Reinterpretation of the statement of Allah the Exalted: << Have you not seen that Allah drives the clouds, then joins them together, then makes them into masses, and you see the rain coming out of them, and He sends down from

Then he said: He drives it gently Also, to whom is the address directed? To every person addressed. "Have you not seen," O person addressed, is "you see" here visual or intellectual?
The student: Visual.

The Shaykh : If we say it this way, its meaning is that the blind person knows nothing about it, yes. The meaning of the blind person is that he did not consider this cloud because he does not see it. Why did we not say intellectual? Because intellectual includes visual, meaning "Have you not known," whether that is through observation or through hearing. So let it be known as intellectual. That is, know He drives it gently, and... he says "He drives it" and did not restrict it to gently. Yes, and perhaps it is more appropriate to interpret "driving" (izja') as "driving" (sawq) whether gently or not, because we observe that the cloud sometimes moves gently and sometimes moves quickly, and it is a cloud. Yes, al-Mutanabbi says, I think
" And of the good is the slowness of your departure from me, faster than the dark clouds in their journey "
The one that has no water...
Like the statement of Allah the Exalted: It is for affirmation, meaning "We have explained it to you." And so, whenever a question particle enters a negation, it becomes for affirmation, to affirm that thing. Allah the Exalted says, affirming this visible matter: And the seeing means knowledge, and our interpretation of it as knowledge is broader than our interpretation of it as visual seeing, in order to include a person's seeing with his eyes, because it leads to knowledge, and a person's seeing with his ears in what is reported to him, because it leads to knowledge, and a person's seeing through his reading... because it leads to knowledge. The important thing is that as long as "seeing" is possible to mean knowledge, interpreting it as knowledge is preferable because it is more comprehensive and broader. Is the address in his statement: to the Prophet (peace and blessings be upon him)? Or to everyone to whom the address is valid? The apparent view is that it is to everyone to whom the address is valid, meaning "Have you not seen, O person addressed, that Allah drives a cloud" to the end of it, because that is also more comprehensive. And his statement: The author says " He drives it gently " And some of the exegetes said " He drives it " and did not say "gently" in order to include driving gently and not gently, meaning the cloud, as is observed, sometimes moves slowly and sometimes moves quickly and fast.
And " It joins some of it to some, making the scattered pieces one piece " And this is also observed, for Allah, Glorified and Exalted is He, joins this cloud and gathers some of it to some until it becomes a large piece. And sometimes He does not join between them; the same small piece expands and becomes a large piece. But joining is more eloquent, because the one who joins is sometimes of a different type than what he joins with, such as a white cloud, a red cloud, and a black cloud, then they gather and become one color. This is more eloquent. This joining, Allah, Mighty and Majestic, says: Some of it above some Meaning piled up, some of it above some. And this is also observed with the eye, for you find some of the cloud above some. If you are in a high-flying airplane, it becomes apparent; you find some of the cloud under you and some of the cloud above you. And if you are on the ground, it becomes clear to you that the cloud is some of it upon some. By what? By the fact that some of it covers some. And how does some cover some? Look, for example, a piece passes under another piece and goes beyond it, surpassing it, which indicates that some of it is above some. This mass has a wonderful appearance if a person is above it; it is a sight that delights and pleases. Therefore, Allah the Exalted made it one of the signs indicating the perfection of His power.
The rain its outlets "

see

ترى

meaning you observe here, because the rain is seen with the eye, and

emerge from within it

يخرج من خلاله

[An-Nur 24:43]

meaning through this cloud. But does a person perceive this vision, or do some people perceive it while others do not? In truth, the one among us who sees it perceives it, except a person with strong eyesight. However, we know that rain descends from the clouds and passes through them. Some scholars said: " It is like a sieve, being " meaning like the sieve used to sift wheat and the like; the rain descends through it. So, where does the rain come from if it descends through it? It comes from it itself, being squeezed out by the permission of Allah, then passing through it, as the Exalted said:

And sent down, from the rain clouds, pouring water

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

[Al-Naba:14]^So, by the permission of Allah, it is squeezed out and this rain descends. In any case, we know nothing about the natural causes, but this is what we know through physical vision

And He sends down from the sky, mountains [of clouds] within which

وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا

[An-Nur 24:43]

" in the sky, instead of 'from the sky' by repeating the preposition meaning some of it " to the end of it.

And He sends down from the sky, mountains [of clouds] within which

وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا

[An-Nur 24:43]

The strange thing is that the author (may Allah have mercy on him) is confused in this. He said at the beginning

from mountains

من جبال

he said:

Who

من

is extra, meaning extra in terms of grammar. So, according to his statement, the estimation would be "and it descends from the sky as mountains." Then he followed up by saying "instead of 'from the sky' by repeating the preposition." And what is the substitute? His statement:

from mountains

من جبال

in the sky. So, if it is a substitute by repeating the preposition, is "from" extra in "from the sky," as in his statement:

From the sky

من السماء

or is it not extra? It is not extra, because it is for the beginning of the limit,

sent down from the sky

ننزل من السماء

[Al-Baqarah 2:22]

the beginning of the limit, meaning to the earth. The true meaning is the last meaning mentioned, that his statement:

from mountains

من جبال

is a substitute for "from the sky," as if he said "it descends from mountains in the sky," so it is a substitute for "from the sky" by repeating the preposition, which is

Who

من

And on this basis, "from" is not extra, but is for the beginning of the limit, meaning it descends from the sky to the earth. From where does it descend? From the sky? He said:

mountains [of clouds]

من جبال فيها

[An-Nur 24:43]

meaning in the sky,

of hail

من برد

meaning some of it. This is what would have had a basis if he had said "from" is extra, but he made "from" partitive because he said "meaning some of it," meaning some of the cold. Yes.

mountains [of clouds] within which is hail

من جبال فيها من برد

[An-Nur 24:43]

The student: ...?

The Shaykh : You don't have an extra? Strange.

from the sky, mountains

من السماء من جبال فيها

[An-Nur 24:43]

Do you not have an extra?
The student: For the connection.

The Shaykh : ...For the connection, or extra. The meaning is the same, but you have a connection or an extra. In any case, extra or connection means the same thing. But how does he say extra or connection when he says:

from mountains

من جبال

Instead of "from the sky" by repeating the preposition? And it is known that "from" in his statement:

From the sky

من السماء

Is not extra or a connection, but it has a meaning, which is the beginning of the limit. It remains for us to say:

within which is hail

فيها من برد

[An-Nur 24:43]

In it

فيها

The pronoun refers to the sky, meaning from mountains in the sky. And his statement:

of hail

من برد

The author wants

Who

من

To be partitive, meaning some of the hail comes down from these mountains. It is possible that it is extra, meaning

of hail

من برد

That is, hail comes down from the sky from mountains of hail, so

Who

من

Is extra. It is possible that

Who

من

Is for specifying the type. How is it for specifying the type? That is, the mountains are of hail, from mountains of hail, so the mountains themselves, yes, are of hail. And on this basis, "and it sends down from the sky from mountains of hail," so the object of the sending down is a deleted object, meaning it sends down hail. If it sends down from the sky from the mountains that are of hail, then if it comes down from the mountains that are of hail, what comes down? Hail. So the object is deleted, its estimation is "hail." Okay, in any case, where is the object of

He descends

ينزل

According to the author? Its object is

of hail

من برد

Because he said "that is, some of it," on the basis that "from" is partitive, so it means "some." And on this basis, this is the object of "sends down." And what is it sent down from? What is it sent down from? From the sky, from mountains, the mountains that are in the sky, because we said:

from mountains

من جبال

Is a substitute for "from the sky" by repeating the preposition. So what it is sent down from is these mountains, and what is sent down is the hail. On the last possibility, we mentioned that

Who

من

Is extra, so what is sent down is also the hail, but

Who

من

Is not partitive. And on the third possibility: we said that

Who

من

Is for specifying the type. What is its type? The type of the mountains, mountains of hail, meaning it comes down from mountains of hail. What comes down? Hail. So on this basis, the object of the sent-down is deleted, and the sent-down, which is the object, is deleted, its estimation is "hail," and the context indicates it. In any case, the meaning of the noble verse is that in the sky there are mountains of hail, and Allah the Exalted sends down from these mountains. This sent-down is sometimes large and sometimes small. But from the mercy of Allah, it does not become large enough to demolish buildings. This is very rare. It only becomes large enough to kill some of the crops or some of the trees, according to the wisdom of Allah, Mighty and Majestic. As for demolishing houses and killing humans, this is rare, even if it may occur, but it is rare.
And in this is evidence of the power of Allah (Glorified and Exalted is He) that this sky contains these mountains of hail. Yes, and from it descends what descends by the will of Allah (Glorified and Exalted is He) and His wisdom upon this earth. For this reason, He said:

and He strikes with it whom He wills and averts it from whom He wills

فَيُصِيبُ بِهِ مَنْ يَشَاءُ وَيَصْرِفُهُ عَنْ مَنْ يَشَاءُ

[An-Nur 24:43]

Is this phrase intended to indicate a favor, or to indicate a punishment?

and He strikes with it whom He wills and averts it from whom He wills

فَيُصِيبُ بِهِ مَنْ يَشَاءُ وَيَصْرِفُهُ عَنْ مَنْ يَشَاءُ

[An-Nur 24:43]

Or does it carry both meanings? It may occur to a person that the intended meaning of "striking" in the first instance is the striking of punishment, as one says: "Allah has averted the evil from you." Yes, and as it came in the hadith:

and turn away from me the bad of character and deeds

واصرف عني سيء الأخلاق والأعمال

Therefore, "averting" is not used, nor is the term "averting" employed, except for something that is already established. On this basis, the phrase

and He strikes with it whom He wills and averts it from whom He wills

فَيُصِيبُ بِهِ مَنْ يَشَاءُ وَيَصْرِفُهُ عَنْ مَنْ يَشَاءُ

[An-Nur 24:43]

is presented to explain the punishment that occurs through this hail. It is also possible that it falls under the category of favor, for hail can sometimes be a good thing, and it may cause the earth to be moistened and trees and other plants to grow. In that case, this would be in the context of favor: He strikes with this hail whom He wills, so they benefit from it, and He averts it from whom He wills, so they miss out on the benefit. There is no objection to using "averting" for averting a beneficial thing. There is no objection, even though it is more common for it to be used for averting harmful things, but it may also be used for averting things that are beneficial. Good.
This is part of the eloquence of the Qur'an that this phrase is suitable from two angles: the angle of punishment and the angle of mercy. Thus, being struck by hail is sometimes a punishment by which crops are destroyed and livestock die, and sometimes it is the opposite.
" The flash of its meaning the one who looks at it, meaning it snatches it away due to the strength of this lightning meaning its flash " And in this is an indication that the clouds containing hail have a more intense flash than others. Yes, so this lightning, due to its strength, is almost enough to take away sight. Undoubtedly, this lightning is very great, and they have mentioned that it contains a large amount of electrical energy, equal to such and such kilowatts. Yes, and this is a reality now; you find, for example, an airplane that may not be far from this cloud, and despite the lighting on it, you can barely see it. But this, as you observe, is almost enough to snatch away sight and fill the earth with light, which indicates the abundance of electrical energy in this lightning, even though it is in an instant, as if it were a single strike. And the apparent view is that this is due to friction, as it is mentioned that it involves negative and positive charges, and this lightning is generated between them. There is no objection, if the hadith is authentic, that this is also one of the causes of the striking by the angel who drives the clouds. If the hadith is authentic, it does not contradict what is established from the science related to this matter, which is the meeting of negative and positive charges to produce this flash. For the meeting of the negative and the positive may be caused by the striking of what? The striking of the angel, if the hadith is authentic regarding that. And there is no contradiction between this and what came from the Prophet (peace and blessings be upon him), if it is authentic: So this is among the signs of Allah (Glorified and Exalted is He) indicating the perfection of His power: driving this cloud between the sky and the earth, its being mountains of hail, and Allah the Exalted striking with it whom He wills and averting it from whom He wills. All of this is among the signs of Allah. For this reason, Allah (Glorified and Exalted is He) made it in the form of a question indicating approximation.