أَنّا صَبَبنَا الماءَ صَبًّا

We poured down water plenteously.

EXEGESIS

Ṣababnā/ṣabban (we poured down/plenteously): both these terms are derived from the verb ṣabba which implies pouring down water.^{‎[1]Raghib, p. 473, ṣ-b-b; Nemuneh, 26/147.}
It is also said that ṣabb is a pouring that involves a significant amount of water and that there should be some force involved.^{‎[2]Tantawi, 15/290.}
Here it means the rain that falls from the sky lavishly,^{‎[3]Tibyan, 10/275; Tabari, 24/116.}
though it could also be understood in a more general sense to mean all waters.^{‎[4]Alusi, 15/248; Mizan, 20/209. Ālūsī argues for this based on a linguistic application of ṣabb, whereas Tabatabai argues for that based on the fact that streams and underground water reserves also originates from rainwater.}

To follow up a verb (ṣababnā) with its verbal noun (ṣabban) as a cognate accusative (mafʿūl muṭlaq) is common in Arabic and is used for emphasis, however translating it into English is challenging. Literally it would translate as ‘We poured down water, (in a) pouring,’ which means plenteously or wondrously.

EXPOSITION

We know that no life would exist and no plants would grow without water. Hence, the command for man to consider his food begins with the source: water.^{‎[5]See also Munyah, 30/55.}
By declaring that He is the one who sends down the rains for mankind, God is reminding us how the absolutely massive and complex systems that we witness in nature have all been designed to secure our well-being.

Attributing the downpour of rain directly to God needs deeper contemplation. While immediate observation perceives rainfall occurring through the natural processes of evaporation, condensation, and precipitation, the Quranic attribution of rain directly to God invites us to transcend mere physical causality and perceive a higher metaphysical reality. These verses – which abound in the Quran – are neither accidental nor metaphorical, rather, they illuminate how the very laws of nature are but manifestations of divine will in continuous operation. God’s presence permeates every natural phenomenon, from the formation of clouds to the falling of rain. Each step is sustained by His power and each moment is dependent on His command. Though the apparent chain of cause and effect may obscure His immediate hand, such verses allude to the fact that these secondary causes derive their efficacy solely from His power and will.

REVIEW OF TAFSĪR LITERATURE

This and the following verses have been understood by the mystics as referring to how unveilings descend on the heart of the believer and cleave it open with understanding, so that it may give blossom to the fruits of wisdom.^{‎[6]See for example Tustari, 1/187.}

INSIGHTS FROM OTHER TRADITIONS

1. ‘He provides rain for the earth; he sends water on the countryside.’^{‎[7]Job 5:10.}
   
2. ‘… He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy.”^{‎[8]Acts 14:17.}
   

[1] Raghib, p. 473, ṣ-b-b; Nemuneh, 26/147.
[2] Tantawi, 15/290.
[3] Tibyan, 10/275; Tabari, 24/116.
[4] Alusi, 15/248; Mizan, 20/209. Ālūsī argues for this based on a linguistic application of ṣabb, whereas Tabatabai argues for that based on the fact that streams and underground water reserves also originates from rainwater.
[5] See also Munyah, 30/55.
[6] See for example Tustari, 1/187.
[7] Job 5:10.
[8] Acts 14:17.