In scorching heat of fire that penetrates the pores, and in boiling water, extremely hot, and in a shade of black smoke that is neither cool nor pleasant. He negates the qualities of shade from it, meaning: it is a shade, but not like other shades. He named it a shade, then negated the coolness of the shade, its spirit, and its benefit for one who seeks refuge in it from the harm of heat. This is its disgrace, to obliterate what is implied in the meaning of shade, which is to find comfort in it. The meaning is that it is a hot, harmful shade, except that negation in this context has a significance that affirmation does not have. It mocks the people of the right hand, that they do not deserve the cool, pleasant shade which is for their opposites in Paradise. It has been recited: 'neither cool nor pleasant' in the nominative, meaning: it is not so. And the great sin of sinning. From it is their saying: the boy has reached the age of accountability, meaning: the age of maturity and the time of being held accountable for sins. And from it: he sinned in his oath, contrary to: he was righteous in it. It is said: he feels remorse if he feels guilty and is cautious. Our forefathers: the interrogative hamzah has entered upon the conjunction. If you say: how is it good to join on the pronoun in 'we will be resurrected' without emphasis with 'we'? I say: it is good because of the separator, which is the hamzah, just as it is good in the saying of Allah, 'we did not associate partners' nor did our forefathers, for the separation is not the negation that is emphasized. And it has been recited: or our forefathers. And it has been recited: 'we will be gathered' to a known day, to what was appointed in this world from a known day, and the addition means 'from', like 'a ring of silver'. The appointed time: what was appointed for something, meaning: a limit. From it are the times of Ihram: which are the limits that one who wants to enter Mecca does not exceed except in a state of Ihram. O you who have gone astray from guidance, the deniers of resurrection, they are the people of Mecca and those in a similar situation. From a tree of Zaqqum, the first for the beginning of the limit, and the second for explaining the tree and interpreting it. The pronoun for the tree is feminine in meaning, and it is mentioned in the masculine in the saying 'from it' and 'upon it'. And whoever recited 'from a tree of Zaqqum' has made the two pronouns refer to the tree, and the second was mentioned in the interpretation of Zaqqum, because it is its explanation. And in its meaning is 'the drinking of the thirsty'. It has been recited with three vowel markings, the opening and the raising: two sources. And from Ja'far al-Sadiq, may Allah be pleased with him, during eating and drinking, with the opening of the shīn. As for the broken one, it means the drinkable, meaning: what the thirsty drink, and it is the camels that suffer from thirst, which is a disease they drink from but are not quenched. The plural is ahīm and heymā. Dhū al-Rumma said: I became like the thirsty one, neither the water cools its thirst... nor is its thirst quenched. He says: And you have provided us, meaning you have made our provision, during the journey, a direction, so the direction was the connections of needs and the causes of longing for reunion. So 'connections' is a raised subject, or a substituted accusative. And 'sakam' is like 'speech', and 'sakam' is like 'fatigue', and 'sakam' is like 'stinginess': the source of 'sakam' like 'fatigue' is long-lasting suffering that does not heal. And it is said to the camel: ahīm. And to the she-camel: heymā, if they are afflicted by thirst. It is a disease that causes the hearts of camels to boil like severe thirst, meaning: I became like the thirsty she-camel. And the saying 'neither the water cools' is an explanation of the reason for the similarity in it. Or it is a state of it, meaning: the water does not cool its thirst nor does it quench it, meaning: neither does the longing kill me. And it is narrated: nor does it quench its thirst, and perhaps its meaning is: neither does the water cool the burning that has occurred to me from it, nor does the thirst that has occurred to me from it kill me, but the first is more accurate and gives a better meaning.

And it is said that 'al-haym' means the sands. The reasoning is that it is the plural of 'hayam' with the opening of the 'h', which refers to the sand that does not hold together. It is pluralized like 'sahab' and 'suhub', then it was softened and treated as the plural of 'abyad' (white). The meaning is that He will impose upon them from hunger that which compels them to eat the zaqqoom, which is like molten copper. When they fill their bellies with it, He will impose upon them from thirst that which compels them to drink the boiling water that cuts their intestines, and they will drink it like the 'haym' drink water. If you say: how is it correct to conjoin the drinkers to the drinkers, while they are of the same essence and the same attributes, making it a conjunction of the thing to itself? I say: they are not the same, in that their drinking of the boiling water, as it is, with its extreme heat and cutting of the intestines, is a strange matter. Their drinking of it, just as the 'haym' drink water, is also a strange matter, so they are two different attributes. 'An-nazl' is the provision that is prepared for the guest as a courtesy. And there is sarcasm in it, as in His saying, 'So give them the glad tidings of a painful punishment,' and as the poet Abu al-Sha'r al-Dhuby said: 'And when the tyrant with the army hosted us, we made the spears and the swords a provision for him.' And it was read: 'Nazlahum' with the softening.