Allah the Exalted said: << وعادا وثمودا وقد تبين لكم من مساكنهم وزين لهم الشيطان أعمالهم فصدهم عن السبيل وكانوا مستبصرين >

The Exalted said: regarding *al-sarf* (declension) and its omission "What is *al-sarf*? It is *tanwin* (dual vowel ending). Ibn Malik said:
Declension is a *tanwin* that comes to clarify a meaning, by which the noun becomes more distinct.
So here, it is permissible to use inflection

Thamud

ثمودًا

and it is permissible to omit inflection, and these are two recitations

Thamud

ثمود

. Likewise, for all the names of tribes, it is permissible in principle to use inflection or to omit it in the names of tribes. The inflection is considered with respect to the tribe (hay') as it is masculine, and the omission of inflection is considered with respect to the tribe (qabilah) as it is feminine. Accordingly, if we say Thamud without inflection, we say it is conjoined to 'Aad (in the accusative case), and what is conjoined to the accusative is accusative, and it was not marked with a tanwin because it does not take inflection, and the preventer of its inflection is its being a proper name and its being feminine, considering it a tribe. And upon

Thamud

ثمودًا

we say

Thamud

ثمودا

is conjoined to

'Aad

عادا

, and what is conjoined to the accusative is accusative, and it was marked with a tanwin because it is masculine, considering it the tribe (hay'). And his saying:

'Aad and Thamud

عادا وثمود

are two objects of a deleted verb, the estimation being as the author said:

We destroyed 'Aad and Thamud

أهلكنا عادا وثمودا

Where is the location of 'Aad? In the Ahqaf, due to His saying, Exalted is He:

And mention, [O Muhammad], the brother of 'Aad, when he warned his people in the [region of] al-Ahqaf

واذكر أخا عاد إذ أنذر قومَه بالأحقاف

[Al-Ahqaf 46:21]

And Thamud, the people of Salih, in al-Hijr. The dwellings of Thamud are known to this day. He said, Exalted is He:

And it has become clear to you— their destruction— from their dwellings

وقد تبيَّن لَكُم --إهلاكهم- من مساكنِهم

in al-Hijr and Yemen. " It has become clear the back of the address to whom? Yes, to Quraysh, because it became clear to them and they know it. And his saying: according to the author's estimation, it is causal, meaning it became clear to you our destruction of them because of your seeing their dwellings, it is for causality. Is it not permissible for us to make partitive, and the meaning be that it became clear to you from their dwellings, meaning some of their dwellings? It is possible, but I have not seen anyone parse it this way, meaning is it possible for us to make partitive, meaning it became clear to you some, and some has disappeared, for what is seen now is some of these dwellings and remains. As for according to the author's estimation, he says: I is an object of deleted, and the estimation is it became clear to you... the subject of is deleted, the estimation being their destruction... We say: the subject is deleted, or do we say the subject is hidden? Is the subject deleted or hidden?
The student: Deleted...

The Shaykh : It is said to be deleted only in a place where it cannot be estimated, such as a verbal noun (*masdar*), as they said regarding the saying of the Exalted: They said the subject here is deleted because it cannot be hidden by a verbal noun. As for if it can be hidden, it is said to be hidden. Yes, and the deleted word may be essential or superfluous, but the reality is that the author's wording suggests that it is deleted. If the author had said: and it became clear, meaning their destruction, and made it an explanation of the deleted word, it would have been better. in al-Hijr and Yemen. " Is this al-Hijr and Yemen a disordered inversion or an ordered one? Because

al-Hijr

بالحجر

refers to Thamud, which is later in the Qur'an, and Yemen refers to 'Aad. And such a thing should not be, meaning it is not befitting for the exegete or commentator of someone's speech to explain it in this order, because the ignorant person who does not know, if we did not know about their location, we would say: that al-Hijr is...? For 'Aad, and we would say: that Yemen is for Thamud. Yes, he said:

and Satan has made their deeds pleasing to them

وزيَّنَ لهم الشيطانُ أعمالَهم

[An-Naml 27:24]

This is according to the estimation of

Perhaps

قد

, meaning and

Satan made their deeds pleasing to them

زيَّنَ لهم الشيطانُ أعمالَهم

[Al-Anfal 8:48]

from disbelief and sins. " *Zayyana* means to beautify and adorn, so He beautified for them—and may Allah protect us from that—the deeds of shirk (associating partners with Allah) and sins, and said: that shirk is good, because you worship these idols to bring you closer to the Creator. Then you hope for them and call upon them, so you achieve your purpose, because Allah the Exalted may test the worshippers so that they achieve their purpose with this thing, not by it. We now say "with it," not "by it." Yes, meaning one may call upon an idol, one may call upon the Prophet (peace and blessings be upon him), one may call upon an angel from the angels, and Allah may decree as a trial and test that this cause be present at their supplication. We, the believers, know that it did not happen by it, but it happened with it as a test. And Allah, Glorified and Exalted is He, may test a person with a test of sin, so it is made easy for him and beautified for him. And it has passed us that Allah tested the Jews with what? With the fish that come on the day of Sabbath and do not come on other days. And Allah tested the Companions (may Allah be pleased with them) with the game that their hands and spears could reach while they were in a state of *ihram* (consecrated state of pilgrimage). And likewise, the Prophet (peace and blessings be upon him) said: There is no one with them, because if there were someone with them, he would say, "I fear the people," meaning he would say, "I fear Allah." So a person may be tested with sin as a trial. Likewise, Satan says to them: these idols, if you worship them, they will bring you closer to Allah and be a means. As for sins, likewise Satan beautifies them for the person and makes them easy for him, and says: you do the deed, and the Lord is Forgiving and Merciful. Do the deed and repent. The world is before you, as long as you have not completed forty years, the prayers and fasting are not obligatory upon you. When you complete forty years and reach your prime, then the prayer and fasting become obligatory upon you. This is found now among some ignorant Muslims. And his saying here: Satan. What is the pattern (*wazn*) of Satan?
The student: *Fa'il* (subject) of

The Shaykh : In reality, it has no pattern, it has no value, but what is its verbal pattern?
The student: *Fa'alan*... some say: its origin is...

The Shaykh : ... If we make it from , it is on the pattern of? No, Shaykh?
The student: On the pattern of *Fi'alan*

The Shaykh : *Fi'alan* on the pattern of *Fi'alan*?
The student: But if its pattern is *Shat*, it would be on the pattern of *Fa'alan*.

The Shaykh : *Fa'alan* with a *nun*? Good.
The student: And the stronger opinion is *Shat*, and Allah knows best.

The Shaykh : *Shat* means to be far away.
The student: No, *Shat*.

The Shaykh : Good, if it were *Shat*, it would have the *nun*.
The student: ...

The Shaykh : If it is an extra letter, does it decline or not?
The student: ... It is prevented from declension.

The Shaykh : Good, and the one in the Qur'an , does it decline or not?
The student: It declines.

The Shaykh : It declines, but you may say that this is indefinite, and it does not have the *alif* and *nun*. If it is indefinite, it declines, because what has the *alif* and *nun* is prevented if it is a description or a proper name, and is not a description. In any case, the closest is that it is from *Shatana* when it is far from the mercy of Allah.
The student: ... A proper name?

The Shaykh : No, and the generic kind may be intended. The black dog is a devil; it is not a proper name, meaning a devil from the devils. And therefore we say in a phrase of the jurists: they said: it is not permissible to delay the making up of missed fasts to another Ramadan, or to another Ramadan? No, to another Ramadan, because it is indefinite, not a proper name. ... Yes, the important thing is that in any case, what appears is that Satan is from *Shatana* when it is far away. And his saying: Yes, Here, the beautifying is attributed to Satan, and in another verse, the beautifying is attributed by the Exalted to Himself, so He said: How do we reconcile between the two verses, that Allah, Glorified and Exalted is He, attributes the beautifying to Himself once and to Satan another time?
The student: Considering the cause and considering the true actor. So the true actor is... Allah, Glorified and Exalted is He, and the cause is Satan.

The Shaykh : The beautifier is Allah.
The student: The beautifier, the true actor of the beautifying, is Allah.

The Shaykh : Which of them directly performed the beautifying?
The student: Satan.

The Shaykh : Then he is the true one.
The student: He is the cause, of course, for it is all by the decree of Allah, Glorified and Exalted is He.

The Shaykh : Meaning, its meaning is that the beautifying was attributed to Allah because of His decree and destiny, and the beautifying was attributed to Satan because he is directly involved in it, is that so? And it is so; it is attributed to Allah the Exalted in terms of creation and decree, and it is attributed to Satan in terms of direct action. He said: He turned them away from the path, meaning He diverted them. And this is from the usage of as transitive, because can be intransitive and transitive. If I say: The man turned away from the path of Allah and went astray. Is it intransitive or transitive?
The student: Intransitive.

The Shaykh : The man turned away from the path of Allah and went astray? This is intransitive, yes. And like this verse, He turned them away, this is transitive. He said: The verbal noun now is on the pattern of *Fu'ul*. Ibn Malik said:
And the intransitive, like , has *Fu'ul*.
But what is the verbal noun of the transitive ? No, the verbal noun of the transitive is *Saddan*, according to the saying of Ibn Malik:
*Fa'l* is the measured verbal noun of the transitive from the three-letter root.
Yes, and in reality, I did not cite this because you say that it has become beneficial. Yes, in any case, it is either intransitive or transitive. What do you say about the saying of Allah the Exalted: [Muhammad:1] Is it from the intransitive or from the transitive? ?
The student: It is intransitive and transitive.
Another student: Intransitive; the transitive is more general.
Another student: If we assume it, it is transitive, but...

The Shaykh : It is transitive because this is their turning away; their turning away is what the intransitive indicates, so it means: they turned others away from the path of Allah. This is the closest interpretation. Now, he says: from the path in his saying: for the known mental covenant, which is the path of truth. And for this reason, the author said: "the path of truth", which is the path of Allah (Mighty and Majestic). It is called the path of Allah because it leads to Him, and because He is the One who established it for His servants, as in His saying: Yes, and it may be attributed to the believers, as in His saying: So how do we reconcile between them, O Adam? The path is sometimes attributed by Allah to Himself, as in His saying: , and sometimes Allah attributes it to the believers, as in His saying: How do you reconcile between them?
The student: ... The path of the believers is the path of Allah.

The Shaykh : It is the path of Allah, but why is it attributed to the believers once and to Allah another time?
The student: Because the believers are those who follow Allah...

The Shaykh : You have done well, that is complete. And it is attributed to Allah—as we said a moment ago—because it leads to Him, and He is the One who legislated it for His servants, clarified it, and made it for them. Yes, he said: "possessors of insight," meaning that He, Glorified and Exalted is He, gave them of intellect and insight what enables them to be guided. And Allah mentioned this explicitly regarding the people of Salih, saying: They had insight and knowledge, but they were arrogant, refuge with Allah from that. So He turned them away from the path, even though Allah gave them what would enable them to repel Satan, but they were overcome in their affair by what Satan adorned for them.
The student: Shaykh, the verse: the disbelievers... do not understand .

The Shaykh : We said: intellect is of two kinds.
The student: Here

The Shaykh : "Possessors of insight" means that they have insight, meaning they have intellects by which they perceive, but they do not have intellects by which they are guided, meaning they did not benefit from them. So they have insight of knowledge, but they did not benefit from it.
The student: Is... insight...

The Shaykh : Yes, one may have insight but not be guided by that insight.
The student: ... insight...

The Shaykh : Yes, they were not guided by it, so the meaning is that they have knowledge and sight by which they perceive things, but they did not benefit from it. And his saying: