The principle in Quranic interpretation is to take its expressions at their apparent meaning — unless clear indications exist to divert them. The question of whether Quran 39:6’s use of anzala (sent down) for livestock implies they descended from outside the Earth is answered by examining how this verb functions across the Quran, and what the classical commentators unanimously concluded about it.

The Objection

The Principle of Apparent Meaning in the Quran

The principle is to take the expression in the Holy Quran at its apparent meaning, except with clear indications that permit it to be taken as an example. The Holy Quran has used many examples as the most eloquent way to explain what is meant by a similar situation, such as what is stated in:

• “And God presents examples for the people, and God is Knowing of all things.” [An-Nur: 35]
• “And these examples We present to the people that perhaps they will reflect.” [Al-Hashr: 21]
• “And God presents examples for the people that perhaps they will remember.” [Ibrahim: 25]
• “And these examples We present to the people, but none grasps them except those of knowledge.” [Al-Ankabut: 43] — so the benefit of these examples is limited to those who know Allah without thinking or comprehending.

A clear illustration of how apparent meaning can be diverted appears in:

The apparent expression — “and We have sent down to you a clear light” — would suggest the movement of sunlight towards the earth. However, the context is related to establishing proof in the field of religion based on the expression “O mankind, there has come to you a proof from your Lord.” Therefore, the commentators did not differ in interpreting the word “light”, diverting it from its apparent meaning and explaining that what is meant by it is the Holy Qur’an.

Al-Tha’alibi concurs, further specifying the nature of this light:

The revelation of the Qur’an with the word “light” is a depiction of the honor that brings together the clarity of the path and guidance. The depiction embodies the meaning and gives free rein to the flow of a flood of contents, reaching the highest levels of expression. Al-Sa’di elaborates on the comprehensive scope of this verse:

The Verb Anzala — Literal and Metaphorical Uses

The verb anzala was used to indicate the transition from the top to the bottom, as in the Almighty’s saying: “And He sent down water from the sky.” [Al-Baqarah: 22]. As for His saying:

This can be interpreted as descending to the core of the earth, since there is nothing that would divert it from the apparent meaning. No one today actually disputes that most of the core of the earth is iron, so the testimony of reality matches the explicit expression. However, the diverting evidence may prevent interpreting “sending down” as apparent, such as if the described is from the spiritual, as in:

The evidence is that tranquility is a state of feeling and not a material formation. Therefore, Ibn Abbas diverted the descent to “making”:

Similar to it is “sleeping” in the Almighty’s saying: “Then He sent down upon you, after the distress, security — a drowsiness that overcame a party of you.” [Al Imran: 154]. Sleepiness is not a physical body that can be described as a physical descent. Rather, it is correct to use the rain as an example that saves the thirsty earth, especially with the departure from the expression of the act of descent to the image of covering in the Almighty’s saying: “When He covered you with drowsiness as a security from Him and sent down upon you water from the sky.” [Al-Anfal: 11]. Consider the paronomasia between the spiritual descent of sleepiness and the physical descent of rain, with the commonality of support and confirmation. It is as if the occurrence of sleep, with what accompanied it of the disappearance of fear, was a rain that surrounded them and removed their fear of destruction.

Similar to this is the Almighty’s saying: “And Allah has sent down upon you the Book and wisdom and taught you that which you did not know. And ever has the favor of Allah upon you been great.” [An-Nisa’: 113]. Wisdom is not a body to be revealed tangibly, and the Book was not revealed on paper pages — rather, the revelation is a statement of virtue and is explained by teaching. In describing the mission of the prophets in the Almighty’s saying: “Mankind was one community, then Allah sent the prophets as bringers of good tidings and warners, and sent down with them the Book in truth.” [Al-Baqarah: 213] — the fact that the Book was sent down with them does not indicate that they descended from the sky, but rather the act of sending down is directed to depiction, honoring them and clarifying the unity of the message due to the unification of the Book. Similar to this is the Almighty’s saying: “Those who believe in him, honor him, support him, and follow the light that has been sent down with him — it is those who will be the successful.” [Al-A’raf: 157].

The Clothing Verse — Al-A’raf 26

This verse does not indicate by analogy that what we wear descended from the sky, because its source is known — such as wool from animals and cotton from plants from the earth. Therefore, the commentators made an effort to divert “We sent down” from the meaning of descending. Al-Shawkani states:

Al-Jassas grounds this interpretation in the origin of all material goods:

It may be correct that the meaning of “sending down” in clothing considers the origin and refers to rain, and it may be correct that the Qur’an was sent down considering the moral highness as an honor. It is also correct to combine the two cases by the simile of the rain that descends to cover the thirsty land and save it from destruction. Al-Sam’ani presents all three interpretive positions:

The Livestock — Context and the Main Verse

Among the blessings of Allah upon the early Arabs is that He provided them with grazing animals that were the mainstay of their life in the desert, especially sheep, goats, camels and cows. However, they restricted themselves with traditions that prevented benefiting from some of them, and it is of utmost mercy then that the Qur’an stresses liberating them from those traditions and permitting those livestock to them in a comprehensive and decisive statement.

The word al-An’am is an adjective, not a noun of essence, such as al-Na’mah, which is why it was also called al-Na’am in the Almighty’s saying: “O you who believe! Do not kill game while you are in a state of ihram. And whoever among you kills it intentionally — the penalty is an equivalent of what he killed of livestock.” [Al-Ma’idah: 95]. Describing it as livestock, livestock, and permissible food embodies the name of God Almighty’s blessing upon them.

The description of the creation of livestock with the word anzala is confirmed by the Almighty’s saying: “And He sent down for you from the grazing livestock eight mates.” The act of sending down in the case of blessing or affliction, considering the moral highness, is a statement of the will and decree of God Almighty.

It is correct to represent rain with the word “sending down” as an embodiment of the blessing — because its descent is the first scene that comes to mind for the act of sending down, which makes the first Arab happy, makes him feel grateful, and embodies for him the mercy of God Almighty. They are in need of blessings just as the thirsty earth needs rain. Replacing the act of sending down with the verbs of creation, making, and supply in explaining the previous preparation with blessings is a clear indication that turns it from the apparent sensory to the meaning of bringing into existence, as in:

• “Have they not seen that We have created for them from what Our hands have made, livestock, so that they are their owners?” [Yasin: 71]
• “It is Allah who has made for you livestock that you may ride on them and eat from them.” [Ghafir: 79]
• “He has provided you with livestock and children.” [Ash-Shu’ara’: 133]

Disasters are called calamities, and events are described in terms of occurrence, coming, and arrival — and none of that necessarily means that they descend from the sky.

Scholar Positions on Anzala for Livestock

The classical commentators are unanimous that anzala in the livestock verse means creation and divine provision — not physical descent from the sky. Al-Baghawi states directly:

Al-Sam’ani confirms the same understanding, drawing the explicit parallel with the clothing verse:

Al-Kalbi enumerates all three possible dimensions of the verb in this context:

Conclusion

Related

Quran 57:25 Iron Sent Down from Sky: Atheist Objection Refuted