Tafsir of An-Nur 24:43-44

Al-Nūr (The Light): Verses 43–44

Know that this is the second type of evidence, and it contains two issues.

{...He drives the clouds...} (The verse continues from the previous context, referring to the driving of clouds).

• {أَلَمْ تَرَ} (Have you not seen): This is an admonition using your intellect.
• {يُزْجِي} (drives/leads): This means leading them slowly, little by little. It is related to al-bidā‘ah al-muzjāh (merchandise that is slowly sold off). In the context of camels, izjā’ al-sayr means treating them gently so they walk little by little, and then they become accustomed to it.
• Al-Farrā’ stated that the word bayna (between) is only used when referring to two or more nouns. The text says {بَيْنَهُ} (between it) because the cloud (al-sahāb) is singular in form, although it implies a collection (the singular form is sahābah). Allah says: {وَيُنْشِئُ السَّحَابَ الثِّقَالَ} (And He initiates the heavy clouds) (Ar-Ra‘d: 12).
• {يُؤَلِّفُ بَيْنَهُ} (brings them together): This means joining one piece to another, forming one cloud.
• {ثُمَّ يَجْعَلُهُ رُكَامًا} (then makes it piled up): Rukām means gathering something on top of something else until it becomes piled up (markūm).
• {الْوَدْق} (rain): Ibn Abbas said it means rain. Mujahid said it means al-qaṭr (drizzle/raindrops). Abu Muslim al-Isfahani said it means water.
• {مِنْ خِلَالِهِ} (from its crevices): From its cracks and openings (makhāriq), which is the plural of khalal (crevice), like jibāl (mountains) is the plural of jabal (mountain). It was also read as {مِنْ} (from).

The statement {اللَّهُ يُزْجِي سَحَابًا} (Allah drives the clouds) can imply two things:

1. He creates them piece by piece.
2. He transforms other existing bodies into clouds, not all at once.

• If the first interpretation is taken: The cloud itself is newly created (muḥdath), and then He joins its parts.
• If the second interpretation is taken: What Allah creates are the specific qualities that cause those bodies to become clouds.
• The phrase {ثُمَّ يُؤَلِّفُ بَيْنَهُ} (then brings them together) indicates that these parts existed beforehand, scattered, because joining (ta’līf) is only valid between existing things.
• Then He makes it {رُكَامًا} (piled up) by layering some parts upon others. This layering is necessary because clouds can only carry a large amount of water when they have this characteristic. All of this demonstrates the wonders of His creation, His dominion, and His power.

The View of Natural Philosophers (Ahl al-Ṭabā’i‘):

The formation of clouds, rain, snow, hail, dew, and frost usually occurs from the condensation of vapor, and less often from the condensation of air.

1. From Vapor Condensation: If the rising vapor is small, and the air has enough heat to dissolve it, the vapor dissolves and turns into air. If the vapor is abundant and the air lacks the heat to dissolve it, the rising vapors either reach the cold layer of air or they do not.
   • If they reach the cold layer: If the cold there is moderate, the vapor condenses with that degree of cold, gathers, and falls as drops—this gathered vapor is the cloud, and the falling drops are the rain. Drizzle (dīmah) and heavy rain (wābil) come from such clouds.
   • If the cold is intense: The cold either reaches the vapor particles before they gather and dissolve into large drops, or after they become so. If before, it falls as snow (thalj). If after, it falls as hail (barad).
   • If the vapors do not reach the cold layer: They are either abundant or scarce.
     • If abundant: They may form rain-bearing clouds due to five reasons: (1) Winds prevent their ascent. (2) Winds push them together because of mountains blocking the wind. (3) Opposing winds collide, preventing ascent. (4) The leading part stops due to its weight and slow movement, and the following abundant parts stick to it. (5) Intense cold in the air near the ground. (We observe vapor rising slightly on some mountains, appearing like a basin placed over a valley; those above the cloud see the sun, while those below are rained upon.)
     • If scarce and light: The night cold condenses them into perceptible water that falls scattered, noticeable only when a significant amount gathers. If it doesn't freeze, it is dew (ṭall). If it freezes, it is frost (ṣaqī‘). Frost is to dew as snow is to rain.
2. From Air Contraction: This happens when the air cools and contracts, resulting in the aforementioned divisions.

The Response (Reconciling with Divine Power):

We have already proven the contingency (new creation) of bodies and used that to establish that Allah is capable and willing to create bodies. Therefore, we cannot definitively conclude that the process occurs exactly as the natural philosophers describe, as it is possible He created the parts of the cloud instantaneously, without that specific process.

Furthermore, even if the process is as described, bodies are intrinsically possible (contingent), meaning they require an agent. Since these bodies are similar, the specific quality assigned to each—ascent, descent, lightness, density, heat, or cold—requires a specific determiner (mukhassiṣ). Since He is the Creator of these natures, and these natures influence these states, the Creator of the cause is the Creator of the effect. Thus, it is established that He is the One who drives the clouds, as He created the natures that move these vapors from the earth's interior to the atmosphere. When these vapors follow one another in ascent and stick together, He is the One who makes them piled up. Therefore, under all assumptions, the evidence for His power and wisdom in these matters is clear.

This verse contains two issues.

Issue 1: Interpretation of "Mountains of Hail"

There are two opinions:

1. Literal Interpretation: There are actual mountains of hail created by Allah in the sky, from which He sends down what He wills. This is the view held by most commentators (Mujahid and Al-Kalbī held this view).
2. Metaphorical Interpretation: Al-Samā’ (the sky) here refers to the high clouds above people, named so because of their height. Allah sent down hail from this cloud, which is the "sky of hail." The term {مِنْ جِبَالٍ} (from mountains) refers to the massive clouds, as they resemble mountains when they become large (similar to saying someone owns "mountains of wealth"). Some argue it is called "mountains" because Allah created them from hail (frozen water), and anything solid and hard is related to mountains, citing the verse: {وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ} (And fear Him Who created you and the first generations) (Ash-Shu‘arā’: 184), and the phrase majbūl ‘alā kadhā (naturally inclined to something).

The First view is stronger because al-Samā’ is the name of this specific entity (the sky/heavens). Calling the cloud al-Samā’ through derivation is metaphorical. Just as Allah can place water in the clouds and send it down as hail, it is equally possible for there to be mountains of hail in the sky. Since both are possible within His power, there is no reason to abandon the apparent meaning.

Issue 2: The Prepositions in the Verse

Abu Ali al-Fārisī stated:

• The first {مِنَ السَّمَاءِ} (from the sky) indicates the starting point of the descent (the origin).
• The second {مِنْ جِبَالٍ} (from mountains) indicates partiality (tab‘īḍ), meaning what He sends down is some of those mountains in the sky.
• The third {فِيهَا مِن بَرَدٍ} (in them of hail) indicates specification (tabyīn), meaning the type of those mountains is hail.

He added that the object of the verb "sends down" is omitted, implying: "And He sends down from the sky, from mountains therein of hail [hail itself]."

The apparent meaning is that this refers to the hail. It is known that hail can harm animals and plants. Thus, Allah clarifies that He strikes with it whom He wills, according to what is beneficial, and He averts its harm from whom He wills by preventing it from falling upon them. Some commentators interpreted the hail here as stones sent down as a form of complete annihilation, but this is far-fetched.

This contains three issues.

Issue 1: Readings and Grammar

• {سَنَا بَرْقِهِ} (the flash of its lightning): It was read with idghām (merging).
• {بَرْقِهِ} (its lightning): It was read as the plural buruq (flashes).
• {سَنَاء} (flash/brilliance): Read with madd (elongation) meaning light, or qaṣr (shortening) meaning height/elevation, from sannā (to be high).
• {يَذْهَبُ بِالْأَبْصَارِ} (snatches away the sight): The preposition bā’ (with) is added here, similar to {وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ} (and do not cast yourselves with your own hands into destruction) (Al-Baqarah: 195), according to Abu Ja‘far al-Madanī.

Issue 2: Evidence for Divine Power

The evidence here is that lightning whose flash is so intense it almost blinds people must be a pure, immense fire. Fire is the opposite of water and cold. Its appearance emerging from the cold (hail/clouds) necessitates the appearance of its opposite from its opposite, which is impossible except by the power of an omnipotent, wise Creator.

Issue 3: Grammatical Debate on the Preposition 'Bā’'

Grammarians debated whether saying, "I went with Zayd to the house" necessitates that you must also be going to the house. Those who deny this necessity use this verse as evidence (implying the lightning's flash is the primary agent of blinding, not merely an accompanying factor).

There are several interpretations:

1. Their succession, one coming after the other, as in {وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً} (And He is the One who made the night and the day successive substitutes) (Al-Furqān: 62).
2. One entering into the other, and one taking from the other.
3. The change in their conditions regarding heat, cold, etc.

It is not impossible that Allah intends all these meanings, as this is stronger and more fitting regarding His bestowal of blessings and providing lessons.

This means that what was previously mentioned provides evidence for those who possess true insight (baṣīrah). This indicates that it is obligatory for a person to contemplate and reflect upon these matters, and it also proves the falsehood of blind imitation (taqlīd).