My Two New Notes on the Universe of the Hereafter

Emre_1974tr

Only those in Hell speak of being made to die a second time

4011 They will say, "Our Lord! You made us die twice, and You gave us life twice. Now we have confessed our sins. Is there any way to get out?"

Mazhar

Only those in Hell speak of being made to die a second time

4011 They will say, "Our Lord! You made us die twice, and You gave us life twice. Now we have confessed our sins. Is there any way to get out?"

إِنَّ ٱلَّذِينَ كَفَـرُوا۟ يُنَادَوْنَ لَمَقْتُ ٱللَّهِ أَكْبَـرُ مِن مَّقْتِكُـمْ أَنفُسَكُـمْ إِذْ تُدْعَوْنَ إِلَـى ٱلْإِيمَٟنِ فَتَكْفُرُونَ ١٠
قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْـنِ وَأَحْيَيْتَنَا ٱثْنَتَيْـنِ فَٱعْتَـرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَـىٰ خُرُوجٛ مِّن سَبِيلٛ ١١
ذَٟلِـكُـم بِأَنَّهُۥٓ إِذَا دُعِىَ ٱللَّهُ وَحْدَهُۥ كَـفَرْتُـمْۖ وَإِن يُشْـرَكْ بِهِۦ تُؤْمِنُوا۟ۚ فَٱلْحُكْـمُ لِلَّهِ ٱلْعَلِـىِّ ٱلْـكَبِيـرِ ١٢
Visualize a scene from the Day of Resurrection Certainly those who had refused to recognize the Messenger will be reminded of their behaviour by the Angels—"Behold! The detestation of Allah the Exalted was far greater than the revulsion you yourselves felt when you were invited to belief—but you kept denying it, deeming it contrary to your interests..
They said, "Our Sustainer Lord, indeed You caused us to die — twice in two distinct manners — and You gave us life — twice in two distinct manners.
Thereby, we had already confessed our sins .
So now, is there any possible way out?"
"This was for the reason that you people refused to accept when Allah the Exalted was mentioned as "He is the One and Only". But if a partner was joined with Him the Exalted you believed that. Therefore, the decision/command is for Allah, the Exalted, the Greatest."

Explanatory Paragraph on Sura Ghāfir (4011)
In this Ayah, those condemned to Hell cry out “Our Lord! You caused us to die twice and gave us life twice.” This is not a speculative claim, but a reflection of the real and sequential experiences they underwent. The first death refers to their natural departure at the end of worldly life, when their bodies were returned to the earth. The first resurrection — their second life — occurred when they were revived after death and confronted with the truth of the Hereafter, just as they had once been warned. At that point — as referenced in Sura 2399–100 — they acknowledged their sins and begged to be sent back, promising to perform righteous deeds. Their request was denied. That moment of revival became their first full confession. Then followed the second death a return to non-functional dormancy, a pre-resurrection state unique to those already judged and sealed as Hell-bound during their lifetime. Finally, on the Day of Resurrection, they were raised again — a second resurrection — only to face their final and irrevocable verdict. Their words here reflect a mix of desperate recollection and rhetorical appeal “We had already confessed. Is there any way out?” But their plea is now futile. The second death was not a universal experience; it befell only those whose rejection of truth had become final in worldly life — those who had knowingly defied guidance and were made to taste a second cessation before accountability. Their testimony confirms a full awareness of every phase — and yet, the door has closed, sealed by the very choices they once made.

Emre_1974tr

إdoor has closed, sealed by the very choices they once made.

Dear Mazhar; There is no bodiless, dreamlike or spiritual life

https//free-minds.org/forum/index.php?topic=9612703.msg444738#msg444738

Mazhar

Dear Mazhar; There is no bodiless, dreamlike or spiritual life

https//free-minds.org/forum/index.php?topic=9612703.msg444738#msg444738

Yes. This is what I also stated. Life is real.

Mazhar

9.28. The order of creation of physical realm is matter to life. After the creation of structure and finishing, He the Exalted (نَفَخْتُ فِيهِ) blew within it/structure (بَشَـرٙا). The object of verb "blown" is elided but specified by prepositional phrase coupled with possessive phrase (مِن رُّوحِى). This sentence was translated by George Sale in these words "---and shall have breathed of my spirit into him;" The rest of translators in timeline have repeated it. The use of word "of my" in the translation reveals he did admit elision of the object of preceding verb. It signifies "and shall have breathed segment of my decided affair command into it/the بَشَـرٙا" for taking existence.

9.29. The verb in sentence نَفَخْتُ is transitive, that it requires an Object to complete the meanings. It is from Root ن ف خ; that leads to the perception of to inflate, expand, puff, bulge, protuberance, intumescences, swelling; and rising, elevation; and Blowing air/wind into a thing. Breath an agent causes air to move in a direction, usually specifying either in or out of the body. It is disclosed that life arises after blowing into an object - modal made of different materials. This Root shares two radicals of Root ن ف س (see Para 8.25), and its last radical "خ" means composition/decomposition, creation. It is used 20 times (Our body needs composition of 20 different kinds of amino acids to function correctly; and it is composed of/contains around 20 different elements).

9.30. The prepositional phrase coupled with possessive phrase (مِن رُّوحِى) specifies the elided object that was blown into the physical structure. This act of Allah the Exalted resulted in the vivification of first human being who is named Aadam by the Life-Giver, Allah the Exalted.

9.31. The study of "psychology" and "comprehension" will become rather mysterious subject if we strictly interpret it by the Greek mind, i.e., as study of soul. People of the Book (Jews and Nisara/Christians) were most interested in knowing about the concept understood by them as "Soul/Spirit". They were told

وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّـى وَمَآ أُوتِيتُـم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلٙا ٨٥

Moreover, they, the intelligentsia of people of Book, enquire from you the Messenger some information/ explanation about the "Soul". You the Messenger pronounce, "The Soul" is blowing of Vitality-Essence by the Verbal Command about decision-finalized affair of my Sustainer Lord. (phrases relate to elided predicate-1529; 3872) Realize it, information and understanding that was given to you, O you the people of Book, was but a small part of the reservoir of knowledge, to envision abstract realm."

9.32. Stanford Encyclopedia of Philosophy on Ancient Theories of Soul says "Coming to philosophical theory, we first trace a development towards comprehensive articulation of a very broad conception of soul, according to which the soul is not only responsible for mental or psychological functions like thought, perception and desire, and is the bearer of moral qualities, but in some way or other accounts for all the vital functions that any living organism performs."

9.33. The subject of nominal sentence "ٱلرُّوحُ" stems from Root ر و ح. Learned Ibn Faris stated "أصلٌ كبير مطّرد، يدلُّ على سَعَةٍ وفُسْحَةٍ واطّراد" its original signification as the perception of capaciousness, ampleness and wideness and regularity, equality, steadiness. Another Classic Lexicon (القاموس المحيط) stated "الرُّوحُ، بالضم ما به حَياةُ الأَنْفُسِ" that by which a person is made alive. And the most referred Lexicon (لسان العرب) stated it signifies breeze, gentle wind. Lane's Lexicon states; "It (a day) was violently windy. inf. n. رَوْحٌ. It was, or became, cool and pleasant . He was, or became, brisk, lively, sprightly, active, agile, prompt, or quick; ; رُوحٌ The soul, spirit, or vital principle; syn. نَفْسٌ; or the breath which a man breathes, and which pervades the whole body after its exit, he ceases to breathe; and when it has completely gone forth, his eyes remain gazing towards it until they close."

9.34. The elided predicate for the Soul (ٱلرُّوحُ) is portrayed by prepositional coupled with two possessive phrases (مِنْ أَمْرِ رَبِّـى) where preposition signifies (التبعيض) relation which subsists between the part and whole and since precedes definite noun it indicates indefinite number of affairs/commands. The definite noun by construct (أَمْرِ ) stems from Root ء م ر that embeds semantic domain of Formal Social Control - regulation. It means a decree, command, dictate, direction, order prescribed by a superior authority relating to the actions of those under the authority's control. It therefore also signifies affairs, matters.

https//haqeeqat.pk/TranslationMethadology2.htm

Emre_1974tr

Spirit (ruh) is revelation, the angel of revelation, and the revelatory book. In short, spirit = revelation. Life/nafs, however, is a separate matter. Unfortunately, in many faulty translations the term “spirit” has been used instead of life/nafs. Having reiterated this, to return to the topic at hand while those in Paradise will live forever, those in Hell will one day be destroyed/executed together with Hell.

While those in Paradise will taste no death other than the worldly death—the first death—those in Hell will taste a second death, that is, they will be annihilated.

Mazhar

Spirit (ruh) is revelation, the angel of revelation, and the revelatory book. In short, spirit = revelation. Life/nafs, however, is a separate matter. Unfortunately, in many faulty translations the term “spirit” has been used instead of life/nafs. Having reiterated this, to return to the topic at hand while those in Paradise will live forever, those in Hell will one day be destroyed/executed together with Hell.

While those in Paradise will taste no death other than the worldly death—the first death—those in Hell will taste a second death, that is, they will be annihilated.

Reference?

Emre_1974tr

Reference?

The source is the Holy Quran, of course.

1- While it is stated that the inhabitants of Paradise (Jannah) will not taste death again beyond their first death, it is implied that the inhabitants of Hell (Jahannam) will taste a second death.

2- Again, it is stated in the verses (ayat) that Allah's mercy is greater than His wrath.

3- While it is mentioned that the rewards given to people are more than what they deserve and are eternal, it is also implied that the punishment to be given in the hereafter will only be equivalent to the crime committed, meaning it will be finite.

4- It is also stated in the verses that there will be no passage from Hell to Paradise.

When all this information from the verses is brought together, this is the picture that emerges.

Mazhar

What about these
وَ ٱلَّذِينَ كَفَرُوا۟ وَ كَذَّبُوا۟ بِـَٔايَٟتِنَآ أُو۟لَٟٓئِكَ أَصْحَٟبُ ٱلنَّارِۖ هُـمْ فِيـهَا خَٟلِدُونَ

بَلَـىٰ مَن كَسَبَ سَيِّئَةًۭ وَ أَحَٟطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَٟٓئِكَ أَصْحَٟبُ ٱلنَّارِۖ هُـمْ فِيـهَا خَٟلِدُونَ

Contrast is same worded

وَ ٱلَّذِينَ ءَامَنُوا۟ وَ عَمِلُوا۟ ٱلصَّٟلِحَٟتِ أُو۟لَٟٓئِكَ أَصْحَٟبُ ٱلْجَنَّةِۖ هُـمْ فِيـهَا خَٟلِدُونَ

خَٟلِدِينَ فِيـهَا لَا يُخَفَّفُ عَنْـهُـمُ ٱلْعَذَابُ وَ لَا هُـمْ يُنظَرُونَ

إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْـهُـمْ أَمْوَٟلُـهُـمْ وَ لَآ أَوْلَٟدُهُـم مِّنَ ٱللَّهِ شَيْـًۭٔاۖ وَ أُو۟لَٟٓئِكَ أَصْحَٟبُ ٱلنَّارِۚ هُـمْ فِيـهَا خَٟلِدُونَ

إِلَّا طَرِيقَ جَهَنَّـمَ خَٟلِدِينَ فِيـهَآ أَبَدًۭاۚ وَ كَانَ ذَٟلِكَ عَلَـى ٱللَّهِ يَسِيـرًۭا

There are many others on the same subject.

Emre_1974tr

Dear Mazhar,

Thank you for your contribution in presenting the verses that contain the words "khālidūn" (abiding forever) and "abadan" (eternally). At first glance, these verses appear to be definitive on the subject of Hell's eternity. This is the foundation of the mainstream view in the Islamic world, and it is very easy to see why.

However, when we read the Quran as a whole, other critical verses and concepts emerge that deepen our understanding of these terms and point to a different conclusion. The real question might be this Do these verses state that people will remain in Hell forever because Hell itself is eternal, or are they described as "abiding forever" because they can never leave Hell for as long as it exists?

Let's consider some clues from within the Quran itself on this matter.

The Analogy of Prophet Jonah The Relative Meaning of "Eternity"

The Quran says the following about Prophet Jonah

"And had he not been of those who exalt Allah, he would have remained inside its belly until the Day of Resurrection." (Quran 37143-144)

We all know that neither Prophet Jonah nor the whale were immortal beings that could live until the Day of Resurrection. So, what does this verse mean? It means that had he not repented, the whale's belly would have become his final destiny, a place from which he could never escape. The phrase "abiding forever in Hell" can be understood with this same logic Hell is the final destination for those who enter it, with no exit. Their punishment lasts for the entire lifespan of Hell itself.

The Strongest Proof The Subtle but Clear Distinction in Surah Hud

One of the most important verses you could cite for "khālidūn" is in Surah Hud, and these verses actually clarify the matter in the opposite direction. Please note the small but vital difference at the end of verses 107 and 108
For Hell (Verse 107) "...they will abide therein as long as the heavens and the earth endure, except as your Lord wills. Indeed, your Lord is an unfailing doer of whatever He wills (fa'aalun limā yurîd)."

For Paradise (Verse 10 "...they will abide therein as long as the heavens and the earth endure, except as your Lord wills—a gift without end (atā'an ghayra majdhūdh)."

As you can see, the Quran applies the conditions "as long as the heavens and the earth endure" and "except as your Lord wills" to both states, confirming God's absolute sovereignty. However, it concludes the outcome for the two groups completely differently

For Hell, the verse ends by emphasizing God's absolute will as "the doer of whatever He wills," leaving the door open for the possibility that this punishment may one day cease.

For Paradise, the verse immediately follows the exception with a guarantee, confirming that this gift is "uninterrupted" and "will never be cut off," thereby sealing that door with a promise.

The Quran, with its precise language, is making a conscious distinction between the two eternities. One is left open to potential cessation, while the other is guaranteed to be uninterrupted.

The Asymmetrical Nature of Reward and Punishment Grace vs. Justice

The Quran draws a clear line between God's Grace and His Justice. This is a key principle for understanding the nature of punishment

Reward is Grace, and it is Multiplied Whoever does a good deed receives at least ten times its like, and God adds even more to whom He wills. This is a reflection of God's generosity and Grace (Fadl).

"Whoever brings a good deed will have ten times its like..." (Quran 6160)

"For those who do good is the best and more (wa ziyādah)..." (Quran 1026)

Punishment is Justice, and it is Equivalent Whoever does an evil deed is recompensed only with its equivalent (mithlihā). No more. This is a requirement of God's absolute Justice (Adl).

"...but whoever brings an evil deed will be recompensed only with its like, and they will not be wronged." (Quran 6160)

When we bring all this evidence together, the following picture emerges The terms "khālidūn" and "abadan" signify that the disbelievers will never escape Hell and that it is their final destiny. However, this does not mean that Hell itself is infinite. As Surah Hud indicates, Hell and its inhabitants will one day cease to exist by the will of God, the "Doer of whatever He wills." Paradise, on the other hand, is guaranteed as an "uninterrupted gift" that will last forever.

All this evidence suggests that the words "khālidūn" and "abadan" express the certainty and inescapability of the punishment, rather than its infinite duration. Hell is the final end for its inhabitants, but within the coherence of the Quran, this end itself has an end annihilation.

Regards,

Mazhar

Now we come to this

وَ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًۭا مَّعْدُودَةًۭۚ قُلْ أَتَّخَذْتُـمْ عِندَ ٱللَّهِ عَهْدًۭا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓۖ أَمْ تَقُولُونَ عَلَـى ٱللَّهِ مَا لَا تَعْلَمُونَ

Emre_1974tr

Dear Mazhar,

Verse 280 of Surah Al-Baqarah, at first glance, appears to be definitive proof against the idea of a finite Hell, and it is very easy to see why it is so often cited.

However, there is a fundamental and categorical difference between the claim criticized in this verse and the position I am advocating. To conflate these two views can lead to an incomplete understanding of the Quran's message. With your permission, I would like to clarify this distinction.

The claim condemned in verse 280 is this "The Fire will not touch us except for a limited number of days."
Those who made this claim believed themselves to be "chosen" or "privileged." According to them, regardless of their sins, even if they entered Hell, they would only remain there for a symbolic, short period of "purification" before achieving ultimate salvation, that is, entering Paradise. The idea rejected by this verse is the trivialization of punishment and the view of Hell as a mere transitional station.

What is the View I Am Advocating?

The concept I am defending, "fana-i nar" (the annihilation of Hell), proposes the following
There is no exit from Hell For those who enter it, Hell is not a transit station but a final end. No one "serves their time" and then moves on to Paradise.

The punishment lasts for the entire lifespan of Hell The punishment for the inhabitants of Hell is not for "a few days." They will remain in torment as long as Hell exists—as indicated by the word "khālidūn," meaning they can never escape from it.

The end is annihilation, not salvation When Hell comes to its end, it does not mean "salvation" or "promotion to Paradise" for its inhabitants. It means their complete annihilation along with Hell itself.

"Finite" Does Not Mean "Short" The Meaning of Billions of Years

This is where I must clarify a crucial distinction To say that Hell may be "finite" does not, in any way, imply that the punishment is "short" or "light."

The phrase "a limited number of days" (ayyāman ma'dūdah) condemned in Surah Al-Baqarah is a claim that belittles and trivializes the punishment. The "finitude" that I am pointing to, however, can refer to a duration so long that it is beyond human comprehension. This period could be billions, trillions of years, or even far beyond that. The "finiteness" I speak of is not about the shortness of the duration, but about it being under the absolute will and control of God. Unlike Paradise, which is guaranteed as an "uninterrupted gift" (atā'an ghayra majdhūdh), the fate of Hell is left to God's attribute as the "Doer of whatever He wills" (fa'aalun limā yurîd). This means that no matter how long the torment lasts, it does not possess a guarantee of infinity and will one day cease by Divine will.

The Fundamental Difference Between the Two Views

We can illustrate this with an analogy

The View Criticized in Baqarah 280 A convict enters a prison that will exist forever and says, "I will only be here for a few weeks and then I'll get out." This is a denial of the seriousness of the punishment and the inescapability of the prison.

The View I Am Advocating A convict is condemned to permanent, inescapable confinement in a prison that is scheduled to be completely demolished in the distant future. The convict knows they can never leave. They may remain there for trillions of years, but their "eternity" lasts only for the lifespan of that prison. When the prison is destroyed, they are destroyed with it. There is no escape, no salvation, and no trivialization of the punishment.

As you can see, verse 280, rather than weakening my thesis, actually supports it. This is because the verse condemns the idea of trivializing the punishment of Hell and claiming there is a way out. My position affirms that the punishment is absolute, inescapable, and will last for an unimaginably long time, with its end being total annihilation, not salvation. These two positions do not contradict each other; on the contrary, one complements the other.

To take our discussion a step further, I would like to draw your attention to a very important distinction in the language the Quran uses when describing the duration of Paradise and Hell. This is one of the cornerstones of my argument

As I have mentioned, in Surah An-Naba, 7823, it is said of the inhabitants of Hell, "They will dwell therein for ages (ahqābā)." The word 'ahqāb' signifies very long, yet finite, periods of time.

Now, let us ask the critical question Does the Quran ever use this word when describing the eternity of Paradise?
The answer is clear No.

The Quran never uses a word like 'ahqāb,' which carries an implication of finitude, when describing the duration of Paradise. On the contrary, it reinforces the eternity of Paradise with absolute, uninterrupted, and guaranteed language

The Use of the Word "Ebeden" (أَبَدًا) For Paradise, the phrase "khālidīna fīhā ebeden" (abiding therein forever) is used repeatedly. This is a guarantee of absolute eternity.

An 'Uninterrupted Gift' (عَطَاءً غَيْرَ مَجْذُوذٍ) In Surah Hud, verse 108, immediately after the exception "except as your Lord wills," the reward for Paradise is guaranteed as "a gift that will never be cut off." No such guarantee is given for Hell.

'They Will Not Be Removed From It' (وَمَا هُم مِّنْهَا بِمُخْرَجِينَ) In Surah Al-Hijr, 1548, it is stated about the inhabitants of Paradise, "They will not be removed from it," thus sealing the permanence and irreversibility of their state.
Why is This Linguistic Asymmetry Important?

If it were God's will to convey that both Paradise and Hell possess absolute eternity in the same manner, why would He make such a distinction? Why use a word like 'ages,' which implies finitude, for Hell, while guaranteeing the state of Paradise with absolute terms like 'uninterrupted,' 'forever,' and 'they will not be removed'?

This cannot be a coincidence. It is one of the most subtle and profound proofs within the Quran itself. God links the duration of Hell to His absolute will (fa'aalun limâ yurîd) and to 'ages' (ahqāb) that can be finite, while He links the duration of Paradise to His grace with an absolute and uninterrupted eternity.

This is a proof that brings together and seals all of my previous arguments (justice in kind, the encompassing nature of mercy, the distinction in Surah Hud). The Quran's own terminology clearly shows that the ultimate fates of the two abodes are not the same.

At this point, I would like to reach the most holistic and perhaps the most important point of my argument by combining the linguistic evidence with a fundamental theological principle of the Quran. When these two proofs come together, the picture that emerges is too clear to be a coincidence.

The Linguistic Proof (The What) The Asymmetrical Language of Eternity

As I have mentioned, the Quran says of Hell, "They will dwell therein for ages (ahqābā)" (Quran, 7823). This word signifies "long eras," which implies finitude.

Now, let us ask the critical question again Does the Quran ever use this word when describing the eternity of Paradise? The answer is clear No. On the contrary, it uses absolute and guaranteed expressions for Paradise, such as "an uninterrupted gift" (atā'an ghayra macdhūdh), "they will not be removed from it" (wa mā hum minhā bi-mukhrajīn), and "forever" (ebeden).

Why does this linguistic asymmetry exist? Why is a language implying finitude used for one abode, while an absolute guarantee of eternity is given for the other?

The Theological Principle (The Why?) The Ultimate Triumph of Mercy

The answer to this question leads us to the most fundamental principle the Quran teaches us about God's very nature
"My mercy encompasses all things" (Quran, 7156).

This linguistic asymmetry is not arbitrary or random. It is a direct reflection of the fundamental difference between God's Justice and His Mercy

The language the Quran uses for Hell is the language of Justice it is measured, conditional, limited by the "like" of the crime, and framed with words that imply finitude, like 'ahqāb'. Justice fulfills its purpose and one day concludes.

The language it uses for Paradise, however, is the language of Grace and Mercy it is absolute, limitless, guaranteed, and sealed with expressions like 'uninterrupted'. Mercy, by its nature, is infinite and is never taken back.

This is precisely where "mercy encompassing all things" manifests. Mercy encompasses wrath not just as an emotion, but existentially. How does it do this? By ensuring that what is ultimate and permanent on the stage of existence is not the manifestation of wrath (Hell), but the manifestation of mercy (Paradise). Wrath has an end, but mercy does not. Thus, mercy has the final say and truly encompasses all things.

With one final point, I would like to reframe the concept of "eternal punishment." The debate is not about whether the punishment is "finite" or "infinite," but about what the nature of that eternity is.
The annihilation I advocate for is not the end of suffering, but the punishment's transformation into a final and infinite form an eternal loss. The irreversible erasure of a being from conscious existence is an absolute and eternal punishment.

This final end finds its echo in the Quran's statement "So today We will forget them as they forgot the meeting of this Day of theirs" (751). God's "forgetting" them is the most terrifying expression of being eternally severed from His mercy and from the realm of existence. It is a divine execution.

In short, the punishment does not cease; it reaches its ultimate form by transitioning from a process of unimaginable torment to a state of eternal non-existence. This is a perfect conclusion that manifests both God's Justice (a punishment equivalent to the crime) and His Mercy (by not allowing eternal conscious torment) simultaneously.

Peace

Mazhar

'They Will Not Be Removed From It' (وَمَا هُم مِّنْهَا بِمُخْرَجِينَ) In Surah Al-Hijr, 1548, it is stated about the inhabitants of Paradise, "They will not be removed from it," thus sealing the permanence and irreversibility of their state.
Why is This Linguistic Asymmetry Important?

This was a good point. This needs reconciliation with

وَ أَمَّا ٱلَّذِينَ فَسَقُوا۟ فَمَأْوَىٰـهُـمُ ٱلنَّارُۖ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْـهَآ أُعِيدُوا۟ فِيـهَا وَ قِيلَ لَـهُـمْ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِى كُنتُـم بِهِۦ تُكَذِّبُونَ٢٠
Every time they wanted to be taken out from her they will be denounced therein —And it is said to them, "you people taste the torment of heat the one which you people used to contradict."

Mazhar

In this study we may also consider this
وَٱلَّذِينَ كَفَـرُوا۟ لَـهُـمْ نَارُ جَهَنَّـمَ لَا يُقْضَىٰ عَلَيْـهِـمْ فَيَـمُوتُوا۟ وَلَا يُخَفَّفُ عَنْـهُـم مِّنْ عَذَابِـهَاۚ كَذَٟلِكَ نَجْزِى كُلَّ كَفُورٛ ٣٦
And those who refused to believe in the Messenger and Divine Book - the heat of Hell-Prison is in wait for them —Fire/heat temperature will not be taken to that end upon them for which reason they may die . And there shall be no lightening/lessening for them from the torture/punishment of the Hell. This is how Our Majesty will requite each and every ungrateful denier of truth.

Emre_1974tr