For one who is a believer of God/Allah, the created world contains Allah’s Guidance in the form of signs, which one can follow to live their life. In this article, “Rehearsing The Signs Of God,” Sheikh Din explores the opportunity that all human beings have to “see God” through God’s Creation.

And when Musa came to Our appointed place, and his Lord had spoken to him, he said, “My Lord! Show me [Yourself] that I may gaze upon you.” [Allah] said, “You cannot see me [direct in this world], but look to the mountain – if it remains in its place – then you will see Me.” But when his Lord unveiled [Glory] to the mountain, Allah made it crumble to dust and Musa fell down – thunderstruck. When he came to himself he said, “Glory to You. I turn to You, and I am the first of the believers.”   Holy Qur'an, Surat ul-A`raf, 7:143

Given the ultimate and indivisible terms of Divine Unity, wherein the longing for Holy Communion is finally consummated, and there is no difference between the lover and the Beloved, no separation nor veil between I and Thou or Thou and I, and in the words of the Holy Qur’an, “You cannot see Allah direct,” how is it that we can realize Allah the Truth? How do we actually “see” God with our own eyes?

We “see” Allah according to our particular interpretation of God’s endless reflections. These reflections, within the Qur’anic wisdom, are referred to as “signs” (Arabic: ayah, pl. ayatun). According to interpretation, signs appear differently based on the idiosyncrasies, as well as the point of view and perspective of the interpreter. In case anyone has a hard time reading signs, alhamdulillah, there are plenty of God’s signs to go around for everybody.

Alif. Lam. Ra. These are the signs of the book of wisdom.  Surah Yunus, 10:1

The Holy Qur’an, as a book, is a sign and the scriptural lines in the book are signs. Our ability to reflect is how we interact, interface and engage with the signs that are ultimately reflections of God/Allah, which is all around, as well as within us.

We rehearse them to thee in Truth.  Surat ul-Baqarah, 2:252

Both the power, as well as the reality, of a sign are based upon one’s perspective. Humans are of the created, therefore, the human point of view is relative. One’s perspective is further occluded by the five senses: sight, sound, taste, smell and touch. The human mind is the organ of reflective consciousness. It is the interfacing capacity to witness, reflect, project, analyze and realize Truth – life’s meaning. In religious literature, this realization is likened to an “ascension” or an upward movement – the movement from worldliness or materiality, to heavenliness or spirituality. In the process of realizing Truth, ascension also means the movement from crude to subtle, as well as the transcendence of relativity to Reality. The subject of spiritual longing is ineffable, so words, symbols and signs are constructed in an attempt to both explain the spiritual process and to communicate its meaning.

Glory to Allah who did take Allah’s servant for a journey by night. From the sacred masjid to the farthest masjid, whose precincts We did bless in order that we might show him some of our signs. And, Allah is one who hears and sees all.  Surat ul-Isra', 17:1

The practical reality of any individual’s spiritual process, even among the Prophets and Saints, remains through the medium of that person’s idiosyncrasies, culture, language, conditions of birth, personal predilections, proclivities and overall mindset. These items make up the paradigm in which the person “sees.” This is a way of saying that Allah will provide the appropriate signs in such a manner that the worshipper can understand God and God’s will. To the spiritual aspirant, symbols are important because they are the signs and guideposts to one’s spiritual journey. Symbols are the signs of how God speaks to humanity, as well as how humanity can access God.

Because of how we interpret meaning to signs and symbols, they also influence our moods. This gives a sign great power as it evokes our imagination, emotion and intuition. In this case, the emergence of a strong mood can also be regarded as a spiritual sign.

Within the Islamic tradition, Allah speaks to the Master Muhammad (saws) through ayatun, signs of inspiration, in order to complete the Prophet in God’s instruction for divine realization and service to God’s creation (a social system). In turn, our beloved Prophet rehearses those signs to us so that we might reflect and gain the same, common understanding of God’s will. In turn, we pass that reflective understanding, through further signs of how we see and live, on to others. What is the function of a sign? How do they work . . . given that all signs are relative? As mentioned before, all of us are subject to a perspective.

Basically, we live according to how well we resonate with our interpretation of signs:

1. Signs inspire. According to the Holy Qur’an, if you have the eyes to see and the ears to hear, after you come into contact with a sign, perceive it and realize that it indeed is a sign, it inspires you. It inspires that God is real, God is alive and God is Transcendental Wisdom and Love. The spiritual process of life is true, it is good and there is a higher purpose. A good sign re-inspires love, and we constantly look for them. Inshaa’allah, we should be so present that we see every moment as an inspiring sign.

2. Signs warn. They warn us as to a good way to go, as well as against the bad ways to follow. Signs give the warning that if you take a particular path, it will be more difficult. On the other hand, signs warn that if you stick to this path, over here, you will abate the danger of possibly going astray.

3. Signs teach and instruct. Anyone who has gone trekking, lives in the wilderness, or can read a map knows that signs provide a chart of the condition in the world. If you can read a road sign, you’ll have the understanding that the road ahead is about to become curvy. A thermometer indicates the degree of heat or cold. A falling barometer alerts you that a storm is coming. A doctor reads signs, in order to make a diagnosis, by examining the conditions of heart rate, tongue, eyes and blood pressure. Signs are instructive. They teach us the nature of what we are looking at, as well as they teach us how to go about looking.

4. Signs reveal Allah’s attributes. For example, the quality of beauty itself is not Allah, but something that is beautiful reflects God’s beauty. A Sufi tradition states that “Allah loves beauty.” Perhaps that is why we love to adorn ourselves and to look at each other. As Allah loves beauty, so Allah must love seeing beauty by looking through us to see each other.

5. Signs reflect Allah’s actions. Whereas beauty or light might be considered as attributional qualities, actionable qualities are such that express dynamism and the movement of God’s creative force. Movement is not Allah, but it is the reflective sign that Allah puts things into motion. If you would like to understand how God “works,” then take a look around. What you “see” is what you get, and what you get out of it . . . is what you do with what you get. See how Allah functions by reflecting on the signs of how everything works. There is action. If you want to see what Allah “looks like,” you can only see the signs of Allah, not Allah directly. The given moment is exactly how Allah appears as Now. For the people of understanding, signs provide diagnosis, prognosis and the action steps necessary in order to realize the Subject. Signs warn you, “Go this way; do not go that way. Do this; don’t do that.” If you rehearse the signs, I guarantee you will be inspired.

6. Signs provide an object of remembrance and a method of contemplation. Signs provide us a medium, a method and an interface, through the moods they inspire, to be in remembrance of Allah the Essence. The forms of our rituals are not righteous unto themselves, e.g., the shape of a circle, the direction of prayer, particular “sacred” words or verses that are recited repeatedly. When people come together and gather collectively in God’s name, there is love. The caliber of love is the degree of collective remembrance, sincerity and realization. So neither the formation of the circle, the lighting of the candles, or even the recitation of the invocations in any special language is the Essence Itself. These are the signs that we utilize in order to relate and interface into Essential experience. We participate in creating signs in our attempt to express what we love and believe – longing.

Oh, Lord, send among them an Apostle of their own who shall rehearse signs to them and instruct them in scripture and wisdom and sanctify them. For You are the Exalted in Might and the Wise.  Surat ul-Baqarah, 2:129

And we sent Musa with our clear signs and an authority manifest.  Surah Hud, 11:96

We sent Musa with our signs and a command, Bring out your people from the depths of darkness into light and teach them to remember the days of Allah. Verily in this there are signs for such as are firmly patient and constantly grateful and appreciative.  Suratu `Ibrahim, 14:15

Alif, Lam, Mim, Rah. These are the signs or the verses of the book, that which has been revealed unto you from the Lord that is Truth, but most people believe not. Allah is who raised the heavens without any pillars, and you can see is firmly established on a throne of authority, has subjected the sun and the moon to law. Each one runs its course for a term appointed. Allah regulates affairs explaining the signs in detail that you may believe with certainty in the meeting with your Lord. And it is Allah who spread out the earth and set thereon mountains standing firm and flowing rivers and fruit of every kind. Allah made in pairs two and two. Allah draws the night as a veil over the day. Behold, verily in this are signs for those who will consider. And in the earth there are tracts diverse, neighboring and gardens of vines and fields sewn with corn and palm trees growing out of single roots, otherwise watered with the same water and some are more excellent than others to eat. Behold, verily in these signs are the signs for those who understand.   Surat ur-Ra'da, 13:1-4

Do they not look at the birds held poised in the mid of the air and the sky with nothing else to hold them up but Allah. Verily in this are signs for those who believe.  Surat un-Nahl, 16:79

Signs are meant for contemplation. Signs are meant as a demonstration. As we are realizing meaning, we become a witness. In our witnessing, ultimately we are meant to embody the expressed practice of our remembrance. This is our lifestyle.

How many signs in the heavens and the earth do they pass by while turning their backs on it?  Surah Yusuf, 12:105

Verily in the alternation of the night and the day and in all that Allah has created in the heavens and in the earth are signs for those that fear (safeguard themselves) Allah.  Surah Yunus, 10:6

A big problem in life is that people turn their faces away from the signs. “Fear,” comes from the Arabic form of the word taqwa, means not necessarily to be afraid, but to maintain an awe-inspired reflection of God’s signs for inspiration, guidance, data, understanding and, ultimately, to do right and safeguard against doing wrong.

One’s relationship to Allah’s signs can basically fall into three categories: acceptance, rejection or ignorance – unaware. The state of ignorance is likened to “blindness” in all of the scriptures. Of course, these categories are not black and white positions, but they are by degrees: acceptance in accordance to complete acceptance; rejection in accordance to complete rejection; and blindness within all of the various levels of awareness. How can we be more aware, and of what are we aware?

Blindness is a condition that is not comparable to sightedness. The Qur’an uses “blindness” as a metaphor for ignorance and “sightedness” as the symbol for righteous awakening. To this extent, being blind is not regarded as sinful, because you cannot know that which you do not know. You cannot be expected to do that which you do not know how to do. The next step on the path is unavailable if you cannot see it, or it does not even occur to you. Sin is reserved for rejection after knowledge.

The reason that there are a multitude of signs provided is the hope that we might be attracted to even one of them. Just by capturing the right moment, you may open your eyes. Allah wills your eyes to open by attracting you to “rehearse the signs.” The holographic reflection of Reality is in every part of life. The signs invite us to see and realize.

The effort that you take to be in relationship with Allah is only reflective of that which you desire. Allah provides you the correlation to your longing. When you have seen a sign and deliberately reject it, you have covered what it is that you have seen. In other words, it means you attempt to unknow what you know! This is the point that we find ourselves severely cut off from love – that which we truly long for.

Not many people need to be educated as to what suffering feels like when you are hypocritical to your own Self. When you are not being what you really are, you know it; when you repress knowledge or pretend to not know, you know it; when you do not take action according to what is required and you have abdicated your responsibility to do so, you know it.

Not all of them are alike. Of the people of the Book are a portion that stand for the right and they rehearse the signs of Allah all night long and prostrate themselves in adoration.  Suratu 'al 'Imran, 3:113

To rehearse the signs, in the Qur’anic language, means to consciously look for them, see them and contemplate their reality. It is the practice of being present. Presence helps you regulate the degree of your belief, disbelief and blindness according to the degree of your alignment with thought, word and action. The greater you are in alignment with thought, word and action, the greater is your trust. You are, therefore, automatically in belief.

Practicing presence and rehearsing Allah’s signs allows us to be a witness, just as our beloved Master became a witness after he ascended through all the levels of understanding and was able to complete his face to face meeting with his Lord on the Night of the Ascension – Laylat ul-Israa’ wal Mi`raaj. We all long for this same completion. The completion is promised to us; it is not just for special people. It is for everybody.

Everyone needs signs until such time that one is ensconced in the Absolute Union. In practical life, we do our best, looking for the signs and hoping to rely on guidance as such. We turn to the Book or we turn to the Master. We can count on others (signs) who are already deeply reflective of God’s signs. Inshaa’allah, one day, we will be constant and stable in the reflection of our own True Self. Then we will have completed our own ascension.

May we attune ourselves to become the seer of signs. May we refine ourselves that we might be truly available to the signs when and how they appear. May we be respectful of all things inner and outer. May our seeing and hearing become clear. May our hearts become clear, so that our intentions are clear. May our convictions become clear, so that our actions might be clear. I pray that we have the courage to follow the Truth of our convictions.