قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ ﴿۱۸﴾ وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ ﴿۱۹﴾ فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِنْ سَوْآتِهِمَا وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ ﴿۲۰﴾ وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ ﴿۲۱﴾

﴾18﴿ Qaalakhruj minhaa maz'oomam madhooraa; laman tabi'aka minhum la amla'anna Jahannama minkum ajma'een
﴾19﴿ Wa yaaa Aadamus kun anta wa zawjukal Jannata fakulaa min haisu shi'tumaa wa laa taqrabaa haazihish shajarata fatakoonaa minaz zaalimeen
﴾20﴿ Fawaswasa lahumash Shaitaanu liyubdiya lahumaa maa wooriya 'anhumaa min saw aatihimaa wa qaala maa nahaakumaa Rabbukumaa 'an haazihish shajarati illaaa an takoonaa malakaini aw takoonaa minal khaalideen
﴾21﴿ Wa qaasamahumaaa innee lakumaa laminan naasiheen

﴾18﴿ He said, Allah the Most High, get out of here, you are humiliated, of course, whoever follows them, I will certainly fill Hell with all of you
﴾19﴿ O Adam, may you and your wife dwell in paradise, so eat from wherever you want, Do not approach this tree (intentionally) then you will be among the sinners
﴾20﴿ So he tempted both Satans (this is the end) to reveal to them what was hidden from them from their body, And he said, Your Lord has not forbidden you from this tree so that you may become two angels or become one of the eternal dwellers
﴾21﴿ And he swore for both of them that surely I am one of your benefactors

[18] In this verse, we see both the acceptance of Iblīs’s request (his supplication) and a warning regarding those who follow him.
(اخْرُجْ) – This repetition of “get out” after the earlier decree indicates either:
The first “ikhruj” was part of Allah’s decisive judgment,
And the second is the execution of that command,
Or, the first was expulsion from Paradise, and the second from the heavens.
(مَذْءُومًا) – The word “dha’m” (ذم) means blame, and “madh’ūm” implies a state of being severely disgraced—more than regular blame.
(مَدْحُورًا) – Linguistically means rejected or driven away. The passive form here implies that the rejection and disgrace will come from all directions.
(لَأَمْلَأَنَّ) – “I will surely fill”: This is a warning that Hell will be filled specifically with the followers of Iblīs,
Whether they are disbelievers and polytheists, who will remain in Hell forever,
Or sinners from the Ummah, who will not remain in Hell permanently.
[19] This verse is an expression of Allah’s favor upon Ādam (peace be upon him), whom Iblīs looked down upon with contempt.
The phrase is connected (ma‘ṭūf) to "ikhruj" in verse 18.
(وَلَا تَقْرَبَا) – "Do not approach": This is a prohibition against intentional and deliberate nearness, implying a conscious decision. That kind of approach leads to wrongdoing (ẓulm).
Therefore, if Ādam (peace be upon him) approached the tree out of forgetfulness or unintentional error, then the label of wrongdoing does not firmly apply to him.
Further explanation is mentioned earlier in Surah al-Baqarah.
[20] This verse provides a detailed account of the whispering (waswasah) of Iblīs and the consequences of acting upon that whispering.
(فَوَسْوَسَ) – Question: Since Iblīs had already been expelled from Paradise and the heavens, how did he whisper to Ādam (peace be upon him)?
The answer is: When Allah said “Get out” to Iblīs and “Dwell” to Ādam (peace be upon him), Iblīs said this (i.e., whispered) to Ādam before leaving. The use of “fa” in “fawaswasa” indicates immediate sequence.
As for the view that Iblīs stood at the gate of Paradise and called out to Ādam, or entered Paradise through the mouth of a snake—these are unsupported claims, and the latter is based on Isra’īliyyāt (non-authentic narratives).
(لَهُمَا) – This dual pronoun is used because in the earlier part of the verse, dual pronouns are used, so this maintains that structure.
In contrast, in verse 120 of Surah Ṭāhā, only Ādam is mentioned before, so the singular pronoun is used there.
Thus, the whispering was directed to both, but since the wife follows the husband, sometimes only the man is mentioned.
(لِيُبْدِيَ) – Most scholars say that the “lām” here is for outcome, because Iblīs didn’t know beforehand that their private parts would become exposed.
However, it’s also valid that the “lām” is for causality, and it’s possible Iblīs already knew this would happen.
(سَوْآتِهِمَا) – “Saw’ah” refers to the part of the body which, when exposed, causes a person natural shame—thus, it means the private parts.
(مَا وُورِيَ) – Indicates that the ‘awrah (private parts) are naturally meant to be hidden, and exposing them is instinctively disliked. Hence, the passive form is used.
(أَنْ تَكُونَا مَلَكَيْنِ) – This can either be figurative, likening humans to angels, or literal—meaning Iblīs suggested they would become angels.
Angels are free from needing food, able to choose various forms, have the power to fly, and possess long lives—qualities humans naturally desire.
(أَوْ تَكُونَا مِنَ الْخَالِدِينَ) – This is additional to the previous promise, with a different meaning: you will be saved from death and extinction, another desire humans have.
In Surah Ṭāhā, only the final point is mentioned (i.e., eternal life), because that Surah focuses on summary and brevity.
Whereas this Surah provides detailed explanation, so both promises (angelic form and eternal life) are mentioned.
[21] (قَاسَمَهُمَا) – This verb form is used here for emphasis, meaning he swore a strong oath.
The purpose of this oath was to reinforce the whispering (waswasah) and make it more convincing.
Although the oath is mentioned without specification, it is understood that the oath was by Allah.
Iblīs was the first to swear a false oath by Allah, and Ādam (peace be upon him) assumed that no one would ever dare lie while swearing by Allah, which is why he believed him.