وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ ﴿35﴾ فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ ﴿36﴾ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿37﴾

﴾35﴿ Wa qulnaa yaaa Aadamus kun anta wa zawjukal jannata wa kulaa minhaa raghadan haisu shi'tumaa wa laa taqrabaa haazihish shajarata fatakoonaa minaz zaalimeen
﴾36﴿ Fa azallahumash Shaitaanu 'anhaa fa akhrajahumaa mimmaa kaanaa fee wa qulnah bitoo ba'dukum liba'din 'aduwwunw wa lakum fil ardi mustaqarrunw wa mataa'un ilaa heen
﴾37﴿ Fatalaqqaaa Aadamu mir Rabbihee Kalimaatin fataaba 'alaihi; innahoo Huwat Tawwaabur Raheem

﴾35﴿ And We said, “O Adam (peace be upon him), you and your wife reside in Paradise and both of you eat freely from it wherever you wish. But do not go near this tree (intentionally), for if you do so, you will become among the sinners”
﴾36﴿ So the two slipped because of that tree, and He expelled them from the place in which they had been. We said, “Descend! Some of you will be enemies to others, and for you on the earth is a dwelling place and provision for a time”
﴾37﴿ So Adam (peace be upon him) learned some words from his Lord, then He accepted his repentance. Surely, Allah is the Accepter of repentance, the Most Merciful

[35] Intention is a condition for committing a sin, and Adam (peace be upon him) acted out of forgetfulness, as mentioned in Surah Taha, verse 115. Therefore, he was not sinful. According to the belief of Ahl al-Sunnah wal-Jama‘ah, the prophets (peace be upon them) are protected from both major and minor sins, and, according to most scholars, this is true both before and after prophethood. In this verse, specific blessings are mentioned: being given residence in Paradise, abundant food, and being tested with the tree. (وَزَوْجُكَ) It is said that before entering Paradise, Allah, the Exalted, created Hawwa (Eve) from Adam’s left rib and admitted her with him into Paradise. The meaning of “Paradise” here is the Abode of Reward that Allah has prepared for the believers, and this is the favored opinion. (رَغَدًا) This word refers to the abundance of food, and (حَيْثُ شِئْتُمَا) points to the spaciousness of place and time. (وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ) is an emphatic prohibition against approaching, similar to the command “do not approach adultery.” The identity of the tree is not definitively established in the Quran or in any authentic, elevated hadith, so a conclusive judgment cannot be made regarding it. This prohibition was either for making it unlawful or for recommendation (not preferable). (فَتَكُونَا مِنَ الظَّالِمِينَ) Linguistically, “zulm” (wrongdoing) refers to deficiency, and sometimes to excess, and conventionally it means using something in an inappropriate way. In Islamic law, it is used for ijtihadi error, a less preferable action, minor sin, major sin, disbelief, and polytheism. Here, the meaning is: do not approach the tree intentionally, for if you do so, you will become sinners. However, Adam (peace be upon him) ate from it by mistake or through ijtihadi error.
[36] In this verse, the divine purpose of their descent is mentioned, which is the enmity among them and the benefit they would derive from the earth until its end. (فَأَزَلَّهُمَا) “Zallah” means slipping, and a slip is unintentional; therefore, it does not constitute a sin. (الشَّيْطَانُ) The attribution to Satan is due to his whispering, as mentioned in verse 20 of Surah Al-A'raf. (مِمَّا كَانَا فِيهِ) refers to the blessings and pleasures of Paradise. (اهْبِطُوا) This address is directed to Adam and Hawwa (peace be upon them), and their offspring are included in it.
[37] These words are mentioned in verse 23 of Surah Al-A'raf. Those who claim that Adam (peace be upon him) supplicated through the Last Prophet or the Five Holy Ones—this narration is fabricated. Al-Dhahabi, in the commentary of al-Mustadrak on page 615 of volume 1, and Ibn Kathir in al-Bidayah on page 75 of volume 1, have stated that it is weak.