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wa-huwa lladhī yursilu r-riyāḥa bushran bayna yaday raḥmatihī ḥattā ʾidhā ʾaqallat saḥāban thiqālan suqnāhu li-baladin mayyitin fa-ʾanzalnā bihi l-māʾa fa-ʾakhrajnā bihī min kulli th-thamarāti ka-dhālika nukhriju l-mawtā laʿallakum tadhakkarūna
It is He who sends forth the winds as harbingers of His mercy. When they bear [rain-] laden clouds, We drive them toward a dead land and send down water on it, and with it We bring forth all kinds of crops. Thus shall We raise the dead; maybe you will take admonition.
— Ali Quli Qarai
Surah Al-‘A’raf, Verse 57
57. "And it is He Who sends the winds as good tidings heralding His mercy, till when they carry the heavy-laden clouds, We drive them to a dead land, and therewith We send down water, and with it We bring forth fruits of every kind. Thus shall We bring forth the dead, so that you might remember."
In former verses, he words were upon theology. In this verse, Resurrection is referred to. In the discussions of concerning each of 'origin' and 'end', they have been reasoned through natural affairs and the order of creation. Nature, of course, with all the elaboration and order that it has, is under the authority and Will of Allah, and it must not cause man to become heedless of the origin of existence. We must be careful not to lose ourselves when we are dealing with scientific formulas and material laws. The movement of winds, the descent of different rains, and the growth of plants are certainly performed with the device of Allah (S.w.T.).
The deniers of Resurrection have no proof. They only consider it far away. The examples of life are found in nature. Gathering the atoms of a pear, an apple, and a pomegranate, which are scattered in the soil, is like the gathering of the atoms of the dead. These examples are sufficient to remove that consideration of theirs. The verse says:
Death does not happen in the sense of perfect non-existence, but it is a change of state. The same as the dead land (in the winter) does not mean the lack of land.