Taberî states in this verse that 'حين' means an indefinite/unknown time, and what is meant is the period until the Day of Judgment or until the end of the world. He also mentions that the reading 'فأزلهما' is preferred over 'فأزالهما', because this verb is attributed to Iblis since he diverted Adam and his wife from obedience to Allah and was the cause of their expulsion from Paradise. He says that the earth, mankind, Iblis, and the serpent were made enemies to one another, and the earth became for them a place of settlement both in life and in death (in the grave).

وأولى القراءتين بالصواب قراءة من قرأ: {فأزلهما} لأن الله جل ثناؤه قد أخبر في الحرف الذي يتلوه بأن إبليس أخرجهما مما كانا فيه، وذلك هو معنى قوله فأزالهما

According to Zemahşerî, the phrase 'as enemies' is in the condition (hal) position and means that Iblis will be an enemy to Adam and Eve, and they will be enemies to Iblis. The word 'mustakarr' has been interpreted either as an infinitive (masdar) meaning 'a place of settlement' or as a locative noun meaning 'a place of residence from which one benefits in life until the end of one's appointed time.' Additionally, a report from Sabit al-Bunani is transmitted regarding Adam's death, the angels washing and shrouding him, and his burial in Serendib (India).

في موضع الحال ، أي متعادين يعاديهما إبليس ويعاديانه { مستقر } استقرار ، أو موضع استقرار وانتفاع بعيش إلى انقضاء آجالكم

According to this exegete, the address in the verse is open to three different possibilities: the angels may be addressing the disbelievers, the jinn may also be included within the angels and it is being explained that they do not have control over one another, or the direct addressees may be the disbelievers themselves; because the mention of 'day' indicates their presence. Furthermore, it is noted that in the context of Adam's slip, it is permissible in the language to include in the address even a single person who shares with a guardian a matter.

أي الملائكة للكفار ، والحاضر الواحد يجوز أن يجعل من يشاركه في أمر مخاطبا بسببه ، كما يقول القائل لواحد حاضر له شريك في كلام أنتم قلتم ، على معنى أنت قلت ، وهم قالوا ، ويحتمل أن يكون معهم الجن أي لا يملك بعضكم لبعض أيها الملائكة والجن

According to Kurtubî, the phrase 'you are enemies to one another' indicates that the address is not to Adam and Eve but to the enmity between Adam/mankind and Iblis-the serpent; for Adam and Eve were not enemies to one another. Furthermore, the repetition of the command 'ihbitû' is either for emphasis or because different rulings (enmity and the coming of guidance) pertain to each. He connects their expulsion from Paradise to the fact that they were created from the earth and to the purpose of making Adam a vicegerent on earth. Iblis's intention was to cause his downfall from his position, but he did not achieve this goal.

أى أنت عدو للحية ولابليس وهما عدوان لك وهذا يدل على أن قوله : ( اهبطا ) ليس خطابا لآدم وحواء لأنهما ما كانا متعاديين

Ibn Kesir mentions that the pronoun in 'فأزلهما' may refer either to Paradise or to the most recently mentioned noun, which is the tree; accordingly, the word means either 'he caused them to slip' or 'he made them slip into error.' He also transmits the views of the Companions and the Followers (Ibn Abbas's interpretations of the grave or the upper and lower earth) regarding 'mustakarr' and 'metaa', and various hadith reports and Israelite narratives regarding Adam's expulsion from Paradise. He notes that the detailed narration of these reports will come in Surat al-A'raf.

يصح أن يكون الضمير في قوله عنها عائدا إلى الجنة فيكون معنى الكلام كما قال عاصم بن بهدلة وهو ابن أبي النجود فأزا لهما أي فنحاهما ويصح أن يكون عائدا على أقرب المذكورين وهو الشجرة فيكون معنى الكلام كما قال الحسن وقتادة فأزلهما أي من قبل الزلل

According to Beydâvî, the devil's 'slipping' (ezelle) of Adam and Eve means driving them into an error because of the tree; furthermore, this verb can also mean 'causing them to be expelled from Paradise,' which is supported by the reading 'fe-ezâlehümâ' in Hamza's recitation. Regarding how the devil deceived them (speaking by representation, insinuation, calling at the door, entering the form of an animal or serpent, sending a helper, etc.), various reports have been transmitted, and it is stated that certain knowledge is with Allah. It is expressed that the address 'ihbitû' is directed to Adam and Eve, and the plural pronoun is used because they are the origin of all mankind.

أصدر زلتهما عن الشجرة وحملهما على الزلة بسببها، ونظير «عن» هذه في قوله تعالى وما فعلته عن أمري. أو أزلهما عن الجنة بمعنى أذهبهما، ويعضده قراءة حمزة «فأزالهما» وهما متقاربان في المعنى، غير أن أزل يقتضي عثرة مع الزوال