Al-Nahl: (65-67) And Allah sent down water from the sky...

Know that We have previously established that the greatest purpose of this magnificent Qur'an is to affirm four fundamental principles: The Divine Unity (Uluhiyyah), Prophethood (Nubuwwah), the Hereafter (Ma'ad), and the establishment of Divine Decree and Predestination (Qada' wa Qadar). The most crucial of these four principles is affirming the Divine Unity. For this reason, whenever the discourse extends into a section concerning the warning against the disbelievers, it returns to affirming the Divine Unity.

We mentioned at the beginning of this Sūrah that when the Exalted intended to mention the proofs for the Divine Unity, He began with the celestial spheres, then followed with humankind, then animals, then plants, and fifthly, by mentioning the conditions of the sea and the earth.

Here, in this verse, when returning to affirm the proofs of the Divine Unity, He first mentions the celestial phenomena by saying:

The meaning is that the Exalted created the sky in such a way that water descends from it, and this water becomes the cause for the life of the earth. The life of the earth refers to the growth of crops, trees, flowers, and fruits after they were barren, and their benefit after they were useless. We have repeatedly mentioned the affirmation of these proofs.

Then He said:

This listening is one of fairness and contemplation, for whoever does not listen with their heart is like one who is deaf and has not heard.

The second type of sign mentioned in these verses is the deduction drawn from the wonders of animal conditions, which is His saying:

We have already explained the meaning of ‘ibrah (lesson/admonition) in the verse: {Indeed, in that is a lesson for those of insight} (Al 'Imran: 13). There are several issues concerning this verse:

Ibn Kathir, Abu 'Amr, Hafs from 'Asim, Hamzah, and Al-Kisā'ī read: {Nasqīkum} (with a ḍammah on the nūn), while the rest read it with a fatḥah.

1. The Fatḥah Reading: The argument for this is clear. You say saqaytuhu (I gave him drink) until he is quenched, and you say asqaytu (I gave him drink). Allah says: {And their Lord will give them a pure drink} (Al-Insan: 21), and {And He it is Who feeds me and gives me drink} (Ash-Shu'ara: 79), and {And they will be given to drink water, boiling hot} (Muhammad: 15).
2. The Ḍammah Reading: This comes from the form asqāhu when He provides a drink for someone, like His saying: {And We gave you sweet water to drink} (Al-Mursalat: 27), and {So We gave it to you to drink} (Al-Hijr: 22). The meaning here is that Allah made it like a constant, abundant pouring (drinking). Abu 'Ubayd preferred the ḍammah because it implies a continuous drink, and asqaytu is more commonly used in this context.

The pronoun refers back to al-an'ām (cattle). Grammatically, it should have been buṭūnihā (their [feminine plural] bellies). Grammarians offer several explanations for this:

1. The Word An'ām as Singular for Plural: The word al-an'ām is a singular noun used to signify a plural group, like al-rahṭ (group), al-qawm (people), al-baqar (cattle), and al-na'am (ostriches). Thus, according to the form of the word, it is singular (requiring masculine singular pronoun hu), but according to its meaning, it is plural (requiring feminine plural pronoun hunna). This is why here it is said {buṭūnihi}, but in Sūrat Al-Mu'minūn, it is said: {buṭūnihā} (Al-Mu'minun: 21).
2. The Pronoun Refers to the Contents: The meaning is "in the bellies of what we mentioned." This is Al-Kisā'ī's explanation, which Al-Mubarrid stated is common in the Qur'an. For example, Allah says: {When he saw the sun rising, he said, "This is my Lord"} (Al-An'am: 78), meaning this thing rising. And: {No! Indeed, it is a reminder. So whoever wills may remember it} (Al-Muddaththir: 54-55), meaning remember this thing.
   • However, this usage is only permissible when the femininity is not real (i.e., for inanimate objects or abstract concepts). It is not permissible in correct speech to say jāriyatuka dhahaba (your female slave went) or ghulāmuka dhahaba (your male slave went) if referring to the person/soul (nasmāh).
3. Implied Word: There is an implied word: "We give you to drink of what is in their bellies, [namely] the milk," because not all cattle produce milk.

Farath means the dung/waste in the rumen (karsh). Al-Kalbī narrated from Abī Ṣāliḥ from Ibn 'Abbās that when the fodder settles in the rumen, its lowest part becomes farath, its highest part becomes blood, and its middle part becomes milk. The blood flows into the veins, the milk into the udder, and the farath remains as it is. This explains His saying: {from between what is in the bellies, from between farath and blood, pure milk}, meaning milk unmixed with blood or farath.

Objection: One might argue that blood and milk are certainly not generated in the rumen. The evidence is empirical: these animals are slaughtered consecutively, and no one has ever seen blood or milk in their rumen. If blood and milk were generated there, it should be observable sometimes. That which observation proves false cannot be accepted.

The Correct View: When the animal consumes food, it reaches its stomach (if human) or its rumen (if cattle, etc.). When the first digestion occurs, the pure part is drawn to the liver, and the dense part goes to the intestines. The material in the liver is cooked further (second digestion) and becomes blood, mixed with bile, black bile, and excess water. The bile goes to the gallbladder, the black bile to the spleen, and the water to the kidney, then the bladder. This blood enters the veins originating from the liver. There, the third digestion occurs. Between the liver and the udder are many veins, and the blood flows through these veins to the udder. The udder is soft, glandular, white flesh. Allah transforms the blood as it flows into this soft, glandular, white flesh from the form of blood into the form of milk. This is the soundest opinion regarding how milk is generated.

Inquiry: If this is the case, these processes occur in the male animal too; why does it not produce milk?

Answer: Divine wisdom dictated that everything be managed in the manner appropriate to its purpose and benefit. The temperament of the male of every animal must be hot and dry, while the temperament of the female must be cold and moist. The wisdom behind this is that the offspring is formed inside the female's body. Therefore, the female must possess an excess of moisture for two reasons:

1. The offspring is generated from moisture, so the female's body must have abundant moisture to serve as the material for the offspring's creation.
2. As the offspring grows, the mother's body must be capable of expansion to accommodate it. When moisture predominates in the mother's body, it is capable of stretching, thus accommodating the offspring. Therefore, it is established that Allah specifically endowed the female body of every animal with an excess of moisture for this wisdom. The moisture that was material for the fetus's growth in the womb is directed to the breast and udder upon separation from the fetus to become the material for nourishing that small child.

Once this is understood, know that the reason milk is generated from blood in the female is absent in the male. Thus, the difference is clear.

Considering this explanation, the commentators said that the meaning of {from between farath and blood} is that these three things (farath, blood, milk) are generated in one location: the farath at the bottom of the rumen, the blood at the top, and the milk in the middle. We have demonstrated that this view contradicts sense and experience. Furthermore, if blood were generated at the top of the stomach and rumen, the animal would vomit blood upon vomiting, which is definitively false.

As for us, we say: The meaning of the verse is that milk is generated from certain parts of the blood, and the blood is generated from the subtle parts found in the farath (the consumed food in the rumen). This milk is generated from the parts that were initially among the farath, and subsequently among the blood. Allah then purified it from those dense, coarse parts and created within it the qualities by which it became milk suitable for the child's body. This is what we have derived in this context. And Allah knows best.

Know that the emergence of milk in the breast and its description with qualities suitable for nourishing the infant involves marvelous wisdom and subtle secrets, which clearly testify that they could only arise from the planning of the Wise Creator and the Merciful Administrator. This is evident in several ways:

1. The Stomach Outlet: Allah created an outlet at the bottom of the stomach from which the heavy residue of food exits. When a person consumes food or a thin drink, this outlet closes completely, preventing anything from exiting until digestion is complete in the stomach, and the purified part is drawn to the liver, leaving the heavy residue behind. Only then does the outlet open, allowing the residue to leave. This is a wonder that cannot occur except by the planning of the Wise Agent, as the outlet closes when retention is needed and opens when exit is needed, according to necessity and the estimation of benefit.
2. Separation of Components: Allah placed in the liver a power that draws the subtle parts resulting from the food or drink, while not drawing the dense parts. He created in the intestines a power that draws those dense parts (the residue) but never draws the subtle parts. If the reverse were true, the body's welfare would be disrupted, and the system of this composition would be ruined.
3. Digestion and Separation of Humors: Allah placed in the liver a cooking and digesting power, so that the subtle parts are cooked in the liver and transformed into blood. Then, He placed in the gallbladder a power to draw bile, in the spleen a power to draw black bile, and in the kidney a power to draw excess water, so that pure blood suitable for nourishing the body remains. Assigning each of these organs its specific power and characteristic is only possible through the estimation of the All-Knowing Wise One.
4. Redirection of Blood: At the time the fetus is in the mother's womb, a large portion of that blood is directed to it, becoming the material for the growth and development of the child's organs. When the fetus separates from the womb, that portion is directed to the breast to generate the milk that will be its nourishment. When the child grows older, that portion is not directed to the womb or the breast, but rather to the entire body of the nourished one. The redirection of that blood at every stage to a different organ, in a manner consistent with wisdom and benefit, can only occur through the planning of the choosing, Wise Agent.
5. The Udder Pores: When milk is generated in the udder, Allah created tiny holes and narrow pores in the nipple. He made it so that when the nipple is sucked or milked, the milk separates through these narrow pores. Since these pores are very narrow, only the purest and most subtle part exits. The dense parts cannot exit through these narrow passages and remain inside. The wisdom in creating these small holes and narrow passages in the tip of the nipple is that it acts as a sieve: whatever is subtle exits, and whatever is dense is retained inside. In this way, the milk becomes pure, suitable for the child's body, and easy for the drinkers.
6. Inspiration to Suck: Allah inspired the child to suckle. Whenever the mother places the nipple in the child's mouth, the child immediately begins to suckle. If the choosing, Merciful Agent had not inspired this specific action to the small child, the creation of that milk in the breast would have been of no benefit.
7. Transformation of Qualities: We explained that Allah created milk from the surplus of blood, and blood from the subtle parts of the food, and then created milk from parts of that blood. Milk contains three components with opposing natures: the fatty part is hot and moist, the watery part is cold and moist, and the cheesy part is cold and dry. These natures were not present in the grass consumed by the sheep. Thus, it is clear that these substances are constantly transformed from one state to another, even though they do not correspond to or resemble each other. This demonstrates that these conditions only occur through the planning of a Wise, Merciful Agent who manages the affairs of this world according to the welfare of His servants. Glory be to Him, whom all particles of the upper and lower worlds testify to the perfection of His power, the utmost of His wisdom, and His mercy. To Him belong creation and command. Blessed is Allah, the Lord of the Worlds.

As for His saying: {easy for the drinkers}, it means flowing down their throats, delicious and wholesome. It is said sāgha al-sharāb fī al-ḥalq (the drink went down the throat easily), and asāghahu ṣāḥibuhu (its owner made it go down easily). From this is His saying: {and he can scarcely swallow it} (Ibrahim: 17).

The people of truth stated that the creation of milk, as it proves the existence of the Chosen Creator (Exalted is He), also proves the possibility of Resurrection and Reinstatement. This is because the grass eaten by the animal originates from water and earth. The Creator of the universe planned a plan, transforming that clay into plants and grass. When the animal eats it, He plans another plan, transforming that grass into blood. Then He plans another plan, transforming that blood into milk. Then He plans another plan, and from that milk, fat and cheese are created. This indicates that Allah is capable of transforming these bodies from one state to another. If this is possible, it is not impossible that He is capable of transforming the components of the dead bodies back to the state of life and intellect as they were before. Thus, this consideration indicates that the raising and the Hour are possible, not impossible. And Allah knows best.

Then the Exalted said:

Know that when Allah mentioned some benefits derived from animals in the previous verse, He mentioned some benefits derived from plants in this verse. There are several issues here:

Inquiry: To what is His saying {And from the fruits of the palm trees and the grapevines} connected?

Answer: It is connected to an omitted word, estimated as: "And We give you to drink from the fruits of the palm trees and the grapevines," meaning from their juice. The omission is due to the preceding word Nasqīkum (We give you to drink) indicating it. His saying {you take from it intoxicant} is an explanation and clarification of the nature of that giving to drink.

Al-Wāḥidī said: {and the grapevines} (al-'inab) is coordinated with al-thamrāt (fruits), not with al-nakhīl (palm trees). This is because the structure would then be: "And from the fruits of the grapevines." Grapes themselves are a fruit, and they do not have another fruit.

There are several views on the meaning of sukr:

1. Wine (Khamr): Sukr means wine, named after the verbal noun sukr (intoxication), similar to rushd (guidance). As for {good provision} (rizq ḥasan), it refers to everything else taken from palms and grapes, such as syrup (rabb), vinegar, molasses (dibs), dates, and raisins.
   • Inquiry: Wine is forbidden (ḥarām). How could Allah mention it in the context of blessings?
   • Answers: a. This Sūrah is Meccan, while the prohibition of wine was revealed in Sūrat Al-Mā'idah. Thus, this verse was revealed at a time when wine was not yet forbidden. b. There is no need to assume abrogation. Allah mentioned the benefit found in these things and addressed the polytheists who consumed them. Wine was a benefit (in terms of consumption) for them. Furthermore, Allah hints at its prohibition in this verse by distinguishing it from {good provision}. Therefore, sukr cannot be considered rizq ḥasan. While it is good according to desire, its goodness according to Sharia must be negated, which only happens if it is forbidden.

2. Fermented Drink (Nabīdh): Sukr means nabīdh, which is the juice of grapes, raisins, or dates boiled until two-thirds evaporates, then left until it becomes strong. This is permissible according to Abū Ḥanīfah (may Allah have mercy on him) up to the point of intoxication. His proof is that this verse indicates sukr is permissible because Allah mentioned it in the context of blessing and favor. The Hadith states that wine is forbidden in its essence (li-'aynihi). Therefore, sukr must be something other than wine, and everyone who affirms this difference states it is boiled nabīdh.

3. Food: Abū 'Ubaydah said sukr means food. He cited the poet: "He made the insults of the noble a sukr for himself," meaning he made reviling them his sustenance. Al-Zajjāj commented that this is closer to wine than food, suggesting that he became intoxicated by preoccupying himself with slandering people and tearing apart their reputations, which took the place of drinking wine.

When Allah mentioned these points—which serve as proofs on one hand and a listing of great blessings on the other—He said:

The meaning is that anyone who is rational necessarily knows that these conditions can only be accomplished by Allah (Exalted is He). Thus, their existence serves as proof for the existence of the Capable, Wise God. And Allah knows best.

{7} And your Lord inspired to the bee, "Make homes in the mountains, and in the trees, and in what they construct. Then eat from all the fruits and follow the ways of your Lord made easy." From their bellies comes a drink of varying colors, in which there is healing for people. Indeed, in that is a sign for a people who give thought.

The Bee (Al-Nahl)

Inquiry: To what is His saying {And from the fruits of the palm trees and the grapevines} connected?

Answer: It is connected to an omitted word, estimated as: "And We give you to drink from the fruits of the palm trees and the grapevines," meaning from their juice. The omission is due to the preceding word Nasqīkum (We give you to drink) indicating it. His saying {you take from it intoxicant} is an explanation and clarification of the nature of that giving to drink.

Al-Wāḥidī said: {and the grapevines} (al-'inab) is coordinated with al-thamrāt (fruits), not with al-nakhīl (palm trees). This is because the structure would then be: "And from the fruits of the grapevines." Grapes themselves are a fruit, and they do not have another fruit.

There are several views on the meaning of sukr:

1. Wine (Khamr): Sukr means wine, named after the verbal noun sukr (intoxication), similar to rushd (guidance). As for {good provision} (rizq ḥasan), it refers to everything else taken from palms and grapes, such as syrup (rabb), vinegar, molasses (dibs), dates, and raisins.
   • Inquiry: Wine is forbidden (ḥarām). How could Allah mention it in the context of blessings?
   • Answers: a. This Sūrah is Meccan, while the prohibition of wine was revealed in Sūrat Al-Mā'idah. Thus, this verse was revealed at a time when wine was not yet forbidden. b. There is no need to assume abrogation. Allah mentioned the benefit found in these things and addressed the polytheists who consumed them. Wine was a benefit (in terms of consumption) for them. Furthermore, Allah hints at its prohibition in this verse by distinguishing it from {good provision}. Therefore, sukr cannot be considered rizq ḥasan. While it is good according to desire, its goodness according to Sharia must be negated, which only happens if it is forbidden.

2. Fermented Drink (Nabīdh): Sukr means nabīdh, which is the juice of grapes, raisins, or dates boiled until two-thirds evaporates, then left until it becomes strong. This is permissible according to Abū Ḥanīfah (may Allah have mercy on him) up to the point of intoxication. His proof is that this verse indicates sukr is permissible because Allah mentioned it in the context of blessing and favor. The Hadith states that wine is forbidden in its essence (li-'aynihi). Therefore, sukr must be something other than wine, and everyone who affirms this difference states it is boiled nabīdh.

3. Food: Abū 'Ubaydah said sukr means food. He cited the poet: "He made the insults of the noble a sukr for himself," meaning he made reviling them his sustenance. Al-Zajjāj commented that this is closer to wine than food, suggesting that he became intoxicated by preoccupying himself with slandering people and tearing apart their reputations, which took the place of drinking wine.

When Allah mentioned these points—which serve as proofs on one hand and a listing of great blessings on the other—He said:

The meaning is that anyone who is rational necessarily knows that these conditions can only be accomplished by Allah (Exalted is He). Thus, their existence serves as proof for the existence of the Capable, Wise God. And Allah knows best.

{8} And your Lord inspired to the bee, "Make homes in the mountains, and in the trees, and in what they construct. Then eat from all the fruits and follow the ways of your Lord made easy." From their bellies comes a drink of varying colors, in which there is healing for people. Indeed, in that is a sign for a people who give thought.

This verse mentions the signs in the creation and instinct of the bee.

The word awḥā (inspired) here means directing, guiding, or instilling knowledge, not necessarily prophetic revelation.

This indicates the bee's instinct to build its dwelling in three places: natural cavities in mountains, hollows in trees, and structures built by humans (like hives).

This refers to the nectar and pollen from all kinds of flowers and fruits.

This refers to the bee's natural, easy paths for foraging and returning to the hive, guided by instinct.

The drink is honey, which comes from their stomachs (or rather, specialized crop/honey stomach). It has varying colors depending on the flowers from which the nectar was gathered. It contains healing for people.

This sign requires deep contemplation (tafakkur) regarding the instinctual knowledge given to this small creature to perform such complex tasks perfectly. And Allah knows best.