The Enshrouded One, Bundled Up, The Mantled One — Verse 13

and a food that chokes one that causes the throat to choke and this is either zaqqūm cf. Q. 4443 darī‘ cf. Q. 886 ghislīn cf. Q. 6936 or thorns of fire which can neither be vomited nor ingested and a painful chastisement in addition to the punishment mentioned for those who deny the Prophet s

إن لهم عندنا في الآخرة قيودًا ثقيلة ونارًا مستعرة يُحرقون بها، وطعامًا كريهًا ينشَب في الحلوق لا يستساغ، وعذابًا موجعًا.

قال ابن عباس ينشب في الحلق فلا يدخل ولا يخرج.

وإن لدينا كذلك " طعاما ذا غصة " أى : طعاما يلتصق فى الحلوق ، فلا هو خارج منها ، ولا هو نازل عنها ، بل هو ناشب فيها لبشاعته ومرارته .وهذا الطعام ذو الغُصَّة ، يشمل ما يتناولونه من الزقوم ومن الغسلين ومن الضريع ، كما جاء فى فى آيات أخرى . والغصة : ما يَنْشَب فى الحلق من عَظْم أو غيره ، وجمعه غُصَص .وإن لدينا فوق كل ذلك ( وَعَذَاباً أَلِيماً ) أى : عذابا شديد الإِيلام لمن ينزل به .فأنت ترى أن هذه الآية الكريمة قد توعدت هؤلاء المكذبين بألوان من العقوبات الشديدة ، توعدتهم بالقيود التى تشل حركتهم ، وبالنار المشتعلة التى تحرق أجسادهم ، وبالطعام البشع الذى ينشب فى حلوقهم ، وبالعذاب الأليم الذى يشقيهم ويذلهم .

( وَطَعَامًا ذَا غُصَّةٍ ) يقول: وطعاما يَغَصّ به آكله، فلا هو نازل عن حلقه، ولا هو خارج منه.كما حدثني إسحاق بن وهب وابن سنان القزّاز قالا ثنا أبو عاصم، قال: ثنا شبيب بن بشر، عن عكرِمة، عن ابن عباس، في قوله: ( وَطَعَامًا ذَا غُصَّةٍ ) قال: شوك يأخذ بالحلق، فلا يدخل ولا يخرج.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: ( وَطَعَامًا ذَا غُصَّةٍ ) قال: شجرة الزقوم.وقوله: ( وَعَذَابًا أَلِيمًا ) يقول: وعذابا مؤلما موجعا.حدثني أبو كريب، قال: ثنا وكيع، عن حمزة الزيات، عن حُمْران بن أعين " أن النبيّ صلى الله عليه وسلم قرأ: ( إِنَّ لَدَيْنَا أَنْكَالا وَجَحِيمًا وَطَعَامًا ذَا غُصَّةٍ ) فصعق صلى الله عليه وسلم.

"وطعاماً ذا غصة"، غير سائغة تأخذ بالحلق لا ينزل ولا يخرج وهو الزقوم والضريع. "وعذاباً أليماً".

وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا (13) والغُصَّة بضم الغين : اسم لأثر الغصّ في الحلق وهو تردد الطعام والشراب في الحلق بحيث لا يسيغه الحلق من مرض أو حزن وعَبرة .وإضافة الطعام إلى الغُصة إضافة مجازية وهي من الإِضافة لأدنى ملابسة ، فإن الغصة عارض في الحلق سببه الطعام أو الشرب الذي لا يستساغ لبَشاعةٍ أو يبوسة .والعذاب الأليم : مقابل ما في النعمة من ملاذ البشر ، فإن الألم ضد اللذة . وقد عرّف الحكماء اللذة بأنها الخلاص من الألم .وقد جمع الأخير جمع ما يضاد معنى النَّعمة ( بالفتح ) .وتنكير هذه الأجناس الأربعة لقصد تعظيمها وتهويلها ، و ( لدى ) يجوز أن يكون على حقيقته ويقدر مضاف بينه وبين نون العظمة . والتقدير : لدى خزائننا ، أي خزائن العذاب ، ويجوز أن يكون مجازاً في القدرة على إيجاد ذلك متى أراد الله .

{ وَطَعَامًا ذَا غُصَّةٍ } وذلك لمرارته وبشاعته، وكراهة طعمه وريحه الخبيث المنتن، { وَعَذَابًا أَلِيمًا } أي: موجعا مفظعا،

وطعاما ذا غصة أي غير سائغ ; يأخذ بالحلق ، لا هو نازل ولا هو خارج ، وهو الغسلين والزقوم والضريع ; قاله ابن عباس . وعنه أيضا أنه شوك يدخل الحلق ، فلا ينزل ولا يخرج .وقال الزجاج : أي طعامهم الضريع ; كما قال : ليس لهم طعام إلا من ضريع وهو شوك كالعوسج . وقال مجاهد : هو الزقوم ، كما قال : إن شجرة الزقوم طعام الأثيم . والمعنى واحد . وقال حمران بن أعين : قرأ النبي - صلى الله عليه وسلم - إن لدينا أنكالا وجحيما وطعاما ذا غصة فصعق . وقال خليد بن حسان : أمسى الحسن عندنا صائما ، فأتيته بطعام فعرضت له هذه الآية إن لدينا أنكالا وجحيما وطعاما فقال : ارفع طعامك . فلما كانت الثانية أتيته بطعام فعرضت له هذه الآية ، فقال : ارفعوه . ومثله في الثالثة ; فانطلق ابنه إلى ثابت البناني ويزيد الضبي ويحيى البكاء فحدثهم ، فجاءوه فلم يزالوا به حتى شرب شربة من سويق . والغصة : الشجا ، وهو ما ينشب في الحلق من عظم أو غيره . وجمعها غصص . والغصص بالفتح مصدر قولك : غصصت يا رجل تغص ، فأنت غاص بالطعام وغصان ، وأغصصته أنا ، والمنزل غاص بالقوم أي ممتلئ بهم .

Delivering the call for acceptance of the Truth means initiating the most difficult campaign. One who does so becomes persona non grata in his entire surroundings. In such conditions, the only Being whom the preacher of Truth finds as his sympathiser and supporter is his Lord. He not only goes on remembering his God in his heart, but he also stands before Him during the night. Night time is the time of leisure. In the dead silence of night man finds a better opportunity to turn towards God with full concentration. In the path of the mission of Truth, strewn as it is with difficulties, this is the only real weapon which the missionary has. It is the way of a true preacher that, when he is troubled by an addressee, he does not inveigh against or argue with him, but rushes towards God. He abstains from negative reaction till the last moment. And to continue to work, rising above such a reaction, is the essential condition which makes a man a missionary of the Truth in the real sense.

The verse says in conclusion: وَّعَذَابًا اَلِـــيْمًا (...and a painful punishment... 73:13). Having described specific forms of punishment, this description is general - indicating that there will be many more horrible and terrible forms of punishment which man cannot even imagine. [ 0 Allah, save us from all forms of punishment!] The Righteous Elders' Fear of the Hereafter Imam Alhmad, Ibn Abi Dawud, Ibn ` Adiyy and Baihaqi record a narration that a person heard this verse and fell fainted. One day Hasan al-Basri (رح) تعالیٰ was fasting. When the food was brought to him at the time of iftar (ending the fast), this verse occurred in his mind and he could not eat. As a result, he sent it away. The following day he was fasting again. The same thing happened in the evening and he sent the food away. On the third day the same thing happened. So, his sons went to Thabit Bunani, Yazid Dabb, and Yahya Al-Bakka' and recounted the story. All three personalities went to Hasan and insisted on his eating something. At their insistence, the latter ate a little. [ Ruh-u1-Ma’ ani ]

(And food) the Zaqqum (which choketh (the partaker), and a painful doom) whose pain will extend to their hearts.

The Command to be Patient with the Harms of the Disbelievers and a Discussion of what They will rece Allah commands His Messenger to be patient with what the foolish who reject him among his people say. Allah also commands him to keep away from them in a nice way. This means in a way that is not blameworthy. Then Allah says to him, as a threat and a warning to his people - and He (Allah) is the Most Great, Whose anger nothing can stand before, وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ (And leave Me alone to deal with the deniers, those who are in possession of good things of life.) meaning, `leave Me to deal with the rich rejectors, who own great wealth.' For verily, they are more able to obey than others besides them, and they are requested to give the rights (to people) because they have what others do not have. وَمَهِّلْهُمْ قَلِيلاً (And give them respite for a little.) meaning, for a little while. This is as Allah says, نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ (We let them enjoy for a little, then in the end We shall oblige them to (enter) a great torment.) (31:24) Thus, Allah says, إِنَّ لَدَيْنَآ أَنكَالاً (Verily, with Us are Ankal,) and these are fetters. Ibn `Abbas, `Ikrimah, Tawus, Muhammad bin Ka`b, `Abdullah bin Buraydah, Abu `Imran Al-Jawni, Abu Mijlaz, Ad-Dahhak, Hammad bin Abi Sulayman, Qatadah, As-Suddi, Ibn Al-Mubarak, Ath-Thawri and others have all said this. وَجَحِيماً (and Jahim.) This is a blazing fire. وَطَعَاماً ذَا غُصَّةٍ (And a food that chokes,) Ibn `Abbas said, "This means it will get stuck in the throat and it will not enter or come out." وَعَذَاباً أَلِيماًيَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ (and a painful torment. On the Day when the earth and the mountains will (Tarjuf) shake,) meaning, they will quake. وَكَانَتِ الْجِبَالُ كَثِيباً مَّهِيلاً (And the mountains will be a heap of sand poured out.) meaning, they will become like hills of sand after they had been firm rocks. Then they will be utterly destroyed and nothing will remain of them. This will occur until the entire earth becomes a flat land and no curvature will be seen in it. Thus, there will be no valleys and no hills. This means that no part of it will be low or elevated. Your Messenger is like the Messenger to Fir`awn, and You know what happened to Fir`awn Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind, إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولاً شَـهِداً عَلَيْكُمْ (Verily, We have sent to you a Messenger to be a witness over you,) meaning, witnessing your deeds. إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولاً شَـهِداً عَلَيْكُمْ كَمَآ أَرْسَلْنَآ إِلَى فِرْعَوْنَ رَسُولاً - فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَـهُ أَخْذاً وَبِيلاً (as We did send a Messenger to Fir`awn. But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.) أَخْذاً وَبِيلاً (severe punishment) Ibn Abbas, Mujahid, Qatadah, As-Suddi, and Ath-Thawri said that this means severe. This means, `you should beware of denying this Messenger, lest you be afflicted by that which befell Fir`awn. Allah seized him with the seizing of One Mighty and Powerful.' This is as Allah says, فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى (So Allah seized him with punishment for his last and first transgression.) (79:25) `Therefore, you will be even more deserving of destruction and ruin if you deny your Messenger, because your Messenger is more noble and a greater than Prophet Musa, the son of `Imran.' This has been reported from Ibn `Abbas and Mujahid. The Threat of the Day of Judgement Allah says, فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْماً يَجْعَلُ الْوِلْدَنَ شِيباً (Then how can you proctect yourselves from the punishment, if you disbelieved, on a Day that will make the children gray-headed) Ibn Jarir quoted in the recitation of Ibn Mas`ud: "How can you, O people, fear a Day that makes the children grey-headed, if you disbelieve in Allah and do not testify to Him" So the first interpretation would mean, `how can you attain safety for yourselves from the Day of this great horror if you disbelieve' It could imply the meaning, `how can you all attain piety if you disbelieve in the Day of Judgement and reject it.' Both of these meanings are good. However, the first interpretation is closer to the truth. And Allah knows best. The meaning of Allah's statement, يَوْماً يَجْعَلُ الْوِلْدَنَ شِيباً (On a Day that will make the children gray-headed) is that this will happen due to the severity of its horrors, its earth- quakes and its distur- bing confusion. This is when Allah will say to Adam, "Send a group to the Fire." Adam will say, "How many" Allah will then reply, "From every thousand, nine hundred and ninety-nine to the Fire, and one to Paradise." Then Allah says, السَّمَآءُ مُنفَطِرٌ بِهِ (Whereon the heaven will be cleft asunder) Al-Hasan and Qatadah both said, "This means, because of it (the Day of Judge- ment), due to its severity and its horror." Then Allah says, كَانَ وَعْدُهُ مَفْعُولاً (His promise is certainly to be accomplished.) meaning, the promise of this Day will be fulfilled. This means it will occur and there is no way around it, and it will come to pass and there is no avoiding it.