Allah the Exalted said: << لأعذبنه عذابا شديدا أو لأذبحنه أو ليأتيني بسلطان مبين >

When he verified it, he said: [Surah al-Naml: 21] a severe punishment.
This sentence is confirmed by three confirmers, which are: the lam, that it begins with an oath, and the oath before it is implied. This is two.
And the third: the nun, "I will surely punish him," and he says: The author said: "punishment," indicating that "punishment" is a verbal noun, because the verbal noun of "to punish" is "punishment," and the noun of the verbal noun is "punishment." Its counterpart: "to speak," its verbal noun is "speaking," and the noun of the verbal noun is "speech." "To greet," its verbal noun is "greeting," and the noun of the verbal noun is "greeting."
"I will surely punish him with a severe punishment." What is the severe punishment according to the author's opinion? "Plucking his feathers and his tail and throwing him in the sun so that he does not refrain from the insects". This is something strange, estimating this punishment with this thing, on what evidence? Therefore .... Indeed, this severe punishment that the author mentioned, this plucking, and he is left in the sun, a poor thing with no house or anything.
And some say: [Surah al-Naml: 21] I will imprison him with something that is not of his kind, yes. I will place the hoopoe with the sparrows, they say: one of the severest punishments for an animal is to be gathered with something other than its kind. If a human is placed with the jinn, he is harmed, or the jinn with the human, they are harmed, yes. But this is also not correct, because we observe that things are placed with their kinds and do not suffer, one who has livestock, cattle and sheep and camels, and the sheep are ewes and goats ..... in one enclosure and they do not suffer, yes.
So the correct view: that this punishment mentioned by Sulayman is not known to us, it is only a severe punishment, and Allah (Blessed and Exalted is He) did not specify it, but it is sufficient for us to know that it is severe. This is one.
[Surah al-Naml: 21] "Or I will surely slaughter him" this is for variation, meaning: either this or this. And his saying: [Surah al-Naml: 21] he says: by cutting his windpipe, this is correct, meaning: ..... for slaughter, either by cutting the windpipe and the esophagus, meaning from the neck. Yes. [Surah al-Naml: 21].
The third: [Surah al-Naml: 21] with a shaddah nun with a kasrah, or an open nun followed by a kasrah nun. This is one. Yes. Look, with a shaddah nun with a kasrah: "they will come to me." Or open, and what is the open one?
The student: That he comes.

The Shaykh : With a nun, no. A shaddah nun with a kasrah, or an open nun followed by a kasrah nun: "they will come to me." This is the second reading. . What is the difference between them?
The student: .....

The Shaykh : Yes. It has a nun of protection, either it is deleted or ..... or the nun of emphasis is present, the nun of emphasis is shaddah, but if it is deleted for protection, the nun of emphasis is kasrah: "they will come to me," and if it is not deleted: "they will come to me," then it remains open. Good. This is a third matter, so Sulayman threatened him with one of two things unless he came with something, [Surah al-Naml: 21] with clear, apparent proof of his excuse. Yes. "Sultan," the word "sultan" is frequently mentioned in the Qur'an, and its general meaning: it is the authority by which a person is able to reach his objective, this is its general meaning. The authority by which a person is able to reach his objective, this is "sultan," sometimes it means evidence, yes. [Surah al-Saffat: 156], and sometimes it means power: [Surah al-Rahman: 33], and sometimes it means clear proof like this, yes.
His saying: [Surah al-Naml: 21] means: with clear proof of his excuse. And the general meaning of "sultan," what did we say? The authority by which a person or its owner is able to reach his objective, whether that is in defense of himself, or in proving a matter.
And his saying: [Surah al-Naml: 21] the author interpreted it with "clear," and it is not suitable in the meaning of "apparent," meaning it is not suitable as a transitive verb, because the author now interpreted it as intransitive, it is also suitable as a transitive verb, meaning: with a "sultan" that makes his excuse apparent, and if we interpret it with this... and if we interpret it with this, we have taken the interpretation with which the author interpreted it and more.