Tafsir of As-Saffat 37:62

Surah As-Saffat (37): Verse 62

{أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ} (Is that [reward] better as accommodation, or the tree of Zaqqum?)

Know that when the Almighty mentioned the reward of the people of Paradise and described it, saying: {لِمِثْلِ هَٰذَا فَلْيَعْمَلِ الْعَامِلُونَ} (For the like of this let the workers work) [37:61], He followed it with His saying: {أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ}.

The Messenger of Allah (peace be upon him) was commanded to present this comparison to the disbelievers of his people to serve as a deterrent against their disbelief. Just as He previously described the food and drink of the people of Paradise, in this verse, He also described the food and drink of the people of the Fire.

The meaning of {أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ} is: Is that known provision mentioned for the people of Paradise—meaning, the realized attainment—better, or the tree of Zaqqum?

The root of Nuzul (accommodation/provision) refers to abundant bounty in food. It is said, "The food has abundant nuzul." It is metaphorically used for the outcome or attainment of something. It is also said that the Amir sent nuzul to so-and-so, meaning what sustains the condition of the one who stays with him.

Knowing this, we say: The attainment of the known provision for the people of Paradise is pleasure and delight, while the attainment of the tree of Zaqqum is pain and grief. Clearly, there is no comparison between the two in terms of goodness. However, this statement is made either as mockery towards them, or because the believers chose what led them to noble provision, while the disbelievers chose what led them to painful torment. Thus, this was said to reproach them for their poor choice.

Al-Wahidi (may Allah have mercy on him) stated that the commentators did not provide an explanation for Zaqqum except for Al-Kalbi. It is narrated that when this verse was revealed, Ibn al-Zaba'ri said, "May Allah increase the Zaqqum in your houses!" This is because the people of Yemen call dates and butter (zabad) Zaqqum. Abu Jahl then told his maid, "Bring us zaqqum," so she brought him butter and dates and said, "Eat heartily (tazaqqum)."

Al-Wahidi then noted that it is known that Allah did not intend butter and dates by Zaqqum here. Ibn Duraid said that Zaqqum has no derivation from tazaqqum (eating excessively until one dislikes it). It is said, "So-and-so spent the night yatazaqqam."

The apparent meaning of the Qur'an indicates that it is a tree with repulsive food, foul odor, and extreme harshness, described with characteristics such that whoever consumes any part of it will suffer greatly. Furthermore, the Almighty compels the people of the Fire to consume some of its parts.

There are several views regarding this:

1. The First View: It became a trial for the wrongdoers because when the disbelievers heard this verse, they said, "How can a tree grow in Hellfire, since fire burns trees?" The answer is that the Creator of the Fire is capable of preventing the fire from burning the tree. Just as it is permissible for there to be fierce guards (zabaniyah) in Hell, and Allah prevents the fire from burning them, it is also permissible for this tree. Therefore, the meaning of the tree of Zaqqum being a trial for the wrongdoers is that when they heard this, this doubt entered their hearts, and this doubt became the reason for their persistence in disbelief. This is what is meant by it being a trial for them.

2. The Second View: It means that this tree becomes a trial for them in the Fire, because when they are commanded to eat it and it causes them distress, it then becomes a trial for them.

3. The Third View: The meaning of fitnah (trial) here is testing and examination. This is something far removed from custom and habit, contrary to what is familiar. When this is presented to the hearing of a believer, he entrusts its knowledge to Allah. When it is presented to a heretic (zindiq), he uses it as a means to attack the Qur'an and prophethood.

The Almighty, after mentioning this tree, described it with attributes:

1. Its Location: {إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ} (Indeed, it is a tree that comes forth from the bottom of Hell). It is said that its growth is in the deepest part of Hell, and its branches rise to its various levels.

2. Its Fruit: {طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ} (Its fruit is as if it were the heads of devils).

• The author of Al-Kashshaf said that Tala' (unopened flower/fruit cluster) is used for the palm tree, so it was metaphorically applied to what emerges from the Zaqqum tree, either through verbal or conceptual metaphor.
  • Ibn Qutaybah said it is called Tala' because it emerges annually, which is why the first fruit of the palm is called Tala'.

Regarding the comparison of this fruit to the heads of devils, there is a question: We have not seen the heads of devils, so how can something be compared to them? They answered this in several ways:

• The First Way (and the correct one): People believed that angels possess the utmost perfection in form and conduct, and they believed that devils possess the utmost ugliness and distortion in form and conduct. Just as the comparison to an angel is appropriate when intending to affirm perfection and virtue (as in {إِنَّ هَٰذَا إِلَّا مَلَكٌ كَرِيمٌ} [12:31]), similarly, the comparison to the heads of devils is appropriate when intending to affirm ugliness and distortion of form. The essence is that this is a comparison not to the perceived, but to the imagined. It is as if it is said: The ugliest thing in conception and choice is the heads of devils, and this tree resembles them in repulsive appearance and distorted form. What confirms this is that when the rational see something extremely disordered, ugly in form, and repulsive in creation, they say, "It is like a devil." When they see something beautiful in form and conduct, they say, "It is like an angel." Al-Imru' al-Qays said: > Will you kill me while my spear, sharp and blue-tipped like the fangs of ghuls, lies beside me?

• The Second Way: Devils are serpents that have heads and crests, and they are among the ugliest serpents, used as a standard for ugliness. When Arabs see an ugly sight, they say, "It is like the devil of the Hamaatah" (Hamaatah being a specific tree).

• The Third Way: The heads of devils refer to a known plant with an ugly head.

The First Way is the sound answer.

Know that after the Almighty described this tree and its attribute, He clarified that the disbelievers {لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا بُطُونَهُمْ} (will eat from it and fill their bellies with it).

Their act of eating it can be understood in two ways:

1. Due to Extreme Hunger: If it is asked, "How can they eat it given its extreme harshness, foulness, and bitterness?" We reply that one who is facing a great harm might seek relief in something close to that harm in terms of detriment. If Allah afflicts them with severe hunger, they will rush to remove that hunger by consuming this thing, even with the described attributes.
2. Coerced by the Guards: The guards (zabaniyah) will force them to eat from this tree to complete their torment.

It is known that once they are full, their thirst will intensify, and they will need a drink. At this point, Allah described their drink: {ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ} (Then indeed, for them is a mixture of boiling water upon it).

Al-Zajjaj said that Shawb is a general term for anything mixed with something else. Hameem is extremely hot water, reaching the utmost degree of heat. The meaning is that when severe thirst overcomes them, they will be given that boiling water, and the Zaqqum will be mixed with the Hameem. May Allah protect us from both!

Allah described their drink in the Qur'an with various things, including it being Ghassaq (foul discharge), and His saying: {وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ} (And they will be given to drink scalding water which will cut to pieces their intestines) [47:15], and what is mentioned in this verse.

If it is asked, "What is the benefit of the word {ثُمَّ} (Then) in {ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ}?" There are two views:

1. They fill their bellies with the Zaqqum, which is hot and burns their stomachs, thus increasing their thirst. Then, they are not given drink except after a long interval, the purpose being to complete the torment.
2. Allah mentioned the food with such ugliness and repulsiveness, and then described the drink with something even more repulsive. Thus, the purpose of the word Thumma is to indicate that the state of the drink in repulsiveness is greater than the state of the food.

Then the Almighty said: {ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ} (Then indeed, their return is to Hell). Muqatil said: This means after eating the Zaqqum and drinking the Hameem. This indicates that when they drink the Hameem, they are not yet in Hell. This could be because the Hameem is brought from a place outside Hell, so they are brought to the Hameem to drink, just as camels are brought to water, and then they are returned to Hell. This is the view of Muqatil, supported by His saying: {هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ * يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ} (This is Hell, which the criminals deny. They will move about between it and scalding water) [55:43-44], which supports what we mentioned.

After describing their torment in eating and drinking, the Almighty said: {إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ * فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ} (Indeed, they found their fathers astray, and they in their footsteps are rushing).

Al-Farra' said that Ihraq means hastening. It is said hara'a or ahra'a when one is urged on. The meaning is that they follow their fathers in haste, as if they are being driven to follow their ancestors. The purpose of the verse is that the Almighty attributes their falling into all these hardships to their imitation of their fathers in religion and abandoning the pursuit of evidence. If there were no other verse in the Qur'an condemning blind imitation, this one would suffice.

The Almighty then mentioned what necessitates consolation for His Messenger regarding their disbelief and rejection, saying: {وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ * وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ} (And certainly, most of the former generations had gone astray, and We had certainly sent among them warners).

The Almighty clarified that the sending of messengers preceded them, and the rejection of them had already occurred. Therefore, the Messenger (peace be upon him) must take them as an example, so he should be patient as they were patient, and continue calling to Allah even if they rebel, for his duty is only to convey the message.

Then the Almighty said: {فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ} (Then observe how the end of those who were warned was). Although this is outwardly an address to the Prophet (peace be upon him), its purpose is to address the disbelievers, because they heard reports of all the types of torment that befell the people of Noah, 'Ad, Thamud, and others. If they do not know this for certain, they at least have a suspicion and fear that should serve as a deterrent against their disbelief.

His saying: {إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ} (Except the chosen servants of Allah), has two views:

1. It is an exception from His saying: {وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ} (And certainly, most of the former generations had gone astray).
2. It is an exception from His saying: {كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ} (how the end of those who were warned was). The end of the warned was the most hideous and terrible of ends, except for the end of the chosen servants of Allah, for their end was coupled with goodness and relief.

{وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ * وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ * وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ * وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ * سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ * إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ * إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ * ثُمَّ أَغْرَقْنَا الْآخَرِينَ} (And Noah had certainly called to Us, and [We are] the best of responders. And We saved him and his family from the great distress, And We made his descendants the survivors, And We left for him among the later generations, "Peace be upon Noah among the worlds." Indeed, thus do We reward the doers of good. Indeed, he was of Our believing servants. Then We drowned the others.)