What can I say how I got separated from my garden and how I got imprisoned in the net of greed.* * This is a metaphorical description of Man being separated from the path of Din on account of which he became caught in the net of greed. Accountability for deeds is a fundamental component of religion and protects Man from materialism, which is the starting point of greed. ‘Garden’ is the metaphor for the peace of mind obtained from true Aiman.

It is strange that the whole world being against me; how the recipient of honour of respectability I have been.* * The high position of Man made all denizens of the celestial world jealous of him, to the extent that Iblis went to the limit of disobeying God by refusing to prostrate before Adam A.S.

Some demand of showing and seeing was on the Toor: What do you know O heart! How it was decided?* * This refers to the request of Mosa A.S. on Mount Toor to see God and the latter's refusal to grant that request. This verse means that God is beyond Man's comprehension and, perhaps for that reason, it says that the request of Mosa A.S. was denied. If his request had been granted it would have been necessary for Musa A.S. to describe what he exactly saw, which was impossible.

The desire to be without any desire is also a desire. How the heart's bird freed from the net of greed was?

Those desirous of seeing You, see You here also; then how the Last Day's promise a test of patience was?* * This and the next verse mean that the deserving persons see God in this world also and this reward for their merits is not restricted to the Hereafter. The ‘sight’ cannot be measured by the muqannin's (law maker) scales or described in the faqâh's words. It is a feeling and the happiness which only those can feel who deserve and experience it.

The Perfect Beauty itself may be the cause of this unveiling; how became self-apparent what concealed in curtains was?

Death as a recipe still remains, O separation's pathos! The physician is insane, how I deemed incurable was?* * The highest reward for piety is to witness the countenance of God and the persons alive to this human need pine for it. Lack of the fulfillment of this need and longing is a malady, which can be cured in this life as mentioned in the previous verse. However, failing that, it can be cured after death as said in this verse.

O admonishing eye! Have you ever seen how the rose having been born out of dust became colorful?* * In spite of the apparently lowly origin of Man from dust, he can attain high ranks as a reward for his noble deeds, just as a rose bush rising from dust produces beautiful rose flowers.

The purpose of interrogation for deeds was to disgrace me; otherwise all as to how and why it happened obvious was? * * This verse shows that God is omni-scient and sees and knows all human actions, including the extenuating circumstances which sometimes compel Man to go astray. In view of this the detailed description of the Holy Qur’an and other religious literature of the procedures of accountability on the Day of Judgment do not mean that God would be collecting evidence to prove the evil deeds of a particular person. They are meant to warn Man that he should guard against evil deeds and save himself the disgrace of the Day of Judgment.

My destruction was something worth witnessing: What can I say how l facing Him was? * * This also is a very delicate and abstract concept of tasawwuf. According to Wahdat al-Wujood the highest reward for Man is to be able to feel the Presence of God, when he passes from his own self into the Self of God. This is technically known as Fana fi Allah (the mystic experience of losing one's self in God) followed by Baqa Billah (the mystic experience of subsisting or living in or by God). These concepts are not easy to grasp and need guidance from a competent guide.