Human Cosmology of the Self 1 of 2 — As Derived from the Qur`an (Haeri)

Question 1

“and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know”

Answer 1

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

2:216 (Baqara)

Question 2

[Shakir] O man! surely you must strive (to attain) to your Lord, a hard striving until you meet Him.
[Pickthal] Thou, verily, O man, art working toward thy Lord a work which thou wilt meet (in His presence).

Answer 2

يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ

84:6 (Al-Inshiqaaq)

Question 3

[Shakir] And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.

FH translates ‘kaafireen’ as a coverer up of the truth.

[Shakir] And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.

[Shakir] But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.

[Shakir] Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.

Answer 3

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

2:34 (Baqara)

Adam of a higher / superior reality : contained the most subtle (ruh) as the most gross (mud/earth). Iblis couldn’t accept the superiority of this earth/mud

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
(2:35)
Shajara = tree, but the root is the noun shijaar = quarrel / disturb. When a seed germinates, it agitates the earth to make its way out - asserts its presence - like it quarrels. So this implies DUALITY / OPPOSITES. In Garden Adam only new goodness / foreverness… but the conscience was not aware of this foreverness, as it could only be aware after being exposed to its opposite!! Pure knowledge is onething, but relative knowledge allows u to appreciate something w.r.t its opposite. Gift of being exposed to duality is indeed a RAHMA of Allah upon us, but will be a NIQMA if we don’t see the One behind it… All rahma, if not acknolwedged by shukar, become a niqma!

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
(2:36)

Implication is descent of Adam is to a zone of oppositeness - everything in existence is an aspect of 2 things… its root lies in its opposite! Cannot be a child born without the seed within him of death … nothing is fixed, in goodness is the seed of badness, everything is in flux… we have come to this earth to experience this flux, yearning for the zone within us that does not change!

فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
(2:37)
‘Words’ imply the basic foundations of our ability to gain knowledge and ability of man to have layers of consciousness and go from worldly to higher realms of understanding. As we grow there are layers and layers

Question 4

And when your Lord said to the angels, I am going to place in the earth a khalif, they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know.

Answer 4

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
(2:30)

Angels protest - unknown entity! What is this power of CHOICE you have put into this entity! But Allah aware that when the entity rises to its maturity, then they will not have this fantasy of ‘freedom’ - this ‘freedom’ is when you want to assert your own choice … but once you are aware of the OPTIMUM, this choice is not exercised - you go for the optimum…the perfect person you cannot do other than what you are going to which is the OPTIMUM.

Question 5

[Shakir] And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes! we bear witness. Lest you should say on the day of resurrection: Surely we were heedless of this.

[Pickthal] And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;

[Yusufali] When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (who cherishes and sustains you)?”- They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgment: “Of this we were never mindful”:

Answer 5

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ
(7:172 - Al-A’raaf)

Within us lies pattern of knowledge / witnessing. Within human heart lies imprint of knowledge - we seek knowledge / security / garden from which we descended.

Question 6

[Shakir] Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.
[Pickthal] Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.
[Yusufali] That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.

Answer 6

إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
(18:7 - Al-Kahf)

Balaa-yabloo = to tire out / wear down (linabloowahom - ‘so we may try them’ [to see who goes for best of action])…

Within us is a ruh (soul) and that soul has been exposed to ‘alastu birabbikum’ - the lord - noor al anwaar… it has already been exposed / spoilt - me as the ego of this ruh, I also want to be like that, so NOTHING WILL BE ENOUGH … so we crave more and more and more (material), as nothing is enough! We need to groom our selves to avoid the pitfalls. Realise that this world will never satiate us… only HE is enough for us…

Question 7

[Shakir] And thus have We made in every town the great ones to be its guilty ones, that they may plan therein; and they do not plan but against their own souls, and they do not perceive.
[Pickthal] And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.
[Yusufali] Thus have We placed leaders in every town, its wicked men, to plot (and burrow) therein: but they only plot against their own souls, and they perceive it not.

Answer 7

وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
(6:123 - Al-An’aam)

Allah describes how life on this earth based on individuals / society. Its cyclical, never fixed. All civilizations developed, and then followed by decline; man approaches with humility, attains power, applies justice, then subsequent generations become decadent (c.f. Ibn Khaldun)…cyclical, then another group comes and overtakes.

Here God is talking about the worst of their leaders, who don’t realise that they are just damaging themselves! We are not different from each other in inner sense… we do bad to others, detrimental to our own-selves!

Question 8

[Shakir] And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,
[Pickthal] And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,
[Yusufali] Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,

Answer 8

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
(2:155)

We incline towards towards wealth as the ruh has been exposed to Allah’s boundless wealth! We love it, and in the state of loving the almighty source of all wealth, we transpose it to shadowy wealth of this worth! So many great despots lose everything! But we don’t learn as we love wealth… our need is to discover the inner wealth… in this case outer needs made easier!

Question 9

[Shakir] And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
[Pickthal] And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
[Yusufali] When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.

Answer 9

وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
(17:16 - Al-Isra)

God’s destruction is a result of poor actions - we bring catastrophe upon ourselves.

Question 10

[Shakir] And I have not created the jinn and the men except that they should serve Me.
[Pickthal] I created the jinn and humankind only that they might worship Me.
[Yusufali] I have only created Jinns and men, that they may serve Me.

Answer 10

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
(51:56 Adh-Dhaariyaat)

Word ‘abada also relates to ‘ease’… love is the divine glue of cosmos…its root of all power in this world…things move towards that which they ‘like’

Question 11

Verses about the nature of man’s lower self:

[Shakir] …and man is ever hasty.

Answer 11

وَكَانَ الْإِنسَانُ عَجُولً
(17:11 - Al-Isra) - only part of verse

Nafs normally refers to man’s lower self

Question 12

Verses about the nature of man’s lower self:[Shakir] …and man is ever ungrateful.

Answer 12

وَكَانَ الْإِنسَانُ كَفُورًا

(17:67 - Al-Isra) - only part of verse

Question 13

Verses about the nature of man’s lower self:[Shakir] …he (man) is an open opponent.

Answer 13

هُوَ خَصِيمٌ مُبِينٌ

(16:4 - Al-Nahl) - only part of verse

Question 14

Verses about the nature of man’s lower self:
[Shakir]: Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant.

Answer 14

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
(33:72 - Al Ahzaab).

Question 15

Verses about the nature of man’s lower self:
[Shakir] Surely man is created of a hasty temperament
[Pickthal] Lo! man was created anxious,
[Yusufali] Truly man was created very impatient

Answer 15

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

(70:19) - Al-Ma’aarij

Question 16

[Shakir] Does man think that he is to be left to wander without an aim?
[Pickthal] Thinketh man that he is to be left aimless?
[Yusufali] Does man think that he will be left uncontrolled, (without purpose)?

Answer 16

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى
(75:36) - Al-Qiyaama

We will always face challenges, and through God’s grace, we will always fail (to some extent), we will be humbled / tired etc.

Question 17

Subject of SELF (The Self = the Soul (ruh, represents the perfect) and the Ego (nafs, ever changing))

[Shakir] And the soul and Him Who made it perfect,
[Pickthal] And a soul and Him Who perfected it
[Yusufali] By the Soul, and the proportion and order given to it;

[Shakir] Then He inspired it to understand what is right and wrong for it;
[Pickthal] And inspired it (with conscience of) what is wrong for it and (what is) right for it.
[Yusufali] And its enlightenment as to its wrong and its right

[Shakir] He will indeed be successful who purifies it,
[Pickthal] He is indeed successful who causeth it to grow,
[Yusufali] Truly he succeeds that purifies it,

Answer 17

وَنَفْسٍ وَمَا سَوَّاهَا
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
قَدْ أَفْلَحَ مَن زَكَّاهَا
(91:7-9 - Ash-Shams)

Apparent contradiction with فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ in 53:32, which means

[Shakir] …therefore do not attribute purity to your souls…
[Pickthal ] … Therefor ascribe not purity unto yourselves…
[Yusufali] … Therefore justify not yourselves…

BUT the point here is don’t think your ego to be pure! Nafs is a shadow - how can it ever be captured! How can you ever be rid of that? For as long as we are alive, we have a nafs!

Question 18

[Shakir ] And in the earth there are signs for those who are sure,
[Pickthal ] And in the earth are portents for those whose faith is sure.
[Yusufali ] On the earth are signs for those of assured Faith,

[Shakir ] And in your own souls (too); will you not then see?
[Pickthal ] And (also) in yourselves. Can ye then not see?
[Yusufali ] As also in your own selves: Will ye not then see?

Answer 18

وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ ﴿٢٠﴾ وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ
(51:20 & 21 - Adh Dhaariyaat)

SFH: we’re always looking for signs of stability and reliability (relationships, investments, etc.). Within ourself is call of the higher self (ruh)… we must comprehend that

Question 19

[Shakir ] And Allah has made wives for you from among yourselves, and has given you sons and grandchildren from your wives, and has given you of the good things; is it then in the falsehood that they believe while it is in the favor of Allah that they disbelieve?
[Pickthal ] And Allah hath given you wives of your own kind, and hath given you, from your wives, sons and grandsons, and hath made provision of good things for you. Is it then in vanity that they believe and in the grace of Allah that they disbelieve?
[Yusufali] And Allah has made for you mates (and companions) of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best: will they then believe in vain things, and be ungrateful for Allah’s favours?

Answer 19

وَاللَّـهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا
(16:72 - Al-Nahl)

SFH: azwaaja means ‘pairs’ - a pair which meets at a certain point.. has various levels:

• within me there are these ‘pairs’ - opposites
• man / woman

Question 20

[Shakir] If you do good, you will do good for your own souls, and if you do evil, it shall be for them…
[Pickthal] (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner).
[Yusufali] If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves.

Answer 20

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا

(17: 7 - Al-Isra part of verse)
- Whatever we do is ultimately experienced by us. Therefore we have path of devotion / service… becoz if focus on ME only, become EGOTISTIC, but if i start doing things for others (poor, needy, family, GOD), then reduce our focus on our EGO, less the heaviness of the ‘shadow’… allows light of RUH to shine through… its a displacement… only limited time / energy - if we focus on EGO only, miss out on the higher… so focus on higher…but its not a sacrifice - intelligent displacement… the more we focus on higher, the lower becomes easier to deal with We become more efficient - no longer in the battle-field!!! As we know, if over-engaged in something, becomes harder to deal with - easier if not emotionally engaged in things! Otherwise can’t see the wood for the trees!

Question 20

[Shakir] And when souls are united,
[Pickthal ] And when souls are reunited,
[Yusufali ] When the souls are sorted out, (being joined, like with like);

Answer 20

وَإِذَا النُّفُوسُ زُوِّجَتْ
(18:7 - At-Takwir)

In reference to aakhira….on the day of reckoning, the nufus come in pairs…the nafs and ruh unite without any movement/change in the nafs! My state at the moment of my death, forms the “halo” over the light of my ruh! Ruh is like a battery - essential power that energises u… nafs = personality it changes, Ruh = constant. At the point of departing this world is when the nafs and ruh ‘click’ together. The more i focus on my material self, the more i spend time in the grave, rather than ascending.

Question 21

[Shakir] O soul that art at rest!
[Pickthal] But ah! thou soul at peace!
[Yusufali] (To the righteous soul will be said:) “O (thou) soul, in (complete) rest and satisfaction!
ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً {28}
[Shakir ] Return to your Lord, well-pleased (with him), well-pleasing (Him),
[Pickthal] Return unto thy Lord, content in His good pleasure!
[Yusufali ] “Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!

Answer 21

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿٢٧﴾ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
(89: 27 & 28 - Al-Fajr)

Question 22

[Shakir] Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.
[Pickthal] Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.
[Yusufali] On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith.”

Answer 22

لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
(2:286 - Al Baqaraa)

Not a way out for the lazy! rather God will make a soul responsible to the extent of your ability! I.e. you’re accountable if you don’t perform to your ability!

Question 23

[Shakir] And every soul shall come, with it a driver and a witness.
[Pickthal] And every soul cometh, along with it a driver and a witness.
[Yusufali] And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness.

Answer 23

وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ
(50:21 - Qaf)

Re: Day of J
Ruh is the DRIVing force within us, which is the power of Love, as God loves to be known…and knowledge of His attributes is in our Ruh! Shaheed is the witnesser - i.e. yourself!

Question 24

[Shakir] Nay! man is evidence against himself,
[Pickthal] Oh, but man is a telling witness against himself,
[Yusufali] Nay, man will be evidence against himself

[Shakir ] Though he puts forth his excuses.
[Pickthal] Although he tender his excuses.
[Yusufali] Even though he were to put up his excuses.

Answer 24

بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ ﴿١٤﴾ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ
(75:14&15 - Al Qiyaama)

We all know what we are doing!!

Question 25

[Shakir] Then how will it be when We shall gather them together on a day about which there is no doubt, and every soul shall be fully paid what it has earned, and they shall not be dealt with unjustly?
[Pickthal] How (will it be with them) when We have brought them all together to a Day of which there is no doubt, when every soul will be paid in full what it hath earned, and they will not be wronged.
[Yusufali] But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice?

Answer 25

وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
(3:25 - Al-i-Imran; part of verse)

Hereafter: perfect justice! Here both: perfect justice and a thin layer of human injustice! God is always in charge, but like kindergarten children, he allows us to ‘muck about’ so we taste the results of it! If you are sensitive enough to bad actions, you will see that you are immediately paying the price. Our actions make the entire system look like chaos - but it isn’t! God in his mercy allows us to do this, to give us a chance to rectify…if he held us accountable, we would all be destroyed!

Question 26

[Shakir ] If a wound has afflicted you (at Ohud), a wound like it has also afflicted the (unbelieving) people; and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you; and Allah does not love the unjust.
[Pickthal] If ye have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.
[Yusufali ] If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

Answer 26

إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّـهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنكُمْ شُهَدَاءَ ۗ وَاللَّـهُ لَا يُحِبُّ الظَّالِمِينَ
(3:140 Al-i-Imraan)

God subjects us to varying circumstances…everything is in flux…all for own benefit.

Question 27

[Shakir] And We cut them up on the earth into parties, (some) of them being righteous and (others) of them falling short of that, and We tried them with blessings and misfortunes that they might turn.
[Pickthal ] And We have sundered them in the earth as (separate) nations. Some of them are righteous, and some far from that. And We have tried them with good things and evil things that haply they might return.
[Yusufali ] We broke them up into sections on this earth. There are among them some that are the righteous, and some that are the opposite. We have tried them with both prosperity and adversity: In order that they might turn (to us).

Answer 27

وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا ۖ مِّنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ
(7:168 Al-A’raf)

Again - God subjects us to varying circumstances…everything is in flux…all for own benefit.

Question 28

[Shakir] Who created the seven heavens one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?
[Pickthal] Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One’s creation; then look again: Canst thou see any rifts?
[Yusufali] He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?

Answer 28

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَـٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

(67:3 Al Mulk)

It is all about seeing the perfection of the moment, whilst being aware of outer layer of imperfection, so you can deal with it together!

God has done nothing but goodness to creation!

Question 29

[Shakir] And if Allah had destroyed men for their iniquity, He would not leave on the earth a single creature, but He respites them till an appointed time; so when their doom will come they shall not be able to delay (it) an hour nor can they bring (it) on (before its time).
[Pickthal ] If Allah were to take mankind to task for their wrong-doing, he would not leave hereon a living creature, but He reprieveth them to an appointed term, and when their term cometh they cannot put (it) off an hour nor (yet) advance (it).
[Yusufali ] If Allah were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour).

Answer 29

وَلَوْ يُؤَاخِذُ اللَّـهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
(16:61 - An-Nahl)

God delays so that we may find our way back!

Question 30

[Shakir] And (as for) these examples, We set them forth for men, and none understand them but the learned.
[Pickthal] As for these similitudes, We coin them for mankind, but none will grasp their meaning save the wise.
[Yusufali ] And such are the Parables We set forth for mankind, but only those understand them who have knowledge.

Answer 30

وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ

Al-Ankabut (29:43)

This existence is ‘mithaal’ = a simile … a parable - a sample of hereafter… good = a sample of the garden, bad = sample of what we may suffer from if we don’t change our ways. This world is flickering examples of what will come when no longer time/space after this life.

Only those with INTELLECT (AQL) are aware of this - [whereas MIND = Khayaal (yatakhayaloon; i.e. where u just take the outside stimulus and refer to mind…but if refer to highest aspect = aql/fikhr = the domain of al-nafs al natiq = higher rational self)

Question 31

[Shakir] And certainly We have left a clear sign of it for a people who understand.
[Pickthal] And verily of that We have left a clear sign for people who have sense.
[Yusufali] And We have left thereof an evident Sign, for any people who (care to) understand.

Answer 31

وَلَقَد تَّرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِّقَوْمٍ يَعْقِلُونَ
(29:35 - Al-Ankaboot)

Its all about AQL … otherwise we are just swayed by emotions…

Question 32

[Shakir ] Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand.
[Pickthal ] Lo! the worst of beasts in Allah’s sight are the deaf, the dumb, who have no sense.
[Yusufali] For the worst of beasts in the sight of Allah are the deaf and the dumb,- those who understand not.

Answer 32

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّـهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ
(8:22 -Al-Anfaal)

Reasoning is a most important faculty of the journey of the lower self to higher self, of EGO to the RUH…in its journey to realise that its only the dark side of the RUH.