Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part Four)
The Consequence of Eating from the Forbidden Tree:
The Noble Qur’an refers to the fate and consequences of eating from the forbidden tree in verse 22 of Surah Al-A‘rāf as follows: “فَدَلَّاهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُّبِينٌ” Translation: “So he misled them through deception. Then, when they tasted of the tree, their private parts became apparent to them, and they began to cover themselves with leaves from Paradise. And their Lord called out to them, ‘Did I not forbid you from that tree and tell you that Satan is an open enemy to you?’”
This verse describes how Iblīs deceived Adam (peace be upon him) and Ḥawwā’, leading them to eat from the forbidden tree in Paradise, and outlines the outcomes of that act. The exposure of their private parts was more than a physical occurrence; it symbolized the loss of spiritual covering and the emergence of deficiencies caused by their error. In other words, they were previously unaware of these flaws, and only after committing the sin did they become conscious of their nakedness.
Their attempt to gather leaves to cover themselves stems from an innate, instinctual understanding of modesty and shame. It shows that humans are naturally inclined to cover parts of their bodies and regard nakedness as inappropriate. This sense of modesty is embedded in human nature, reminding one to maintain boundaries and protect oneself from inappropriate exposure.
Some exegetes and religious scholars, based on this verse, argue that covering one’s private parts is a legal and religious obligation. Others believe that Adam and Ḥawwā’s action reveals that this covering is rooted in human instinct and that aversion to nakedness is an inherent trait, present even in solitude.
Thus, this verse is more than a historical recounting; it aids in a deeper understanding of the concept of clothing through the lens of human nature and moral values.
Divine Rebuke and Repentance
After Adam (peace be upon him) and his wife ate from the forbidden tree and became aware of their nakedness, they began to cover themselves with the leaves of Paradise. At that moment, God addressed them: “وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُّبِينٌ” Translation: “And their Lord called out to them, ‘Did I not forbid you from that tree and tell you that Satan is an open enemy to you?’”
This divine rebuke was due to their negligence regarding God’s command and highlights another dimension of human nature. Humans are unique in their susceptibility to forgetfulness and error. They are vulnerable to satanic temptations and cannot always remain steadfast on the right path. However, they are also capable of recognizing their faults, feeling regret, and turning to their Lord for forgiveness—not to justify their sin, but to seek mercy.
Adam and Hawwa (Eve) said: “قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ” Translation: “They said, ‘Our Lord, we have wronged ourselves. And if You do not forgive us and have mercy upon us, we will surely be among the losers!’”
This confession, grief, and repentance illustrate the very trait that connects humans with their Lord and opens the gates of divine mercy. It includes acknowledgment of sin, remorse, seeking forgiveness, and the realization of one’s weakness before divine power. A human realizes that they have no strength except through God’s help, and if they do not seek His support, they will indeed be among the losers.
After confessing and repenting, Adam and his wife turned back to Allah. In response, God, in His mercy, opened the door of repentance for them and taught Adam how to return to Him: “رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ” Translation: “They said, ‘Our Lord, we have wronged ourselves. And if You do not forgive us and have mercy upon us, we will surely be among the losers!’”
The Expulsion of Adam (Peace Be Upon Him) and His Wife from Paradise
Once Allah accepted the repentance of Adam and his wife, He commanded them and Iblis to descend to the earth. Earth was the natural and appropriate place for human life, as humans were created from it—it is their origin and their mother. Allah makes it clear in the Qur’an:” مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى” Translation: “We created you from it, and into it We shall return you, and from it We will bring you forth once more.”
Thus, all three—Adam, Hawwa (Eve), and Iblis—descended to earth, while enmity existed between them. Adam and his wife lived in constant fear of Iblis’s schemes and treachery. This fear was justified, as Iblis had already deceived them and caused their expulsion from Paradise. Meanwhile, Iblis lay in ambush for Adam, Hawwa, and their descendants to drag them toward ruin.
Now, the question arises: Can life on earth be peaceful when human existence began with fear and hostility? Certainly not. Earthly life will remain a battleground between truth and falsehood until the Day of Judgment, for the descendants of Adam will remain on earth until the end of time. Allah says in the Qur’an: “قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ” Translation: “He said: In it you will live, and in it you will die, and from it you will be brought forth (again).”
On the other hand, Iblīs requested respite from Allah until the Day of Judgment, and Allah—Who never breaks His promise—granted him time until an appointed moment. The Qur’an says: “قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ * وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَى يَوْمِ الدِّينِ * قَالَ رَبِّ فَأَنظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ * قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ * إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ * قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ * إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ * قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ * لَأَمْلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ” Translation: “[Allah] said: ‘Then get out of it, for indeed, you are expelled. And indeed, My curse is upon you until the Day of Judgment.’ [Iblīs] said, ‘My Lord, then grant me respite until the Day they are resurrected.’ [Allah] said, ‘Indeed, you are among those reprieved until the Day of the appointed time.’ [Iblīs] said, ‘By Your might, I will surely mislead them all, except among them Your sincere servants.’ [Allah] said, ‘Then the truth is, and the truth I say: I will surely fill Hell with you and those who follow you all together.’”
Therefore, it is incumbent upon the children of Adam (peace be upon him) to prepare themselves for a fierce and unrelenting confrontation with Satan—a conscious battle fought with full awareness, whose ultimate victory belongs to the righteous and virtuous.
Continues…
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References:
[1] – Surah Al-A’raf, verse 22.
[2] – Muhammad Jamal al-Din ibn Muhammad al-Qasimi, Mahasin at-Ta’wil, Vol. 7, p. 2642.
[3] – Surah Al-A’raf, verse 22.
[4] – Surah Al-A’raf, verse 23.
[5] – Sayyid Qutb, Fi Zilal al-Qur’an (In the Shade of the Qur’an), Beirut: Dar al-Shuruq, 7th edition, 1391 AH, Vol. 3, pp. 1269–1270.
[6] – Surah Al-A’raf, verse 23.
[7] – Surah Ta-Ha, verse 55.
[8] – Surah Al-A’raf, verse 25.
[9] – Surah Sad, verses 77–85.
