And when it was one of the strangest things indicating the completeness of ability; indicating oneness; that one thing could be a cause for the happiness of a people and their guidance; and the misery of another people and their misguidance and blindness; and this was a delicate matter; and a great affair; which only the highest of creation can truly understand; He reminded the addressed one with this mention of what he observes from His signs; so He said - in the manner of inquiry; for the addressed one to reach the rank of those who understand; by what He brought forth from that - glorified and exalted is He - in the manner of reporting in His saying: ﴿And Allah is the One Who sent the winds﴾ [Fatir: 9] and He directed the saying to the greatest name; as an indication of the greatness of what is in its scope -: ﴿Do you not see that Allah﴾; meaning: the One who has all the attributes of perfection; ﴿has sent down from the sky﴾; meaning: that which water does not ascend to; nor does it stop from descending from it; at times other than its own; except by an astonishing ability; which nothing can hinder; ﴿water﴾; meaning: nothing resembles it in the similarity of one to another; so there is no ability for anything else - glorified is He - to distinguish anything from it; to what is suitable for one thing without another.

And when it was a matter beyond the powers of minds; He alerted to it by turning to the manifestation of greatness; so He said: ﴿So We brought forth﴾; meaning: by what we have of greatness; ﴿thereby﴾; meaning: the water; from the earth; ﴿fruits﴾; meaning: of various types; ﴿differing in color﴾; meaning: the colors of their types; and their kinds; and their forms; and their natures; so the One who has the power to differentiate between them; while they are from one water; it is not unlikely for Him to make the signs in the Book and otherwise a light for one person; and blindness for another. (p-45) And when He mentioned the diversity of what comes from water; and He presented it because it is the origin of coloring; just as it is the origin of creation; He followed it with the coloring from the soil; which is also one thing; so He said - mentioning what is the hardest of the earth; and farthest from the capacity to be affected; and He cut it off from the first because water has no effect on it -: ﴿And from﴾; meaning: and from what We created of ﴿the mountains are paths﴾; meaning: ways; and signs; and intersecting lines; ﴿white and red﴾; and perhaps He expressed it in this way; without 'ways'; indicating that from its strangeness that their colors do not create; nor do they fade over long periods; as is the custom with most things that have aged; and 'the path' - with a fathah -; and 'the newness' - with a kasrah -; and 'the paths' - with a movement: the surface of the earth; and its plural 'paths' - with a kasrah; and 'the way' - with a dhammah: the manner; and the sign; and the line on the back of the donkey; which differs in color; and its plural 'paths' - like 'gland' - and 'glands' - and 'number' - and 'numbers' - and 'duration' - and 'durations' - and 'the path' - with a movement: what is elevated from sand; and similar to the goods by the neck of the camel; and the flat, solid earth; and 'the flat earth' - with a fathah: the flat land.

And when it was more eloquent than that, that those paths in themselves are not equal in the places of that color which they have taken on; Allah, the Most High, said - indicating that each of these two colors has not reached the ultimate in purity -: ﴿Their colors are different﴾; and it is from the earth; and it is one; and when he presented what was strange in the colors of the earth; because it is not of its original color; he followed it with what is closer to the dust; which is the original color of it.

And when the root of 'gharb' revolves around concealment; which necessitates ambiguity; taking from the setting of the sun; and from it arises blackness; and for this reason, the black is emphasized with 'ghirbib' - an exaggeration of the west; like 'farah' - meaning: the black; for the exaggeration in its blackness; and the intended description is with the utmost blackness; in opposition to others; Allah, the Most High, said - adding to 'white' -: ﴿And blackness﴾; meaning: from the new ones as well; ﴿black﴾; so he presented the emphasis for the indication of the context that the original expression is 'and blackness, blackness'; so he implied the first; to precede the emphasized; because it is a follower; and indicated it with the second to be exaggerated in his emphasis to the utmost exaggeration; by the manifestation after the implication; and this is the meaning of the saying of Ibn Abbas - may Allah be pleased with him -: 'the blackest is the ghirbib'; narrated by Al-Bukhari; because the pure black in the earth is strange; and from it is what is dyed with it the garments; there is nothing else with it; so it becomes in the utmost blackness; and that is in the city of 'Fuwa' and 'Masir' and others; from what is near to them from the lands of Egypt.