Sujood (prostration) to Allah, the Exalted, is an act of worship, while to others it is a form of honor, as the angels prostrated to Adam. And Abu Yusuf [the saying 'to Adam and Abu Yusuf' may refer to him and the father of Yusuf]. And his brothers to him? It is permissible for the states and times to differ in it.

Abu Ja'far read (O angels, prostrate) with a dammah on the 'taa' for the sake of following. The grammatical movement cannot be consumed by the movement of following except in a weak language, like their saying: (Alhamdulillah). Except for Iblis, the exception is connected, because he was a jinn among thousands of angels, overwhelmed by them. They prevailed over him in the saying: (So they prostrated) and then he was excluded from them as one of them. It is also permissible to consider it as an exception that is disconnected; he refused what he was commanded and was arrogant about it and was among the disbelievers, from the kind of the disbelievers among the jinn and their devils. Thus, he refused and was arrogant, as in His saying: (He was among the jinn and he transgressed against the command of his Lord). The dwelling is from al-sukoon (tranquility) because it is a type of remaining and settling. And 'anta' (you) is an emphasis for what is implied in: (Dwell) so that it is correct to coordinate with it.

And 'raghadan' (abundance) is a description of the source, meaning eating abundantly and comfortably. And 'haythu' (where) is for the ambiguous place, meaning: any place in Paradise you wish. He permitted them to eat from Paradise in a manner of great expansion that removes the excuse, when nothing was prohibited for them from some food or some places that gather the foods of Paradise, so that they would have no excuse for taking from one tree among its trees that are beyond enumeration. And the tree, as it is said, was 'wheat' or 'grape' or 'fig'. And it was read (and do not approach) with a kasrah on the 'taa'. And this, and the tree, with a kasrah on the 'sheen'. And 'shirah' with a kasrah on the 'sheen' and 'yaa'. And Abu Amr disliked it and said: it is read by the barbarians of Mecca and its Sudanese. 'Min al-zalimeen' (of the wrongdoers) refers to those who wronged themselves by disobeying Allah. 'Fa takuna' (so you both become) is a jussive that is connected to: (do not approach) or an accusative in response to the prohibition. The pronoun in: (about it) refers to the tree. That is, the devil led them to the slip because of it. And its confirmation is: So the devil caused their slip about it. And 'an' (about) here is similar to His saying: (And I did not do it of my own accord). And His saying: they forbid (from eating) [The saying 'and His saying they forbid from eating' in the dictionaries: a large camel - on the form of fa'ila - meaning a fat one]. And from drinking [They walk drawing a line above their fat... they forbid from eating and from drinking.

They describe a host who has satisfied his guests, so they walk and draw a line above the top of the mountain. The peak of the mountain and its lowest point: its highest, while they are at the limit of fatness, a limit arising from much eating and drinking.]

And it was said: So he caused them to slip from Paradise [Mahamud, may Allah have mercy on him, said: 'And it was said: So he caused them to slip from Paradise meaning he took them away from it and distanced them, as you say: slip... etc. Ahmad, may Allah have mercy on him, said: and it is supported by His saying: (As your parents were expelled from Paradise)]. Meaning he took them away from it and distanced them, as you say: he slipped from his rank. And slipped from me that: if it went away from you and slipped from the month such and such. And it was read: So he caused them to slip. From what they were in of bliss and honor.

Or from Paradise if the pronoun refers to the tree in 'about it'. And Abdullah read: So the devil whispered to them about it. And this is evidence that the pronoun refers to the tree, because the meaning is that his whispering originated from it. And if you say: How did he manage to cause them to slip and whisper to them after it was said to him (So get out of it, for you are accursed)? I say: It is permissible for him to be prevented from entering it as a means of closeness and honor, like the entry of the angels, and it does not prevent him from entering it as a means of whispering as a trial for Adam and Hawwa.

And it was said that he would draw near to the sky and speak to them. And it was said: He stood at the door and called out. It is narrated that he intended to enter, but the keepers prevented him. He entered into the mouth of the serpent until he was taken in without them realizing. It was said: 'Descend' is a address to Adam, Hawwa (Eve), and Iblis; and it was said, and the serpent. The correct view is that it is addressed to Adam and Hawwa, and the intended meaning is them and their offspring. This is because they were the origin of mankind and their branches, making them as if they were all of humanity. The evidence for this is His saying: 'He said: 'Descend from it all together; some of you are enemies to others.' And this is supported by His saying: 'So whoever follows My guidance, there will be no fear concerning them, nor will they grieve. And those who disbelieve and deny Our signs, those are the companions of the Fire; they will be therein eternally.' And it is nothing but a ruling that encompasses all people. The meaning of 'some of you are enemies to others' refers to what people have of enmity, hostility, and misleading one another. And the descent is the going down to the earth, a place of settlement, or settlement and enjoyment of life until a time, intended until the Day of Resurrection. It was said until death.