtue of what is in his inward, His name 'the Most Merciful' (الرَّحِيمُ), which is from mercy, appeared, which is the specification of His grace upon the believer. And by virtue of what appeared upon him from supplication and acknowledgment, the necessity of His name 'the Most Forgiving' (التَّوّابِ) appeared in him; thus, his repentance gathered both matters. This has ended.