Tafsir of Al-Mu'minoon 23:18

"And We sent down from the sky water": According to many exegetes, this is rain. "The sky" (al-sama') refers to the direction of height, or the clouds, or its well-known meaning; there is nothing that incapacitates Allah the Exalted. The apparent meaning, given this context, would have been to use "from it" (minha) as a substitute for "the sky" so that the pronoun could refer back to the "paths" (al-tara'iq mentioned in the previous verse). However, the text opted for the pronoun [implied] instead, because the descent from them is not considered in the context of their being "paths," but merely in their capacity as being the direction of height. The prepositional phrase is placed before the direct object to show concern for the fronted element and to create anticipation for the delayed one.

His statement, "in a measure" (bi-qadar), is an adjective for "water," meaning: We sent down water accompanied by an amount sufficient for their needs and interests, or with a measurement appropriate for securing their benefits and averting their harms. Based on this, it is permissible for it to be in the state (hal) position of the pronoun. It is said: it is an adjective for a deleted verbal noun, meaning "a descent accompanied by that." Others hold different views regarding the prepositional phrase.

"And We settled it in the earth": That is, We made it stable and fixed within it. From this comes the water of springs and the like. Most philosophers claim that such water is the result of vapor trapped in the earth turning into water when it inclines toward one of its directions and cools; rainwater has no role in this. Its status as being "from the sky" is considered in terms of the rays of the planets within the sky having an influence upon it through their causality. Ibn Sina stated in his Al-Najat that these vapors trapped in the earth, when they emanate as springs, feed the seas by the pouring of rivers into them. Then, other vapors rise from the seas, marshes, and the depths of mountains specifically, and they drip a second time into them, thus continuously standing in place of what dissolves from them in a cycle.

What is in the verse supports the position taken by Abu al-Barakat al-Baghdadi among them. He said in Al-Mu'tabar: "The cause of springs, canals, and what follows their course is what flows from melting snows and rainwater. We find that they increase with the increase of these and decrease with their decrease. The transformation of airs and vapors confined in the earth has no role in this, as the interior of the earth in summer is colder than it is in winter. If that were the cause of their transformation, then springs, canals, and well-water would have to be greater in summer and lesser in winter, whereas the reality is the opposite, as proven by experience."

Judge Hussein al-Mubidi chose the view that both factors play a role, and he objected to the evidence of Abu al-Barakat, arguing that it only proves that such transformation is not the sole cause, but it does not prove it has no role at all. The truth is what the Book of Allah the Exalted testifies to; He is the most knowing of His creation. Everything the philosophers mention in such places lacks evidence that yields certainty, as noted by the commentator of Hikmat al-'Ayn.

It is said that the intent of this water is the water of five rivers. It is narrated from Ibn Abbas—may Allah be pleased with them both—that the Prophet—may Allah bless him and grant him peace—said: "Allah the Exalted sent down five rivers from Paradise to the earth: Sayhun, which is the river of India; Jayhun, which is the river of Balkh; the Tigris and the Euphrates, which are the two rivers of Iraq; and the Nile, which is the river of Egypt. Allah the Exalted sent them down from one of the springs of Paradise, from the lowest degree of its degrees, upon the wings of Gabriel—peace be upon him. He then entrusted them to the mountains, caused them to flow in the earth, and made them benefits for people in their various livelihoods." That is the meaning of His statement: "And We sent down from the sky water in a measure and We settled it in the earth." When the time for the emergence of Gog and Magog comes, Allah the Exalted will send Gabriel—peace be upon him—who will raise the Quran, all knowledge, the Stone from the corner of the House, the Station of Ibrahim—peace be upon him—and the Ark of Musa—peace be upon him—with what is in it, and these five rivers. All of that will be raised to the sky. That is the meaning of the word of Allah the Exalted: "And indeed, We are able to take it away." When these things are raised from the earth, its people will have lost the good of this world and the hereafter. It is not hidden to the researcher that this report was recorded by Ibn Marduyah and al-Khatib with a weak chain of narration. Yes, the hadith of the "four rivers of Paradise" (Sayhan and Jayhan—which are different from Sayhun and Jayhun, for they are two rivers in the 'Awazim region near al-Massisah and Tarsus—and Sayhun and Jayhun, the rivers of India and Balkh as you heard, as stated by Abd al-Barr, and the Euphrates and the Nile) is authentic, but the discussion concerns the interpretation of the verse in this manner.

Mujahid interpreted "water" in a way that generalizes both rainwater and seawater, saying: "There is no water on earth except that it is from the sky." You know that what is most consistent with the reports and with what is mentioned later in the noble verse is that the meaning is anything other than seawater.

"And indeed, We are able to take it away": That is, We are able to remove it by changing it from its state of being water, or by causing it to sink so deeply that it becomes impossible to extract, or by other similar means.

"Just as We were able to send it down". The sentence is in the position of a state (hal). Using the indefinite noun "taking away" (dhahab) hints at the multitude of its paths, because the indefinite implies generality even if it is in the affirmative. By means of this, the intensity in the affirmation is understood. This verse is more emphatic than His statement: "Say, 'Have you considered: if your water were to become sunken [into the earth], then who could bring you flowing water?'"

The author of Al-Taqrib mentioned eighteen aspects as to why this is more eloquent. [He lists the aspects, which include] the certainty implied here compared to the hypothetical nature of the other; the emphasis; the particle lam in the predicate; that this refers to all water sent from the sky while the other refers to water attributed to them; that "sunken" might still remain, unlike "taking away"; the intensity in the indefiniteness of "taking away"; the attribution here to the Creator, unlike the other; the awe in the pronoun of majesty itself; the indication of power in "able" (qadirun); the pluralization; the indication in the word "it" (bihi) that what holds it has no sender [to release it]; its being devoid of the follow-up with "enticements" (while there, the bringing of water is an enticement); the fronting of the threat; the difference between the nominal and verbal sentences; the indication of transition in the word "become" (asbaha); that the "taking away" is explicitly mentioned here, whereas it is implied by the interrogation there; that there, it is a negation of specific water, unlike here; and the combination of these matters.

He then said: "This is what occurs to us now, and Allah the Exalted knows best." There is something in the soul regarding the counting of the last as an aspect. One might add: nineteenth, that Allah the Exalted informs [about this] Himself without commanding another here, unlike there; twentieth, the lack of specifying an addressee here, whereas the disbelievers were specified there; twenty-first, the analogy derived from making the sentence a state (hal); twenty-second, attributing the power to Him the Exalted twice.

Some distinguished contemporary scholars added, from the generosity of their noble minds, twenty-third: the inclusion of the threat of being distanced from the mercy of Allah, as "taking it away" (dhahaba bihi) necessitates the subject accompanying the object, and Allah’s "taking away" with the water means the taking away of His mercy from them; twenty-fourth: the time is not specified here, unlike "if it becomes" (in asbaha); twenty-fifth: the direction is not specified; twenty-sixth: the threat here is of something they have never been afflicted with; twenty-seventh: if what is threatened occurs, they are perished; twenty-eighth: there is no remaining foothold to hope for the impossibility of the threat; twenty-ninth: at first glance, the threat here is possible to occur immediately, unlike there; thirtieth: what is here does not admit anything other than a threat.

The emphasis here was chosen, as some researchers stated, because the context requires it; it is a listing of the signs in the horizons and in the souls in a way that implies power and mercy along with the complete greatness of the One described by them. Hence, it begins with the pronoun of majesty along with emphasis, unlike the other, which is a completion for the sake of urging worship.

And Allah the Exalted is the Guide to the secrets of His Book.