A004
Surah: 095 - Ayah: 004
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95:4
Another example of how great is the capacity of man to use Divine bounties and medicines, or how far and long is the journey of his collective existence, can be seen in verses (95:4-8). In these verses, the concept of the spiritual creation and progress of man is like a tower which in elevation, passes beyond even the heavens and touches the Supreme Throne. This is the explanation of the best stature (ahsani taqwim, 95:4). God can make man to ascend to the top of this tower and also send him back to the lowest of the low (asfala safilin, 95:5).
Now let us deal with the second question: “[Where do they come from] and what do they search for, flying around our planet?” The answer to this question is also not too difficult, for in the holy and last Book of God there are answers to all those questions, which we face now or will face in the future. God says: “We indeed created man in the best of stature, then We sent him back to the lowest of the low” (95:4-5). In this verse also, there is a universal command for all human beings, in which God says that man is created in the best stature, raised to the peak of the ascension of life and then he is brought back to the lowest of the low. If it is accepted that this act of God has happened to both the luminous and terrestrial kinds of human beings, its result is that contrary to the present state, the former was brought to the lowest of the low from the highest of the high, and the latter to the highest of the high from the lowest of the low. For, neither has the excellence of temporal priority over the other and the act of creating in the best of stature and bringing to the lowest of the low has been accomplished on both of them without any discrimination. However, regarding the luminous and earthly man, it is not necessary to conceive that in this infinite descent and ascent of human life their alternation should remain only between two planets.
Now, as for the question: “What do they search for?” It is the law of nature or Divine Will that the progress of everything should decline after reaching the peak of perfection and rise again towards perfection after reaching the nadir of decline. It is the same unchangeable Divine law or habit, according to which He will continue to create everything from its opposite. As the Qur’an testifies that life and death, night and day, etc., which are opposite to one another, are created from one another (3:190). These two different states, whether we consider them to be spirituality and corporeality, or life and death or this world and the next world, in any case, it will not be against the balance of justice and far from equity, to prefer one of them over the other. As God, the Just, prohibiting to do so, says: “And establish the weight (of realities) with justice, and skimp not in the balance” (55:9). For instance, for a sound mind it would be commendable to hold that this world is as important as the next world, because it is this world that is the farm for the next, without sowing something here, what can be reaped there? (Hadith) If there is an injunction that minimizes the importance of this world, it should be known that such an injunction is applicable to the states of those people whose goal is only this world and who have become heedless of the next. For, this world is not totally evil, nor is the next world totally good. As there are good and evil in this world, so there are reward and punishment in the next. Good and evil of this world and reward and punishment of the next depend on the actions of people.
Among all the worlds that God has created, the best is
the personal world, which the Qur’an calls "ahsani taqwim",
the "best form" (95:4) and human beings are referred to as
worlds. This implies that each individual is potentially a
universe within himself.
Q. Why are there so many worlds?
A. The answer is that everyone will be given a kingdom of
Paradise provided he is obedient and this is the arrangement
that has been made to do that.
This verse has been referred 7 times.