Tafsir of Ar-Rum 30:51

"And if We send a wind," then they saw it yellowed—that is, the vegetation understood from the context, as Abu Hayyan stated, or the effect indicated by the traces, or the vegetation expressed by them, according to what some have said. "Vegetation" (an-nabat) is originally an infinitive that applies to both a little and a lot, then it became a name for what grows. Ibn Isa said: The pronoun refers to the clouds, because if they are yellow, they do not rain. It is also said: It refers to the wind, for it can be treated as masculine or feminine; both of these opinions are weak, as stated in al-Bahr.

Janah bin Hubaysh recited "musfaran" with an alif after the fa. The lam in "la-in" (if) acts as a precursor to an oath, attached to the conditional particle. The fa in "fa-ra'awhu" (then they saw it) is fasiha (eloquent). The lam in His saying, "la-zallu" (they would surely remain), is the lam of the oath response, taking the place of both the conditional response and the oath response. The past tense here conveys the meaning of the future, as stated by Abu al-Baqa', Makki, Abu Hayyan, and others. They justified this by the fact that it is, in meaning, the response to "if" (in), which can only be future. Al-Fadil al-Yamani said: They estimated the past as having the meaning of the future because if the past verb is firmly established and inflected and occurs as a response to an oath, it must necessarily include both "qad" and the "lam." Restricting it to the "lam" alone is because it is future in meaning, though this view is debatable. Others interpreted it as a present tense verb emphasized with the nun, meaning: "And by Allah the Exalted, if We send a wind—hot or cold—that strikes their crops with yellowness, and they see it yellow after its greenery and freshness, they would surely continue—'from thereafter'—meaning after the sending [of the wind] or after the yellowing of their crops; it is also said: after they were hopeful and rejoicing—'to disbelieve' without hesitation, in the blessings of Allah the Exalted."

In what is mentioned regarding their blame for their lack of steadfastness and the rapidity of their wavering between the two extremes of excess and negligence, there is that which is not hidden. For their duty was to rely on Allah—glorified be He—in every state, to resort to Him—the Almighty and Majestic—through seeking forgiveness if rain is withheld from them, not to despair of the mercy of Allah the Exalted, to hasten to gratitude through obedience if He—the Almighty—grants them His mercy, not to be excessive in rejoicing, to be patient with His trials if an affliction befalls their crops, and not to disbelieve in His blessings—glorified be His Majesty. Instead, they reversed the matter, refused what would benefit them, and brought about what would harm them. It is not hidden what the verses contain regarding the indication of the prevalence of the aspect of mercy over the aspect of punishment; so do not be heedless.