It was recited: Indeed, the tree of Zaqqum, with the 'sheen' pronounced as broken. There are three dialects in it: Shajarah, with the 'sheen' opened and broken, and Shirah, with a 'ya'. It has been narrated that when the verse 'Is that a better accommodation or the tree of Zaqqum?' was revealed, Ibn al-Zubairi said: The people of Yemen call eating butter and dates: al-tazqum. So Abu Jahl called for dates and butter and said: 'Tazqum, for this is what Muhammad threatens you with.' Then the verse 'Indeed, the tree of Zaqqum is the food of the sinful' was revealed, which refers to the one who is sinful and full of sins. And from Abu al-Darda, he was teaching a man who kept saying 'the food of the orphan.' He said: 'Say, the food of the sinful.' [Mahamud said: 'It was reported that Abu al-Darda read it to a man who could not pronounce 'al-ithim' and kept saying 'the food of the orphan... etc.' Ahmad said: 'There is no evidence for that. Abu al-Darda's statement is understood as clarifying the meaning so that the clarity of the meaning for the learner aids him in reciting it as it was revealed. This is how it was understood by the judge Abu Bakr in the book of al-Intisar, and this is the correct view, and Allah knows best.] O this one.

With this, it is inferred that substituting one word for another is permissible if it conveys its meaning. From this, Abu Hanifa permitted reading in Persian on the condition that the reader conveys the meanings completely without omitting anything. They said: And this condition testifies that it is a permission of both permissions, for in the speech of the Arabs, especially in the Qur'an, which is miraculous in its eloquence and the strangeness of its structure and styles, there are subtleties of meanings and purposes that cannot be conveyed by the tongue of someone who speaks Persian or other languages. And Abu Hanifa, may Allah have mercy on him, did not master Persian, so it was not from him out of certainty and insight. Al-Harith ibn al-Ja'd reported from Abu Yusuf from Abu Hanifa similar to the words of his companions in denying reading in Persian. 'Al-Muhl' was recited with the 'meem' pronounced as both closed and opened, and it is the oil of the dregs. [The phrase 'and it is the oil of the dregs' is possibly: the dregs of oil, as stated by al-Nasafi.]

And it is indicated by His saying: 'The Day the sky will be like molten brass' along with His saying: 'And it became like red dye.' It is said to be the melted silver and copper, and the 'kaf' is a raised news after news, and likewise 'yaghli' was recited with the 'ta' for the tree and with the 'ya' for the food. And 'al-Hameem' is the hot water that has reached its boiling point: it is said to the guardians of Hell: 'Seize him and drag him.' So drag him violently and harshly, which means to be taken by the collar [The phrase 'which means to be taken by the collar of the man' refers to the meaning of 'to take someone by the collar' as stated in the dictionaries: to take a man by the collar, meaning to gather his clothes at his chest and neck in a dispute, then drag him.]

And from it: 'al-'Atal' which is the coarse and rough. And it was recited with the 'ta' closed and opened to 'Sawa' al-Jahim' to its middle and most part. If you say: Why was it not said: 'Pour over his head from the hot water,' like His saying: 'Hot water will be poured over their heads'? Because the hot water is what is poured, not its punishment? I say: When hot water is poured over him, then his punishment and severity have been poured over him. However, pouring punishment is a metaphor, like His saying: 'The trials of time have poured upon him.' [How many a person was in ease and comfort... the trials of time have poured upon him.

The 'pouring' refers to the place where the water flows and descends. He says: Many people were in a soft life and in comfort, but the events of time came upon them as if they were a torrent descending from a slope, so the pouring was used to describe the events descending upon a person in a direct way, and pouring is a metaphor or a comparison of the events to a torrent in a figurative way. The 'pouring' is a metaphor. And the 'shuroob' is a collection of 'sharaf', like the letters are a collection of a letter: the misfortunes and calamities of time.]

And like His saying: 'Pour upon us patience,' he mentioned the punishment associated with pouring, borrowed for it, to be more terrifying and awe-inspiring. It is said: 'Taste, indeed, you are the mighty and honorable,' in a mocking and derisive manner towards one who used to be proud and honorable among his people.

It is narrated that Abu Jahl said to the Messenger of Allah, blessings and peace be upon him: 'There is nothing more precious or honorable between its two mountains than me. By Allah, neither you nor your Lord can do anything to me.' And it was recited: 'Indeed you,' meaning: 'because you.' And from Al-Hasan ibn Ali, may Allah be pleased with him, it is reported that he recited on the pulpit: 'Indeed this punishment.' Or 'Indeed this matter is what you were in doubt about,' meaning you were uncertain. Or you were disputing and arguing.