In the second verse (27), the address reverts to all children of Adam (علیہ السلام) and the admonition given is that they should keep guarding against the deception of Shaytan in everything they do under whatever circumstance they are - lest, Shaytan puts them on another trial as he did with their parents, 'Adam and Eve. He made them leave Paradise, caused them to shed their dress and render their essential cover to be uncovered. He was their eternal enemy. His enmity was something, they were never to lose sight of.

At the end of the verse, it was said:

إِنَّهُ يَرَ‌اكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَ‌وْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ

Indeed, he sees you - he and his company - from where you do not see them. Surely, We have made the satans friends forthose who do not believe - (27).

Here, the word: قَبِیل (qabil) means company or group. A joined family group is called: Qabilah or tribe. Common groups are known as qabil. The sense of the verse is: For you the Satan is a kind of enemy that he and his accomplices do see you but you do not see them. Therefore, the chances that you would fall a victim to their deception are fairly strong.

But, in other verses, it has also been clarified that people who keep turning to Allah Ta` ala and maintain their guard against the deception of Shaytan, for them, the wily web of Shaytan is much too weak.

Then, what has been said at the end of this verse - that ` We have made the satans friends and guardians of those who do not believe' - also indicates that those who believe should not find staying away from their web of deception at all difficult.

Some righteous elders have said that the defence against the enemy who sees us but we cannot see him is simple. Let us come under the protection of Allah Ta` ala. He sees these satans, watches how they move and act - but they cannot see Him.

And the statement, that human beings cannot see Shaytan, is in terms of general conditions and habit. If a human being were to see them contra-habitually, that would not be considered contrary to it - as is the case of Jinns coming to the Holy Prophet ﷺ who asked questions and embraced Islam, which appears in authentic narrations of Hadith. (Ruh al-Ma'ani)