Adam’s Haste to Attain God’s Pleasure

The use of the branching particle (fāʾ al-tafrīʿ) in mentioning the reception of the words indicates that Adam (a.s.), after his error in committing the forbidden act, promptly sought to receive the appropriate words as a means of making amends. The Glorious God, who is quick to be pleased, immediately accepted His vicegerent servant and enveloped him in His special love and mercy. Adam’s swift initiative to attain divine pleasure demonstrates that Satan’s temptation and misguidance did not deeply affect him, and God’s initial reproach quickly transformed into a loving address due to His swift pleasure.

Just as there was a hidden wisdom in the teaching of the divine names, which addressed the angels’ question, “Will You place therein one who will cause corruption and shed blood?” (2:30) and provided a justified response, so too was there a profound secret within the words that Adam received. These words eradicated the error and cleansed any misguidance, disobedience, deviation, or forgetfulness attributed to Adam with the pure water of Kawthar. Through this process, the fortunate Adam became chosen, and the disobedient Adam was guided.

If the repentance encapsulated in the phrase “so He turned to him” refers to the first divine repentance—the initial inclination of God’s grace that prompts the wayward servant to return to his Master—then the reading of the accusative case for Adam is fitting. In this sense, God’s words actively received Adam, welcoming him kindly, and guiding him back. However, if this repentance refers to the second form, which includes God’s acceptance after the repentant servant returns, then the nominative reading for Adam would be appropriate.

The acceptance of Adam’s repentance was characterized by pure affection, devoid of any wrath. Although God, the Glorified, accepts repentance, as stated: “Indeed, it is God who accepts repentance from His servants” (9:104), if there is any shortcoming in the servant’s repentance, God overlooks it. This is reflected in the use of the preposition “from” (ʿan) in the verse, which emphasizes God’s act of overlooking and forgiving the servants. However, sometimes God admonishes the repentant wisely, and at other times, He cherishes them with mercy.

The indication of this distinction is found in the way repentance is described at the end of certain Qur’anic verses. For example, in some verses, the attribute of repentance is paired with divine wisdom: “If it were not for the grace of God upon you and His mercy, and that God is Accepting of repentance and Wise” (24:10). In other verses, the attribute of repentance is coupled with divine mercy, such as in the verse under discussion: “Then He turned to him; indeed, He is the Accepting of repentance, the Merciful.”

Since the attribute of Raḥīm (Mercy) signifies God’s special mercy, which is not granted to everyone, it becomes evident that some repentant individuals, particularly Adam, the Chosen One (a.s.), receive this exclusive mercy.

The friends of God perceive His majesty within the shadow of His beauty, receiving His wrath intertwined with His affection. This reception occurs immediately, even after minor lapses or slight oversights that do not interfere significantly with their connection to the Divine. The blessing of divine guardianship never forsakes the righteous servant. This is evident in the example of Adam, the Chosen One (a.s.), and similarly in the case of Jonah (a.s.). About Jonah, God said: “Had it not been that a favor from his Lord overtook him, he would have been cast onto the naked shore while he was censured. But his Lord chose him and made him of the righteous.” (68:49-50).

This indicates that God’s swift grace reached His intimate servant, ensuring that righteousness and divine selection became his lot.