وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ
“But they who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, the expression 'ashâbü'n-nâr' characterizes those who prefer in their worldly life deeds that would lead them to Hell over deeds that would earn them Paradise; because of these preferences, Allah has made them 'companions/owners of the Fire.' Additionally, the word 'hâlidûn' means 'those who remain permanently' (mukîmûn), and this indicates that the people of Hell—unlike those mentioned in the Hadith of the Prophet who will enter the Fire because of their sins and then be taken out—will remain there eternally. According to a view narrated from Mujahid and Abda ibn Abî Lubaba, the meaning of the verse is specific and it was revealed concerning Christians who, after believing in Jesus, denied Muhammad, and polytheists who believed in Muhammad but did not accept the prophethood of Jesus.
وإنما جعلهم لها أصحابا لإيثارهم في حياتهم الدنيا ما يوردهموها، ويوردهم سعيرها على الأعمال التي توردهم الجنة، فجعلهم جل ذكره بإيثارهم أسبابها على أسباب الجنه لها أصحابا، كصاحب الرجل الذي يصاحبه مؤثرا صحبته على صحبة غيره حتى يعرف به.
Zemahşerî12. c.✓ Citation verified
In this text, Zemahşerî points out that the word 'el-kâfirûne' in the verse can be read in two different ways regarding i'râb (grammatical inflection): the word can either be read as a subject (mubtada) in the nominative case or as an object (mansûb) in the accusative case due to a verb that explains/interprets it.
يحتمل الرفع على الابتداء والنصب بما يفسره
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the expression 'ألم تر' is a formula used to convey astonishment to the addressee; although it is in the form of a question (istifhâm) in wording, its meaning is 'did you not see like so-and-so.' In this context, the verse is the first of three stories narrating Abraham's dispute with the ruler of his time, and this story is directed toward proving knowledge of the existence of the Creator (the Mighty One).
فهي كلمة يوقف بها المخاطب على تعجب منها ، ولفظها لفظ الاستفهام
Kurtubî13. c.✓ Citation verified
This text first explains the concept of 'companionship' (sohbet) by basing it on the presence of two things together in the same time and state; according to this definition, the companionship of the people of Hell with the Fire is also considered a type of companionship, and it is stated that this explanation will resolve the disagreement over the term 'companions.' Subsequently, the expression 'ta'asa lahum' is examined, and it is established that it is in the accusative case as a verbal noun directed toward curse, and regarding the meaning of this expression, ten different views narrated from scholars and the Successors are listed (misfortune, grief, wretchedness, reproach, destruction, disappointment, ugliness, degradation, evil, wretchedness).
الصحبة : الأقتران بالشيء في حالة ما في زمان ما فإن كانت الملازمة والخلطة فهي كمال الصحبة وهكذا هي صحبة أهل النار لها وبهذا القول ينفك الخلاف في تسمية الصحابة رضي الله عنهم
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kesîr, the fact that the word 'nûr' (light) is mentioned in the singular in the verse while 'zulümât' (darknesses) is mentioned in the plural stems from the truth being one while falsehood exists in many varieties and all of them are false. Furthermore, it is stated that the people of Hell will remain there eternally, and there will be no way out or deliverance for them. In this context, a hadith narrated by Ibn Jarîr and also reported by Muslim is cited, explaining that some sinners from among the people of Hell will first be killed by the Fire and turned to ashes before intercession is permitted for them.
ولهذا وحذ تعالى لفظ النور وجمع الظلمات لأن الحق واحد والكفر أجناس كثيرة وكلها باطلة
Beydâvî13. c.✓ Citation verified
According to Beydâvî, this verse comes as the opposite of the expression 'whoever follows guidance' mentioned in the previous verse; it announces that those who disbelieve and deny the verses will be among the people of Fire and will remain there eternally. Furthermore, the author, on this occasion, returns to the story of Adam and mentions one by one the six proofs that al-Hashwiyya brought from this story against the attribute of infallibility ('isma) of the prophets, and provides answers to each of them; he establishes the issue of prophethood and infallibility with explanations such as that Adam was not yet a prophet at that moment, the prohibition was for the purpose of refinement, the deed was committed in forgetfulness, and it could have been an error of ijtihad.
والجواب من وجوه. الأول: أنه لم يكن نبيا حينئذ، والمدعي مطالب بالبيان. والثاني: أن النهي للتنزيه، وإنما سمي ظالما وخاسرا لأنه ظلم نفسه وخسر حظه بترك الأولى له.
Comparison
Common ground
Taberî, Ibn Kesîr, and Beydâvî are in agreement on the point that 'ashâbü'n-nâr' will remain eternally in Hell (hulûd); moreover, these three exegetes resort to hadith narrations (the hadith of Abû Saîd al-Khudri) to support the matter. Taberî and Ibn Kesîr have narrated nearly the same hadith with similar content (that some sinners will be taken out of the Fire). Zemahşerî, Fahreddin er-Râzî, and Kurtubî commonly place emphasis on linguistic, grammatical, and rhetorical analysis; Kurtubî and Taberî are united in their method of listing the views of the Companions and the Successors.
Differences
Taberî uses both linguistic analysis, hadith, and reasons for revelation in combination and transmits both general and specific (particular) interpretations; Ibn Kesîr, on the other hand, focuses particularly on a rhetorical subtlety through the contrast of light-darknesses and supports it with hadith. While Zemahşerî and Râzî confine their works to pure linguistic/grammatical and logical-theological analysis, they do not give space to transmitted reports in exegesis; in particular, Râzî examines the verse in the context of the interrogative formula conveying astonishment and transfers it to theological knowledge (the existence of the Creator). Kurtubî, on the other hand, enriches linguistic analysis with views from many scholars and successors (ten different meanings) and tries to reconcile contentious points. Beydâvî, however, takes the matter in a completely different direction, toward al-Hashwiyya's discussion of prophethood and infallibility, creating a theological-jurisprudential battleground; this is an approach not seen in other exegetes. These differences stem from Taberî's (early period, transmission-weighted) exegetical method versus the different schools and methods of Zemahşerî (Mu'tazili, linguistic), Râzî (theologian, philosophical), Kurtubî (jurist, encyclopedic), and Beydâvî (synthetic, theological defense).
Historical context
The earliest exegete Taberî (3rd/9th century) uses multiple methods based on transmitted exegesis, while in later periods (Zemahşerî, Râzî—6th/12th century) a shift toward a linguistic and theological emphasis is observed; this reflects a general trend in the exegetical tradition from transmission toward reasoning. Kurtubî (7th/13th century) combines transmitted reports and linguistic analysis with the Andalusian jurisprudential tradition, offering an encyclopedic synthesis. Ibn Kesîr (8th/14th century) returns again to transmitted exegesis, particularly to hadith-centered methodology, and draws closer to the Taberî line. The latest-period exegete Beydâvî (late 7th/13th century) maintains classical linguistic analysis while transferring the matter to a theological discussion (infallibility-prophethood), thereby expanding the subject. Thus, while the theme of eternality remains fixed, the methods and focal points diversify according to the exegete's school and the period in which he lived; this difference shows not the superiority of one 'correct' interpretation but rather the historical diversity in exegetical methodology; this diversity indicates that a matter cannot be reduced to a single correct reading, and that different branches of knowledge (linguistics, hadith, theology, jurisprudence) can all contribute to the same subject. In our time as well, seeking harmony between knowledge and faith on a foundation of respect for different perspectives; developing an attitude open to learning and understanding rather than making definitive judgments can be constructive. This historical diversity provides a cautious example of the value of a patient, multifaceted approach in education and research.
Modern connection
These different exegetical approaches remind us that a matter cannot be reduced to a single correct reading, and that different branches of knowledge (linguistics, hadith, theology, jurisprudence) can all contribute to the same subject. In our time as well, seeking harmony between knowledge and faith on a foundation of respect for different perspectives; developing an attitude open to learning and understanding rather than making definitive judgments can be constructive. This historical diversity provides a cautious example of the value of a patient, multifaceted approach in education and research.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar