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إِنَّ فِي خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَٱخْتِلاَفِ ٱللَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِي تَجْرِي فِي ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَاحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ
-Al-Baqarah ( البقرة )

Al Qushairi Tafsir

Surely in the creation of the heavens and the earth, and the alterna- tion of the night and day, and the ships that run in the sea with what profits men, and the water God sends down from the heaven with which He revives the earth after it is dead, and He scatters abroad in it all manner of crawling thing; and the disposition of the winds, and the clouds compelled between heaven and the earth-surely there are signs for a people who comprehend.
He informed the hearts of the seekers among the rational thinkers (aṣḥāb al-istidlāl) and those who possess intellects (arbāb al-ʿuqūl) of the evi- dentiary proofs of His deliberative power, the signs of His existence, and the marks of His lordship, which are the various kinds of His acts. He drew their attention to the different aspects of wisdom and evidentiary proofs of [divine] oneness (waḥdāniyya). Along with these He established demonstrative proofs that are subtle in expression and aspects of the evi- dentiary proofs that are precise in allusion. For there is no entity arising out of nonexistence, whether a person or ruins, trace or vestige, heaven or space, air or water, sun or moon, drop or rain, sand or stone, star or tree, that is not evidence of oneness (waḥdāniyya) and a means of access for those who direct themselves to His existence.