َ ثُمَّ الْجَحِيمَ صَلُّوهُ ﴿۳۱﴾ ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ ﴿۳۲﴾ إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ ﴿۳۳﴾ وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ ﴿۳۴﴾ فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ ﴿۳۵﴾ وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ ﴿۳۶﴾ لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ ﴿۳۷﴾ فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ﴿۳۸﴾

﴾31﴿ Summal Jaheema sallooh
﴾32﴿ Summa fee silsilatin zar'uhaa sab'oona ziraa'an faslukooh
﴾33﴿ Innahoo kaana laa yu'minu billaahil 'Azeem
﴾34﴿ Wa laa yahuddu 'alaa ta'aamil miskeen
﴾35﴿ Falaysa lahul yawma haahunaa hameem
﴾36﴿ Wa laa ta'aamun illaa min ghisleen
﴾37﴿ Laa ya'kuluhooo illal khaati'oon
﴾38﴿ Falaaa uqsimu bimaa tubsiroon

﴾31﴿ Then cast him into Hellfire
﴾32﴿ Then bind him in a chain whose length is seventy cubits
﴾33﴿ Indeed, he did not believe in Allah, the Most Great
﴾34﴿ And he did not encourage the feeding of the poor
﴾35﴿ So he has no devoted friend here today
﴾36﴿ And there is no food for him except pus and filth from wounds
﴾37﴿ None will eat it except the great sinners
﴾38﴿ No, indeed! I swear by what you see

[33,34] In these two verses, the reasons for punishment are mentioned. The first is violating the right of Allah through disbelief and shirk, in any form. The word "al-‘Azīm" (the Mighty) used to describe Allah indicates that the crime of the disbeliever is extremely severe because it is a shortcoming directed against the Majestic Being. The second reason is the violation of the rights of the servants, particularly the needy. This is a characteristic of disbelievers—they mock the poor, as mentioned in Surah Yasin (47). The true right of the poor is wealth given in the name of Allah, without associating any partner. A polytheist does not encourage such giving. Instead, he promotes food offerings tied to vows made for others besides Allah, or based on customs, traditions, and innovations.
[35,36,37] This is a continuation based on the previous reasons—that is, violating the rights of Allah and His servants leads to isolation, where no friend remains, and results in the cutting off of sustenance.
(حَمِيمٌ) refers to a close friend whose heart burns with grief when hardship befalls the one they love.
Question: In Surah Al-Ghashiyah (6), the food of the disbelievers is limited to ḍarī‘, while here it is limited to ghislīn. Why the difference?
Answer: First, ḍarī‘ may be considered a type of ghislīn, as Qurtubi mentions as one possibility.
Second, the limitation is based on different types of criminals, each group receiving its own specific punishment.
Third, the limitation may relate to different times or stages of punishment.
(الْخَاطِئُونَ) is derived from khaṭīʾah (sin), not from khaṭaʾ (mistake), meaning it refers to intentional wrongdoing, not accidental error.
[38,39] "What you see and what you do not see" includes all observable and abstract realities—whether related to this world or the hereafter, whether sensory or intellectual, whether physical bodies or human souls, jinn, and others.
The relevance of this oath to the response that follows has several aspects:
First, all these visible and unseen creations are evidence of the truth of the Qur’an and that it is the speech of Allah.
Second, the Qur’an contains mention of both types—what is tangible and what is unseen—and explains their rulings, something that neither a poet nor a soothsayer could ever do.