Transliteration:( Laa bitheena feehaa ahqaaba )
"As the destination for the rebellious."
Meaning of Rebellion: The verse refers to those who exceed the boundaries set by Allah. These rebels are those who transgress the limits in their beliefs (i.e., they are disbelievers) or in their deeds (i.e., they are sinners). In Islamic law (Shari'ah), the transgression of limits in beliefs leads to disbelief, while exceeding the limits in deeds leads to sin.
Exceeding the Limits in Deeds and Beliefs:
In beliefs: An infidel exceeds the limits of faith by rejecting or distorting the truth.
In deeds: A transgressor goes beyond what is allowed by engaging in sinful actions.
The Role of Praise: Sometimes exceeding limits in good deeds is praiseworthy, such as the example of Siddique Akbar who gave all his wealth for the sake of Allah. Also, the praises of the Prophet (ﷺ) or qualities like the light of the sun are limitless and praiseworthy without being considered transgressions.
Meaning of "Haqab":
The word Ahqaab (plural of Haqab) implies a long period of time, often interpreted to mean eternity. In some interpretations, it refers to a period of seventy thousand years. The usage of Ahqaab in this verse emphasizes the everlasting nature of the punishment for the rebellious.
Endless Punishment:
The verse does not contradict the idea of eternal punishment, reinforcing the concept that the rebellious will remain in Hell forever.
The tafsir of Surah Naba verse 22 by Ibn Kathir is unavailable here.
Please refer to Surah Naba ayat 17 which provides the complete commentary from verse 17 through 30.
(78:23) therein they shall abide for ages,[15]
15. The word ahqab as used in the original means successive periods of long time appearing continuously one after the other. From this word some people have tried to argue that there will be eternity in the life of Paradise but no eternity in the life of Hell. For however long these ages may be, they will not be endless but will come to an end at some time. But this argument is wrong for two reasons. First, that lexically, the word haqab (sing. of ahqab) itself contains the meaning that one haqab should be closely followed by another haqab; therefore, ahqab will necessarily be used only for such periods of time as continue to appear successively one after the other and there should be no period which is not followed by another period. Second, that as a rule it is wrong to put a meaning on a verse of the Quran pertaining to a particular theme which clashes with other statements of the Quran pertaining to the same theme. At 34 places in the Quran the word khulud (eternity) has been used concerning the dwellers of Hell. At three places not only the word khulud has been used but the word abadan (for ever and ever) also has been added to it; and at one place it has been clearly stated: They will wish to get out of Hell but shall not be able to come out of it and theirs shall be an everlasting torment. (Surah Al-Maidah, Ayat 37). At another place it has been said: Therein they shall abide forever, as long as the earth and the heavens shall last, unless your Lord ordains otherwise. And the same thing has been said about the dwellers of Paradise too: They shall dwell in Paradise forever, as long as the earth and the heavens shall last, unless your Lord wills something else. (Surah Houd, Ayat 107-108). After these explanations, how can one argue, on the basis of the word ahqab, that the stay of the rebels of God in Hell will not be eternal, but it will come to an end at some stage in time?
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