Conclusion
The Qur'an calls creation "signs" (ayat) because, in these sources, the point of creation is what it indicates. Each thing is a marker ('alamah) pointing to Allah's existence, oneness, knowledge and power, and to fear of His might. A sign also needs someone to read it: the verses address it to "people who reflect", "have understanding" or "believe", and they note that others see the same sign and turn away.
Reflection & guidance
- Meaning
An ayah (sign) is something that points beyond itself to Allah. Ibn Kathir explains that the "people of understanding" are sound minds that "contemplate about the true reality of things". Those who pass by the signs and turn away from them are compared to the deaf and mute. Q1T1
- Guidance from the Qur'an
The verses repeatedly say the signs are "for a people who reflect", whether they are the subjugation of the heavens and earth or the love Allah places between spouses. The reader is called to reflect, not only to note what is there. Q11Q12
- Guidance from the Sunnah
When the Prophet named the sun and moon as signs, he linked seeing them to fear of Allah and to prayer. A sign is meant to move the heart to worship. H8H3
- Guidance from the scholars
Tafsir Mazhari, as quoted in Maarif-ul-Quran, holds that the muqinin (those with certain faith) keep pondering the signs on earth and in themselves, and this increases their belief. Ibn Hajar adds that signs also serve as a warning. T5C2
Sources
Qur'an & Tafsir
Summary
The Qur'an presents the universe and the human self as ayat (signs) that point to Allah and testify to Him. The tafsir explains that they show His existence, knowledge, power and oneness. A sign only does its work for someone who receives it: some people see one and turn away. Q2T2Q8
Key points
- Mufti Muhammad Shafi explains that the signs in the afaq (horizons, the whole universe) and in people's own selves bear witness "not only to the existence of Allah" but also to His knowledge, His authority and His being One. T2
- The future tense of "We will show them" means, on his reading, that Allah keeps showing new signs until the Day of Judgment, so the set of signs is never closed. T2
- The same sign can be dismissed: some people see a sign and call it "transient magic". Q8
References
- Q2Fussilat 41:53 · Explained in Detail
- Q8Al-Qamar 54:2 · The Moon
- T2Maarif-ul-Quran on 41:53
Sunnah
Summary
The Prophet called the sun and moon "two signs amongst the signs of Allah". In these narrations, seeing a sign calls for a response: through them Allah makes His servants fear Him, and the believers are told to pray when they see an eclipse. H8H3
Key points
- Eclipses are not caused by anyone's death or birth. As signs, they point to Allah, not to human events. H8
- The response the Prophet taught on seeing a sign is to pray. This hadith is in Sahih al-Bukhari. H3
References
- H3Sahih al Bukhari 1057 · EclipsesAuthenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
- H8Sahih al Bukhari 1048 · EclipsesAuthenticity
- Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)
Expert Opinions
Summary
Expert Opinions report Dr. Zakir Naik's approach, which treats the Qur'an not as a science textbook but as a book of "signs" pointing to its Author. On this view, statements that match later discoveries serve as signs, not as a list of facts. N1
Key points
- In this approach, the signs are used to lead someone who already accepts there is a "creator" to recognise that the creator is Allah. N1
References
- N1Existence of God · Belief
Hadith Commentaries
Summary
Ibn Hajar explains ayatan (two signs) as 'alamatan (two markers or indicators). They point to Allah's oneness and immense power, or serve to make His servants fear His might. In support he quotes the verse "We send not the signs except to make [people] fear". C2
Key points
References