Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(But those who disbelieve, and deny our revelations), the scripture and the Emissary, (such are rightful owners of the Fire), the dwellers of hell. (They will abide therein forever), they will remain perpetually in hell: never to die or be released from it.
As for the disbelievers, those veiled from religion as it corresponds to the pursuit of guidance, and He complements this with His statement: who deny Our signs, those shall be the inhabitants of the Fire, the Fire of privation, abiding therein'.
Allah stated that when He sent Adam, Hawwa', and Shaytan to earth from Paradise, He warned them that He will reveal Books and send Prophets and Messengers to them, i.e., to their offspring. Abu Al-`Aliyah said, "Al-Huda, refers to the Prophets, Messengers, the clear signs and plain explanation.''
فَمَن تَبِعَ هُدَايَ
(And whoever follows My guidance) meaning, whoever accepts what is contained in My Books and what I send the Messengers with,
فَلاَ خَوْفٌ عَلَيْهِمْ
(There shall be no fear on them) regarding the Hereafter,
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve) regarding the life of this world. Similarly, in Surat Ta Ha, Allah said,
(He (Allah) said: "Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My guidance, he shall neither go astray, nor shall he be distressed.) (20:123)
Ibn `Abbas commented, "He will not be misguided in this life or miserable in the Hereafter.'' The Ayah,
(But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.) (20:124) is similar to what Allah stated here,
(But those who disbelieve and belie Our Ayat ـ such are the dwellers of the Fire. They shall abide therein forever), meaning, they will remain in Hell for eternity and will not find a way out of it.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
The repetition of this command after forgiveness is very significant. In the preceding verse, it has been said that Adam repented and Allah accepted his repentance. Thus Adam was not only absolved from the sin of disobedience, but his future descendants also were made immune from its effect. There was, therefore, no need for Allah to crucify "His only son" for the atonement of the sin of Adam and of his offspring.' On the contrary, Allah not only accepted his repentance but also appointed him as His Messenger to show Guidance to his children. The repetition of the command, "Go down from here", shows that the real purpose of Adam's creation was to make him vicegerent on tire Earth. He was kept in the Garden merely for trial and training, (please see E.N. 48). That is why he was not kept in the Garden after the acceptance of his repentance. He was sent to the Earth not by way of punishment but as a matter of course.
Ayat is plural of ayat, which literally means a "sign" or "symbol" that points to something. The Qur'an has used this word in four different senses. At some places, it means merely a sign or symbol. At other places, the different phenomena of Nature have been termed as ayat of Allah, because each phenomenon points to the Reality which is hidden behind such curtains. Then the miracles which were given to the Messengers have also been called ayat (signs) hecause these showed that they were the representatives of the Ruler of the universe. At some places the verses of the Book have been called "ayat" because they point not only to the Truth and the Right but also to the Great Author of the book It is not only the subject matter of the Book but also its words and mode of expression and its style that point to its Author. The meaning of the word ayat in a particular place becomes clear from the context in which it occurs.
The law of Allah, contained in vv. 38-39 about the Guidance, has been in force ever since the creation of man and will remain so up to the Last Day. It has been called Allah's "covenant" in verse 27. It is meant to warn man not to invent a way of life for himself but to follow the Guidance of his Lord, for he is His servant as well as vicegerent. And there are only two means of knowing this: either a man should receive direct revelation from Allah, or follow the one who has received Revelation from Him. There is no third way of knowing Allah's Will. Therefore, every other way than these two is not only wrong but also rebellion which will lead ultimately to Hell. The story of the creation of man and the advent of mankind has been described in six other places in the Qur' an: Al-A'raf, VII: 11-25; Al-Hijr, XV: 2648; Bani Isra'il, XVII :60-65; AI-Kahf, XVIII 50 : Ta Ha, XX :116-123, Sad, XXXVIII 71 - 85. It will be useful to read the same story in the Old Testament (Genesis, Chapters 1 to 3). The comparison of the Qur' anic version with the Biblical one, will conclusively show that the Qur' an has remained intact in its pure, original and unadulterated form just as it was revealed by Allah, while the Bible has been tampered with. It will also be interesting to contrast the conversation between Allah and the angels as has been given here in the Qur'an with that cited in the Talmud. The latter is not only void of spiritual values but is also ridiculous. According to it when the angels asked Allah why He was going to create Man, He answered that He was doing that so that good people should be born on the Earth. He did not mention the birth of bad people lest the angels should withhold their permission for the creation of Man.
As for the disbelievers who deny Our signs those shall be the inhabitants of the fire abiding therein.” Those who receive favors without gratitude and pay no heed to affirming taṣdīq and recognizing taḥqīq [the truth] will have a painful punishment in the end muÌajjal and a separation in the here and now muʿajjal.