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2:118 - Say those without knowledge: "Why speaketh not Allah unto Us? Or why cometh not unto
Us a sign?" So said the people before them words of similar import. Their hearts are alike.
We have indeed made clear the signs unto any people who hold firmly to faith (in their hearts).
2:119 - They ask thee concerning wine and gambling. Say: "In them is great sin and some profit for
men; but the sin is greater than the profit." They ask thee how much they are to spend; say:
"What is beyond your needs." Thus doth Allah make clear to you His Signs: in order that ye
may consider. 240241242
3:108 - These are the Signs of Allah: We rehearse them to thee in truth: and Allah means no
injustice to any of His creatures.
6:105 - Thus do We explain the Signs by various (symbols): that they may say "Thou hast taught us
diligently" and that We may make the matter clear to those who know. 933934
934 The teaching in the Qur-an explains things by various symbols, parables, narratives, and appeals to nature. Each
time, a new phase of the question is presented to our minds. This is what a diligent and earnest teacher would do,
such as was Muhammad Mustafa. Those who were in searh of knowledge and had thus acquired some knowledge of
spiritual things were greatly helped to understand more clearly the things of which, before the varied explanations,
they had only one-sided knowledge. (6.105)
21:5 - "Nay" they say "(these are) medleys of dreams! nay he forged it!--nay he is (but) a poet! Let
him then bring us a Sign like the ones that were sent to (prophets) of old!" 2668
2668 The charges against Allah's inspired Messenger are heaped up, "Magic!" says one: that means, "We don't understand
it!" Says another, "Oh! but we know! he is a mere dreamer of confused dreams!" If the "dreams" fit in with real things
and vital experiences, another will suggest, "Oh yes! why drag in supernatural agencies? he is clever enough to forge
it himself!" Or another suggests, "He is a poet! Poets can invent things and say them in beautiful words!" Another
interposes, "What we should like to see is miracles, like those we read of in stories of the Prophets of old!" (21.5)
29:49 - Nay here are Signs self-evident in the hearts of those endowed with knowledge: and none
but the unjust reject Our Signs. 34793480
3479 "Knowledge" ('ilm) means both power of judgment in discerning the value of truth and acquaintance with previous
revelations. It implies both literal and spiritual insight. To men so endowed, Allah's revelations and Signs are selfevident.
They commend themselves to their hearts, minds, and understandings, which are typified in Arabic by the
word sadr, "breast". (29.49)
3480 Cf. the last clause of verse 47 above. There the argument was that the rejection of the Qur-an was a mark of Unbelief.
Now the argument is carried a stage farther. Such rejection is also a mark of injustice, a deliberate perversity in going
against obvious Signs, which should convince all honest men. (29.49)
41:53 - Soon will We show them Our Signs in the (furthest) regions (of the earth) and in their own souls until it
becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things?
51:20 - On the earth are Signs for those of assured Faith
51:21 - As also in your own selves: will ye not then see? 5002
5002 The Signs and Evidence of Allah are in all nature and within the body and soul of man, if man has but the spiritual
eyes to see. Cf. xli. 53. (51.21)
(SIGNS)
WARNINGS:
3:105 - Be not like those who are divided amongst themselves and fall into disputations after
receiving clear signs; for them is a dreadful penalty.
6:158 - Are they waiting to see if the angels come to them or thy Lord (Himself) or certain of the
signs of thy Lord! the day that certain of the signs of thy Lord do come no good will it do to a
soul to believe in them then if it believed not before nor earned righteousness through its
Faith. Say: "Wait ye: we too are waiting." 983984
983 There is no merit in faith in things that you are compelled to acknowledge when they actually happen. Faith is belief in
things which you do not see with your own eyes but you understand with your spiritual sense: if your whole will
consents to it, it results in deeds of righteousness, which are the evidence of your faith. (6.158)
984 The waiting in the two cases is in quite different senses: the foolish man without faith is waiting for things which will
not happen, and is surprised by the real things which do happen; the righteous man of faith is waiting for the fruits of
righteousness, of which he has an assured hope; in a higher state of spiritual elevation, even the fruits have no
personal meaning to him, for God is to him in all: vi. 162. (6.158)
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