The concept of taqwa and its relationship to misdeeds in the Holy Quran
The concept of taqwa in the Qur’an and its connection to misdeeds
The concept of piety is one of the most frequent concepts in Islamic preaching discourse, and the most present in the Qur’anic discourse. Taqwa and its derivatives are repeated more than two hundred times in the wise revelation, and the command “fear God” alone is repeated more than eighty times, and piety is presented as a basis for differentiation among humans {that the most honorable of you before God is your piety} and a criterion for divine proximity {whoever fears God finds a way out and provides him from where he does not count}.However, this intense presence did not prevent a clear conceptual drift between the original Qur’anic connotation of piety and the understanding of it in a large part of the interpretive, preaching and jurisprudential heritage.
In Qur’anic discourse, taqwa is not presented as a fixed ideal moral state, nor as a mere psychological fear or formal compliance with commands and prohibitions. Rather, it is presented within an integrated educational-existential system, closely linked to the concepts of guidance, the human soul, misdeeds, and progression in consciousness and behavior. In the Islamic tradition, taqwa has often been reduced to a rigid normative behavioral meaning, consisting of superficial compliance, or a state of individual piety that is disconnected from the psychological and Sunni structure that the Qur’an establishes.
Reflection on the Qur’anic text reveals that taqwa is neither an abstract starting point nor an absolute precondition for guidance, but rather the fruit of a dynamic, purposeful progression and a divine gift commensurate with the level of guidance a person receives. He says: “And those who have been guided, He has given them guidance, and has endowed them with piety.
This verse establishes a different understanding of taqwa, in the sense that the more guidance a person receives, the more taqwa he or she receives, as it is a consequence of increased guidance, not just a moral presumption that precedes it. The Qur’an also describes taqwa as a garment: “O sons of Adam, We have sent down to you a garment that hides your sins and feathers, and a garment of piety is better; this is one of the signs of Allah, that they may remember.” (26) Surat al-A’raf 26, in a deep semantic reference to its basic function in hiding the sins that hinder growth and development, not in claiming purity or infallibility.
In contrast, the preaching discourse, in many of its formulations, tends to deal with taqwa as a complete normative quality that is initially demanded and measured by a person’s faith, and is sometimes used as a tool for moral or social categorization. This has led to its use in producing sharp binaries (pious/unpious) and separating it from its dynamic Quranic context that takes into account gradualism and human weakness represented in the presence of these bad deeds as a necessary stage in the path of tazkiyah.
Hence the importance of rereading the concept of taqwa in a Qur’anic reading that restores its original function as a psychological and behavioral protection mechanism, which is granted to a person as much as the flaws are revealed to him, and as much as the guidance is established in him. In the Qur’an, piety is not the opposite of error, but rather a garment that covers, controls, and transforms misdeeds into the right path, not a claim to perfection, but a tool to control the human path in light of the possibility of falling. This study aims to deconstruct the concept of taqwa as mentioned in the Holy Quran, and to show its radical difference from common traditional perceptions, by analyzing the Quranic contexts and linking it to the structure of the human soul and the concepts of guidance, misdeeds, and clothing, in order to build an integrated Quranic concept of taqwa as an active element in the project of individual and social purification, not just a preaching virtue or an abstract moral characteristic, in order to build an integrated Quranic concept of taqwa as an active element in the project of individual and social purification.
The concept of bad behavior began at an early stage in the history of humanity, and the first mention of it came in the story of Adam in the words of Almighty God
And Satan whispered to them to show them what was hidden from them of their shame, and said, “Your Lord has not forbidden you from this tree, except that you should be angels or be among the immortals.” {Al-Arav: 20}.
This verse makes it clear that bad deeds existed in humans before, and that they were hidden in the cases of Adam and his wife, and Satan worked hard to show them to them and used the method of temptation or embellishment to do so.
But before that, in the overall context of the well-known story, we find that God told the angels that he created a human being from clay and commanded them to prostrate to him after creating him, leveling him and blowing into him from his soul, then we do not find after that the stage in which the soul was blown, but we find the effect of the blowing of the soul just before the command to prostrate, represented in teaching him the names, as in the context of the following verses:
{When your Lord said to the angels, “I will make you a successor on earth,” they said, “Will you put therein someone who will corrupt it and shed blood, while we praise your praise and honor you?” He said, “I know what you do not know. (30) And He taught Adam all the names and then presented them to the angels and said, “Tell me the names of these, if you are truthful.” (31) They said, “Praise be to You, we have no knowledge except what You have taught us. We have no knowledge except what You have taught us, for You are the all-knowing and wise (32) He said, “O Adam, tell them their names.” When he told them their names, he said, “Did I not tell you that I know the secrets of the heavens and the earth, and I know the secrets of the of the heavens and the earth, and I know what you reveal and what you conceal (33) And when We said to the angels, “Prostrate yourselves to Adam,” they prostrated, except for Iblis, who disobeyed and became arrogant and was one of the disbelievers (34)
All this is done while they are within the ancient human group {the tree}, where he used the noun {this tree} which indicates spatial proximity instead of {that tree} which came in two other verses and did not refer to heaven in any reference in terms of proximity or remoteness.
(35) And We said to Adam, “You and your spouse should dwell in Paradise, and eat from it freely wherever you wish, and do not approach this tree, lest you be among the unjust.” (35) So Satan led them away from it, and brought them out of what they were in. (36) Then Adam received from his Lord words of repentance, and He repented, for He is the repentant and merciful One (37)}.
As for the definition of the tree to the ancient human group from which Adam was chosen, this is due to the lifestyle they live with a primitive instinctive consciousness that does not govern morals, and intertwined relationships without discipline or awareness of its importance, so the most complete description describes them completely that they are a tree, which is the period intended in Almighty saying {Has the time come on man a time of the eons of the eons was not something mentioned} and the next verse describes the reasons that led the hypocrites to arbitration to be reasons resulting from a primitive consciousness that is very primitive And the word tree and tree from quarreling and confusion of matters severely mixed, from which came the naming of the tree with this name because the description applies to it from the intertwining and overlapping of its branches without a clear rule for the visible: “So your Lord does not believe until they arbitrate with you in the matter between them, and then they do not find in themselves embarrassed from what you have decided and submit to peaceful peace” { Surat al-Nisa: 65}
Human beings lived according to this primitive system of awareness of apparent evils, searching through these evils for food, shelter, and other resources without moral restraint, boundaries, or logic other than the logic of power.
God chose from that group {the tree} Adam and his wife, and breathed his soul into him and inhabited Paradise, and here his consciousness was elevated to the highest level by the spirit that was breathed into him to be qualified for his job of making him a caliph on earth, they did not lack anything in that paradise, so their misery was covered by the two factors of spirit and abundance in Paradise, where the reasons for competition for resources disappeared as there are no humans to share those resources with them, and their misery was linked to leaving Paradise and the latter was linked to following Satan, so what does Satan do?
{117} {We said, “O Adam, this man is an enemy to you and your husband, so do not let him drive you out of the Garden of Paradise, and you will be miserable.” {118} And you will not be hungry therein, nor will you be thirsty therein, nor will you sacrifice {119}. Surat Taha.
All Satan does is to show them what they have hidden from them.
At the tree and before entering Paradise, Satan whispered to Adam and his wife, using the name of the sign {this}: “And Satan whispered to them to show them what was hidden from them of their shame, and said, ‘Your Lord has not forbidden you from this tree, except that you should be angels or be of the immortals'” [Surat al-A’raf, 20]. Adam enters Paradise carrying with him the satanic whisper: Despite the luxurious life in Paradise, Satan set his trap for him and left him in a closed circle of open options, attracted by the desire for them and became attached to them throughout his time in Paradise until he chose to follow Satan’s seduction to get out of Paradise to the old human group {the tree}, losing the soul and living the lifestyle of that group, so he found himself forced once again to obtain his food and immortality. Then they remembered that they had followed the devil and wronged themselves, so they returned to paradise and wove them from the leaves of paradise as an expression of their disobedience to their Lord, asking for forgiveness, and we notice here that the reference to the tree changed from {this} to {that}:
When they tasted the tree, their nakedness appeared to them, and they began to prune themselves from the leaves of the garden, and their Lord called to them, “Did I not forbid you from that tree, and told you that Satan is a clear enemy?” [Al-A’raf: 22]
They saw their nakedness:
In the psyche, they are feelings and desires that drive a person to a specific behavior, and when this behavior manifests itself in reality, the person is aware and has seen his misdeeds. This is why the expression comes to show them their misdeeds, as Satan adorns the bad deeds of man to make them look good when they are not, and he will not see them until after the bad deeds are manifested as behavior.
{“Those who are pious, when they are touched by a specter of Satan, they remember, and behold, they are enlightened.” 201 Al-A’raf
Up to this point, we are faced with two types of consciousness: The primitive, instinctive consciousness represented by the pattern of the tree and the consciousness of the soul, which is represented by the state of Adam, where the abundance of life and prosperity before following Satan’s seduction, after which the soul was lost and humanity began a new stage of the means of consciousness that comes in the divine guidance through the messengers, all to return to the consciousness of the soul represented by the state of Adam and his wife in paradise.
{35} And Satan led them away from it, and brought them out of what they were in; and We said, “Descend from it, all of you.” {36} And Adam received from his Lord words of guidance, and He repented, for He is the One who is the repentant and merciful. the Compassionate and Merciful {37} We said, “Descend from it all of you.” Therefore, whoever follows my guidance, there is no fear for them, nor do they grieve. {38} And those who disbelieve and disbelieve in the revelations of God, those are the companions of the Fire, and therein they shall abide forever.{39}
After the landing, humanity needed another leap in the evolution of consciousness, a leap that was neither as instinctive and chaotic as in the initial system, nor as dramatic as the idealized, fully protected and led by the soul, but how could it be?
The divine guidance was the cognitive structure in which humanity’s consciousness develops over time, gradually, little by little, until it reaches the stage of maturity at the seal of the prophets, a guidance that leads people out of darkness into light, with his permission, to the path of the Al-Aziz Al-Hamid. The bad things still exist, but they can be controlled and camouflaged through the garment of piety.
He said, “Descend, one of you is an enemy to another, and you have in the earth a stable abode, and you will have sustenance for a time.” {24} He said, “Therein you shall live, and therein you shall die, and therein you shall be brought forth.” {25} O son of Adam, We have sent down to you a garment that will hide your modesty, and a garment of piety. upon you a garment that will hide your modesty and a garment of piety, which is better; this is one of the signs of Allah, that they may remember {26} O son of Adam, do not be tempted by the devil. just as he took your parents out of the Garden and took away their clothes to show them their nakedness. He sees you and his tribe from where you do not see them. We have made the devils the guardians of those who do not believe {27}
O Children of Adam, whether messengers will come to you from among you recounting My signs to you – so whoever fears and reforms, there will be no fear for them, nor will they grieve (35) Al-A’raf
The verse makes it clear that not everyone who has received this guidance is safe, as hearing, knowledge and rituals are not enough, but those who are pious and reformed, as piety is to control your motives, realize them and direct them to the path of truth, thus preventing the danger that comes from you to the outside, and not only this piety, but you are required to reform to achieve succession in the land. The verse concludes that there is no fear for them, nor do they grieve, for whoever controls his inner self is secure in the result of his external action, as it is only a manifestation of what is in himself, nor do they grieve because man is no longer torn between what is inside and what appears on the outside.
Piety and misdeeds in the light of the story of Adam’s two sons:
{And tell them the story of the two sons of Adam with the truth, when they brought a sacrifice, and it was accepted from one of them and not from the other, and he said, “I will kill you,” saying, “God only accepts those who are pious. (27) If you stretch out your hand to kill me, I will not stretch out my hand to kill you, but I fear Allah, the Lord of all the worlds (28) I want you to take upon yourself my iniquity and your iniquity, and you will be one of the companions of the Fire, and this is the punishment of the unjust (29) So he allowed his soul to kill his brother and killed him, and he became one of the losers (30) So Allah sent a raven to search the earth to show him how to cover his brother’s shame, and he said, “O woe is me, I am not able to be like this crow, so that I can cover my brother’s shame,” and he became one of the regretful people (31)} Surah al-Ma’idah from 27 to 31
First: The true position of infamy before killing
Brother’s saying: “God accepts those who are pious,” is usually read as a righteous statement, as advice or as a declarative statement, but the psychological and moral context and the reality of the situation reveal that it was:
Self-aggrandizement, value judgment, and a declaration of moral superiority in a moment of tension between brothers
The expression can be understood as advice or news if it happens before the offering is presented, but after it is presented and accepted by you and you tell me that Allah only accepts those who are pious, this means that you have separated between you and me, i.e. you are one of the pious and you judge me that I am not pious, and this alone is enough for me to disbelieve in a God who judges people by just one action alone, and that is enough for me to disbelieve in a God who judges people by just one action. This intersects with Almighty God’s saying: “Do not exalt yourselves; He knows best who is pious.” Only God knows best who is pious.
Secondly: Why was it so bad?
Because it is a moral rather than physical affront, an exposure of pride disguised as piety and the use of God’s name to establish self-aggrandizement, an affront that provokes envy, ignites animosity, and establishes violence in the name of morality, it is a very motivating affront to aggression in the name of morality, and it is a very motivating affront to aggression.
The murderer continues to pretend to be perfect and claim to be God-fearing
{If you stretch out your hand to kill me, I will not stretch out my hand to kill you; but I fear Allah, the Lord of the worlds. {28}
But when he came to the saying, “I want you to take my sin and your sin, and you will be of the companions of the Fire, and that is the reward of the unjust. {29} The next verse describes the state of his soul, which was filled with anger at what his brother was saying, when he made him one of the oppressors of the Fire, as if the separation of people was in his hands and not in the hands of God, all this was enough for him to volunteer himself to kill his brother, that is, it made it very easy for him to kill him without any scruples that would dissuade him from killing. This voluntarism is prevalent in most of the stories of believers who become atheists, as they become atheists when they enter into discussions and dialogues with religious elders who do not fear God in the dialog.
His soul allowed him to kill his brother, so he killed him, and he became one of the losers (30).
Thirdly: Even though he was killed, how did it become “his brother’s infamy”?
Allah sent a raven to search the earth to show him how to cover his brother’s shame, and he said, “O woe is me, I am not able to be like this raven and cover my brother’s shame,” and he became one of those who regret it (31).
As we have defined bad deeds as internal psychological defects and areas of internal psychological weakness that exist in every human soul in an innate way, such as attachment, selfishness, lust, arrogance, fear, hypocrisy, etc. ….. etc. They are not seen by man until after he interacts with them and produces a bad deed that manifests itself in reality, and only then does it become apparent to him. He may say that I killed him because he provoked me or because he insulted my clan and tribe, for example.
Satan’s role is not to create the bad deeds, as they already exist, but he reveals them after concealment, so he whispers to remove the garment of piety and his ability to wait and control his bad deeds, so the bad deeds are revealed for the individual to react based on them, by decorating the work and dressing falsehood in the garment of truth. Adam, for example, when Satan whispered to him to approach the tree under the slogan that it is the tree of immortality and the imperishable king, and they are immortality, king and high status, which he decorated for them under the door of advice, so Adam and his wife responded to this advice based on lust and attachment to it, and did not appear to them and show these bad deeds until after they saw the result of them.
Piety is an inner awareness that controls these impulses, prevents them from being exposed and manages them before they turn into bad behavior, it is not a case of piety in manifestation or a religious ritual, nor is it a case of shrinking and social manifestation.
Allah sent a raven to search the earth to show him how to hide his brother’s shame, and he said, “O woe is me, I am not able to be like this raven and hide my brother’s shame,” and he became one of the regretful people (31).
What was the raven doing to show him how to cover his brother’s shame?
In the verse, we find the words {send} and {search} and each of them leads to meanings that we benefit from, the raven was sent by God and did not say instead {a raven came} nor did he say that he sent a raven, as sending usually comes to deliver a ready and specific message and requires an intended addressee, while the resurrection comes to revive dormancy or inattention and move what is latent to start a new path, and this is what those who resurrect do, while research is not a random process but a systematic and organized investigation aimed at reaching a specific goal or understanding a phenomenon in a deeper way.
What excites the viewer or observer is the amount of intelligence that the crow uses to reach its goal without randomness, no matter how many experiments it uses, you see the unity of purpose and the logical sequence of the attempts it makes to reach the goal.
The murderer did not say, “Hide my disgrace,” but rather, “Hide my brother’s disgrace. His misfortune that made him kill his brother is clear to every reader of the text, but he came to show us the misfortune of his brother that is hidden in the context, and if he had not explicitly mentioned it, no one would have noticed it and everyone would have considered it a very ordinary news context, when he recommended himself over his brother and humiliated him, and exposed him morally in front of God and went too far in judging him when he made him one of the companions of the fiery furnace.
The raven came to teach him that bad behavior is not erased by killing, not by escalation, responding to the devil and obeying oneself, but it is hidden by piety, i.e. managing impulses wisely and not responding to them in an escalatory manner. This does not mean practicing repression, but always reminding them that they are a response to a satanic whisper. {Those who are pious, when they are touched by a specter of Satan, they remember, and behold, they are clear-sighted} Al-Araf 201.
Fourth: What should he have done instead of killing?
He should have stopped making a big deal out of it, taking it as a piece of advice and the divine law of accepting work, and not taking it as a provocation and turning it into corruption in the land
In other words, if there was a minimum level of piety, the killer would have stopped at the word and would not have volunteered to kill.
Fifth: Why did he become a regretful person?
Because he belatedly realized that:
The issue was not in the offering or in God’s acceptance, but in his inability to manage his psychological wound and his response to his own badness of hatred and jealousy that drove him to murder.
We conclude from this story that:
Murdered brother’s misfortune:
Self-aggrandizement, moral superiority in the name of piety, and assuming the role of the divine in judging others
The misfortune of the killer:
Turning psychological wounding into violence and intolerance of the killer’s arrogance
Raven’s lesson:
Godliness is not a matter of saying or judging others, but of being able to contain the exposed badness without spoiling it.
Godliness:
The Almighty says, “Those who have been guided, he has increased their guidance and given them their piety.” 17} Surah Muhammad.
Here are some of the interpretations of this verse:
Easy interpretation: And those who are guided, he will guide them and give them their piety.
Those who are guided to follow the truth, God will strengthen their guidance and make it easier for them to attain piety.
A Brief History of Interpretation: Explanation of the meaning in a nutshell
Those who are guided to the path of truth and follow what the Prophet (peace and blessings of Allah be upon him) has brought, their Lord will give them guidance and success for good, and inspire them to do what protects them from the Fire.
Tafsir al-Jalalayn: Meaning and interpretation of verse 17
Those who are “guided” – the believers – “God has given them guidance and has given them their piety” by inspiring them to avoid the fire.
The verse explains that just as guidance is incremental and not fixed, so is taqwa, because the more guidance a person receives, the more knowledge he has of his misdeeds, and on this basis, his taqwa comes from within the system of this guidance, with which he manages and controls those misdeeds. The concept of bad things is not identical for everyone, so what is bad for me may be acceptable for another, just as what is acceptable for me today may be bad tomorrow, it depends on knowledge and awareness, and in both cases it is bad, but because of the amount of guidance, awareness and knowledge I have, I see it as acceptable and not bad. For example, lying is bad, but it may be acceptable to many people depending on their motives and the blurring of sources and tales that tell them that lying may be permissible.
In many situations, a man is afraid of losing his position and social status, so he does not accept the truth. For example, a man of religion, when he is in a discussion or debate with another man, the right is for one of them to be convinced of the opinion of the other when he is right and contradictory to his opinion, but this does not happen, as the fear of exposure and disbelief is behind it. Although this matter is not easy, as it involves withholding what God has revealed from the proofs for such a small price.
Often you find two people quarreling over a trivial issue and one of them gets angry and escalates things and goes to a dead end, while the same issue does not excite others, as they differ in their knowledge of the bad things and differ in their handling of their guidance and thus differ in their abilities to deal with and manage the bad things {Taqwa}.
In the next verse, those who disbelieved do not want to repel the believers and prevent them from the Sacred Mosque, except for the victory of themselves, and on the other hand, there are men of the believers who want to enter it in return for this enthusiasm, that is, enthusiasm for enthusiasm, but God revealed to them His calmness and the word of piety, so they deal with the issue calmly and wisely:
They are the ones who disbelieved and kept you back from the Sacred Mosque and the sacrificial lambs that were halted until they reached their place of worship, and if it were not for believing men and believing women whom you did not know, that you might step on them and inflict a shame on them unknowingly, so that Allah may include in His mercy whomever He wills, and if they were not willing, We would punish them with a grievous punishment. (25) When those who disbelieved in them made their hearts feverish with the fever of ignorance, Allah sent down His tranquility upon His Messenger and upon the believers, and bound them to the word of piety, and they were righteous and worthy of it, and Allah is all-knowing (26).
The Cursed Tree in the Quran:
If we follow the Qur’anic contexts, we find that the first entity characterized as cursed is Satan
(117) Allah has cursed him and said, “I will take from your servants a prescribed share.” (118) And I will lead them astray, and I will give them security and command them to cut off the ears of sheep, and command them to change the creation of Allah. And whoever takes Satan as a guardian besides Allah, he has lost a clear loss (119) He promises them and gives them hope, and what Satan promises them is only a deception (120) Those whose abode is Hell, from which they will find no escape (121).
As we found earlier that Satan works on the level of abuses only and wants his followers to interact and work from these abuses, the curse becomes on all those who surrender to him and follow him deliberately and persistently because they will practice injustice, disbelief and lying as actions that are manifested as a mirror of those abuses and this is the secret of not seeing the abuses until after they are manifested as behavior, all these motives represent the cursed tree in the Quran, and we will follow the following verses that prove what we go to and curse those whose actions are manifested from these abuses:
1/ Cursing those whowithhold guidance, evidence, and truth
Verily, those who conceal what We have revealed of the proofs and guidance after we have revealed it to the people in the Book, those people will be cursed by Allah and cursed by those who curse them.
[Al-Baqarah: 159]
The suppression of the truth and evidence here is not the badness itself, but the manifestation of the hidden badness when it was activated, which is the attachment to the social status conferred on them by the position of a cleric or statesman, the fear of losing this position, and their desire to remain in positions of control, fear and attachment are what made them suppress the truth.
2/ Cursing the hypocrites
Allah has promised the hypocrites and the disbelievers the fire of Hellfire, in which they will abide forever, and Allah has cursed them, and for them there is a permanent punishment.
[Repentance: 68]And punish the hypocrites and the disbelievers, and the polytheists and the polytheists who think the worst of Allah, and Allah is angry with them and has cursed them and has prepared for them hell, and it is a bad fate for them (6).
If the hypocrites, those with sickness in their hearts, and those who are lurking in the city do not stop, we will tempt you with them, and then they will not neighbor you there except for a few (60) They are cursed; wherever they are found, they will be taken and killed (61} al-Ahzab
3/ Cursing those who harm Allah and His Messenger
Those who harm Allah and His Messenger are cursed by Allah in this world and the hereafter, and He has prepared for them a humiliating punishment (57).
4/ Cursing those who wreak havoc on the earth and cut off their ties
(22) These are those whom Allah has cursed, deafening them and blinding them (23).
5. Cursing those who believe in the Jibt and the Leviathan
Have you not seen those who have received a portion of the Book who believe in sorcery and idolatry, and say to those who disbelieve, “These are better guides than those who believe.” (51) These are those whom Allah has cursed, and whoever Allah curses will not find a supporter (52) Al-Nisa.
6/ Cursing those who break the covenant and practice corruption in the land
Those who break the covenant of Allah after His covenant, cut off what Allah has commanded to be connected, and corrupt the earth, those are the ones who have the curse and the worst of the world (25 Al-Ra’d).
7/ Cursing the oppressors
On a day when the unjust will not benefit from their excuses, and for them is the curse and the worst of the world (52).
8/ Cursing arrogance, disbelief and Pharaonic corruption
And Pharaoh said, “O you men, I have not known for you any god besides me, so build me, O Haman, on the clay, and make me a tower, that I may look into the God of Moses, and I think he is one of the liars.” (38) And he and his soldiers became arrogant in the land without right, and thought that they would not return to us. (39) So We took him and his soldiers and cast them into the pit; see what was the fate of the unjust (40) And We made them leaders who call to the fire, and on the Day of Resurrection they will not be saved (41) And We followed them in this world with a curse; and on the Day of Resurrection they will be one of those who are hated (42).
Where God made this cursed tree a fitna for people, to show how they manage these impulses, and added here the adjective cursed to characterize the development that happened to humanity, where in the era before Paradise, all humanity was called a tree to indicate the prevailing existential pattern there, it was not cursed because it is a pattern that humanity lives as an inherent reality in which it has no way out or other options. It was not cursed because it is a pattern that mankind lives as an inherent reality from which he has no way out or other options, {Has a time come upon man when he was not a thing to be remembered (1) We have created man from a sperm of a jumbled mess, that we may test him and make him hearing and seeing (2) We have guided him in the way, whether he is thankful or disbelieving (3)}.
However, after the development of human consciousness, it became possible to leave this tree and interact from higher and higher levels of consciousness that distinguish them from living at the level of the destructive tree system, and therefore it is cursed and its owner does not find protection from God, but will be subjected to the laws of torment and destruction when he relies on it and lives his life according to it.
