لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ ﴿۱۰۰﴾ إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ﴿۱۰۱﴾ لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ ﴿۱۰۲﴾ لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ ﴿۱۰۳﴾

﴾100﴿ Lahum feehaa zafeerunw wa hum feehaa laa yasma'oon
﴾101﴿ Innal lazeena sabaqat lahum minnal husnaaa ulaaa'ika 'anhaa mub'adoon
﴾102﴿ Laa yasma'oona hasee sahaa wa hum fee mash tahat anfusuhum khaalidoon
﴾103﴿ Laa yahzunuhumul faza'ul akbaru wa tatalaq qaahumul malaaa'ikatu haazaa Yawmukumul lazee kuntum too'adoon

﴾100﴿ For them therein will be groaning, and they will not hear anything therein
﴾101﴿ Indeed, those for whom the good promise from Us has already proceeded, they will be far removed from Hell
﴾102﴿ They will not hear its slightest sound, and they will abide eternally in what their souls desire
﴾103﴿ The greatest terror will not grieve them, and the angels will meet them, [saying], This is your Day which you were promised

[100] (Zafīr) is the heavy breathing or sighing of a distressed person that comes from deep within the heart—here, it refers to sorrow and regret. A similar description is mentioned in Surah Hūd (106).
Since in this verse a specific group of polytheists is mentioned, only zafīr is referred to; but in Surah Hūd, where the address is broader and includes all the doomed, both zafīr (sighing) and shahīq (wailing) are included in the description of punishment. And Allah knows best.
In (lā yasmaʿūn), it means the uproar and chaos of the people of Hell is so intense that no speech can be heard.
This verse is also evidence that the so-called deities are not lifeless idols, but beings with intellect—because such attributes cannot be applied to inanimate idols.
[101] After the warning of the Hereafter, this verse brings the glad tidings of Paradise. It is a response to the misconception that the word āliha (deities) in the previous verse might include the righteous individuals who were worshipped—this verse makes an exception for them.
The meaning of (sabaqat) is the promise of Paradise that had already been given to the doers of good (muḥsinīn).
The term (al-ḥusnā) refers to felicity or Paradise.
This includes the angels, ʿUzayr, ʿĪsā, and other righteous individuals.
[102] If it is asked whether this contradicts Surah Maryam (71), the answer is:
1. The first answer is that in that verse, wārid does not necessarily mean actual entry (into Hell), according to one interpretation.
2. The second answer is that this verse refers to the state after entering Paradise, where there will be no disturbance or worry—so there is no contradiction.
As for (mā ishtahat), it means that every desired and beloved thing will be granted, and they will be protected from every harm and feared matter.
[103] Similar to this is what appears in Surah An-Naml (89), and the meaning of al-fazaʿ al-akbar (the greatest terror) is the awe and dread of the Day of Judgment. Included in that is the slaughtering of death (dhabḥ al-mawt), as mentioned in authentic hadiths.
The meeting of the angels with them occurs both when they rise from their graves and at the gates of Paradise.