And when their ingratitude, which necessitated their turning away from gratitude, was caused by this blessing, it was indicated by His saying: ﴿So they turned away﴾. And when their turning away caused their destruction, it was clarified by His saying: ﴿So We sent﴾. And it indicated that the sending of punishment came after the manifestation of greatness by means of the tool of elevation. He said: ﴿Upon them was a flood of the dam﴾, meaning a torrent of rain that is overwhelming, harmful, severe, abundant, and intense in its action, which cannot be repelled by anything, nor can it be prevented by any means, whether by a dam or otherwise, from the calamity. And it is the intensity and strength that ruined all that they benefited from. Abu Hayyan said: Allah unleashed upon them the blind rat that bred in it, and it is called the mole. It destroyed it little by little. Then Allah sent a flood in that valley, which carried that dam. It was narrated that it was of such size and abundance of water that it filled what was between the two mountains and carried the gardens and many people who could not escape. And when those who drowned drowned and those who survived survived, they scattered and were torn apart until the Arabs made a proverb about them, saying: They scattered like the hands of Saba. The Aws and Khazraj were among them. And this was during the period between Jesus and our Prophet Muhammad, blessings and peace be upon him. ﴿And We replaced them with two gardens﴾, meaning We made for them in place of them ﴿two gardens﴾ that were in the utmost opposition to their gardens. And for this reason, it was interpreted by His saying, informing that the use of the term gardens for them is a verbal similarity for mocking them: ﴿with fruits﴾, meaning with produce. ﴿of bitter fruit﴾, and the reading of the majority with a tanween on ﴿fruit﴾ is more appropriate in mocking than the reading of Abu Amr and Ya'qub with the addition.

And when the khamṭ is common between animals and humans in eating and avoidance, and Allah knows best what He intended from it, for it is a type of [arak], which has edible fruit, and every bitter tree with thorns, and sour or bitter from everything, and every plant that has taken a taste of bitterness until it cannot be eaten, and it is not possible to eat it. There is a fruit called [UNTRANSLATED-LATIN: faswat al-dhab'] resembling the poppy that is inedible and cannot be benefited from. The little yield from every tree, He mentioned what pertains to the animals that are the sustenance of humans and said: "And [UNTRANSLATED-LATIN: athl]" meaning [and] those with athl, which is a tree that has no fruit, a type of [tarfa]. Then He mentioned what pertains to humans and said: "And something from sidr" meaning [UNTRANSLATED-LATIN: nabq] "little." This indicates that other than sidr is what has no benefit in it or its benefit is mixed with more impurity than sidr. Abu Hayyan said: Indeed, Al-Farra' interpreted this sidr as [UNTRANSLATED-LATIN: samur]. Al-Azharī said: The sidr is of two types: one sidr that cannot be benefited from and its leaves are not suitable for washing, and it has a fruit that is inedible. This is what is called [UNTRANSLATED-LATIN: al-dall] and sidr that grows by water and its fruit is [UNTRANSLATED-LATIN: nabq] and its leaves are for washing, resembling [UNTRANSLATED-LATIN: al-‘unab]. The promise has preceded in Al-Baqarah in clarifying the request of what the entry of the neighbor with the root "badal" benefits, for the state differs in it between [UNTRANSLATED-LATIN: ibdal] and [UNTRANSLATED-LATIN: tabdeel] and [UNTRANSLATED-LATIN: istibdal] and [UNTRANSLATED-LATIN: tabaddul] and others. It is a multitude of cycles resembling the matter, and our Sheikh, the verifier of his time, the judge of the Shafi'iyyah in the Egyptian lands, Shams al-Din Muhammad ibn Ali al-Qayati, may Allah have mercy on him, said in what I have quoted from him and most of it is mentioned in his explanation of the sermon of the Minhaj by Al-Nawawi, may Allah have mercy on him: Know that this root - I mean the letters bā', dāl, and lām - with this arrangement may be mentioned with only the two opposites and may be mentioned with them something else, and it may not be like that. If it is limited to them, they may be mentioned with [UNTRANSLATED-LATIN: tabaddul] and [UNTRANSLATED-LATIN: istibdal] accompanied by one of them with bā', as in His saying: "Do you exchange that which is lower for that which is better?" [Al-Baqarah: 61] And in His saying: "And whoever exchanges disbelief for faith" [Al-Baqarah: 108], the verse, so the bā' is included on the abandoned and the action transgresses by itself to the opposite taken. And they may be mentioned with [UNTRANSLATED-LATIN: tabdeel] and [UNTRANSLATED-LATIN: ibdal] and one of them is coupled with bā', so the bā' is included on the attained, and the action transgresses by itself to the abandoned. Al-Azharī transmitted from Thaalab: I exchanged the ring for the hoop - if you melted it and shaped it into a hoop, and I exchanged the hoop for the ring - if you melted it and made it a ring, and I replaced the ring with the hoop - if you removed this and made this in its place. Al-Harawi narrated in Al-Gharaybayn from Ibn 'Arafah, meaning [UNTRANSLATED-LATIN: Niftawayh], that he said: [UNTRANSLATED-LATIN: tabdeel] is changing something from its state and [UNTRANSLATED-LATIN: ibdal] is placing something in another place, and the truth of it is that the meaning of [UNTRANSLATED-LATIN: tabdeel] is change even if a substitute is not brought as mentioned in the authentic texts. And how much is the implication of the words of Ibn 'Arafah, that where the opposites are mentioned and it is said: "I exchanged this for that," the result of that is that you took that and gave this. So if it is said: He exchanged the thing for another, its meaning is that he changed the thing for another, meaning he left the first and took the second, thus the bā' is included on the taken not the given. And the meaning of replacing the thing with another returns to removing the thing and placing another in its place, thus the bā' is included on the taken as the place of the given. And for [UNTRANSLATED-LATIN: tabdeel] even if limited to the opposites, there is another usage that transgresses to two objects by itself like His saying: "So those are the ones whom Allah will replace their evil deeds with good deeds" [Al-Furqan: 70] "So We intended that their Lord would replace them with better than it, a garden" [Al-Kahf: 81], the verse meaning He makes the good deeds a substitute for the evil deeds and gives them in place of what they had better. And it may not mention the abandoned as in His saying: "We replaced them with skins other than them" [An-Nisa: 56]. And the meaning of [UNTRANSLATED-LATIN: tabaddul] and [UNTRANSLATED-LATIN: istibdal] is taking the thing in place of another. So if you say: I replaced this with that, or I exchanged this for that, the result of that is that you took this and left that. And if it does not limit to them but mentions with them something else and one of them is accompanied by the particle, and he mentioned [UNTRANSLATED-LATIN: tabdeel] as in His saying: "And We replaced them with their gardens with two gardens" (p-483), the action transgresses by itself to the two objects, meaning to the object for its sake and to the taken by itself, and to the abandoned replaced by the bā' as in "He replaced it with safety from fear" and its meaning is: He removed his fear to safety. And it may transgress to the abandoned and this state - with whom as in "He replaced it from his fear with safety." And for [UNTRANSLATED-LATIN: tabdeel] also there is another usage that transgresses to one object like: I replaced the thing meaning I changed it, as He said: "So whoever replaces it after he has heard it" [Al-Baqarah: 181]. It is necessary to pay attention here that the thing may be taken by analogy and addition to something, abandoned by analogy and addition to another, as if one person gave another something and took a substitute from him, the first thing is taken for the second person and abandoned for the first, and the opposite is the reverse, so it is correct to express it with [UNTRANSLATED-LATIN: tabaddul] and [UNTRANSLATED-LATIN: tabdeel], and it is considered in each of them what is appropriate for it, and the existing ambiguity we intended some elaboration. It has ended, and Allah knows best.