And when He concluded at the beginning of the Surah the verses indicating the Oneness that necessitates resurrection, for with it is the completion of the manifestation of wisdom and the unveiling of the hearts from the attributes of greatness, by the fact that the establishment of the heavens and the earth is by His command. He followed that with what is strongly connected to it, and He concluded it with mention of some of the disbelievers after mentioning the Day of Resurrection. He followed it with mention of what preserves the existence, which is the winds. He makes them a cause for the pouring forth of blessings, among which is the greatest evidence of resurrection, which is vegetation. All of it is evidence of that and a reason for stability on land and traveling by sea, leading to the benefits of some lands to others. Thus, the matter was organized for the people of the earth. The believer among them utilized what Allah, glorified and exalted is He, provided him of intellect to contemplate that until it led him to gratitude, so he loved Him. The disbeliever, however, limited himself to the routine in what he brings forth those blessings and seeks to increase them. This intoxicated him and led him to his disbelief, so he hated Him. The winds are also the most similar thing to people; some of them are beneficial with great benefit, and some of them are harmful with much harm. He said: "And of His signs," meaning the clear indications that point to the perfection of His power and the completeness of His knowledge, indicating that He alone is the One who established this existence. Just as He established it, He establishes another existence which is the essence of the matter and the focal point of wisdom. It is more magnificent than this existence, in which creation will be resurrected after their annihilation, and the judgment will be manifested for the separation of judgment among them. He will take the truth for their oppressed from their oppressor. Then He will separate them, making one group of them in Paradise, the abode of assistance and honor, and another group in the blazing fire, the abode of humiliation and blame. "That He may send the winds" as a means of renewal and continuity, and it is what is other than the western wind mentioned in the noble hadith regarding seeking refuge from it: "O Allah, make it winds and do not make it a wind." And I have previously explained it in my commentary on "And who sends the winds as good tidings" [An-Naml: 63] in the chapter of the ants, which suffices. In gathering them, which is agreed upon here to describe them in the plural, there is an indication of His astonishing power. For the transformation of a single wind from one direction to another is a great matter that no one else has the power to do in the vast space. Likewise, its settling; how about if they are opposing winds? In their stirring, likewise, then their settling is from the astonishing power that only those with insight know. "Bringers of good tidings," meaning for you with all that is beneficial for you from rain, refreshing breezes, the coolness of the livers, and the pleasure of living.

And when the decree was: to destroy by it whom He wills of His servants, or to avert from you what occurs by its loss of His wrath from the heat, and what follows it from the spread of corruptions, and the decline of reforms, and He concealed it because the context is for mentioning the blessings, He added to it His saying affirming the لام for clarification of what is being added: ﴿And to make you taste﴾. And He indicated the greatness of His blessings by the partitive in His saying: ﴿of His mercy﴾ [meaning His blessings] from the sweet waters and the fresh trees, and the health of bodies, and the fertility of time, and what follows that from matters that only their Creator can enumerate, and only he who has lost the winds can truly conceive it, from the existence of the spirit and the purity of the earth and the removal of foulness [from the air] and the assistance in sowing the seeds and other than that. And He indicated the greatness of this blessing and that it has become, due to the abundance of familiarity, neglected by the repetition of the لام, so He said: ﴿And for the ships to sail﴾, meaning the ships in all the seas and what flows like it when they blow.

And when He ascribed the running to the ships, He removed it from them by saying: ﴿By His command﴾, meaning by what is suitable from the gentle winds. And if He wills, He makes it stormy so it is drowned, or makes it contrary so it is bewildered and turned back, until the sailors resort to every trick to stop the ships so that they do not perish.

And when each of merely sailing in the sea and reaching by it from one land [to another] is a blessing in itself, He added to "And for the ships to sail" His saying, alerting by the repetition of the لام for clarification of what is being added [to the glorification of the blessing]: ﴿And to seek﴾, meaning to seek a past seeking by that sailing, and the greatness of what is with Him by the partitive in His saying: ﴿of His bounty﴾, from what He makes subservient to you of the wind for travel for trade from one land to another and for jihad and other than it ﴿And perhaps you﴾, meaning and to be, if He does that with you, in hope [that] you ﴿will be grateful﴾ for what He has bestowed upon you, glorified is He, from His blessings, [and averted from you from His wrath].