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فَدَلاَّهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَاتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ وَنَادَاهُمَا رَبُّهُمَآ أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيْطَآنَ لَكُمَا عَدُوٌ مُّبِينٌ
-Al-A‘râf ( الأعراف )

Kashani Tafsir

Thus did he lead them, that is, thus he brought them down to attachment to these [aforementioned things] and to feeling reassured with them by virtue of the way in which he deluded them in donning the garb of a counselor and giving them to believe mistakenly that corporeal pleasures and human dominion are everlasting. He also enticed them with corporeal benefits and passionate desires of the soul; and they set about piecing together onto themselves some of the leaves of the Garden, that is, [they set about] concealing the coverings of physical nature with virtuous dispositions and beautiful habits, which are of the corollaries of rational opinions and the inferences of the practical rational faculty, and hiding them by means of cognitive devices. And their Lord called them: 'Did I not prohibit you: the form of the prohibtion is that which has become fixed in intellects in the way of inclination to disengagement and the perception of intelligibles and the staying away from substrata and sensory objects. And His statement to them, "Verily Satan is a manifest enemy to you"?', is what He has inspired in the intellect in terms of negating the judgements of estimation and opposing its perceptions and being aware of its contraventions and haughtiness towards it [the intellect]: His call to them in these [words] is to point out this signification by means of the mind and to remind [them] of it after [their] attachment and immersion in physical pleasures upon [attaining] maturity and the manifestation upon them of the lights of the intellect and understanding. As for their saying: