Tafsir of Al-Hashr 59:17

"So the end of both of them was that they are in the Fire, abiding therein forever," meaning eternity in the Fire, "and that is the recompense of the wrongdoers."

It is the recompense for all wrongdoers absolutely, not exclusively those mentioned. The majority hold that the intended meaning of "the Satan" and "the man" is the generic class; thus, the disavowal occurs on the Day of Resurrection, which is more consistent with the apparent meaning of his saying: "Indeed, I fear Allah."

Some have taken the view that "the Satan" refers to Iblis and "the man" to Abu Jahl—may the curse be upon both of them. It is said that on the day of Badr, he said to them: "No one among the people can overcome you today, and indeed, I am a protector for you." Then, when they fell into what they fell into, he said: "Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed, I fear Allah." The verse contains a subtlety along with what was previously mentioned from Mujahid: that as He first likened the condition of the brethren of the hypocrites from the People of the Scripture to the condition of the people of Badr, He here likens the condition of the hypocrites to the condition of Satan in the story of the people of Badr.

The meaning of "disbelieve" (if one restricts "the man" to Abu Jahl) is a condemnation of disbelief according to some. Al-Khafaji said: There is no need for such an interpretation, because it is a parable: "Like the example of Satan when he said to man, 'Disbelieve'..."—and this man is Barsisa the monk. His story has been narrated in a more detailed manner than what was mentioned, and it is famous in the stories.

In Al-Bahr, it is stated that the saying of Satan, "Indeed, I fear Allah," was hypocrisy, for fear does not prevent him from the evil he causes the son of Adam to fall into. It was read "Inna bari'un" (I am disassociated). Al-Hasan, Amr ibn Ubayd, and Salim ibn Arqam read "fa kana 'aqibatuhuma" (So the end of both of them was...) in the nominative case, considering it the subject of kana, and "annanhuma..." as an interpreted source (masdar) for its predicate, which is the reverse of the majority reading.

Abdullah, Zayd ibn Ali, al-A'mash, and Ibn Abi 'Abla read "khalidan" (abiding) with an alif, as the predicate of anna. "In the Fire" is related to it; it was placed first for the purpose of exclusivity, and "therein" serves as an emphasis for it, repeating its pronoun. It is permitted that "in the Fire" is the predicate of anna, and "khalidan" is a second predicate, while in the reading of the majority, it is a state (hal) of the pronoun within the prepositional phrase.