'In the name of Allah, the Most Gracious, the Most Merciful' He, exalted is He, says: "And He is the One who sends down the rain after they have despaired and spreads His mercy. And He is the Protecting Friend, the Praiseworthy." "And among His signs is the creation of the heavens and the earth and what He has dispersed therein of creatures. And He is, over their gathering when He wills, Competent." "And whatever strikes you of calamity, it is for what your own hands have earned; and He pardons much." "And you are not beyond His ability in the earth, and you have not besides Allah any protector or any helper." "And among His signs are the ships, like mountains in the sea." "If He wills, He can calm the wind so that they remain still upon its surface. Indeed, in that are signs for every patient, grateful person." This is a recounting of the blessings of Allah, exalted is He, that indicate His oneness and that He is the deity who deserves to be worshipped alone, without any partners. The majority of the reciters read "sends down" with emphasis, while Ibn Wathab and Al-A'mash read "sends" lightly, and it has been narrated from Abu Amr, and Abu Hatim preferred it. The majority of people read: "despaired" with a fatha on the noon, while Yahya Ibn Wathab and Al-A'mash read it with a kasra on the noon. It has been previously mentioned, and these are two dialects: qanata and qaniṭa. It has been narrated that Umar Ibn Al-Khattab, may Allah be pleased with him, was told: The land has become barren and the people have despaired. He said: They will receive rain, meaning that relief comes after hardship. The interpreters have differed regarding His saying, exalted is He: "And spreads His mercy." One group said: He meant by mercy: the rain, and they counted the blessing by mentioning it with two words, the second of which confirms the first. Another group said: The mercy in this context refers to the sun, so that is a recounting of a blessing different from the first. This is because when rain comes after despair, its position is good, but if it continues, it becomes tiresome, and then the sun comes after it, which is greatly beneficial. His saying, exalted is He: "And He is the Protecting Friend, the Praiseworthy," means: from these actions of His, for He is the One who benefits when He supports, and His actions and blessings are praised, unlike those who do not harm or benefit from your idols. Then He mentioned the great sign and the creation that indicates the Creator, and that is His creation of the heavens and the earth. His saying, exalted is He: "And what He has dispersed therein of creatures" can be understood in several ways: one of them is that He wants one of them and mentions the two, as He, blessed and exalted, said: "From both of them emerge pearl and coral" [Ar-Rahman: 22], and that only comes from saltwater. Another is that He, exalted is He, has created the heavens and dispersed creatures that we do not know. Another is that He intends the animals that exist in the clouds, which can sometimes occur, like frogs and others, for the clouds fall under the name of the sky. Al-Tabari narrated from Mujahid that he said in its interpretation: "And what He has dispersed therein of creatures" refers to people and angels. The judge Abu Muhammad, may Allah have mercy on him, said: It is far from the norm of the language for the term creature to apply to angels. His saying, exalted is He: "And He is, over their gathering" means: on the Day of Resurrection at the gathering from the graves.

And His saying, glorified and exalted is He: "And whatever strikes you of calamity". The majority of the reciters read: "So by what" with a فاء (fa), and it is likewise in most of the mushafs. Nafi', Ibn 'Amir, Abu Ja'far, and Shaiba read: "By what" without a فاء (fa). Al-Zajjaj reported that Abu Ja'far and others from the Medinans affirmed the فاء (fa). Abu Ali al-Farisi said: "Strikes" from His saying, glorified and exalted is He: "Whatever strikes" can be understood to be in the position of jasm, and "whatever" can be conditional. Based on this, it is not permissible to omit the فاء (fa) according to Sibawayh. Abu al-Hasan al-Akhfash and some of the Baghdadis permitted its omission on the basis that it is implied in the meaning. It is possible that His saying: "Strikes" is a connection to "whatever", and "whatever" means "the one who". Based on this, the omission and affirmation of the فاء (fa) is permissible, but the meaning of the words with its affirmation is by necessity, meaning: If it were not for your earning, a calamity would not have struck you. The calamity is indeed due to the earning of hands, and the meaning of the words with its omission can be that necessity is possible, and it is possible for it to be stripped of it.

As for this verse, the necessity is established with both affirmation and omission. As for the meaning of the verse, people have differed about it. One group said: It is a notification from Allah, glorified and exalted is He, that the calamities and misfortunes in this world are indeed a recompense from Allah, glorified and exalted is He, for the sins of a person, and a purification for his mistakes. Indeed, Allah, glorified and exalted is He, forgives many, so He does not punish for it with a calamity. The Prophet, blessings and peace be upon him, said: "No son of Adam is struck by a scratch of a stick or a stumble of a foot or a twitch of a vein except by a sin, and what He forgives is more." 'Imran ibn Husayn was asked about his illness: "If He loves me, then Allah, glorified and exalted is He, loves me. This is due to what my hands have earned, and my Lord's forgiveness is abundant." Murrah al-Hamdani said: "I saw on the back of a piece of skin a sore, so I said: What is this? He said: 'This is due to what my hands have earned, and He forgives many.'" It was said to Abu Sulayman al-Darani: Why do the virtuous not blame those who wrong them? He said: Because they know that Allah, glorified and exalted is He, is the one who has tested them with their sins. It was narrated from Ali ibn Abi Talib, may Allah be pleased with him, from the Prophet, blessings and peace be upon him, that he said: "Indeed, Allah is more generous than to praise His servant with punishment when it strikes him in this world due to what his hands have earned." Al-Hasan ibn Abi al-Hasan said: The meaning of the verse regarding the limits is: Whatever strikes you of a limit from the limits of Allah, blessed and exalted is He - and that is a calamity that descends upon a person and his soul - is indeed due to the earning of your hands, and Allah, glorified and exalted, forgives many, so He conceals it from the servant until he does not impose it upon him. Then He informed, glorified and exalted is He, about the shortcomings and weakness of the son of Adam, and that he is in the grip of power, and that the request of his Lord, the Mighty and Majestic, cannot be thwarted, nor can he escape from Him.

And "the vessels": is the plural of جارية (jariya), which means the ship. Nafi', 'Asim, Abu Ja'far, and Shaiba read: "the vessels" with a ياء (ya). Among them are those who affirmed it in connection and pause on the راء (ra). 'Asim also read by omitting the ياء (ya) in connection and pause. Abu Hatim said: We affirm it in every case. And "the signs": are the mountains, and from it is the saying of al-Khansa.

And indeed, a rock for the guides to follow, as if there is a fire on its top. And from it is the example: 'If a flag is cut, a flag appears.' The running of ships in the water is a great sign. And the subjugation of the wind for that is a blessing from Him, glorified and exalted is He. And if He had willed for the wind to cease, it would have become still, meaning: it would have settled and remained without any purpose from it. Abu Amr and Asim read: 'the wind' as singular. And Nafi, Ibn Kathir, and Al-Hasan read: 'the winds' as plural. And the majority read: 'So they will shade' with a فتح on the لام. And Qatadah read: 'So they will shade' with a كسر on the لام. And the rest of the verse is clear, in it is the admonition, and the honor of the patient and grateful by specification. Patience and gratitude contain all good, and they can only be in a world.