فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى ﴿۱۲۰﴾ فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى ﴿۱۲۱﴾ ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى ﴿۱۲۲﴾

﴾120﴿ Fa waswasa ilaihish Shaitaanu qaala yaaa Aadamu hal adulluka 'alaa shajaratil khuldi wa mulkil laa yablaa
﴾121﴿ Fa akalaa minhaa fabadat lahumaa saw aatuhumaa wa tafiqaa yakhsifaani 'alaihimaa minw waraqil jannah; wa 'asaaa Aadamu Rabbahoo faghawaa
﴾122﴿ Summaj tabbahu Rabbuhoo fataaba 'alaihi wa hadaa

﴾120﴿ Then Satan whispered to him, saying, "O Adam, shall I show you the tree of eternal life and a kingdom that will never decay
﴾121﴿ So they both ate from the tree, and their private parts became apparent to them, and they began to fasten together over themselves leaves from Paradise. And Adam (peace be upon him) disobeyed his Lord (out of forgetfulness) and thus did not achieve what he sought
﴾122﴿ Then his Lord chose him, turned to him in mercy, and guided him firmly

[120] In this temptation, there are two methods:
First, that by eating from this tree, eternal life will be attained—that is, you will be saved from death.
Second, that through it, blessings will be obtained that will never perish—meaning you will live forever, and the blessings will also remain forever.
The Tree of Eternity (Shajarat al-Khuld) was, in reality, another tree in Paradise, as reported by Ibn Kathir through a narration from Ahmad, and Satan falsely gave this name to the tree from which Adam (peace be upon him) had been forbidden.
[121] The word saw'ah and the act of covering themselves clearly indicate that their clothing was removed, they became naked, and their private parts were exposed.
However, the dual form used in the verse suggests that each of them saw only their own private part; there is no proof that they saw each other’s, and while this is not a fault, it is against natural instinct.
Interpreting these explicit words differently—such as saying their Paradise uniform was removed but they still had other clothing, and that saw’ah means defects—is a distortion.
Disobedience means opposing a command, whether intentionally or due to forgetfulness. If intentional, it is a sin; if due to forgetfulness, it is not.
The opposition of Adam (peace be upon him) was due to forgetfulness, so it is not proof of him being sinful.
Ghawāyah means being deprived of the intended goal—Adam (peace be upon him) ate from the tree due to Satan’s temptation for a certain goal, but that goal was not achieved.
Imam Qurtubi has stated two essential points in his Tafsir: first, no one is allowed to independently describe Adam (peace be upon him) with such terms unless reciting Qur'an or quoting hadith.
Second, no one is permitted to say that Adam (peace be upon him) was disobedient or misguided.
[122] The meaning of ijtibā (choosing) and hudā (guidance) is elevation in rank and being firmly established.
This is not proof, as the Mu'tazilites claim, that Adam (peace be upon him) committed this act before prophethood.