Tafsir of As-Saffat 37:9

(دُحُورًا): It is a maf'ul lahu (an object for the sake of which the action is done) and the cause of the "casting," meaning: for the sake of duhūr, which is expulsion and distancing. Or, it is a maf'ul mutlaq (cognate accusative) for "they are cast," similar to saying "I sat a sitting," by treating two related verbs as one, such that duhūran stands in the place of qadhfan (a casting), or "they are cast" stands in the place of "they are expelled." Based on both interpretations, it is an emphatic verbal noun. Alternatively, it is a hal (state/adverbial accusative) from the pronoun in "they are cast," acting as a noun of the agent (active participle) in the common recitation, meaning "in a state of being expelled" (madhūrīn), as it encompasses a multitude. It is also permissible that it is the plural of dāhir, meaning madhūr (expelled), like qā'id and qu'ūd. It is also possible that dāhir is used without reinterpretation based on the other reading. It has been suggested that it is in the accusative by the omission of the preposition, specifically the ba’ (bā'), as it is the plural of dahr—like dahr and duhūr—which is that with which one is expelled; meaning: they are cast with expulsions. Al-Sulami, Ibn Abi 'Ablah, and al-Tabarani, narrated from Abu Ja'far, read it as dahūran with a fat-hah on the dal. Under this reading, it is also likely that it is in the accusative by the omission of the preposition; this is more evident in this reading because fa'ūl with a fat-hah denotes an instrument used for an action, like tahūr (purifying water) and ghasūl (what one washes with). It may also be an adjective, like sabūr (patient), describing an implicit noun, meaning: "a casting that is dahūr (expelling) for them." It may also be a verbal noun like qabūl (acceptance), although fa'ūl in verbal nouns is rare; it has been mentioned in morphological texts that there are only five instances: wudū’, tahūr, wulū', wuqūd, and qabūl, as narrated from Sibawayh. To this, others added wuzū' (with a dotted za'), hawā (with a fat-hah on the ha') meaning falling, and rasūl meaning the message.

(وَلَهُمْ عَذَابٌ): That is, in the afterlife, (وَاصِبٌ): another [punishment] distinct from the torment of being pelted with shooting stars in this world.

(وَاصِبٌ): Meaning "everlasting," as stated by Qatadah, 'Ikrimah, and Ibn 'Abbas, who cited the poetry of Abu al-Aswad: I will not purchase praise that is short-lived For a day, with the blame of a lifetime that is lasting (wāsiban). Some have interpreted it as "intense." It is said that the first is the literal meaning, and this [intensity] is an explanation of it through its consequence. The verse, as you have heard, is like His saying: "And We have prepared for them the punishment of the Blaze." Abu Hayyan permitted that this punishment might be in this world, being their constant pelting and their failure to achieve what they intend by eavesdropping.