'He began to do such and such' is like: 'He made to do', 'He took', and 'He initiated'. Its ruling is like that of 'kada' in the occurrence of the news as a present tense action. There is a short distance between it and 'kada', which is for the initiation of the first matter. 'Kada' indicates proximity and nearness to it. It is read as 'yakhsifani' for multiplicity and repetition, from 'khasafa' the sandal, which means to stitch it with the thread, that is: they adhere the leaves to their nakedness for covering, which is the fig leaves. It is said that it was round and became this shape from under their fingers. It is also said that their clothing was nails, and when they committed the sin, they were stripped of it, leaving these remnants at the tips of their fingers. Ibn Abbas said: There is no doubt that Adam did not comply with what Allah commanded him, and he transgressed in the realm of obedience, and that is disobedience. When he disobeyed, his action was no longer righteous and good, but rather it was certainly misguidance, because misguidance is contrary to righteousness. However, his saying 'And Adam disobeyed his Lord, so he went astray' with this explicitness and this declaration, and since he did not say: 'And Adam slipped and erred' and similar expressions that refer to slips and minor faults: there is kindness towards the accountable and a powerful warning and a comprehensive admonition. It is as if it was said to them: 'Look and take heed how I have denounced the infallible Prophet, the beloved of Allah, upon whom only minor non-repulsive sins are permissible, for his slip with this mistake and this ugly word, so do not be negligent regarding what may slip from you of sins and minor faults, let alone daring to fall into major sins.' And from some of them, 'fa ghawa' means 'due to excessive eating'. This - even if it is correct in the language of those who turn the broken 'ya' before it into 'alif', saying in 'fana, and baqi': 'fana, and baqa', and they are the Banu Tayy - is a vile interpretation.