Epigraph:

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

We shall show them Our signs upon the horizons and within themselves till it becomes clear to them that it is the truth. Does it not suffice that your Lord is Witness over all things? (Al Quran 41:53)

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

There is almost a consensus among Muslim commentators on the Quran that the very first source of understanding the Quran is its other verses. There is a commonly known expression in Arabic among Muslims, Tafsir Quran bil Quran, meaning commentary of the Quran by the Quran. This expression reflects the concord and common agreement among the believers.

In honor of that tradition, today, I want to examine what the Quran itself says about using a scientific lens or perspective to understand it. Some 750-1000 verses in the Quran mention different natural phenomena and inspire Muslims to study them. In so doing, they will find Signs or miracles of God that will convince them of the truth of God Himself and His final scripture, the glorious Quran.

Examining all these verses would require a voluminous book. But for the sake of brevity and respect for my readers’ time, I will focus on only one verse here. The verse has been quoted as the epigraph above.

Before I give my understanding of the verse, I want to set the stage by quoting from a recent commentary. Seyyed Hossein Nasr and his associates’ commentary was published in 2015 and they give the names of 41 traditional commentaries in Arabic and Persian both from the Sunni and Shiite tradition that they reviewed for their work.

Here is the commentary of the verse under consideration as presented by Seyyed Hossein Nasr, the capital letters within brackets in the excerpt below represent the 41 different traditional commentaries:

This verse is among the most famous of the Quran as it provides a succinct summation of the broad Quranic theme of God’s displaying His signs in various ways to reveal the truth and to guide human beings. In the immediate context, many understand Our signs upon the horizons as a reference to the conquering of the lands surrounding Makkah (R) or the various regions to which Islam eventually spread (IJ, Q, Ṭ), and those within themselves, or “among themselves,” as a reference to the conquest of Makkah itself (Q, R, Ṭ) or to the Prophet’s victory at the Battle of Badr (IJ). Others understand upon the horizons as a reference to God’s victories over other peoples, and within themselves as a reference to the defeat of the Makkans at the Battle of Badr (IJ, Q). Alternately, upon the horizons could mean the destruction of other civilizations (Q) or God’s withholding rain from the earth (IJ), and within themselves could mean the afflictions and illnesses people experience in their own bodies (IJ, Q). Others say that signs upon the horizons refers to celestial bodies as well as the night and the day and the signs of the created order referred to throughout the Quran, and those within themselves refers to the many phases of human life (Q, R), from conception, through gestation, to birth, maturation, and death, as in 22:5 and 23:13–14, or to the wisdom behind the composition of human beings (Q) and the various natures and inclinations they exhibit (IK). Still others propose that signs upon the horizons refers only to the celestial bodies that are signs in the sky, while the signs within or among themselves refer to the signs upon the earth (IJ, Q).

The antecedent of the pronoun it (hu) in it is the truth is ambiguous and is variously understood as a reference to the Quran (IJ, Q), the religion of Islam (Q), everything to which the Prophet calls the people (IJ), or the true prophethood of Muhammad (Q). Alternately, it could be seen as a reference to an unstated “everything,” meaning all of creation, both macrocosmic and microcosmic, or to God, in which case it would be rendered “that He is the Truth.” In this regard, Sufis understand this verse as a reference to the Self-Manifestation (ẓuhūr) or Self-Disclosure (tajallī) of God in all things. As the early Sufi Abū Bakr al-Wāsiṭī (d. 320/932) is reported to have said, ‘He is manifest in everything through that of it which He makes manifest, and His making things manifest is His Own manifestation through them. So if one scrutinizes them, one does not find [anything] other than God’ (Su). This cosmological understanding is developed extensively in the school of Ibn ʿArabī, who often cites this verse. In establishing the correspondence between the microcosm, the macrocosm, and the verses of the Quran, he understands Our signs upon the horizons as a reference to everything outside of the human being, thus the entire cosmos, and those within themselves as a reference to all that is within the human being, a microcosm in which are brought together all of the realities of the cosmos. Concerning this reality, Ibn ʿArabī writes, “When we come to understand these two affairs together, we come to know Him and it becomes clear to us that ‘He is the Truth.’” (Futūḥāt, II 298). From this perspective, does it not suffice that thy Lord is Witness over all things (cf. 4:33; 5:117; 22:17; 33:55; 34:47; 58:6; 85:9) refers to God’s bearing witness to His own Self-Disclosure and Self-Manifestation within each existent thing (Futūḥāt, II 151.5). In this sense, the present verse echoes 51:20–21: And upon the earth are signs for those possessing certainty, and within your souls. Do you not then behold?

Before proceeding, let me quote Sir Francis Bacon (1561–1626), one of the leading figures in natural philosophy and scientific methodology during the transition from the Renaissance to the early modern era. “Read not to contradict … but to weigh and consider.”

Now, If you will indulge me, let me build on the stage set by the traditional commentaries.

This verse, quoted above as epigraph, emphasizes that Allah will manifest His signs both in the external world (“in the horizons”) and within the individuals themselves (“within themselves”) to demonstrate the truth of His message.

Interpretations of “Signs in the Horizons”

The phrase “in the horizons” has been interpreted in various ways by Islamic scholars:

• Natural Phenomena: Some scholars, such as ‘Ata’ and Ibn Zayd, interpret this as referring to the natural wonders in the heavens and the earth, including the sun, moon, stars, mountains, and oceans. These creations serve as signs of Allah’s majesty and power.
  
• Historical Events: Others, like Mujahid, view it as alluding to significant events such as the conquests during the early Islamic period, where the rapid spread of Islam across vast territories served as a testament to the divine support for the Prophet Muhammad (peace be upon him) and the truth of his message.

Interpretations of “Signs Within Themselves”

The signs “within themselves” are understood in multiple contexts:

• Human Physiology and Creation: Some scholars interpret this as the intricate design and complexity of the human body, highlighting the wisdom and power of the Creator. The precise nature of human anatomy and the brilliance of Allah’s design in creation point to His oneness and the perfection of His might. Islam Question & Answer
• Personal Experiences and Trials: Others suggest it refers to personal experiences, including trials, illnesses, and personal reflections, which can lead individuals to recognize divine truths and the reality of Allah’s presence in their lives. Islam Question & Answer

Ibn ‘Arabi

When we focus on Ibn Arabi’s insights about this verse, we find that the renowned Sufi mystic and philosopher offers profound ideas about it.

In his teachings, Ibn Arabi emphasizes that the entire cosmos and everything within it are manifestations of the Divine. He posits that every element of creation, from the vast expanses of the universe to the intricacies of the human self, serves as a sign (āyah) pointing toward the ultimate reality of God.

Ibn Arabi elucidates that these signs are not merely external phenomena but are deeply embedded within the fabric of existence. He suggests that by contemplating both the external world (the horizons) and one’s inner self, individuals can attain a realization of the Divine truth. This process of reflection leads to the understanding that all of creation is a testament to the oneness and reality of God.

Furthermore, Ibn Arabi discusses the concept of the “Great Quran,” viewing the cosmos itself as a divine scripture. He states that existence is composed of letters, words, chapters, and verses, symbolizing that the universe is a grand manifestation of God’s word. This perspective aligns with the idea that the signs in the horizons and within ourselves are part of a continuous revelation, guiding seekers toward the truth.

In essence, Ibn Arabi’s interpretation of this verse encourages a holistic contemplation of both the external universe and the inner dimensions of the self. Through such contemplation, one can witness the myriad signs that lead to the recognition of the Divine truth, fulfilling the promise that these signs will make it evident that “it is the truth.”

Purpose of These Signs

The ultimate aim of manifesting these signs is to make evident that the Qur’an is the ultimate truth. Allah, in His wisdom, provides these signs as a means for individuals to arrive at certainty regarding His message. The verse concludes by emphasizing that Allah is a witness over all things, underscoring His omnipresence and omniscience.

In summary, Qur’an 41:53 underscores the multifaceted ways through which Allah reveals His signs to humanity, both externally in the universe and internally within individuals, guiding them towards the recognition of the ultimate truth of His message.

Conclusion

In conclusion, I want to expand a shorter paragraph above into a greater whole now. This verse emphasizes that Allah will manifest His signs both in the external world (“in the horizons”) and within the individuals themselves (“within themselves”). This will include not only the creation of humans but also the anatomy and functioning of their bodies or physiology and also of their minds or psychology, both in the awake state and different dreaming states, to demonstrate the truth of His message. I have just expanded “within themselves” and how it could include biology and medicine. Likewise, “in the horizons” will include all cosmology and physics. When the study of cosmology talks about the creation of different elements, chemistry also creeps in.

So, this short verse opens up the doors to an encyclopedic understanding of the Quran through the lens of well-established sciences.