َََ وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا ﴿۱۱﴾ إِنَّ لَدَيْنَا أَنْكَالًا وَجَحِيمًا ﴿۱۲﴾ وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا ﴿۱۳﴾ يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَهِيلًا ﴿۱۴﴾

﴾11﴿ Wa zarnee walmukaz zibeena ulin na'mati wa mahhilhum qaleelaa
﴾12﴿ Inna ladainaaa ankaalanw wa jaheemaa
﴾13﴿ Wa ta'aaman zaa ghussa tinw wa'azaaban aleemaa
class="etext">﴾14﴿ Yawma tarjuful ardu waljibaalu wa kaanatil jibaalu kaseebam maheelaa

﴾11﴿ And leave Me (to deal) with those who deny—the possessors of worldly pleasures—and grant them respite for a little while
﴾12﴿ Indeed, with Us are shackles (for their feet) and a blazing Fire
﴾13﴿ And food that chokes in the throat, and a painful punishment
﴾14﴿ On the Day when the earth and mountains will quake, and the mountains become heaps of drifting sand

[11] This verse presents another etiquette for the caller (dā‘ī), a consolation for him, and a warning for the deniers.
(Dharni) – This implies: “Do not take revenge yourself; leave their punishment to Allah.” It teaches the dā‘ī to avoid personal retaliation and entrust the matter to divine justice.
(Ūlī al-na‘mah) – With fatḥah (zabar) on the nūn, it refers to wealth and ease in worldly life. With kasrah (zeyr), it refers to divine favor (in‘ām), and with ḍammah (pesh), it refers to contentment or pleasure.
(Wa mahhilhum qalīlan) – “Give them a little time.” This refers to the limited appointed time for punishment. The life of this world is short, and the respite here means: do not hasten their punishment.
They will continue to enjoy worldly wealth and luxury as part of istidrāj (gradual entrapment) until the time of divine punishment arrives.
[12,13] This verse is a warning about the Hereafter, describing the punishment alluded to in "Dharni" and "mahhilhum".
It lists four types of punishment in contrast to the comforts the disbelievers enjoyed in the world: 1. In the world, they had freedom and ease—but in the Hereafter, there will be ankāl (iron shackles), heavy chains bound to their feet, preventing movement. Ankāl can also refer to various forms of torturous restraints.
2. In the world, they had means of cooling and comfort—but in the Hereafter, they will face jaḥīm (blazing fire), extreme heat with no relief.
3. In the world, they enjoyed pure, soft, and delicious foods—but in the Hereafter, their food will choke them and be dry, bitter, foul, and hard: like ghislīn, zaqqūm, ḍarī‘, and others.
4. In the world, they had luxury, spaciousness, and ease—but in the Hereafter, they will face pain, torment, and emotional agony that will break their hearts.
[14] This part of the verse is linked to the phrase "ladaynā" (with Us), and it serves as a refutation of the false beliefs of the deniers.
They thought the earth was too vast and the mountains too firm for anything to change them—so Allah describes how both will be transformed.
(Tarjuf) – Refers to a shaking in which all parts of something tremble continuously without stabilizing. This is similar to what appears in Sūrah al-Nāzi‘āt (79:6).
(Kathīban mahīlan) – Kathīb means a sand dune.
Mahīl refers to fine, loose sand that slips away under one's feet, making it impossible to walk steadily.