And when their eating was confined to this, and the dhari' known among the Arabs could be imagined by someone that if something were forced upon him to eat, it would make him fat or satisfy his hunger. The dhari' that is eaten by them on the Day of Resurrection is thorns of fire, as its interpretation has been reported from Ibn Abbas, may Allah be pleased with both of them, raised to the Prophet, blessings and peace be upon him, denying the benefit of food. He described the dhari' or the food that is measured after "except" by what is understood from the camels that graze on every plant, and it is the greatest of animals in its inclination towards types of thorns for it is harmful without benefit. "It does not make fat" [meaning] it does not satisfy nor strengthen because it requires what makes fat, thus its absence is associated with its absence.

And when he denied from it what is intended by the people of luxury and began with it [because the context] requires the denial of what is intended for sufficiency, he said, the Exalted: "And it does not suffice" meaning it is not enough for a sufficient beginning "from hunger" so it does not preserve health nor prevent emaciation. The intended purpose of food is one of two matters, and that is because they used to eat the unlawful upon which their flesh grows, corrupting it with its corruption, and their souls grow with it, corrupting them with its wickedness. They also nourish themselves with doubts and engage with it at all times, and they engage with the sciences that darken the hearts, like philosophy, poetry, magic, and similar things that lead to innovations. The verse is from the interplay: the denial of fatness first indicates the affirmation of emaciation second, and the denial of sufficiency from distress second indicates the denial of satiety first. And whoever made that a characteristic of food corrupted the meaning because it would be interpreted as: they have no food that is denied fatness and sufficiency, but they have food that does not deny that.