Allah the Exalted said: << ألا يسجدوا لله الذي يخرج الخبأ في السموات والأرض و يعلم ما تخفون وما تعلنون >

Because the meaning of The letter lam was added for emphasis. The author considers this verse similar to the verse he mentioned, which he cited as evidence for it, namely the addition of the letter lam to "la." Others among the exegetes hold a view different from the author's. They say: the sentence ends there, and that His saying: [al-Naml: 25] means: why do they not prostrate? and that it is for urging. Yes. However, this interpretation also has a problem, which is the deletion of the nun from the five verbs without a naseeb (object marker) or jazeem (jussive marker), because does not make a verb an object nor put it in the jussive. If we say that "yasjudu" (they prostrate) has for urging, which does not make a verb an object nor put it in the jussive, and we look at , we find that it has the nun deleted due to object marking or jussive. Here, there is no naseeb or jazeem, so it is a point of difficulty. But the answer to this may be easy, because deleting the nun of the five verbs for reasons other than a naseeb or jazeem is permissible and occurs in the Arabic language. Among such examples is the saying of the Prophet (peace and blessings be upon him): .
"La" is a negator that does not make a verb an object nor put it in the jussive, and yet the nun was deleted. He did not say: "La tadkhuluna al-jannah" (You do not enter Paradise). Yes. So the answer to this is to say: The nun of the five verbs may be deleted without a naseeb or jazeem, especially in an expression like: which indicates urging. The deletion of the nun here is facilitated by the presence of this letter preceding the verb.
In any case! If it is according to the author's interpretation, then this sentence, in relation to what came before it, is like an emphasis. Because he said: [al-Naml: 24] This implies that they do not find the truth and that they do not prostrate to Allah (Glorified and Exalted is He).
As for the second opinion: [al-Naml: 25] that is for urging, meaning: why not, it indicates that the hoopoe criticized them with this action, and clarified that the first, or rather the obligatory, thing is that prostration should be to Allah (Glorified and Exalted is He). And the sentence is separate from what came before it.
And His saying: [al-Naml: 25] is a verbal noun meaning the hidden of the rain and the vegetation. [al-Naml: 25] And He knows what they hide in their hearts and what they declare with their tongues.
[al-Naml: 25] "Al-khaba'" means the hidden, as the author said. It is a verbal noun meaning the passive participle. A verbal noun meaning the passive participle is common in the Arabic language. Among such examples is His saying: [al-Talaq: 6] meaning: carried. Because carrying is the action of the woman, while the carried one is the fetus. Similarly, His saying: [al-Talaq: 4]. And among such examples is the saying of the Prophet (peace and blessings be upon him): meaning: returned.
And among such examples is also the saying of Allah the Exalted: [Luqman: 11].
[Luqman: 11] meaning: His creation, not His action. Yes. So "al-khaba'" here is in the passive sense. He said: of the rain. This is considering the hidden in the sky. And the vegetation?
The student: .....

The Shaykh : This is the hidden in the earth. So Allah (Blessed and Exalted is He) is the One who brings out what is in this and what is in this, in the heavens and the earth. And He knows what they hide in their hearts and what they declare with their tongues. The author did not mention the second reading, which is the Saba'iyah reading, in his saying: "yakhfuna" (they hide) and "yu'linuna" (they declare). What is in the Mushaf is the reading of Asim. What is it?
The student: ...

The Shaykh : [al-Naml: 25] He addresses Sulayman with this.
And His saying: there is a consideration regarding its restriction to tongues. If he had said: with your tongues and your limbs. Because what is done with the limbs is declared, just as what is spoken with the tongue is also declared.
[al-Naml: 25] And these two descriptions, bringing out the hidden and knowing what the servant hides and what he declares, do not belong to any of the created beings, neither to the sun nor to anyone other than the sun. Rather, that is specific to Allah (Blessed and Exalted is He). For this reason, the hoopoe made it one of the reasons that necessitate that worship be for Allah alone, because He is the One who knows it. And it is not possible to bring a description that necessitates worship unless it is specific to Allah, because this description is brought as evidence for the invalidity of worshipping anyone other than Him. If it were something that could belong to Allah, it would not be evidence for the attribute of Allah the Exalted with worship, for the worshipper of a thing might say: This is a description that also exists in my object of worship, so I worship it.
So the important point is that the argument cannot be established except with a specific proof for the one being argued for. Meaning: it is not possible for the argument that worship is for Allah alone to be established except with a description of what?
The student: Specific.

The Shaykh : Specific to Allah. Because if you argued with a description that belongs to Allah and others, the worshipper of other than Allah would say: This is a description that is also possible for my object of worship, possible in my object of worship. So it does not indicate that it is something specific to Allah (Glorified and Exalted is He).