He drives, meaning he leads. From it: the merchandise that is driven is that which everyone drives and does not accept. The cloud can be singular like 'al-'ama', and plural like 'al-rabab'. The meaning of the composition of the singular is that it is scattered. It is composed of some parts joining together. It is permissible for it to be between it while being one, because the meaning is between its parts, as it was said in the saying: ... between 'al-dukhul' and 'Hawmal'. This is from the opening of the Mu'allaqa of Imru' al-Qais. It was narrated that he was approaching manhood and did not compose poetry, so his father said: 'He is not white.' He ordered two of his close companions to take him to a distant place and slaughter him there. When they intended to slaughter him, he cried and composed the verse to the end of the poem, and they returned with him. They said: 'This is the most poetic on the face of the earth: he stood and made others stand, he cried and made others cry, he remembered and made others remember, and it is about the beloved and the home in half a verse.' 'Al-saqt' (the slope) is the edge of the path, meaning: the twisted, crooked place. Here it is a specific place name. 'Bayna' (between) is not added except to a multiple meaning, or conjoined with 'wa' (and) specifically. The meaning is: between the parts of 'al-dukhul' and 'Hawmal'. That is, both parts of 'Hawmal' are place names, and perhaps 'saqt al-luwa' extends between them. It is permissible that the 'fa' (and) means 'wa' (and), so 'saqt al-luwa' is between these two places, and the metaphor of 'fa' here indicates the closeness between 'al-dukhul' and 'Hawmal.'

And 'al-rukam' (the piled up) is that which is piled some over others. 'Al-wadaq' (the rain) is from its openings and exits: the plural of 'khilal', like 'jibal' (mountains) in 'jabal' (mountain). And it was read: 'min khilalihi' and 'yunazzilu' with emphasis. 'Wa yakadu sana' (and the brightness is near) is with the merging.

'Wa barqahu' (and its lightning) is the plural of 'barqa', which is the measure of lightning, like 'ghurfah' (a scoop) and 'luqmah' (a morsel). 'Wa barqahu' is with two dammas for following. As it was said in the plural of 'fa'lah': 'fa'lat' like 'dhulumat' (darknesses). 'Wa sana' (and the brightness) of its lightning: with the short vowel, meaning light. And the extended: meaning height and elevation, from your saying: 'saniyy' (high). 'Wa yadhhabu bil-abasar' (and it takes away sight) with the increase of 'bi', like his saying: 'wa la tulqaw bi-aydeekum' from Abu Ja'far al-Madani. This is from the multitude of signs of His Lordship and the manifestation of His command, where He mentioned the glorification of those in the heavens and the earth and all that flies between the heavens and the earth, and their supplication to Him and their earnestness to Him. And that He has subjected the clouds, the subjection which He described, and what occurs in it from His actions until He brings down rain from it. And that He divides His mercy among His creation, and He withholds it and expands it according to what His wisdom requires. And He shows them the lightning in the clouds that is near to striking their sight, so that they may take heed and be cautious. And He alternates between night and day, and He differentiates between them in length and shortness. And these are nothing but clear proofs of His existence and permanence. And signs calling out to His attributes, for whoever looks, thinks, contemplates, and reflects.

If you say: When did the Messenger of Allah, blessings and peace be upon him, see the glorification of those in the heavens and their supplication, and the glorification of the birds and their supplication, and the descent of rain from the mountains of ice in the sky, until it was said to him: 'Did you not see?' I say: His knowledge of it was from Allah informing him of that through revelation.

If you say: What is the difference between 'min' (from) in the first, second, and third in the saying 'min al-samai min jibalin, min baradin'? I say: The first is for the beginning of the limit. The second is for partitive. The third is for clarification. Or the first two are for the beginning, and the last for partitive. And its meaning is: He brings down ice from the sky from mountains in it, and on the first, the object of 'yunazzilu' is 'min jibal'. If you say: What is the meaning of 'min jibalin fiha min baradin'? I say: It has two meanings. One of them: that Allah creates in the sky mountains of ice as He created in the earth mountains of stone. And the second: that He intends the multitude by mentioning the mountains, as it is said: 'So-and-so owns mountains of gold.'