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Quotes from other scholars{{Quote|Marshall, David. God, Muhammad and the Unbelievers (p. 53). Taylor & Francis. Kindle Edition.|If Muhammad again and again holds before the eyes of his Meccan fellow people the fate of earlier nations as a warning example … the intention can only have been to threaten them with a similar fate, referring to a punishment on Earth and not only in the Hereafter. (Horovitz 1926, p.30) There is no doubt that Muhammad proclaimed the imminence of a special and particular judgement upon the Meccans. (Bell 1926, p.121)}}(early Meccan period quote{{Quote|Marshall, David. God, Muhammad and the Unbelievers (pp. 49-50). Taylor & Francis. Kindle Edition.|The first point to make is simply the observation that by the end of the earliest Meccan period the Qurʾan has repeatedly narrated accounts of past acts of divine punishment in this world, which it makes clear are meant to serve as a warning to the unbelievers in Mecca. On the slender evidence available in this period it is difficult to prove that these passages implied a threat to the Meccans in this life rather than on the Last Day, but prima facie that would seem to be their message. At 79:25 we have already seen how the Qurʾan distinguishes between God’s eschatological and this-worldly punishment of unbelievers, a distinction which recurs later (e.g. 32:21; 39:26). This indicates that, although they are related, the two types of punishment are not identical. It would thus seem natural to assume that when the Qurʾan warns the Meccan unbelievers with accounts of divine punishment in this world, the primary reference is to the possibility of the recurrence of the same kind of this-worldly punishment, an event within a human history which continues thereafter, rather than the eschatological culmination of that history.}}Main academic works on this inc Marshall, David. God, Muhammad and the Unbelievers, Durie, Mark. Biblical Reflexes in the Qur'an: Investigations into the Genesis of a Religion Chapters 2 & 3.{{Quote|{{Quran|89|6-14}}|89:6–14 Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars, the like of which was never created in the land, and Thamūd who hollowed the rocks in the valley, and Pharaoh, he of the tent-pegs, who all were insolent in the land and worked much corruption therein? Your Lord unloosed on them a scourge of punishment; surely your Lord is ever on the watch.}}{{Quote|{{Quran|53|50-54}}|53:50–4 [God] destroyed ʿĀd, the ancient, and Thamūd, and he did not spare them, and the people of Noah before - they did exceeding evil and were insolent - and the subverted city he also overthrew, so that there covered it that which covered.}}{{Quote|Hoyland, Robert G.. Arabia and the Arabs: From the Bronze Age to the Coming of Islam (Peoples of the Ancient World) (p. 223). Taylor & Francis. Kindle Edition.|It would appear from the audience’s reaction that these were well-known stories, and indeed all are either famous Biblical narratives (Noah and the Flood, Abraham the religious reformer, Moses and Pharaoh, Lot and licentiousness) or Arabian traditions that had already achieved, judging from the allusions to them in pre-Islamic Arabic poetry, legendary status. In the Quran all are constrained into one genre, the punishment story, and adduced as examples of how God vents his wrath upon those who fail to heed his warnings.}}Threatened to Mecca as well{{Quote|{{Quran|41|13}}|But if they [the unbelievers] turn away, then say, ‘I warn you of a thunderbolt like to the thunderbolt of ʿĀd and Thamūd.’}}

== Natural law in the Quran ==

Similarly: “Why did those whom they had chosen for gods as a way of approach (unto God) not help them? Nay, but they did fail them utterly. And that was their lie, and what they used to invent.” (46: 28)

* And bring down rain?  ''Rain-Giver, Bone-Breaker, Score-Settler: Allāh in Pre-Quranic Poetry,'' New Haven, Connecticut: American Oriental Society, 2019. Essay 15. Nicolai Sinai. (https://ora.ox.ac.uk/objects/uuid:977914cb-d783-4949-aed4-f0b6c2eaa562/files/m34f1a166246ec073a79d42ea09d9cc1a)

(It is) God who sends the winds, and it stirs up a cloud, and We drive it to some barren land, and by means of it give the earth life after its death. So (too) is the raising up. (Q 35:9)

* ships that drown

* Birds held up by God & parallel

* Inanimate objects worship god: All created things naturally    adore God {{Quran|13|13}} (Q 13:13: “the thunder adores by praising him”). See {{Quran|22|18}}  "Have you not regarded that whoever is in the heavens and whoever is on the earth prostrates to Allah, as well as the sun, the moon, and the    stars, the mountains, the trees, and the animals and many humans?."

* Moreover, all the creatures  in heaven or on earth, as a sign of their devotion to the creator, perform    this act directly or by means of their shadows (Q 7:206; 13:15; 16:4.8-9;    22:18; 55:6).

* Cause of Lightning: ''The Quran claims that Lightning is a sign of Allah, it frightens people and gives them hope. But lightning is a complex electrical phenomenon and only somebody without this knowledge would simply attribute it to Allah.'' And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead:  Quran 30:24

==== Not random cause and effect; ====

Bestows favours: “And whatever favour is (bestowed) on you it is from God.” (16: 53) {{Quran|16|53}}