Tā-Hā: (Verses 120–122)

Exegesis (Tafsir)

Know that Allah, the Exalted, demonstrated the great honor bestowed upon Adam (peace be upon him) by commanding the angels to prostrate to him. He also made clear to Adam the intense enmity of Iblīs towards him and his wife, and that due to this enmity, Iblīs invites them to disobedience, the commission of which would cause the removal of all those blessings.

Despite this, Adam and Eve proceeded to commit the slip-up they committed. It is narrated from Abū Umāmah al-Bāhilī that he said: "If the forbearance/wisdom of the children of Adam until the Day of Resurrection were placed on one side of a scale, and the forbearance/wisdom of Adam were placed on the other, his forbearance would outweigh theirs."

However, struggling against the decree of Allah is impossible.

Know that the incident of Adam is wondrous because Allah desired for him the continuation of comfort and orderly living, saying:

{So let him not expel you from Paradise, lest you be distressed. Indeed, for you is that you will not be hungry therein or be unclothed, And that you will not be thirsty therein or be exposed to the sun.} (Tā-Hā: 117–119)

And Iblīs also tempted him toward the continuation of comfort with his saying:

{Shall I direct you to the Tree of Eternity?}

And toward orderly living with his saying:

{And a kingdom that will not decay?}

Thus, the thing Allah desired for Adam was the same thing Iblīs desired for him. The difference was that Allah conditioned it upon guarding against that tree, while Iblīs conditioned it upon approaching it.

Furthermore, Adam (peace be upon him), despite his perfect intellect and knowledge that Allah is his Master, Supporter, and Sustainer, was informed that Iblīs was his enemy—as evidenced by Iblīs's refusal to prostrate and his exposure of himself to the curse due to his enmity. How then did he accept the word of Iblīs in a single incident concerning a single objective, while knowing the extent of his enmity, and turn away from the word of Allah while knowing that He is the Supporter and Sustainer?

Whoever contemplates this matter will marvel greatly and realize in the end that this story serves as a reminder that nothing can repel God's decree, nor can anything prevent it. Even if the proof is extremely clear and overwhelmingly strong, benefit is only derived from it if Allah has decreed and ordained it.

As for His saying: {So Satan whispered to him...} (Al-A‘rāf: 20), we have already discussed in Sūrat al-Baqarah how and with what he whispered.

If it is asked: Why is the verb for whispering sometimes connected with la (لـ) as in {So Satan whispered to them both} (فَوَسْوَسَ لَهُمَا) and sometimes with ilā (إِلَى) as in {So Satan whispered to him} (فَوَسْوَسَ إِلَيْهِ)?

We reply: His saying waswasa lahu means "for his sake" (i.e., for his benefit). And His saying awā ilayhi means he conveyed the whisper to him, similar to saying ḥaddatha lahu (he related to him) and asarra ilayhi (he confided in him).

Then, it was clarified that this whispering involved tempting him with two things:

1. His saying: {Shall I direct you to the Tree of Eternity?} He attributed the tree to eternity (al-khuld) because whoever ate from it would become eternal, according to his claim.
2. His saying: {And a kingdom that will not decay?} Meaning, whoever ate from this tree, his dominion would last.

Al-Qāḍī said: It is not apparent that Adam accepted this from him. If this whispering had occurred while Adam (peace be upon him) was a Prophet, it would have been impossible for him to accept it, because there must be an interval between the time of accountability and the time of recompense, which is death. In essence, since Adam was a Prophet, it is impossible that he would not know this.

We reply: We do not concede that there must necessarily be this interval between the time of accountability and the time of recompense. Why can it not be said that no interval is needed at all? Even if an interval is necessary, the interval could be satisfied by a momentary swoon or light sleep. Furthermore, if the interval of death is necessary, why do you assert that the Prophet must know this? Do not some of your people claim that Moses (peace be upon him) only asked to see Allah because he did not know the impossibility of that vision for Allah? If such ignorance is permissible, why is this ignorance not permissible?

Moreover, what is the proof that Adam was a Prophet at that time? Our doctrine is that the incident of the slip-up occurred before his prophethood, not after it.

Furthermore, what proves that Adam (peace be upon him) accepted it is Allah’s saying immediately following the mention of the whispering: {Then they both ate from it}. This sequence implies causality, like the saying: "Mā‘iz committed fornication, so he was stoned," or "The Messenger of Allah forgot, so he prostrated." The fā’ (then) here indicates that the stoning was a consequence of the fornication, and the prostration was a consequence of the forgetfulness. Similarly here, the eating must be conditioned by his listening to: {Shall I direct you to the Tree of Eternity, And a kingdom that will not decay?}. This conditioning only occurs if Adam accepted it from him. If he had rejected his word, he would not have proceeded to eat based on it. Thus, it is established that Adam (peace be upon him) accepted it from Iblīs.

Then, the Exalted clarified that when they both ate, their private parts became apparent to them. Ibn ‘Abbās said: They were stripped of the light with which Allah had clothed them until their private parts became visible. The dual form (su’ātuhumā) is used as in His saying: {Your hearts have swerved} (At-Taḥrīm: 4).

If it is asked: Was the appearance of their private parts a punishment for their disobedience?

We say: Undoubtedly, this was linked to that eating. However, it is possible that it was not a punishment for it, but rather resulted from it for another benefit.

As for His saying: {And they began to fasten upon themselves from the leaves of Paradise}, there are discussions regarding it:

As for His saying: {And Adam disobeyed his Lord and went astray}, some people rely on this to prove that a major sin originated from him in two ways:

The First Way: The term al-‘āṣī (the disobedient one) is a term of censure and is only applied to one who commits a major sin, based on His saying: {And whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into a Fire, to abide therein eternally} (An-Nisā’: 14). And the meaning of one who commits a major sin is only one who does an act for which he is punished.

The Second Way: Al-Ghawāy (going astray) and aḍ-ḍalāl (error) are synonymous terms. Ghayy is the opposite of being rightly guided (rushd), and such a noun only applies to the sinner deeply immersed in his sinfulness.

Some people responded to the first argument by saying: Disobedience (ma‘ṣiyah) is contradicting a command. The command might be for an obligatory duty (wājib) or a recommended act (mandūb). For instance, people say: "I advised him concerning his son in such-and-such matter, and he disobeyed me," or "I commanded him to drink the medicine, and he disobeyed me." If this is the case, it is not impossible to apply the name of disobedience to Adam not because he abandoned an obligation, but because he abandoned a recommendation.

The one who presented this argument responded to this objection by saying: We have shown that the apparent meaning of the Qur'an indicates that the disobedient one deserves punishment, and custom indicates that it is a term of censure. Therefore, the term al-‘āṣī must be restricted to one who abandons an obligation. Furthermore, if one who abandons a recommendation were considered disobedient, then all Prophets would have to be described as disobedient in every situation, as they cannot avoid abandoning recommended acts.

If it is argued: Describing one who abandons a recommendation as disobedient is metaphorical, and metaphor is not consistently applied.

We reply: Since you concede it is metaphorical, the default is that it is not applied. As for the saying: "I advised him concerning his son in such-and-such matter, and he disobeyed me," and "I commanded him to drink the medicine, and he disobeyed me," we do not concede that this usage is authentically transmitted from the Arabs. Even if we concede it, they only use it when they are certain that the person being advised must perform that act and that neglecting it is impermissible. In that case, the meaning of obligation is present even if the obligation itself is not established. This indicates that the term disobedience cannot be applied except when obligation is confirmed. We are agreed that an obligation from Allah entails necessity (wujūb). Therefore, the application of the term disobedience to Adam (peace be upon him) must have been because he abandoned an obligation.

Some people conceded that the verse indicates the commission of disobedience by him, but they claimed that the disobedience was among the minor sins (ṣaghā’ir), not the major sins (kabā’ir). This is the view of most Mu‘tazilites, and it is also weak, because we have shown that the term al-‘āṣī is a term of censure, and the apparent meaning of the Qur'an indicates that he deserves punishment, which is not fitting for a minor sin.

Abū Muslim al-Iṣfahānī responded by saying that he disobeyed in matters concerning worldly welfare, not in matters related to religious obligations. This is also far-fetched because worldly welfare matters are permissible, and one who does them is not described with disobedience, which is a term of censure.

As for relying on His saying: {and went astray} (fa-ghawā), they responded to it in several ways:

1. He was disappointed regarding the bliss of Paradise. Because when he ate from that tree intending his dominion to be eternal, that desire was removed after he ate. When his effort failed and did not succeed, it is said he went astray (ghawā). The reality is that ghayy is the opposite of rushd (right guidance). Rushd is reaching something that leads to the intended goal. If one reaches something and the opposite of his goal is achieved, that is ghayy.
2. Some said: Ghawā means he became nauseous from excessive eating. Al-Kashshāf said: Although this might be valid in the dialect of those who change a preceding yā’ with a kasrah to an alif (saying fanā and baqā for fanī and baqī), and they are the tribe of Ṭayyi’, this is a malicious interpretation.

Know that the most sound and decisive view for resolving this dispute, in my opinion, is to say: This incident occurred before prophethood, which we have explained in Sūrat al-Baqarah.

Here, there is a necessary discussion: Although the apparent meaning of the Qur'an indicates that Adam disobeyed and went astray, no one has the right to say that Adam was a habitually disobedient and straying person (‘āṣiyan ghāwiyyan). Several things support our view:

1. The use of the active participle: Al-‘Utbī said: If a man cuts a cloth and then sews it, one says he cut and sewed, but one does not call him a cutter (khayyāṭ) or a sewer unless he habitually repeats that action and is known for it. Since this slip-up only occurred once for Adam (peace be upon him), it is not permissible to apply this descriptive name to him.
2. Post-Repentance Status: Even if we assume this incident occurred before prophethood, it is not permissible to apply this name to him after Allah accepted his repentance and honored him with messengership and prophethood. Just as one who embraces Islam after disbelief is not called a disbeliever (meaning he was a disbeliever), similarly, even if we assume the incident occurred after prophethood, it is not permissible to say that, because he repented from it. Just as a Muslim man who drinks wine or commits adultery, if he repents sincerely, is not subsequently called a drunkard or an adulterer, so too here.
3. Implication of Habit: Our saying "disobedient and astray" implies that he was disobedient in most things and strayed from the knowledge of Allah. These two terms are not mentioned in the Qur'an absolutely, but are always coupled with the specific story in which the disobedience occurred, as if saying: "He disobeyed in this and that." This avoids the false implication we mentioned.
4. Divine Prerogative: What is permissible for Allah is not permissible for others. Just as a master may use certain language toward his slave or son when they disobey, which is not permissible for others toward their slaves or sons.

As for His saying: {Then his Lord chose him, accepted his repentance, and guided him}, the meaning is: Then Allah selected him, accepted his repentance—meaning He returned to him with pardon and forgiveness—and guided him to the right path until he returned to remorse and seeking forgiveness, and Allah accepted that from him.

It is narrated from the Prophet (peace be upon him) that he said: "If the weeping of the people of the world until the Day of Resurrection were gathered together with the weeping of David, his weeping would be more, and if all that were gathered with the weeping of Noah, Noah's weeping would be more. Noah was named Noah because of his lamenting over himself. If all that were gathered with the weeping of Adam, Adam's weeping over his mistake would be the greatest."

Wahb said that when his weeping became intense, Allah revealed to him and commanded him to say: "There is no god but You; exalted are You, and praised be You. I have done evil and wronged myself, so forgive me, for You are the best of forgivers." Adam (peace be upon him) said this, and then was told to say: "There is no god but You; exalted are You, and praised be You. I have done evil and wronged myself, so have mercy upon me, for You are the Most Merciful of the merciful." Then he was told to say: "There is no god but You; exalted are You, and praised be You. I have done evil and wronged myself, so turn to me in forgiveness, for You are the Acceptor of Repentance, the Merciful." Ibn ‘Abbās (may Allah be pleased with him) said: These words are what Adam (peace be upon him) received from his Lord.

! 7 < { قال اهبطا منها جميعا بعضكم لبعض عدو فإما يأتينكم منى هدى فمن اتبع هداى فلا يضل ولا يشقى * ومن أعرض عن ذكرى فإن له معيشة ضنكا ونحشره يوم القيامة أعمى * قال رب لم حشرتنىأعمى وقد كنت بصيرا * قال كذالك أتتك آياتنا فنسيتها وكذالك اليوم تنسى * وكذالك نجزى من أسرف ولم يؤمن بأايات ربه ولعذاب الا خرة أشد وأبقى } > 7

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Exegesis (Tafsir)

{He said, "Go down from it, all of you—some of you [will be] enemies to others.}

This is the command to descend from Paradise. The command is addressed to Adam, Eve, and Iblīs. The phrase {some of you [will be] enemies to others} refers to the enmity between Adam’s progeny and Iblīs and his progeny.

{And if there comes to you guidance from Me, then whoever follows My guidance will neither stray nor be miserable.}

This is a promise of protection from error (ḍalāl) and misery (shaqā’). Ḍalāl here means deviation from the truth, and shaqā’ means eternal wretchedness in the Hereafter.

{But whoever turns away from My remembrance - indeed, for him is a narrow life, and We will gather him on the Day of Resurrection blind.}

• {a narrow life} (ma‘īshatan ḍankā): This refers to the life in this world. Even if one possesses abundant wealth, his life is narrow because he is constantly anxious about losing it, and he is restricted by his desires and fears.
• {gather him... blind}: This blindness is both physical and spiritual. He will be blind to the truth in this world, and physically blind on the Day of Judgment.

{He will say, "My Lord, why have You gathered me blind while I was seeing?"}

This is the plea of the wretched person on the Day of Judgment, expressing astonishment that his worldly sight did not save him.

{He will say, "Thus did Our signs come to you, and you forgot them; and thus will you, this Day, be forgotten."}

The recompense fits the crime. He was blind to the signs in this world, so he is gathered blind in the next. Forgetting the signs here leads to being forgotten (i.e., abandoned and left to punishment) there.

{And thus do We recompense those who are extravagant and do not believe in the signs of their Lord. And the punishment of the Hereafter is more severe and more enduring.}

• {those who are extravagant} (asrafū): This refers to those who transgress the limits set by Allah, whether in sin or in disbelief.
• The verse concludes by emphasizing the severity and permanence of the Hereafter's punishment compared to the temporary distress of the narrow life in this world.