Tafsir of Al-A'raf 7:24

(قال): This is a resumption [of the narrative], as has been mentioned repeatedly.

(اهبطوا): It is narrated from many of the predecessors that this is an address to Adam and Eve, peace be upon them, and to Iblis, may he be cursed. The command was repeated for him, following them, as an indication that he is not separated from their kind in this world, or that the command occurred separately. This is a conveyance of the meaning [of the verse] and a summary, similar to His saying: "O messengers, eat from the good things."

It is said: The command regarding the cursed one is different from what preceded, as it is a command for him to descend due to his whispering. Al-Farra’ chose the view that it is an address to both of them and their progeny; this involves addressing those who do not yet exist. It is also said: It is for both of them only, because of His saying, may He be glorified: "He said: Descend from it, both of you, together," and the story is one; the plural pronoun is used because they are the origin of humanity, as if they are [all of them]. Some say that this is the chosen view of Al-Farra’. Another view is that it is for both of them, Iblis, and the serpent. This was objected to and answered in the manner mentioned in Surah Al-Baqarah.

The apparent [meaning] of the noble arrangement is that Adam, peace be upon him, was hastened by his Lord, may He be glorified, with rebuke and reprimand for his action, and nothing intervened between that. Al-Ajhuri narrated from the Proof of Islam, Al-Ghazali, that when he (Adam) ate from the tree, his stomach moved to expel the waste, and this was not provided for in the food of Paradise except in that tree; hence he was forbidden from eating it. He began to wander in Paradise, so Allah the Exalted commanded an angel to address him, who said to him: "What do you want, Adam?" He said: "I want to discharge what is in my stomach of harm." The angel said to him: "Where will you place it? On the carpets, or on the couches, or in the rivers, or under the shade of the trees? Do you see any place here suitable for that?" Then He commanded him to descend. I do not consider this report to be authentic. Similar to it is what is narrated from Muhammad bin Qais, who said: When he (Adam) ate from the tree, his Lord called out to him: "O Adam, why did you eat from it when I had forbidden you?" He said: "Eve fed me." He said, may He be glorified: "O Eve, why did you feed him?" She said: "The serpent commanded me." He said to the serpent: "Why did you command her?" It said: "Iblis commanded me." Allah the Exalted said: "As for you, Eve, you shall bleed every month just as you caused the tree to bleed. As for you, serpent, I shall cut off your legs so you crawl on your face, and your face shall be crushed by everyone you meet. And as for you, Iblis, you are accursed."

(بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ): This is in the position of a state (hal) from the doer of ihbitu (descend). It is either a concurrent state or an expected state. Some grammarians chose the view that the sentence is a resumption; as if when they were commanded to descend, they asked: "What will be our state?" And they were answered: "Some of you are enemies to others." The matter of enmity is apparent upon the assumption that Satan is included in the address. As for the assumption of specifying it to Adam and Eve, peace be upon them, it is said that it is meant in terms of referring to their progeny, either by metaphorical usage—like attributing [the name] Tamim to all of his descendants—or by being content with mentioning the parents to represent them. Some chose the view that enmity here means oppression, i.e., "You will oppress one another because of the misguidance of Satan." Let this be understood.

(وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ): Meaning, a settling, or a place of settling. Thus, it is either a masdar mimi (gerund) or a noun of place (ism makan). It is also permitted that it be a passive participle (ism maf'ul), meaning: "Your sovereignty is established upon it, and your disposal of it is permitted." It is not hidden that this is contrary to the apparent meaning and requires ellipsis and connection. The word itself could potentially be a noun of time (ism zaman), but it is not plausible here because it would repeat with His saying, may He be glorified:

(وَمَتَاعٌ): Meaning, a provision.

(إِلَىٰ حِينٍ): He intends by this the time of death. It is also said: The Resurrection, and that dwelling in the grave is considered a provision on earth. Or it is said: The meaning is "for your species and your totality." The prepositional phrase (al-zarf) is said to be related to "provision," or to both "provision" and "settling" by way of contention (tanazu') if it is a gerund. It is also said that it is related to an omitted element that serves as an adjective for "provision."