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The Wind in the Qur’ān and Aḥādīth

February 13, 2014

Here in the UK, we have been experiencing strong winds over the past few weeks, and I felt the need to write a post based on how the wind has been mentioned in the Qur’ān and the aḥādīth. This was so that I myself and the readers could gain a better understanding of it in light of the Sharī‘ah, and how we should conduct ourselves in situations where the wind becomes stronger, and admittedly scary.

 

In the glorious Qur’ān, Allāh mentions:

إنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ[1]

‘Surely, in the creation of heavens and earth, and the alternation of night and day, and the ships that sail in the sea, carrying that which benefits men, and in the water Allāh sent down from the sky, then revived with it the earth after it was dead, and in every creature He has scattered on it, and in the turning of winds, and in the clouds employed to serve between the heaven and the earth, there are signs for those who have sense.’ (2:164)

 

From among the many signs that Allāh has recounted in this āyah, one is the turning of winds. Imām Al-Qurṭubī رحمه الله states that ‘the turning of winds’ means Allāh جل جلاله sending the winds in their many different forms. He then goes on to explain the different types of winds that are to be found – something which would be of interest to an eager Arabic reader.

 

Wind as a Blessing in the Qur’ān

In the Qur’ān, Allāh جل جلاله mentions the wind in varying contexts; sometimes as a blessing, and sometimes as punishment. From the āyāt of the Qur’ān in which the wind has been mentioned in the context of a blessing, are the following:

 

وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ...[2]

‘He is the One who sends the winds carrying good news before His blessings…’ (7:57)

 

One type of wind Allāh sends is the cool wind that brings after it rainclouds, which rain upon a barren land and through them, Allāh causes vegetation to grow, from which the creation then benefit.

In another āyah Allāh states:

 

أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ... [3]

Or [is] the One who guides you in the depths of darkness on land and sea, and who sends the winds bearing good news before His Mercy [better than that which they ascribe as partners to Him?] (27:63)

 

In this āyah Allāh is asking which one of the two is better: the Being who guides us in the darkness of the sea and land and who sends winds bearing good news, or the idols that the disbelievers and polytheists worship, which are incapable of achieving such feats. Again, in demonstrating His Power and Blessings to the creation, mention is made of the winds that bring glad tidings in the form of rains.

 

Ibn Kathīr رحمه الله writes:

‘Winds are of various types, and come with different attributes: some stir up clouds; some carry the clouds; some spread the clouds; some precede the clouds as a glad tiding of rainfall; some come even before that sweeping the land, and some impregnate the clouds with rain.’[4]

 

There are undoubtedly many more types of winds; those who study nephrology could tell you better. However, the ones that have been covered by Ibn Kathīr رحمه الله should serve the purpose of hinting subtly at the faultless creation and Power of Allāh.

 

Wind as Punishment in the Qur’ān

Hereunder are some āyāt in which wind is mentioned as a form of punishment:

 

وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الْإِنْسَانُ كَفُورًا... أَمْ أَمِنْتُمْ أَنْ يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِنَ الرِّيحِ فَيُغْرِقَكُمْ بِمَا كَفَرْتُمْ ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا[5]

And when you face a hardship at sea, vanished are those whom you used to invoke, except Him (Allāh). Then, once He brings you safe to the land, you turn away (from Him); man is so ungrateful. (17:67)

…Do you feel secure from that He takes you back to it (the sea) once again, and sends a heavy storm of wind upon you which drowns you because of your disbelief, and then you will find no one to help? (17:69)

 

In these āyāt, Allāh tells of the ingratitude of man, who, when he is in the midst of the ocean and faces a storm, is left helpless – no idol or deity can save him except for Allāh – yet when Allāh does save him and brings him to shore safely, instead of being grateful to Allāh he turns away in disobedience and disbelief. Allāh then warns these people of the possibility that Allāh could cause them to return to sea, and then Allāh could send a heavy wind – termed in the ayah as qāṣif – that breaks their masts and sinks the ships due to which they drown, and they die is disbelief, without finding any form of help from anyone.

 

The Punishment of ‘Ād

Allāh also narrates the story of the people of ‘Ād in the Qur’ān; how Allāh destroyed them due to their disbelief. The prophet Hūd عليه السلام was sent to them, inviting them towards believing in the Oneness of Allāh. They rejected his call, and when he warned them of a punishment that Allāh could destroy them with, they challenged him to bring it upon them if he was speaking the truth. Allāh says:

 

فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ (٢٥) تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ[6]

So, when they saw it as a cloud proceeding towards their valleys, they said, ‘This is a cloud that will bring us rain.’ No! It is the very thing you asked to hasten up; a wind in which there is a painful punishment, which will destroy everything with the command of its Lord! So they became such that nothing remained to be seen except their dwelling places. This is how We punish the guilty people. (46:23-24)

 

 The people of ‘Ād lived in a hot climate; they would always be on the lookout for signs of rain, and when they saw a particular cloud moving in, they remarked, ‘This is a cloud that will bring us rain.’ How wrong they were! It was in fact the painful punishment that they had challenged Hūd عليه السلام to bring upon them. The cloud carried a violent wind which destroyed everything in its path, at the Command of Allāh.

 

Another interpretation based on a narration recorded by ‘Allāmah Ibn Kathīr رحمه الله on the authority of Ibn Abī Ḥātim رحمه الله goes as follows:

Ibn ‘Umar رضي الله عنهما narrates that the Prophet ﷺ said, “Allāh did not release from the wind that destroyed ‘Ād except the size of a ring. It passed by the villagers, carrying with it the people, their livestock and their wealth, tossing them into the sky. When the city dwellers saw the wind and what it was carrying, they said, ‘This is a cloud that will rain upon us.’ The wind then threw the villagers and their livestock upon the city dwellers.[7]

 

According to this interpretation, the cloud was actually the people of the village that the wind had carried, and the people of ‘Ād realised it and what was about to happen. From the ḥadīth upon which this interpretation is based, we realise that only a little amount of wind was released by Allāh upon them, yet it was enough to rage for many days and nights and destroy them. Imagine the true power that Allāh possesses!

 

In another āyah Allāh mentions:

وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ (٦) سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (٧) فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ[8]

And as for ‘Ād, they were destroyed by a violent windstorm, that He imposed on them for seven nights and eight consecutive days; so you could see them thrown on the ground, as if they were trunks of hollow palm-trees. (69:6-7)

 

The words used to describe the wind in this āyah are ṣarṣar, which is a cold wind according to the mufassirūn, and ‘ātiyah which means violent and out of control. This wind showed them no mercy, nor did it bring any blessing, and the angels in charge of it could not control it. It raged for seven nights and eight days consecutively, leaving the corpses of ‘Ād like trunks of palm trees which were khāwiyah - uprooted. Other Mufassirūn interpret the word khāwiyah used in this āyah as decayed. Ibn Kathīr رحمه الله, explaining this interpretation writes that the wind would slam them onto the ground, killing them as they fell on their heads, upon which the heads would split open and become severed from the bodies. It was similar to the trunk of a palm tree that falls without its branches.[9]

 

In yet another place in the Qur’ān, Allāh mentions the destruction of ‘Ād again:

وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (٤١) مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيم[10]

And [a similar sign was left] in [the story of] ‘Ād, when We sent upon them the barren wind; it spared nothing it came upon, rendering it like rot. (51:41-42)

 

In the first āyah the word ‘aqīm is used to describe the wind. The same word is also used in Arabic for a woman who is barren; she cannot fall pregnant nor give birth. The wind that was sent to them brought them no benefit in the form of rainclouds, mercy nor blessings, just like a barren woman gives no benefit in procreation.

 

In the second āyah, Allāh describes the relentlessness of the wind that was sent to ‘Ād, by saying that it spared nothing that came in its path, leaving it like something that had rotten and decayed. Imām Al-Qurṭubī رحمه الله explains it by comparing it to vegetation that dries up and disintegrates[11]; similar was the outcome of these people, all due to the wind Allāh released as punishment upon them.

 

The Behaviour of the Prophet ﷺ in the wake of Severe Winds

‘Ā’ishah رضي الله عنها narrates that when a severe wind would blow, the Prophet ﷺ would make the following du‘ā:

 

اللهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا، وَخَيْرَ مَا فِيهَا، وَخَيْرَ مَا أُرْسِلَتْ بِهِ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا، وَشَرِّ مَا فِيهَا، وَشَرِّ مَا أُرْسِلَتْ بِهِ

Allā-hum-ma in-nī as’alu-ka khay-ra-hā, wa khay-ra-mā-fī-hā, wa khay-ra mā ur-si-lat bih; wa a‘ū-dhu-bi-ka min shar-ri-hā, wa shar-ri mā fī-hā, wa shar-ri mā ur-si-lat bih.

 

Trans: O Allāh! I ask you for a good wind, the good within it, and the good with which it was sent; and I seek refuge in You from its harmful [types], the harm within it, and the harm with which it was sent.

 

‘Ā’ishah رضي الله عنها also mentions that when the sky would become cloudy and rain would be imminent[12], the Prophet’s ﷺ facial complexion would change, and he would become restless; going in and out, back and forth, and when it rained, this behaviour would pass. She says, “I asked him [regarding the change in his behaviour], to which he said, ‘O ‘Ā’ishah! It is possible that it could as the people of ‘Ād said, when they saw it as a cloud proceeding towards their valleys, ‘This is a cloud that will bring us rain’...’” (Muslim)[13]

 

In his du‘ā, the Prophet ﷺ asked for three different points of goodness, and sought refuge from three points of evil:

  1. By saying, ‘I ask you for a good wind’, he asked for a type of wind that was good. As we understand from the different types of wind that have been mentioned previously, the Prophet ﷺ asked for a good type of wind; whilst seeking refuge from the evil types of wind by saying ‘…and I seek refuge in You from its evil [types]’.

  2. By saying, ‘[I ask you for] the good within it’, he asked for all the benefits that the wind carries, whilst seeking refuge from all the evil that the wind could bring with it.

  3. By saying, ‘and [I ask you for] the good with which it was sent’, the Prophet ﷺ asked Allāh to grant him the good that the wind was sent for at that particular time, and not deprive him of it, whilst also seeking refuge for the possible evil reasons for which it was sent.[14]

In another ḥadīth, Ibn ‘Abbās رضي الله عنهما narrates, “Never did a [strong] wind blow except that the Prophet ﷺ knelt down on his knees and supplicated:

اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَلَا تَجْعَلْهَا عَذَابًا، اللَّهُمَّ اجْعَلْهَا رِيَاحًا وَلَا تَجْعَلْهَا رِيحًا

Allā-hum-maj ‘al-hā raḥ-ma-tan wa lā taj-‘al-hā ‘adhā-ban; allā-hum-maj ‘al-hā ri-yā-ḥan wa lā taj-‘al-hā rī-ḥā.

 

‘O Allāh make it a blessing and do not make it a punishment; O Allāh make it riyāḥ (winds) and do not make it rīḥ (a wind)’

 

Explaining the du‘ā, Ibn ‘Abbās رضي الله عنهما quoted different āyāt of the Qur’ān in which the word rīḥ (a wind, singular form) is used in the context of the wind being a punishment. He then quoted āyāt in which the word riyāḥ (winds, plural form) is used, in the contexts where the wind is a blessing. He implies that the Prophet ﷺ would refer to this concept in the du‘ā he would make when a strong wind would blow.[15]

 

Imām Al-Qurṭubī رحمه الله gives a slightly different explanation to this du‘ā, and the reason why the singular form rīḥ (a wind) is used for wind carrying punishment in the Qur’ān, whilst the plural riyāḥ (winds) is used for a good wind. He says that the wind carrying punishment is made up of different parts fixed together forming a single, strong body of wind, hence the singular form is used. On the other hand, the wind of mercy is calm by nature, it is made up of different scattered parts which disintegrate easily, and hence the plural form of riyāḥ (winds) is used.[16]

 

We learn from these two narrations that when strong winds blow, we should turn to Allāh in supplication, asking Allāh for goodness and seeking refuge in Him from evil, as was the habit of the Prophet ﷺ. We should also fear the Punishment of Allāh at the time, because this was also the Prophet’s ﷺ fear and hence he would become restless, not knowing what the wind would bring. Once the wind passes, we should be grateful and thank Allāh for not having punished us through it.

 

Do Not Curse the Wind

Another piece of guidance we find from the traditions is that we should not curse the wind.

 

Mujāhid رحمه الله reports that a strong wind once blew, so the people cursed the wind. Ibn ‘Abbās رضي الله عنهما thereupon said, “Do not curse the wind; it sometimes brings mercy, and sometimes punishment. Rather, say:

 

اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَلَا تَجْعَلْهَا عَذَابًا

Allā-hum-maj-‘al-hā raḥ-ma-tan wa lā taj-‘al-hā ‘adhā-bā.

Trans: O Allāh! Make it a blessing and do not make it a punishment.[17]

 

We as Muslims, who believe in the Power of Allāh, should not make statements of such nature with regards the wind. Rather, we should keep our tongues moist with the remembrance of Allāh and the recitation of both the du‘ās taught to us by the Messenger ﷺ.

 

May Allāh bless us with the true understanding of the Qur’ān and the aḥādīth, and keep us steadfast on the sunnah of His Messenger ﷺ. Āmīn.

 

 

 

[1] (٢:١٦٤)

 

[2] (٧:٥٧)

 

[3] (٢٧:٦٣)

 

[4] وَالرِّيَاحُ أَنْوَاعٌ، فِي صِفَاتٍ كَثِيرَةٍ مِنَ التَّسْخِيرِ، فَمِنْهَا مَا يُثِيرُ السَّحَابَ، وَمِنْهَا مَا يَحْمِلُهُ، وَمِنْهَا مَا يَسُوقُهُ، وَمِنْهَا مَا يَكُونُ بَيْنَ يَدَيِ السَّحَابِ مبشِّرا، وَمِنْهَا مَا يَكُونُ قَبْلَ ذَلِكَ يَقُمّ الْأَرْضَ، وَمِنْهَا مَا يَلْقَحُ السَّحَابَ لِيُمْطِرَ

 

[5] (١٧:٦٧-٦٩)

 

[6] (٤٦:٢٤-٢٥)

 

[7] وَقَالَ ابْنُ أَبِي حَاتِمٍ: حَدَّثَنَا أَبِي، حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ الضِّريس الْعَبْدِيُّ، حَدَّثَنَا ابْنُ فُضَيل، عَنْ مُسْلِمٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَا فَتَحَ اللَّهُ عَلَى عَادٍ مِنَ الرِّيحِ الَّتِي أُهْلِكُوا فِيهَا إِلَّا مِثْلَ مَوْضِعِ الْخَاتَمِ، فَمرّت بِأَهْلِ الْبَادِيَةِ فَحَمْلَتْهُمْ وَمَوَاشِيَهُمْ وَأَمْوَالَهُمْ، فَجَعَلَتْهُمْ بَيْنَ السَّمَاءِ وَالْأَرْضِ. فَلَمَّا رَأَى ذَلِكَ أَهْلُ الْحَاضِرَةِ الرِّيحَ (3) وَمَا فِيهَا قَالُوا: هَذَا عَارِضٌ مُمْطِرُنَا. فَأَلْقَتْ أَهْلَ الْبَادِيَةِ وَمَوَاشِيَهُمْ عَلَى أَهْلِ الْحَاضِرَةِ"

 

[8] (٦٩:٦-٧)

 

[9] قَالَ ابْنُ عَبَّاسٍ: {خَاوِيَةٍ} خَرِبَةٍ. وَقَالَ غَيْرُهُ: بَالِيَةٍ، أَيْ: جَعَلَتِ الرِّيحُ تَضْرِبُ بِأَحَدِهِمُ الْأَرْضَ فَيَخِرُّ مَيِّتًا عَلَى أُمِّ رَأْسِهِ، فَيَنْشَدِخُ رَأْسُهُ وَتَبْقَى جُثَّتُهُ هَامِدَةً كَأَنَّهَا قَائِمَةُ النَّخْلَةِ إِذَا خَرَّتْ بِلَا أَغْصَانٍ.

 

[10] (٥١:٤١-٤٢)

 

[11] (مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ) أَيْ كَالشَّيْءِ الْهَشِيمِ، يُقَالُ لِلنَّبْتِ إِذَا يَبِسَ وَتَفَتَّتَ: رَمِيمٌ وَهَشِيمٌ

 

[12] قال القاري في المرقاة: (وَإِذَا تَخَيَّلَتِ السَّمَاءُ) أَيْ: تَغَيَّمَتْ وَتَخَيَّلَ مِنْهَا الْمَطَرُ

 

[13] عنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَنَّهَا قَالَتْ:كَانَ النَّبِيُّ s إِذَا عَصَفَتِ الرِّيحُ، قَالَ: «اللهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا، وَخَيْرَ مَا فِيهَا، وَخَيْرَ مَا أُرْسِلَتْ بِهِ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا، وَشَرِّ مَا فِيهَا، وَشَرِّ مَا أُرْسِلَتْ بِهِ»، قَالَتْ عائشة رضي الله عنها: وَإِذَا تَخَيَّلَتِ السَّمَاءُ، تَغَيَّرَ لَوْنُهُ، وَخَرَجَ وَدَخَلَ، وَأَقْبَلَ وَأَدْبَرَ، فَإِذَا مَطَرَتْ، سُرِّيَ عَنْهُ، فَعَرَفْتُ ذَلِكَ فِي وَجْهِهِ، قَالَتْ عَائِشَةُ: فَسَأَلْتُهُ، فَقَالَ: لَعَلَّهُ، يَا عَائِشَةُ كَمَا قَالَ قَوْمُ عَادٍ: {فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا} (رواه مسلم)

 

[14] تكملة فتح الملهم، كتاب صلاة الإستسقاء، باب التعوذ عنج رؤية الريح...

 

[15] أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ الْقَاضِي، وَأَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ قَالَا: حَدَّثَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَخْبَرَنَا الرَّبِيعُ بْنُ سُلَيْمَانَ، أَخْبَرَنَا الشَّافِعِيُّ، أَخْبَرَنَا مَنْ لَا أَتَّهِمُ، حَدَّثَنَا الْعَلَاءُ بْنُ رَاشِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: مَا هَبَّتْ رِيحٌ قَطُّ إِلَّا جَثَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى رُكْبَتَيْهِ وَقَالَ: «اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَلَا تَجْعَلْهَا عَذَابًا، اللَّهُمَّ اجْعَلْهَا رِيَاحًا وَلَا تَجْعَلْهَا رِيحًا» قَالَ ابْنُ عَبَّاسٍ: فِي كِتَابِ اللَّهِ {أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا} [القمر: ١٩] وَ {أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ} [الذاريات: ٤١] وَقَالَ: إِنَّا {أَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ} [الحجر: ٢٢] وَأَرْسَلْنَا {الرِّيَاحَ مُبَشِّرَاتٍ} [الروم: ٤٦] (رواه البيهقي في الدعوات الكبير)

 

[16] وَرُوِيَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كان يَقُولُ إِذَا هَبَّتِ الرِّيحُ: (اللَّهُمَّ اجْعَلْهَا رِيَاحًا وَلَا تَجْعَلْهَا رِيحًا). وَذَلِكَ لِأَنَّ رِيحَ الْعَذَابِ شديدة ملتئمة الاجزاء كأنها جسم وَاحِدٌ، وَرِيحُ الرَّحْمَةِ لَيِّنَةٌ مُتَقَطِّعَةٌ فَلِذَلِكَ هِيَ رِيَاحٌ. فَأُفْرِدَتْ مَعَ الْفُلْكِ فِي" يُونُسَ"، لِأَنَّ رِيحَ إِجْرَاءِ السُّفُنِ إِنَّمَا هِيَ رِيحٌ وَاحِدَةٌ مُتَّصِلَةٌ ثُمَّ وُصِفَتْ بِالطَّيِّبِ فَزَالَ الِاشْتِرَاكُ بَيْنَهَا وَبَيْنَ رِيحِ الْعَذَابِ.

 

[17] حَدَّثَنَا عُبَيْدُ اللَّهِ، أَخْبَرَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، قَالَ: هَاجَتْ رِيحٌ أَوْ هَبَّتْ رِيحٌ فَسَبُّوهَا، فَقَالَ ابْنُ عَبَّاسٍ: " لَا تَسُبُّوهَا، فَإِنَّهَا تَجِيءُ بِالرَّحْمَةِ وَتَجِيءُ بِالْعَذَابِ، وَلَكِنْ قُولُوا: اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَلَا تَجْعَلْهَا عَذَابًا (رواه ابن أبي شيبة)

 

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