Commentary on Tafsir al-Jalalayn: ((So We sent upon them a wind of violent cold)) cold, loud in sound, without rain ((in days of misfortune)) with the kasrah on the ḥāʾ

cold, loud in sound, without rain "

a wind

ريحًا

Here, the indefinite article is intended to convey magnification, meaning: a great wind

of violent cold

صرصرًا

loud in sound; you hear a sound like thunder from its intensity and the force of its collision with the air, trees, stones, and houses. And the author’s statement: " without rain " this appears not to be indicated by the context currently present; what is present in this verse does not indicate that it was without rain, as far as I can see. However, it is indicated by the saying of the Exalted:

And in 'Aad [was a sign], when We sent against them the barren wind.

وفي عادٍ إذ أرسلنا عليهم الريح العقيم

[Adh-Dhariyat 51:41]

meaning that in which there is no rain, because rain is among the causes of winds; Allah the Exalted sends them, and they stir up clouds, and He spreads them in the sky as He wills, and makes them pieces, so you see the rain coming out from within them. But the wind of 'Aad did not have that. " with the kasrah on the ḥāʾ and its sukūn, ominous for them "

in days

في أيام

Allah has specified the duration of these days in another verse in His saying:

for seven nights and eight days in succession

سبعَ ليال وثمانِيَةَ أيامٍ حسومًا

[Al-Haqqah 69:7]

It began with the dawn and ended with it, or with the sunset? It began with the dawn and ends? Let us see: the first, the second, the third, the fourth, the fifth, the sixth, the seventh; seven nights and eight days, ending with the sunset, and seven nights because the first night was omitted. He, Mighty and Majestic, says:

to make them taste the punishment of disgrace

لِنُذِيقَهم عذابَ الخزي

[Fussilat 41:16]

humiliation

in this worldly life

في الحياة الدنيا

" The lām is for the consequence, and it is possible that it is for the cause, and both are correct. For Allah the Exalted sent upon them the barren wind for this purpose, or He sent upon them the barren wind until their consequence was that they tasted the punishment of disgrace in this worldly life, meaning this life in which we live, and it is called dunya for two reasons: for its baseness and lowliness in comparison to the Hereafter, because the place of a person’s whip in Paradise is better than the dunya and what is in it, and because it is also a dunya that is spoiled; hardly does a month pass for you without you finding some spoilage, or even less than that, as the poet said:
A day against us and a day for us, a day we are humiliated and a day we are pleased
The second reason: for its nearness, because it precedes the Hereafter, so it is nearer to the created things than the Hereafter. So, O Usamah: why is it called dunya?
The student: For its baseness, or meaning its lowliness ... or because it is, and its baseness is also from the fact that it has many spoils, it is not like the Hereafter, or because of its nearness and closeness

The Shaykh : Yes, that is fine, as the Exalted said: meaning near. And Usamah’s statement: "either for such and such, or for such and such" is an error, and the correct is: "for such and such and such and such," because it combines both matters; it is not "either for this or for this."
Fine, the Exalted said: more severe by its being averted from them. "The lām in His saying: they call it the lām of inception, and it is for emphasis. And therefore, when it comes, where does the lām go? It is slurred, it is delayed from its place, and it is in the delayed part of the name or its predicate. And we slurred it so that two consecutive emphatic particles do not gather at the beginning of the speech. And for this reason we say: the lām in His saying: is the lām of inception and it conveys emphasis. And what indicates this is that it, with , is slurred so that it is far from it. meaning more disgraceful—and refuge is sought in Allah—because the punishment of the dunya is not heard of by those who came before, is it not? And it is not seen by those who came after, is it not? It is not heard of by those who came before, because it came after them; the people before 'Aad did not know of it, and the people after them did not see it; they heard of it but did not see it. But in the Hereafter, there is hearing and seeing—and refuge is sought in Allah—the one who is punished in the Hereafter, there is hearing and seeing; everyone hears it, the one who came before and the one who came after. And for this reason He said: , and it is also more severe, as the Exalted said in another verse: more severe and greater, as you know of the punishment of the Fire, may Allah protect us and you from it. This is introductory, meaning that in the Hereafter, no one will save them. In the dunya, a person may be saved from punishment by its being averted or lifted: by its being averted before it occurs, or lifted after it occurs. But in the Hereafter, no, there is no savior.