And O Adam, and We said, O Adam. And it was read: this tree, and the original is the letter yā, and the hā is a substitute for it. It is said: waswasa, if he spoke words secretly that he repeats. From it is the waswasa of the jewelry, and it is an intransitive action, like the howling of a woman and the growling of a wolf. A man is musawwas - with a kasrah on the waw - and it is not said musawwas with a fatḥah, but musawwas for him, and musawwas to him, and he is the one to whom the waswasa is directed. The meaning of waswasa for him: he performed the waswasa for his sake, and waswasa to him: he cast it to him to make that a target for him to harm them when they see what they intend to conceal and not to be exposed openly. And in it is evidence that the uncovering of the private parts is one of the major matters. [Mahamud said: 'In it is evidence that the uncovering of the private parts is one of the major matters... etc.' Ahmad said: 'And in these words there is also a leaning towards the principle of the Mu'tazilah in two matters, one of which is his saying that the uncovering of the private parts has always been regarded as reprehensible in minds, for it arises from his belief that good and evil are determined by reason. Although this statement may come from someone who adheres to the belief of the Sunnah, he does not mean its apparent meaning, for good and evil are only recognized by the law and hearing, not by reason. The meaning of this statement, even if it comes from a Sunnah adherent, is that reason perceives the meaning for which the law has deemed concealment good and exposure evil. The second matter: his inference of the superiority of the angels over the prophets, and it has been established that this is the belief of the Mu'tazilah, even though some of the people of the Sunnah have inclined towards it. The response from those who believe in the superiority of the prophets is that it does not follow from Iblis's belief and his waswasa that the angels are superior that the matter is thus in the knowledge of Allah, the Exalted. Do you not see that Iblis, may Allah curse him, informed that Allah, the Exalted, prevented them from the tree so that they would not remain forever or become angels? And in that he is a liar and a deceiver, so there is no evidence in it, for there is nothing in the verse that necessitates Allah's confirmation of Iblis in that or His belief in it, but the verse concluded with what indicates that he lied to them and deceived them, as Allah, the Exalted, said about him: 'So he led them astray by deception.' So perhaps his preference for angelhood over prophethood is among his deceptions, and Allah knows best.] And it has always been regarded as reprehensible in nature and minds. If you say: What is the reason for the rounded waw in 'wa rawā' not being changed to an alif as you said in 'aw yasila'? I say: Because the second is a prolongation like the alif in 'warā.' And it has come in the reading of Abdullah: 'awra,' with the change except that you both be angels. And in it is evidence that angelhood is in the higher appearance, and that humanity sees its rank as neither this nor that. And it was read: 'malakayn,' with a kasrah on the lām, as in His saying: 'and a kingdom that does not perish.' From the eternal ones, from those who do not die and remain in Paradise, residing.

Whoever made them ugly, by the oneness of Allah. And their ugliness is with the doubled waw. And he made a pact with them and swore to them, "Indeed, I am to you among the sincere." If you say: The pact is that you divide for your companion and he divides for you. [He returned to his words. He said: "If you say the pact is that you divide for your companion and he divides for you... etc." Ahmad said: And there would be a twist in the speech at that time, because Adam and Eve, peace be upon them, do not swear to him with the words of the speaker, but in address. So the oath from both sides becomes one speech added, not separate.] You say: I made a pact with so-and-so, I allied with him, and they both made a pact, they allied. From it is His saying, "They divided by Allah, we will lie in wait for him." I said: It is as if He said to them: I swear to you that I am among the sincere, and they said to him: Do you swear by Allah that you are among the sincere? So that made it a pact between them. Or he swore to them by the advice and they both swore to him to accept it. [He returned to his words. He said: "Or he swore to them about the advice and they both swore to him about accepting it." Ahmad said: And this interpretation is valid due to the presence of the pact without mentioning what is being sworn about. As for where the sworn thing is the advice alone, the mentioned interpretation is unlikely, unless it is understood that he named the acceptance of the advice as advice for the sake of similarity and correspondence, as it was said in His saying, "And We appointed Musa" that he named Musa's commitment to fulfill and attend the appointment as an appointment, thus attributing the expression of mutual action. And Allah knows best.] Or he brought forth the oath of Iblis in the form of mutual action, because he exerted effort in it like that of the one who divides, so he led them both down to eating from the tree by deceiving them with the oath by Allah. And from Qatadah: The believer is only deceived by Allah. And from Ibn Umar, may Allah be pleased with him: He used to free his slave if he saw obedience from him and good prayer. His slaves would do that seeking freedom. It was said to him: They are deceiving you. He said: Whoever deceives us by Allah, we are deceived by Him. [It was narrated by Ibn Sa'd from the narration of Nafi' who said, "Ibn Umar, when he was greatly amazed by something from his wealth, would bring it closer to his Lord - and his slaves knew that about him. So sometimes one of them would strive and adhere to the mosque. When Ibn Umar saw him in that good state, he would free him. His companions would mention this to him.] So when they tasted the tree, they found its taste, taking to eat from it. And it was said: The tree is the ear of grain. And it was said: The vine tree. Their nakedness became apparent to them, meaning their garments fell away from them, and their private parts became visible to them, and they did not see them from themselves, nor one from the other. And from Aisha, may Allah be pleased with her: I did not see from him, nor did he see from me. [It was narrated by Abu Ya'la from the narration of Kamil Abu Al-Ala from Abu Salih - narrated from Ibn Abbas, may Allah be pleased with both of them, who said: Aisha said, "The Messenger of Allah, blessings and peace be upon him, did not come to any of his wives except with his face covered, with the garment lowered over his head. I did not see from the Messenger of Allah, blessings and peace be upon him, nor did he see from me - meaning the private parts." Its chain is weak. And it was narrated by Al-Tirmidhi, Ibn Majah, Ahmad, and Ibn Abi Shaybah from the narration of Abdullah bin Buzayd from the freed slave of Aisha who said, "I never saw the private parts of the Messenger of Allah, blessings and peace be upon him." And Al-Daraqutni narrated in the rare reports of Malik from Al-Zuhri, and Al-Tabarani narrated in the small book from the narration of Anas from Aisha similar to it - and he added, "And he never looked at my private parts." And in its chain is Zayd bin Al-Hasan from Malik. And he is weak, and it is said that this is not authentic from Malik nor from Al-Zuhri. And Al-Tabarani narrated in the small book from the narration of Anas from Aisha similarly. And in its chain is Barakah bin Muhammad Al-Halabi, and he is abandoned.] And from Said bin Jubair: Their clothing was of the same kind as the nails. And from Wahb: Their clothing was light that prevented them from seeing. And it is said: He began to do such and such, meaning he made himself do such and such. And Abu Al-Samal read: "And they began to sew leaves above leaves on their private parts to cover themselves with, just as one sews a shoe, by placing one piece over another and securing it with straps." And Al-Hasan read:

They cover themselves, with a broken خ and a doubled ص. Its origin is يختصفان. Al-Zuhri recited: يخصفان, from أخصف, which is derived from خصف, meaning they cover themselves. It is also recited: يخصفان, from خصف with emphasis, from the leaves of Paradise. It is said that the leaves of the fig were used. 'Did I not warn you?' is a reprimand from Allah, the Exalted, and a rebuke and a reminder of the mistake, as they did not take heed of what Allah warned them about the enmity of Iblis. It is narrated that he said to Adam: 'Was there not for you, in what I granted you from the trees of Paradise, an alternative to this tree?' He said: 'Yes, by Your might, but I did not think that anyone from Your creation would swear by You falsely.' He said: 'By My might, I will surely send you down to the earth, and you will not attain sustenance except through toil.' So he was sent down and learned the craft of iron, and he was commanded to cultivate, so he cultivated, watered, harvested, threshed, ground, kneaded, and baked.