Common Divine Signs in Human Self and the External Universe (anfus wa āfāq)
The term ‘āyah‘ has been used multiple times in the Holy Quran to signify signs present in the human self and the external universe (‘anfus wa āfāq‘), as well as the signs related to common practices based on the power and authority of the Almighty. These signs are undoubtedly extraordinary in terms of their reality.
However, due to their general, continuous, and constant appearance, they often take the form of normal events and observations. As a result, they usually do not come as a surprise or serve as a source of contemplation for people. Nevertheless, since they are definite, clear, well-known, and undeniable, the Quran draws attention to them and invites people to acknowledge the truth based on these signs.
For instance, Allah’s creation of fields swaying from the dead earth, forming man from the leaven of the soil, pairing him with his counterpart, and then establishing harmony and synchronization between the two, creating and maintaining the heavens and the earth, suspending the heavens without pillars, regulating the sun and moon according to a set pattern, shaping the earth and placing mountains on it, establishing differences in race, color, and language for recognition, creating the night for rest and the day for work, instilling fear and hope, and sending down water from the sky to bring life to the barren land are some of the types of these divine signs.
Verses 19 to 25 in Surah al-Rūm (30) serve as a place where many signs of this nature have been used for argumentation and evidence. At this point, by repeating the words ‘Wa min āyatihī (and this is one of its signs),’ the divine book emphasizes these profound signs, which often go unnoticed because they have become routine observations and daily experiences for humans. The Almighty states:
To provide a clearer understanding of the signs mentioned in the above verses, here is a brief description of each sign, which will facilitate the interpretation of the term
“You wonder how this will happen. Do you not see that He brings the living out of the dead and the dead out of the living, and He makes the earth green after it dies?
Similarly, you too will be brought forth. And from among His signs is this: He has created you from clay, and then, behold, you are human beings, spreading throughout the land. And among His signs is that He created mates for you from your own kind, so that you may find tranquility in them, and He engendered love and
Surely, there are signs in this for those who reflect. The creation of the heavens and the earth and the diversity in your languages and colors are also among His signs. In it, there are certainly many signs for those endowed with knowledge. Likewise, your sleep during the night and day, as well as your quest for His bounty, are signs for those who listen attentively. Among His signs is also the lightning that He shows you, causing fear and hope. And He sends down water from the sky to revive the earth
Surely, there are signs in this for those who understand.
Among His signs is the creation of the heavens and the earth, and when He calls you
Creation and Development of Man
In the aforementioned verses, the initial sign is the creation and reproduction of man. The Almighty states: ‘And from among His signs is this also that He has created you from clay; then before long you grow into human beings and spread out [in the land].’ This signifies that if people contemplates their own creation, they can easily witness that their existence originated from lifeless particles of soil. Allah transformed these inert particles into living cells, then breathed life into them, giving rise to conscious human beings.
Furthermore, this creation not only occurred once but also became a means for the appearance of hundreds, thousands, and millions of human beings.
Amīn Aḥsan Iṣlāḥī elucidates this sign, stating: ‘The facts you are being invited to believe are all based on the power and wisdom of your Creator. Why do you ask for external evidence to prove His power and wisdom? The most substantial proof lies within your own creation.
The second sign is that Allah created man in the form of a couple and instilled mutual love and harmony between the two counterparts. It is expressed as follows: ‘He has made your pairs from your own species so that you can find comfort in them and has created love and affection between you.’ This implies that mankind was not created as single individuals but as two distinct genders, male and female. While they share similarities in their structure and essence, they possess distinct characteristics in terms of their organs and practical attributes. Despite these gender differences, their needs are interdependent, and feelings of love and kindness have been created between them. This harmony gave rise to family and society.
He created you from inert dust, and you evolved into living and intelligent beings, spreading throughout the earth… Think and ponder on the contrast between dry soil and a living human. The power of God has fashioned an entire world from this soil in
Creation of the Pair from the Human Species
Javed Ahmad Ghamidi elucidates this sign, stating: ‘He did not create just one type of human being; He created them as two types and endowed each with distinct features. He instilled an affinity for one another so they could find comfort in each other. Emotions of love and sympathy were engendered between them to such an extent that they are naturally drawn to one another, becoming lifelong companions who support and care for one another’ (al-Bayan, vol. 4, 52).
Imam Amīn Aḥsan Iṣlāḥī interprets this verse as comprising four different signs, explaining: ‘The first clear sign in it is that God has created everything in pairs in this universe, where each member of a pair complements the other in terms of their existence. This also indicates that this world is paired with the Hereafter, and it is together with the Hereafter that this world becomes meaningful. The second sign is that our creator is very merciful and affectionate.
If He has instilled the desire for a spouse in us, He has also created her from our own species and fostered emotions of love and sympathy between the two, allowing both to live as two bodies with one soul. The third sign is the great harmony in the opposing elements of this universe, showcasing an incredible accord to unite for a higher purpose. This clearly demonstrates that this universe has one creator who establishes this harmony among opposing elements. The fourth sign is for those who believe that this universe has evolved spontaneously.
If it evolved as such, how can this harmony exist among opposing elements? This is unequivocal evidence of a powerful and wise being governing the entire system based on His wisdom and sagacity’ (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 6, 85).
The Creation of the Heavens and the Earth
The creation of the heavens and the earth and the diversity in human languages and colors are also described as signs of Allah. The words used are ‘khalaq al- samāwātiwaal-arḍa.’ This implies that the creation of the earth and the heavens is another one of His signs.
There are certainly many signs in this for those endowed with knowledge. This means that, just like the creation of man, the creation of the universe is also a significant sign for recognizing Allah. When a person reflects on their physical existence and gazes at the vast heavens, they are overwhelmed. They realize that the depths of the earth and the expanses of the sky surpass their understanding.
Imām Amīn Aḥsan Iṣlāḥī writes regarding the sign of the heavens and the earth: ‘If people contemplate, they will clearly see unity amidst diversity in this universe. On one side, there is the boundless expanse of the heavens, and on the other side, there is the planet earth. While they are far apart, the profound connection between them is such that no sensible person can believe that both have separate creators and are governed by distinct forces.
On the contrary, the harmony between them strongly suggests that a single powerful and wise creator governs both, aligning them towards a common goal’ (Tadabbur-i Qur’ān, vol. 6, 86).
Differences in Human Languages and Colors
The variation in human dialects, colors, and races is another great sign of Allah. This diversity serves both for recognition and introduction, as well as for different forms of tests and trials. Mawlānā Abul Ala Maududi, the author of Tafhīm al-Quran, provides a clear explanation of the sign of differences in language and color, stating: ‘Though your vocal cords, the structure of the mouth, tongue, and brain are similar, people in different regions of the world speak various languages. Even in regions where the same language is spoken, different dialects exist from city to city and town to town.
Furthermore, individuals have distinct accents, pronunciations, and speech styles. Similarly, while the semen and physical structure are identical, the colors of human beings differ significantly, even among siblings of the same parents. This verse highlights only two aspects, but if one observes, they will discover infinite variety worldwide.
Countless differences are found in the species of humans, animals, plants, and other entities, despite the fundamental uniformity in their individual elements. No two members of the same species are exactly alike.
Anyone who observes this remarkable phenomenon can never entertain the foolish misconception that the Creator of the universe has ceased to act after its creation.
On the contrary, it provides clear evidence that He is perpetually engaged in His creative activities, giving individual attention to each element of His creation’
Even two leaves on a tree exhibit variation. This demonstrates that the world is not a factory with automated machines producing things in mass production, each bearing its own unique species label. Instead, a Master-Artist is at work, giving individual attention to everything and creating each with unique design,
His inventive genius continuously generates new models, and His creative power
Rotation of Day and Night
The alternation of day and night is also considered a divine sign. The exchange between night and day is an ordinary occurrence, but it reveals the extraordinary knowledge, wisdom, and sovereignty of the Lord.
Allah, in His wisdom, understands that His creation requires mental, spiritual, and physical comfort. Without this comfort, individuals cannot fulfill their responsibilities over an extended period.
Additionally, a uniform and unchanging environment diminishes the enjoyment of life’s activities. This pattern of human creation necessitates that the dwelling place designed for humans aligns with these requirements. Therefore, if the Creator is all-knowing and all-wise, He is fully aware of His creation’s needs and arranges for their fulfillment with perfection. This necessity and the means to meet it substantiate that humans and the universe did not come into existence randomly but were intentionally created by a knowledgeable and wise being. The respected teacher, Javed Ahmad Ghamidi, explains this verse as follows: ‘It is stated that if individuals reflect on how their Creator has distributed the need for sleep and rest for a human body and the struggle for livelihood between night and day, they will understand that He has harmonized and aligned them with the environment with great care and mercy.
Doesn’t this phenomenon unmistakably point to the existence of a merciful and benevolent Lord? Can anyone claim that all of this has occurred by chance or that multiple gods govern it? Can one even fathom that the creator of this universe would allow it to end without a purpose? A brief contemplation reveals that this message serves as a rebuke for the addressees; they hear but fail to understand. Instead, they attack it while remaining blind and deaf’ (al-Bayān, vol 4, 54-5).
In Surah Yunus (10), this sign is described as an indication of the universe’s ultimate conclusion. The Almighty states: can work towards a common purpose with astonishing harmony when they believe that the entire universe is governed by the will of a powerful being. Additionally, this also indicates that the one who has established this elaborate system of sustenance and provision and is administering it with precision will not leave humanity without accountability. Instead, a day will inevitably come when those who have recognized the responsibilities imposed by this providence will be rewarded, while those who have remained indifferent will be cast into Hell. This is the exact conclusion reached upon reflecting on all the components and seemingly conflicting elements of the universe. It guides people to the concept of reward and
‘Surely, in the alternation of day and night and whatever God has created in the heavens and the earth, there are signs for those who fear’ (Q 10:6).
This implies that the rotation of day and night is a sign that the universe is heading towards a final outcome; it is not purposeless. Amīn Aḥsan Iṣlāḥī writes: ‘The words “indeed, in the alternation of day and night and in the creatures of the heavens and the earth, there are signs for those who fear” further emphasize that the phenomena mentioned have a grand purpose. Moreover, they depict the great system of providence present in the alternating natures of night and day: day offers opportunities to earn a livelihood, while night provides rest and sleep.
Thunderstorms and Rain in the Clouds
The various manifestations of the sky are also reflections of the signs of Allah. Thunder and lightning signify the arrival of rain. This rain becomes a source of mercy for one region and brings a storm of punishment to another. In this way, it serves as a symbol of hope and optimism and fear simultaneously.Thus, it is the very same thing that can be a form of reward and a source of punishment for whomever Allah wills. The learned scholar Javed Ahmad Ghamidi writes:
This is the nature of rain. It brings mercy and forgiveness, and it can also be a source of anger and wrath. It is up to Allah to decide when He commands it to irrigate the fields and orchards and when He orders it to wash away standing crops.
That is, by its very existence [He] teaches them that favors and torments, all are in God’s hands, and He has the full power to reward and punish people and can change any of His favors into torment and any torment into favor. (Al-Bayan, vol. 4, 55)
This points, on the one hand, to the life Hereafter, and on the other, proves that God exists, and there is only One God who is controlling the earth and the heavens.
Innumerable creatures of the earth live on the products that come from the earth.
These products depend on the productivity of the earth, which, in turn, depends on the rain, whether it directly falls on the earth or its water gathers on the surface of the earth, or takes the form of underground water channels, springs, or wells, or freezes on the mountains and then flows down in the form of rivers. The rain itself depends on the heat of the sun, the change of seasons, atmospheric temperature changes, the circulation of the winds, and on lightning, which causes the rain to fall and mixes a kind of natural manure in the rainwater. The establishment of harmony and proportion between these various factors, their usefulness in serving a variety of purposes, and their sustained harmony over millions of years cannot be a product of mere chance. This phenomenon points to the will, plan, and wisdom of a Creator and Designer. It serves as proof that the Creator and Lord of the earth, the sun, the water, the heat, and coolness is One and only One.” (Tafhīm al-Quran vol. 3, 748-9).
In these verses, the words used to describe rain are: “Then He brings life to the land from it after it dies.” Explaining this portion of the verse, Maulana al-Maududi writes:
Existence and Continuity of Heavens and Earth
The existence and continuity of the heavens and the earth are also among the divine signs. They exist and operate according to the command of God. He will bring them to an end whenever He wills. If He commands mankind to leave the earth, they will not be able to disobey Him; they will automatically obey His command. The heavens will not be able to prevent the Lord’s call from reaching mankind, nor will the earth be able to hinder their exit from within.
Commenting on the expression “taqūmu al-samā’ bi amrihī” (the heavens and the earth subsist by His command), Ghamidi writes: “No reasoning is required for this because if they are able to hear, then the stars, the sun, the moon, and their earth, which move in this unfathomable universe, speak out to them that they are intact because of the being who can keep them intact and are moving by the force of a mover.” (al-Bayan, vol. 4, 55).
Explaining the second part of the verse, Ghamidi writes: “There will be no need to call again. An amazing manifestation and grand manner of God’s power and wisdom can be witnessed by them in the existence and sustenance of the heavens and the earth. This is enough to tell them that if He calls out only once, it is not possible that the earth defies His order or the heavens have the audacity to even slightly deviate from it.” (al-Bayan, vol. 4, 55-6).
Summarizing the discussion of the signs in Surah al-Rūm, the Almighty says that everything in the heavens and the earth is subservient to God’s command. Nothing can happen without His permission.
“It is stated that it is He who initiates creation, and it is He who will recreate, and this recreation is easier for them if people just think. The implication is that when the addressees of this verse accept that it is He who has created them, why do they regard His recreating them as improbable? Is the first task more difficult or repeating it?… It is said that it is He who is worthy of all noble attributes found in the heavens and the earth. No one else shares these attributes with Him. After this, two of His attributes are specially referred to: العزيز (dominant) and الحكيم (wise). He is dominant over everything and is exalted, and all His works are based on wisdom.
The implication is that no task is difficult for Him. Nothing except His wisdom intervenes in His intention. There is no one in the whole universe who is a peer to His attributes. It self-evidently emanates from this that when there is no one who can match Him in His attributes, no one should be regarded as His match in the obligations that humans owe to Him.” (Tadabbur-I Quran vol. 6, 89).
The signs of His attributes are present in almost everything to inform mankind that
He alone is the initiator of every creation and He alone can recreate them. The signs of His attributes are present in almost everything to inform mankind that He alone is the initiator of every creation and He alone can recreate them. Therefore, humans should not seek to escape from the realm of His power.
Commenting on the above verses, Iṣlāḥī writes:
Whatever is in the heavens and the earth belongs to Him; all are obedient to Him alone. It is He Who brings the Creation into being; then it is He Who will create it again, and this is easier for Him. The highest attribute in the heavens and the earth is His, and He alone is Mighty and Wise.
He is the most powerful and the wisest. He says: