Regarding 'lawaqih', there are two opinions. The first is that the wind is not 'qah' if it comes with good, by creating rain clouds, as it is said that those which do not come with good are barren winds. The second is that 'lawaqih' means 'malaqih', as it was said: 'and one who is mixed up with what the calamities cast away.' This is in reference to Dhirar ibn Nahshal lamenting his brother Yazid ibn Nahshal. It is said otherwise. 'And let Yazid weep' is in the passive form, and the 'lam' is for request, and 'Yazid' is the subject, and 'dhariq' is the doer of an omitted action. In the statement, there is an implied question, as if it were said: Who weeps for him? It was said: 'dhariq' weeps for him, and he is the evidence, and 'mukhtabit' is the questioner, as if he is knocking on the doors of those responsible. 'Ma' is a source, and 'tatiha' means to perish. Al-Jawhari said: 'The calamities cast him away' means the throwers threw him, and it is not said: 'the castaways', and it is one of the rarities, and the norm is 'the throwers' from 'taha'. Or 'the castaways' from 'tahi'. Al-Asma'i said: It is the plural of 'tahi'. It is said: A group of Arabs went away, meaning a faction of them. That is: 'the one who is mixed up weeps for him because of the destruction of the calamities of his wealth', so 'ma' is related to 'mukhtabit'. It is said that it is permissible for it to relate to the omitted action, as in the saying 'the dispute'. Al-Issam reported from the knowledgeable Rumi that Yazid is being called, and the vocative particle is omitted, and 'dhariq' is the subject, because 'dhariq' and 'mukhtabit' are more deserving of weeping over them after Yazid, who used to aid them. It was narrated: 'Let Yazid weep' in the active form and 'Yazid' in the accusative, so 'dhariq' is the doer of the mentioned action, and if 'Yazid' were to be joined to the vocative, it would also be permissible here, meaning: 'Let you weep for you, O Yazid, dhariq and mukhtabit.' He intends 'the calamities' as the plural of 'muhit'. And it was recited: 'And We sent the wind', in the sense of the type, 'so We gave you water', and We made it for you a drink, 'and you are not its guardians', negating from them what He affirmed for Himself in His saying: 'And there is not a thing except that with Us are its treasures.' It is as if He said: 'We are the guardians of the water', in the sense that 'We are capable of creating it in the sky and sending it down from it', and 'you are not able to do so', indicating His great power and demonstrating their inability.