The Event (Al-Waqi'ah): (51) Then indeed, you, O...

In the exegesis of these verses, there are several issues:

Issue 1: To Whom is the Address Directed?

We say: Some commentators stated that the address is to the people of Mecca.

However, the apparent meaning is that it is general, addressed to every misguided denier. This has been mentioned in previous sections. This is the completion of the Prophet's (PBUH) speech, as if God Almighty said to His Prophet: Say, indeed, the first and the last generations will be gathered, and then you will be punished with these types of torment.

Issue 2: The Order of Adjectives

It is stated here: {The misguided deniers} (الضالون المكذبون) with the adjective misguided (ḍāllūn) mentioned first. But at the end of the Surah, it says: {But as for him who was one of the deniers, the misguided} (وأما إن كان من المكذبين الضالين) (Al-Waqi'ah: 92), with deniers (mukadhdhibīn) mentioned first. Is there a difference between them?

I say: Yes, there is a difference.

The meaning of {the misguided} (الضالون) here refers to those from whom persistence in the great sin (al-ḥinṭ al-'aẓīm) originated. They strayed from the path of God, did not reach Him, and did not unify Him—and this is a great misguidance. Then, they denied His messengers and said, {When we die...} (أءذا متنا), thus denying the Resurrection. Therefore, He says: "O you the misguided (who associated partners with God): the deniers (who rejected the Resurrection) that you may eat what you dislike."

As for the verse at the end of the Surah, He said to them: "O you the deniers (who denied the Resurrection): the misguided (who are on the path to salvation and are not guided to bliss)."

There is another interpretation: Here, the address is to the disbelievers, so He said: O you who were misguided first and then denied second. The address at the end of the Surah is to Prophet Muhammad (PBUH), explaining to him the state of the three groups: The near ones (al-Muqarrabūn) are in delight, fragrance, Paradise, and bliss; the companions of the right hand (Aṣḥāb al-Yamīn) are in peace; and as for the deniers who denied, they have gone astray. Thus, mentioning their denial first is a sign of the honor of Muhammad (PBUH), as the strongest reason for their punishment is mentioned—their denial. What indicates that the discourse there is addressed to Muhammad (PBUH) is His saying: "So, peace be upon you from the companions of the right hand" (فسلام لك من أصحاب اليمين) (Al-Waqi'ah: 91).

Issue 3: What is Zaqqūm?

We say: We have explained this elsewhere. People's opinions regarding it converge on the fact that it is:

1. Bad in taste.
2. Hot to the touch.
3. Foul-smelling.
4. Black in appearance, such that its eater can hardly swallow it and is forced to gulp it down.

The linguistic verification is that Zaqqūm is an Arabic term whose composition indicates its repulsiveness. This is because the root Z-Q-M (زقم) is only found in something useless or something detestable, such as mazq (a tearing apart). From it is zamaqa sha'ruhu (his hair was plucked out). Also, qazam denotes baseness.

Stronger than this is that the letter Qāf (ق) with each of the other two letters often indicates something detestable:

• Qāf with Mīm (م): Qumāmah (rubbish) and qumqumah (a fortress/a type of jar). Conversely, maqāmiq (a loud, rough voice).
• Qāf with Zāy (ز): Zaqq is the bird casting its droppings. Zaqzaqah is lightness/chattering. Conversely, qaznūb (a type of unpleasant thing).

The composition of the word from these letters suggests aversion and ugliness. Since it is paired with eating, it indicates a repulsive food.

As for what is said that the Arabs use zaqamni to mean "feed me butter, honey, and milk," this is for jesting, similar to their saying: "Throw me a beautiful garment," or "Bombard me with a bag of gold."

His saying {from a tree} (من شجر) indicates the starting point of the action, meaning your consumption from it.

His saying {and will fill their bellies from it} (فمالئون منها) is an addition to clarify the torment. It means that mere eating, as one eats something to fulfill an oath, is not sufficient for you; rather, you will be compelled to fill your stomachs with it. The pronoun hā (it) refers back to the tree.

The phrase "their bellies" (بطون) can mean a correspondence between the plural subject (you all) and the plural object (bellies), meaning each one of you fills his belly. Or it could mean that each one of you fills the bellies (of the intestines), where "bellies" refers to the intestinal tracts, to suggest the description of the intestines within a person, as if he eats through seven intestines, thus filling the bellies of the intestines and others. The first interpretation is more apparent, but the second is deeper in terms of torment and warning.

His saying {then they will drink over it} (فشاربون عليه) means that immediately following the eating, its bitterness and heat will compel them to drink water, so they will drink hot water over that food, over that Zaqqūm. We have already explained Ḥamīm (boiling water).

His saying {then they will drink a drink like that of thirsty camels} (فشاربون شرب الهيم) is also an explanation of the increase in torment. It means your situation will not be like that of someone who drinks hot, foul water and refrains from it. Rather, you will be compelled to drink as the Hīm (thirsty camels) drink—camels afflicted with Huyām (extreme thirst)—who drink but are never quenched. This description of drinking is to intensify the torment, just as {and will fill their bellies from it} describes the intensity of the eating.

If it is argued: When a thirsty camel drinks a lot of water, it harms it, but in the moment, it finds pleasure in it. Does the people of Hell find any pleasure in drinking the hot Ḥamīm in the Fire?

We say: No. This is only to explain the increase in torment. The way to understand this is to say: They are compelled to drink the Ḥamīm, and that drinking is not enough; rather, they are compelled to drink like the thirsty camel afflicted with Huyām. Or, when they drink, the heat of the Zaqqūm intensifies in their insides, so they think the sensation comes from the Zaqqūm, not the Ḥamīm, leading them to drink a large amount based on the illusion of quenching thirst.

The explanation for Hīm is similar to the explanation for Bayḍ (eggs, referring to the plural of Bīḍ). Its origin is Hūm (هوم), derived from hāma yahīm (to wander/roam), as if roaming due to thirst. Al-Huyām is that ailment that makes one wander due to thirst.

Then God Almighty said:

{This is their entertainment on the Day of Recompense.}