and its derivatives occur 385 times in the Qur’ān.
Usage
A. VERSES OF THE REVEALED BOOK
As a keyword, āyah is often used for the Qur’ānic verses. The reason is that each verse is (a sign from Allah establishing) the Qur’ān’s divine origin. People are urged to reflect on the Qur’ānic verses to attain insight. “A Messenger who rehearses to you the āyāt of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depth of darkness into light” (al-Ṭalāq 65: 11). One of the tasks of Allah’s Messenger was to recite to the people Qur’ānic verses. “Allah did confer a great favour on the believers when He sent among them a Messenger from among themselves reciting unto them the āyāt of Allah, purifying them and teaching them the Book and wisdom, while before that they had been in manifest error” (Āl ʿImrān 3: 164). This verse occurs twice in Sūrah al-Baqarah (2: 129 and 151) and also in Sūrah al-Jumuʿah (62: 2).
B. PROOF AND EVIDENCE
The other extensive use of the word āyah is for providing proof and evidence of the existence of a Creator and of the inevitability of the Hereafter. For this purpose, the entire universe and the creation including man himself are used as signs confirming and vindicating these truths and realities. “Behold! In the creation of the heavens and the earth, and alternation of night and day, there are signs for persons of understanding” (Āl ʿImrān 3: 190). Looking at the universe one observes that it is continuously changing. Whatever changes cannot be permanent thus the universe will not last for ever. In Sūrah al-Naḥl (16: 11–13) the following are mentioned as signs for those who reflect and possess wisdom: corn, olives, date palms, grapes, fruits, night and day, the sun, the moon and the stars, and things of varying colours on this earth. Similarly in Sūrah al-Rūm (30: 20–23) the following are mentioned as Allah’s signs: the creation of man from dust, the creation of his mate and of mutual love, the creation of heaven and earth, the variations of human languages and colours, as well as sleep during the night and the quest for Allah’s bounty during the day. All these signs are reminders that prove Allah’s existence and His benevolence towards human beings.
Man is also reminded to reflect on himself as there are Allah’s signs therein. “Soon will We show them Our signs in the universe in their own selves until it becomes manifest to them that this is the truth” (Fuṣṣilat 41: 53).
C. MIRACLES
The miracles shown to people or performed by the prophets are termed Āyah. For example: the birth of the Prophet ʿĪsā (Maryam 19: 21); the camel sent to the Thamūd people (al-Aʿrāf 7: 73); the nine clear signs given to the Prophet Mūsā (al-Isrā’ 17: 101); the saving of the drowned body of Pharaoh (Yūnus 10: 92) and many other miracles performed by other prophets.
See also Muʿjizah
D. SIGNS AND INDICATIONS
The word āyah is used for the specific sign or indication given about the occurrence of a future event; for example the Prophet Zakarīyā (peace be upon him) was reassured by a sign that a son would be born to him in his old age (Maryam 19: 10). Similarly the defeat of the Quraysh in the Battle of Badr, paving the way for the triumph of Islam, was termed as an Āyah (Āl ʿImrān 3: 13).
Muḥkamāt and Mutashābihāt
There are two types of Qur’ānic verses: those that are clear in their meanings and those that are ambiguous. “He it is Who has sent down to you the Book; in it are verses basic and fundamental (of established meaning); they are the foundation of the Book; others are not of well-established meaning” (Āl ʿImrān 3: 7). This of course does not mean that all verses fall into these two types only; these two kinds of verses are in contradistinction to each other. The muḥkamāt, basic or fundamental, verses are the foundation of the Book. Then, there are other verses called mutashābihāt, allegorical or ambiguous, whose meanings are not well established, as they relate to the things that cannot be perceived by human beings. No one can fathom their real meaning except Allah. However, we are required to believe in all of them.
Those whose hearts are perverse turn their backs on the facts clearly stated in the Qur’ān. Instead, they try to unravel those verses that are ambiguous by ascribing to them their own meanings. Often they search the enigmatic verses for hidden meanings. On the contrary, those people who are firmly rooted in knowledge and purity of heart, in order to receive guidance concentrate on those verses that are clear and unambiguous. Many sects that developed in the past and still exist today base their religion on Bāṭin, hidden meanings, with the result that they lead themselves and others astray into misguidance.
References
Āyah: 2: 129; 3: 190; 16: 11; 30: 20; 41: 53; 65: 11.
ʿAzm [
see Irādah
Baghy [
Meaning
Baghā means to surpass, to outrage and to transgress; hence Baghy, from this root, means oppression, unjust and rebellious acts. Instead of adopting a path of moderation one resorts to infringing others rights’ by unlawful acts. Ḥāfiẓ Ibn al-Qayyim says that baghy usually refers to usurping the rights of fellow human beings.
Analysis
According to Imām al-Rāghib al-Iṣfahānī, because its original meaning is to surpass, Baghy can be of two types. One, which is praiseworthy, is where someone does more than is required of him in good deeds: for example, someone not only does justice but tries to reach the status of Iḥsān or in addition to obligatory prayers performs nawāfil. However, the word is never used in this sense. The other type of baghy relates to oppression and transgression by insurrection and rebellion. In the Qur’ān the word is used in its latter meaning. Whenever baghy is used to mean rebellion it is always used with the preposition ʿalā.
The derivates of the word baghy are used in Sūrah al-Ḥujurāt for the rebellion and transgression by one group of Muslims after a peace pact was procured between the two factions of Muslims. The instruction given is “but if one of them transgresses beyond bounds against the other, fight the one that transgresses until it complies with Allah’s command” (al-Ḥujurāt 49: 9).
Baghy means a whore or prostitute because they overstep the limit of chastity; the word is used in this sense in Sūrah Maryam: “O sister of Hārūn! Your father was not an evil man nor was your mother an unchaste woman” (Maryam 19: 28).
References
Baghy: 7: 33; 16: 90; 42: 37; 49: 9.
Balā’ [
see Fitnah
Barakah [
