وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ ﴿۲۲﴾ وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ ﴿۲۳﴾ وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ ﴿۲۴﴾ وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ ﴿۲۵﴾ وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ ﴿۲۶﴾ وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ ﴿۲۷﴾

﴾22﴿ Wa arsalnar riyaaha la waaqiha fa anzalnaa minas samaaa'i maaa'an fa asqai naakumoohu wa maaa antum lahoo bikhaazineen
﴾23﴿ Wa innnaa la nahnu nuhyee wa numeetu wa nahnul waarisoon
﴾24﴿ Wa la qad 'alimnal mustaqdimeena minkum wa laqad 'alimnal mustaakhireen
﴾25﴿ Wa inna Rabbaka Huwa yahshuruhum; innahoo Hakeemun 'Aleem
﴾26﴿ Wa laqad khalaqnal insaana min salsaalim min hama im masnoon
﴾27﴿ Waljaaanna khalaqnaahu min qablu min naaris samoom

﴾22﴿ And We sent the winds as carriers of good tidings, then We sent down water from the sky, and We gave you drink from it, and you are not its keepers
﴾23﴿ And indeed, it is We who give life and cause death, and We are the inheritors
﴾24﴿ And indeed, We know those of you who have gone before and those who will come later
﴾25﴿ And indeed, your Lord will gather them all together. Surely, He is the All-Wise, the All-Knowing of everything
﴾26﴿ And indeed, We created man from sounding clay, formed from aged mud
﴾27﴿ And We created the jinn before [Adam] from scorching fire

[22] In this verse, three attributes of power are mentioned, and at the end, the weakness of creation is expressed with the phrase (وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ).
(لَوَاقِحَ) means carriers—referring to winds that carry clouds, water, dust, and storms, and also cause the growth of leaves and fruits in trees.
[23] In this verse, three attributes of power are mentioned. (وَنَحْنُ الْوَارِثُونَ) means that Allah is the final Owner, and this is also mentioned in verse 180 of Surah Āl ‘Imrān and verses 40 and 80 of Surah Maryam.
[24] In this verse, Allah’s attribute of knowledge is mentioned in the form of complete encompassment.
The words (مُسْتَقْدِمِينَ) and (مُسْتَأْخِرِينَ) are general and inclusive. They cover: Those who have lived in the past and those yet to be created, Those who have died and those who are alive now, Past nations and this current nation, Those who are ahead in goodness and obedience, and those who lag behind in sin and evil, Those in the front lines of battle and those at the back, Those in the front rows of prayer and those in the last rows, Those who have been martyred and those who have not.
Thus, it becomes clear that nothing is outside the knowledge of Allah.
[25] In this verse, one attribute of power is mentioned, and two of Allah’s beautiful names (Asma’ul Husna) are mentioned.
[26] In this verse, one attribute of power is mentioned, which is the creation of Adam (peace be upon him).
(صَلْصَالٍ) refers to dried clay mixed with pebbles that makes a sound when struck, but has not been baked in fire. If baked, it is called fakhkhār.
(حَمَإٍ) is mud that remains wet for a long time, eventually becoming dough-like and turning black in color.
(مَسْنُونٍ) is that which has aged greatly and become old.
Note: The stages of Adam’s creation are as follows: 1. It began as dust (turāb), 2. Then mixed with water, becoming mud (ṭīn), 3. Left for a time and became sticky (lāzib), 4. Left further until it became dough-like and darkened, turning into (ḥama’ masnūn), 5. Then it dried fully, making a sound—this became (ṣalṣāl), 6. Its sound resembled a baked object, so it became like (fakhkhār).

[27] In this verse, one attribute of power is mentioned, which is the creation of jinn from a fire that was intensely hot and dry, without smoke.
Regarding (الْجَانَّ), there are two opinions: 1. Jān is the father of the jinn, and he existed before Iblīs. Iblīs is the father of the devils. 2. Jān and Iblīs are the same being. The first opinion is the preferred one.
(السَّمُومِ) refers to hot wind that penetrates the pores of the body.
Benefit: There is a hadith recorded by Imam Muslim which suggests that Adam (peace be upon him) was created immediately after the creation of the heavens and the earth. This hadith appears to contradict what is mentioned here, so the hadith scholars have rejected it on this basis. Ibn Kathīr also mentions this in his tafsir.