And when the continuity of righteousness cannot be except by rain - and it is one of the most noble types of mercy - and it cannot be except by clouds, and it cannot be except by wind, Allah, the Most High, said, emphasizing: ﴿Indeed, your Lord is Allah﴾ [Al-A'raf: 54], as a reminder after establishing the principle regarding the establishment of the Hereafter: ﴿And He﴾ that is, no one other than Him ﴿is the One who sends﴾ that is, by stirring ﴿the winds﴾. This is in the reading of the congregation, and its types are five: south, north, east, west, and north wind, which is every wind that deviates and falls between two winds. Ibn Kathir, Hamzah, and Al-Kisai unified on the intention of the type. ﴿Good news﴾ with two dhammas in the reading of the people of Hijaz and Basra, that is, spreading, a plural of nushur from the word nashr, which is the spreading of what was folded [and its dispersing in every direction is not for the essence of the wind; otherwise, it would have remained from it, nor by the power of a celestial body or star, because their relation to the air is one]. ﴿Before﴾ that is, in front of ﴿His mercy﴾ that is, the rain, and perhaps He expressed it with the two hands: the right and the left, to indicate - along with its grandeur - that sometimes it is a mercy and sometimes it is a punishment, as it was upon the people of Noah - blessings and peace be upon him - and although the mercy in it is predominant, which is the right one. And sometimes the winds are gathering for it to preserve the water, and sometimes they are dispersing and nullifying it, and sometimes they are sustaining for the crops and trees, completing them, and they are the pollinators. And sometimes they are increasing them or destroying them, as happens in autumn, and sometimes they are pleasant and sometimes destructive, either by intense heat or cold. Then He specified the sending by saying: ﴿Until when it carries heavy clouds﴾ that is, it carries them (p-422) due to their lightness upon it ﴿heavy﴾ that is, with water; and when it indicated greatness by the gathering and established the matter by description - He singled out the term to indicate the utmost greatness by presenting it as if it were one piece, with no part of it differing from another, for if it were to differ, its matter would be disturbed. So He said: ﴿We drove it to a dead land﴾ that is, for its sake and to it ﴿dead﴾ that is, by the absence of vegetation ﴿Then We sent down﴾ that is, by what we have of greatness ﴿therein﴾ that is, the land, or because of that cloud ﴿the water﴾ that is, this type, and He pointed to the greatness of the growth by the noon, so He said: ﴿Then We brought forth thereby﴾ that is, with the water ﴿from every fruit﴾ that is, the real ones on the trees, and the metaphorical ones from the plants and their grains. And when this - along with what is in it of the reminder of the blessing necessitating the oneness of Him by the call - is a second evidence in the utmost indication of the ability to resurrect - Allah, the Most High, said: ﴿Thus﴾ that is, like how We brought forth this plant from the earth after it had not been ﴿We bring forth the dead﴾ that is, from the earth after they have become dust ﴿So that you may remember﴾ that is, We said this so that your state may be like that of one who is hoped to remember this observable verse that is close to being taken, even if it is on the slightest aspects of remembrance, as indicated by the merging; for He - glorified and exalted is He - as He was able to bring back the vegetation by gathering water for it from the depths of the earth after it had disappeared in the earth and became dust, and revived the tree after it had no soul by placing the fruit which is its soul - He (p-423) is capable of bringing back the bodies and placing in them the souls as they were the first time; for there is no difference between the two extrications.