Chapter One

The Meaning and Referent of Āyah

The incident of the Splitting of the Moon is referred to as an āyah in the Qur’an. It is stated:

اِقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ. وَاِنْ يَّرَوْا اٰيَةً يُّعْرِضُوْا وَيَقُوْلُوْا سِحْرٌ مُّسْتَمِرٌّ .

The hour which they are being warned of is about to arrive and the moon is cleft asunder. [But they will not profess faith,] and whatever sign they see, they will only evade it and remark: “This is a magic that is being handed down from the past.” (54:1-2)

The word āyah is a very well-known term in the Arabic language. It means a sign or indication. It refers to phenomena that point to an underlying thing, truth, or event. For example, road signs indicate directions, archaeological remains serve as memorials of abandoned settlements, and creations and artefacts inform about their respective creators or makers.¹ Their mutual relationship is akin to that of a sign (ishārah) and that to which it points (mushār ilayh), both of which are inherently interdependent and indispensable to one another.

In certain places in the Qur’an, the word āyah is also used in this literal sense. In Surah Yunus, the decision to preserve Pharaoh’s body as a sign of divine punishment is mentioned. It is stated:

فَالْيَوْمَ نُنَجِّيْكَ بِبَدَنِكَ لِتَكُوْنَ لِمَنْ خَلْفَكَ اٰيَةً وَاِنَّ كَثِيْرًا مِّنَ النَّاسِ عَنْ اٰيٰتِنَا لَغٰفِلُوْنَ.

Thus, today We shall preserve your body so that you can become a sign [of God’s scourge] for those who come after you. In reality, many people only remain heedless to Our signs.² (10:92)

In Surah Ash-Shu‘ara, the actions of the people of ‘Aad have been described as futile, in that they set up signs of their greatness in the form of tall and lofty buildings. It is stated:

اَتَبْنُوْنَ بِكُلِّ رِيْعٍ اٰيَةً تَعْبَثُوْنَ. وَتَتَّخِذُوْنَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُوْنَ.

[What is the matter with you?] Will you keep building useless memorials in this way on every high ground? And keep constructing large palaces in this manner as if you have to live forever? (26:128-129)

The Qur’an, expanding beyond the basic meanings of a sign, mark, or memorial, has also used it as a term of its own. In this context, the word is used for those signs in the inner self and the universe that highlight the exalted attributes of Allah, the Lord of all worlds. These attributes signify Allah’s greatness, creation, power, mercy, lordship, justice, knowledge, and wisdom. Human nature and intellect have the capacity to be aware of these. If used correctly, this can lead to the path of knowing Allah. The faculties within humans that guide them in this matter are contemplation, reasoning, and remembrance. The Qur’an has referred to these as yatafakkarūn (they reflect), ya‘qilūn (they use intellect), and yazzakkarūn (they remember). It has been stated:

وَعَلَي اللّٰهِ قَصْدُ السَّبِيْلِ وَمِنْهَا جَآئِرٌﵧ وَلَوْ شَآءَ لَهَدٰىكُمْ اَجْمَعِيْنَ. هُوَ الَّذِيْ٘ اَنْزَلَ مِنَ السَّمَآءِ مَآءً لَّكُمْ مِّنْهُ شَرَابٌ وَّمِنْهُ شَجَرٌ فِيْهِ تُسِيْمُوْنَ. يُنْۣبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُوْنَ وَالنَّخِيْلَ وَالْاَعْنَابَ وَمِنْ كُلِّ الثَّمَرٰتِﵧ اِنَّ فِيْ ذٰلِكَ لَاٰيَةً لِّقَوْمٍ يَّتَفَكَّرُوْنَ. وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَﶈ وَالشَّمْسَ وَالْقَمَرَﵧ وَالنُّجُوْمُ مُسَخَّرٰتٌۣ بِاَمْرِهٖ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ. وَمَا ذَرَاَ لَكُمْ فِي الْاَرْضِ مُخْتَلِفًا اَلْوَانُهٗﵧ اِنَّ فِيْ ذٰلِكَ لَاٰيَةً لِّقَوْمٍ يَّذَّكَّرُوْنَ.

[If you want to come close to Him, then know that] the straight path reaches God, whereas there are deviant paths as well. And had He wanted, He would have guided all of you to that one path. It is He Who has sent down water from the skies which you drink and also through which that pasturage sprouts in which you graze animals. From it, He grows for you crops, olives, dates, grapes and fruits of all types. Surely, in it, there is a great sign for those who reflect. It is He Who has put the night, the day, the sun and the moon into your service, and it is at His behest that the stars also serve you. Surely, in it are many signs for those who use their intellect. And these things of various types that He has scattered for you in the earth, also undoubtedly have a great sign for those who can be reminded. (16:9-13)

It is thus evident that the signs of God serve as a means for the understanding of His essence and attributes. It suggests that there is a relationship of cause and effect, between the divine attributes and the signs of God. The manifestations of the attributes are the signs, and by observing the signs, the attributes can be recognized. The respected teacher, Javed Ahmed Ghamidi, in his book Meezan, where he explains the Qur’an’s stance on the essence and attributes of Allah, also elucidates the mutual relationship between the attributes and the signs. Some relevant portions of this explanation are as follows:

The Qur’an has explicitly clarified that God’s essence cannot be comprehended by human perception. This is because the Being who has created the means of perception can certainly comprehend them and encompass them fully, but these means can by no means encompass Him who Himself encompasses them….

The attributes of Allah, however, are comprehensible to humans to some degree. The reason for this is that certain aspects related to attributes, no matter how insignificant they may be, are also present in humans. Allah has endowed us with a portion of His knowledge and awareness, power, lordship, mercy, and wisdom. By analogy, we can form some conception of these attributes of God. For this, however, it is necessary for a person to keep their intellect awake and, guided by divine revelation, ponder over the signs of God within themselves and in the universe. This is why the Qur’an repeatedly invites its audience to reflect, think, and remember. When viewed in this manner, everything in the universe bears witness that God is not merely the First Cause and the Necessary Being from which the series of cause and effect began, and who has always existed and will continue to exist. Rather, He is an entity with will and perception, possessing all the highest attributes. (96-99)

This explanation clarifies that when the word āyah is mentioned in relation to Allah Almighty, it refers to the signs in the inner self and the universe that direct attention to His various attributes. These signs testify that He is the Creator of the universe, the Master of the earth and heavens, and the Lord of the East and the West. He is Subtle and All-Aware, All-Hearing and All-Seeing, Compassionate and Merciful, Mighty and Wise, Knowing of everything and Powerful over all things. Thus, when the Holy Qur’an seeks to draw human attention to these attributes, it presents these clear signs as evidence and thereby provides means for their reminder and encouragement, warning and intimidation, and admonition and punishment.

The signs in the inner self and the universe are clear and distinct in every respect. Eyes that can see may witness them, intelligent minds can comprehend them, and insightful hearts can attain knowledge of the Creator through them and become aware of the consequences. However, despite this, if they cannot turn their attention towards these signs, Allah Almighty has further ensured to elaborate on them in His Book in detail so that no ambiguity or confusion remains. The command is:

…يُفَصِّلُ الْاٰيٰتِ لِقَوْمٍ يَّعْلَمُوْنَ.

He explains His signs for those who want to know. (10:5)

…يُفَصِّلُ الْاٰيٰتِ لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوْقِنُوْنَ.

He explains His signs so that you are convinced of meeting with your Lord. (13:2)

Javed Ahmed Ghamidi writes in the explanation of the cited verse of Surah Ar-Ra‘d:

In other words, He explains these (signs) in His book so that you may understand the truths they are indicating, and as a result, attain the certainty of this great reality of the universe: that the One who created this world with boundless power and perfect wisdom will not allow it to end without bringing it to completion, but will necessarily take it to the destination that is appointed for it. (Al-Bayan 2/573)

The summary of the aforementioned details is that the literal meaning of āyah is a sign or indication. It refers to something apparent that signifies or points towards a hidden entity or truth. For example, creation indicates the creator, an artefact indicates the maker, and a painting indicates the painter. In the terminology of the Holy Qur’an, it refers to the proofs and evidences in the inner self and the universe that serve as guides to reach the understanding of the essence and attributes of Allah and inform a person about their ultimate fate in the hereafter.

In its technical usage, this word assumes four distinct applications or denotations:

The Divine Signs that manifest in the inner self and the universe according to the regular order of nature.
The Divine Signs that manifest in the inner self and the universe contrary to the regular order of nature.
The Divine Signs that manifest in the inner self and the universe at the hands of the Prophets.
The Divine Signs that manifest in the inner selves and the universe, as described by the verses of the Qur’an.

Let us understand these four applications in some detail in the light of the Qur’an. As a result, it will become easier to know under which of these categories the event of the splitting of the moon can be placed.

The Divine Signs that Manifest in the Inner Self and the Universe According to the Regular Order of Nature

In the Qur’an, the term āyah is frequently used for those signs of Allah that manifest in the inner self and the universe, and which pertain to the habitual acts of Allah’s power. In essence, these are undoubtedly extraordinary, but due to their regular, continuous, and perpetual occurrence, they appear before us as routine events and observations. This is why they generally do not become a cause for astonishment or contemplation for people. However, since these signs are definitive, clear, known, and incontrovertible, the Qur’an draws attention to them and, based on them, invites people to acknowledge the truth. These divine signs, manifest throughout the universe, are mentioned extensively in the Qur’an. For example, the transformation of barren land into flourishing fields, the creation of humans from clay, the formation of pairs from one’s own kind and then creating harmony and compatibility between them, the creation of the heavens and the earth and establishing concord between them, raising the heavens without pillars, making the sun and the moon subject to a fixed law, spreading out the earth and embedding mountains as pegs, placing differences in color, race, and language for mutual recognition among people, creating night for rest and day for work, causing states of fear and hope with celestial lightning, and bringing life to the barren earth by sending down water from the sky represent various forms of these clear signs.

In Surah Ar-Rum, verses 19 to 25 present a section where multiple verses of this nature are cited and reasoned. In this section, the words wa min āyātihī (And among His signs is this) are repeated to draw attention to those great signs which people tend to overlook merely because they become a part of their regular observation and routine experience. It is stated:

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِ الْاَرْضَ بَعْدَ مَوْتِهَا وَكَذٰلِكَ تُخْرَجُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ خَلَقَكُمْ مِّنْ تُرَابٍ ثُمَّ اِذَا٘ اَنْتُمْ بَشَرٌ تَنْتَشِرُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ خَلَقَ لَكُمْ مِّنْ اَنْفُسِكُمْ اَزْوَاجًا لِّتَسْكُنُوْ٘ا اِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَّوَدَّةً وَّرَحْمَةً اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّتَفَكَّرُوْنَ. وَمِنْ اٰيٰتِهٖ خَلْقُ السَّمٰوٰتِ وَالْاَرْضِ وَاخْتِلَافُ اَلْسِنَتِكُمْ وَاَلْوَانِكُمْﵧ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّلْعٰلِمِيْنَ. وَمِنْ اٰيٰتِهٖ مَنَامُكُمْ بِالَّيْلِ وَالنَّهَارِ وَابْتِغَآؤُكُمْ مِّنْ فَضْلِهٖ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّسْمَعُوْنَ. وَمِنْ اٰيٰتِهٖ يُرِيْكُمُ الْبَرْقَ خَوْفًا وَّطَمَعًا وَّيُنَزِّلُ مِنَ السَّمَآءِ مَآءً فَيُحْيٖ بِهِ الْاَرْضَ بَعْدَ مَوْتِهَا اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ تَقُوْمَ السَّمَآءُ وَالْاَرْضُ بِاَمْرِهٖﵧ ثُمَّ اِذَا دَعَاكُمْ دَعْوَةً مِّنَ الْاَرْضِ اِذَا٘ اَنْتُمْ تَخْرُجُوْنَ.

[You wonder how this will happen. Do you not see that] He takes out the living from the dead and the dead from the living, and once again makes the land lush green after it dies. In a similar way, you too will be taken out. 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]. And from among His signs is also that He has made your pairs from your own species so that you can receive comfort from them and has created love and affection between you. There certainly are great signs in this for those who reflect. The creation of the heavens and the earth and the diversity in your languages and colours is also from among His signs. In it, there certainly are many signs for those endowed with knowledge. In a similar way, your sleeping by night and day and finding His bounty are also among His signs. Surely, there are many signs in this for people who listen [from the ears of their hearts]. And from among His signs is also that He shows you flashes of lightning which produce fear also and hope as well and rains down water from the heavens. Then He brings life to the land from it after it dies. Surely, there are many signs in this for those who use their intellect. And from among His signs is also that the heavens and the earth exist because of His command. Then when only once He will summon you to come out from the earth, you will come out as soon as you hear it. (30:19-25)

At this point, a brief mention of the signs that have been mentioned is as follows. This will make it easier to understand the aforementioned application of the term āyah.

1. The Creation and Development of Human Beings

In this, the first sign (āyah) illustrates the creation of humans and their propagation. It is stated: “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.” This means that if humans reflect upon their creation, it will be evident that their existence is formed from the lifeless elements found in dust. Allah transformed these lifeless particles into living cells, and by instilling a soul within them, He made them a living, conscious human being. And not only did He create the individual, but He also made his existence a means for the appearance of hundreds, thousands, and millions of humans.

Imam Amin Ahsan Islahi, while explaining this sign, writes:

This means that the realities you are being invited to believe in are entirely based on the power and wisdom of your Creator. So why do you demand any external proof for the evidence of His power and wisdom? The greatest evidence of this is present within your own creation. He created you from lifeless clay, and then you became living beings endowed with intellect and awareness, spreading across the entire surface of the earth… Consider what relation is there between dry clay and a living human being? Before your eyes, God’s power populated a whole world from that very clay! (Tadabbur-e-Qur’an 6/84-85)

2. Formation of a Partner from the Human Species

The second sign mentioned is that God has created humans in pairs and instilled love and affection between both elements of these pairs. The words used for this are: khalaqa lakum min anfusikum azwājan litaskunū ilayha wa ja‘ala baynakum mawaddatan wa rahmatan (He has made your pairs from your own species so that you can receive comfort from them and has created love and affection between you). The meaning is that God did not create humankind in a singular form, but rather in two different genders, male and female. Both are equal in terms of their soul and psyche, but they possess differences and diverse aspects in terms of their physical attributes and functional characteristics. Despite this gender difference, their needs are interdependent, and they have been endowed with feelings of closeness, love, and compassion for each other. From this expansion, families and societies have come into existence.

Javed Ahmed Ghamidi writes regarding this sign:

That is, mankind was not created as a single gender, but rather in the form of two genders, and each was endowed with distinct individual characteristics. Yet, a compatibility was established between them such that both derive comfort and solace from each other. A sentiment of love and mercy was instilled within them that draws them towards one another and makes them lifelong well-wishers, empathetic sharers of pains and pleasures. (Al-Bayan 4/52)

Imam Amin Ahsan Islahi has elucidated this verse as four distinct signs. He writes:

There is a clear sign in this matter that Allah Almighty has created everything in this universe in pairs, and every entity fulfills its purpose in existence by uniting with its pair. This indicates that this world also has a pair, which is called the Hereafter. The fulfillment of the purpose of this world is achieved through this very Hereafter. The second sign in this is that our Creator is exceedingly compassionate and loving. When He instilled in us the desire for a pair, He created our pair from our own kind, and then He endowed both with the feelings of love and compassion so that they may live as two bodies with a single soul. The third sign is that within the opposites of this universe, there exists a profound harmony and a deep compatibility for a higher purpose, which is a very clear indication that its Creator and Owner is one, who brings harmony in the opposites of this universe under His wisdom. The fourth sign in this is that the idea of those people is utterly foolish, who think that the evolution of this universe happened by itself. If its evolution happened by itself, then where did this astonishing harmony among its opposites come from? This is clear evidence that there is an Omnipotent and Wise entity, which is running this entire system under His wisdom. (Tadabbur-e-Qur’an 6/85)

3. The Creation of the Earth and the Heavens

The creation of the heavens and the earth, and the diversity of human languages and colors have also been declared as signs of Allah. The phrase khalq-us-samā wāti wal-ardh is used for this. This means that the creation of the earth and the heavens is also among His signs. Indeed, there are many signs in this for those who possess knowledge. The implication is that, like the creation of humans, the creation of the universe is also a great sign of Allah’s cognizance. When a person lowers their head and reflects upon their existence, this limited existence appears as a manifestation of Allah’s wondrous craftsmanship. And when they raise their head to observe their surroundings and look at the expanse of the sky, their gaze returns weary. They realize that the treasures of the earth and the expanses of the sky are beyond their consciousness and imagination. Imam Amin Ahsan Islahi writes regarding the signs of the heavens and the earth:

If people reflect, it will become clear to them that within the multiplicity of this universe lies unity. On one side is the vast and boundless cosmos of the heavens, and on the other side is this sphere of the earth. Apparently, there is so much distance between them, but despite this distance, there is such a deep connection between the two that no rational person can imagine that both came into existence through the power of separate creators and are revolving under separate wills. Rather, their mutual harmony loudly testifies that one Omnipotent and Wise is governing both and has subjugated them for a common purpose. (Tadabbur-e-Qur’an 6/86)

4. Differences in the Languages and Colors of Humans

The diversity in languages and races among humans is also a great sign of Allah. This diversity, while providing benefits in terms of recognition and identification, also leads to various forms of tests and trials. The author of Tafheem-ul-Qur’an, Maulana Abul A‘la Maududi, has explained the sign (āyah) of language and color diversity in great detail. He writes:

Even though your articulatory faculties are the same, there is no difference in the structure of your mouth and tongue, nor in the structure of your brain, yet in different regions of the earth, your languages are different. Then, even in regions where a single language is spoken, the dialects vary from town to town and village to village. Moreover, each person’s accent, pronunciation, and manner of speech differ from another. Similarly, while the material of your creation and the formula of your construction is the same, your colors are so different that leaving aside different nations, even two sons of the same parents are not exactly the same in color. Here, attention is drawn to just two things as an example. But if you proceed along this line, you will find so much variety in the world that it would be difficult to encompass it. Regardless of which species of humans, animals, plants, or any other things you take, despite the fundamental similarities among their individuals, there are innumerable differences present. Even in the same species, no individual is exactly similar to another, down to the fact that even two leaves from the same tree are not completely identical. This clearly shows that this world is not some kind of factory where automated machines are running, producing every kind of item under a system of mass production where things emerge as identical copies. Instead, there is a Mighty Craftsman at work here who creates every single thing with full individual attention, complete with a new design, new patterns, new proportions, and new attributes, and each creation is unique in its place. His creative power continuously brings forth a new model of each thing, and His artistry considers repeating a design to be an insult to His art. Anyone who opens their eyes to see this astounding spectacle can never fall into the foolish notion that the creator of this universe set the factory in motion and then went to sleep somewhere. This is open evidence that He is engaged in the work of creation at every moment and devotes individual attention to each and every thing He has created. (Tafheem-ul-Qur’an 3/746-747)

5. The Rotation of Day and Night

The alternation of night and day is also counted among the signs. It is stated: “And similarly, your sleeping during the night and day and your seeking His bounty are among His signs. In this, indeed, are many signs for those who listen (with the ears of the heart).” The coming and going of night and day, outwardly, seems like a very ordinary event, yet within it, the extraordinary knowledge, wisdom, and nurturing aspect of the Lord are fully manifest. Allah knows that the beings He has created have a need for mental, spiritual, and physical rest. Without this, they cannot remain capable of functioning for long. Moreover, a constant and unchanging environment makes the activity of life monotonous. The requirement of creation in this manner is that the dwelling prepared for them should be in accordance with this style. That is, if the Creator is All-Knowing and Wise, He will be fully aware of the needs of His creation and will make arrangements for their fulfillment with perfect nurturing. This need and the means for its fulfillment are proof that humans and the universe did not come into existence by chance but were created by an extremely knowledgeable and wise being.

Javed Ahmed Ghamidi writes in explanation of this verse:

It was stated that if they would only reflect on how their Creator, with such mercy and compassion, has harmonized them and their environment by dividing the necessity of sleep and rest for the human body, and the struggle for livelihood into night and day. Does this not clearly indicate the existence of a Merciful and Generous Lord? Can a person still claim that all of this happened by chance, or that there could be the authority of more than one god imagined, or that the Creator of this universe would let it perish without purpose? In this, if you reflect, there is an implicit criticism on the behavior of the opponents: they hear, yet do not attempt to understand, and instead, they rise in opposition, blind and deaf. (Al-Bayan 4/54-55)

In Surah Yunus, this sign is described as a symbol of the end of the universe. It is stated:

اِنَّ فِي اخْتِلَافِ الَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللّٰهُ فِي السَّمٰوٰتِ وَالْاَرْضِ لَاٰيٰتٍ لِّقَوْمٍ يَّتَّقُوْنَ.

Surely, in the alternation of day and night and whatever God has created in the heavens and the earth there are signs in it for those who fear. (10:6)

The meaning is that the cycle of days is a sign that the universe is reaching a great conclusion; it is not without purpose. Imam Amin Ahsan Islahi has stated:

The alternation of night and day also indicates the pursuit they are actively engaged in with each other, from which it is guided that this cycle is not aimless or without purpose, but is culminating in a great result. Secondly, it points towards the great system of Lordship that is inherent in the different temperaments of night and day, that day energizes the arena of activities for livelihood and economic endeavors for man, and night spreads a bed of comfort and rest for him. Whoever reflects on this system necessarily reaches the conclusion that this amazing concord within opposites for a common purpose can exist only in the form that it is accepted that this entire machinery operates under the will of one Omnipotent and Self-sustaining Being. It then concludes that He, who has established this entire system of providing and caring and is running it with such arrangement, will not leave man unaccountable and irresponsible. Instead, a day is bound to come in which He will reward those who recognize the right of this Lordship with the gift of their acknowledgment and will cast those indifferent to it into Hell. This is the conclusion achieved from reflecting on all the components of this universe and all its opposites, and it is this realization that guides humanity toward the hereafter and this recompense and punishment. (Tadabbur-e-Qur’an 4/26)

6. The Thunder and Lightning of Clouds and Rainfall

The various phenomena of the sky also reflect the signs of Allah. Lightning flashes to announce the coming of rain. This rain becomes a shower of mercy for some settlements and brings a storm of punishment to others. Thus, it simultaneously emerges as a symbol of hope and fear. Hence, it is one and the same thing that, if the Lord wills, can be a form of reward or, if He wills, can be made a punishment.

Javed Ahmed Ghamidi writes:

That is to say, (these lightnings) by their existence teach that blessings and retributions, all are in the hands of God, and He has full authority over both reward and punishment, and He can transform whichever blessing He wants into a retribution and a retribution into a blessing. (Al-Bayan 4/55)

This is the same case with rain. It can be a cause of mercy and forgiveness, as well as wrath and anger. It is within Allah’s discretion to command it to irrigate fields and crops or to issue an order for it to wash away standing crops. In this context, regarding rain, the words fayuhī bihī al-ardh ba‘da mautihā (And then He revives the earth after its death) have been mentioned. Maulana Abul A‘la Maududi, in his explanation of this, writes:

This phenomenon indicates life after death on one hand, and on the other hand, it also signifies that there is God, and that the caretaker of the heavens and the earth is one God. The sustenance of countless creatures on earth depends on the produce that emerges from it. This produce relies on the fertility of the land. The activation of this fertility depends on rain, whether it falls directly on the land, is stored on the surface, takes the form of underground springs and wells, or freezes on mountains and flows in the form of rivers. Then, this rain depends on the heat of the sun, changes in seasons, atmospheric warmth and coolness, the circulation of winds, and the electricity that both triggers rain to fall from the clouds and adds a type of natural fertilizer to the rainwater. The establishment of these connections and compatibilities among all these various elements from earth to sky, their explicit suitability for countless different purposes and benefits, and their continuous and harmonious compatibility for thousands of years, can this all happen merely by chance? Could this occur without the wisdom of a Creator, without His thought-out plan and His dominant management? And is this not evidence that the Creator and Lord of the earth, sun, air, water, heat, cold, and the creatures of the earth is one and the same? (Tafheem-ul-Qur’an 3/748-749)

7. The Establishment and Continuity of the Heavens and the Earth

The establishment and stability of the heavens and the earth are among the signs of Allah. They remain established by the command of Allah. If He commands, their expanse will be rolled up. Then, when He orders humans to emerge from the earth, they will have no capacity to resist. Their very existence will naturally respond to His call. Neither can the heavens prevent the call of the Lord from reaching humans, nor can the earth hinder them from emerging.

Regarding the reference Taqūma al-samā’u wa al-ardhu bi-amrihī (The heavens and the earth are upheld by His command), Javed Ahmed Ghamidi writes:

There is no need for argument in this matter, for if you can listen, the stars and planets revolving in the vast emptiness, the sun and the moon, and this earth of yours, all are proclaiming that they are sustained by the power of a Sustainer and are moving by the force of a Controller. (Al-Bayan 4/55)

On the phrase, Thumma idhā da’ākum da‘awatan min al-ardhi idhā antum takhrujūn (Then when He calls you once from the earth, immediately you will come forth), the esteemed teacher’s commentary is:

That is, there will not be a need to call a second time. The manner in which you witness the establishment and stability of the heavens and the earth, through God’s power and wisdom, at such an astonishing level, is sufficient to demonstrate that if He issues a single call, it is impossible for the earth to dare deviate from His command or for the heavens to diverge from it in the slightest. (Al-Bayan 4/55-56)

As a conclusion to this discourse in Surah Ar-Rum, it is stated that not only the mentioned things and matters, but everything in the heavens and the earth is under the command of Allah. No event occurs without His permission. In every object, every matter, and every incident, His attributes are evident, which inform mankind that He alone is the one who initiated creation and He alone will restore it. Therefore, man should not seek a way to escape His domain of power. He is both Mighty and Wise. It is stated:

وَلَهٗ مَنْ فِي السَّمٰوٰتِ وَالْاَرْضِ كُلٌّ لَّهٗ قٰنِتُوْنَ. وَهُوَ الَّذِيْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهٗ وَهُوَ اَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الْاَعْلٰي فِي السَّمٰوٰتِ وَالْاَرْضِ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ.

Whatever are in the heavens and the earth belong to Him; all are obedient to Him only. 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. (30:26-27)

In the exegesis of this passage, Imam Amin Ahsan Islahi has written:

He said that it is He who initiates creation and then He will repeat it, and this repetition, if you consider, is easier for Him. The implication is that when you accept the reality that He has brought creation into existence, then why do you deem it improbable for Him to recreate it? Is the first task more difficult or the second? It is stated that in the heavens and the earth, He alone is truly deserving of all the exalted attributes, and no one else shares in these attributes with Him. Following this, there is a specific reference to His two attributes — Al-Aziz (The Mighty) and Al-Hakim (The Wise) — indicating that He is dominant over everything and superior to all, and that wisdom is inherent in all His actions. The implication is that no task is difficult for Him; nothing other than His wisdom influences His will, and there is no one in this entire universe who can match His attributes. Consequently, it is an inevitable conclusion that if no one can match His attributes, then no one can match His rights either. (Tadabbur-e-Qur’an 6/89)

The Divine Signs that Manifest in the Inner Self and the Universe According to the Regular Order of Nature

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِ الْاَرْضَ بَعْدَ مَوْتِهَا وَكَذٰلِكَ تُخْرَجُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ خَلَقَكُمْ مِّنْ تُرَابٍ ثُمَّ اِذَا٘ اَنْتُمْ بَشَرٌ تَنْتَشِرُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ خَلَقَ لَكُمْ مِّنْ اَنْفُسِكُمْ اَزْوَاجًا لِّتَسْكُنُوْ٘ا اِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَّوَدَّةً وَّرَحْمَةً اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّتَفَكَّرُوْنَ. وَمِنْ اٰيٰتِهٖ خَلْقُ السَّمٰوٰتِ وَالْاَرْضِ وَاخْتِلَافُ اَلْسِنَتِكُمْ وَاَلْوَانِكُمْ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّلْعٰلِمِيْنَ. وَمِنْ اٰيٰتِهٖ مَنَامُكُمْ بِالَّيْلِ وَالنَّهَارِ وَابْتِغَآؤُكُمْ مِّنْ فَضْلِهٖ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّسْمَعُوْنَ. وَمِنْ اٰيٰتِهٖ يُرِيْكُمُ الْبَرْقَ خَوْفًا وَّطَمَعًا وَّيُنَزِّلُ مِنَ السَّمَآءِ مَآءً فَيُحْيٖ بِهِ الْاَرْضَ بَعْدَ مَوْتِهَا اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ. وَمِنْ اٰيٰتِهٖ٘ اَنْ تَقُوْمَ السَّمَآءُ وَالْاَرْضُ بِاَمْرِهٖ ثُمَّ اِذَا دَعَاكُمْ دَعْوَةً مِّنَ الْاَرْضِ اِذَا٘ اَنْتُمْ تَخْرُجُوْنَ.

At this point, a brief mention of the signs that have been mentioned is as follows. This will make it easier to understand the aforementioned application of the term āyah.

1. The Creation and Development of Human Beings

Imam Amin Ahsan Islahi, while explaining this sign, writes:

2. Formation of a Partner from the Human Species

Javed Ahmed Ghamidi writes regarding this sign:

Imam Amin Ahsan Islahi has elucidated this verse as four distinct signs. He writes:

3

3. The Creation of the Earth and the Heavens

4. Differences in the Languages and Colors of Humans

5. The Rotation of Day and Night

Javed Ahmed Ghamidi writes in explanation of this verse:

In Surah Yunus, this sign is described as a symbol of the end of the universe. It is stated:

Surely, in the alternation of day and night and whatever God has created in the heavens and the earth there are signs in it for those who fear. (10:6)

The meaning is that the cycle of days is a sign that the universe is reaching a great conclusion; it is not without purpose. Imam Amin Ahsan Islahi has stated:

6. The Thunder and Lightning of Clouds and Rainfall

Javed Ahmed Ghamidi writes:

7. The Establishment and Continuity of the Heavens and the Earth

6. The Thunder and Lightning of Clouds and Rainfall

Javed Ahmed Ghamidi writes:

The Divine Signs that Manifest in the Inner Self and the Universe Contrary to the Regular Order of Nature

In the Qur’an, the term āyah is also used for supernatural signs in the human self and the universe. These refer to conditions and events that occur out of the ordinary as grand manifestations of God’s power. They do not transpire through the agency of prophets but rather occur directly by the command of God or through the agents of fate and destiny. Their occurrence is rare and sudden, which is why people are unfamiliar and unprepared for them. Due to their contrary nature to common customs and norms, they provoke astonishment and wonder. There is no need to draw people’s attention to them; their rarity and sensational nature naturally draws attention. Such signs may appear in ordinary times, but they occur more frequently during the times of prophethood and messengership. Their purpose can be admonition and reminder, reward and honor, as well as burden and punishment. In each case, they manifest in such a way that they cannot be overlooked as ordinary events nor dismissed as coincidental incidents.

A few examples of the verses of this nature mentioned in the Holy Qur’an are as follows.

1. Birth of Jesus Without a Father and His Conversation in the Cradle

The birth of Prophet Jesus (PBUH) from the womb of Mary (PBUH) without a father is an extraordinary event. This occurred directly by the command of Allah. Based on this, Allah has regarded both Mary (PBUH) and the son of Mary (PBUH) as a sign. It is stated in Surah Al-Mu’minun:

وَجَعَلْنَا ابْنَ مَرْيَمَ وَاُمَّهٗ٘ اٰيَةً….

And We similarly made the son of Mary and his mother also a great sign (23:50)

In Surah Al-Anbiya, these two personalities are referred to with the words āyatan lil ‘ālamīna (a sign for the worlds). It is stated:

وَالَّتِيْ٘ اَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيْهَا مِنْ رُّوْحِنَا وَجَعَلْنٰهَا وَابْنَهَا٘ اٰيَةً لِّلْعٰلَمِيْنَ.

And on that woman also who had kept herself chaste. So, We blew into her Our Spirit and made her and her son [Jesus] a sign for the people of the world. (21:91)

In Surah Maryam, this incident is detailed. While stating the purpose of this initiative, it is said: Wa li-naj‘alhu āyatan linnās wa rahmah min-nā, meaning the purpose is that Allah the Almighty may make Jesus (PBUH) a sign for the people and a mercy from Himself. It is said:

وَاذْكُرْ فِي الْكِتٰبِ مَرْيَمَ اِذِ انْتَبَذَتْ مِنْ اَهْلِهَا مَكَانًا شَرْقِيًّا. فَاتَّخَذَتْ مِنْ دُوْنِهِمْ حِجَابًا فَاَرْسَلْنَا٘ اِلَيْهَا رُوْحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا. قَالَتْ اِنِّيْ٘ اَعُوْذُ بِالرَّحْمٰنِ مِنْكَ اِنْ كُنْتَ تَقِيًّا. قَالَ اِنَّمَا٘ اَنَا رَسُوْلُ رَبِّكِ لِاَهَبَ لَكِ غُلٰمًا زَكِيًّا. قَالَتْ اَنّٰي يَكُوْنُ لِيْ غُلٰمٌ وَّلَمْ يَمْسَسْنِيْ بَشَرٌ وَّلَمْ اَكُ بَغِيًّا. قَالَ كَذٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهٗ٘ اٰيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا وَكَانَ اَمْرًا مَّقْضِيًّا.

Mention [now] in this Book the name of Mary, when she had left her family and had stationed herself in isolation on the eastern side [of the Temple], and had kept herself in seclusion from them. Then We sent to her Our angel and he appeared before her in the form of a full-grown man. [When] Mary [saw him,] she said: “I seek refuge from you with the Merciful God, if you fear him.” He said: “I have been sent only by your Lord and have been sent that I grant you a noble son.” Mary said: “How can a boy be born to me; neither has a man touched me nor have I ever been of loose character?” He said: “This is what will happen. Your Lord says: ‘This is very easy for Me. We shall do this so that he be Our messenger and so that We make him a sign for people and a mercy from Us. And this has been decreed.’” (19: 16-21)

It is clear from this explanation that the birth of Jesus (PBUH) without a father was an extraordinary event, which Allah manifested as a sign. For this purpose, Allah deviated from the general law of birth and issued His command directly, establishing the fetus in the womb with His word Kun (Be), and infused His spirit into it. This command was similar to the one He issued for the creation of Adam and Eve (peace be upon them). This sign will remain evident as proof of human creation and its reoccurrence till the end of the world. Imam Amin Ahsan Islahi writes:

The miraculous birth of Jesus (PBUH) is a significant sign of the Day of Judgment. The greatest doubt that the ignorant have regarding the Day of Judgment is how people can be resurrected without any means. The existence of Jesus (PBUH) is the answer to this doubt, demonstrating that everything comes into existence by Allah’s command Kun (Be). Jesus (PBUH) came into existence through this very command. It is on this basis that he is referred to as Kalimatullah in both the Bible and the Qur’an. (Tadabbur-e-Qur’an 645/4)

The speaking of Jesus (PBUH) in the cradle is a continuation of this verse. It is narrated in Surah Maryam that by Allah’s command, Mary (PBUH) conceived and moved away from her area. When the time of birth approached, an angel of Allah came, provided reassurance, and a spring was made to flow for her. She was then instructed to return to her people with the newborn. If they posed any questions or objections, she was to indicate that she had vowed silence. Accordingly, she returned. When people saw her with the child, they started to cast aspersions on her chastity, at which point she pointed towards the child. The people questioned how they could speak to someone who is a newborn and has not yet reached the age to speak. At this, the child began to speak. The Qur’an states:

قَالَ اِنِّيْ عَبْدُ اللّٰهِ اٰتٰىنِيَ الْكِتٰبَ وَجَعَلَنِيْ نَبِيًّا. وَّجَعَلَنِيْ مُبٰرَكًا اَيْنَ مَا كُنْتُ وَاَوْصٰنِيْ بِالصَّلٰوةِ وَالزَّكٰوةِ مَا دُمْتُ حَيًّا. وَّبَرًّاۣ بِوَالِدَتِيْ وَلَمْ يَجْعَلْنِيْ جَبَّارًا شَقِيًّا. وَالسَّلٰمُ عَلَيَّ يَوْمَ وُلِدْتُّ وَيَوْمَ اَمُوْتُ وَيَوْمَ اُبْعَثُ حَيًّا.

The child spoke: “I am a servant of God. He has bestowed the Book on me and made me a prophet and made me a fountainhead of blessings wherever I be. He has directed me to be diligent in the prayer and in zakah as long as I am alive and made me obedient to my mother; not someone who is rebellious and wretched. And [glad tidings of] peace are on me the day I was born and the day I shall die and the day I shall be raised to life.” (19:30-33)

Imam Amin Ahsan Islahi, commenting on this situation, writes:

When the trial of Mary (PBUH) reached this point and she proved to be one hundred percent successful at every stage, it was time for Allah Almighty to announce what His attributes are for any servant who succeeds in His trial. It was essential for Mary (PBUH), who was placed in a test, to emerge with full honor and dignity, that the child in her lap should testify to her chastity and his own eminence so that there would remain no room for anyone to utter a word thereafter. (Tadabbur-e-Qur’an 4/647-648)

2. Blessings of the Clouds’ Shade and Mann and Salwa for the Israelites

2. The Blessings of the Clouds’ Shade and Mann and Salwa for the Israelites

The Qur’an has mentioned at various places the magnificent favors that were bestowed upon the Israelites. Many of these blessings are of an extraordinary nature. Some were granted through their prophets and some were bestowed directly. Allah Almighty has referred to them with the words āyatin bayyinah (clear signs). It is stated in Surah Al-Baqarah:

سَلْ بَنِيْ٘ اِسْرَآءِيْلَ كَمْ اٰتَيْنٰهُمْ مِّنْ اٰيَةٍۣ بَيِّنَةٍ.

Ask the Israelites: “How many a manifest sign We bestowed upon them; [but to what benefit?]” (2:211)

Among these clear signs, two prominent ones are that clouds were made to cast a shadow over them and mann and salwa were sent down. It is stated:

وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَاَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوٰيﵧ كُلُوْا مِنْ طَيِّبٰتِ مَا رَزَقْنٰكُمْ….

And We made the clouds draw their shadow over you and sent down upon you mann and salwa. “Eat these pure things that We have provided you.” (2:57)

These are indeed the blessings that Allah bestowed upon them in the Sinai desert. In this barren desert, they did not have houses, tents, or any form of shelter. Thousands of people were living under the open sky. In this situation, to protect them from the scorching heat of the sun, Allah provided them shade through clouds. Maulana Abul A‘la Maududi writes:

The Israelites had left Egypt in hundreds of thousands, and in the region of Sinai, they did not even have tents to shelter themselves, let alone houses. If, during that time, God had not kept the sky overcast for a period, this nation would have perished from the sun. (Tafheem-ul-Quran 1/77-78)

Allah provided them with clouds for shelter and arranged mann and salwa as a banquet of blessings. To benefit from this banquet, they did not have to prepare the land, nor endure the labor of sowing and harvesting, nor trouble themselves with cooking. The Qur’an refers to this banquet as mann and salwa. Javed Ahmed Ghamidi has written about this in reference to the Book of Exodus in the Bible:

This (mann) was a substance akin to dew that dripped onto the ground and solidified like grains of frost. The Israelites would gather it before the sun grew hot. Once the heat increased, these grains would melt away. In a barren desert, where sources of food were absent, this was a great blessing bestowed upon the Israelites without any labor, as a reward for migrating with the prophet by God’s command. The meaning of ‘mann’ is grace and favor. It seems that due to this very association, it was named ‘mann’.

By ‘salwa’, it is meant the birds that Allah Almighty sent for the Israelites in the Sinai desert. These were similar to quails and, like quails, were very easy to hunt. (Al-Bayan 1/68-69)

3. Suspension of Mount Sinai over the Israelites

3. The Suspension of Mount Sinai over the Israelites

In a similar sign, when at Allah’s command, Mount Sinai was suspended over the heads of the Israelites. That is, the mountain was uprooted from its place and began to hang over them like a canopy. This extraordinary event occurred when Allah revealed the tablets of the commandments in the Valley of Sinai to the Israelites. On that occasion, they were bound by a covenant to firmly adhere to the Torah and to fully observe its commandments and guidance. In Surah Al-Baqarah, it is stated:

وَاِذْ اَخَذْنَا مِيْثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّوْرَ خُذُوْا مَا٘ اٰتَيْنٰكُمْ بِقُوَّةٍ وَّاذْكُرُوْا مَا فِيْهِ لَعَلَّكُمْ تَتَّقُوْنَ.

And recall when We had made a covenant with you and [for this] had raised Mount Sinai above you and had said: “Grasp strongly what We have given you and keep in mind whatever is [written] in it so that you may remain secure [from the wrath of God].” (2:63)

In Surah Al-A‘raf, verse 171, the words used for this incident are Wa idh nataqnā al-jabala fawqahum ka annahū zullatun wa zannū annahū wāqi ‘un bihim (when We raised the mountain over them as if it were a canopy, and they thought it was going to fall upon them). This means that by Allah’s command, a great mountain began to hang over them, and they began to think that it would now fall upon them. This shows that the awe of Allah’s power became manifest upon them.

According to Javed Ahmed. Ghamidi, this event was a demonstration of Allah’s power and majesty. The purpose was to make it clear that the being entering into a covenant with them is the Omnipotent. Nothing is beyond His reach. If they violated this covenant, they could well estimate their fate due to this event. He writes:

From both the Qur’an and the Bible, it is evident that this covenant was taken from the Israelites in such a way at the foot of the mountain that Mount Sinai was uprooted and hung over their heads like a canopy, and they felt that it would definitely fall upon them. The Qur’an describes this situation as the mountain being lifted over them. This was a manifestation of God’s power and glory, done so that the Israelites would always remember the magnitude of the power of the God with whom they were making this covenant, and what could happen to them if they violated it. (Al-Bayan 1/78)

4. Companions of the Cave Sleeping for Nearly Two Hundred Years

The Companions of the Cave have been described in the Holy Qur’an with the kānū min āyātinā ‘ajaban, meaning they were indeed a remarkable sign among the signs of Allah. Allah Almighty cast them into a state of sleep for approximately two hundred years and then awakened them to present them before the people. This incident is detailed in Surah Al-Kahf, verses 9 to 25. An introductory summary of the event is provided, followed by detailed descriptions. The introductory verses are as follows:

اَمْ حَسِبْتَ اَنَّ اَصْحٰبَ الْكَهْفِ وَالرَّقِيْمِ كَانُوْا مِنْ اٰيٰتِنَا عَجَبًا. اِذْ اَوَي الْفِتْيَةُ اِلَي الْكَهْفِ فَقَالُوْا رَبَّنَا٘ اٰتِنَا مِنْ لَّدُ نْكَ رَحْمَةً وَّهَيِّئْ لَنَا مِنْ اَمْرِنَا رَشَدًا. فَضَرَبْنَا عَلٰ٘ي اٰذَانِهِمْ فِي الْكَهْفِ سِنِيْنَ عَدَدًا. ثُمَّ بَعَثْنٰهُمْ لِنَعْلَمَ اَيُّ الْحِزْبَيْنِ اَحْصٰي لِمَا لَبِثُوْ٘ا اَمَدًا.

Do you think that the people of the cave and raqīm were among a very strange sign from among Our signs. At the time when those youth took refuge in the cave; then prayed [to their Lord:] “Our Lord! Bless us with mercy specially from Yourself and in this matter of Ours provide us with guidance.” At this, We lulled them to sleep for many years in the cave. Then We woke them up to see which of the two groups has correctly counted the period of their stay. (18:9-12)

The prevailing belief about the Companions of the Cave is that these are the same individuals referred to in Christian history as the Seven Sleepers. They were affiliated with the city of Ephesus, a renowned city located on the western coast of what is now Turkey. Ephesus was a significant center of idolatry. From 249 to 251 AD, the Roman Emperor Decius ruled this area. During this period, followers of Jesus (PBUH) arrived here with their message. The Companions of the Cave were young men from prominent families of this city. They wholeheartedly embraced the message of Jesus’s followers and began to preach it with fervor and zeal. As a result, the entire society turned against them, and the threat of them being stoned to death arose. To escape this threat, they sought refuge in a large cave outside the city. God protected them and placed them in a deep sleep for an extended period. Angels continued to turn them to different sides. Their dog was made to sit at the entrance of the cave as if it were keeping watch. By God’s command and under the supervision of His angels, these individuals slept for approximately 196 years. Eventually, in the thirty-eighth year of the reign of Emperor Theodosius II, in 444 or 447 AD, they awoke. During this time, due to the preaching of Christian missionaries, the Roman emperor Constantine (272-337 AD) had embraced Christianity, leading to the spread of the religion of Christ throughout the Roman Empire. Thus, when these individuals awoke, Christianity was dominant everywhere. Unaware of the changes outside, they sent one among them to the city to buy food. When he presented a coin from Emperor Decius’s time to purchase food, the shopkeeper suspected he might have found an ancient treasure. An argument ensued, attracting a crowd. The matter escalated to the authorities. When the man was brought before them, he realized that Emperor Decius had been dead for many years. Upon learning this, he narrated his entire story to them. The authorities were astonished and proceeded to the cave with him for verification. A large crowd accompanied them. Upon reaching the cave, it was confirmed that they were indeed from the time of Emperor Decius. The new Roman ruler, Emperor Theodosius, was informed of this extraordinary news. Out of respect, he traveled on foot to see them and sought their blessings. After this, the seven young men returned to the cave, lay down, and unexpectedly passed away.³

The Qur’an has described this event as a sign. Undoubtedly, it is an extraordinary sign of Allah, but the question is, what was the reason for manifesting it? Javed Ahmed Ghamidi, while expressing his inclination about it, has written:

The need for this sensory evidence likely arose because, at that time, the Christian mission was engaged in a struggle against Greek philosophy and the tradition of Roman polytheism and idolatry. Hence, Allah presented this sign so that, along with rational arguments, this sensory evidence could also be presented in the matter of life after death. The purpose was to ensure that this fundamental belief of the religion did not become merely a subject of philosophical speculation for those thousands who were newly converted to Christianity. Both the Bible and the Qur’an indicate that similar sensory evidence had previously appeared from time to time during the period of prophethood. (Al-Bayan 3/131)

The Divine Signs that Manifest in the Inner Self and the Universe at the Hands of the Prophets

The Divine Signs that Manifest in the Inner Self and the Universe at the Hands of the Prophets

The third form of Allah’s signs consists of those extraordinary and unusual manifestations that Allah grants to His prophets. In essence, these are the same kind of astonishing and mind-blowing phenomena that appear directly from the hand of Divine Power. The only difference is that their appearance involves the mediation of the prophets. In other words, Allah entrusts the reins of affairs, so to speak, into the hands of the prophet. Consequently, whatever manifests in the realm of the visible does so through his intercession. A charming example of this is the following command given by Allah to Moses (Moses), PBUH. It is stated:

فَاَسْرِ بِعِبَادِيْ لَيْلًا اِنَّكُمْ مُّتَّبَعُوْنَ. وَاتْرُكِ الْبَحْرَ رَهْوًا اِنَّهُمْ جُنْدٌ مُّغْرَقُوْنَ.

It was directed: “So, depart with My servants during the night and be aware that you will be followed. And, yes leave the sea at ease [once you cross it]. Undoubtedly, this is now an army destined to drown.” (44:23-24)

This means that after leading the Israelites out, keep calming the river with your staff.

Javed Ahmed Ghamidi writes in explanation of this command:

There is a clear statement in both the Qur’an and the Bible that the water of the sea was parted by strong winds for Moses (PBUH) and his people to cross. This command was given on this basis, and as a result, as soon as the Israelites had crossed, the parted water returned and engulfed Pharaoh and his armies, who had, by then, reached the middle of the sea in pursuit of the Israelites. If you reflect upon this, the style of the command is such that it is as if the sea was placed under the Prophet’s control at that time, and if it was to be calm, it would only be with his permission. (Al-Bayan 4/483-484)

These are the same signs manifested through the prophets, which are termed as miracles in technical terms.⁴ They hold the status of bayyināt, meaning clear and shining evidences, which are equally credible for the learned and unlearned, the supporter and the opponent alike. Intelligent people endowed with the blessing of faith and those with a sound nature do not demand them; however, they become a source of reward or an increase in faith for them. Deniers and adversaries are the ones who seek them. Therefore, Allah, in accordance with His wisdom and will, sends them down for reminding, warning, disciplining, or punishing them.

The esteemed teacher has written in clarification of this matter:

The personality of the Prophet is the ultimate manifestation of humanity, and his invitation is based on human nature… Whatever he says to people, he does so at the highest standard of reason and insight, and it is about those things from which humans are often heedless or tend to forget. Furthermore, there is no background of acquisition or learning behind his prophethood. Therefore, any person with a sound nature does not find it difficult to recognize him. When the heart and mind of a person is awakened, the face and voice of the Prophet is indeed a miracle.

However, along with this, Allah Almighty also grants him such clear signs that even if the opponents do not verbally acknowledge them, they are left with no path other than to believe in his truthfulness. (Meezan 133-134)

The guidance obtained from the Qur’an regarding the nature and reality of these signs or miracles can be summarized in the following points.

Firstly, although these miracles manifest through the prophets, they are entirely by the will of Allah. The nature, impact, and time and place of these miracles are determined by Allah’s command. Prophets and messengers only manifest them when they receive an instruction from Allah. The role of the prophet in their manifestation and occurrence is merely to perform actions like striking a staff upon a stone, casting it on the ground, throwing a handful of sand towards the army of disbelievers, or reciting the divinely revealed words. In Surah Al-Maidah, Allah mentions the event that will occur on the Day of Judgment when the miracles granted to Jesus (PBUH), to establish proof against the Christians will be recounted. On this occasion, the words bi-idhnī (by My permission) will be repeated frequently. The purpose of this will be to emphasize that the miracles upon which they based their claim of associating Jesus with the divinity of Allah were indeed from Allah and dependent on His command. The Christians committed an unforgivable offense by attributing them to Jesus (PBUH). It is stated:

اِذْ قَالَ اللّٰهُ يٰعِيْسَي ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِيْ عَلَيْكَ وَعَلٰي وَالِدَتِكَ اِذْ اَيَّدْتُّكَ بِرُوْحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًاﵐ وَاِذْ عَلَّمْتُكَ الْكِتٰبَ وَالْحِكْمَةَ وَالتَّوْرٰىةَ وَالْاِنْجِيْلَﵐ وَاِذْ تَخْلُقُ مِنَ الطِّيْنِ كَهَيْـَٔةِ الطَّيْرِ بِاِذْنِيْ فَتَنْفُخُ فِيْهَا فَتَكُوْنُ طَيْرًاۣبِاِذْنِيْ وَتُبْرِئُ الْاَكْمَهَ وَالْاَبْرَصَ بِاِذْنِيْﵐ وَاِذْ تُخْرِجُ الْمَوْتٰي بِاِذْنِيْﵐ وَاِذْ كَفَفْتُ بَنِيْ٘ اِسْرَآءِيْلَ عَنْكَ اِذْ جِئْتَهُمْ بِالْبَيِّنٰتِ فَقَالَ الَّذِيْنَ كَفَرُوْا مِنْهُمْ اِنْ هٰذَا٘ اِلَّا سِحْرٌ مُّبِيْنٌ.

When God will say: “O Jesus son of Mary! Recall the favor I bestowed on you and on your mother at the time when I helped you through the Holy Spirit; you would talk even in the cradle [as a prophet] and also when you were advanced in age. And, at the time, when I taught you the law and the wisdom which is the Torah and the Gospel. And, at the time, when at My directive, you would fashion from clay the model of a bird, then would breathe into it and it would become a living bird at My directive; and you would cure the born-blind and those inflicted with leprosy with My directive; and, at the time, when you would restore the dead to life with My directive. And, at the time, when I withheld the Israelites from harming you when you came to them with clear signs and their disbelievers said: Nothing! This is but plain sorcery.” (5:110)

In explaining the permission of Allah at this point, Imam Amin Ahsan Islahi writes:

All these matters will be addressed to Jesus (PBUH) by Allah on the Day of Judgment to establish a proof against the Christians. In the presence of Jesus (PBUH), it will be made clear to the Christians that every favor bestowed upon Jesus (PBUH) and his mother was from Allah. The miracles he showed were all demonstrated by the permission and command of Allah, and the dangers that the Jews put him in were only averted by Allah. Then, when all of this was done by Allah, and Jesus (PBUH) himself is the greatest witness to it, the Christians should explain on whose authority they turned him into God. The repetition of bi idhnī (by My permission) is most eloquent. Allah will reiterate this for each matter, and on each of these matters, the Jesus (PBUH) will only say Amanna wa saddaqna (We believe and affirm). Thus, the same miracles based on which the Christians made Jesus (PBUH) God, when they were all conducted by the ‘permission’ of God, and the performer of the miracles himself acknowledges it, then what remains for the Christians except disgrace and humiliation? (Tadabbur-e-Qur’an 2/607)

Secondly, they cannot be considered the pinnacle of knowledge and skill. Neither can they be dismissed as tricks or illusions, nor can they be rejected by labeling them as magic and sorcery. Even experts in these fields are compelled to acknowledge their authenticity and decisiveness. They admit that these matters are beyond the level of acquisition and learning, and transcend magic and sorcery. Javed Ahmed Ghamidi writes:

These miracles cannot be dismissed by anyone as mere magic or the pinnacle of a craft or art. This is because the true nature of such arts and sciences is best understood by their experts. Even they find themselves compelled to admit their incapacity in the face of such miracles. Regarding the two miracles of Moses (PBUH) mentioned earlier, Pharaoh attempted to nullify their effect using the same examination. The Qur’an narrates that Pharaoh sent emissaries throughout the kingdom to gather expert magicians and presented them on the day of the gathering for a challenge. He made such arrangements with the expectation of victory. However, when the magicians saw the staff of Moses swallowing their illusions, they prostrated involuntarily and declared their belief in the Lord of Moses and Aaron. This belief was so firm because it emerged from witnessing the reality with their own eyes. Therefore, when Pharaoh threatened them, saying he would cut their hands and feet on opposite sides and crucify them on the trunks of palm trees, the same magicians, who moments earlier humbly requested rewards from him, cried out that after witnessing the difference between the glowing moon and the radiant sun, they feared nothing anymore.

قَالُوْا لَنْ نُّؤْثِرَكَ عَلٰي مَا جَآءَنَا مِنَ الْبَيِّنٰتِ وَالَّذِيْ فَطَرَنَا فَاقْضِ مَا٘ اَنْتَ قَاضٍﵧ اِنَّمَا تَقْضِيْ هٰذِهِ الْحَيٰوةَ الدُّنْيَا. اِنَّا٘ اٰمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطٰيٰنَا وَمَا٘ اَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِﵧ وَاللّٰهُ خَيْرٌ وَّاَبْقٰي.

The magicians replied: “We shall certainly not give you preference over those clear signs that have come before us nor over the Being Who has created us. So, do what you want to. Whatever you can do relates to this world. We have professed faith in our Lord so that He may forgive our sins and also forgive the magic to which you have compelled us. God only is better and eternal.” (20:72-73) (Meezan 136)

Thirdly, a major purpose of these miracles is to establish a conclusive argument against the deniers and opponents. This means that those who are not paying attention to the arguments of reason and nature and are unjustifiably demanding signs, will have no excuse left to deviate from the truth. Consequently, after their occurrence, there is no room left for denial. Even if they verbally reject them, their hearts and minds are compelled to acknowledge them. These become more evident than the sun and stand as equally compelling evidence for both the common and the elite. An aspect of this conclusive argument is also to give the deniers another opportunity to embrace faith. Thus, when the deniers demand punishment from the Prophet and express in front of him that if the threat of punishment is true, then bring that punishment, in response, instead of the punishment, tangible miracles are shown to them to draw their attention to the certainty of the punishment. This is a manifestation of mercy from Allah. The purpose is that those whose eyes have not opened to the clear arguments of reason and nature might open upon witnessing these extraordinary events and be inclined to accept faith. An example of this is the manifestation of the she-camel in the nation of Thamud. Imam Amin Ahsan Islahi writes about this:

This she-camel was designated as a sign of punishment in response to the nation’s demand for punishment, as we have mentioned. Therefore, it is stated explicitly in the Qur’an that when the leader of Thamud hamstrung it, the divine punishment arrived on the third day…

In response to the demand for punishment, the designation of a sign instead of punishment was evidence of Allah Almighty’s mercy and compassion. He is slow to wrath and swift in mercy. For this reason, He preferred to give people further respite so that if they wished to heed the warning even now, they could do so. However, instead of being warned, they took the final step of audacity and hamstrung the she-camel. (Tadabbur-e-Qur’an 3/301-302)

Fourthly, the primary reasons for granting miracles to the prophets are to establish conclusive proof and to serve as a final warning before the infliction of divine punishment as demanded by the opponents. Therefore, generally, these are given during the final phase of conveying the message. However, in some cases, they are provided at the very beginning of the prophetic mission. In such instances, the purpose is to impress upon the audience to deter them from any oppressive actions and to prepare them to listen to the message. Prominent examples of this are the miracles of the staff and the white hand granted to Moses (PBUH). The magnificent miracle of the Holy Qur’an given to the Messenger of Allah, Muhammad (PBUH), also has this aspect. Imam Amin Ahsan Islahi highlights this aspect concerning the miracles given to Moses (PBUH) by writing:

…In the matter of miracles, the well-known divine practice has been that they have been granted to the Prophets when their people have demanded them with intensity. The purpose of granting them has only been to provide a conclusive argument, ensuring that those who do not employ reason and intellect and insist on a miracle, are left with no excuse to deviate from the truth. Then why was this special dealing with Moses (PBUH) that he was given two miracles immediately upon being deputed to the office of Prophethood? In our view, the reason for this is that Moses (PBUH) was being sent as a messenger to such a rebellious and tyrannical ruler, who was a mortal enemy of Moses (PBUH), personally and nationally. Forget about listening to and understanding him, the fear was that as soon as it was known that it was Moses (PBUH), he would immediately give the order for his execution. In fact, he had already given the order for his execution at the time of the incident of the murder of the Coptic man, but Moses (PBUH) escaped to Midian, which thwarted his intention. Had Moses (PBUH) gone to such a vengeful and tyrant as a messenger, how could he have been willing to hear his warning! He could only be prepared to listen in a situation where something appeared at the hand of Moses (PBUH) that would awe him. Thus, Allah Almighty equipped him right from the beginning with two such miracles with the help of which he remained safe from every transgression of his enemy. As will become clear from later verses, when he went before Pharaoh, he demonstrated these miracles so that Pharaoh would be warned that if he took any wrong step, Moses (PBUH) did not come empty-handed, but rather he had that staff in his hand which was quite sufficient to crush every arrogance and pride. (Tadabbur-e-Qur’an 5/36)

Fifthly, in determining the nature of clear signs or the miracles of the prophets, consideration is given to the circumstances and tendencies of the addressees. That is, from the prophets, by the will of Allah, such extraordinary events occur that are in accordance with their understanding, reasoning, lifestyle, culture, and civilization. Because of this, they become a source of attention and wonder for them and consequently become a means of conclusively conveying the message. Imam Amin Ahsan Islahi writes:

In the domain of miracles, the divine practice seems to be that they are given with regard to the temperament and tendencies of the nations so that they can serve as conclusive proofs. In Egypt, history reveals that during that era, magic and conjuring were exceedingly prevalent, with magicians holding a significant position in society. Consequently, Allah the Almighty granted Moses (PBUH) miracles that could nullify the enchantments of the magicians. Conversely, among the Arabs, eloquence and rhetoric were held in the highest esteem, with orators and poets commanding great respect in society. For this reason, our Prophet Muhammad (PBUH) was bestowed with the miracle of the Qur’an, whose eloquence and rhetoric left all the eloquent and articulate individuals powerless and astounded. (Tadabbur-e-Qur’an 3/343)

Sixthly, in relation to these signs, it is clear that although they are manifested by the hands of the Prophet, they are not inherently connected to the Prophet’s official responsibilities. They are purely from Allah. Therefore, decisions regarding their nature, appearance or non-appearance, and the timing of their appearance are neither made by the Prophet nor are they manifested in response to the demands of the addressees. The Qur’an has elucidated this matter with great clarity in Surah Ar-Ra‘d, where it is stated:

وَيَقُوْلُ الَّذِيْنَ كَفَرُوْا لَوْلَا٘ اُنْزِلَ عَلَيْهِ اٰيَةٌ مِّنْ رَّبِّهٖ اِنَّمَا٘ اَنْتَ مُنْذِرٌ وَّلِكُلِّ قَوْمٍ هَادٍ. اَللّٰهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ اُنْثٰي وَمَا تَغِيْضُ الْاَرْحَامُ وَمَا تَزْدَادُﵧ وَكُلُّ شَيْءٍ عِنْدَهٗ بِمِقْدَارٍ.

These disbelievers say: “Why was not a sign [of punishment] revealed to this person by his Lord?” [Tell them: “This is not your responsibility because] you are only a warner and for each nation there was a guide who came to it in this manner.” [When will a sign of punishment be revealed to them? Only God knows this the way] God knows about the foetus in the womb of every female and also knows whatever increases or decreases in the wombs. Everything is in a measure with Him. (13:7-8)

Imam Amin Ahsan Islahi writes in the explanation of these verses:

The term ayat in this context refers to a sign of punishment. In the preceding verse, where anticipation is mentioned for a punishment, it points to the same notion, questioning why the prophet does not show a sign of the punishment he continually warns about. It is stated that his task is merely to warn people of this punishment; showing a sign or bringing about that punishment is not his responsibility. This is Our responsibility. Do your duty and leave Our work to Us. Do not concern yourself with their frivolous talk… Raising doubt about something real and destined on the basis that its exact time cannot be determined or it cannot be displayed upon demand is not reasonable. When a woman is pregnant, whether it’s a boy or a girl in her womb is only known to Allah, as is any hidden change or the exact time of birth. Not knowing these details neither denies the pregnancy itself nor does any sensible person reject the state of pregnancy on this basis. This is the same example for the divine punishment for these wrongdoers. Due to the corruption of their beliefs and deeds, they have accepted the state of anticipating this punishment, and inevitably, this punishment will manifest in due time, but when it will appear and in what form, only Allah knows precisely; no one else has this knowledge. Allah has set fixed rules, definite measures, and appointed times for everything. The haste of people does not alter the divine ordinance that Allah has established for each thing. (Tadabbur-e-Qur’an 4/274)

Seventh, it is clear from the Qur’an that although miracles are extraordinary and contrary to general habits and laws, their manifestation occurs within the realm of means and through them. This is why Allah rejects demands that fall outside the scope of means. In Surah Al-Maidah, where Allah mentions the miracles related to Jesus (PBUH), the question from the disciples is also mentioned: Can Allah send down a feast from the sky? Upon this unreasonable demand, Jesus (PBUH) admonished them, and Allah also did not approve of it. This incident is recorded in the following passage:

اِذْ قَالَ الْحَوَارِيُّوْنَ يٰعِيْسَي ابْنَ مَرْيَمَ هَلْ يَسْتَطِيْعُ رَبُّكَ اَنْ يُّنَزِّلَ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَآءِ قَالَ اتَّقُوا اللّٰهَ اِنْ كُنْتُمْ مُّؤْمِنِيْنَ. قَالُوْا نُرِيْدُ اَنْ نَّاْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوْبُنَا وَنَعْلَمَ اَنْ قَدْ صَدَقْتَنَا وَنَكُوْنَ عَلَيْهَا مِنَ الشّٰهِدِيْنَ. قَالَ عِيْسَي ابْنُ مَرْيَمَ اللّٰهُمَّ رَبَّنَا٘ اَنْزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَآءِ تَكُوْنُ لَنَا عِيْدًا لِّاَوَّلِنَا وَاٰخِرِنَا وَاٰيَةً مِّنْكَﵐ وَارْزُقْنَا وَاَنْتَ خَيْرُ الرّٰزِقِيْنَ. قَالَ اللّٰهُ اِنِّيْ مُنَزِّلُهَا عَلَيْكُمْﵐ فَمَنْ يَّكْفُرْ بَعْدُ مِنْكُمْ فَاِنِّيْ٘ اُعَذِّبُهٗ عَذَابًا لَّا٘ اُعَذِّبُهٗ٘ اَحَدًا مِّنَ الْعٰلَمِيْنَ.

At the time, when the disciples said: “O Jesus, son of Mary! Can your Lord send down to us from the heavens a table-spread [of food]?” Jesus said: “Fear God if you are true believers.” They replied: “We only want to eat from this table-spread and, as its result, our hearts receive satisfaction, and we are able to know that what you said to us is true and we become witnesses to it.” At this, Jesus, son of Mary, prayed: “O God, our Lord! Send down to us from the heavens a table-spread which becomes a memorable thing for our successors and for our predecessors and a sign from You. [Lord!] Provide us! And You are the best of Providers. God replied: “I shall definitely send it down to you; but after this those who disbelieve from among you, I shall give them such a stern punishment that I would not have given to anyone in the world.” (5:112-115)

Imam Amin Ahsan Islahi, in the clarification of the words Hal yastatī‘u rabbuka, writes:

Regarding the question Hal yastatī‘u rabbuka, it should be kept in mind that the inquiry of the disciples was not related to God’s power, but rather His wisdom in showing such an obvious sign in accordance with His wisdom or not. The disciples were faithful people and could not have been unaware that their request was similar to the demand made by the Israelites to see God, which resulted in them being seized by a thunderbolt. Miracles, despite being out of the ordinary, manifest under the veil of causes. Not all veils are lifted. For this very reason, God never encouraged demands that exceed the limits set by the divine tradition for the manifestation of miracles. Thus, Jesus (PBUH) also discouraged it, and when the disciples made the request again, God did not favor this request; rather, it was stated that while the table would indeed be sent down, be mindful that those who persist in disbelief even after witnessing such clear signs will be given a punishment unlike any other. It appears that after this, the disciples withdrew their request. Among the interpreters, there is a group that holds the belief that it was never sent down. There is also no mention of it in the Gospels. (Tadabbur-e-Qur’an 2/608)

After these necessary explanations, a few prominent examples of such types of verses and signs are given below.

1. The Miracles of Prophet Moses

1. The Miracles of Prophet Moses (PBUH)

Prophet Moses (PBUH) was given two significant signs, one being the staff and the other the shining hand. These were exceptional signs granted to him at the time of his prophethood. Many of his miracles were manifested through these signs. Both were given to him in the sacred valley of Tuwa. It is stated in the Qur’an that when Moses (PBUH) was returning from Midian and reached the valley of Tuwa, he saw a flame. Mistaking it for fire, he proceeded towards it. Upon reaching there, he was called from the unseen, “Indeed, I am your Lord, so remove your sandals; indeed, you are in the sacred valley of Tuwa. And I have chosen you, so listen attentively to what is revealed.” At this moment, Allah commanded Moses (PBUH) to cast down his staff on the ground; when he did so, it transformed into a serpentine creature. Then Allah instructed him to place his hand under his arm and withdraw it; upon doing so, his hand became white and shining. In Surah Ta-Ha, it is said:

وَمَا تِلْكَ بِيَمِيْنِكَ يٰمُوْسٰي. قَالَ هِيَ عَصَايَﵐ اَتَوَكَّؤُا عَلَيْهَا وَاَهُشُّ بِهَا عَلٰي غَنَمِيْ وَلِيَ فِيْهَا مَاٰرِبُ اُخْرٰي. قَالَ اَلْقِهَا يٰمُوْسٰي. فَاَلْقٰىهَا فَاِذَا هِيَ حَيَّةٌ تَسْعٰي. قَالَ خُذْهَا وَلَا تَخَفْﵴ سَنُعِيْدُهَا سِيْرَتَهَا الْاُوْلٰي. وَاضْمُمْ يَدَكَ اِلٰي جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوْٓءٍ اٰيَةً اُخْرٰي. لِنُرِيَكَ مِنْ اٰيٰتِنَا الْكُبْرٰي.

And what is this in your hands, O Moses! He replied: “This is my staff. I lean on it and through it bring down leaves for my flock. And I also have other uses for it.” God said: “Place it [on the ground,] O Moses.” At this, Moses placed the staff [on the ground]. So, suddenly he saw that it is a serpent running about. God said: “Pick it up and fear not. We shall now return it to its previous shape. And take your hand [a little] towards your arm. It will come out white without any illness, as a second sign. This is because [through these signs] We may show you some great signs of Ours.” (20:17:23)

In the interpretation of these verses, Imam Amin Ahsan Islahi writes about the miracles of the staff and the shining hand:

The miracle of the staff: It was commanded that you throw this staff onto the ground and witness the marvel of divine power! Accordingly, Prophet Moses (PBUH) threw the staff on the ground, and it instantly turned into a running snake. It is natural to be frightened upon seeing a snake, thus Prophet Moses (PBUH) was initially afraid upon witnessing this sight, as the staff he held—capable of slaying a snake—had itself turned into a snake. However, Allah assured him not to be afraid and to confidently pick it up. As soon as you grasp it, We will restore it to its original state. It will become the very staff it once was.

The miracle of the white hand: Along with this, there was a second instruction to tuck your hand under your arm, and when you take it out from under your arm, it will emerge as bright white, free from any disease, as another sign.

This was the second miracle granted to Prophet Moses (PBUH). The phrase ‘min ghayri sū’ alongside ‘ baydā’ serves to clarify the doubt that the whiteness of the hand was not due to any disease, but rather as a sign from God. This also refutes the narrative in the Torah that when Moses (PBUH) took out his hand, it appeared white because of leprosy. It should also be remembered that the whiteness of Prophet Moses’ hand was not permanent. The words of the Qur’an are a testament that God specified its appearance with the condition that when Prophet Moses (PBUH) placed his hand under his arm and withdrew it as a sign, only then would it come out white.

Linuriyaka min ayātinā al-kubrā “We may show you some of Our great signs.” This is a prophecy for future victories for Prophet Moses (PBUH). Seemingly, these are just two miracles, but they are not merely two. Within them are contained many other great miracles of Ours. As you face trials and challenges ahead, you will witness the marvels and supernatural phenomena that emerge from Our power and might. (Tadabbur-e-Qur’an 5/35-36)

Prophet Moses (PBUH) after his mission, arrived at the court of Pharaoh and, in accordance with the general practice of the prophets, presented the call to monotheism and the afterlife to Pharaoh and his nobles and dignitaries. Following this, he demanded that Pharaoh allow the Israelites to leave with him. In response, Pharaoh asked him to show a sign. At this, Moses (PBUH) threw his staff onto the ground, and it became a real serpent. Then, he took his hand out of his sleeve, and suddenly it began to shine. The courtiers realized that this was not ordinary magic. Consequently, they warned Pharaoh and incited him, claiming that this man intended to drive them out of their land and take control himself. They suggested deferring him for the time being and gathering magicians from across the land to counter his magic. Pharaoh accepted the suggestion and sent messengers to summon the magicians. The further details are conveyed in Surah Al-A‘raf in these words:

وَجَآءَ السَّحَرَةُ فِرْعَوْنَ قَالُوْ٘ا اِنَّ لَنَا لَاَجْرًا اِنْ كُنَّا نَحْنُ الْغٰلِبِيْنَ. قَالَ نَعَمْ وَاِنَّكُمْ لَمِنَ الْمُقَرَّبِيْنَ. قَالُوْا يٰمُوْسٰ٘ي اِمَّا٘ اَنْ تُلْقِيَ وَاِمَّا٘ اَنْ نَّكُوْنَ نَحْنُ الْمُلْقِيْنَ. قَالَ اَلْقُوْاﵐ فَلَمَّا٘ اَلْقَوْا سَحَرُوْ٘ا اَعْيُنَ النَّاسِ وَاسْتَرْهَبُوْهُمْ وَجَآءُوْ بِسِحْرٍ عَظِيْمٍ. وَاَوْحَيْنَا٘ اِلٰي مُوْسٰ٘ي اَنْ اَلْقِ عَصَاكَ فَاِذَا هِيَ تَلْقَفُ مَا يَاْفِكُوْنَ. فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوْا يَعْمَلُوْنَ. فَغُلِبُوْا هُنَالِكَ وَانْقَلَبُوْا صٰغِرِيْنَ. وَاُلْقِيَ السَّحَرَةُ سٰجِدِيْنَ. قَالُوْ٘ا اٰمَنَّا بِرَبِّ الْعٰلَمِيْنَ. رَبِّ مُوْسٰي وَهٰرُوْنَ.

And the magicians came to the Pharaoh. They said: “If we win, we shall certainly be rewarded abundantly?” The Pharaoh replied: “Yes, surely and you shall also be included among our favored ones.” At this, the magicians said: “O Moses! Will you throw or [if you want] we can throw?” He said: “You throw.” Thus when they threw, the eyes of the people were deluded and it terrified them and they brought forth a great magic. We signalled to Moses: “Throw down your staff.” Then as soon as it was thrown, it went on engulfing the magic they had fabricated. So,the truth manifested itself and whatever they were doing was all nullified. [On that day,] the Pharaoh and his companions were vanquished there and were humiliated and the magicians [upon seeing this sign of God] fell down in prostration. They [spontaneously] said: “We have professed faith in the Lord of the worlds Who is the Lord of Moses and Aaron.” (7:113-122)

According to Javed Ahmed Ghamidi, the words falammā alqaw saharū a‘yun an-nās (So when they threw, they bewitched the eyes of the people) clearly indicate that magic does not alter the reality or nature of anything. It merely affects vision and the power of imagination, causing a person to see what the magician wants to show. That is, wherever the staff moved like a serpent, it transformed every rope and staff into what they truly were, just as they appeared to be in reality, and the entire illusion vanished.⁵

The words from Surah Ta-Ha, sana‘ū kaydu sahirin wa lā yuflihus- sāhiru haythu atā (What they have crafted is but a magician’s trickery, and a magician, wherever he may come from, never prospers) clearly demonstrate the deceitful nature of magic. The implication is that when the truth is presented, it becomes apparent to everyone what constitutes magic and what constitutes a miracle.⁶ According to the respected teacher: “It is just like when the blazing sun emerges against the dim moon of Nakhsab. After this, there is no need to distinguish between the two with logic and reasoning. … Experts in magic and similar fields understand these disciplines better. Thus, there is a very clear criterion to distinguish between these and miracles, as even the experts in these arts are compelled to concede their incapacity before them.”⁷

Another eminent miracle performed with the staff of Prophet Moses (PBUH) for the Israelites was that when he struck the rock with it, twelve springs gushed forth from it, providing a separate water supply for each of their tribes. This is mentioned in Surah Al-Baqarah:

وَاِذِ اسْتَسْقٰي مُوْسٰي لِقَوْمِهٖ فَقُلْنَا اضْرِبْ بِّعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًاﵧ قَدْ عَلِمَ كُلُّ اُنَاسٍ مَّشْرَبَهُمْ…..

And recall when Moses prayed for water for his people; so, We said to him: “Strike this rock with your staff.” [He struck the rock;] thereupon, twelve springs gushed out from it such that each tribe ascertained its drinking-place. (2:60)

From the Book of Numbers in the Torah, it is evident that the incident of water gushing from the rock occurred in the desert of Zin. It is written therein:

In the first month, the whole congregation of the Israelites came into the desert of Zin, and the people stayed in Kadesh… and there was no water for the congregation. So they gathered against Moses and Aaron. And the people quarreled with Moses and said: ‘If only we had perished when our brothers perished before the Lord. Why have you brought the Lord’s assembly into this wilderness, that we and our cattle should die here? And why did you bring us up out of Egypt to this evil place? It is no place of grain, or figs, or vines, or pomegranates, and there is no water to drink.’ So Moses and Aaron went from the presence of the assembly to the entrance of the Tent of Meeting and fell facedown. And the glory of the Lord appeared to them, and the Lord spoke to Moses, saying, ‘Take the rod, and you and your brother Aaron gather the assembly together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their cattle.’ So Moses took the rod from before the Lord as He commanded him. And Moses and Aaron gathered the assembly together before the rock, and he said to them, ‘Hear now, you rebels, must we bring water for you out of this rock?’ Then Moses lifted his hand and struck the rock twice with his rod, and water came out abundantly, and the congregation and their livestock drank. (20:1-11)

The emergence of twelve springs instead of one was because the tribes of the Israelites were also twelve. By designating separate allocations, the potential for disputes over water among them was eliminated. If water had not been available in abundant quantity and an equitable distribution system had not been in place, conflicts over drinking and distributing water would have been frequent in the desert. Therefore, this was not only an extraordinary miracle, but also a great act of benevolence from Allah. Imam Amin Ahsan Islahi writes:

Since twelve springs gushed from the mountain and the tribes of the Israelites were also twelve, each tribe designated its own separate place, thereby eliminating any risk of conflict over drawing water. Had the water not been arranged in such abundance, in this desert, they would have been at sword’s point daily over drinking and sharing water. Therefore, this event was not only a great miracle but also a significant blessing. (Tadabbur-e-Qur’an 1/223)

2. The Miracles of Prophet Jesus

2. The Miracles of Prophet Jesus (PBUH)

The miracles of Prophet Jesus (PBUH) are mentioned in the Holy Qur’an in Surah Al-Imran and Surah Al-Maidah. In these passages, four prominent miracles of his are described. In Surah Al-Imran, it is stated that when Allah gave the glad tidings of the birth of Jesus (PBUH) to Mary (PBUH), she asked how it was possible since no man had touched her. Allah replied that it would be so because when Allah decides a matter, it comes to pass by His command. After this, Allah informed about the prophethood of Jesus (PBUH) and mentioned that He would send him as a messenger to the Israelites. In this narrative, then, four miracles of Jesus (PBUH) are mentioned. Among these is creating a bird from clay, the second is restoring the sight of a person born blind, the third is healing a leper from this incurable disease, and the fourth is bringing the dead back to life. In this context, it is explicitly stated that all these miracles were manifested by the command of Allah.⁸ The verses are as follows:

قَالَتْ رَبِّ اَنّٰي يَكُوْنُ لِيْ وَلَدٌ وَّلَمْ يَمْسَسْنِيْ بَشَرٌ قَالَ كَذٰلِكِ اللّٰهُ يَخْلُقُ مَا يَشَآءُ اِذَا قَضٰ٘ي اَمْرًا فَاِنَّمَا يَقُوْلُ لَهٗ كُنْ فَيَكُوْنُ. وَيُعَلِّمُهُ الْكِتٰبَ وَالْحِكْمَةَ وَالتَّوْرٰىةَ وَالْاِنْجِيْلَ. وَرَسُوْلًا اِلٰي بَنِيْ٘ اِسْرَآءِيْلَ اَنِّيْ قَدْ جِئْتُكُمْ بِاٰيَةٍ مِّنْ رَّبِّكُمْ اَنِّيْ٘ اَخْلُقُ لَكُمْ مِّنَ الطِّيْنِ كَهَيْـَٔةِ الطَّيْرِ فَاَنْفُخُ فِيْهِ فَيَكُوْنُ طَيْرًاۣ بِاِذْنِ اللّٰهِﵐ وَاُبْرِئُ الْاَكْمَهَ وَالْاَبْرَصَ وَاُحْيِ الْمَوْتٰي بِاِذْنِ اللّٰهِ وَاُنَبِّئُكُمْ بِمَا تَاْكُلُوْنَ وَمَا تَدَّخِرُوْنَﶈ فِيْ بُيُوْتِكُمْ اِنَّ فِيْ ذٰلِكَ لَاٰيَةً لَّكُمْ اِنْ كُنْتُمْ مُّؤْمِنِيْنَ.

She said: “Lord! How can I bear a child when no man has even touched me?” He replied: “In this manner, God creates what He wants.” When He decrees a matter, He need only say to it: “Be,” and it is. [Consequently, it will happen thus] and God will instruct him in law and in wisdom i.e. teach him the Torah and the Gospel, and send him forth as a Messenger to the Israelites. [Consequently, this is what happened and he called upon the Israelites saying:] “I have come to you with a sign from your Lord: from clay I make for you the likeness of a bird, then I breathe into it; then by God’s directive it actually becomes a bird. And I heal the born-blind and the leper, and by God’s directive raise the dead to life. And I can tell you what you eat and what you stock in your houses. Surely in it is a great sign for you, if you are ones who believe. (3:47-49)

3. The Miracles of Prophet Muhammad

3. The Miracles of Prophet Muhammad (PBUH)

The great miracle bestowed upon the Prophet Muhammad (PBUH), is the Holy Qur’an. In essence, Allah Almighty Himself has revealed His blessed word through the Prophet’s noble tongue. Its words, sentences, styles, themes, reports, and commandments all belong to Allah, the Lord of the Worlds. Because of this, it is a miracle that is unique in its essence, unparalleled in its nature, perfect in its witnessing, and eternal in its manifestation.

This is undoubtedly extraordinary, for it is the only book in human history whose text contains neither contradiction nor inconsistency, neither decline nor evolution. Language and literature fall short of presenting an example of its eloquence and rhetoric, its elegance and sweetness. It is filled with perfect meaning, high-mindedness, deep insight, and breadth of vision. This is the statement of ‘Knower of the unseen and the seen,’ therefore it is the only inscription on the face of the earth that informs about both the realm of space and the realm beyond space. When one reads it, the lost truths of the past are unveiled, and the unknown events of the future become known. Thus, every person of intellect, willingly or unwillingly, is compelled to acknowledge that it is an epitome of knowledge and wisdom, a treasure of religion and morality, and a collection of law and philosophy, and that for the guidance and success of humanity, there is no better prescription available on earth.

Javed Ahmed Ghamidi, while describing its miraculous nature, writes:

The miracle given to the Prophet Muhammad (PBUH) in this context is the Qur’an. Those who are familiar with the styles of eloquence in the Arabic language and the tradition of literature and have a taste for literary creativity can clearly sense upon reading it that this cannot be the words of any human. Accordingly, at multiple instances, it has challenged its audience that if they are true in their assumption that this is not the word of God, but rather Muhammad is fabricating it, then they should produce even a single chapter of equal stature. If, as they claim, an individual from their own community can accomplish this without any scholarly or literary background, then there should be no difficulty for them in this regard.

The Qur’an’s claim was an astonishing claim. It meant that the Qur’an is a discourse, the likes of which it is impossible for the human mind to create. This was a claim of the extraordinary uniqueness of the Qur’an in terms of eloquence and excellence of expression. It was a claim to present a discourse in which God speaks, similar to the Qur’an, clarifying those truths whose clarification is of utmost necessity for humanity and which have never been elucidated by human discourse, providing guidance on matters for which there is no other source of guidance at all. A discourse for which intuition bears witness, whose truths are confirmed by the certainties of knowledge and intellect, which quenches desolate hearts the way rain quenches parched earth, possessing the same magnificence and impact that a reader of the Qur’an feels in every word if they are familiar with its language.

History tells us that none of the addressees of the Qur’an dared to confront this challenge. It is stated:

وَاِنْ كُنْتُمْ فِيْ رَيْبٍ مِّمَّا نَزَّلْنَا عَلٰي عَبْدِنَا فَاْتُوْا بِسُوْرَةٍ مِّنْ مِّثْلِهٖﵣ وَادْعُوْا شُهَدَآءَكُمْ مِّنْ دُوْنِ اللّٰهِ اِنْ كُنْتُمْ صٰدِقِيْنَ. فَاِنْ لَّمْ تَفْعَلُوْا وَلَنْ تَفْعَلُوْا فَاتَّقُوا النَّارَ الَّتِيْ وَقُوْدُهَا النَّاسُ وَالْحِجَارَةُ اُعِدَّتْ لِلْكٰفِرِيْنَ.

[This is what this Book calls to. Accept it] and if you are in doubt about what We have revealed to Our servant, then [go and] produce a single surah like it. And, [for this purpose,] also call your leaders besides God, if you are truthful [in this claim of yours]. (2:23-34)

This book of God is still present with us today. Nearly fourteen centuries have passed over it. During this period, the world has changed drastically. Humankind has sculpted numerous idols of ideology and thought, only to later break them themselves. There have been countless transformations in human theories about the self and the universe, and humanity has gone through numerous phases of abandonment and adoption. It has traversed various paths and ultimately reached its current state, yet this book, which also narrates many things that have been the special focus of knowledge and research in these last two centuries, stands alone in the entire world’s literature, remaining unyielding and steadfast just as it was fourteen hundred years ago. Reason and intellect were compelled to acknowledge their limitations before it then, and they are compelled to do so today as well. Every statement of this book still stands with its full grandeur in its place today. Despite the amazing scientific discoveries of the world, no opportunity has arisen for any amendment or alteration within it.

وَبِالْحَقِّ اَنْزَلْنٰهُ وَبِالْحَقِّ نَزَلَ وَمَا٘ اَرْسَلْنٰكَ اِلَّا مُبَشِّرًا وَّنَذِيْرًا.

We have revealed this Qur’an with the truth and it is revealed with the truth, and [O Prophet!] We have sent you only to give glad tidings [to those who believe] and to warn [those who do not believe]. (17:105) (Meezan 136-138)

In addition to the magnificent miracle of the Qur’an, the Messenger of Allah (PBUH) was occasionally granted various miracles according to circumstances. It is important to note that the personality of the Messenger of Allah (PBUH) is in itself a great miracle. Allah speaks to him, Gabriel (PBUH) conveys Allah’s message to him, he is accompanied by angels, the word of Allah flows from his tongue. He informs people of the unseen by receiving news from the heavens, and blessings and benedictions emanate from his being. There is hardly a day when a sign or a miracle of Allah does not appear in his environment or from his being. Some of these signs are mentioned in the Qur’an, and others are found in books of Hadith and Seerah.⁹ As examples, two miracles are mentioned below.

A miracle of the Battle of Badr is when you threw a handful of dust towards the army of the disbelievers, and it turned into a storm of dust that entered the eyes of the deniers. This miracle is mentioned in the Qur’an, and some details are also found in narrations. In Surah Al-Anfal, it is stated:

فَلَمْ تَقْتُلُوْهُمْ وَلٰكِنَّ اللّٰهَ قَتَلَهُمْ وَمَا رَمَيْتَ اِذْ رَمَيْتَ وَلٰكِنَّ اللّٰهَ رَمٰي وَلِيُبْلِيَ الْمُؤْمِنِيْنَ مِنْهُ بَلَآءً حَسَنًا اِنَّ اللّٰهَ سَمِيْعٌ عَلِيْمٌ.

[Believers! Why should you show reluctance when God fights from your side?] So, in reality, you did not slay them [in this battle]; it is, in fact, God Who has slain them, and [O Prophet!] When you threw [dust] on them, it was not you but God Who has thrown it to show various aspects of His majesty to the disbelievers and to grant a goodly favor from Himself to the Muslims. Indeed, God sees and hears all. (8:17)

Imam Amin Ahsan Islahi has established the title “The Miracles Hidden in the Sleeve of the Prophet (PBUH)” to explain this position, and under it, he writes:

In Falam taqtulūhum (So you did not kill them), the address is to the general Muslims, and in wa mā ramayta (and you did not throw) it is directed towards the Holy Prophet (PBUH). This is why there is a difference between the plural and singular forms. Ramī is used for shooting arrows, throwing stones, pebbles, dust, and ashes. It is narrated in traditions that when the enemy troops came forward, the Holy Prophet (PBUH) took a handful of dust from the ground and, saying shāhat al-wujūh (may the faces be disfigured), threw it towards the disbelievers. Shāhat al-wujūh is a phrase of curse in Arabic, and throwing dust on someone has been a method of cursing since ancient times. It is also mentioned in the Torah and is found in the traditions of the Arabs. In the commentary of Surah Al-Fil, Maulana Farahi has referenced these. Here, the linguistic style must also be considered that sometimes the negation of an action does not mean the negation of the act itself but negation of the attribution of those splendid results that appeared under the veil of that act. A handful of defenseless Muslims cutting through the iron-clad army of Quraysh like carrots and radishes or the small amount of dust thrown by the blessed hand of the Prophet (PBUH) turning into such a storm that it affected all the disbelievers’ eyes; these were not the feats of Muslims’ swords wrapped in shreds or the Prophet’s ramī, but the feats of that Unseen Hand hidden in the scabbards of the Muslims and the sleeves of the Prophet (PBUH). (Tadabbur-e-Qur’an 3/451)

One example of the miracles of the Messenger of Allah (PBUH) is the prophecies revealed by Allah, which were announced through his blessed tongue. Some of these are mentioned in the Holy Qur’an and some are transmitted in narrations. Long before the great and unexpected events of the Prophet’s (PBUH) dominance in the land of Arabia, the conquest of Mecca, and the masses entering the religion in droves, he had foretold about them. The prophecy of the Romans’ victory after being defeated by the Persians was similarly beyond imagination and above hope and expectation. This is stated in the Holy Qur’an as follows:

غُلِبَتِ الرُّوْمُ. فِيْ٘ اَدْنَي الْاَرْضِ وَهُمْ مِّنْۣ بَعْدِ غَلَبِهِمْ سَيَغْلِبُوْنَ. فِيْ بِضْعِ سِنِيْنَﵾ لِلّٰهِ الْاَمْرُ مِنْ قَبْلُ وَمِنْۣ بَعْدُﵧ وَيَوْمَئِذٍ يَّفْرَحُ الْمُؤْمِنُوْنَ. بِنَصْرِ اللّٰهِﵧ يَنْصُرُ مَنْ يَّشَآءُ وَهُوَ الْعَزِيْزُ الرَّحِيْمُ. وَعْدَ اللّٰهِ لَا يُخْلِفُ اللّٰهُ وَعْدَهٗ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ.

The Romans have been defeated in the nearby land but after this defeat of theirs they shall soon be victorious in the next few years. Whatever happened before this happened at God’s behest also and whatever will happen in future will also happen at God’s behest and the believers will rejoice on that day because of God’s help. God helps whomsoever He pleases and He is Powerful and very Merciful. God’s promise is certain and God does not go back on His promise, but most people know not. (30:2-6)

Javed Ahmed Ghamidi has detailed this incident in these words:

In fact, the words adna al-ard (the nearest land) appear, which refer to the land of Syria and Palestine, adjacent to the land of Arabia. When the Prophet (PBUH) was born, there were two major empires in the world: the Christian Roman Empire and the Zoroastrian Persian Empire. There was always a competitive struggle between them. In the year 603 AD, under the pretext of quelling a rebellion, Persia attacked the Roman Empire. After this, the Romans faced defeat after defeat, until by 616 AD, much of the eastern Roman Empire, including Jerusalem, fell into Persian hands. This was the sixth or seventh year of the Prophethood of the Messenger of Allah (PBUH). The Qur’an made this prophecy sometime between 617 and 620 AD. Edward Gibbon, the author of ‘The Decline and Fall of the Roman Empire,’¹⁰ states that at the time this prophecy was made, such advance warning was unprecedented, as the first twelve years of Roman Emperor Heraclius’ reign announced the end of the Roman Empire. The Qur’an explicitly stated that it would not take long and would be fulfilled within the next decade (bid’a sinīn). Thus, exactly as announced, it was fulfilled and in March 628 AD, the Roman Emperor returned to Constantinople in such grandeur that his chariot was drawn by four elephants and countless people were gathered outside the capital with lamps and olive branches to welcome their hero.

This prophecy, with this determination and specificity, was made as evidence of the Messengership of Prophet Muhammad (PBUH). It is understood from traditions that Muslims naturally felt sympathy towards Christians due to their religious proximity, the message of the Qur’an, and their conduct with Muslims, especially in Abyssinia. The Qur’an assured them that they should not be disheartened, as their brethren among the People of the Book would soon prevail, and this prophecy would also serve as substantial evidence of the Prophethood they have believed in, as no one other than God can provide such specific and definitive information about the future. (Al-Bayan 4 / 43-44)

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

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)

Lisan al-ʿArab 8/58; al-Mufradāt fī Gharīb al-Qurʾan, p. 33
This statement of God was fulfilled word for word. The sea did not accept Pharaoh’s body after he drowned; instead, it cast it out as a dreadful sign of divine punishment. People later found the body and saw with their own eyes what the end is for one who rebels against God. On the western coast of the Sinai Peninsula, Jabal Firʿawn (Pharaoh’s Mountain) and Hammām Firʿawn (Pharaoh’s Bath) remain as memorials of this event. Even today, a few kilometers north of Abu Zunaymah, the locals point to the very place where the body was discovered. Among the mummified corpses found in modern times in Egypt, one is commonly believed to be the same Pharaoh—identified as the mummy of Pharaoh Merneptah. This body is preserved in the museum in Cairo and, in its silent state, declares: “Behold me, O you who seek a lesson!” (Al-Bayan 2/457)
These details are taken from al-Bayan, footnotes to Surah al-Kahf, notes 8 to 36.
It should be noted that the Qur’an does not use the term muʿjizah (miracle). Instead, the word āyah is consistently used to convey this meaning. For detailed information on the concept of muʿjizah, see Appendix 1 of this very work.
Al-Bayan, vol. 2, p. 200
For a detailed discussion on the difference between magic (jādū) and miracle (muʿjizah), refer to Appendix 3 of this very work.
Al-Bayan, vol. 3, p. 341
The second and third of these miracles are also mentioned in the Gospels. The difference is that in the Qurʾan, each of them is accompanied by the qualification bi-idhni Allāh (by God’s permission), whereas no such clarification is found in the Gospels. It is likely that when the notion of Jesus as divine emerged, such words were seen as inconsistent with that belief and were therefore omitted.
Some researchers have compiled and examined these in detail, authoring formal works under the titles Dalāʾil al-Nubuwwāh (Proofs of Prophethood) and Muʿjizāt al-Nabi (Miracles of the Prophet).
The Decline and Fall of the Roman Empire by Edward Gibbon, vol. 2, p. 788

Chapter 3: Chapter One: The Meaning and Referent of Āyah

Chapter One

The Meaning and Referent of Āyah

1. The Creation and Development of Human Beings

2. Formation of a Partner from the Human Species

3. The Creation of the Earth and the Heavens

4. Differences in the Languages and Colors of Humans

5. The Rotation of Day and Night

6. The Thunder and Lightning of Clouds and Rainfall

7. The Establishment and Continuity of the Heavens and the Earth

The Divine Signs that Manifest in the Inner Self and the Universe According to the Regular Order of Nature

The Divine Signs that Manifest in the Inner Self and the Universe According to the Regular Order of Nature

1. The Creation and Development of Human Beings

1. The Creation and Development of Human Beings

2. Formation of a Partner from the Human Species

2. Formation of a Partner from the Human Species

3

3. The Creation of the Earth and the Heavens

3. The Creation of the Earth and the Heavens

4. Differences in the Languages and Colors of Humans

4. Differences in the Languages and Colors of Humans

5. The Rotation of Day and Night

5. The Rotation of Day and Night

6. The Thunder and Lightning of Clouds and Rainfall

6. The Thunder and Lightning of Clouds and Rainfall

7. The Establishment and Continuity of the Heavens and the Earth

6. The Thunder and Lightning of Clouds and Rainfall

The Divine Signs that Manifest in the Inner Self and the Universe Contrary to the Regular Order of Nature

The Divine Signs that Manifest in the Inner Self and the Universe Contrary to the Regular Order of Nature

1. Birth of Jesus Without a Father and His Conversation in the Cradle

1. Birth of Jesus Without a Father and His Conversation in the Cradle

2. Blessings of the Clouds’ Shade and Mann and Salwa for the Israelites

2. The Blessings of the Clouds’ Shade and Mann and Salwa for the Israelites

3. Suspension of Mount Sinai over the Israelites

3. The Suspension of Mount Sinai over the Israelites

4. Companions of the Cave Sleeping for Nearly Two Hundred Years

4. Companions of the Cave Sleeping for Nearly Two Hundred Years

The Divine Signs that Manifest in the Inner Self and the Universe at the Hands of the Prophets

1. The Miracles of Prophet Moses

1. The Miracles of Prophet Moses (PBUH)

2. The Miracles of Prophet Jesus

2. The Miracles of Prophet Jesus (PBUH)

3. The Miracles of Prophet Muhammad

3. The Miracles of Prophet Muhammad (PBUH)

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