فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ ﴿۴۰﴾ وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ ﴿۴۱﴾ مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ ﴿۴۲﴾ وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّى حِينٍ ﴿۴۳﴾ فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ ﴿۴۴﴾ فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَمَا كَانُوا مُنْتَصِرِينَ ﴿۴۵﴾ وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ ﴿۴۶﴾ وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ ﴿۴۷﴾

﴾40﴿ Fa akhaznaahu wa junoo dahoo fanabaznaahum fil yammi wa huwa muleem
﴾41﴿ Wa fee 'Aadin iz arsalnaa 'alaihimur reehal'aqeem
﴾42﴿ Maa tazaru min shai'in atat 'alaihi illaa ja'alat hu karrameem
﴾43﴿ Wa fee Samooda iz qeela lahum tamatta''oo hattaa heen
﴾44﴿
﴾45﴿ Fa'ataw 'an amri Rabbihim fa akhazat humus saa'iqatu wa hum yanzuroon
﴾46﴿ Wa qawma Noohim min qablu innahum kaano qawman faasiqeen
﴾47﴿ Wassamaaa'a banainaa haa bi aydinw wa innaa lamoosi'oon

﴾40﴿ So We seized him and his army and cast them into the sea, for he was blameworthy
﴾41﴿ And (a sign) in the case of the people of ‘Ad, when We sent upon them a barren wind
﴾42﴿ It did not leave anything it passed over except that it turned it into scattered dust-like bones
﴾43﴿ And (a sign) in the case of the Thamud, when it was said to them, Enjoy yourselves for a little while
﴾44﴿ But they disobeyed the command of their Lord, so the mighty blast seized them while they were looking on
﴾45﴿ So they were unable to stand, nor were they avenged
﴾46﴿ And We destroyed the people of Noah before them; indeed, they were a rebellious people
﴾47﴿ And We built the heaven with strength, and indeed, We are its expander

[40] This is clear evidence that Pharaoh was also drowned.
(مُلِيمٌ) has two meanings:
1. That until his death, he committed blameworthy deeds.
2. That at that moment, he was blaming himself, i.e., repenting, as mentioned in Surah Yunus (10:90).
However, at that time, repentance was not accepted.
[41] This mentions the third example of worldly punishment.
[42] In the verse, the sharpness and awe of that wind are mentioned.
Question: This wind came upon mountains, rocks, etc., but didn’t crush them to dust?
Answer: (كَالرَّمِيمِ) — dried shrubs that crumble into pieces and decay are originally called “rameem.” Likewise, old bones that become dust are also referred to as “rameem.”
[43] This is the fourth example of worldly punishment.
(تَمَتَّعُوا حَتَّى حِينٍ) — One meaning is: Benefit from your gardens and wealth until the time of death, and believe; thus, this is a call to faith and a reference to their worldly benefits.
The second meaning is that it was decreed upon them that after three days, punishment would descend upon them.
[44] (الصَّاعِقَةُ) refers to a dreadful and awe-inspiring sound that caused the earth to quake.
For this reason, in Surah Al-A'raf, their punishment is described as a rajfah (tremor), and in Surah Hud, it is described as a sayhah (scream or blast).
[45] (قِيَامٍ) means standing firm and being established, or it refers to the strength to resist or repel.
[46] This is the fifth example of punishment.
[47] From this verse, three rational arguments for resurrection after death are mentioned in three verses.
In this one, there is a higher (heavenly) argument: (بِأَيْدٍ) — this is a verbal noun meaning strength and power.
This explanation has been narrated from Abdullah ibn Abbas (may Allah be pleased with them both) by Ibn Kathir and Qurtubi.
Another possibility is that ayd is the plural of yad (hand), as in Surah Ya-Sin (36:71).
Thus, this word becomes among the mutashabihat (ambiguous expressions), or possibly, a letter was dropped due to a pause (waqf).
(وَإِنَّا لَمُوسِعُونَ) — derived from wus‘, meaning vast power or great capability.