It was recited: the wind, and the winds are gentle, soft, and good, not disturbing. It was said: they are obedient to him, not resisting him wherever he strikes, where he intends and wants. Al-Asma'i narrated from the Arabs: he struck the truth but missed the answer. And from Ru'bah that two men from the people of language aimed to ask him about this word, so he came out to them and said: Where do you strike?

They said: This is what we sought, and they returned. It is said: Allah has struck you with good. And the devils are an addition to the wind, every builder is a substitute for the devils, and others are an addition to every one included in the rule of substitution, which is the substitution of the whole for the whole: they used to build for him whatever he wished of buildings, and they would dive for him to extract pearls. He was the first to extract the pearl from the sea, and he would bind the mighty devils together in chains and shackles for discipline and to stop corruption. And from Al-Suddi: he used to gather their hands to their necks, shackled in the mosques. The term 'shackles' refers to the chains, and it is named so because it binds the hands to the neck. And from this is the saying of Ali, may Allah be pleased with him: Whoever has done good to you has bound you, and whoever has wronged you has released you. And from this is the saying of the one who said: 'He shackled the hands of the one who released them, and he loosened the neck of the one who freed it.' And Habib said: Indeed, the gift is a bond, and he was followed by one who said:

'Whoever finds kindness is bound.'

And I have bound my soul in your love... And whoever finds kindness is bound.

This is from Al-Mutanabbi, who says: I left the night journey behind me, meaning: I greatly exaggerated in leaving it for the one whose wealth is little, for he still seeks it, and I have sufficed with Your great blessing, and he likened the hopes that extended to him and reached their goal to horses adorned with gold on the path of clarity and adornment. It is possible that this is a metaphor for the greatness of the blessing, and he borrowed the binding for the prevention of looking towards others than the praised one and confined the praise to him.

And it is possible that he likened himself to an animal, and the binding is an imagination. And the 'dhara' - with the opening - is everything that covers a thing; it is said: I am in the shade of the mountain and in its 'dhara', or in the shade of so-and-so and in its 'dhara', meaning: in his protection and shelter, and love is an object for which something is done, and he likened kindness to a bond because it is the reason for possessing the soul.

And they distinguished between the two verbs, saying: 'He shackled him' means he bound him, and 'He gave him' means he granted him, like 'He promised him' and 'He threatened him', meaning: this which We have given you of kingship, wealth, and abundance is a gift from Us without account, meaning: a great deal that is hardly counted or limited. So bestow from the bounty which is the gift, meaning: give from it whatever you wish or withhold, delegating to you the authority over it. And in the reading of Ibn Mas'ud: This, so bestow or withhold, our gift is without account, or this subjugation is our gift, so bestow upon whom you wish from the devils the release, and withhold from whom you wish of them in captivity without account, meaning there is no account upon you in that.