“They ever dwell therein. The doom will not be lightened for them, neither will they be reprieved.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
In this text, Taberî states that expressions such as 'hâlidîne fîhâ' indicate that the inhabitants of Paradise and Hell will remain in their respective states eternally, without reaching any end or determined goal. He explains that for the inhabitants of Hell, this remaining does not mean deferring punishment or providing an opportunity for repentance/return (inâba), because that time is not a time for deeds and repentance but a time for recompense and punishment. For the inhabitants of Paradise, this expression indicates an eternal abode where blessings never cease, they will not be removed from it, and death will not occur.
لأنها ليست حين عمل، وساعة توبة وإنابة، بل هي ساعة مجازاة وإثابة
Zemahşerî12. c.✓ Citation verified
According to Zemahşerî, this text reminds us that the disbelievers were given respite in this world as if they would remain forever (for a long time), being deferred, and were given ample time to reflect and take admonition. Accordingly, the true meaning is that after being given a long respite, they will no longer be deferred further.
مقدرين الخلود تذكير بإنظاره إياهم وإمهاله ، وتفسيح وقت التذكر عليهم ، أي : لا يمهلون بعد طول الإمهال
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the expression 'hâlidîne' (eternal remaining) mentioned in the verse is a state of curse, and the continuity meaning in this state (in the 'aleyhim' pronoun) indicates hulûd (prolonged/perpetual abiding), which is one of the three characteristics of punishment. Râzî, in the discussion of whether hulûd belongs to the curse or to the fire, prefers the curse interpretation by noting that attributing the pronoun to the curse expresses a condition that is currently happening, while attributing it to the fire requires interpretation. He also relays two views regarding the eternality of the curse: one is that angels and believers continuously curse them on the Day of Judgment, and the other is that what is meant is the eternality of the curse's consequence (the punishment).
وفي حمل الضمير على اللعن يكون ذلك حاصلا في الحال ، وفي حمله على النار لا يكون حاصلا في الحال ، بل لا بد من التأويل ؛ فكان ذلك أولى
Kurtubî13. c.✓ Citation verified
In this text, it is stated that the word 'huld' (eternal abiding) means continuity in curse and punishment, and for whom it applies—it is eternal for those who associate partners with Allah, but in sins other than shirk, the expression 'ebeden halidîne fîhâ' might be limited to either Allah's pardon or intercession. Kurtubî explains that the word 'halidîn' is in the accusative case as a state (hal) and is used in the singular form according to the literal meaning and plural form according to the meaning.
وقوله ( أبدا ) دليل على أن العصيان هنا هو الشرك وقيل : هو المعاصي غير الشرك ويكون معنى خالدين فيها أبدا إلا أن أعفو أو تلحقهم شفاعة
İbn Kesîr14. c.✓ Citation verified
In this text, Ibn Kesîr states that the curse directed at disbelievers continues until the Day of Judgment, and afterwards their eternal abiding in the hellfire will begin. He emphasizes that the punishment will not be lightened for them even for a moment, being continuous and uninterrupted. He also includes a juristic discussion regarding the permissibility of cursing the disbelievers; he relays the view that cursing disbelievers in general is permissible, but a specific/particular disbeliever should not be explicitly cursed—because their final fate is not known.
لا خلاف في جواز لعن الكفار وقد كان عمر بن الخطاب رضي الله عنه ومن بعده من الأئمة يلعنون الكفرة في القنوت وغيره فأما الكافر المعين فقد ذهب جماعة من العلماء إلى أنه لا يعلن لأنا لا ندري بما يختم الله له
Beydâvî13. c.✓ Citation verified
According to Beydâvî, this verse informs that the curse of Allah, the angels, and all people is permanently established upon the disbelievers who concealed the truth and died without repenting. The pronoun in the expression 'halidîne fîhâ' refers either to the curse or to the fire; its occurrence before the mention is either to emphasize the gravity of the matter or to suffice with the indication of the curse. Furthermore, the expression 'lâ yunzarûn' is explained with different possibilities: they will not be given respite, permission will not be given for them to make excuses, or they will not be looked upon with mercy.
لا يمهلون، أو لا ينتظرون ليعتذروا، أو لا ينظر إليهم نظر رحمة
Comparison
Common ground
All exegetes agree that the expression 'hâlidîne fîhâ' indicates continuity/permanence, and they address this matter of continuity largely through linguistic and grammatical analysis (discussion of the pronoun's referent, the relationship between state and situation, the correspondence between literal meaning and semantic meaning). Moreover, most of them emphasize that this eternal abiding applies to disbelievers/those who associate partners with Allah in the context of punishment and curse.
Differences
While Taberî reads the expression directly as the eternality of punishment, Zemahşerî redirects this to the ending of the long respite given in this world. Râzî and Beydâvî focus on the discussion of whether the pronoun refers to the curse or to the fire and enrich it with theological/creedal inferences, whereas Kurtubî and Ibn Kesîr tie the matter to the distinction between shirk and other sins and to juristic consequences (intercession, the permissibility of cursing a specific person). These differences are related to the linguistic, theological, or juristic priorities of the period to which the exegetes belong.
Historical context
Early-period exegetes like Taberî relied on narration and basic meaning analysis, Zemahşerî gave more weight to rhetorical subtlety, Râzî to theological discussions, and Kurtubî and Ibn Kesîr to juristic-creedal consequences; the basic meaning (continuity) remained constant, while the depth and emphasis of interpretation varied according to the period.