Allah the Exalted said: << فتلك بيوتهم خاوية بما ظلموا إن في ذلك لأيات لقوم يعلمون >
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Allah the Exalted said: " [Surat al-Naml:52] meaning: empty, and its accusative case is as a state (hal), and the operative factor in it is the meaning of the indication ".
[Surat al-Naml:52] The thing indicated is known, or is it not? It is limited, because the houses of Thamud exist now and are visible, but they are, as Allah the Exalted said, empty (khawiyah), meaning: that they are vacant according to the author's opinion, and it was said: empty (khawiyah) means ruined, as Allah the Exalted said: [Surat al-Baqarah:259] meaning ruined.
And this meaning is more eloquent, and interpreting "empty" (khawiyah) as "ruined" that is not standing is more appropriate and stronger, because houses may be vacant while still inhabited, but if they are vacant in the sense of being destroyed and collapsed, then they are empty. So: also, their emptiness is due to their destruction, and their emptiness does not necessitate their destruction, and the reality is that they were destroyed, because this great earthquake must have destroyed them.
The student: .....
The Shaykh : Do you have [a view] that it was left in its original state? No, it is destroyed.
Then the author said: " its accusative case is as a state (hal) " the accusative case of "empty" (khawiyah) as a state (hal), from where?
The student: ...
The Shaykh : It is not a state (hal) of the houses... their houses [are] in the state of being empty, but where is the operative factor in the state (hal)? Because the operative factor must be either a verb or a noun with the meaning of a verb. The author said: " the operative factor in it is the meaning of the indication " because "those" (tilka) means "I point to," so the demonstrative noun contains a conceptual particle and a verb, meaning: I point to their houses being empty.
He said: " [Surat al-Naml:52] for their wrongdoing " The preposition "ba" indicates causality, and "ma" is a nominalizer. Look, the author (may Allah have mercy on him) converted the verb to a noun, indicating that "ma" is a nominalizer, meaning: it converts what follows it to a noun, meaning: because of their wrongdoing, not that we are wrongdoers to them, but they are the ones who wronged themselves.
Then the author interpreted this wrongdoing as disbelief, saying: " meaning their disbelief " because every disbelief is wrongdoing, but not every wrongdoing is disbelief. For this reason, the scholars said: We praise Allah (Glorified and Exalted is He) that He said: [Surat al-Baqarah:254] and did not say: "and the wrongdoers are the disbelievers." If He had said: "and the wrongdoers are the disbelievers," then every wrongdoer would be a disbeliever. But He said: "the disbelievers are the wrongdoers," so a disbeliever is a wrongdoer [Surat Luqman:13].
Is there evidence for the author's interpretation of wrongdoing here as disbelief, or not? Yes, there is evidence for it, because their action and their denial of their Messenger is disbelief. So here, interpreting wrongdoing with what is more specific has evidence.
[Surat al-Naml:52]. [Surat al-Naml:52] The thing indicated is the entire story according to the correct view, and the thing indicated is not merely the entity, but rather it is the entire story " as a lesson [Surat al-Naml:52] [in] Our power, so that they may take heed ".
Specifying this with "power" is not accepted, because what is intended is broader than the knowledge of the power of Allah (Glorified and Exalted is He); rather, they know the power of Allah and His wisdom, and what happened to the nations... all of this is included, because the one who does not know by what [means] he takes a lesson? But the one who knows is the one who takes a lesson.
And in this is an encouragement to know the news of the nations and have knowledge of them, which is apparent, because by them people take a lesson.
And likewise, the events that occur in a person's time, he should take a lesson and a warning from their occurrences, and it will come, if Allah wills, a mention of the benefits in His saying: [Surat al-Naml:52].
The student: .... they know the evidence .... His saying: [Surat al-Naml:52] .... he says: " THEY KNOW THE ASPECTS OF THE INDICATION OF THE EVIDENCES ".
The Shaykh : I do not know, this is possible, but it is not limited, it is not limited to examples.
The student: ....?
The Shaykh : No. Because they know the evidences and the indication all of it, that this is all part of the knowledge.
So those are their houses, desolate
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةًSo those are their houses
فَتِلْكَ بُيُوتُهُمْOr [consider such an example] as the one who passed by a township which had fallen into ruin
أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَاAnd this meaning is more eloquent, and interpreting "empty" (khawiyah) as "ruined" that is not standing is more appropriate and stronger, because houses may be vacant while still inhabited, but if they are vacant in the sense of being destroyed and collapsed, then they are empty. So: also, their emptiness is due to their destruction, and their emptiness does not necessitate their destruction, and the reality is that they were destroyed, because this great earthquake must have destroyed them.
The student: .....
The Shaykh : Do you have [a view] that it was left in its original state? No, it is destroyed.
Then the author said: " its accusative case is as a state (hal) " the accusative case of "empty" (khawiyah) as a state (hal), from where?
The student: ...
The Shaykh : It is not a state (hal) of the houses... their houses [are] in the state of being empty, but where is the operative factor in the state (hal)? Because the operative factor must be either a verb or a noun with the meaning of a verb. The author said: " the operative factor in it is the meaning of the indication " because "those" (tilka) means "I point to," so the demonstrative noun contains a conceptual particle and a verb, meaning: I point to their houses being empty.
He said: "
for what they wronged
بِمَا ظَلَمُواThen the author interpreted this wrongdoing as disbelief, saying: " meaning their disbelief " because every disbelief is wrongdoing, but not every wrongdoing is disbelief. For this reason, the scholars said: We praise Allah (Glorified and Exalted is He) that He said:
And the disbelievers - they are the wrongdoers.
وَالْكَافِرُونَ هُمُ الظَّالِمُونَIndeed, association [with him] is great injustice."
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌIs there evidence for the author's interpretation of wrongdoing here as disbelief, or not? Yes, there is evidence for it, because their action and their denial of their Messenger is disbelief. So here, interpreting wrongdoing with what is more specific has evidence.
Indeed in that is a sign for people who know.
إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَIndeed, in that
إِنَّ فِي ذَلِكَa sign
لَآيَةًfor a people who know
لِقَوْمٍ يَعْلَمُونَSpecifying this with "power" is not accepted, because what is intended is broader than the knowledge of the power of Allah (Glorified and Exalted is He); rather, they know the power of Allah and His wisdom, and what happened to the nations... all of this is included, because the one who does not know by what [means] he takes a lesson? But the one who knows is the one who takes a lesson.
And in this is an encouragement to know the news of the nations and have knowledge of them, which is apparent, because by them people take a lesson.
And likewise, the events that occur in a person's time, he should take a lesson and a warning from their occurrences, and it will come, if Allah wills, a mention of the benefits in His saying:
Indeed in that is a sign for people who know.
إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَThe student: .... they know the evidence .... His saying:
for a people who know
لِقَوْمٍ يَعْلَمُونَThe Shaykh : I do not know, this is possible, but it is not limited, it is not limited to examples.
The student: ....?
The Shaykh : No. Because they know the evidences and the indication all of it, that this is all part of the knowledge.