Al-Quran Surah 17. Al-Israa, Ayah 60


1	The vision (ru'ya) mentioned here is the Prophet's experience of the Ascension, preceded by the Night Journey (see Appendix IV). Inasmuch as this experience was and is open to most conflicting interpretations and, hence, may give rise to doubts regarding its objective reality, it becomes - as stated in the sequence - "a trial for men": the weak of faith and the superficial are shaken in their belief in Muhammad's veracity and, thus, in his prophethood; whereas those who firmly believe in God see in it an extraordinary evidence of the spiritual grace which He bestows on His chosen ones, and are, therefore, strengthened in their faith in the message of the Qur'an.
2	As regards "the tree cursed in this Qur'an", there is no doubt that it is the "tree of deadly fruit" (shajarat az-zaqquim) spoken of in 37:62 ff. and 44:43 ff. as one of the manifestations of hell (see {37:62-63} and the corresponding notes [22] and [23], the latter of which explains why this "tree" has become "a trial for men"). In the above context it is described as "cursed" because it obviously symbolizes hell itself. The reason why only "hell" - and no other manifestation of the hereafter - is specifically alluded to here becomes evident in the subsequent statement that it is meant to convey a warning.
3	During the Night Journey mentioned in 17:1.
4	The tree of Zaqqûm which grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet (ﷺ) and say, “How can a tree grow in Hell?”
5	The reference may be to lxxii. 28, probably an earlier Makkan revelation. But the argument is independent of time. This verse falls naturally into three divisions. Warnings and Portents and Signs are sent or not sent according to Allah's All-Wise Plan of Mercy and Justice, this is in no wise inconsistent with the apparent freedom given to the wicked: because (1) in any case Allah is all round all His creatures, and His delay as a Sign of Mercy in no way diminishes His power; (2) the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by which they can warn the ungodly; and (3) sometimes it is more merciful to give them time by not immediately bringing the matter to judgment.
6	Some Commentators take this as referring to the Mi'raj (xvii. 1) and others to other visions. Such visions are miracles, and become a stumbling block to unbelievers. They are an encouragement to men of faith. Thus they are "a trial for men".
7	The tree Zaqqum, a bitter and pungent tree described as growing at the bottom of Hell, a type of all that is disagreeable. See xxxvii. 62-65; xliv. 43-46; and lvi. 52. All these are Suras chronologically earlier than this Sura. The application of the name to a tree of the myrobalan kind in the region of Jericho is, I think, of post-Quranic date. It is a trial for wrong-doers. See xxxvii. 63 and n. 4073.

The vision (ru'ya) mentioned here is the Prophet's experience of the Ascension, preceded by the Night Journey (see Appendix IV). Inasmuch as this experience was and is open to most conflicting interpretations and, hence, may give rise to doubts regarding its objective reality, it becomes - as stated in the sequence - "a trial for men": the weak of faith and the superficial are shaken in their belief in Muhammad's veracity and, thus, in his prophethood; whereas those who firmly believe in God see in it an extraordinary evidence of the spiritual grace which He bestows on His chosen ones, and are, therefore, strengthened in their faith in the message of the Qur'an.

As regards "the tree cursed in this Qur'an", there is no doubt that it is the "tree of deadly fruit" (shajarat az-zaqquim) spoken of in 37:62 ff. and 44:43 ff. as one of the manifestations of hell (see {37:62-63} and the corresponding notes [22] and [23], the latter of which explains why this "tree" has become "a trial for men"). In the above context it is described as "cursed" because it obviously symbolizes hell itself. The reason why only "hell" - and no other manifestation of the hereafter - is specifically alluded to here becomes evident in the subsequent statement that it is meant to convey a warning.

During the Night Journey mentioned in 17:1.

The tree of Zaqqûm which grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet (ﷺ) and say, “How can a tree grow in Hell?”

The reference may be to lxxii. 28, probably an earlier Makkan revelation. But the argument is independent of time. This verse falls naturally into three divisions. Warnings and Portents and Signs are sent or not sent according to Allah's All-Wise Plan of Mercy and Justice, this is in no wise inconsistent with the apparent freedom given to the wicked: because (1) in any case Allah is all round all His creatures, and His delay as a Sign of Mercy in no way diminishes His power; (2) the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by which they can warn the ungodly; and (3) sometimes it is more merciful to give them time by not immediately bringing the matter to judgment.

Some Commentators take this as referring to the Mi'raj (xvii. 1) and others to other visions. Such visions are miracles, and become a stumbling block to unbelievers. They are an encouragement to men of faith. Thus they are "a trial for men".

The tree Zaqqum, a bitter and pungent tree described as growing at the bottom of Hell, a type of all that is disagreeable. See xxxvii. 62-65; xliv. 43-46; and lvi. 52. All these are Suras chronologically earlier than this Sura. The application of the name to a tree of the myrobalan kind in the region of Jericho is, I think, of post-Quranic date. It is a trial for wrong-doers. See xxxvii. 63 and n. 4073.


Note - 73 The vision (ru'ya) mentioned here is the Prophet's experience of the Ascension, preceded by the Night Journey (see Appendix IV). Inasmuch as this experience was and is open to most conflicting interpretations and, hence, may give rise to doubts regarding its objective reality, it becomes - as stated in the sequence - "a trial for men": the weak of faith and the superficial are shaken in their belief in Muhammad's veracity and, thus, in his prophethood; whereas those who firmly believe in God see in it an extraordinary evidence of the spiritual grace which He bestows on His chosen ones, and are, therefore, strengthened in their faith in the message of the Qur'an.
Note - 74 As regards "the tree cursed in this Qur'an", there is no doubt that it is the "tree of deadly fruit" (shajarat az-zaqquim) spoken of in 37:62 ff. and 44:43 ff. as one of the manifestations of hell (see {37:62-63} and the corresponding notes [22] and [23], the latter of which explains why this "tree" has become "a trial for men"). In the above context it is described as "cursed" because it obviously symbolizes hell itself. The reason why only "hell" - and no other manifestation of the hereafter - is specifically alluded to here becomes evident in the subsequent statement that it is meant to convey a warning.
Note - 29333 During the Night Journey mentioned in 17:1.
Note - 29334 The tree of Zaqqûm which grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet (ﷺ) and say, “How can a tree grow in Hell?”
Note - 2248 The reference may be to lxxii. 28, probably an earlier Makkan revelation. But the argument is independent of time. This verse falls naturally into three divisions. Warnings and Portents and Signs are sent or not sent according to Allah's All-Wise Plan of Mercy and Justice, this is in no wise inconsistent with the apparent freedom given to the wicked: because (1) in any case Allah is all round all His creatures, and His delay as a Sign of Mercy in no way diminishes His power; (2) the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by which they can warn the ungodly; and (3) sometimes it is more merciful to give them time by not immediately bringing the matter to judgment.
Note - 2249 Some Commentators take this as referring to the Mi'raj (xvii. 1) and others to other visions. Such visions are miracles, and become a stumbling block to unbelievers. They are an encouragement to men of faith. Thus they are "a trial for men".
Note - 2250 The tree Zaqqum, a bitter and pungent tree described as growing at the bottom of Hell, a type of all that is disagreeable. See xxxvii. 62-65; xliv. 43-46; and lvi. 52. All these are Suras chronologically earlier than this Sura. The application of the name to a tree of the myrobalan kind in the region of Jericho is, I think, of post-Quranic date. It is a trial for wrong-doers. See xxxvii. 63 and n. 4073.

Note - 73

Note - 74

Note - 29333

During the Night Journey mentioned in 17:1.

Note - 29334

The tree of Zaqqûm which grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet (ﷺ) and say, “How can a tree grow in Hell?”

Note - 2248

Note - 2249

Note - 2250

Asad

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Asad 73 The vision (ru'ya) mentioned here is the Prophet's experience of the Ascension, preceded by the Night Journey (see Appendix IV). Inasmuch as this experience was and is open to most conflicting interpretations and, hence, may give rise to doubts regarding its objective reality, it becomes - as stated in the sequence - "a trial for men": the weak of faith and the superficial are shaken in their belief in Muhammad's veracity and, thus, in his prophethood; whereas those who firmly believe in God see in it an extraordinary evidence of the spiritual grace which He bestows on His chosen ones, and are, therefore, strengthened in their faith in the message of the Qur'an.

Asad

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Asad 74 As regards "the tree cursed in this Qur'an", there is no doubt that it is the "tree of deadly fruit" (shajarat az-zaqquim) spoken of in 37:62 ff. and 44:43 ff. as one of the manifestations of hell (see {37:62-63} and the corresponding notes [22] and [23], the latter of which explains why this "tree" has become "a trial for men"). In the above context it is described as "cursed" because it obviously symbolizes hell itself. The reason why only "hell" - and no other manifestation of the hereafter - is specifically alluded to here becomes evident in the subsequent statement that it is meant to convey a warning.

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Yusuf Ali

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Yusuf Ali 2248 The reference may be to lxxii. 28, probably an earlier Makkan revelation. But the argument is independent of time. This verse falls naturally into three divisions. Warnings and Portents and Signs are sent or not sent according to Allah's All-Wise Plan of Mercy and Justice, this is in no wise inconsistent with the apparent freedom given to the wicked: because (1) in any case Allah is all round all His creatures, and His delay as a Sign of Mercy in no way diminishes His power; (2) the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by which they can warn the ungodly; and (3) sometimes it is more merciful to give them time by not immediately bringing the matter to judgment.

Yusuf Ali

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Yusuf Ali 2249 Some Commentators take this as referring to the Mi'raj (xvii. 1) and others to other visions. Such visions are miracles, and become a stumbling block to unbelievers. They are an encouragement to men of faith. Thus they are "a trial for men".

Yusuf Ali

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Yusuf Ali 2250 The tree Zaqqum, a bitter and pungent tree described as growing at the bottom of Hell, a type of all that is disagreeable. See xxxvii. 62-65; xliv. 43-46; and lvi. 52. All these are Suras chronologically earlier than this Sura. The application of the name to a tree of the myrobalan kind in the region of Jericho is, I think, of post-Quranic date. It is a trial for wrong-doers. See xxxvii. 63 and n. 4073.

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29333

During the Night Journey mentioned in 17:1.

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29334

The tree of Zaqqûm which grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet (ﷺ) and say, “How can a tree grow in Hell?”