'In the name of Allah, the Most Gracious, the Most Merciful' His saying - glorified and exalted is He -: "He said, 'Descend, some of you are enemies to others, and for you in the earth is a place of settlement and enjoyment for a time.'" "He said, 'In it you will live, and in it you will die, and from it you will be brought forth.'" "O children of Adam, We have sent down to you clothing to conceal your private parts and adornment, and the clothing of piety, that is better. That is from the signs of Allah, so perhaps they will remember." (p-538) The address with His saying - the Most High - 'Descend'; Abu Salih, Al-Suddi, Al-Tabari, and others said: It is to Adam and Hawwa - peace be upon them - and Iblis and the serpent. A group said: It is an address to Adam - peace be upon him - and his descendants, and Iblis and his descendants. Al-Qadi Abu Muhammad - may Allah have mercy on him - said: This is weak; for they did not exist at that time. If it is said: He addressed them and commanded them conditionally upon existence; that is unlikely in this incident; for the command conditionally upon existence is valid only if it is related to the commanded after their existence, and its meaning is correct for him; like prayer and fasting and the like. As for here; the meaning of descent cannot be imagined for the children of Adam after their existence; nor does anything related to them pertain to the command of it. As for His saying - the Most High - in another verse: "Descend"; it is an address to Adam - peace be upon him - and Iblis, as indicated by His statement of enmity between them. And 'enemy' is singular in meaning of the plural; you say: 'A people are enemies; and a people are friends.' And from it is the saying of the poet: 'By my life, if you are in distance and wealth, you are like what is in me; indeed, you are friends.' And the enmity of life is known; and Qatadah narrated from the Prophet - blessings and peace be upon him -: "We have not made peace with them since we fought them." And Abdullah ibn Umar - may Allah be pleased with them - said: "Whoever leaves them is not one of us." And Aisha - may Allah be pleased with her - said: "Whoever leaves a serpent out of fear of its vengeance, upon him is the curse of Allah, the angels, and all the people." (p-539) Al-Qadi Abu Muhammad - may Allah have mercy on him - said: And the matter concerning them is related to the story of the young man in the Battle of the Trench; and the saying of the Prophet - blessings and peace be upon him -: "Indeed, a jinn in Medina has accepted Islam; so whoever sees one of these serpents in his house, let him warn it three times; and if he sees it after that, let him kill it; for it is but a disbeliever."

And His saying, exalted is He, "Mustaqar"; is a general term for the time of life; and for the time of residence in the graves; and by the time of life, Abu al-Aliya explained it; and he said: it is like His saying - blessed and exalted is He -: "He who made for you the earth a bed" [Al-Baqarah: 22]; and by the residence in the graves, Ibn Abbas - may Allah be pleased with him - explained it; and the term encompasses both; it is like His saying: "Did We not make the earth a canopy" [Al-Mursalat: 25] "the living and the dead" [Al-Mursalat: 26]; and as for the provision, it is according to each individual; in the time of life; except that Allah may decree the residence of the grave as a provision in some way; and the provision: is enjoyment; and obtaining benefits; and "to a time"; is - in general -: the Day of Resurrection; and in particular: reaching the appointed time; and death; and "al-Hin"; in the speech of the Arabs: is an unspecified time.

It has been narrated that Adam - peace be upon him - was sent down in India; and Hawwa in Jeddah; and he wished for her in Mina; and he recognized the reality of her matter at Arafah; and he met her in a gathering; and Iblis was sent down in Maysan; and it was said: in Basra; and it was said: in Egypt; so he laid eggs in it; and he multiplied; Ibn Umar - may Allah be pleased with him - said: and Iblis spread his cunning in it; and Salih mentioned; Mawla al-Tawama; he said: in some books: when Iblis was sent down, he said: O my Lord, where is my dwelling? He said: (Your dwelling is the bathhouses; and your assembly is the markets; and your amusement is the musical instruments; and your food is what has not been mentioned with My name; and your drink is the intoxicants; and your messengers are the desires; and your traps are the women); and the snake was sent down in Isfahan; and it has been narrated that it had legs; like a camel; so it was punished by being made to glide on its belly.

It has been narrated that Adam - peace be upon him - when he was sent down to the hardship of this world; he was taught the craft of iron; then he was taught farming; so he farmed; and watered; and harvested; and winnowed; and ground; and kneaded; and baked; and cooked; and ate; and he did not reach that until he reached from the hardship what Allah willed; and it has been narrated that Hawwa was told: O Hawwa; as the tree bled, you will bleed every month; and you will not conceive except with hardship; and you will not give birth except with hardship; he said: so she cried out at that; and it was said to her: the crying out is upon you and upon your child.

Qadi Abu Muhammad - may Allah have mercy on him - said: and in this story there are many tidings; I have summarized it; as the wording does not necessitate it.

And His saying, exalted is He, "He said in it you will live"; the verse; is a decree from Allah - the Mighty and Majestic - that He has enacted; and made it a certainty upon the necks of the servants; they will live in the earth; and die in it; and be resurrected from it to the gathering alive; just as He, exalted is He, originated the first creation, He will return it.

Ibn Kathir, Nafi, Asim, and Abu Amr read "tukhrajoon" with a damm of the ta and a fatha of the ra here and in "Al-Rum". Likewise, wherever it is repeated, except in "Al-Rum": ﴿Idha antum takhrujoon﴾ [Al-Rum: 25]. In (p-541) "sa'ala sa'ilun": ﴿Yawma yakhrujoon﴾ [Al-Ma'arij: 43]. For these two, it is with a fatha of the ta and ya and a damm of the ra, and the people did not differ in them. Hamzah and Al-Kisai read in "Al-A'raf": "Wa minha takhrujoon" with a fatha of the ta and a damm of the ra. Ibn Amir opened the ta in "Al-A'raf" and kept it damm in the rest.

And His saying, glorified and exalted is He, ﴿Ya Bani Adam﴾; this is an address to all nations at the time of the Prophet - blessings and peace be upon him. The reason and intent is Quraysh and those Arabs who would expose themselves while performing Tawaf around the House. Al-Naqqash mentioned Thaqif, Khuzayah, Banu Amir ibn Sa'sa'ah, Banu Mudlij, Amir, and Al-Harith ibn Abd Manaf. For this was their custom, men and women, and that was the utmost of disgrace and disobedience. Mujahid said: This is where these four verses were revealed.

And His saying, glorified and exalted is He, ﴿Anzalna﴾; it is possible that He means gradual descent; that is, when We sent down the rain, all that is worn came from it. He spoke about clothing: "Anzalna"; and this is similar to the poet's words - describing rain -:

The clouds came forth in the mist from its rain, ∗∗∗ ∗∗∗ the humps of camels in its mist.

That is: with wealth; and it is possible that he means: "We created"; so the phrase came with "We sent down"; as His saying, the Exalted, "And We sent down iron in which is strong material" [Quran 57:25]; and His saying, the Exalted, "And He sent down for you from the animals eight pairs" [Quran 39:6]; and also the creation of Allah - glorified and exalted is He - and His actions are indeed from high status; and "a garment" is general in all that is worn; and "to cover" means to conceal; and in the reading of Ubayy: "your shame and adornment and the garment of piety"; and in the Mus'haf of Ibn Mas'ud: "And the garment of piety is better for you"; and it is narrated from him: "that"; and the first "that" was omitted; and the grammatical reading is: "And the garments of piety"; with the waw; (p-542) raised in the seen. And the majority of the people read: "and feathers"; and Al-Hasan; and Zirr ibn Hubaysh; and Asim; in what was narrated from him by Abu Amr as well; and Ibn Abbas; and Abu Abdur-Rahman; and Mujahid; and Abu Rajaa; and Zayd ibn Ali; and Ali ibn Al-Husayn; and Qatadah read: "and plumage"; Abu Al-Fath said: and this is the reading of the Prophet - blessings and peace be upon him -; Abu Hatim said: it was narrated from him by Uthman ibn Affan - may Allah be pleased with him -; and both are phrases about the abundance of provision; and the luxury of living; and the existence of clothing; and enjoyment; and some interpreted it as furnishings; and Ibn Abbas - may Allah be pleased with both of them - interpreted it as wealth; and so did Al-Suddi and Al-Dahhak; and Ibn Zayd said: "the feathers": beauty; and it was said: "the plumage": the plural of "feather"; like "bir"; and "biar"; and "dhayb"; and "dhiyab"; and "lisb"; and "lisab"; and "shi'b"; and "shi'ab"; and it was said: "the plumage": a source from "Allah made him rich; he enriches him"; if He bestows upon him; and the feather is also a source from that; and in the hadith: "A man whom Allah enriched with wealth."

Qadi Abu Muhammad - may Allah have mercy on him - said: And it seems that all of this is from the meaning of the feathers of the bird; and the feather of the arrow; as it is its garment; and its covering; and its assistance in penetration; and "Allah enriched"; is taken from that; do you not see that it is paired with "to enrich"? And from that is the saying of the poet:

"So cover me with good as long as you have enriched me, And the best of patrons is the one who enriches and does not cut off."

(p-543) And Nafi; and Ibn Amer; and Al-Kisai read: "And a garment"; with the accusative; as an addition to what has preceded; and Ibn Kathir; and Abu Amr; and Asim; and Hamzah read: "And the garment"; with the nominative; it was said: it is a news of an implied subject; its estimation is: "And it is a garment"; and it was said: it is a subject; and "that"; is another subject; and "better"; is the predicate of "that"; and the sentence is the predicate of the first; and it was said: it is a subject; and "better"; is its predicate; and "that"; is an alternative; or an explanatory addition; or an adjective; and this is the most noble of the sayings; Abu Ali mentioned it in "Al-Hujjah."

And His saying, glorified and exalted is He, ﴿That is from the signs of Allah﴾; is an indication of all that He has revealed; from clothing; and adornment; and the commentator mentioned that the indication is to ﴿And the clothing of piety﴾; meaning: it is a sign in the servant; that is: a mark; and an indication from Allah, glorified and exalted is He, that He has accepted him; and shown him mercy; and "perhaps they"; is a hope; according to them; and their level of knowledge; and Ibn Jurayj said: ﴿And the clothing of piety﴾: is faith; and Ma'bad al-Juhani said: it is modesty; and Ibn Abbas - may Allah be pleased with him - said: it is righteous deeds; and he also said: it is the good appearance on the face; and this was also said by Uthman ibn Affan - may Allah be pleased with him - on the pulpit; and Urwah ibn al-Zubair said: it is the fear of Allah, glorified and exalted is He; and Ibn Zayd said: it is covering the private parts; and the good appearance in this world; and Ibn Abbas - may Allah be pleased with him - said: ﴿And the clothing of piety﴾: is chastity; and Zayd ibn Ali said: ﴿And the clothing of piety﴾: is armor; and the means of jihad.

Qadi Abu Muhammad - may Allah have mercy on him - said: and all of these are examples; and they are from the clothing of piety.

Qadi Abu Muhammad - may Allah have mercy on him - said: and the description that Abu Ali mentioned in his saying can be imagined; because names are described by the meaning of indication; as you say: "This is Zayd who came to me"; as if you said: "This is Zayd who is indicated"; so on this basis, names are described by the ambiguous; and as for his saying regarding it: it is an apposition; and a substitute; they are one in wording; however, the difference between them is in meaning and intent; and that is because in the substitute you intend as if you have removed the first; and applied the doer to the second; with the intention of repeating the doer; and in the apposition, you intend as if you have kept the first; then you have repeated it exactly in mentioning the second; and the difference between the substitute and the apposition becomes clear in the matter of address; if you say: "O servant of Allah, Zayd"; then the substitute in this matter is on this basis; by raising "Zayd"; because you estimate the removal of "servant of Allah"; and the addition of "O"; to "Zayd"; and if you had used the apposition, you would have said: "O servant of Allah, Zayd"; because you intended to clarify him; and did not estimate the removal of the first; and this verse is recited:

Indeed, I and the lines have written a line ∗∗∗ A speaker says: O victory, victory, victory.

And "victory"; the first is on the apposition; and the second is on the substitute.