(خالدين فيها)
Meaning, in the curse. This confirms what the nominal nature of the sentence implies regarding constancy. It is permissible that the pronoun refers to the Fire; and using a pronoun before the explicit mention of the referent signifies its presence in the mind, which suggests importance and leads to magnification and intimidation. It is also said: the cursing signifies it, because the establishment of being cast out from mercy necessitates eternity in the Fire, both externally and mentally. While dying in a state of disbelief necessitates it externally, it does not necessitate it mentally, and thus it does not signify it. (Khālidin) [eternally abiding], under both interpretations of the referent, is a concurrent state (ḥāl muqārina) with the establishment of the curse, not—as was said—a future state (ḥāl muqaddara) in the second case.
(لا يخفف عنهم العذاب)
This is either a new sentence (isti’nāf) to clarify the intensity of their punishment in terms of quality, following the clarification of its magnitude in terms of quantity; or it is a state (ḥāl) from the pronoun in ‘anhum’ [from them], or from the pronoun in ‘khālidin’ [those abiding].
(ولا هم ينظرون)
A conjunction to what preceded it, subject to the same considerations. The preference for the nominal sentence is to convey the permanence and continuity of the negation. The verb [yunẓarūn] is either from *inẓār* meaning delay—i.e., they will not be granted respite from the punishment, nor will they be delayed from it for an hour; or it is from *inẓār* meaning to wait—i.e., they will not be waited for to offer excuses; or it is from *naẓar* meaning sight—i.e., Allah the Exalted will not look at them with a look of mercy. *Naẓar* in this sense can also be transitive without a preposition, as mentioned in *al-Asās*, and thus the passive voice is formed from it.
