َ وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ ﴿۴۷﴾ أَوَآبَاؤُنَا الْأَوَّلُونَ ﴿۴۸﴾ قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ ﴿۴۹﴾ لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَعْلُومٍ ﴿۵۰﴾ ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ ﴿۵۱﴾ لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ ﴿۵۲﴾ فَمَالِئُونَ مِنْهَا الْبُطُونَ ﴿۵۳﴾ فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ ﴿۵۴﴾ فَشَارِبُونَ شُرْبَ الْهِيمِ ﴿۵۵﴾

﴾47﴿ Wa kaanoo yaqooloona a'izaa mitnaa wa kunnaa turaabanw wa izaaman'ainnaa lamab'oosoon
﴾48﴿ Awa aabaaa'unal awwaloon
﴾49﴿ Qul innal awwaleena wal aakhireen
﴾50﴿ Lamajmoo'oona ilaa meeqaati yawmim ma'loom
﴾51﴿ summa innakum ayyuhad daaalloonal mukazziboon
﴾52﴿ La aakiloona min shaja rim min zaqqoom
﴾53﴿ Famaali'oona minhal butoon
﴾54﴿ Fashaariboona 'alaihi minal hameem
﴾55﴿ Fashaariboona shurbal heem

﴾47﴿ And they said, Shall we die and become dust and bones, will we indeed be brought back to life
﴾48﴿ And will our ancient forefathers also be resurrected
﴾49﴿ Indeed, the people of the past and the people of the future
﴾50﴿ It is necessary that they be gathered at the appointed time on a known day; this is its description
﴾51﴿ Again, you, O misguided deniers
﴾52﴿ You will surely eat from the tree of Zaqqum.
﴾53﴿ Then you will fill your bellies with it
﴾54﴿ Then you will drink upon it from boiling water
﴾55﴿ Then you will drink upon it from boiling water

[47,48] This statement refers to the third cause: the denial of resurrection after death. This belief is a major belief held by the ignorant, stemming from their denial of Allah the Exalted's power and knowledge.
[49,50] The meaning of (maʿlūm) in the knowledge of Allah the Exalted—is it the specific appointed day, or is the meaning that its characteristics have been described in the Qur'an?
[51,52,53] After mentioning the causes, he mentions three punishments. Previously, he had already mentioned three punishments—there, the indication was that its air and water are of no benefit, and here the indication is that its food and drink are also of no benefit. (al-ḍāllūn) here refers to the disease of shirk (polytheism), which was mentioned in connection with al-ḥinth al-ʿaẓīm (the great sin), and in (al-mukaḏḏibūn) the reference is to the denial of resurrection after death, which was mentioned earlier. (fa-māliʾūn) indicates that even being full (from food) gives no benefit, and the harm increases due to the filling of the stomachs.
[54,55] After mentioning food, the state of drinking is described. (al-hīm) is derived from hiyām, a disease of camels in which they drink water but are never satiated; it is called jal-zadah. Hīm is the plural of haymān, which refers to a camel afflicted with jal-zadah, or it is the plural of hiyām, which refers to a type of spoiled sandy soil that cannot be saturated with water and never becomes soaked.