Tafsir of Ad-Dukhan 44:43

"Indeed, the tree of Zaqqum" It is read as shajarat (with a kasra on the shin). There are three linguistic forms for this word: shajara (with a fatha on the shin), shijara (with a kasra), and shira (with a ya).

It is narrated that when the verse "Is that a better hospitality or the tree of Zaqqum?" (As-Saffat: 62) was revealed, Ibn al-Ziba‘ra said: "The people of Yemen call eating butter and dates tazaqqum." Abu Jahl then called for dates and butter and said, "Eat (tazaqqumu), for this is what Muhammad threatens you with." Consequently, the verse was revealed: "Indeed, the tree of Zaqqum is the food of the athim," meaning the sinner who commits many sins.

Abu al-Darda’ was once teaching a man who recited it as ta‘am al-yathim (the food of the orphan). He corrected him, saying, "Say: ta‘am al-fajir (the food of the wicked), O man." This is used as evidence that substituting one word for another is permissible if it conveys the same meaning. Based on this, Abu Hanifa permitted recitation in Persian, provided that the reciter conveys the meanings perfectly without omitting anything. Critics argue this is a permission that is not a permission, because the Arabic language—especially the Quran, which is miraculous in its eloquence and the strangeness of its structure—contains subtle meanings and purposes that no other language, Persian or otherwise, can adequately replicate. Furthermore, Abu Hanifa did not know Persian well, so his position was not based on deep insight. However, Ali ibn al-Ja‘d narrated from Abu Yusuf that Abu Hanifa eventually retracted this, aligning with his two companions in prohibiting recitation in Persian.

"Like molten copper (al-muhl)" It is read with both a damma and a fatha on the mim. It refers to the dregs of oil. This is supported by the verse: "On the day the sky will be like molten copper" (Al-Ma‘arij: 8), alongside: "And it became rose-colored like oil" (Ar-Rahman: 37). Others say it is molten silver or copper. The kaf (in ka-al-muhl) is a predicate in the nominative case, as is yaghli (it boils). It is read with a ta (referring to the tree) and a ya (referring to the food).

"The scalding water (al-hamim)" This is water that has reached its boiling point. It is said to the guardians of Hell: "Seize him and drag him"—meaning, lead him with violence and harshness. This is done by grabbing a man by his collar and dragging him to prison or execution. From this comes the term ‘atl, meaning the coarse and rude person. It is read with both a kasra and a damma on the ta.

"Into the midst of the Hellfire" Meaning, into its center and its deepest part.

If you ask: Why was it not said, "Pour over his head from the scalding water," as in the verse "Scalding water will be poured over their heads" (Al-Hajj: 19), since al-hamim is what is poured, not the punishment itself? I reply: When the hamim is poured upon him, his punishment and torment are poured upon him. However, describing the punishment as being "poured" is metaphorical, like the saying: "The vicissitudes of time were poured upon him from above," or the verse: "Pour upon us patience" (Al-Baqara: 250). The punishment is mentioned with the act of pouring attached to it metaphorically to make it more terrifying and awe-inspiring.

"Taste! Indeed, you are the 'mighty' and 'noble' one" This is said by way of mockery and sarcasm toward one who used to act mighty and noble among his people. It is narrated that Abu Jahl said to the Messenger of Allah (ﷺ), "Between these two mountains, there is no one mightier or more noble than I; by Allah, neither you nor your Lord can do anything to me."

It is read as innaka (Indeed, you are...), meaning "because you are." Hasan ibn Ali (may Allah be pleased with them both) recited it from the pulpit as: "Indeed, this..." referring to the punishment. Or, this matter is "what you used to dispute"—meaning, what you used to doubt, or argue and contend about.