Allah the Exalted said: << So each of them We seized for his sin; and among them was he upon whom We sent a hailstorm, and among them was he whom the Shrieker seized, and among them was he whom We caused the earth to swallow, and among them was he

The author said: "of those mentioned" and the known, estimated meaning is "every person," but the author prevented estimating "one" because "kull" is tanweened, and he does not like to change the wording of the Qur'an. Therefore, he said: "of those mentioned." "And the tanween in

Every

كل

here, the grammarians say: it is a tanween of compensation for a word, meaning: so every one or so every person. And the tanween, as is known to you, and its discussion is what it is not... it may be compensation for a word as here, or compensation for a letter as in

jawaar and ghashash

جوارٍ وغواش

, or compensation for a sentence as in

idh

إذٍ

and you, at that time, and on that day, and the like of them. He said:

So each We seized for his sin

فكلا أخذنا بذنبه

[Al-'Ankabut 29:40]

meaning

No!

كلا

of these, Allah the Mighty and Majestic seized him for his sin. The ba in His saying:

for his sin

بذنبه

is causal and compensatory, meaning that they were seized because of their sins, and they were seized according to the measure of their sins. So the ba here is causal and compensatory, meaning that they were seized because of the sin, but Allah did not exceed with them more than what they deserve, but by the cause and the measure. And His saying:

for his sin

بذنبه

in the Noble Qur'an also came as "for their sins."

We destroyed them for their sins

أهلكناهم بذنوبهم

Combining the plural and the singular is easy; it can be said that the singular here is a possessive, so it is general, meaning "for their sins." And the sins are disobediences, whether they are major or minor, and here they are undoubtedly among the greatest of major sins.

So among them

فمِنهم

This is for detail, because His saying:

by his sin

بذنبه

is general, so it was detailed by His saying:

and among them were those upon whom We sent a storm of stones

فَمنهم مَن أرسلْنَا عليه حاصبًا

[Al-'Ankabut 29:40]

"We sent upon him," and He did not say "to him," because here it is the sending of punishment, so it is above them, and it is not the sending of a message such that we would say that the limit of this sent message is the one to whom it is sent. So it is the sending of punishment,

We sent upon them a storm of stones

أرسلنا عليهم حاصبا

[Al-Qamar 54:34]

a violent wind containing hail, like the people of Lut."
The student:

The Shaykh : No, this is questionable, because the concept regarding the people of Lut is that what was sent upon them was from the sky, or not? Hail from the sky, which are stones of Sijjil, like what was sent upon the companions of the Elephant, or not? And it is not the hail that winds stir up. And we do not know that Allah the Exalted sent winds upon the people of Lut. If it had been winds carrying hail, Allah the Mighty and Majestic would have specified it, and it would be said: "We sent upon him hail like the people of Lut." Correct, for Allah the Exalted sent upon them hail from the sky, pelting them with stones of Sijjil. The author says: "like Thamud" The people of Salih and Shu'ayb, the people of Madyan, were they not seized by the Shrieker? Yes,
The student: ... the earthquake seized them

The Shaykh : here, but in another verse the Shrieker seized them. like Qarun. Like the people of Noah and Pharaoh and his people. "These were destroyed by drowning. As for Pharaoh and his people, they were drowned in the Red Sea. And as for the second?
The student: ... Noah, by the flood

The Shaykh : Noah, by the great flood, which Allah the Exalted ordered the sky to open its gates with pouring water, and He burst forth springs from the earth. Look, glory be to Allah, the expression! He did not say "We burst forth the springs of the earth." If the expression had been "We burst forth the springs of the earth," there would have been a lot of dry land that did not burst forth. Only the springs burst forth. If the expression had been "We burst forth the springs of the earth," but

caused the earth to burst with springs

فجرَّنا الأرض عيونا

[Al-Qamar 54:12]

it is as if the whole earth became springs, even the oven, which is the place where fire is lit and is farthest from the emergence of water in it, the oven overflowed with springs. Glory be to Allah the Great. So the water met by a matter that was decreed, until it rose to the tops of the mountains, and the ship settled on al-Judi. And al-Judi is a very high mountain, and the water carried it until it settled on this mountain, which indicates the abundance of these waters. Allah is the Greatest! If a person imagined that the rain rose four meters, he would be terrified by it, but this, by the power of Allah the Mighty and Majestic, rose to hundreds of meters. And Allah is Able to do all things. He said:

and among them were those whom We drowned. And Allah would not have wronged them

ومنهم مِن أغرقنا وما كان الله ليظلِمَهم

[Al-'Ankabut 29:40]

"to punish them without sin." And Allah, this was not the case. Allah would not have wronged them. The lam here, they call it a lam?
The student: A slip

The Shaykh : No, it does not slip...
The student: A lam of emphasis

The Shaykh : And it is not a lam of emphasis. It is a lam of negation, this, my brothers, is a lam of negation, because the lam of negation is preceded by a negated "kan," or we say, to the people of al-Ajrumiyyah, what preceded it? Or what?
The student: "ma yakuun"

The Shaykh : No, or Yes, what preceded it here? "Ma kaana Allahu li-yadhlimahum." And injustice has two aspects