Tafsir of Sad 38:36

It is apparent that the saying of the Exalted, "So We subjected the wind to him..." until the end, is a derivative consequence of his request for a kingdom that would not belong to anyone after him. Had the seeking of forgiveness also been the intended purpose, it would have been said: "So We forgave him and subjected to him the wind..."

It is replied that one may say: Since forgiveness for one who seeks it—especially the Prophets (peace be upon them)—is a known matter, unlike the granting of a kingdom to one who asks for it, it was not explicitly stated. Suffice it to say that the indication of what is mentioned within the scope of the fa (so), along with what follows in the verse, is sufficient for that. This indication is strengthened by the assumption that the request for the kingdom is a sign of the acceptance of his repentance and the answering of his supplication; reflect upon this.

Al-Taskhir (subjecting) means al-tadhlil (subjugating); that is, We made it submissive to his obedience in response to his call. It is said: We made its subjugation continuous, as it had been. Al-Hasan, Abu Raja’, Qatada, and Abu Ja’far read it as al-riyah (winds) in the plural form. It is said that this is more consistent with the common belief that al-rih (singular, wind) is used for evil, while al-riyah (plural, winds) is used for good—though you have already learned that this is not an absolute rule.

The saying of the Exalted, "Blowing by his command," is an explanation of its subjection to him (peace be upon him), or it is a circumstantial state (hal); that is, blowing by his command.

Rukha’an means soft, from al-rakhawa (softness); it does not move with intensity. This has been problematized as contradicting the saying of the Exalted, "And to Solomon [We subjected] the wind, stormy" (Qur’an 21:81), as it is described there with intensity and here with softness. It is replied that it was intense by original creation, but it became soft and easy for Solomon; or that it intensifies when carrying [loads] and softens when traveling, so it was described in consideration of two states; or that it is intense in itself, but when Solomon (peace be upon him) desired its softness, it softened, as indicated by the saying of the Exalted, "by his command." Or, it softens and storms according to the requirements of the situation. Ibn Abbas, al-Hasan, and al-Dahhak said: Rukha’an means obedient to his will, like a commanded, subservient one; thus, the intention behind its softness is its compliance to him, which does not contradict its storming, for softness can mean obedience, just as hardness can mean disobedience.

"...wherever he directed [it]": That is, intended and desired, as narrated from Ibn Abbas, al-Dahhak, and Qatada. Al-Zajjaj reported from the Arabs, "He hit the mark (asaba al-sawab) but missed the answer." It is narrated from Ru’ba that two linguists went to him to ask about this word, and he came out to them and said: "Where are you heading (ayna tusiban)?" They replied: "This is our request, and we are returning." It is said: "May Allah hit (asaba) you with good." Al-Tha’labi cited the verse: "He hit upon the speech but could not, so he erred in the answer to the dilemma."

From Qatada: Asaba in the sense of "intended" is a dialect of Hajar. It is also said to be a dialect of Himyar. It is permitted that asaba comes from saba-yasubu, meaning to descend, with the hamza used for transitive purposes; that is, wherever he caused his armies to descend. "Wherever" (haythu) is connected to "We subjected" or to "blowing."