His saying, exalted and glorified is He: "So Adam received words from his Lord, and He accepted his repentance. Indeed, He is the Accepting of Repentance, the Most Merciful." "We said, 'Descend from it all. And if guidance comes to you from Me, then whoever follows My guidance, there will be no fear upon them, nor will they grieve.'" "And those who disbelieved and denied Our signs, they are the companions of the Fire; they will be therein forever."

The meaning: The words were received, and Allah accepted his repentance at that time. "Adam" is raised by "received" and "words" is in the accusative case. The receiving from Adam is the turning towards them, acceptance of them, and understanding. Al-Makki reported a saying that he was inspired with them and benefited from them. Ibn Kathir read "Adam" in the accusative case. "From his Lord, words" is in the nominative case. The receiving from the words is Adam attaining by them the mercy of Allah and His acceptance of repentance.

The interpreters differed regarding the words. Al-Hasan ibn Abi al-Hasan said they are His saying, exalted and glorified is He: "Our Lord, we have wronged ourselves" [Al-A'raf: 23]. Mujahid said they are that Adam said: "Glory be to You, O Allah! There is no deity except You. I have wronged myself, so forgive me. Indeed, You are the Accepting of Repentance, the Most Merciful."

Ibn Abbas said they are that Adam said: "O my Lord, did You not create me with Your own hand?" He said: "Yes." He said: "O my Lord, did You not blow into me from Your Spirit?" He said: "Yes." He said: "O my Lord, did You not settle me in Your Paradise?" He said: "Yes." He said: "Do You see if I repent and obey, will You return me to Paradise?" He said: "Yes." And Ubayd ibn Umayr said: Adam said: "O my Lord, is what I disobeyed You in something You have decreed upon me or something I have invented?" He said: "Rather, it is something I have decreed upon you." He said: "O my Lord, as You have decreed upon me, forgive me." And Qatadah said: The words are that Adam said: "O my Lord, do You see if I repent and rectify?" He said: "Then I will admit you to Paradise." And a group said: The intended meaning of the words is his regret, his seeking forgiveness, and his sorrow, and they called it words metaphorically because they are in their creation derived from words, and it is "Be" in each one of them. This saying implies that Adam did not say anything except the well-known seeking forgiveness.

Some of the early Muslims were asked about what the sinner should say, and they said: He should say what his parents said: "Our Lord, we have wronged ourselves" [Al-A'raf: 23] and what Moses said: "My Lord, indeed I have wronged myself, so forgive me" [Al-Qasas: 16]. And what Yunus said: "There is no deity except You; glory be to You. Indeed, I have been of the wrongdoers" [Al-Anbiya: 87].

'And He turned towards him' means: He returned to him. The repentance from Allah, glorified and exalted is He, is the return to His servant with mercy and guidance. The repentance from the servant is the return from disobedience, and regret for the sin along with leaving it in what he begins anew. Allah, glorified and exalted is He, specifically mentioned Adam here in receiving guidance and repentance, and Hawwa' is included with him in that by consensus, because he is the one addressed at the beginning of the story with His saying: 'Dwell, you and your wife, in Paradise' [Al-Baqarah: 35]. Therefore, the story is complete with mentioning him alone. Also, because the woman is sacred and concealed, Allah wanted to cover her, and for that reason, He did not mention her in the disobedience in His saying: 'And Adam disobeyed his Lord, and erred' [Ta-Ha: 121]. It has been narrated that Allah, glorified and exalted is He, turned towards Adam on the Day of Ashura.

And the nickname of Adam is Abu Muhammad, and it is said: Abu al-Bashar. The majority read: 'Indeed, he' with a kasra on the alif as a severance, and Ibn Abi 'Aqrab read: 'That he' with a fathah on the hamzah meaning 'that he.' The structure of 'the Most-Relenting' is for emphasis and abundance.

In His saying, 'Indeed, He is the Most-Relenting, the Most-Merciful,' there is an emphasis whose benefit is that the repentance upon the servant is indeed a blessing from Allah, not from the servant alone, so that the repentant does not become amazed. Rather, it is obligatory upon him to thank Allah, glorified and exalted is He, for His repentance upon him.

And He repeated the command to descend when He attached to each of the two matters a ruling different from the other. He attached enmity to the first and guidance to the second. It is said that He repeated the command to descend for the purpose of intensifying the matter and emphasizing it, as you say to a man: 'Get up, get up.'

Al-Naqqash narrated that the second descent is from Paradise to the heavens, and the first in the order of the verse is to the earth, while the other is in occurrence, so there is no repetition in the command in this.

And 'all together' is a state of the pronoun in 'descend,' and it is not a source or a name of a doer, but it compensates for both of them, indicating them, as if he said: 'Descent all together,' or 'Both descending all together.'

And there is a difference in the intended meaning of this address. It is said: Adam, Hawwa', Iblis, and their offspring. It is said: Its apparent meaning is general, but its meaning is specific to Adam and Hawwa', because Iblis does not receive guidance. They were addressed in the plural form as an honor for them, and the first is more correct because Iblis is addressed with faith by consensus. And 'Indeed' in His saying: 'So if' is for condition, and 'ma' entered upon it as an emphasis so that the entry of the doubled noon is valid. It is like the lam of the oath that comes to allow the noon to come. In His saying: 'From Me' is an indication that the actions of the servants are the creation of Allah, glorified and exalted is He. There is a difference in the meaning of His saying 'guidance.' It is said: clarification and direction.

Al-Qadi Abu Muhammad, may Allah have mercy on him, said: The correct statement is to say: clarification and invitation. A group said: The guidance is the messengers, and it is to Adam from the angels, and to his children from the humans, it is he and those after him.

And His saying, exalted is He: "So whoever follows My guidance," is a condition, and its response is "there is no fear upon them." Sibawayh said: The second condition and its response are the response of the first in His saying: "So if there comes to you." It has been reported from Al-Kisai that His saying: "there is no fear upon them" is the response to both conditions.

Al-Qadi Abu Muhammad, may Allah have mercy on him, said: This has been reported, and there is consideration in it. It is not appropriate for Sibawayh to be contradicted here. The disagreement is in the context of His saying, exalted is He: "But if he is of those brought near" [Al-Waqi'a: 88] "then comfort and bounty" [Al-Waqi'a: 89]. Sibawayh would say: The response to both conditions. However, in this verse, the meaning prevents "there is no fear" from being the response to both conditions. Al-Jahdari and Ibn Abi Ishaq read "guidance," which is the language of Hudhail. Abu Dhuaib said, lamenting his sons:

"They preceded in their affection and embraced their passions, so they fell, and for every side is a downfall."

And likewise, they say: "disobedience" and similar terms. The reason for this language is that the added 'ya' is such that it causes what precedes it to be broken. Since it was not correct in this weight to break the silent 'alif', it was replaced with a 'ya' and merged. Al-Zuhri, Yaqub, and Isa Al-Thaqafi read: "there is no fear upon them," which is in the accusative due to the declaration of innocence. Its implication is that it is more general and more eloquent in lifting fear. The reason for the elevation is that it is more just in the expression so that the elevated part from His saying: "they grieve" connects to an elevated part. And "no" in the reading of elevation acts like "is not." Ibn Muhaisn read differently from him: "there is no fear" in the nominative and left the tanween, and it is as if "no" acts like "is not," but he omitted the tanween for the sake of ease due to frequent usage. It is possible that His saying, exalted is He: "there is no fear upon them" [Yunus: 62], means: in what is before them of this world, "and they do not grieve" for what has missed them of it. It is possible that "there is no fear upon them" [Yunus: 62] on the Day of Resurrection, "and they do not grieve" in it. It is possible that He means: He will admit them to Paradise where there is no fear and no grief.

And His saying, exalted is He: "And those who disbelieved," is a conjunction of a raised sentence upon a raised sentence. And He said: "and they denied," and there was enough in disbelief, because the term "disbelieved" includes disbelief in blessings and disbelief in sins, and this does not necessitate permanence. He clarified that disbelief here is polytheism by saying: "and they denied Our signs," and the verse here may mean the recited one, and it may mean the established sign. It has been previously mentioned at the beginning of this book regarding the term verse. And "those" is raised by the beginning, and "companions" is its news. Companionship is the association with something in a state of time. If the association and mixing are present, it is the completeness of companionship. Thus, it is the companionship of the people of the Fire. By this statement, the disagreement in naming the companions, may Allah be pleased with them, is resolved; because their ranks are distinct, the least of which is association in Islam and time, and the most of which is mixing and companionship. "And they are therein eternally" [Al-Baqarah: 25] is a beginning and news in the place of the state.