Al-Naba' ms9343: (35) They will not hear therein...

In this verse, there are two questions:

The First Question: To what does the pronoun in {فِيهَا} (therein) refer? There are two opinions regarding this:

1. It refers to the cup (of wine). This means no idle talk will occur among them concerning the cup they drink. This is because people who drink in this world often speak falsehoods, whereas the inhabitants of Paradise, when they drink, their intellects are not altered, and they do not engage in idle talk.
2. It refers to Paradise itself. This means they will not hear anything displeasing in Paradise.

The Second Question: The word kadhdhāban (with the shaddah on the dhāl) implies exaggeration. Its appearance in the verse {وَكَذَّبُوا بِآيَاتِنَا كَذَّابًا} (And they denied Our signs, a great denial) (An-Naba': 28) is appropriate because it emphasizes the intensity of their lying. However, its appearance here, in {لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا} (They will not hear therein idle talk or falsehood [with shaddah]), seems inappropriate. If it means they will not hear great falsehood, this does not negate the possibility of them hearing minor falsehoods, which is not the intent of the verse. The intent is to exaggerate the negation, meaning they will not hear falsehood at all.

The issue is that this specific wording (kidhāb with shaddah) seems to negate exaggeration in the denial, whereas the verse requires exaggeration in the negation.

The Answer:

Al-Kisa'i recited the first instance (in An-Naba' 28) with shaddah (intensive) and the second instance (in this verse) with takhfīf (lightened, i.e., kidhban). Perhaps his intention was what we discussed: reading kidhban (lightened) here means they will not hear falsehood at all, because kidhban (lightened) and kidhāb (the verbal noun for lying) are the same, as Abu Ali al-Fārisī stated that kidhāb is the maṣdar (verbal noun) of kadhaba just as kitāb is the maṣdar of kataba. If this is the case, the lightened recitation here achieves the exaggeration in negation. Conversely, the intensive recitation in the first instance achieves the exaggeration in affirmation (of their lying). Thus, this recitation achieves the intended meaning in both places in the most complete manner.

If we adopt Al-Kisa'i's recitation, the question is resolved.

However, if we adopt the recitation with shaddah in both places (which is the recitation of the rest of the reciters), the justification is that {لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا} refers back to the preceding statement {وَكَذَّبُوا بِآيَاتِنَا كَذَّابًا}. The meaning is that these fortunate people will not hear their confused, false, and corrupt speech. In essence, the blessings reaching them will be free from the disturbance of their enemies and the hearing of their corrupt and false statements.

7 < { A recompense from your Lord, a gift accounted for. } > 7 !

After enumerating the types of blessings for the inhabitants of Paradise, the Almighty stated: {جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا} (A recompense from your Lord, a gift accounted for).