خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ ﴿۱۰۷﴾ وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ عَطَاءً غَيْرَ مَجْذُوذٍ ﴿۱۰۸﴾ فَلَا تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَؤُلَاءِ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ آبَاؤُهُمْ مِنْ قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ ﴿۱۰۹﴾

﴾107﴿ Khaalideena feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa'a Rabbuk; inna Rabbaka fa' 'aalul limaa yureed
﴾108﴿ Wa ammal lazeena su'idoo fafil Jannati khaalideena feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa'a Rabbuk; ataaa'an ghaira majzooz
﴾109﴿ Falaa taku fee miryatim mimmmaa ya'budu haaa'ulaaa'; maa ya'budoona illaa kamaa ya'budu aabaaa'uhum min qabl; wa innaa lamuwaf foohum naseebahum ghaira manqoos

﴾107﴿ They will remain in it forever as long as the heavens and the earth endure, except those whom your Lord wills. Indeed, your Lord is the doer of whatever He wills
﴾108﴿ And those who are blessed will enter Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord wills. It is a bounty without end
﴾109﴿ So do not be in doubt about the reason why these people worship (what they do). They worship nothing but what their forefathers worshipped before them. And indeed, We will give them their full share without any reduction

[107] The heavens and the earth mentioned here refer to the heavens and earth of the Day of Judgment, as supported by Surah Ibrāhīm (14:48) — where the earth and heavens are replaced with new ones, meant to last forever.
The phrase (إِلَّا مَا شَاءَ رَبُّكَ) has two main interpretations:
1. It refers to sinful believers who are not immediately pardoned, and are entered into Hell for a period, but later removed by Allah’s mercy.
Thus, this is an exception from the word (خَالِدِينَ) — i.e., not everyone will remain in Hell eternally.
2. It refers to specific types of punishments in Hell — such as intense cold (zamharīr) or painful food and drink.
This would be an exception from (النَّار) itself — meaning some forms of torment may end or be reduced, even if the fire itself continues.
The phrase (إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ) — emphasizes that Allah does whatever He wills, and no one can object or resist His will, wisdom, or decree.
It is a reminder that all divine actions are based on ultimate justice and power.
[108] This verse contains glad tidings for the righteous:
(سُعِدُوا) — is in the passive form, indicating that true happiness (sa‘ādah) is attained purely through the grace of Allah, not solely by one's deeds.
The phrase (إِلَّا مَا شَاءَ رَبُّكَ) refers to sinful believers who are not pardoned immediately, and therefore do not enter Paradise at the very beginning. They may enter after a period of punishment, so this is an exception from (فَفِي الْجَنَّةِ) — meaning: “All will enter Paradise — except the sinful believers, who will not enter at the beginning.”
(عَطَاءً غَيْرَ مَجْذُوذٍ) — means a gift that will never be cut off. This clarifies that the phrase (إِلَّا مَا شَاءَ رَبُّكَ) does not imply that someone who has entered Paradise will later be removed from it.
Rather, once a person enters Paradise, they will remain in it forever — their reward is everlasting and uninterrupted.
[109] Since the fearful fate of the polytheists and the glad tidings for the monotheists have been mentioned, the conclusion drawn is that shirk is false, and there should be no doubt about its invalidity.
This verse carries two key messages:
1. Do not doubt the truth of tawḥīd, even though polytheists worship others besides Allah — their worship is based on blind imitation, just like their ancestors, and has no evidence or reasoning.
2. Do not doubt the falsehood of worshiping others besides Allah — it is inherently baseless and rejected.
The phrase (وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ) — answers a potential question: “If shirk is false and baseless, why do the disbelievers still have wealth, provision, and worldly success?”
The response is that this portion (naṣīb) is given to them in this world as a test or trial, or, alternatively, “naṣīb” could refer to their share of punishment, which they will surely receive in full in the Hereafter.