According to Taberî, the expression in the verse indicates that martyrs/the righteous will not grieve over the worldly life they have left behind, the pleasures they have abandoned, and the worldly blessings they have forsaken; when they witness the honor and reward they receive in Allah's presence, they will not sorrow over what they have left behind. This situation is mentioned together with their being secure from the fear and terror of the Day of Judgment.

على ما فاتهم من دنياهم التي تركوها، وشهواتهم التي تجنبوها، اتباعا منهم لنهي الله عنها إذا عاينوا من كرامة الله ما عاينوا هنالك

According to Zemahşerî, the (إن) here is a conditional particle whose meaning is reinforced by (ما), and for this reason either a doubled or light nun has been added to its verb. Furthermore, it is also narrated that 'comes' verb, according to its plural form, is read as 'تأتينكم' with a te. Through a narration from Ibn Abbas, it is stated that Allah has promised to the one who follows the Qur'an not to deviate in this world and not to be wretched in the Hereafter.

وعن ابن عباس : ضمن الله لمن اتبع القرآن أن لا يضل في الدنيا ولا يشقى في الآخرة

This text discusses the question of why the address 'اهبطوا' seems to be directed at more than two people in plural form, and the wisdom of the second repetition of the 'ihbat' command. Râzî finds Jubbâ'î's mention of two different descents (from Paradise to the world's sky, then from the sky to the earth) weak and puts forward his own view: After Adam and Eve repent, the command to descend is repeated so that they understand that the descent order is not merely a punishment for their lapse, but rather the realization of a prior promise whose validity is preserved even after repentance. Moreover, it is also transmitted that according to Abû Muslim, the difference in address between 'اهبطا' and 'اهبطوا' originates from Adam and his descendants as well as Iblis and his descendants each being considered as a category.

وعندي فيه وجه ثالث أقوى من هذين الوجهين وهو أن آدم وحواء لما أتيا بالزلة أمرا بالهبوط فتابا بعد الأمر بالهبوط ووقع في قلبهما أن الأمر بالهبوط لما كان بسبب الزلة فبعد التوبة وجب أن لا يبقى الأمر بالهبوط فأعاد الله تعالى الأمر بالهبوط مرة ثانية ليعلما أن الأمر بالهبوط ما كان جزاء على ارتكاب الزلة حتى يزول بزوالها بل الأمر بالهبوط باق بعد التوبة

According to Kurtubî, the expression 'فلا خوف عليهم ولا هم يحزنون' indicates that those whom Allah has made His allies and whom He protects and watches over will not fear on the Day of Judgment and will not grieve over what they have lost in the world. Some scholars have stated that this expression does not entirely negate the terrors of the Day of Judgment, but rather this terror will be lightened for obedient servants, and once they attain mercy, it will be as if they never feared at all. Furthermore, different views have been transmitted regarding the word 'huda,' namely that it is Allah's Book, guidance toward success, or the Prophets.

والمعنى في الآية : فلا خوف عليهم فيما بين أيديهم من الآخرة ولا هم يحزنون على ما فاتهم من الدنيا وقيل : ليس فيه دليل على نفي أهوال يوم القيامة وخوفها على المطيعين لما وصفه الله تعالى ورسوله من شدائد القيامة إلا أنه يخففه عن المطيعين وإذا صاروا إلى رحمته فكأنهم لم يخافوا والله أعلم

Ibn Kesîr transmits various narrations concerning the event of Adam's descent from Paradise to the earth (such as his descent to India, the descent of the Black Stone and Paradise leaves, where Iblis and Eve descended, etc.). Furthermore, transmitting from Râzî, he states that this narrative contains a severe threat to deter from all sins, as a small sin leads to a great loss (expulsion from Paradise). Finally, he lists the different answers that scholars have given to the question of how Iblis was able to enter Paradise (entering through theft, entering through the snake's mouth, giving insinuation from outside, etc.).

وقال الرازي إعلم ان في هذه الآية تهديدا عظيما عن كل المعاصي من وجوه [ الأول ] إنما يتصور ما جرى على آدم بسبب إقدامه على هذه الزلة الصغيرة كان على وجل شديد من المعاصي

According to Beydâvî, the repetition of the command 'ihbitû' is either for emphasis or due to difference in purpose: the first refers to their descent to a place of trial where humans will contend with one another, the second refers to their descent for the sake of being subjected to religious obligation (mukallafiyyah). Furthermore, the word 'cemîan' does not require that they all descend at the same time but expresses emphasis in meaning. As for the condition 'fe-immâ ye'tiyennekum,' the 'mâ' here is additional and has reinforced the 'in'; for those who follow guidance, fear and sorrow are negated and the reward is proven to them in the most eloquent manner.

كرر للتأكيد، أو لاختلاف المقصود فإن الأول دل على أن هبوطهم إلى دار بلية يتعادون فيها ولا يخلدون، والثاني أشعر بأنهم أهبطوا للتكليف، فمن اهتدى الهدى نجا ومن ضله هلك