Allah the Exalted said: << ولوطا إذ قال لقومه إنكم لتأتون الفاحشة ما سبقكم بها من أحد من العالمين >

He said: The author said: "And remember Lut" So it is the object of a deleted verb. The command to remember these noble prophets is not merely for praising them and elevating their rank among people, but for this purpose and another: to follow their example, to emulate them, and to be patient as they were patient. with the realization of both hamzas, the easing of the second, and the insertion of an alif between them, in both ways in both places. "And he said to his people"

Are you

أئنَّكم

His statement "with the realization of the second" refers to the reading of realizing both hamzas, saying

Are you

أَئِنَّكُم

This is the realization. The second says: easing the second,

Are you

أىِنَّكم

easy between the ya and the hamza, inserting an alif between them in both ways.

Are you

ءَائِنَّكم

This is with the realization and with the easing.

Are you

ءَاىِنَّكم

Correct. And his statement "in both places," where are the two places? In his saying:

Do you indeed approach men

أئنكم لتأتُون الرجال

[An-Naml 27:55]

When he said to his people, Are you

إذ قال لقومه أئِنَّكم

This story, like other stories, comes in the Noble Qur'an in various forms. How do we reconcile them when it is one story? We say in reconciliation: if it is something that can be repeated, then it was repeated in both ways. If it is something that cannot be repeated, then Allah the Exalted narrates it in meaning sometimes thus and sometimes thus. Lut (peace be upon him) said in this verse; Allah the Exalted says that he said:

Do you indeed approach the great sin

أئنكم لتأتون الفاحشة

In my

When he said to his people, Are you indeed committing the immorality

إذ قال لقومه أئنكم لتأتون الفاحشة

the mushaf:

when he said to his people, "Indeed, you

إذ قال لقومه إنكم

[Al-'Ankabut 29:28]

But the commentator is going... a hamza, he did not mention anything else? We have two hamzas, read the diacritics.

And [We had sent] Lot when he said to his people

ولوطًا إذ قال لقومه أئِنَّكم

[Al-A'raf 7:80]

With the realization of both hamzas, the mushaf is originally printed according to the reading.
The student: ....

The Shaykh : It is a mistake because the tafsir in the margin is quoted from the original, and the original is on one reading.
The student: ...

The Shaykh : I mean, did you intend that we interpret what he pointed to? He should have pointed to it. I say, for example, you find, for example, in the story of Lut he said:

Indeed, you commit such immorality as no one has preceded you with from among the worlds.

أئنكم لتأتون الفاحشة ما سبقكَم بها من أحد من العالمين

[Al-'Ankabut 29:28]

In another verse:

Do you commit immorality while you are seeing?

أتأتون الفاحشة وأنتم تبصرون

[An-Naml 27:54]

Or

Are you committing the immorality? No one before you in the worlds has ever done it

أتأْتُون الفاحشة ما سبقَكُم بها من أحد من العالمين

Sunan al-Bayhaqi 10:1472

This is a difference, is it not? How do we reconcile them? We reconcile them by the first method, which is simple: the multiplicity of the statement. So sometimes he says to them thus, and sometimes he says thus, and there is no problem in that. In the story of Pharaoh,

[Pharaoh] said to the eminent ones around him, "Indeed, this is a learned magician.

قال للملأ حولَه إنَّ هذا لساحر مبين

[Ash-Shu'ara 26:34]

And in Surat al-A'raf:

Said the eminent among the people of Pharaoh, "Indeed, this is a learned magician

قال الملأُ مِن قوم فرعون إن هذا لساحرٌ عليم

[Al-A'raf 7:109]

How do we reconcile? We say: they all said this and that. So if multiplicity is possible, whether from the speaker or in the statement, it is attributed to that. If it is not possible, then it is from the category of narrating by meaning, and Allah, Glorified and Exalted, speaks in each place with what is appropriate and what eloquence requires.

Are you

أئنكم

Yes.
The student: And you see, is the intended meaning...

The Shaykh : That it means the interrogative speech. Did the wording differ here? He said: "Ainankum" (Are you) and there he said "Ata'tun" (Do you come). The interrogative in every place is for rebuke and confirmation. He said:

Do you indeed approach the great sin

أئنكم لتأتون الفاحشة

The lam in his saying:

coming

لتأتون

is the lam of emphasis, and

coming

تأتون

means "you come." And his saying "the great sin"

al-

ال

here, is it for the comprehensiveness of the type or for the known reference?
The students: The known reference.

The Shaykh : I mean, the great sin known to you. Yes, good. And

al-

ال

entered it because of its greatness and ugliness. For this reason, "the great sin" came in this place. And in the chapter of zina, Allah, Glorified and Exalted, said:

And do not approach zina. Indeed, it is a shameful act.

ولا تقربوا الزنا إنه كان فاحشة

, and in the marriage of close relatives,

Indeed, it was an immorality and hateful [to Allah] and was evil as a way.

إنَّه كان فاحشة ومقتًا وساءَ سبيلا

[An-Nisa 4:22]

So these are three expressions. In sodomy, he described it as "the great sin" in what he quoted from Lut. And in the chapter of zina, he said:

Indeed, it was an immorality

إنه كان فاحشة

[An-Nisa 4:22]

And in the marriage of close relatives, he said:

an immorality and a sin

فاحشة ومقتا

So is the marriage of close relatives greater than zina or not? Because it was described with two bad descriptions: "the great sin" and "abhorrent." And sodomy is uglier than them in terms of description, because it is the great sin that is abhorred by all people. He said: " meaning the rear parts of men " I seek refuge in Allah, the rear parts of men. This is undoubtedly a great sin that everyone finds abhorrent. Every person of sound mind finds it abhorrent. Yes, but as for one whose heart is inverted, do not be surprised if he says it is not a great sin. Just as those who worship idols see that as a virtue and a good deed, this is also the same thing. They, and may Allah protect us from that, find this matter good. And it is amazing that one of them comes to the male in his youth, and this one who is the passive partner, when he grows old, comes to another, becoming both the actor and the acted upon. He said:

as no one has preceded you with

ما سبقَكم بها من أحد

[Al-A'raf 7:80]

The interrogative in his saying:

Do you

أتأتون

Do you indeed

أئنكم لتأتون

is for denial and rebuke, and this denial is emphasized with the lam.

as no one has preceded you with from among the worlds?

ما سبقكم بها مِن أحدٍ مِن العالمين

[Al-A'raf 7:80]

not

ما

is a negation, and

No one

مِن أحد

is the subject,

preceded

سبق

but with the addition of the preposition for emphasis, meaning no one preceded you with it. And his saying:

with it

بها

Do we say that the ba here means

Toward...

على

"no one preceded you with it"? No, the ba is in its meaning, meaning that you were not preceded to it, unlike "you were not preceded with it." If he said "with it," this would be for one who reached their time and they were quicker to it than him. But if he said "no one preceded you with it," this implies precedence in time. And his saying:

no one has preceded you with from among the worlds?

مِن أحدٍ مِن العَالَمِين

[Al-A'raf 7:80]

The author said: " Mankind and the jinn." Yes, so mankind, is there no doubt in that or not? And the jinn?
The student: ... its apparent meaning is general.

The Shaykh : No, the problem is if we take the generality, we say: "after" and the angels. In any case, it is permissible that "the worlds" is general, intended to mean the specific, i.e., from the children of Adam. And it is permissible that it is general except for what reason specifies, as you mentioned regarding the angels. And we say: it includes the jinn and mankind. And the animals?
The student: The animals are not accountable, are they not from the worlds?
The student: They are from the worlds... not accountable. Then the animals do not come except...

The Shaykh : In any case, yes.
The student: They do not come to the male, the male does not come...

The Shaykh : No, we do not know... about the animals. But the answer is as I said: they are not accountable. The speech is about the accountable ones. Good. This is in his saying: He wants to increase the condemnation of them, meaning you are the ones who originated this way. As if he is saying to them: If you had been preceded by this great sin, you would have had a type of excuse. But you were not preceded by it, so you are the leaders in it, and may Allah protect us from that.