And when the crouching is a metaphor for death, he clarified it by saying: "As if" meaning: as if they "had not lived" meaning: they did not establish themselves as wealthy, carefree in singing "in it." Then he alerted - to what they deserved because of that for whoever might be heedless and ask - by saying, opening with the tool that is only said in the face of terrifying matters: "Indeed, Thamud." The reading of the inflection indicates their contempt for them [due to their recklessness in sin]. "They disbelieved in their Lord" meaning: they covered and concealed the one who was good to them with creation, provision, and sending, which is the evident, and with His attributes and actions, so it is not hidden from anyone at all. [The conveying of the action without limiting it, as in most of its types, is a clarification of the severity of their disbelief]; then he repeated that for emphasis and informing of the permanence of their destruction by saying: "Indeed, distance for Thamud." He left the inflection in the reading of others than Al-Kisai, indicating the continuity of their being in expulsion and distance; and the shout is a great sound from the mouth of a living being, and the crouching is for the permanence of being in one place or falling on the face, and it was said: sitting on the knees; and he said: "They became" [Al-Ma'idah: 102] as an increase in fear and lamentation (p-327) for what happened to them from the humiliation, if anyone among them had realized it, for indeed a person rejoices when he wakes up from his sleep, resting and able to do what he wants of movements to enjoy what he desires of actions. So these became - after this description as Allah narrated - completely silent like a single soul, men and women, young and old, as if they had not existed [at all, nor did they produce a separation or connection as if they had not been] a delight for the eyes, and they were not counted among the living at all, as if they had not lived; meaning: they did not establish for the interruption of their traces except what remained of their bodies indicating disgrace; and the maghanī are the dwellings, and the origin of ghina is sufficiency; and the meaning of "Indeed" is to alert; Al-Rummani said: it is the alif of inquiry that entered upon "no" so the alif necessitates a meaning, and "no" negates a meaning, thus the speech with both of them necessitates the meaning of alerting along with negating heedlessness - it has ended.

And it was his reality - and Allah knows best - that "no" entered upon what came after it and negated it, then the hamza of denial entered upon it and negated it, and it is known that the negation of negation is affirmation, so the meaning returned as it was in the most complete forms of [alerting and] emphasis; because affirming the meaning after negating it is more emphatic than affirming it devoid of negation, especially if the one that is informative for that is denial, and this meaning is consistent in [Indeed] the incidental and [no] the specific and similar to them, and it applies in every connection by returning it to the original meaning in the language and then acting according to what the situation necessitates - (p-328) and Allah is the guide.

And when the inflection was permissible in Thamud considering that it is the name of the father of the tribe and its absence considering its application to the tribe, the inflection was chosen in the accusative only for its lightness.