The Believers (Al-Mu'minun): (18-20) And We sent down from the sky...

Know that water, in itself, is a blessing, and furthermore, it is the means by which other blessings are obtained. Thus, it is appropriate that God, the Exalted, mentioned it first, and then mentioned the blessings that result from it second.

As for His saying, {And We sent down from the sky water in measure}: They differed regarding the meaning of "sky" (al-samā').

The majority of commentators said that He, the Exalted, truly sends down water from the sky, which is the apparent meaning of the word. This is supported by His saying: {And in the heaven is your provision and what you are promised} (Adh-Dhariyat: 22).

Some others said that "sky" refers to the clouds, and it is named "sky" due to its loftiness. The meaning, according to them, is that God, the Exalted, raises the watery particles from the depths of the earth to the seas, and from the seas to the sky, until they become fresh and pure due to this ascent. Then, these particles combine and form, and God, the Exalted, sends them down according to the need for them. If this were not the case, these waters would not be beneficial due to their dispersion in the depths of the earth, nor would the water of the seas be beneficial due to its saltiness, and because there is no way to channel the waters of the seas onto the surface of the earth, as the seas are the deepest extent.

Know that these interpretations are only resorted to by those who deny the Free Agent (God). As for those who affirm Him, they have no need for any of these explanations.

As for His saying, {in measure} (bi-qadar): It means in a measure with which they are safe from harm and attain benefit in crops, planting, and drinking, or in an amount that We have known of their needs and interests.

As for His saying, {then We caused it to settle in the earth}: It is said that this means We made it fixed in the earth. Ibn Abbas (may God be pleased with him) said that God, the Exalted, sent down five rivers from Paradise: the Sayhun, the Jihun, the Tigris, the Euphrates, and the Nile. Then, He will raise them when Gog and Magog emerge, and He will also raise the Qur'an.

As for His saying, {And indeed, We are able to make it disappear}: Meaning, just as We were able to send it down, so too are We able to raise it and remove it. The author of Al-Kashshaf said: His saying {to make it disappear} (alā dhahābin bihi) is an instance where an indefinite noun is used and delayed for separation (between the preposition and the pronoun). The meaning is "by one of the ways of making it disappear and one of its paths." This indicates the completeness of the ability of the one who makes it disappear, and that nothing is difficult for Him. This is more emphatic in warning than His saying: {Say, "Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?"} (Al-Mulk: 30).

Furthermore, when He, the Exalted, drew attention to the great blessing of creating water, He immediately mentioned the blessings resulting from the water, saying: {Then We caused to grow for you thereby gardens of palm trees and grapes}. He mentioned palm trees and grapes because of the abundance of their benefits, as they suffice as food, as a condiment, and as fruits, whether fresh or dried. His saying, {In them for you is much fruit}: Meaning, in the gardens. Just as there are palm trees and grapes in them, there are also much fruit. His saying, {and from them you eat}: The author of Al-Kashshaf said that this might be from the expression, "So-and-so eats from a craft he practices," meaning it is his sustenance and the source from which his provision is obtained. It is as if He is saying: These gardens are the sources of your provisions and livelihoods from which you subsist.

As for His saying, {And a tree growing out of Mount Sinai}: This is connected to "gardens" (jannātin). It was also read in the nominative case as a new subject: meaning, "And among what We caused to grow for you is a tree." The author of Al-Kashshaf said: Mount Sinai (Ṭūr Sīnā') and Mount Sinin (Ṭūr Sīnīn) must either mean that the Ṭūr (Mount) is attributed to a place named Sinai or Sinin, or that it is a compound name for the mountain, like Imru' al-Qays or Ba'labakk for those who use the construct state. Whoever pronounces the sīn of Sinai with a kasra (Sīnā') has prevented its diptote status due to its proper noun status, foreignness, or femininity, because it is a place name, and a fa'lā' form whose alif is not for femininity, like ʿAlbā' and Ḥarbā'. Whoever pronounces it with a fatḥa (Sinā) did not make it diptote because its alif is for femininity, like Ṣaḥrā'. It is also said that it is the mountain of Palestine, and some say it is between Egypt and Eilat. It was from there that Moses (peace be upon him) was called. Al-A'mash read it as Sīnā with abbreviation.

As for His saying, {that grows with oil} (tanbutu bi-d-duhn): This is in the accusative case, meaning "it grows, and in it is oil," similar to saying, "The prince rode with his soldiers" (meaning, accompanied by them). It was also read as tunbitu (active form), which has two interpretations:

1. That anbata means nabata (grew), as Zuhayr said:

And I saw those with needs around their dwellings, Companions to them until the greens grew.

2. That its object is omitted, meaning "it grows its olives, and in it is olive oil." The commentators said: God, the Exalted, attributed it to this mountain because its branches spread throughout the lands from there, and because the majority of it is located there.

As for His saying, {and a condiment for those who eat} (wa-ṣibghin lil-ākilīn): This is connected to "oil" (ad-duhn), meaning a condiment/sauce for those who eat. Ṣibgh and ṣibāgh are what one colors with, meaning what bread is dipped in. The summary is that He, the Exalted, drew attention to His kindness through this tree because it produces this fruit, which is highly beneficial both fresh and stored, and because when it is pressed, oil emerges from it, greatly increasing the ways it can be utilized.

The Fourth Type: Drawing lessons from the conditions of animals.

{And indeed, for you in the livestock is a lesson. We give you to drink of what is in their bellies, and for you in them are many benefits, and from them you eat. And upon them and upon ships you are carried.}