وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا ﴿۴۷﴾ وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا ﴿۴۸﴾ لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا ﴿۴۹﴾ وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا ﴿۵۰﴾ وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَذِيرًا ﴿۵۱﴾

﴾47﴿ Wa Huwal lazee ja'ala lakumul laila libaasanw wannawma subaatanw wa ja'alan nahaara nushooraa
﴾48﴿ Wa Huwal lazeee arsalar riyaaha bushran baina yadai rahmatih; wa anzalnaa minas samaaa'i maaa'an tahooraa
﴾49﴿ Linuhyiya bihee baldatan maitanw-wa nusqiyahoo mimmaa khalaqnaaa an'aamanw wa anaasiyya katheeraa
﴾50﴿ Wa laqad sarrafnaahu bainahum li yazzakkaroo fa abaaa aksarun naasi illaa kufooraa
﴾51﴿ Wa law shi'naa laba'asnaa fee kulli qaryatin nazeeraa

﴾47﴿ And it is Allah alone who made the night for you as a covering, and sleep for rest, and made the day for [your] livelihood and activity
﴾48﴿ And it is Allah alone who sends the winds as glad tidings before His mercy, and We send down from the sky pure water
﴾49﴿ So that We may give life to a dead land with it, and provide drink to many of Our creation, including cattle and numerous humans
﴾50﴿ And indeed, We have distributed this water among them so that they may take heed, but most people refuse to do anything except show ingratitude
﴾51﴿ And if We willed, We could have sent a warner to every town

[47] This is another rational argument.
In it, night and sleep, as well as day, are mentioned, along with their benefits.
"Subātan" (rest) — sabt originally means to cut off or to make empty.
Sleep is also a blessing when one becomes tired from tasks and then leaves them behind, finding rest and peace.
[48] This is also a rational argument.
It mentions the winds and the rain, along with their effects.
"Tahūran" — it is that which is pure and also purifies other things.
This is evidence that the original state of rainwater is ṭahūriyyah (purifying).
Any impurity that may occur in it is incidental.
And Ibn Kathir has said that ṭahūr means the tool of purification, and it is not an intensive form (ṣīghah mubālaghah).
[49] In this, two benefits of rain are mentioned.
"Kathīran" — the question is: all livestock and humans need water to drink, so why is "kathīran" (much/many) used?
The first answer is that the original phrasing is: "kathīran mimmā khalaqnā anʿāman wa anāsiyy" — the phrase "mimmā khalaqnā anʿāman wa anāsiyy" is a substitute (badal) for "kathīran."
The second answer is that some humans purify seawater and use it for drinking, and they are few in number, while many drink rainwater.
"Kathīran" is singular in form but plural in meaning, because it is used as a description for a plural subject.
[50] This also relates to the previous verse, and the pronoun "hu" refers to "māʾ" (the water), meaning: We turn the rainwater in various ways.
On some lands, rain falls; on others, it does not.
On some, it rains a little; on others, a lot.
Or, it may mean that this rainwater is distributed throughout different lands in the form of rivers, seas, and irrigation channels, so that people may see it and remember the power and oneness of Allah the Exalted.
"Fa-abā aktharu al-nāsi illā kufūran" — meaning: after the rain has fallen, most people show ingratitude.
Some say that a certain star caused the rain.
Others say this rain came from such-and-such season, without recognizing the power of Allah the Exalted in it.
Another interpretation of the verse is that the pronoun "ṣarrafnāhu" refers to the Qur'an — similar to Surah Banī Isrāʾīl (17:89, 41).
And the rejection refers to the denial of the Qur'an.
[51] Among these arguments, He gives comfort and encouragement to the Prophet (May Allah bless him and give him peace).
The essence is this: if Allah the Exalted had willed, He could have sent a separate prophet to every village and town — just as He has distributed rain over separate lands and villages.
That is, the example of the Messenger is like rain.
Just as in previous times, separate prophets were sent to each village, likewise He could have done so again.
But Allah the Exalted has sent you as a Messenger for all the worlds.
This is a proof of the finality of prophethood in our Prophet.