Tafsir of Az-Zukhruf 43:11

"And He who sends down rain from the sky in measured amounts" — meaning, in a quantity necessitated by the Will that is founded upon wisdom and interests. No one knows the exact amount of what descends of that each year, in truth, except Allah, the Mighty and Majestic. As for the apparatus fabricated by philosophers in these eras, called the 'udometer,' by which they claim to know the amount of rain falling in every land throughout the year, it does not provide verification for a single small spot, let alone other places, as is not hidden from the fair-minded.

It is stated in al-Bahr: "in measured amounts" (bi-qadar) means by a decree and a determination from pre-eternity; the first interpretation [of quantity] is more appropriate.

"So We revived with it" — meaning, We brought to life by means of that water— "a dead land" — one devoid of growth and vegetation entirely. Abu Ja‘far and ‘Isa read mayyitan with the tashdid (doubling of the ya), and its masculine gender is used because baldah (land) carries the meaning of balad (country) and makan (place). al-Jalabi said: It is not far-fetched—and Allah knows best—that the feminine gender of baldah and the masculine of mayyitan is an indication that the state of its weakness has reached the extreme. The speech contains a metaphor (isti'arah), either makniyyah or tasrihiyyah.

The shift to the pronoun of majesty in "We revived" (anshana) is to demonstrate complete concern for the matter of revival and to signal its grave importance.

"Thus" — meaning, like that revival which is in reality the bringing forth of vegetation from the earth; it is an attribute of a deleted verbal noun, meaning: 'a revival like that'— "will you be brought forth" — meaning, you will be resurrected from your graves alive.

In expressing the bringing forth of vegetation with the term inshar (revival), which is the revival of the dead, and expressing their revival with the term 'bringing forth,' there is an exaltation of the status of vegetation and a trivialization of the matter of resurrection; and in that is a refutation of the denier of it.

Ibn Wathab, ‘Abd Allah ibn Jubayr, ‘Isa, Ibn ‘Amir, and the two brothers (Hamza and al-Kisa’i) read tukhrajun (you will be brought forth) in the active voice.