ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ
And of His signs is [that] He shows you the lightning [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.
Tafsir
Verse range: 30:24
After mentioning the contingent attributes related to the self (both inherent and separable), He mentioned the contingent attributes related to the horizons, saying: {And among His signs is that He shows you lightning, out of fear and hope, and sends down water from the sky} (Ar-Rum: 24).
There are several issues in this verse:
Since the signs related to the self were presented first here, the contingent attributes related to the self were mentioned before those related to the horizons. This follows the pattern where the signs of the horizons were mentioned later, such as in the verse: {And among His signs is the creation of the heavens and the earth} (Ar-Rum: 22).
The inherent attributes of the self were prioritized over the separable contingent attributes. This is seen where the difference in tongues and colors was mentioned first, followed by sleep and seeking (livelihood).
In the context of the horizons, the separable contingent attributes were prioritized over the inherent ones: {He shows you lightning, out of fear and hope, and sends down water...}.
This ordering is because the state of a human being is constantly changing, and the contingent attributes (like fear/hope from lightning) are not far off. However, the inherent attributes (like having a tongue/color) are closer to the self.
As for the heavens and the earth, they are less subject to change. Therefore, the contingent attributes (like lightning/rain) are more surprising or "stranger" than the inherent attributes. Thus, what is more surprising was presented first, as it is a stronger sign.
To elaborate: A human being changes state due to old age, youth, health, or sickness, yet they possess a recognizable, unchanging voice and a distinct color. This variability in state alongside unchanging inherent traits is a marvelous sign. The heavens and the earth, however, are fundamentally stable. Yet, we witness rain falling and terrifying lightning striking them. The sky remains the sky, and the earth remains the earth. This points to an active, choosing Agent (Allah) who maintains one state (the sky/earth) while causing change in the location, and causes change while the location remains constant (the rain/lightning).
Just as the heaven was mentioned before the earth, what originates from the heaven—lightning and rain—was mentioned before what originates from the earth—vegetation and life (resurrection).
Just as there are benefits in sending down rain and causing trees to grow, there is also a benefit in the precedence of lightning and thunder over rain.
When lightning flashes, those not sheltered fear getting wet and prepare for it. Those who have cisterns or reservoirs needing water, or fields requiring irrigation, can prepare accordingly. Furthermore, the Arabs, being desert dwellers, would not know which lands are fertile unless they saw lightning flashing from a certain direction.
Know that the benefits of lightning are apparent to travelers even if not obvious to residents. This is why the precedence of lightning over the sending down of water is considered a grace and a sign.
As for it being a sign, this is evident: In the clouds, there is only water and air. The emergence of fire from them capable of burning mountains from a great distance necessitates a Creator, who is Allah.
The philosophers suggest that the cloud contains density and lightness relative to air and water. Air is lighter, and water is denser. When a strong wind blows, it violently tears through the cloud, causing the sound of thunder and the emission of fire, similar to the friction caused by one body forcefully striking another, like striking flint against iron to produce fire.
If someone argues that stone and iron are solid bodies, while clouds and wind are moist bodies, we respond: The force of a human hand is weak, but the force of the wind is powerful enough to uproot trees. We reply that lightning and thunder are contingent events that must have a cause. By proof, we know that every contingent event originates from Allah, so they are from Allah.
Moreover, even if we accept their premise, the violent gust of wind itself is a contingent and wondrous event that must have a cause, ultimately leading back to the Necessary Existent (Wajib al-Wujud). Thus, it remains a sign for the rational person regarding Allah's power, regardless of how they frame the mechanism.
He said here: {for a people who use reason} (or "for those who understand").
Since the generation of offspring from parents is a common, consistent occurrence with little variation, common misconceptions might attribute it solely to nature, as consistency is closer to nature than variation.
However, lightning and rain are not consistently occurring events; they happen in one town but not another, at one time but not another, sometimes intensely and sometimes weakly. Therefore, this phenomenon is a clearer indication to the intellect of an Agent with free will (Allah). Thus, it is a sign for anyone who possesses intellect, even if they do not engage in complete, thorough reflection.
