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Wednesday 18 September 2019


The book Quran is about Man's / Adam's [nafs, naas, ins / jinns, bashar, nisa and rajul] and his Consciousness [Allah / Rabb] - All the parables are events continuously happening within us. The voices of characters of the parables unceasingly chat with the self and the consciousness. The voices or chats that influences us, build our character. The message of the book Quran is based on bil-gayab [abstract]. Nobody has seen these main characters of  the book Quran; i.e Allah, Malaikah, Rasul, Nabi, Jannah, Jahannum, Iblees, Shaitaan thus they come under the ambit of bil-gayab...

Those who think that the characters of the book Quran are physical characters of history and their locations are geographically proven will never be able to understand the message of the book Quran. The book Quran often emphasis the readers that these are just examples / parables [misaal], but sadly the literalists, academicians and the historians have literally destroyed the message of the book Quran.

Saturday 24 August 2019

SURAH AL- BAQRAH – [2 - 39]

البقرة – SURAH AL- BAQRAH – [2 - 39]



The surah is not about Cow or its progeny as generally believed. Al-Baqrah means a specific thought process which awakens the dead senses. But our traditional interpreters have woven a stupid story around the verse [67-73] to portray that a part of the dead cow can bring a dead man back to life thus destroying the value of the potent message and insulting the intellect of the author of the book Quran. This way starting from surah Fateha to surah An-Naas most of the title of the surahs are distorted, which are very important clue to understand the entire surah.

Before trying to understand the book Quran it is important to know the dialogue or the theophanical format of its manuscript. In Quranic context Allah / Rabb is the Consciousness portrayed as the amphitheater, while mind is the lower stage or lower consciousness [al-aradh] in which different actors [thoughts & senses] perform in order to keep the show or the theater alive. As-Samawaat is the higher consciousness from where we get guidance. The important term al-ardh & as-samawaat 
combine with its derivatives have occurred 461 times and 379 times respectively. Its correct understanding is very important for inferring the entire theme of the book Quran. Confining its meaning as Earth or Sky or Heaven will take us nowhere.

The topic of the book Quran is human psychology or psyche, commonly known as nafs. The entire book revolves around human psyche and we must understand the entire Quran in that specific context only. Allah, Malaikah, Shaitaan, Iblees, Rasul, Nabi, Firaun, Kitab, Quran, Ardh, samawaat, Qaum, Masjid i Haram, Jannah, Jahannum, Noor, Naar etc must be inferred in the context of the human mind or psyche as they all are metaphysical aspect of our own mind / nafs. There is nothing materialistic or physical in the entire Quran. The message of the book Quran is an antidote for those who can think, ponder, imagine, use logic, contemplate, visualize, reason and can experience / witness the abstract / esoteric (gayab) happenings / activity inside our mind / nafs, more specifically our lower consciousness (fil-ardh)

There are various kinds of chattering thoughts that inhabits in our lower consciousness. We all know that our thoughts can speak volumes in the language we understand (Arabic). The settlement of right thoughts eventually becomes our Furqan, Quran, Kitab, Noor, Hidayah that is dictated upon us day and night. Everyone is not blessed to understand their compilation of  thoughts or their inherent Quran / Kitab. Without proper or sincere Taqwa (logical observation, diligence, precaution and caution) our thoughts cannot connect with our Allah, Rasul, Quran, Kitab and obtain noor (light) to direct us in the right direction (siratal mustaqeem). Proper focus / direction (Qiblah) or devotion and direction is important to establish connection (salat) with our Allah, Rasul, Kitab, Quran. Proper connection helps us to grow, develop and purify (zakat) ourselves (nafs). 

A real character is one who follows his inherent script [Al-Kitab] to his best potentials without imitating or copying the role of other actors. Our own thoughts are depicted or personified as protagonists of the play. The entire problem starts when one fails to identify / recognize our own embedded script [Al-Kitab or Kitab Allahi - كِتَابَ اللَّهِand the inherent voice of Allah [Rasul Allah, I understand it as our own common sense].  We often try to emulate / copy other actors as we fail to recognize or follow our own script or inner voice. The act of emulating others is term as shirk in Quranic parlance that is mixing or adulterating our original role or thought process with roles or thought process of others. Everyone has their own unique role to play; adapting others role is the biggest injustice to the self. The entire narration of the book Quran is internal conversation that exists in our embedded or nafs or script but we cannot see [bil-gayab] only feel it. The script [Al-Kitab] does not mention any physical entity however the character of the book Quran are personified or represented by gender based pronouns. So in many places I have not used neutral genders. The narration of the message is illustrated by the help of examples / parables so any layman can also understand its essence easily. But unfortunately in the minds of simple readers the characters and the supernatural narratives appear real; thanks to the backup stories provided the Biblical and Islamic history running in the back of their minds.

The book Quran hold a deeper spiritual reality, a revelation that creates a direct contact with the inner reality and it can be established or connected or witnessed / experienced through deep pondering, meditation, deliberation or some other state transcending normal human perception. The book Quran is not mean't for plain reading at all, a reader cannot understand this philosophical work only with expertise in Arabic language or without applying logic, commonsense and intellect. The book Quran is a marvellous incident (hadith) of human psychology (nafsiyat).

The main target addressee of the signs / verses of the book Quran is the reader's mind / his / her psyche (nafs) / his thoughts his common sense. The signs (ayaats) acts as a guide to those who apply their intellect to comprehend the personified parables / examples derived from his / her own nafs or personality (30:28)

Most of the readers of the Quran are driven by strong belief that the book is from God. The reason lies in the style of written format of the book, like when the book says or addresses O mankind (يَا أَيُّهَا النَّاسُ) or O believers (يَا أَيُّهَا الَّذِينَ آمَنُوا) or O Rasul (يَا أَيُّهَا الرَّسُولُ) O Nabiy (يَا أَيُّهَا النَّبِيُّ), the innocent readers automatically think God is addressing to Mankind or to believers or to Rasul or to Nabiy through the oral transmission and later written copied in Arabic language, they failed to understand that almost all ancient religious scriptures are written in this theophany style and almost all religion believe that their scriptures are from their God. Such mentality of believing in word or book of God is not new and monopoly of "Muslims" only. 

Would you believe if today somebody says that God is sending me messages in my mother tongue or revealing me some important message which all mankind must heed, listen and obey? If something can happened in the past why it cannot happen today? Does God keeps on changing his rules? Why God stopped choosing people to convey his messages now? The truth is we don't know anything about God, we have very poor estimation of Him. The main objective of the book Quran is not to create a new religion or ideology but to wipe out all superstition, irrationality, false hope or unrealistic expectation and unfounded fear observed in the name of religion or unknown God. 

What it means in the book Quran when the author uses the phrases like you have ask سَأَلْتُمْ or تَسْأَلُوا you ask - or they asked you يَسْأَلُونَكَ - I ask you أَسْأَلُكُمْ - These are the queries or questions which continuously keep on arising in our mind. These are conversation between various thoughts. Why we don't understand this because we are not aware of the reference and context of the content. We are brainwashed to think the book Quran is exclusively revealed to prophet Mohammed of Hejaz and revolves around his Hejazi environment. In the back of our mind is Islamic history and we infer the entire book Quran in the context of "believers in Islam and non believers". The subject of book Quran is older than what the "Muslim" scholars and general masses think. The author of the book Quran describes the narration using personified characters in parables. 

The characters from Nuh to Mohammed are names which have meanings, applications and  functions that were taught to Adam for operating machine called Mankind. These names are not hallowed persons from Middle-East but are embedded apps / sensors who warns, guides, help us to grow, teaches us our script so that we reach the epitome of mental evolution.

The purpose and movement of Islam was originally an anti religion and anti personality philosophy. So revering any personality or adhering to any rituals is against the philosophy of Islam. Islam is peace of mind, surrendering to peace is Islam, anything anti peace is not Islam.

The author of the book uses 1st, 2nd and 3rd person to narrate this enchanting philosophy. The entire 'Kingdom of God' is inside us; the readers are requested to keep this in mind while studying this magnificent book.

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ 

الٓمٓ   - These letters are called حروف مقطعات ḥurūf muqaṭṭaʿāt "disjointed letters" or "disconnected letters" - They are separate alphabets and cannot be read or pronounced jointly.
A stroke resembling a madda is generally put above abbreviations. Thus ALM [الم]is most probably a short form [الاختصار] of Surah Al-Fateha. Alphabets ا ل م are the most recurring alphabets in Surah Al-Fateha, this also strongly indicates that ALM  الٓمٓ  is a symbol of Surah Fateha. Abbreviations are formed or derived by selecting the initial letters of the word or the phrase. The use of this acronym reflected a tendency of those narrators to economize in time and space especially at a time when the writing tools were primitive and hard to use. To save the time and space, writers tend to use abbreviations to avoid frequently repeated words or phrases and even passages particularly in written discourse.

Surah Fateha has many attributes, each one indicating a different aspect of its meaning. In the eyes of Arabs if a thing is recognized by many different labels or names, that is the indication of its predominant significance. Some names of surah Fateha are [Al-Fateha, Ummal-Quran, Ummal Kitab, Sab'ul Mathani, Al-Hamd, As-Salah [The Connection], Ash-Shifa, Ar-Ruqyah (The Ascent), Asasal-Quran (The Foundation), Al-Kanz (The Treasure), Ash-Shukr, Ad-Dua, Ash-Shafiyah (The Restoration), Al-Kafiyah [The Sufficient], Al-Wafiyah (The Compact / Covenant) ].... ALIF LAAM MEEM is repeated 6 times in the entire Quran. In short ALM or surah Fateha is a concise message of the entire Quran, which continuously reminds us about the Rabbul Alameen and Maliki Yaumi Deen, that's why surah Fateha is also known as Ummal Quran & Ummal Kitab. In Indian subcontinent it is also called Alam ka surah.

One more strong reason why I believed that ALM stands for surah Fateha is all the juz / parts / parah of the Quran are named after the phrases that come in the beginning of the juz / volume. At the beginning of Juz one of book Quran is Surah Fateha thus the entire Juz / volume is name after surah Fateha [ALM]. This also signifies ALM is a short form of surah Fateha. The naming of volumes after the the beginning phrases of each Juz strongly suggest that ALM stands for Surah Fateha. It is common in the indian sub-continent to call surah Fateha as الٓمٓ surah or volume 1 is recognized as alam ka para / juz.
In short Surah Fateha is a concise prescription of Al-Kitab which gives lot of information of our Rabb [Consciousness] in a nutshell and vividly explains it through 114 chapters of the Quran.

2   ذَ‌ٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ    

It is that state of script, no doubt in it are guidance for those who are mindful of their own thoughts [Thoughtful, very careful, extremely cautious, diligent, who are conscious of the Consciousness of their own script]-

ZalikalKitabu is the subject of the first predicate la raiba [no doubt / no uncertainty]. The use of the demonstrative pronoun here is intended to describe the status or the position of Al-Kitab [the script]. A guidance [huda] is a second predicate meaning that it is the script [al-Kitab] which is a guide for the thoughtful namely those that tend to be extra careful by adhering to the commands of the script [al-Kitab]. Note the script [al-kitab] is a guide only for those who are thoughtful / use their intellect, who ponder, it is not a book for those who did PhD in Arabic literature or whose mother tongue is Arabic.

[The KITAB is an inherent script [2:44, 2:121, 2:129, 2:144, 2:146, 2;151, 2:177, 2:231, 3:164, 6:20] and it is not easy to follow the script unless you are lil'mutaqina لِّلْمُتَّقِينَ = those who make an effort on oneself to be diligent / cautious / prudent / conscious / observant those who think / one who guard their thoughts / observe it deeply, 

ذَ‌ٰلِكَ masculine singular demonstrative pronoun which also signifies a continuation of surah fateha [ALM]. Surah Fateha is an concise script bestowed [ أَنْعَمْتَ] upon our self so that we walk under its light. Here ذَ‌ٰلِكَ is pointing towards our inherent script which is stored in our  mind which is referred to as Al-Kitab in the Quranic context. In it are guidance for those who are extremely cautious or mindful or conscious. The word lil'mutaqina indicates that zalikaal-kitab is that book or script which is embedded in mind so that we take guidance from it and be mindful of it - (ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ). Our higher consciousness (السَّمَاءَ) has virtually unlimited memory bank of guidance (2:22) and we are the topic of that kitab [21:10]. It permanently stores everything that has ever happened to us during our gradual evolution. Everything is written / scripted in it [6:38] and its a clear a guide [Imam] and we will be judged according to the record of our inherent script / book as it drives our every action [17:71] [36:12].

It is very important to understand the word Al-Kitab / Kitab - الْكِتَابُ - Zalikal-Kitab in this context means innate script, chronicle, the script, text - something which is written or decreed or recorded or programmed within us. We are the author of that script. Al-Kitab in Quranic context does not mean a physical book written on leaves, leather or paper, the Al of Kitab points to something more precise and specifically related to different individuals. Kitab is an innate script which discusses us or in which our memories are stored [21:10] embedded in all of us and can be recalled or recollected through connection [salat] and  Zikr [29:45] - the inherent messengers convey it in our own language [14:4] - The meaning of Tilawat is [تَتْلُونَ الْكِتَابَ 2:44] to follow, imitate, study, walk behind, rehearse, accompany-حَقَّ تِلاَوَتِهِ - is achieved only when we study, copy, walk behind, rehearse and accompany our Kitab 24x7. This what Haq Tilawat of Al-Kitab means 2:121 - Note the word Tilawat does not mean to read / sing in rhythemic tone but it means to walk the talk [To perform actions consistent with one's claims]. Prescriptions or scripts are not for just reading purpose; they are to be followed persistently. And we all should, understand, study, talk and consult with our sub-conscious mind as it treasures the greatest exemplary lessons for all time.

Note Al-Kitab is commonly inferred as the book Quran which in incorrect.

 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ   

Those who continuously believe in the transformation of self / those whoaspire to believe in self [يُؤْمِنُونَ] with the unseen [بِالْغَيْبِ] and they install the process of connection [salat] and out of what we have provided them they continuously bear the cost / pay the price. 

يُقِيمُونَ - they themselves establish - form iv imperfect verb
 الصَّلَاةَ - process of connection - root word is وص ل - accusative feminine noun
يُنفِقُونَ - They themselves continuously pay the price - form iv imperfect verb

Salat is a thought process which connects us with our consciousness [Rabb] and our inherent book [Kitab], Salat prevent us from anything which is outside our book / script [29:45] - This is done by the help of reconciliatory thoughts & deeds - The opposite of Salat is Shawaat (lusty / alluring thoughts) - because of shahwaat [lusty / thoughts that create strong feeling of annoyance and jealousy] - because of strong feeling of annoyance and jealousy we get distracted from our goal [Qibla] and lose our connection [SALAT] with righteous / peaceful thoughts & deeds so due to that disconnection we won't be able to enter the hidden garden of knowledge [Al-Jannah] - [19:59-60] - Those having reconciliatory nature [Ammale-saulehat] will have their reward from their Consciousness [Rabb] [2:62], that's why we are often reminded to install the thought process called salat [connecting our thoughts with our goal / aim / script] but this not at all easy, we have to pay a high price for it to achieve that permanent connection.

بِالْغَيْبِ - Bil-gayab must be understood in the context of Al-Kitab [21:49, 34:3], the arcane script which is embedded in all of us and in modern terminology it can be termed as genome. This compiled inherent script [Al-Kitab] must be discovered, understood, pondered and must be closely diligently followed if we want to succeed. 

Some examples of unseen things that are not matter are thoughts, ideas, heat, light, sound, and anything else that is not made of atoms. The message of the entire book Quran is based on unseen energies (bil-gayab) and not matter.

4   وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ             

And those who continuously keep trust in transformation of the self with what is send down to you and what revealed from / through your acceptance / aim / goal / challenge and they are very certain with the procrastination process / slow gradual process of life.

قَبْلِكَ - is a genitive noun, chain of derivatives are يُقْبَلَ - will be accepted, أَقْبِلْ - become acceptable, approachable, قَبَائِلَ - like minded, tribe,  قَبْلُ - acceptance,  قَبْلَ - in front, before, قِبْلَةً - accepted direction, aim, target, مستقبل - future ahead (our accepted direction becomes our future), مقبول - by our acceptance we become chosen one / belovedمقابلة - challenge, meet, encounter with our acceptance or our consent. 

It is not possible to translate any foreign language word by word. We must know the essence of the word to make sense of the given context. In Quranic Arabic it is easy to get the essence of the word since it is a root word language. So when I write more than one meaning of a single word my intention is that the readers must get the right essence in the mind of that word used in the sentence.

Aakhirah - بِالْآخِرَةِ  is not after death or hereafter but a slow process of evolution of life.

third person masculine plural (form IV) imperfect verb - since the word plural and in form iv it indicates plurality of self [mind, body and soul]
بِالْآخِرَةِfeminine genitive singular noun - with the procrastination process
يُوقِنُونَ - form iv imperfect verb - they are themselves certain

 أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

Upon those is guidance from their Consciousness [Rabb] and those are one who are successful.

nominative masculine plural form iv active participle - they are themselves successful

6 إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Indeed, those who possess the characteristics of kafir (pride, arrogance, concealed, obscure, secretive, inclined to conceal feelings)  - it is all the same upon them whether you sternly warn them or you warn them not - they will never put trust / have faith in themselves [they will always believe in what others say]

أَأَنذَرْتَهُمْ - form iv perfect verb - whether you yourself warn them

 - form iv imperfect verb 

form iv imperfect verb - 

 خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

The Allah [system of Consciousness]
 has set a seal [blockage] over their heart / mind and over their understanding, and over their insights is a layers of covering. And for them is a great chastisement [Azaab].

عَذَابٌ means something which we like to indulge in without realizing its harmful effect, the habit of any kind of addiction is actually a azaab or punishment / suffering we are continuously going through.

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ

And from the restless / agitated mind are some who keep on saying [continuous keep on reasoning / questioning in mind], "We keep trust with Allah [system of consciousness] and with the moment procrastination" and but they do not trust with their own thought process. 

Copying or imitating others is easier than thinking by self.

يَقُولُimperfect mental verb - Any thoughts or self talk, communication, conversation comes under the category of mental verb. Thinking is the example of mental verb.

آمَنَّا - form iv perfect verb

بِمُؤْمِنِينَ genitive masculine plural form iv active participle

We should know that we are a product of our own thoughts.

 الْآخِرِdelay in reaching the destination - Takhir is a derivative of it

النَّاسِAl-naas is a person with agitated / restless mind

9 يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ

They tend to deceive Allah [system of consciousness] and those who chose to believe / feel safe/secure/content in the mind, but they repeatedly deceive, not except their own souls and they perceive / realize not.

آمَنُوا - form
 IV perfect verb

10 فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ

In their mind / intellect is a sickness [short of knowledge], so Allah [system of consciousness] has increased / prolongs their sickness [lack of knowledge]; and for them is a chastisement [Azaab] extreme pain because they used to always lie.

 وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ

And when it is said [reasoned] for them, "Do not be the cause of dishonesty / corruption in the lower consciousness," they say, "We ourselves are reformers."

From the verse 2:11 it is clear that the above verses are dialogue between our inherent thoughts - corruption in the lower consciousness can only be caused by our thoughts. The conversation is not between any particular community or individuals.

تُفْسِدُوا فِي الْأَرْضِ - you will notice that corruption / mischief [fasad] is often linked with al-aradh which is wrongly translated as the Planet Earth and the preposition fi فِي which actually means IN is translated as ON to justify the preconceived narrative. Why al-ardh caanot be translated as the Earth is further explained in verse 2:22

 - form iv imperfect verb - be the cause of dishonesty / corruption
مُصْلِحُونَ - form IV verb active participle - ourselves are reformers

12 أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ

Beware, it is they [our own thoughts] themselves are the cause of dishonesty / corruption, but they realize it not.

الْمُفْسِدُونَ - form 
IV verb active participle

13 وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـٰكِن لَّا يَعْلَمُونَ

And when it is said for them [to the corrupted thoughts], "have firm belief / trust as the agitated / restless minds have firm belief / trust," they say, "Should we feel secured as the unwise have felt secure?" Beware, it is they themselves who are the unwise, but they know not.

The good thoughts are speaking to other thoughts to put trust have firm believe in the ability of their own agitated mind but they don't believe in their own thought process and thinks that others are better and more wiser than them because they are not matured enough.

آمِنُوا - form IV imperative verb 
آمَنَ - form IV perfect verb
أَنُؤْمِنُ - form IV imperfect verb

14 وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

And when they converge those believed / who feel safe/secure in their own thinking process, they say, "We feel secure/safe / believe"; but when they are empty with their untruthful ones [satan], they say, "Indeed, we are with you; we were just seeking to mock."

Idle / empty mind is devils workshop - 2:14 also indicates that it is the conversation between trustworthy [momin] and ignorant / satanic [kafir] thoughts. Do we ever in our life met Satan? The entire conversation is happening in unseen [gayab] because it is a internal conversation of our thoughts.

آمَنُوا - form 
IV perfect verb

آمَنَّا - form 
IV perfect verb

15 اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

Allah [The System of Consciousness] strives to mock them and prolongs them in their
transgression [while] they wander blindly.

Prolonging means delaying and this is azaab e aakhirah

16 أُولَـٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ

Those are the ones who have purchased the process of error [in exchange] for guidance, so their transaction [of thoughts] has brought no profit, nor were they are guided.

17 مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُونَ

Their example is that of one who strives to ignite a fire, but when it is illuminated what was around him, Allah [system of consciousness] took away their light / enlightenment and left them in darkness / injustice, they are not in a state of comprehension.

أَضَاءَتْ - form 
IV perfect verb

form IV imperfect verb

18 صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ

Deaf [not courageous enough to hear the truth], dumb [not able to find correct words] and blind [with respect to mind] - so they will not return [to the right path].

19 أَوْ كَصَيِّبٍ مِّنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ ۚ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ

Or [it is] like a pouring forth [of thoughts] from the higher consciousness, in it is state of darkness and threatening and perplexity. They set their directions in their desire to conceive from the in-sensibilities of fear of the death [deprived sensation]. But the Allah [System of Consciousness] Himself encompassing with those who cover / hide / ignorant.

20 يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

The astonishment almost snatches away their insight. Every time it become flash of light for them, they walk in it; but when it becomes darkness [injustice] upon them, they stand still. And if Allah [system of consciousness] had desire, He could have taken away their understanding and their sight. Indeed, Allah has Power over all desire.

أَضَاءَ - form IV imperfect verb
أَظْلَمَ - form IV perfect verb

يُؤْمِنُونَ - يُقِيمُونَ - تُفْسِدُو - آمَنُوا - الْمُفْسِدُونَ - يُبْصِرُونَ - آمَنَ - These words and many more which occurred in the above verses are form iv verbs, this is one of the most frequent form of verb used in the entire book Quran - I have highlighted this FORM IV verb because of its importance. This form has the meaning of : - He made himself do or perform an action. A reflexive causative, i.e. he made himself do something to transform a place or a state. Whenever any action occurs or caused by the efforts of self and makes an impact on self or transforms the self, FORM IV verb is used.

The book Quran gives more emphasis on our own action, self responsibility, self accountability, self experiencing, self understanding, knowledge of self, carrying our own burden and dealing with the consequences of our own action. The book Quran give importance to SELF; whatever we do for others actually we do it for our own sake or for our own happiness or to satisfy our own Consciousness. We are the main beneficiaries of our actions whether we do it for others or for our own-selves - Wrong actions leads to bad consequence which our own soul has to bear. To express this feeling or idea of how self action effects mainly the self or cause the self to influence any person / place / state FORM IV verb is used. SELF action and its consequence on SELF is the main message of the book Quran. SELF is the primary brick of a healthy society, without SELF we cannot dream of the healthy society. Group of individuals can make a healthy or a sick society; societies cannot make good individuals; it is individuals who mold good societies. Muslim is a quality of one who is mentally sound and secure person; its not a name of any community.

 21 يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O agitated / restless minds, serve your Consciousness, One who has evolved you all and those from acceptance [the goal / aim you have willingly accepted] of you, that you become due diligent / thoughtful / careful - 

First we need to accept ourselves, our potentials, our weakness and our limitations.

 الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

The one has made for you the Lower consciousness desirable / expanding and the Higher consciousness a natural constitution and caused to sent down from the higher consciousness clear flowing thoughts and caused to brought forth with it from the increased intelligence a provision for you. So do not set for Him [Allah] deviations while you know. 

Here in the above verse the word jal جَعَل is very important link to understand the term al-ardh. In the context of the book Quran we cannot infer al-ardh الْأَرْضَ as the Earth because whenever the word Jal is used it signifies when no physical material is used, like in making of day and night where no material is used only the rotation of Earth gives an effect of day and night. So al-ardh cannot be construed as the Planet Earth, neither As-Samaa السَّمَاءَ is sky because guidance don't come from the sky but from Higher Consciousness. Rabb / Allah does not live in skies but in Higher level of consciousness of our own self [2:29] [2:284] [50:16] [2:186]

أَنزَلَ - form iv perfect verb
فَأَخْرَجَ - form iv perfect verb

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ

And if you are in doubt from what We have revealed upon Our Server, then produce / bring with powerful influence from like of it and invoke your testimony from weak system of consciousness [Allah], if you are truthful.

نَزَّلْنَا - form II perfect verb

عَبْدِنَاour servant / server signifies one who understand & serves the consciousness. Note all are not the server of their consciousness because they don't understand the needs of their inner self or being so serving it is out of question. Majority of us look outside, serve outside and are prone to temptations. They seek help from weaker systems rather than repairing our own self by self. Here server can also mean mind because it serves the Consciousness [Rabb]

دُونِ اللَّهِall other systems which are weaker than the system of consciousness [Allah] -  دُونِ  means weak according to lexicon.

24 فَإِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ

But if you do not - and you will never be able to - then be cautious of the Fire, which will burn it, the agitated / restless minds and become the process of hindrances, prepared by your own self for those who cover / hide / untruthful [one who don't follow their own script]

أُعِدَّتْ - third person feminine singular form IV passive perfect verb
Here النَّارَ the fire signifies internal fire

25 وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا رُزِقُوا مِنْهَا مِن ثَمَرَةٍ رِّزْقًا ۙ قَالُوا هَـٰذَا الَّذِي رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ

And sensible thoughts [Bashar] are those who trust / believe in transformation and stimulate to do righteous deeds, that for them is Jannat [Garden of the hidden knowledge covered with guidance] beneath which the enlightenment flow. Whenever they are provided with a sustenance from the process of increased intellect there from, they will say, "This is which we were nourished due to ability to accept." And it is given with it which is being similarly imagined. And for them in it are process of purified companions / mates [pure thoughts], and they will abide in it eternally.

بَشِّرِ - form II imperative verb - means sensible.
آمَنُوا - form IV perfect verb - believe in themselves.

۞ إِنَّ اللَّهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ

Indeed, Allah [system of consciousness] does not shy away to harp an example even of a trivial/small matter or something above it. Then as for those taste / feel safe/secure, they will know that it is the fact from their Consciousness. But as for those who are proud / arrogant / covert [conceal], they say, "What did Allah [system of consciousness] intend by this as an example?" He lets go astray with this and guides many with it. And He does not misleads with it except the one who declines the fact [deviated from his Consciousness].

آمَنُوا - form IV perfect verb
يُضِلُّ - form IV imperfect verb

 الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ

Those who break the covenant of Allah after contracting / determining it and sever / cut that which Allah [system of Consciousness] has ordered to be joined and they themselves cause corruption in the lower consciousness. It is those who are the losers.

يُفْسِدُونَ - form IV imperfect verb

 كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

How can you continuously act proudly / arrogantly covertly with Allah [system of consciousness] when you were lifeless [without sense] and you were brought to life; then you let yourself to die, then you brought / emerge/ came to life, and then to Him you will repeatedly returning.

 فَأَحْيَاكُمْ - form IV perfect verb
 يُمِيتُكُمْ - form IV imperfect verb
يُحْيِيكُمْ - form IV imperfect verb

 29 هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

It is He who evolved for you all of that which is in the lower consciousness all together. Then He elevated / directed Himself towards the higher consciousness, then restore / compiled  them as full grown / complete higher consciousness, and He has Well-Acquainted with all desires. 


 2:30 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

And when your Rabb said for the sake of Malaikah [faculty of unwavering authority in mind]: "Indeed, My involvement / My appointment / My engagement / My installation in the lower consciousness as Khalifah." They said: "Will you involve in it who would continuously cause corruption in it and feed / satisfy the embellishments / attraction, while we are occupied with your approvals and we make perfect for You." He (Rabb) said: "Indeed I know that which you do not know.

The verse 2:30 is a dialogue in Adam between Rabb and Malaikah - Malaikah were startled and they enquire why are you placing yourself as Khalifah in Adam. Malaikah knew that giving so much powers to Adam can be harmful for Adam and for others as he would never be satisfied with one thing and will always crave for more material, fame and powers and to achieve all that desires he can go to any length to fulfill it. While they (malaikah) are obediently following orders. The Rabb said He Knows what Maliakah are not aware.

لِلْمَلَائِكَةِ - For the sake of malaikah - Malaikah are obedient, sincere, humble, always ready to learn, listens the commandment, unwavering committed authority in mind. A quality / faculty firmly rooted in mind - Ref: Lane Lexicon. 

إِنِّي - Indeed My - 1st person singular object pronoun - The word  أنا represents I am - The reason almost all the translators have translated the phrase إِنِّي as Indeed I am because if they translate as Indeed My then they were facing problem in translating the word جَاعِلٌ - 

جَاعِلٌ - Note the key word جَاعِلٌ is a nominative masculine indefinite active participle - the essence of this word is highlighting the state or position or status of the maker / doer جَعَلَ. The basic meaning of the verb جَعَلَ is he made a thing, brought into being or existence without the use of any physical material.

The word جَاعِلٌ is not a verb but an active participle nominative noun hence the word jāʿilun cannot be translated as "I am going to place / will place /  about to place / putting / making / appointing / going to create / going to appoint / placing / setting / going to establish.." because these words are not active participle nominative nouns but are future infinitive tense - 'going to place' is a simple future tense verb.

The Rabb is describing His role as a Maker or as an Actor [جَاعِلٌ] by enrolling Himself in the lower consciousness as Khalifah. The words Maker or actor are nominative active participles . 

Whereas the structure of using the phrase going to / going to place / going to make / will establish is in future tense: subject + form of “to be” (am/is/are) + going to + base of a verb. I am going to place / make in the lower consciousness or in the earth as Khalifah. This structure of sentence is in future tense. But the word  جَاعِلٌ is nominative active participle just like the words خَالِقُ -  الْبَارِئُ - أَحَدٌ - conclusion we can not translate جَاعِلٌ as going to place or make as the word جَاعِلٌ is in nominative case and active participle.

إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً - My Existence / Being / My installation / My engagement or 2nd option - I am a Maker / an Actor in the lower consciousness as Khalifah, that means Rabb is going to play a lead role in the lower consciousness as a Khalifah or as a Successor. The real Khalifah of mankind is Allah / Rabb which is firmly established in our lower consciousness. This is the essence of the phrase إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً. The Rabb has placed himself in the lower consciousness of Adam and plays a role of a Khalifah, that's why we have anomalous behaviour. Now it is upto Adam (us) to choose what he wants to inherit or become.

The malaikah were startled to know this development as they know the consequences of implanting Khalifah in Man. They were later informed that those who take the guidance from Al-Kitab can raise his / her status back to the status of Allah. The entire narration or screenplay of ayaats are running inside Adam (Man). 

خَلِيفَةً - Khalifah is an accusative feminine noun but treated by the traditionalist as masculine. Khalifah is a scale that imbalances our peace / soundness as it provokes in us the continuous desires, wants, urge to have more. In simple words it can be understood as an embedded or inherent mechanism which attracted towards accumulation of unlimited wants or desire whether good and bad deed. The impulse to acquire things one after another is a continuous process of succeeding or replacing the old things with new things and man is never satisfied with such craving for things, desire, urge one after another. Khalifah is like a see saw mechanism that continuously work upon us to replace or possess things, desire one after another in order to fulfill the feeling of  incompleteness of achieving material or feeling of spiritual emptiness in life. This is the essence of the term Khalifah by the Quran. 

يُفْسِدُ - form 
IV imperfect verb
 نُسَبِّحُ - form II imperfect verb
نُقَدِّسُ - form II imperfect verb

 وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَـٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ

And He taught Adam the identification all of it (the ability to distinguish every good /bad things in the lower consciousness), then He showed them on the Malaikah and said: "Inform yourself about me with the [collective] higher intelligence of these, if you are truthful. 

عَلَّمَform II perfect verb - learning
أَنبِئُونِي form IV imperative verb

Adam was imparted the knowledge/identification of complete lower consciousness 
(فِي الْأَرْضِ) as he needed it because he is made ruler / judge / self controller / balancer (خَلِيفَةً) of his own lower consciousness. Then the faculty of mind [Malaikah] was asked to present their perspective about the Rabb. They said that their knowledge is limited except what they have been taught by their Rabb.

 قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

They said: "You are Possessor of Abundant Knowledge [Subhaan], we have no knowledge except what You have made us learn. Indeed, it is You are the All-Knowing, the Wise.

عَلَّمْتَنَا - form II perfect verb - You have made us learn

33 قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

He said, "O Adam, inform them about your own self with their lofty characteristics." And when he had informed them about himself along with their lofty characteristics, He said, "Did I not tell you that I know the unseen [aspects] of the higher consciousness and the lower consciousness? And I know what you yourself make apparent and what you continue to suppress."

أَنبِئْهُمform IV imperative verb - inform them about your own self 
تُبْدُونَ form IV imperfect verb

Adam was told to identify in himself the different messengers [Rasuls] mention in his script [Kitab] and their distinguish function / applications which is embedded in himself.

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

And when We said to the Malaikah [signifies a mechanism that possess power to command / exercise authority / dictate] "Be humble [asajudu] for Adam." So they became humble [fasjadu] except Iblees [unable to see the right course], he refused; and became arrogant / proud, and he was from the Al-Kafireen [who covers the knowledge with arrogance]

Man must realize that he has the same properties as Allah (30:30) - That's why the sajda in the context of this parable is for Adam because God resides in Adam. Sajda is humbleness; arrogance, pride and ego has no place where Allah lives. A perfect man is house of Allah.

اسْجُدُوا - second person masculine plural imperative verb - Sajda means humbleness - Humbleness or modesty is a virtue of those who are rich in knowledge. The essence of this word is to willingly obey or submit to the ultimate knowledge. The opposite of this sajda is اسْتَكْبَرَ [arrogance]Only those who are firmly rooted in knowledge and know their limitations are humble and will bow. The complete parable of Rabb, Malaikah and Iblees is happening inside Adam [Mankind].

اسْتَكْبَرَ - form X perfect verb - chose to remain arrogant

Interpretation of the book Quran 2:35

35 وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

And We said, "O Mankind (آدَمُ ), calm down / remain still (اسْكُنْ), you and your pair (زَوْجُكَ) is Al-Jannah, [the garden of hidden knowledge underneath which river of enlightenment flow is  Al-Jannah, the real mate or companion of Adam] and both consume intelligence (كُلَا) from it abundantly (رَغَدًا) whenever you both desire. But do not come near such / differences / disputes (الشَّجَرَةَ), lest you be from the unjust [or in darkness]."

The author of the book Quran is addressing mankind to remain cool as the entire knowledge you seek is stored within you. One only need to think deeply and it will come to him through his own internal script (Al-Kitab). Our eminent scholars have blindly copy pasted the biblical stories to the wonderful message of the book Quran.

 كُلَا - second person dual imperative verb is a derivative of اكيل which also means intelligent, thoughtful it does not means eat or to devour, consume, enrich, nourishment in the context of the Quran as generally perceived by the traditionalist. 

كُلُوا - Use intelligence - Actually it is a derivative of اكيل which means intelligent and ميكائيل the source of intelligence who provides food for thought is also one of the derivative of اكل it also signifies something going into the body without chewing. Intelligence goes into the body without going through chewing process. the phrase رجل ذو اكل means a man possessing intelligence and judgement - please check page 72 ewl lexicon.

Man is inseparable from whatever knowledge he possess [Al-Jannah] - thus Al-Jannah is termed as companion - زَوْجُكَ 20:117 because man cannot be separated from the knowledge he possessed. ZAUJ here is a masculine nominative noun, so how it can be termed as wife by the traditional translators, however the following sentence is making it very clear that Al-Jannah or the latent knowledge is data storage device which is a 24x7 companion [ZAUJ / PAIR] of man. Al-Jannah is feminine noun - Man and the data storage device both have to share the knowledge covered with guidance. Al-Jannah is the get-way to the state of bliss but if we gets embroiled in arguments and disputes then he/she loses Al-Jannah.

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

Then both [the hidden garden of knowledge & Adam] let Satan [falsehood / vanity] to slip in themselves concerning it [the garden of hidden knowledge covered with guidance] and they both removed from what they were in it [cover of guidance]. And We said, "Degrade yourselves all of you, as rivals to one another, and you will have in the lower consciousness an ongoing desire for settlement and an advantage leading towards the time of reaping." 

فَأَزَلَّهُمَا - form IV perfect verb
فَأَخْرَجَهُمَا - form IV perfect verb

I am emphasizing more on the use of FORM IV verb, only because if it is correctly interpreted it will completely change the dimension of the Quranic message. Form IV indicates that we are responsible for our own action.

Satan + Malaikah are part of Al-Jannah [the process to tap the hidden knowledge which is covered with guidance] and Al-Jannah is the part of Adam [Mankind]. Only through latent knowledge which is covered with guidance [Al-Jannah], one can enter the state of bliss. If the cover of knowledge with guidance is removed then we are out from Jannah, the state of bliss. In Jannah flows the four rivers of enlightenment from which one can gather light of knowledge and guidance. Knowledge is paradise, without the light of knowledge is the state of stagnation which is in Quranic terminology is Jahannum [Hell]

 فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

Then Adam encountered from his Consciousness some propositions / words, then he turned / retrospect upon it. Indeed, it is He who is the Accepting of repentance, the extremely Benevolent in terms of giving guidance / knowledge.

فَتَلَقَّىٰ form V perfect verb

38 قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

We said, "Degrade from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear upon them, nor will they grieve.

The above verse prove that guidance itself is Jannah and separation from guidance is Jahannum

39 وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَـٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

And those who act covertly / proudly / arrogantly and refuse to comply with Our signs - those will be occupants of the Fire; they will abide in it perpetually."

And the people without guidance and arrogance will be engulfing in the fire of repentance or ignorance which will remain in their mind perpetually. One of the meanings of mind or heart is خلد which has a same root as 
خَالِدُونَ - which does not die, remains forever.