Meccan, and its verses are 26 [revealed after Adh-Dhariyat]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

The overwhelming event that overwhelms people with its hardships and cloaks them with its terrors. It refers to the Day of Resurrection, from His saying: 'On the Day when the punishment will overwhelm them.' And it is said: the Fire, from His saying: 'And the Fire will cover their faces.' And from above them will be coverings on that Day, the Day when they will be humbled, abased, laboring, and striving. They will work in the Fire with a labor that tires them, which is dragging the chains and shackles. [Mahamud said: 'Abased, working in the Fire with a labor that tires them, which is dragging the chains... etc.' Ahmad said: The first interpretation is definitive because the mentioned circumstance, which is His saying: 'On that Day,' is detached from the sentence it is added to. Its estimation is: On the Day when they will be overwhelmed, and that is in the Hereafter without doubt. It is a circumstance for all the attributes mentioned, namely: humbled, laboring, striving. So how can it include the deeds of this world?] And their immersion in the Fire is like the immersion of camels in mud, and their ascent is continuous in climbing from the Fire, and their descent is in its valleys. And it is said: They did evil deeds in this world and delighted in them and enjoyed them, so they are in toil from them in the Hereafter. And it is said: They worked and toiled in deeds that will not benefit them in the Hereafter. From His saying: 'And We brought forth what they did of deeds, and they thought that they were doing good.' Those are the ones who disbelieved in the signs of their Lord and His meeting, so their deeds have become void. And it is said: They are the people of the monasteries. Its meaning is: They humbled themselves to Allah and worked and toiled in their deeds of continuous fasting, [The saying 'of continuous fasting' means both 'continuous' and 'perpetual.'] and the continuous night prayer. It has been read: 'Laboring, striving' as a reprimand. It has been read: 'They will be burned' with the opening of the 'ta.' And it has been read: 'They will be burned' with the closing of the 'ta.' And it has been read: 'They will be burned' with emphasis. And it is said: The burning place among the Arabs is to dig a pit and gather a lot of embers in it, then they take a sheep and place it in the middle of it. As for what is roasted over the embers or on the grill or in the oven, it is not called a burning place. The dry thorny plant, which is a type of thorn that camels graze as long as it is moist. [Mahamud said: 'The dry thorny plant is the dry shibrak, which is a type of thorn that camels graze as long as it is moist... etc.' Ahmad said: On the first interpretation, it would be a necessary specific description. A commentator mentioned the reality of the dry thorny plant. And on the second: it would be a specific description.] When it dries, camels avoid it, and it is a deadly poison. Abu Dhuhayyab said:

'He grazed on the moist shibrak until it withered... and became dry, and the harmful things departed from it.' [Meaning: The camel grazed on the moist shibrak, that is, the wet thorn. And withered means: it dried up. And withered means: it became dry. And the harmful things departed from it, meaning: after it became dry, the harmful things departed from it, which are the barren she-camels, perhaps because it does not fatten or benefit from hunger.]

And he said:

'And they were kept in the hills of the dry thorny plant, all of them... humped and bloody-handed, emaciated.' [From Qais ibn 'Izzara, and 'hills' refers to the broken ones. And a 'humped' camel is one whose bones are visible due to emaciation. As for 'hills' with a zay, it means broken. And a 'humped' camel is one that has visible bones due to emaciation. And the dry thorny plant is a bad plant with thorns. And 'humped' means bent. And 'humped' means bent. And 'emaciated' means dry and stingy. He says: The she-camels were kept in a poor pasture, so all of them were bent in their backs or legs due to emaciation, bloody-handed from the thorns, and low in milk.]

If you say: How is it said: 'They have no food except from dry thorny plant' and in Al-Haaqqa: 'And no food except from ghislin?'

I said: The punishment has various forms, and the punished are of different levels. Among them are the eaters of zaqqum, and among them are the eaters of ghassaq, and among them are the eaters of dhari. For each of them, there is a divided portion. The raised or genitive form does not suffice in describing food. Or dhari means that their food is from something that is not from the foods of humans, but rather it is thorns, and thorns are what camels graze on and are fond of. This type is one that you are repelled by and do not approach. The benefits of nourishment are absent from it: they are either the removal of hunger or the provision of strength and fat in the body. Or it is meant that they have no food at all, because dhari is not food for animals, let alone for humans, because food is what satisfies or fattens, and it is far from both. As you say, so-and-so has no shade except the sun, meaning: the denial of shade is emphasized. It is said that the disbelievers of Quraysh said: 'Indeed, dhari will fatten our camels,' so the verse was revealed: 'It does not fatten.' Thus, it cannot be that they are lying and being obstinate with this, which is the apparent meaning, as their statement is refuted by the denial of fatness and satisfaction. Or they may be truthful, in which case the meaning is that their food from dhari is not of the same kind as your dhari; rather, it is from dhari that does not fatten and does not suffice against hunger.