His saying - Exalted and Majestic -: ﴿Then the devil whispered to them to make apparent to them that which was concealed from them of their private parts. And he said, "Your Lord did not forbid you this tree except that you become angels or become of the immortal."﴾ ﴿And he swore to them, "Indeed, I am to you from among the sincere advisors."﴾

"The whispering": is the speaking in secrecy; a whisper; a secret sound; and "the whisper": is the sound of jewelry; thus the whisper was likened to it; and the casting of the devil into the soul of the son of Adam is called "whispering"; for it is the most profound of secrecy; and it is the most concealed. This is the state of the devil with us now; and as for Adam - peace be upon him - it is possible that the whispering was by proximity; secretly; or by casting into the soul; and from that is the saying of Ru'bah:

Whispering calls, striving to the Lord of the dawn...

This is an expression of hidden words; and "the devil" refers to Iblis himself; and the narrators of the story have differed regarding the form of his whispering; it has been narrated that he would enter Paradise through the mouth of the serpent; hiding - as he claimed - and thus he would be able to whisper; and it has been narrated that Adam - peace be upon him - and Hawwa were going outside Paradise; and Iblis would then be able to reach them; and it has been narrated that Allah, the Exalted, enabled him to cast into their souls; and he misled them while he was on earth.

Qadi Abu Muhammad - may Allah have mercy on him - said: This is a weak statement; the wording of the Qur'an refutes it.

And the "lam" in His saying, the Exalted, "to make apparent"; is - according to many of the authors - the lam of transformation and consequence; and this is according to Adam - peace be upon him - and Hawwa; and according to Iblis; in this specific punishment; for he had no knowledge of it to intend it.

Qadi Abu Muhammad - may Allah have mercy on him - said: It is possible that the "lam" is for "so that"; according to the intention of Iblis to lower their rank; and to cast them into a punishment that is not specific; and "that which was concealed"; its meaning is: "that which was covered"; from your saying: "waraa; yuwari"; if he covered; and the apparent meaning of this word is that it is "mutual action"; from one; and it is possible to be estimated from two; for the thing that is concealed [is also concealed] from one side.

And Ibn Wathab read: "that which was concealed"; with one "waw"; and some said: This word in this verse is taken from "waraa".

Qadi Abu Muhammad - may Allah have mercy on him - said: This is a statement that is weakened by the morphology.

And "the private parts": is the genitals; and the anus; and it seems that it is named so because its appearance is disgraceful; and Mujahid and Al-Hasan read: "of their private parts"; in the singular; and facilitating the hamzah; and emphasizing the waw; and Abu Ja'far ibn al-Qaqa' and Shaiba ibn Nasah and Al-Hasan and Al-Zuhri read: "of their private parts"; facilitating the hamzah; and emphasizing the waw; and Sibawayh narrated it as a dialect; Abu al-Fath said: Its aspect is the omission of the hamzah; and placing its vowel on the waw so they say: "sawwah"; and some of them emphasize the waw; and a group said: This expression was intended to mean that their meanings were uncovered to them; and what would disgrace them; and it was not intended by it the nakedness.

The judge Abu Muhammad - may Allah have mercy on him - said: This saying is one that the wording can support; except that the mention of the leaf covering refutes it; unless the pronoun in "upon them" is understood to refer back to their bodies; since the garments of Paradise were torn from them; then the mentioned saying would be correct.

And His saying, the Exalted, "And He said, 'What prevented you both'"; this saying attributed to Iblis enters into this interpretation as the whispering does; it is possible that he said this as a conversation and dialogue; and it is possible that he said it as a thought in himself; and as inspiration.

And "except that"; its estimation according to Sibawayh and the Basri scholars is: except for the dislike of; and its estimation according to the Kufi scholars is: except that; based on an implied "no".

The judge Abu Muhammad - may Allah have mercy on him - said: The saying of the Basri scholars is preferred because the omission of the names is better than the omission of the letters.

And the majority of the people read: "two angels"; with the opening of the lam; and Ibn Abbas; and Yahya ibn Kathir; and Al-Dahhak read: "two kings"; with the breaking of the lam; and this reading is supported by His saying, the Exalted, in another verse: "and a kingdom that does not perish" [Ta-Ha: 120].

The judge Abu Muhammad - may Allah have mercy on him - said: And some people said: It follows from these words that the angels are better than humans; and this is a matter in which people have differed; and each group has relied on apparent texts from the Shari'ah; and the virtue is in the hand of Allah, the Exalted; and Ibn Furak said: There is no proof in this verse; because it is possible that He means "two angels"; in that they do not have desire for food.

"And he swore to them"; meaning: he swore to them by Allah, the Exalted; and it is "mutual action"; since the acceptance of the one who is sworn to and his inclination towards the meaning of the oath; like the oath; and his affirmation; and although it may seem at first glance that it is from one; and similar is the saying of Al-Huzali:

And he swore to them by Allah, striving that you are more delightful than the sweet if you taste it.

And it has been narrated in the stories that Adam - peace be upon him - said - in the context of his apology -: "I did not think, O my Lord, that anyone would swear falsely"; and some scholars said: Satan deceived Adam - peace be upon him - by Allah - the Mighty and Majestic - and he was deceived; and we, who were deceived by Allah - the Mighty and Majestic - were deceived by him; and a similar narration has been reported from Qatadah.

And the lam in His saying, the Exalted, "for you both"; is related to "the advisors"; and some people - Makki and others - said: This is on the condition that the alif and lam are for the definition of the genus; not meaning "the one who"; because if it were meant as "the one who"; then His saying - blessed and exalted -: "for you both"; would be included in the connection; thus it would not be permissible to precede it; and I suspect that Abu Ali Al-Farisi has permitted its precedence; and it is meant as "the one who"; and it appears that if it were made to mean "the one who"; then the lam in His saying "for you both"; would be related to an omitted phrase; its estimation being: "Indeed, I am an advisor for you both from the advisors"; and Abu Al-Aliyyah said - in some readings -: "And he swore to them by Allah."