Marker, sign, token, indicator, to mark, to pause, to ponder, to assure oneself. It signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other which he cannot otherwise perceive.

 ءَايَةً

"it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one  perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect" (Er-Raghib) {Quote from Lane}

A sign, token, mark, by which a person or thing is known.

It is a matter of common knowledge that we perceive and store things in the memory only by comparison. ءَايَةً signifies only apparent thing which has dimensions. And information about a thing can be stored in the memory only when we know its code, i.e. its اسم name and we know its dimensions through focusing our eyes, i.e. بصر .

A piece of information/data/ knowledge. A message, or communication

Knowledge is only of  ءَايَةً , corporeal, real thing having dimensions; and the words of Allah sent in Qur'aan are also called  ءَايَةً since it is said by Him Who knows visible and invisible of everything. Therefore when something is said by All Knower, that is as visible as anything else to the perception of human beings. Anything beyond  ءَايَةً is nothing but conjecture, تخيل, imagination, false, farse. Compressing/ preserving/captivating data/information about things is called "عقل" and the process by which we keep comparing/sorting things and finding the difference and relationships is called "تعقل, يعقل" i.e. to reflect/ ponder/process the acquired data/information/knowledge to arrive at conclusions/guidance. After giving the example of habit of female spider it has been told:

First: The word "ayat"

The word Ayah, as used in the Quran, can have one of four different meanings:

a- It could mean a miracle from God as in:

"And We supported Moses with nine profound Ayahs (miracles)." 17:101

b- It could also mean an example for people to take heed from as in:

"And the folk of Noah, when they disbelieved the messengers, We have drowned them and set an Ayah (example) of them for all people."25:37

c- The word ‘Ayah’ can also mean a sign as in:

"He said, ‘My Lord, give me an Ayah (sign).’ He said, ‘Your Ayah is that you will not speak to people for three consecutive nights." 19:10

d- It could mean a verse in the Quran, as in:

"This is a book that We have sent down to you that is sacred, perhaps they will reflect on its Ayat (verses)." 38:29

-verbal passages mirroring established realities and facts

When the creator of a thing, who knows absolutely the visible and invisible aspect of that thing, verbally narrates about that thing, such verbal statement is "" in the true sense of the word.

Anything not visible to eyes or made to be perceived through verbal communication is NOT "ayat". Hearing and vision are the two basic faculties of acquiring information/knowledge.

 

Page 85 of encyclopedia,

He put, or set, a sign, token, or mark, by which a person or thing might be known

Contents

1. Paradise Lost for a brief period of sojourn on Earth.

2. How to undertake journey back to Paradise. Physically follow, in time and space, "My Guidance"

    2.1 Sincere guidance is only through verbal communication conveniently and unambiguously comprehendible.

the verbal guidance
 

 

  

The Man, the central idea and the cause of creation of the Universe, came into being when everything was organized and all arrangements for his safety were in place. His initial creation was from matter and was given existence after preening and blowing in "Vitality: energy of will and freedom of decision" by Allah the Exalted.

All the created matter is in a measured quantity and every atom-cell and its smaller units in existence has a relationship with everything else in such proportion that it collectively constitutes a massive one unit which is absolutely submissive and disciplined. It is in absolute obedience and is in action in accordance with the will and desire of its Designer and the Creator. 

Guidance means to provide a mechanism in an object to lead it to a certain direction or enable it to perform certain function. Guidance; with reference to living beings enjoying independence of will and decision power, means to counsel him through verbal communication to adopt a certain course and follow a certain line of direction to reach to a certain point thought for him a better destination by the advisor. 

Epistemology

Knowledge is only of -Explicit tangible manifestations.

And know [about your earlier elevated stature] We had said. "O Adam, stay-be the guest of Paradise, you and your wife; and both eat of abundant variety there from, wherever you both wish and like.

 However you both should not go near this/peculiar/identified female tree/taste its fruit, failing which/lest-whereby you both may become/be considered amongst those who interrupt/use things without right/permission" [2:35]

[This is the eternal Rule in time and space for salvation and success and return to Original Abode. All those, who refused and opted to conduct themselves on conjectural myths, hearsay, presumptions, speculative assertions, and non verifiable sayings have no scope of salvation. Therefore read seriously in conjunction with 6:130; 7:35; 20:123; 23:66,67,105,106; 39:59,71,72;45:31, to acquaint what is being asked and is happening on the Day of Judgment. None is asking about not following the traditions of older generations/ history as has been told today and reiterated in exactly same words in 2:134,141] 

 

The majority of wise-men, be they the "Seven Wise Men of Greece" or Sophists, Gorgias or renowned Protagoras and Plato or his illustrious teacher Aristotle, or other "men of wisdom" before and after them, tried and delved deep in their imagination to understand the boundaries of "Knowledge" but seldom cared to benefit from "The Book of Hour". The "imaginative knots" never produce a ladder and rope that could take one to the point of certainty and conviction. It is unfortunate that majority of the "wise-brains" gave more confusion than benefit to humanity since they in time and space remained neglectful to "The Book of Hour".

o

A book exists/existed for guidance for each and every hour-period. [Refer 13:38]

 

The basic perception infolded in the Root of , plural is that of any physical mark, indication, landmark, corporeal, real thing having dimensions; or a discernible sign which one can see, perceive and save in memory with reference to its surroundings and dimensions. Thereby, what is achieved is a bit-unit of information. Thus anything that mirrors and conveys information is : An information mirroring transmitter Nothing can be perceived and stored in memory without relating it to something else.

Moreover, everything has two aspects, one apparent and visible perceivable through vision; and the other is invisible but integral part of that thing. Therefore, this Root signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive.

This is the visual side of learning knowledge. The other source of knowing and perceiving things is verbal. When the creator of a thing who knows absolutely the visible and invisible aspect of that thing verbally narrates about that thing, such verbal statement is "" in the true sense of the word.

Anything not visible to eyes or made to be perceived through verbal communication is NOT "ayat". Hearing and vision are the two basic faculties of acquiring information/ knowledge.

Marker, sign, token, indicator, to mark, to pause, to ponder, to assure oneself. It signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other which he cannot otherwise perceive.

The Book, We have sent it to you, the Messenger [Sal'lallaa'hoalaih'wa'salam]. This has the peculiar characteristic of permanence and perpetuation-to stay forever.  The purpose and objective is that the people may pursue/critically examine/link/study its Aa'ya'at-verbal passages mirroring established realities and facts; and so that the men of wisdom who look into matters and conduct objectively without overlapping it with emotions/prejudices/biases/whims/caprices may remember and orate to others. [38:29]

In the meaning of "miracle"

 

[Being satisfied of their intention] Easa son of Maryam prayed,

"O Allah our Sustainer Lord; send from the Sky upon us food set in the tray

so that it is celebrating occasion indeed for us firstly and our posterity and it be an unprecedented demonstrative sign from You.

And feed us sustenance and You are the best of the suppliers of feeding needs. [5:114]

 

[Similar information in 2:118; 10:20;13:07,27;20:133;21:05]

[Read with 26:04]

[Same pronouncement in same words in 7:131;8:34;10:55;28:13,57;39:49;44:39;52:47]

And they say [for justifying their refraining from Qur'aan] "why is it that a demonstrative unprecedented sign has not been sent to him from his Sustainer Lord?".

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "Undoubtedly Allah has the absolute command that He may send an unprecedented demonstrative sign".

But the fact is that most of them do not know/intend to understand. [6:37]

[Same information in same words 13:27]

And those who have refused to accept say to people, "Why is it so that no unprecedented demonstrative sign has been sent to him from his Sustainer Lord".

Indeed you, the Messenger [Sal'lallaa'hoalaih'wa'salam] are but Admonisher/Awakener;

and for each and every nation is a guide. [13:07]

 

Will not believe:

 

physical-material reality: transmitter of information.

It becomes message when correctly perceived and analyzed. Ayat is for recognizers by token signs.

Indications or portents, foreshadowing or confirming something.

The word occurs in Pre-Qur'aan poetry in the meaning of a sign or token. Also in Qur'aan as a sign for the passerby-26:128-Lamdmark-

discernible

Aayat-Qur'aan

(1)2:41(2)2:99(3)2:106(4)2:118(5)2:118(6)

Verbal

(1)2:39(2)2:61(3)

Physical manifestations

(1)2:145

Induces man to arrest that image, to mark its associates, and to recognize them with alacrity. Disentangle an image from all other images in memory

Unprecedented physical manifestations

(1)2:73(2)

In the Qur) an, the word aya (pl. ayat) has four interrelated meanings: ‘sign’, ‘token’, ‘miracle’, or ‘verse of the Qur) an’. The original meaning in preIslamic poetry, like the related Hebrew oth and Aramaic atha, is ‘sign’, in the sense of token of God’s power and will. It occurs in the Qur) an around 480 times, most frequently premodified by the definite article al- or postmodified by the words ‘God’ (ayat Allah), ‘the Merciful’ (ayat al-Rahman), ‘the Qur) an’ (ayat al-Qu) ran), ‘the Book’ (ayat alkitab), or collocated with the adjective bayyinat meaning ‘clear’ or ‘manifest’ (ayatin bayyinat). As such, the word aya points simultaneously to both God and the verses of the Qur) an within which his signs are conveyed. Although it does occur as a free morpheme, i.e. without modifications, such as in the schematic ending ‘Indeed, in this there is a sign’ (in fi thalika l-aya/ayat), it is most often attached to possessive pronouns pertaining to God or to the Qur) an, such as ‘His signs’ (ayatahu/ayatihi/ayatuhu), ‘My signs’ (ayati), ‘Our signs’ (ayatina/ayatuna). The various contextual meanings Technical definition It is important to note that the word aya in the sense of ‘verse of the Qur) an’ has technical signification in the Qur) an since it is used to refer to the Qur) anic unit of revelation. Muslim scholars provide us with the following technical definition: a term referring to the smallest division of the Qur) an, separate from preceding or following material, and included within the larger unit of the sura (chapter). The boundaries of an aya are marked by breaks or separationmarkers called fawasil (sing. fassila), which are an integral part of an aya since they function as important punctuation marks without which disruptions of meaning might occur. It is important to note that these fawasil were there from the very first moment of revelation, i.e. from the first five verses revealed to the Prophet on Mount Hira (96.1–5): 1. Read in the name of your Lord who has created 2. He has created man from a clot 3. Read and thy Lord is the Mostgenerous 4. Who has taught by the pen 5. He has taught man that which he knew not to the last five verses (2.278–282) revealed just nine days before his demise. Contrary to popular opinion among Western commentators (cf. Paret, 1965: 411), these separation markers were present in the earliest manuscripts of the Qur) an, for example, in the famous slanted script fragments discovered in Yemen, where they are clearly represented by four small dots or small superimposed lines drawn in the same ink as the text. Reliable Tradition has it that the Prophet was instructed by the archangel Gabriel to place each individual aya in its predetermined slot within the suras. At the time of inspiration, or shortly afterwards, each aya was recited by Muhammad to his followers, then memorized and committed to writing in fragment form by appointed scribes (twenty-nine in the Medinan era with the most well-known being Zayd Bin Thabit) upon leather or palm-leaf scrolls.

 

Contextual meanings In the Qur) an, the word aya is used in four interrelated senses which can be categorized as follows: 1. Tokens or remarkable events indicating the will of God: for example 3.41: ‘He [Zakariah] said: ‘‘O my Lord. Make me an aya (sign).’’ Said (the angel): ‘‘Your aya (sign) is that you shall not speak unto men for three days except by gestures’’.’ 2. Natural signs of God’s creation (i.e. miracles): for example 2.73: ‘Thus God brings the dead to life and shows you his ayat (miracles) so that you may understand.’ Other miracles referred to in the Qur) an include the creation of the heavens and the earth, the formation of mountains, the striking of lightning, the descent of rain, the movement of wind and the sailing of ships, and the diversity of languages and skin colour. Also included among natural signs are the devastating destruction of sinful towns and communities (i.e. Noah, ( Ad, Thamud and Lot) in punishment for their refusal to believe in God’s messengers and prophets. These verses have been technically termed sign-verses by Western scholars and classified according to their schematic openings and closings. The majority of ayas, for example, start with the schematic sentence – ‘And of his signs X’ – and end with – ‘Surely in that are signs for those who X’. 3. Verbal signs of God, i.e. the verbatim words or ‘verses’ of God as revealed in the Qur) an: for example, 11.1: ‘a/l/m/ A book whose ayat (verses) have been made decisive and then explained from One who is All-wise, All-informed’;12.1–2: ‘These are the ayat (verses) of the clear Book/Verily, We have sent it down as an Arabic Qur) an so that you may understand.’ 4. Verbal signs of God as revealed in other scriptures: for example, 19.58: ‘These were the prophets upon whom God bestowed his blessing from the offspring of Adam, and of those whom we carried with Noah, and from the offspring of Abraham and Israel and from among those whom We guided and chose. When the ayat (verses) of the Most-Gracious were recited to them, they fell down prostrating themselves and weeping.’ Another more explicit example occurs in 3.3– 4: ‘And He sent down the Torah and the Gospels/before as guidance for the people and he sent down the furqan. Indeed those who disbelieve in the ayat (verses) of God, for them there is severe torment.’ This juxtaposition of Qur) anic verses and the verses of the Torah is further accentuated by the fact that both the Qur) an and the Torah (Tawrat)