So when they saw it, in the heart there are two aspects: that it refers back to what has been promised to us, and that it is ambiguous, which has been clarified by his saying, 'an a'riḍan' either as a specification or as a state. This aspect is more eloquent and clearer. And 'an a'riḍ' refers to the cloud that appears in the horizon of the sky. And similar to it are 'al-ḥabbā' and 'al-‘anān', from 'ḥabba' and '‘anna': when it appears. The addition of 'musta'qbal' and 'mumṭir' is metaphorical and not definite, as evidenced by their occurrence while they are added to two definites, describing the indefinite. Rather, it is the saying before it that is implicit, and the speaker is Hud, peace be upon him. The evidence for this is the reading of those who read: 'Qāla Hud', rather it is. And it has been read: 'Qul bal mā ista‘jaltum bihī hiya rīḥ', meaning Allah, the Exalted, said: 'Say, it will destroy everything; it will perish from the souls of ‘Ād and their abundant wealth.' Thus, he expressed abundance by totality. And it has been read: 'yudammiru kull shay' from 'damara' meaning to perish. 'Lā tarā' is addressed to the observer, whoever he may be. And it has been read: 'lā yurā', in the passive form with 'yā' and 'tā', and the interpretation of the reading with 'tā', which is from al-Ḥasan, may Allah be pleased with him: 'You will not see any remnants or things from them except their dwellings.' From it is the line of Dhī al-Rumma: 'And I remain only the ribs of the jaraš‘.' And it is not strong. And it has been read: 'lā tarā' except their dwelling, and 'lā yurā' except their dwelling. It has been narrated that the wind would carry the tent and the woman, lifting them into the sky until they appeared as if they were locusts. It was said: 'The first one to see the punishment was a woman among them who said: I saw a wind in it like the flames of fire.' And it has been narrated: 'The first thing they recognized as punishment was that they saw what was in the desert of their belongings and their livestock flying with the wind between the sky and the earth, so they entered their houses and closed their doors, but the wind uprooted the doors and struck them down. As for Allah upon them, the Ḥuqāf, they were under it for seven nights and eight days, with their moaning, then the wind lifted them and cast them into the sea. It has been narrated that when Hud felt the wind, he drew a line on himself and on the believers next to a spring that flows. And Ibn ‘Abbās, may Allah be pleased with them both, said: 'Hud and those with him isolated themselves in a shelter where the wind would not harm them except what would slightly touch their skins and please their souls. And it would pass from ‘Ād with the women between the sky and the earth and would strike them with stones.' And the Prophet, blessings and peace be upon him, would become alarmed when he saw the wind and said: 'O Allah, I ask You for its good and the good of what You sent with it, and I seek refuge with You from its evil and the evil of what You sent with it.' And when he saw a cloud, he would stand and sit, come and go, and his color would change. They would say to him: 'O Messenger of Allah, what do you fear?' He would say: 'I fear that it may be like the people of ‘Ād, where they said: 'This is a cloud bringing us rain.' If you say: 'What is the benefit of attributing the Lord to the wind?' I say: 'It indicates that the wind and the directing of its reins are among the signs of His great power, for they are among the wonders of His creation and His mighty soldiers.' And mentioning the matter and that it is commanded from Him, the Exalted, supports and strengthens that.