قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ ﴿۲۴﴾ قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ ﴿۲۵﴾ يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿۲۶﴾ يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ ﴿۲۷﴾

﴾24﴿ Qaalah bitoo ba'dukum liba'din aduwwunw wa lakum fil ardi mustaqarrunw wa mataa'un ilaaheen
﴾25﴿ Qaala feehaa tahyawna wa feehaa tamootoona wa minhaa tukhrajoon
﴾26﴿ Yaa Baneee Aadama qad anzalnaa 'alaikum libaasany yuwaaree saw aatikum wa reeshanw wa libaasut taqwaa zaalika khair; zaalika min Aayaatil laahi la'allahum yaz zakkaroon
﴾27﴿ Yaa Banee Aadama laa yaftinannnakumush Shaitaanu kamaaa akhraja abawaikum minal Jannati yanzi'u 'anhumaa libaasahumaa liyuriyahumaa saw aatihimaaa; innahoo yaraakum huwa wa qabeeluhoo min haisu laa tarawnahum; innaa ja'alnash Shayaateena awliyaaa'a lillazeena laa yu'minoon

﴾24﴿ Allah, the Most High, said: “Get down, some of you will be enemies to others. And for you on the earth will be a dwelling place and enjoyment for a time.”
﴾25﴿ Allah, the Most High, said: “On the earth you will live, and in it you will die, and from it you will be brought forth.”
﴾26﴿ O children of Adam, surely We have created for you clothing that covers your private parts and is an adornment. But the garment of piety—that is best. This is among the blessings of Allah, the Most High, so that you may take heed.
﴾27﴿ O children of Adam, do not let Satan deceive you as he drove your parents out of Paradise, stripping them of their garments to expose their shame to them. Surely, he and his descendants see you from where you cannot see them. We have made the devils friends to those who do not believe.

[24] After forgiveness and repentance, this ruling is a proof that being sent down to earth was not a punishment for sin, but rather a consequence of the tree (i.e., eating from it).
In this verse, the natural/creational purpose (ghāyah takwīniyyah) of the descent is mentioned—similar to verse 36 of Surah al-Baqarah.
Whereas in verse 35, the legislative/prescriptive purpose (ghāyah tashrī‘iyyah) is mentioned.
[25] This too pertains to the ultimate divine decree (taqwīnī purpose), and within it, both annihilation (death) and resurrection are mentioned.
It is stated in order to prevent heedlessness, and what is meant here is general life, which takes place on earth.
Therefore, some forms of life that go against the norm—such as the life of ʿĪsā (peace be upon him) in the heavens—are not subject to this objection.
[26] It appears that these addresses were made at the time of the descent of Adam (peace be upon him), because the blessing of clothing is not exclusive to any particular nation.
Therefore, the initial address of "O children of Adam" is to indicate that clothing is a blessing from Allah, so do not be ungrateful for it by forbidding it upon yourselves during ṭawāf (circumambulation).
The phrase "We sent down" (أَنْزَلْنَا)—as Qurtubi narrated from Sa'id ibn Jubayr—means created (brought into existence).
However, the term "sent down" is used because its causes come from the heavens, such as rainfall, which in turn brings forth vegetation, including plants like cotton, silk, and rubber used for making clothes.
As for "the garment of taqwā (piety)" (وَلِبَاسُ التَّقْوَى), it refers either to clothing that complies with the Sharīʿah or to taqwā itself, meaning faith and righteous deeds.
This is mentioned to remind the children of Adam not to become overly preoccupied with physical clothing and to not forget faith (īmān).
[27] This is the second address, and it is a prohibition against following Satan in making lawful things forbidden, and a refutation of the argument used by the polytheists.
The phrase "let not Satan tempt you" (لَا يَفْتِنَنَّكُمُ) refers to misleading people by making lawful things forbidden, which is considered an act of practical shirk (associating partners with Allah).
The part of the sentence prior to "just as he removed" (كَمَا أَخْرَجَ) is omitted, but it implies by forbidding clothing during ṭawāf.
This also includes spiritual elders who make lawful clothing forbidden for their disciples, and those people who, during dancing or spiritual ecstasy, remove their clothes.
The verbs "he removed," "he stripped," and "he showed" are attributed to Iblis by way of causation (i.e., he caused it to happen).
The phrase "from where they could not see them" (مِنْ حَيْثُ) refers to seeing Iblis in his original form.
Thus, in the narrations where seeing Iblis and the jinn is mentioned, what is meant is seeing their representative or symbolic forms.
Some scholars have said that such seeing has been made specific and limited, not general, contrary to the broad implication of this verse.