According to Taberî, the word 'karre' in the verse means return to the world; just as the followers of the disbelievers disassociate themselves when they see the punishment of their leaders whom they followed, they too will wish to return to the world and disassociate themselves from those leaders. Furthermore, regarding the expression 'hasretler' (regrets/sorrows), he preferred the view that Allah will show the disbelievers their evil deeds on the Day of Resurrection in a way that causes regret as an interpretation based on the apparent meaning, and rejected Suddi's different (esoteric) interpretation as a distant view that does not support the apparent meaning.

فالذي هو أولى بتأويل الآية ما دل عليه الظاهر دون ما احتمله الباطن الذي لا دلالة على أنه المعني بها. والذي قال السدي في ذلك وإن كان مذهبا تحتمله الآية، فإنه منزع بعيد

According to Râzî, the expression 'and they will not exit from it' in this verse shows that those who will not exit from Hell are exclusively limited to the people mentioned here (the disbelievers); due to this specification, the conclusion was drawn that grave sinners from the people of the qibla could exit from Hell. This view was put forward as evidence by the Ahl-i Sunnah (the Companions).

فقالوا : إن قوله { وما هم } تخصيص لهم بعدم الخروج على سبيل الحصر فوجب أن يكون عدم الخروج مخصوصا بهم

Kurtubî conveys that the expression 'Allah will show them their deeds as regrets' in this verse can be understood in two ways: according to Rabi'a, these are the evil deeds committed by the disbelievers and because of these deeds they entered the Fire; according to Ibn Mas'ud and Suddi, they are the righteous deeds they abandoned and they are deprived of Paradise because they missed them. In Suddi's narration, it is also mentioned that Paradise will be shown to them and their houses will be shown as well, then this will be distributed among the believers, and this will be a moment of regret. Kurtubî also notes that this verse, together with the verse 'they will not enter Paradise,' is one of the evidence used by the Ahl-i Sunnah that disbelievers will remain in Hell eternally.

قال الربيع : اي الأعمال الفاسدة التي ارتكبوها فوجبت لهم بها النار وقال بن مسعود والسدي : الأعمال الصالحة التي تركوها ففاتتهم الجنة ورويت في هذا القول أحاديث قال السدي : ترفع لهم الجنة فينظرون إليها والى بيوتهم فيها لو أطاعوا الله تعالى ثم تقسم بين المؤمنين فذلك حين يندمون

According to Beydâvî, these verses describe how on the Day of Resurrection those who are followed (the leaders) will disassociate themselves from those who follow them (their followers); when they see the punishment, the worldly bonds between them (unity of religion and common purposes) are severed. Those who are followers, in turn, wish to return to the world one more time so they can disassociate themselves from their leaders in the same way, but Allah shows them their deeds in a manner that causes regret, and they will never be able to exit from the Fire.

إذ تبرأ الذين اتبعوا من الذين اتبعوا بدل من إذ يرون، أي إذ تبرأ المتبوعون من الأتباع. وقرئ بالعكس، أي تبرأ الأتباع من الرؤساء

Ibn Kesîr, in this context, conveys that praying for the polytheists and seeking forgiveness for them is forbidden, because Allah has made forgiveness and pardon exclusive to the people of the qibla, while the polytheists are excluded from this. He cites as evidence the narration transmitted from Ali about the death of Abu Talib and the words of Ata ibn Abi Rabah.

ماكنت لأدع الصلاة على أحد من أهل القبلة ولو كانت حبشية حبلي من الزنا لأني لم أسمع الله حجب الصلاة إلا عن المشركين