Tafsir of An-Naml 27:51

This marks the commencement of an explanation regarding what resulted from the plot they undertook. It is apparent that Kayfa (how) is the predicate of Kana (was) placed in the fore, and 'Aqibah (the end) is its subject. That is: the end of their plot was something that occurred in an astonishing manner, worthy of contemplation. The sentence is in the place of an object of Unzur (observe), but it is suspended due to the interrogative, and the intent is: contemplate this.

His saying, the Exalted: "That We destroyed them" (Anna dammarnahum), functions as a masdar (verbal noun) interpretation, replacing 'Aqibatu makrihim (the end of their plot), or it is the predicate of an omitted subject, which is the pronoun of the "end." The sentence clarifies the ambiguity within "the end of their plot"—meaning, the end is: Our destruction and ruin of them. "And their people"—those who were not among them in carrying out the night attack—"all of them" so that not a single one of them escaped.

Alternatively, it may be based on the estimation of an implicit preposition (ba), meaning: "By Our destruction of them." This would serve as a justification for what the command to observe the manner of their end implies of horror and atrocity. Some permit it to be a substitute for Kayfa. Others say this is not permitted, because a substitute for an interrogative requires a repetition of the known factor, such as your saying: "How is Zayd? Is he healthy or ill?"

It is permitted that it be the predicate of Kana, and in that case, Kayfa is a circumstantial qualifier (hal), and its operator is Kana or what the speech indicates of the meaning of the verb. It is also permitted that Kana be perfect (intransitive), and Kayfa is a circumstantial qualifier for it and nothing else. The possible permutations regarding Anna dammarnahum are self-evident.

The majority read Inna (with the hamza kasrah). Thus, Kayfa is the predicate of Kana, and 'Aqibah is its subject. The sentence Inna dammarnahum is a resumption to interpret "the end." It is also permitted to be the predicate of an omitted subject. Al-Khafaji said: "The manifest reading is that it is the Sha'n (the affair) pronoun, or a pronoun referring to it—nothing else—so that one need not raise an objection regarding the lack of a referent." It cannot be refuted that many grammarians prohibited the omission of the "elevated pronoun of the affair," for that is not a universally accepted position. It is permissible that Kana be perfect and Kayfa be a circumstantial qualifier, as previously stated. The majority did not permit it to be imperfect (copulative) with the sentence Inna dammarnahum as the predicate, due to the lack of a connector. It is said: It is permissible, and it suffices for the connection that there exists that which refers to the relative of the subject, as its direct return to the subject itself is not necessary—though this is an affectation. This only holds according to the school of al-Akhfash, who said: "If a part of the sentence stands in the place of a possessive added to the referent, it suffices." Other grammarians reject this. Abu Hayyan permitted, under both readings, that Kana be redundant, 'Aqibah be the subject, and Kayfa be the predicate placed in the fore.

Ubayy read: An dammarnahum with An, which is used to render the imperfect verb in the subjunctive mood. The previously mentioned permutations regarding the verbal noun remain applicable to the reading of Anna with a fatha on the hamza.

Regarding the manner of the destruction, there is disagreement. It is narrated that Salih (peace be upon him) had a place of prayer in Al-Hijr, in a mountain pass, where he would pray. They said: "Salih claims he will be finished with us after three days; let us finish him and his family before the three days are up." They went out to the mountain pass and said: "When he comes to pray, we will kill him, then return to his family and kill them." Allah, the Exalted, sent a rock from the heights toward them. They rushed to it, and it sealed the mouth of the pass, so their people did not know where they were, nor did they know what was done to their people. Allah, the Exalted, punished each of them in his place, and saved Salih and those who were with him. It is also said: They came at night with their swords drawn, and Allah had sent angels filling the house of Salih (peace be upon him), and they pelted them with stones; the attackers saw them, but did not see a thrower. The rest of the people perished by the Sayha (the Shout). It is also said: They resolved to attack him and his family by night, so Allah informed Salih of that; he departed from them, then He destroyed them with the Sayha. That was on a Sunday.