The Divine Signs that Manifest in the Inner Self and the Universe, as Described by the Verses of the Qur’an

Among the objectives of the Prophet’s (PBUH) divine commissioning was the recitation of the revealed signs (tilāwat al-āyāt). That is, Allah Almighty sent His angel equipped with the evidences and proofs contained within the Qur’an. In the Noble Qur’an, this is expressed with the words: yatlū ʿalayhim āyātika. What is meant by this is to recite the verses of Allah aloud for others to hear. When the Prophet (PBUH) recited the contents of the Qur’an, he was, in essence, fulfilling this very purpose. That is, he recited that divine speech which, in the form of the Qur’an, articulates the signs found in the inner self and the universe as evidence of Allah’s power and wisdom, His creation and governance, and His other attributes. Every sentence of it holds the status of a proof and demonstration through which knowledge of Allah’s attributes, His commands, and His will is attained. From this perspective, the words and teachings of the Qur’an themselves hold the rank of signs (āyāt), and on this very basis, they have been designated as āyāt (verses/signs)

The aforementioned words yatlū ʿalayhim āyātika have been quoted in Surah Al-Baqarah as a supplication of Prophet Abraham (PBUH). It is stated:

رَبَّنَا وَابْعَثْ فِيْهِمْ رَسُوْلًا مِّنْهُمْ يَتْلُوْا عَلَيْهِمْ اٰيٰتِكَ وَيُعَلِّمُهُمُ الْكِتٰبَ وَالْحِكْمَةَ وَيُزَكِّيْهِمْ....

Lord! And send forth to them a messenger from amongst them who reads out to them Your revelations, instructs them in the law and in wisdom and in this manner purifies them… (2:129)

Javed Ahmed Ghamidi writes in explanation of this:

An āyah in the Arabic language refers to something that is used as evidence for a particular matter. Every sentence of the Qur’an serves as evidence or proof for a certain truth. The term āyah is chosen with this consideration in mind. The phrase yatlū ʿalayhim is originally used for reciting verses. It reflects the authority and force with which Allah’s Messenger, in his capacity as His envoy, recites His commands to people and then, as God’s court, enforces His decree upon them. (Al-Bayan 1/131)

Maulana Syed Abul A‘la Maududi has explained the meaning of the word āyāt in Surah Al-Baqarah, verse 39, in the wa-alladhīna kafarū wa-kadhdhabū bi- āyātinā from this perspective. He writes:

The original meaning of the word āyah is of a sign or symbol that guides towards something. ... In some places, the verses of the Book of Allah are called āyāt because they not only guide towards truth and veracity but, in fact, in any book that comes from Allah, not only in its content, but even in its words, expression, and style, the signs of the great author’s personality are distinctly felt. (Tafheem-ul-Qur’an 1/69)

Thus, there are numerous examples in the Qur’an where Allah Almighty has referred to the signs in the self and in the universe as āyah (signs), and the same term is used for the verses and sentences of the Qur’an. For example, in Surah Al-Ahqaf, it is stated:

وَاِذَا تُتْلٰي عَلَيْهِمْ اٰيٰتُنَا بَيِّنٰتٍ قَالَ الَّذِيْنَ كَفَرُوْا لِلْحَقِّ لَمَّا جَآءَهُمْ هٰذَا سِحْرٌ مُّبِيْنٌ.

When Our clear revelations are recited out to them, these disbelievers say about the truth when it has come to them: “It is plain magic.” (46:7)

However, it should be kept in mind that when this word is used in the Qur’an for the phrases of the Qur’an, the original meaning and concept of the verse does not become separate from this. That is, when the Qur’an uses the word āyah for the parts of its text, the meaning of evidence and sign remains inherent in it, it does not become detached from it.

Observe the following passage from Surah Al-Jathiya. It will be clearly evident that the word āyah is used for the text of the Qur’an, but its meaning fully encompasses the arguments from both within the human self and the universe.

تِلْكَ اٰيٰتُ اللّٰهِ نَتْلُوْهَا عَلَيْكَ بِالْحَقِّﵐ فَبِاَيِّ حَدِيْثٍۣ بَعْدَ اللّٰهِ وَاٰيٰتِهٖ يُؤْمِنُوْنَ. وَيْلٌ لِّكُلِّ اَفَّاكٍ اَثِيْمٍ. يَّسْمَعُ اٰيٰتِ اللّٰهِ تُتْلٰي عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَاَنْ لَّمْ يَسْمَعْهَا فَبَشِّرْهُ بِعَذَابٍ اَلِيْمٍ. وَاِذَا عَلِمَ مِنْ اٰيٰتِنَا شَيْـَٔا اِۨتَّخَذَهَا هُزُوًا اُولٰٓئِكَ لَهُمْ عَذَابٌ مُّهِيْنٌ. مِنْ وَّرَآئِهِمْ جَهَنَّمُ وَلَا يُغْنِيْ عَنْهُمْ مَّا كَسَبُوْا شَيْـًٔا وَّلَا مَا اتَّخَذُوْا مِنْ دُوْنِ اللّٰهِ اَوْلِيَآءَ وَلَهُمْ عَذَابٌ عَظِيْمٌ. هٰذَا هُدًي وَالَّذِيْنَ كَفَرُوْا بِاٰيٰتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّنْ رِّجْزٍ اَلِيْمٌ.

These are God’s revelations which We are reciting out to you with the truth. So, what thing will they believe in after God and His revelations! Devastation is for every liar and wrongdoer who hears God’s revelations being recited out to him; still he arrogantly adheres to his stubbornness, as if he has not even heard them. [This is his attitude.] So, give glad tidings to him of a painful torment. And from Our revelations when he [similarly] comes to know of anything, he makes fun of it. It is for these people for whom there is a humiliating punishment. In front of them is Hell and whatever they have earned [in this world] will not be of slightest benefit to them. And neither those who they have made guardians besides God will be of any avail to them and for them is a great punishment. This Qur’an is the real guidance and those who disbelieve in the revelations of their Lord, for them is a painful punishment; such which causes shudders. (45:6-11)

The detailed explanation provided by Imam Amin Ahsan Islahi at this juncture fully reveals the reality of the meaning of the Qur’anic verse. He writes:

The word ‘tilka’ is a reference to the signs in the universe and in the self mentioned in the previous verses. It is stated that these are the signs of Allah’s oneness, His power and wisdom, and His day of recompense, which we are reciting to you through this Qur’an, along with their true outcomes and requirements. These signs are so clear that no person of intellect can deny them. The Qur’an is inviting acceptance of the real outcomes and requirements of these same signs. If these opponents of yours are not willing to accept the self-evident conclusions of these signs, then what else could possibly exist—more compelling to reason and more satisfying to the heart—upon which they would believe?

The term ‘bil-haqq’ in ‘natlūhā ‘alayka bil-haqq’ refers to the absolute and true outcomes that emerge upon contemplating these signs. This qualifying expression points to the reality that, although others too reflect upon these signs, they do so from a specific and highly limited perspective. As a result, either they fail to reach the truths embedded within them, or, if they do reach them, they refrain from acknowledging them—because such truths run contrary to the desires of their own souls. For instance, astronomers and geologists also contemplate the signs of the heavens and the earth. Those in the field of anatomy research the creation of humans, zoologists delve into various aspects of animals, and meteorologists hypothesize about the cycle of night and day, the timing and effects of rainfall, and changes in the winds. However, due to their narrow-mindedness, they can see a speck through their telescopes and microscopes, but they miss the mountain hiding behind that speck. Meteorologists might predict that the weather will remain hot and dry for the next twenty-four hours and provide some convoluted explanation for it. In most cases, their prediction proves to be correct, and one cannot deny the explanation they offer. However, their focus remains limited to assessing the nature and effects of the wind's movements. They don’t venture further to contemplate the question of who the real orchestrator behind these occurrences is and what their rights and responsibilities might be. Yet all these cosmic occurrences and changes happen so that humans can reach this fundamental question, find its solution, and if a servant of God provides them with an appealing solution, they should accept it and act upon it. The Qur’an has particularly uncovered these aspects of the signs that shed light on the fundamental truth. It is for this reason that it is described as Natluhuha ‘alayka bil-haqq.

This clarifies a very important reality that the message of the Qur’an is not based on compulsion or authoritarianism, but rather on clear evidences from the universe and the self, and on the clear proofs of reason and nature. Those who do not accept these evidences do not do so because they are hidden, but simply because they find them contrary to the desires of their own selves, and therefore seek to avoid them. It is evident that those who are afflicted with this malady are not prepared to accept anything that goes against their desires, even if it comes before them more radiant than the sun.

The second truth that becomes clear is that in this universe, the most self-evident, indeed the most obvious of all truths are Allah and His signs. Those who deny them are not capable of accepting any truth. They are merely slaves to their desires, worshippers of their own stomachs and physical desires. If such people demand new signs and miracles, their demands are not worthy of attention. No great miracle can open the eyes of such blind individuals. (Tadabbur-e-Qur’an 7/306-307)