His saying, exalted and majestic is He: "Indeed, for you is not to be hungry therein nor to be naked. And that you will not be thirsty therein nor suffer from the sun's heat." Then the devil whispered to him, saying, "O Adam, shall I direct you to the tree of eternity and a kingdom that will never perish?" So they both ate from it, and their private parts became apparent to them, and they began to cover themselves with the leaves of Paradise. And Adam disobeyed his Lord, and he went astray.

The meaning: Indeed, for you, O Adam, is a complete blessing and a continuous gift that you will not be afflicted by hunger, nor nakedness, nor thirst, nor exposure to the sun that harms you, which is the heat of the day. Nafi' and Asim - in the narration of Abu Bakr - read: "And that you" with a kasra on the alif, while the others and Hafs from Asim read: "And that you" with a fatha on the alif. Allah, glorified and exalted is He, made in this verse hunger with nakedness, and thirst with the heat of the day. It was customary in speech that hunger is mentioned with thirst for the sake of correlation, and nakedness with the heat of the day because they do not contradict each other. Nakedness causes cold, which harms, and heat does that with the heat of the day. This method is a common practice in the speech of the Arabs to differentiate between the correlations. From it is the saying of Imru' al-Qais:

"I did not ride a steed for pleasure, nor did I embrace a girl with anklets. I did not spill the full wine skin, nor did I say to my horses: 'Charge again after the retreat.'"

Some scholars have said that the two verses of Imru' al-Qais maintain the correlation, and that riding horses for hunting and other pleasures is suitable for embracing the girl. And from the heat of the day is the saying of the poet:

"Is he a man, but when the sun opposes, he becomes active, and in the evening he becomes lazy?"

And "the whispering of the devil" they said: It was without direct confrontation, an instillation in the soul. It was said: Rather, it was with direct confrontation and addressing, which is evident from the story without any ambiguity. It was narrated that his entry into Paradise was through the mouth of the serpent. And Adam, peace be upon him, had been told by Allah: "Do not eat from this tree," and He specified a tree, about which there had been prior disagreement regarding its type. When Iblis described it to him as the tree of eternity, which whoever eats from it will be an everlasting king, Adam, peace be upon him, approached a tree of the same type that he was prohibited from and ate from it, interpreting that the prohibition was for encouragement, not for prohibition. Hawwa (Eve) hastened to do the same, and she was with him in the prohibition. When Adam, peace be upon him, saw that she had eaten, he ate. Their garments flew away from them, and their shame became apparent. And His saying: "And they began to cover themselves" means: They kept doing that continually. "They covered themselves" means: They were wrapping and joining one thing to another, so they were covering themselves with the leaves. It was narrated that it was from the leaves of the fig tree.

Then Allah, glorified and exalted is He, stated that Adam disobeyed, and "went astray" means: He strayed, from the misguidance that is the opposite of guidance. From it is the saying of the poet:

"Whoever encounters good, people praise his matter, and whoever goes astray will not lack a reproacher for his misguidance."

A group read: "And that you will not be thirsty" with a fatha on the alif, in conjunction with his saying: "not to be hungry." Another group read: "And indeed, you will not be thirsty" in conjunction with His saying, exalted is He: "Indeed, for you."