ism

911
C.250 - Man can ascend to the Presence of Allah
But by gradual Ways and in process of Time.
But what is Time? A day is as fifty
Thousand years, on two different planes.
What seems near is far, and what seems far is near.
So will be Judgement, when things as we know them
Will be transformed completely in a world
All new. Evil will come to its own,
Whatever its masks in this transitory world.
And good will surely reach its goal.
The good liafe is patient, in prayer
And well-doing, Faith and the earnest search
For the good Pleasure of Allah, purity and probity.
These are the paths to the Heights and the Gardens
Of Bliss. No evil can enter there:
For the evil are other ways, leading
By steep descent to dark ignominy!
7:27 - O ye children of Adam! let not satan seduce you in the same manner as he got your parents
out of the garden stripping them of their raiment to expose their shame: for he and his tribe
watch you from a position where ye cannot see them: We made the evil ones friends (only) to
those without faith. 1009
1009 That is, by fraud and deceit,-by putting you off your guard and telling lies. Adam's story here becomes an introduction
to the later religious history of mankind: vii. 20-22. In the Garden, Satan's deceit stripped off their raiment of honour
and innocence. In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up
positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen
in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism
or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness. (7.27)
4:1 - O mankind! reverence your Guardian-Lord Who created you from a single person created of
like nature his mate and from them twain scattered (like seeds) countless men and women;
reverence Allah through Whom ye demand your mutual (rights) and (reverence) the wombs
(that bore you): for Allah ever watches over you. 504505506
504 Nafs may mean: (1) soul; (2) self; (3) person, living person; (4) will, good pleasure, as in iv. 4 below. Minha: I follow
the construction suggested by Imam Razn. The particle min would then suggest here a species, a nature, a similarity.
The pronoun ha refers of course to Nafs. (4.1)
505 All our mutual rights and duties are referred to Allah. We are His creatures: His Will is the standard and measure of
Allah; and our duties are measured by our conformity with His Will. "Our wills are ours, to make them Thine," says
Tennyson (In Memoriam). Among ourselves (human beings) our mutual rights and duties arise out of Allah's Law, the
sense of Right that is implanted in us by Him. (4.1)
506 Among the most wonderful mysteries of our nature is that of sex. The unregenerate male is apt, in the pride of his
physical strength, to forget the all-important part which the female plays in his very existence, and in all the social
relationships that arise in our collective human lives. The mother that bore us must ever have our reverence. The wife,
through whom we enter parentage, must have our reverence. Sex, which governs so much of our physical life, and
has so much influence on our emotional and higher nature, deserves-not our fear, or our contempt, or our amused
indulgence, but-our reverence in the highest sense of the term. With this fitting introduction we enter on a discussion
of women, orphans, and family relationships. (4.1)
4:58 - Allah doth command you to render back your trusts to those to whom they are due; and when
ye judge between man and man that ye judge with justice: verily how excellent is the teaching
which He giveth you! for Allah is He who heareth and seeth all things.
11:118 - If thy Lord had so willed He could have made mankind one People: but they will not cease
to dispute 1622
1622 Cf. x. 19. All mankind might have been one. But in Allah's Plan man was to have a certain measure of free-will, and
this made difference inevitable. This would not have mattered if all had honestly sought Allah. But selfishness and
moral wrong came in, and people's disputations became mixed up with hatred, jealousy, and sin, except in the case of
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