Commentary on Tafsir al-Jalalayn: “Have you not seen” means “do you know” “that Allah sent down water from the sky and He made it flow as springs” He placed it in places of springing “in the earth

Then He the Exalted said do you know to the end. The hamza here is for interrogation, and the norm is that the hamza of interrogation, when it enters a negation, becomes one of affirmation. So the meaning of is “you have seen.” A parallel to this is His saying the Exalted meaning “We have expanded for you your chest.” So the interrogation here is for affirmation. As for “lam,” it is a particle of negation, prohibition, and reversal. The author’s interpretation of the author’s word “see” as “know” carries a possibility that the seeing here is the seeing of knowledge, and a possibility that the seeing is the seeing of the eye. If it is something observed by a person where it is around him, it is seeing with the eye, followed by seeing with knowledge. If it is far away and heard of by hearing, it is seeing with knowledge. The address in His saying is either to the Prophet (peace and blessings be upon him) or to everyone to whom address is appropriate, meaning everyone for whom address is valid. Yes, from the sky means from the height. It is not meant by that the sky, and it is not meant by that the sky as the preserved ceiling, because it is known that rain descends from the clouds, and Allah has clarified in another verse that the clouds are deployed between the sky and the earth. Accordingly, the meaning of the sky is the height. And His saying is the rain. “Salaka” means He placed it. From this comes “salaka al-kharaz,” meaning He puts it in [the beads] until He strings them. And His saying “springs” is the plural of “spring,” meaning He made it. The author says, meaning He placed it in places, in places of springing, He placed it in the earth as springs, meaning it springs forth whenever a person desires it. That is part of the perfection of wisdom and the perfection of mercy, because if this water had remained on the surface of the earth, it would have stank and spoiled, and it would have spoiled other things as well. So it was from the mercy of Allah that He placed it in the earth to store it, as He the Exalted said in another verse . And His saying then “thumma” indicates order in its due time, because this which descends, this which brings forth, the rain does not bring forth immediately, but it brings forth gradually, because this is the Sunnah of Allah (Glorified and Exalted is He) that things be gradual so that there is no collision in the universe. The “ba” in “bihi” is for causation. It is not the rain that creates this plant, but it is a cause for it. The difference. Yes, “mukhtalifa” is a description of the crop, but is the difference in the crop or in its color?
The student: In its color.

The Shaykh : Its colors. Here the description returns to something other than the described. The scholars, the scholars of grammar, call this description a causal description, because its meaning returns to something other than the described. It follows the described in inflection, but its meaning is for another, as if you said, “I saw a man whose father is noble.”
The student: His father.

The Shaykh : The father, and the description, meaning its application in terms of inflection, is on whom?
The student: His father.

The Shaykh : No, on the man, on the man. And therefore you say, “a man, noble,” where “noble” is a description for “noble” [sic], “noble” is a description for “man” or a quality for “man,” even though the reality of the description is in another. This is called a causal description. Good, how is the difference of these colors? Is the meaning of colors the shapes or the coloring? Or does it include?
The student: It includes.

The Shaykh : Yes, it includes this or that. So “its colors” means its varieties, meaning its varieties, and it also means the color. This crop that comes out of the earth with the rain, you observe it differs in its colors and differs in its shapes. And if you go out, if you wish, to the nearest street from here, you will find the amazing difference. Two trees side by side, and yet you find the leaves of this one are different from this one, and you find its color is different from the other, and you find the flowers in it also differ, and you find the fruit that comes out of it differs, even though the water is one and the earth is one. Yes, he says it dries out, so you see it after the greenness, for example, yellow. This plant that came out pleasing to the beholders, of various colors, was struck by wind, or severe heat, or with the passage of time, it withers, meaning it dries out, so you see it yellow after it was green. Crumbled and broken, because when it dries out, it breaks and then crumbles. Good, “Indeed in that is a reminder,” a lesson, “for those of understanding,” meaning the intellects. They are reminded by it because it points to the oneness of Allah and His power. The thing referred to is everything mentioned before: the sending down of rain from the sky, its placement as springs in the earth, the bringing forth of crops thereby, the return of the crop to yellowing and crumbling. These are several things that remind a person: its sending down from the sky, its placement in the earth, the bringing forth of crops thereby, and the difference in colors. All of this is a reminder by which those of understanding are reminded of the power of Allah (Mighty and Majestic), and of His mercy, and of His wisdom. To the end, they are reminded by it, those of understanding, that everything that is perfected in this world returns to being deficient. And this indicates, and indicates that this is among what is intended, His saying the Exalted when Allah strikes the parable of the life of this world. And is not the parable of the life? The correct is So the reminder here is not merely the indication of the oneness of Allah and His power, but it is broader, and among its most important aspects is the indication that what is perfected in this world, its end is deficiency. So health, its end is sickness, and life, its end is death, and so on. Judge everything in this world by this example.