Surah An-Nahl (16): Verses 10–11

Verse 10: "It is He Who sends down water from the sky for you..."

Know that after animals, the noblest bodies in the lower world are plants. Since Allah (Exalted is He) has established the proof of the Wise Maker through the wonders of animal life, He follows this up in this verse by mentioning the proof of the Wise Maker through the wonders of plant life.

Know that the water sent down from the sky is rain. We have mentioned repeatedly in this book whether the rain descends from the clouds or from the sky. The essence is that the rain water is of two types:

1. That which Allah (Exalted is He) has made a drink for us and for every living thing. This is what is meant by His saying: {For you therein is a drink} (16:10). Allah (Exalted is He) clarified the great nature of this blessing in another verse: {And We made from water every living thing} (Al-Anbiya: 30).

If it is asked: Do you claim that the creatures' drinking is only from the rain, or do you say it might be from it, or it might be from something else, like the water found deep in the earth?

The Judge (Al-Qadi) answered: Allah mentioned that the rain is our drink, but He did not negate that we drink from other sources.

However, one might argue: The apparent meaning of the verse suggests restriction, because His saying: {For you therein is a drink} implies restriction, meaning from it and not from other than it.

If this is established, we say: It is not impossible that the fresh water under the earth is part of the rain water that settles there. The evidence for this is His saying in Surah Al-Mu'minun: {And We sent down water from the sky in due measure, and We lodged it in the earth} (Al-Mu'minun: 18). It is also not impossible that even saltwater (the sea) is part of the rain water.

2. The second type of water descending from the sky is that which Allah makes a cause for the formation of plants. This is alluded to by His saying: {And from it [We produce] trees wherein you have [fodder]} (16:11) until the end of the verse. There are discussions regarding this:

The apparent meaning of this verse implies that the usāmah (fodder/grazing) of trees is possible. This is only correct if the intended meaning of ash-shajar (trees) is pasture and grass. There are two views here:

View 1: Al-Zajjaj said: Everything established on the earth is called shajar (tree/plant). He cited poetry: "He feeds them meat when ash-shajar is scarce," meaning they water the horses with milk when the land is barren. Ibn Qutaybah said that in this verse, shajar means pasture grass. Furthermore, in the narration of 'Ikrimah: "Do not eat the price of ash-shajar, for it is ill-gotten," meaning pasture grass.

One might object: Allah said: {And the stars and the trees prostrate} (Ar-Rahman: 6). The commentators said that an-najm (stars/plants that sprout) refers to what sprouts from the earth without a trunk, while ash-shajar refers to what has a trunk. In summary, the conjunction of shajar with najm indicates a difference between them.

The response to this objection is that the conjunction of a genus with a species, or vice versa, is a well-known rhetorical device. Moreover, the word shajar implies intermingling. It is said: tashājara al-qawm (the people became entangled/disputed) when their voices mixed, and tashājara ar-rimāh (the spears became entangled) when they mixed. Allah says: {until they judge between you concerning that which is disputed among them} (An-Nisa: 65). The meaning of intermingling is present in grass and pasture, so it is permissible to apply the term shajar to it.

View 2: Camels are capable of grazing on the leaves of large trees. If this is the case, there is no need for what we mentioned in the first view.

His saying: {wherein you graze} (fīhi tusīmūn), means you graze your livestock in the trees/plants. It is said: asmata al-māshiyah when you let them loose to graze. Sāmat (the livestock) tasūmu sūman when they graze wherever they wish; they are called sawāmm and sā'imah. Al-Zajjaj said this is derived from as-sūmah, which means a mark or sign, interpreting it as the livestock leaving marks on the earth by grazing. Others said it is because they are designated (tu'allamu) for release into the pasture. We have fully discussed this term in Surah Al 'Imran regarding His saying: {and the horses designated for war} (al-khayl al-musawwamah) (Al 'Imran: 14).

Verse 11: "He causes to grow for you..."

As for His saying: {He causes to grow for you therewith crops, and olives, and date-palms, and grapes}, there are discussions:

The plants that Allah causes to grow from the sky's water are of two types:

1. That which is prepared for the grazing of cattle and the fodder of animals, which is meant by {wherein you graze}.
2. That which is created for human consumption, which is meant by {He causes to grow for you therewith crops, and olives, and date-palms, and grapes}.

If it is asked: He began this verse by mentioning what serves as fodder for animals, and followed it with what serves as food for humans. In another verse, the order is reversed: He began with what humans eat, then what other animals graze upon, saying: {Eat and graze your livestock} (Taha: 54). What is the wisdom behind this difference in ordering?

We answer: The ordering in this verse points to noble ethics, which is that a person’s concern for those under his care should be more complete than his concern for himself. As for the ordering in the other verse, the purpose is what is mentioned in the saying of the Prophet (peace be upon him): "Start with yourself, then those you support."

'Asim, in the narration of Abu Bakr, recited {NUNBITU} (We cause to grow) with a nun (N-sound) for glorification, while the rest recited with a ya' (Y-sound, i.e., yunbitu - He causes to grow). Al-Wahidi said that the ya' recitation is more consistent with what preceded it.

Know that man was created needing sustenance, which is either from animals or from plants. Animal sustenance is nobler than plant sustenance because the formation of human organs is easier when consuming animal parts than when consuming plants, as the similarity is more complete and perfect. Animal sustenance is obtained through raising animals and striving for their growth via grazing—this is what Allah mentioned regarding grazing (asāmah).

Plant sustenance is divided into two types: grains and fruits. Grains are alluded to by the word {crops} (az-zar'a). The noblest fruits are olives, date-palms, and grapes. Olives are noble because they are a fruit on one hand and a condiment/oil source on the other due to the abundance of oil they contain, and the benefits of oils are many in eating, anointing, and lighting lamps. The distinction of date-palms and grapes among other fruits is self-evident.

Just as Allah mentioned the animals from which people benefit in detail, and then said regarding the rest: {and for adornment. And He creates what you do not know} (16:8), similarly here, after mentioning the types of plants from which benefit is derived, He said regarding the rest: {And of all fruits}, indicating that a detailed account of their kinds, varieties, characteristics, and benefits cannot be contained in volumes; thus, it is best to limit the discussion to a summary.

Verse 12: "Indeed, in that is a sign for a people who give thought."

Then He said: {Indeed, in that is a sign for a people who give thought}. There are two discussions here:

We say: A single seed falls into the soil. After a specific period passes in this state, parts of the earth's moisture and dampness penetrate the inside of that seed. The seed swells, and its top and bottom split open. From the top emerges a shoot ascending from inside the earth into the air. From the bottom emerges another shoot descending into the depths of the earth—this descending part is what is called the tree's roots. This tree continues to increase, grow, and strengthen. Then, leaves, flowers, buds, and fruits emerge from it. Furthermore, that fruit contains bodies of different natures, such as grapes: their skin and seeds are cold, dry, and dense, while their pulp and juice are hot, moist, and subtle.

Once you know this, we say: The proportion of the lower elements to this body is similar, and the proportion of celestial influences and planetary motions to the whole is similar. Despite the similarity in the proportions of these things, you see these bodies differing in nature, taste, color, smell, and characteristic. This clearly indicates by sound reason that this is only due to a Capable, Wise, Merciful Agent. This is the estimation of this proof.

He concluded this verse with {for a people who give thought} (yatafakkarūn). The reason is that Allah mentioned: **{He sends down water from the sky *He causes to grow for you therewith crops, and olives, and date-palms, and grapes}**.

One might object: We do not concede that He is the one who caused them to grow. Why is it not possible to say that these things only came into being and developed due to the succession of the four seasons and the influences of the sun, moon, and stars? If you know this question, as long as proof has not been established for the falsehood of this possibility, this evidence will not be complete and sufficient to convey the required meaning; rather, the stage of reflection and contemplation remains. For this reason, He concluded this verse with {for a people who give thought}.

Verse 13: "And He has subjected to you the night and the day, the sun and the moon..."

{And He has subjected to you the night and the day, the sun and the moon, and the stars are subjected by His command. Indeed, in that are signs for a people who use reason.}

{And what He has spread forth for you on earth of varying colors. Indeed, in that is a sign for a people who remember.}