The ب in بِطَغْواها is like it in: I wrote with the pen. And الطغوى is from الطغيان: They separated between the noun and the adjective in فعلى from the daughters of ياء, by changing the ياء to واو in the noun, and leaving the change in the adjective, so they said: A woman of خزيي and صديى, meaning: She committed disbelief by her tyranny, just as you say: He wronged me by his boldness against Allah. And it was said: She lied about what she was promised regarding her punishment, the one of الطغوى, like His saying, فَأُهْلِكُوا بِالطَّاغِيَةِ. And Al-Hasan read: بطغواها, with a ضم on the طاء like الحسنى and الرجعى in the sources, إِذِ انْبَعَثَ is in the accusative case due to كذبت. Or with الطغوى. And أَشْقاها was Qadar ibn Salif. And it is permissible that they are a group, and the singular is for your equality in the comparative degree when you attribute it between the singular and the plural, and the masculine and the feminine. And it was permissible to say: أشقوها, just as you say: أفاضلهم. And the pronoun in لَهُمْ may refer to the أشقين, and the preference is in the misery, because whoever takes on poverty and engages with it, their misery is more apparent and profound. And نَاقَةَ اللَّهِ is in the accusative case as a warning, like saying: the lion, the lion, and the boy, the boy, implying: Leave or beware of her slaughter and her watering, so do not drive her away from it, nor take it for yourselves over her. So they denied him regarding what he warned them of, of the descent of punishment if they did, so فَدَمْدَمَ عَلَيْهِمْ and He unleashed upon them the punishment, and it is from the repetition of their saying: ناقة مدمومة: if it was clothed with the shjam due to their sin. And in it is a great warning of the consequence of sin, so every sinner should take heed and beware. فَسَوَّاها the pronoun refers to الدمدمة, meaning: He made it equal among them, none of them escaped, neither their small nor their large, وَلا يَخافُ عُقْباها, meaning: its consequence and follow-up, just as every punished one fears from the kings, while some remain. And it is permissible that the pronoun refers to ثمود in the sense: He made it equal with the earth. Or in destruction, and does not fear the consequence of its destruction. And in the manuscripts of the people of Medina and the Levant: فلا يخاف. And in the reading of the Prophet, blessings and peace be upon him: ولم يخف.

From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Ash-Shams, it is as if he has given charity for everything the sun and the moon have risen upon.' [Narrated by Al-Thalabi, Al-Wahidi, and Ibn Marduwaih with the chain to Abu ibn Ka'b.]