َ وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا ﴿۲۷﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿۲۸﴾ انْطَلِقُوا إِلَى مَا كُنْتُمْ بِهِ تُكَذِّبُونَ ﴿۲۹﴾ انْطَلِقُوا إِلَى ظِلٍّ ذِي ثَلَاثِ شُعَبٍ ﴿۳۰﴾ لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ ﴿۳۱﴾ إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ ﴿۳۲﴾ كَأَنَّهُ جِمَالَتٌ صُفْرٌ ﴿۳۳﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿۳۴﴾

﴾27﴿ Wa ja'alnaa feehaa rawaasiya shaamikhaatinw wa asqainaakum maaa'an furaataa
﴾28﴿ Wailuny yawma 'izil lilmukazzibeen
﴾29﴿ Intaliqooo ilaa maa kuntum bihee tukazziboon
﴾30﴿ Intaliqooo ilaa zillin zee salaasi shu'ab
﴾31﴿ Laa zaleelinw wa laa yughnee minal lahab
﴾32﴿ Innahaa tarmee bishararin kalqasr
﴾33﴿ Ka annahoo jimaalatun sufr
﴾34﴿ Wailuny yawma 'izil lilmukazibeen

﴾27﴿ And We placed therein lofty mountains and gave you sweet water to drink
﴾28﴿ Destruction on that day is for the deniers
﴾29﴿ Go to that which you used to deny
﴾30﴿ Go to a shadow having three branches
﴾31﴿ It provides no shade, nor does it protect from the fire
﴾32﴿ Indeed, it throws sparks as huge as palaces
﴾33﴿ As if they were unruly camels
﴾34﴿ Destruction on that day is for the deniers

[27] This is another rational, external (afaqi) and intermediate (middle) proof. Note: In these three proofs—creation of the human, the earth, and the mountains—there is a clear connection. It is He who created the human from a drop, causes plants to grow from the earth, and brings forth trees, vegetation, minerals, and water from the mountains. So, Allah the Exalted, who has power over the creation of these categories, must necessarily also have power over the resurrection after death.
[28] Those referred to here are the people who deny that Allah the Exalted created the earth and its benefits, as well as the mountains and water—either by claiming that Allah did not create them, or that there is a partner with Allah in their creation. What is said here is directed toward such deniers.
[29] This is the final warning. (مَا كُنْتُمْ بِهِ تُكَذِّبُونَ) refers to the Fire—the punishment of Hell—which they used to deny.
[30,31] This is a detailed explanation of the previous general statement. (ظِلٍّ ذِي ثَلَاثِ شُعَبٍ)—the “shade” refers to the smoke (flame) of Hell, as mentioned in Surah Al-Waqi‘ah (56:43). Since the smoke rises intensely, it splits into three parts, indicating the extreme intensity of the smoke. (وَلَا يُغْنِي مِنَ اللَّهَبِ)—yughni means to protect or ward off. This points out that this shade is unlike the shade for the believers, which is ظِلٍّ ظَلِيلٍ (a cool, pleasant shade).
[32,33] (كَالْقَصْرِ)—like a great palace, or like cut wood, or the roots of large trees, or mountains. This word carries all these meanings. The comparison here is in terms of size. Then another comparison is made based on color with the phrase (كَأَنَّهُ جِمَالَتٌ صُفْرٌ). Jamalat (in one recitation pattern, as فعالات) is a plural of a plural form, referring to large camels or the thick ropes of ships. Ṣufr means yellow or black, because Arabs sometimes use ṣufrah (yellowness) to mean sawād (blackness), or it may refer to camels without muzzles or reins—wild and unrestrained.
[34] Those referred to here are the ones who deny the Fire of Hell, its shade (the smoke), and the states mentioned regarding it.