His saying, the Exalted and Majestic:

"Go to what you used to deny." "Go to a shade with three branches." "Neither cool nor will it avail against the flame." "Indeed, it throws sparks like palaces." "As if they were yellow camels." "Woe that Day to the deniers." "This is a Day when they will not speak." "Nor will they be permitted to make excuses." "Woe that Day to the deniers." "This is the Day of Judgment; We have gathered you and the former ones." "So if you have a plan, then plan against Me." "Woe that Day to the deniers."

The pronoun in His saying, the Exalted, "Go," refers to the deniers for whom there is woe. It is said to them: "Go to what you used to deny of the punishment of the Hereafter." There is no disagreement in breaking the 'lam' in His saying, the Exalted, "Go" in this first matter. And Ya'qub read, in the narration of Ruways: "Go to a shade" with a opened 'lam' meaning as a statement. The majority of the people read: "Go" with a broken 'lam' meaning as a repetition of the first command and clarification of what they are going to. And 'Ata said: The shade that has three branches is the smoke of Hell. It has been narrated that it rises from three places, and the disbelievers see it and think it is sufficient, so they rush to it and find it in the worst description. Ibn Abbas, may Allah be pleased with him, said: This address is said then to the worshippers of the cross when each one follows what he used to worship. The believers will be in the shade of Allah, glorified and exalted is He, and there is no shade except His shade. And it is said to the worshippers of the cross: "Go to the shade of your object of worship, which is the cross and it has three branches." The branching is the separation of a single body into parts. Then He negated from it the qualities of shade. The pronoun in "Indeed, it" refers to Hell. Isa ibn Umar read "with sparks" with an 'alif', the plural of 'sharara', and this is the language of Tamim. And "the palace" in the saying of Ibn Abbas and a group of the interpreters is the name of a type of palaces, and they are the large constructed houses. The Arabs have likened the camels to them, and from the meaning is the saying of Al-Akhtal:

"As if it were a Roman tower built with plaster and bricks and stones."

And Ibn Abbas, may Allah be pleased with him, said: "The palace" also refers to wood that was cut in the pre-Islamic era from the trunks of palm trees and others, of the size of an arm and above and below, prepared for winter. It is called 'qasr', and its singular is 'qasrah', which is intended in the verse. It is named 'qasr' because it surrounds the 'qasrah'. Mujahid said: "The palace" refers to bundles of firewood, and this is the reading of the majority. Ibn Abbas and Ibn Jubair also read: "like the palace" with an opened 'sad', the plural of 'qasrah', which are the necks of horses and camels, and likewise it is among people. Ibn Abbas said: The roots of palm trees. Ibn Jubair and Al-Hasan also read: "like the palaces" with a broken 'qaf' and an opened 'sad', which is the plural of 'qasrah' like a ring and rings made of iron.

And people have differed regarding "the yellow camels". The majority of the interpreters said: It is the plural of "jamal" based on the correct construction like "rijal" and "rijalat". Others said: He meant by the yellow: the black ones, and they cited in support of this a verse from Al-A'sha.

Those are my horses, and those are my mounts. Their offspring are yellow like raisins.

And the majority of people said: Rather, "the yellow" refers to the bright color because it resembles the color of sparks. He compared the sparks to the camels. Al-Hasan read: "yellow" with a dammah on the صاد and فاء. Ibn Abbas and Ibn Jubair said: The camels are the ships' hulls. They are the large hulls when gathered round, some to some, from which large bodies come forth. Ibn Abbas said: "The camels" are large pieces of copper, and the derivation of this is from the name of the group.

Hamzah, Al-Kisai, and Hafs from Asim read: "a camel" with a kasrah on the جيم, and the تاء was added to make it feminine for the plural, so it is like حجر and حجارة. Ibn Abbas, Abu Abdur-Rahman, and Al-Amash read: "a camel" with a dammah on the جيم. The rest of the seven and the majority and Umar ibn Al-Khattab, may Allah be pleased with him, read: "camels" as it is interpreted with a kasrah on the جيم. Ibn Abbas also read, as did Qatadah, Ibn Jubair, Al-Hasan, and Abu Rujai - with a difference between them: "camels" with a dammah on the جيم. There was a difference regarding Nafi and Abu Ja'far, and Shaiba, and the dammah on the جيم in it is from the group, not from the groups, and the kasrah is from the camels, not from the group.

And when He, the Exalted, mentioned the deniers, He addressed Muhammad, blessings and peace be upon him, saying: "This is a day when they will not speak." That is: the Day of Resurrection, the awe and the humiliation of disbelief have silenced them. And this is in a place where they will not speak; for the Quran has spoken of their speaking: "Our Lord, send us out," "Our Lord, we have died." So these are places, and "day" is added to His saying, the Exalted: "they will not speak." Al-A'raj, Al-Amash, and Abu Haywah read: "This is a day," when it was added to something not established, it was built, so it is a fatha of building, and it is in a position of رفع, and it is possible that it is a ظرف and the reference with "this" is to its throwing with sparks like the palace. And His saying: "then they will excuse themselves" is connected to "they will be permitted" and it was not made accusative in the response to the negation due to the similarity of the heads of the verses, and both ways are permissible.

And His saying, the Exalted: "This is the day of separation, We have gathered you" is an address to the disbelievers on that day, and "the first ones" refers to them, the people of Noah and others who came at the beginning of the world and throughout time. Then He, the Exalted, placed His disbelieving servants who deserve His punishment by saying: "So if you have a plot, then plot against me," meaning: If you have a trick or a scheme to save yourselves, then do it.