It is said to them: Go to what you denied of the punishment, and go again, this is repetition. And it was read: Go, in the past tense, as a report after the command about their action according to it, because they are compelled to it and cannot refrain from it to a shade, meaning the smoke of Hell, as His saying: "And a shade of black smoke" with three branches due to its vastness having three branches. And thus the great smoke you see disperses into strands. It was said: A tongue will emerge from the fire and surround the disbelievers like a canopy, and it branches from its smoke into three branches, shading them until the reckoning is completed, while the believers are in the shade of the Throne. There is no shade that mocks them, implying that their shade is not like the shade of the believers, and it does not avail them from the heat of the flame at all. With sparks, it was read: With sparks like palaces, meaning every spark is like a palace in its size. It was said: It is the thick part of the trees, the singular is [UNTRANSLATED-LATIN: qasrah], similar to [UNTRANSLATED-LATIN: jumrah] and [UNTRANSLATED-LATIN: jamr]. And it was read: Like palaces, with two openings: referring to the necks of camels, or the necks of palms, similar to [UNTRANSLATED-LATIN: shajarah] and [UNTRANSLATED-LATIN: shajar]. Ibn Mas'ud read: Like palaces, meaning the palaces, similar to [UNTRANSLATED-LATIN: rahn] and [UNTRANSLATED-LATIN: rahn]. And Sa'id ibn Jubair read: Like palaces in the plural of [UNTRANSLATED-LATIN: qasrah], like [UNTRANSLATED-LATIN: hajjah] and [UNTRANSLATED-LATIN: hawj]. They are compared to palaces, then to camels for the sake of clarification of the comparison. Do you not see how they compare camels to [UNTRANSLATED-LATIN: afdan] and [UNTRANSLATED-LATIN: mujadil]? [UNTRANSLATED-LATIN: afdan] and [UNTRANSLATED-LATIN: mujadil] are both plural forms meaning palaces, as stated in the dictionaries. It also includes "the bridge" with an opening: the young of camels. It includes "the qals": a large rope from the hulls of ships.

It was read: [UNTRANSLATED-LATIN: jamalat], with a dammah: which are the hulls of bridges. It was said: Hulls of sea ships, the singular is [UNTRANSLATED-LATIN: jamalah].

It was read: [UNTRANSLATED-LATIN: jamalah], with a kasrah, meaning: beauty: and [UNTRANSLATED-LATIN: jamalah] with a dammah: which is the qals. It was said: [UNTRANSLATED-LATIN: sufrah] to indicate the type. It was said: [UNTRANSLATED-LATIN: sufrah]: black that leans towards yellow. In the poetry of 'Imran ibn Hattan al-Khariji:

She called them with her loudest voice and threw them ... with sparks like yellow camels. [This is a description of Hell by 'Amr ibn Hattan. He compared it in its snatching of the disbelievers to its flames and its claws to a rational being from whom a supplication can be made in a figurative manner, so the supplication and throwing: are imaginative, and the voice is a suggestion. It is possible that it does this literally, as in her saying: "Is there any more?" And Ibn Abbas said: She calls people by their names with a clear tongue and says: Come to me, come to me, she picks them up like a bird picks up seeds, then he said:

And she threw them with sparks like yellow mountains. The meaning is that its blackness is tinged with yellow. And "naza'ah" is the doer. "Shawa" is the plural of "shawa", which is the little remaining piece of meat and similar things, and "shawa" is diminished to "shawayah" for the sake of increased belittlement. It is possible that "shawayah" is a diminutive of something, its yā was changed to wāw and its hamzah was changed to yā and the tā was added. And it was said: "shawa" means the edges and skin. And it was said:

Everything that does not kill a person, meaning that it strips the skins of its people and their edges, but they are replaced with others, and the alif in the rhyme of the verse is for generalization.]

And Abu al-'Ala said:

Red, shining with strands in the darkness ... thrown with every spark like a tip.

The kindled fire of the villages in the evenings ... and the dawns in the safe places.

Red, shining with strands in the darkness ... thrown with every spark like a tip.

By Abu al-'Ala al-Ma'arri describing a people with generosity, and the kindled fire had its note omitted in addition to its object. And "the evenings" is the plural of "asil", accusative for the sake of location, meaning: they kindle the fire in the evenings of dinner. And in the dawns for the hastening of food. And "the ahdham" are the settled places.

And "the ash'af" are the heights of the mountain, red: a state of the fire. And its strands: the edges of its flames in the darkness, meaning: the darkness, thrown: a present participle. And it compared the spark to the tip: which is a house of leather in size and redness, and if the spark is like this, then how is the fire as a whole?

He likened it to the 'taraf', which is the house of Adam in size and redness. It seems that he intended by his malice to exceed the comparison of the Qur'an, and to boast about what was suggested to him by the illusion of increase. He began his verse with the word 'red' as a prelude to it and a call to it, and a notification to the listeners about its place. Indeed, he has become blind: may Allah gather for him the blindness of both worlds regarding His saying, the Exalted and Mighty. It is as if he is likening it to yellow camels, for it is akin to saying: like a red house. And in the comparison to the fortress, there is a similarity from two aspects: from the aspect of size and from the aspect of height in the air. In the comparison to the camels, which are the 'qaluus', there is a similarity from three aspects: from the aspect of size, height, and yellowness. So may Allah distance him from his strangeness in his 'taraf' and from what he puffed up his cheeks with in his desire for strangeness. It was read with 'nasa' (accusative) today, and it was made accusative by Al-A'mash, meaning: this which has been narrated to you occurred on that day. And the Day of Resurrection is long with places and times: they speak at one time and do not speak at another time. Therefore, both matters have been mentioned in the Qur'an. Or it is made that their speech is all speech, because it is neither beneficial nor heard. 'They will excuse themselves' is connected to 'they will be permitted', which is included in the context of negation. The meaning is: and there will be no permission for them, nor an excuse that follows it, without making the excuse a cause for the permission. And if it were in the accusative, it would have to be a cause for it.