Bukhari

Hadith Commentary:

This tree will grow in Hell, and although it will resemble the earthly thohar (euphorbia), in terms of its poison and bitterness it will be so dangerous that it will tear apart the stomachs and intestines of the inhabitants of Hell, and will become lodged in their throats. Its leaves will be like the hoods of serpents. This is the very accursed tree that is mentioned in the Noble Qur’an.

Hadith Commentary:
➊
The purpose of this hadith is to refute those who claim that the Mi'raj (Ascension) took place in a dream state.
Restricting the hadith of vision (ru’ya) with the word ‘ayn (eye) indicates that by “vision” is meant seeing in a state of wakefulness.

➋
This was a test for the people; thus, some considered it impossible that one could reach Bayt al-Maqdis in a single night. Furthermore, for the polytheists, it was also a source of tribulation that the tree of Zaqqoom would grow in the Fire, even though fire consumes and destroys trees.
This thorny tree will be the food of the inhabitants of Hell, which will boil in the belly like boiling water. ()
Although the tree of thohar (Zaqqoom) will resemble the worldly thohar, in its poison and bitterness it will be so dangerous that it will tear apart the bellies and intestines of the people of Hell. Its leaves will be like the heads of serpents, as is explicitly stated in the Qur’an. ()

Hadith Commentary:
It is the unanimous belief of Ahl al-Sunnah that the Prophet’s (sallallahu alayhi wa sallam) Ascension (Mi’raj) occurred while he was awake.
The journey from Makkah to Bayt al-Maqdis is established by the Noble Qur’an, and the journey from there to the heavens is established by authentic hadith.
The Ahl al-Hadith have faith in both.
﴿رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾ (al-Ma’idah: 83)
This is the tree of Zaqqoom that will grow in Hell.
The polytheists were astonished at how a tree could grow in fire.
They did not reflect upon the power of Allah, the Exalted.
The “samandar” is a creature that lives in fire with ease, just as a human lives in air or a fish in water.
The ostrich swallows burning coals and pieces of hot iron, and it suffers no harm whatsoever.
(Wahidi)

Hadith Commentary:
➊
The event of Mi'raj was a miraculous occurrence that broke the norms of nature. The disbelievers mocked this miracle to such an extent that even those with weak faith began to doubt. Then, those disbelievers who had previously seen Bayt al-Maqdis began to ask the Messenger of Allah (sallallahu alayhi wa sallam) questions about it. Allah, the Exalted, removed all veils in between, and you (sallallahu alayhi wa sallam) began to answer all their questions. Now, what should have happened is that the disbelievers who demanded a sensory miracle would have brought faith, but instead, it became a trial and a cause of tribulation for them, and they became even more rebellious than before.

➋
Regarding the tree of Zaqqoom, Allah, the Exalted, has stated:
“A tree will grow from the bottom of Hell. This will be the food of the inhabitants of Hell. Apart from this, they will not find anything else to eat.” ()
Even about this, the disbelievers made many objections, saying, “How can a tree grow in fire?”—whereas the salamander (Samandar), a creature of fire, is itself created from fire and lives within it.

➌
The tree of Zaqqoom is accursed because it contains no nourishment whatsoever; rather, its thorns are so hard that they will only increase the torment and suffering of the inhabitants of Hell.

Chapter of Sahih Bukhari Hadith Number: 6613: «بَابُ: {وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ} :»
Relationship between the Chapter Heading and the Hadith:
The translation of the chapter heading is based on the verse of the Noble Qur’an that the dream shown to the Prophet Muhammad (sallallahu alayhi wa sallam) was a trial for the people. Under the chapter heading, the same verse is presented, but after the verse, the miracle of the Prophet Muhammad (sallallahu alayhi wa sallam) is mentioned, and «الشجرة الملعونة» is also mentioned. Therefore, how can the translation of the chapter heading be related to this hadith? Because apparently, the aspect of relevance between the chapter and the hadith is not clear, and the dream is mentioned in the chapter heading, while the tree of Zaqqum is mentioned under the chapter heading. Thus, at this point, the aspect of relevance does not become apparent. While giving the relevance between the chapter heading and the hadith, Ibn al-Teen (rahimahullah) says:
«وجه دخول هذا الحديث فى كتاب القدر الإشارة إلى أن الله قدر على المشركين التكذيب لرؤيا نبيه الصادق فكان ذالك زيادة فى طغيانهم حيث قالوا: كيف يسير إلى بيت المقدس فى ليلة واحدة ثم يرجع فيها؟ وكذالك جعل الشجرة الملعونة زيادة فى طغيانهم حيث قالوا: كيف يكون فى النار شجرة و النار تحرق الشجر؟ و فيه خلق الله الكفر و دواعي الكفر من الفتنة.» (1)
“The reason for quoting this hadith in the Book of Qadar (Divine Decree) is to indicate that Allah Ta’ala had decreed for the polytheists that they would deny the truthful dream of His Prophet, and this would increase them in rebellion and transgression. When it was said, ‘How could he go to Bayt al-Maqdis and return in a single night?’ In the same way, «شجرة ملعونة» was made a cause for their increase in rebellion, when the objection was raised, ‘How can a tree remain in Hell (which consists of burning coals), and the fire does not burn it?’ In this, there is a denial of Allah Ta’ala’s creation, and this is among the causes of disbelief and a trial (fitnah).”
Hafiz Ibn Hajar al-Asqalani (rahimahullah) writes:
«وجه دخوله فى أبواب القدر من ذكر الفتنة، و أن الله تعالى هو الذى جعلها، وقد قال موسى عليه السلام: ﴿إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ﴾ [الأعراف : 155].» (2)
“That is, the reason for quoting this hadith in the chapters of Qadar is due to the trial (fitnah), that Allah Ta’ala certainly made (the dream of the Prophet sallallahu alayhi wa sallam) a trial for them, just as Allah Ta’ala has quoted the statement of Musa (alayhis salam) that «﴿إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ﴾» [الأعراف : 155].” ‘Allamah Muhallab (rahimahullah) says:
“The meaning of bringing this hadith in the Book of Qadar is that Allah Ta’ala sealed the hearts of those polytheists who were denying the dream of the Prophet Muhammad (sallallahu alayhi wa sallam), and because of their denial of the truthful Prophet (sallallahu alayhi wa sallam), they were afflicted with a trial (fitnah) and their rebellion was increased. Similarly, the «شجرة الملعونة» mentioned in the Qur’an was also made a trial for the people. Their objection was also that how can a tree remain in the fire when it is dry or green? Thus, this (objection) is a trial for them and a cause for an increase in their misguidance.” (2)
In summary, the chapter heading mentions the dream of the Prophet Muhammad (sallallahu alayhi wa sallam) through which the people were tested, and in the hadith under the chapter heading, the dream that is mentioned was already decreed in destiny that the polytheists would deny the dream of the Prophet Muhammad (sallallahu alayhi wa sallam), and when they would deny it, Hell would inevitably be made obligatory upon them, in which is the tree of Zaqqum, which is the food of the sinners. Therefore, through this reconciliation, relevance is established both with the chapter heading and with the Book of Qadar.

Hadith Commentary:
Some commentators have reconciled the connection between the hadith and the chapter by explaining that Allah, the Exalted, had decreed in the fate of the polytheists that they would deny the incident of the Mi'raj, and it happened exactly as such.

Hadith Commentary:
(1)
This hadith alludes to the incident of the Mi'raj (Ascension).
It was an extraordinary event and a miracle, but it was greatly ridiculed. Then, those disbelievers who had seen Bayt al-Maqdis began to ask the Prophet sallallahu alayhi wa sallam questions.
Allah, the Exalted, removed all veils from before the Messenger of Allah sallallahu alayhi wa sallam, and he answered all their questions.
Now, what should have happened is that those disbelievers who demanded such miracles would have believed, but the Eternal Scribe had decreed disbelief for them, so they chose the path of even greater rebellion than before.

(2)
Just as the incident of the Mi'raj became a trial for them, so too did the creation of the thorn tree (zaqqum) in the Fire, because they thought that fire burns wood, so how could a tree be created in the Fire?
This tree is called "accursed" because it contains nothing of nourishment; rather, its thorns are extremely hard and sharp, which will further increase the torment and suffering of the inhabitants of Hell.

(3)
The fact that the incident of the Mi'raj became a trial in itself proves that this journey was physical, not merely spiritual or visionary, because in dreams every person can see such or even stranger events, but no one ever objects to that.
In reality, the disbelievers of Makkah tried to measure the incident of the Mi'raj and the creation of zaqqum by the yardstick of reason, which is, in fact, a denial of the perfect power of Allah, the Exalted.
Similarly, to judge matters of predestination (qadar) by reason is also misguidance and deviation.
In reality, Allah, the Exalted, had written in the destiny of the polytheists that they would, without cause, deny the incident of the Mi'raj, and so it happened.
And Allah knows best.

Explanation:
1:
And We did not make the vision which We showed you (i.e., what was shown to you during the Isra and Mi'raj) except as a trial for the people (Bani Isra'il: 60) .

2:
That is, it was not a journey in a dream,
rather, it was a real and physical Mi'raj (ascension).