نُمَتِّعُهُم قَليلًا ثُمَّ نَضطَرُّهُم إِلىٰ عَذابٍ غَليظٍ

We give them enjoyment for a short time, then We will force them toward a harsh punishment.

EXEGESIS

Ghalīẓ (harsh) occurs as an adjective in this verse, qualifying the word ʿadhāb. It means roughness,^{‎[1]Munyah, 21/143.} coarseness,^{‎[2]Munyah, 21/143.} harshness,^{‎[3]Tabrisi.J, 3/283; Munyah, 21/143, 146; Arabic-English Dictionary of Qur’anic Usage, p. 673.} severity.^{‎[4]Tabrisi.J, 3/283; Munyah, 21/143, 146; Arabic-English Dictionary of Qur’anic Usage, p. 673.} It is the contrary of softness, delicateness, and kindness (riqqah).^{‎[5]Munyah, 21/143.} It is on the pattern of faʿīl, which is an intensive form of the active participle for the verb ghalaẓa, and therefore gives an intensified meaning to its base meaning.^{‎[6]A New Arabic Grammar of the Written Language, p. 86.}   

EXPOSITION

This verse aims to explain the part of the previous verse that says and We will inform them about what they have done.^{‎[7]Munyah, 21/146.} Thus this verse clarifies that the disbelievers being informed of what they had done of deeds will serve as the beginning of their requital.^{‎[8]Munyah, 21/146.} We give them enjoyment for a short time in this world,^{‎[9]Tibyan, 8/283; Tabrisi, 8/502.} then We will force them in the hereafter^{‎[10] Tabrisi, 8/502.} toward a harsh punishment, which is the punishment of the fire, which will treat them viciously and vehemently, and be severe on them.^{‎[11] Tibyan, 8/283; Tabrisi, 8/502; Munyah, 21/146.}

This verse describes the disbelievers’ forceful punishment being similar to the compulsion of a coerced person to something from which he is unable to disentangle himself.^{‎[12] Tabrisi.J, 3/283; Munyah, 21/146.} Hence, the disbelievers’ punishment or torture becomes akin to the state of a person afflicted with the shivering of limbs where he is unable to get away from it or relieve himself of it, whether he likes it or not.^{‎[13] Munyah, 21/146.} Furthermore, God allowing the disbelievers to enjoy the blessings of this life for a while should not be a cause for consternation, since this short time of respite will not avail them in any way; rather, being given more time and more blessings often allows them more time to commit sins and thus prove their true character (3:178, 15:3, 14:30, 10:69-70, 16:52-55, 26:205-207, 29:65-66, 30:34, 77:45-46).

[1] Munyah, 21/143.
[2] Munyah, 21/143.
[3] Tabrisi.J, 3/283; Munyah, 21/143, 146; Arabic-English Dictionary of Qur’anic Usage, p. 673.
[4] Tabrisi.J, 3/283; Munyah, 21/143, 146; Arabic-English Dictionary of Qur’anic Usage, p. 673.
[5] Munyah, 21/143.
[6] A New Arabic Grammar of the Written Language, p. 86.
[7] Munyah, 21/146.
[8] Munyah, 21/146.
[9] Tibyan, 8/283; Tabrisi, 8/502.
[10] Tabrisi, 8/502.
[11] Tibyan, 8/283; Tabrisi, 8/502; Munyah, 21/146.
[12] Tabrisi.J, 3/283; Munyah, 21/146.
[13] Munyah, 21/146.