And when the abodes of kings cannot bear such a thing, and He, glorified is He, had already shown His care for Adam, peace be upon him, with concern for him, and the news about his wife and about Iblis was not mentioned, the soul of the listener did not settle from its longing to hear the rest of the news. He answered that by saying that He descended from His sacred abode, which carries the opposition and is the one carried, even though He had prepared it for the gathering. So He said in the manner of beginning: "He said," meaning the Lord whose sanctity of His abode was violated: "Descend from it," O two groups: Adam and his followers, and Iblis, "all together."

And when the context was for the occurrence of forgetfulness and the dissolution of determination after a firm covenant, He stirred the determination and urged the concern by causing the enmity that arises from it to dominate, which in turn raises the ambitions and provokes the resolutions. So He said in response to one who seemed to say: In what manner will the descent be: "Some of you are enemies to one another," and it is true regarding the enmity of each of the two groups towards the other: the group of Iblis - who are the jinn - by misleading, and the group of humans by taking precautions against them through supplications, incantations, and other than that, and by the enmity of some of each group towards some of them. "So if" means that this knowledge resulted in the fact that no one among you has the ability to take precautions against his enemy except by Me, and there is no protection for you from Me except by following My command. So if "guidance comes to you from Me," O group who are the most misguided of those with desires among the accountable, "by which you take precautions against the seduction of the enemy and his temptation." "So whoever follows" is expressed in the form of "Iftaal," which implies effort and completion of the following that arises from intense concern. "My guidance," which I have assisted him with from the commands of the Book and the Messenger, who is supported by the evidence of reason. And for the expression in the form of "Iftaal," He said: "So he will not go astray," meaning because of that, from the path of righteousness in this world or in the Hereafter at all, "nor will he suffer," meaning in anything of his striving in either of them. For indeed, suffering is the punishment of misguidance, and the negation of it necessitates the negation of fear and sadness, unlike the opposite. It is more eloquent than what is in Al-Baqarah, for the call in that is for absolute servitude, and the standing in this is for fear and the urging towards seriousness in enmity. "Except as a reminder for whoever fears," and for turning towards the remembrance. "Whoever turns away from it, then he will carry on the Day of Resurrection a burden," and the preservation from opposition even if by forgetfulness. "So he forgot, and We did not find for him any determination." Al-Razi said in Al-Lawa'ih: And suffering is the separation of the servant from Allah, and happiness is his reaching Him. And Al-Asbahani said from Ibn Abbas, may Allah be pleased with them both: Allah, the Exalted and Majestic, guaranteed for whoever follows the Qur'an that he will not go astray in this world nor suffer in the Hereafter.