On the soul

[Deliverance]

Why didn´t God rebuke Adam and gave him a second Chance and make the whole process reverse ?Where is the Mercy?

[good logic]

Peace Deliverance.

Adam had to earn his salvation:
2:37
Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.
فَتَلَقّىٰ ءادَمُ مِن رَبِّهِ كَلِمٰتٍ فَتابَ عَلَيهِ إِنَّهُ هُوَ التَّوّابُ الرَّحيمُ

 Similarly, God has given us specific instructions through His scriptures and messengers to redeem ourselves.

Every individual has to go through the process of the trial. We made a  covenant with GOD.

Of course GOD is merciful but He does not break His promise. The mercy is allowing everyone to make the choice.

GOD bless you.
Peace.

[Deliverance]

Dear Goodlogic,

I want you to pay your Attention at the beginnig of Adams creation  in Sura 2:30"(29) And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not. (30)"

Here we find the phrase to bring Adam to earth as a vice roy,it was not the aim or it was known by the creator that Adam will inhabit Paradies.The angles knew about the character of the human being having the free will of doing good and bad deeds.

But why did the creator planned the punishment of Adam by giving him the free will to brake a law?

And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful. (31) They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise. (32) He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide. (33) And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.

After the allmighty taught Adam all names ,Adam became the Knower,the Wise he was equal to the Allmighty in this divinely esembly,thats why it seemed that the Speaker in 2:32 who is identified with god who adresses Adam to inform them about the names is the figure as the Adresse because after he informed them about the names there is no break and it continues with "HE said".

I think that that the allmighty doesn´t want or it is not possible to have two unmortal beeings so one had to leave.
Thats why i think it was planned from the beginning.

salam aleikoum

[good logic]

Peace Deliverance.

I am sorry , I do not understand what you are trying to say/explain?

What about  your question," where is the mercy"? 

GOD gave us the answers in Qoran. When we ask "Where is the mercy", we must relate it to "where is the justice"?

There is no unconditional mercy! Otherwise there will be a gross injustice!

Can you Imagine GOD treating the good and bad the same? He will be unjust? Are the good and bad equal? So how can we then expect unconditional mercy for everyone from GOD?

Ponder that idea using Qoran.
I hope you get your answers.

GOD bless you.
Peace.

[Deliverance]

Salam good logic,

You have answered my question about my qustion in Post 16.

"Adam had to earn his salvation:
2:37
Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.
فَتَلَقّىٰ ءادَمُ مِن رَبِّهِ كَلِمٰتٍ فَتابَ عَلَيهِ إِنَّهُ هُوَ التَّوّابُ الرَّحيمُ "

And i agree with you but my last post is about the real reason why Adam has to leave paradise,and i´ve showed the ayat where i think it seems that Adam became godlike and God does not except another God.
Have you ever wondered why the Angles bow down infront of Adam?

[good logic]

Peace Deliverance.

Thank you for your post and clarification.

 Adam simply failed to uphold GOD s authority. He rebelled and disobeyed the order! So he had to come down to earth for his test!
The Test is Mandatory
[Qoran 29:2] Do the people think that they will be left to say, "We believe," without being put to the test?
 [Qoran 29:3] We have tested those before them, for God must distinguish those who are truthful, and He must expose the liars.

For believers, the tests allow them to practice  both submission to God's commands and perseverance while expressing their full trust in Him and their unconditional appreciation.

 Put simply,Our Claims Must Be Tested.
[Qoran 3:142] Do you expect to enter Paradise without God distinguishing those among you who strive, and without distinguishing those who are steadfast?

GOD bless you.
Peace.

[Deliverance]

Peace goodlogic,

Yes,the Test is mandatory for us i remember a Vers but i dont know where it is right now,it says that the Human are tested one or two times a year.We have discussed that "sanat" could stand for the seasons of the year so we are probably 4 to 8 times a year.

 salam

[Joseph Islam]

...i remember a Vers but i dont know where it is right now,it says that the Human are tested one or two times a year....

Dear Deliverance,

As-salam alaykum

Please see below:

https://www.facebook.com/joseph.a.islam/posts/417469241723542

Regards,
Joseph

[Deliverance]

Dear Joseph ,
Do you consider "Sanat" to be a whole year or is it a part/season of the Year.

salam

[Joseph Islam]

Dear Joseph ,
Do you consider "Sanat" to be a whole year or is it a part/season of the Year.

salam

Dear Deliverance,

Wa alaikum assalam

I have already respectfully shared my perspectives with you in the following link:

http://quransmessage.com/forum/index.php?topic=1211.msg5595#msg5595

In my humble view, the count given from a Quran's perspective of a 'period' of any great significance is 12 lunar months (9:36).

In short, my answer to your question is a 'whole year'.

From the link above, you will have noted another link to a Facebook post. Two comments of note are:

Good translators translate 'Arabic' not to align the words to the Bible but in accordance to what the words mean in Arabic. Arabic is like any other language which has nuanced meanings to terms. The Quran did not invent a new language but revealed a message in the cradle of an existing spoken dialect of a people to guide them.

It is well known in Arabic that 'Am' means a year as does 'Sanah'. This is attested by the Quran.

'AM'  - a year

2:259 - God made him die a hundred years
2:259 - thou hast tarried a hundred years
9:28 - let them not come near the Holy Mosque after this year of theirs
9:37 - one year they make it profane
9:37 - and hallow it another [year]
9:126 - do they not see that they are tried every year
12:49 - there shall come a year wherein'the people will be succoured
31:14 - his weaning was in two years [1]

'SANAH' (plural. sinin)  - a year

2:96 - there is one of them wishes if he might be spared a thousand years
5:26 - it shall be forbidden them for forty years, while they are wandering
7:130 - then seized We Pharaoh's people with years of dearth *
10:5 - and determined it by stations, that you might know the number of the years
12:42 - he continued in the prison for certain years
12:47 - you shall sow seven years after your wont
17:12 - that you may know the number of the years, and the reckoning
18:11 - then We smote their ears many years in the Cave
18:25 - they tarried in the Cave three hundred years
20:40 - many years among the people of Midian thou didst sojourn
22:47 - surely a day with thy Lord is as a thousand years
23:112 - how long have you tarried in the earth, by number of years?
26:18 - didst thou not tarry among us years of thy life?
26:205 - what thinkest thou? If We give them enjoyment of days for many years
30:4 - in a few years
32:5 - it goes up to Him in one day, whose measure is a thousand years of your counting
46:15 - when he is fully, grown, and reaches forty years, he says
70:4 - a day whereof the measure is fifty thousand years [2]

This is also well attested in classical lexicons which also addresses the synonymy between the two terms and the subtle differences in nuance. I trust the discerning readers can access this information for themselves.

With peace and regards,
Joseph

REFERENCES:

[1] KASSIS. H E, A Concordance of the Qur'an, University of California Press: Berkeley-Los Angeles-London, Page 291
[2] Ibid., Page 1097-8

Dear respected readers,

As I respectfully mentioned in a previous comment regarding the two terms "This is also well attested in classical lexicons which also addresses the synonymy between the two terms and the subtle differences in nuance".

For discerning readers, please see insights below from the perspectives of lexicologists and Classical Arabic sources:

Peace and regards,
Joseph

عَامٌ A year syn. سَنَةٌ: (S, K;) or حَوْلٌ; [not سَنَةٌ; for] El. Jawáleekee says, the common people do not distinguish between the عام and the سنه, making them both to have the same meaning; but the right state of the case is what I have been told on the authority of Ahmad Ibn-Yahyà [i. e. Th], that the سنه is from any day from which one commences a reckoning to the like thereof, and the عام is only [a period of] a winter and a summer; and it is also said in the T and in the Bári that the عام is a حَوْل that makes an end of a winter and a summer, so that every عام is a سنة, but every سنة is not an عام; for when you reckon from a day to the like thereof, that is a سنة, and there may be in it half of the summer. and half of the winter, whereas the عام is only a winter and a summer, without interruption: (Msb, MF: *) Er-Rághib mentions a difference in the uses of the words عَامٌ and سَنَةٌ [as has been stated in art. سنو and سنى: see سَنَةٌ in that art.] and Suh says, in the R, that the سنة is longer than the عام; that the former is “ a single revolution of the sun; ” and that the latter is applied to the [twelve] Arabian months [collectively]: it is said to be called عام because of the sun's عَوْم [or coursing] through all of its zodiacal signs [during the period which it denotes]: (TA:) its pl. is أَعْوامٌ, (S, Msb, K,) because the sing. is originally of the measure فَعَلٌ [i. e. عَوَمٌ]: (Msb:) it has no other pl. than this. (TA.) ―

- One says, لقِيتُهُ عَامًا أَوَّلَ [I met him in a former year; generally meaning, the year immediately preceding, or, as we say, last year]; making the last word imperfectly decl. as being an epithet [and of the measure of a verb]: and لَقِتُهُ عَامًا أَوَّلًا [I met him in a year before: generally meaning the same as the phrase preceding]; making the last word perfectly decl. as not being an epithet [but an ad(??) and K in art. وأل) or the meaning is, (??) year] before this year; even if it be by a number of years: ('Alee El-Kári, on the authority of Seer, in a marginal note in my MS. copy of the K, art. اول:) and one says also, accord. to AZ and IAar, لَقَيتُهُ عَامَ الأَوَّلِ; (TA in art. وأل;) or the is rarely said; (K and TA in that art.;..) or should not be said; (ISk, S and TA in that art.;..) (??) should one say, لَقَيتُهُ عَامَ أَوَّلَ (ISk TA in the present art.) And [in like manner] one says, ما رَأَيْتُهُ مُذْ عَامٌ أَوَّلُ, putting the last word in the nom case as being an epithet, (S and K in art. وأل,) as though he said أَوَّلُ مِنْ عَامِنَا [i. e. I have not seen him since a year preceding this one year]; (S in that art.;..) and مُذْ عَامٌ أَوَّلَ, putting the last word in the accus. case as an adv n., (S and K * in that art.,..) as though he said مُذْ عامٌ قَبْلَ عَامِنَا [since a year before this our year]; (S in that art.;..) and مُذْعَامًا أَوَّلَ and مُذْ عَامُ الأَوَّلِ are also mentioned by different authors (??)in art, منذ) And [using the dim. form] one says, لَقِتُهُ ذَاتَ ↓ العُوَيْمِ i. e. [I met him] in the course of some years; like as one says, لَقِيتُهُ ذَاتَ الزُّمَيْنِ, and ذَاتَ مَرَّةٍ: (S:) or the meaning is, (some few years ago; or] three years ago or more, to ten: (AZ, Az, TA:) and it is like the saying, لَقِيتُهُ مُنْذُ سُنَيَّاتٍ: the fem. form is used because they mean by it مَرَّة وَاحِدَة. (Az, TA.)

- One says also نَاقَةٌ بَازِلُ عَامٍ and بَازِلُ عَامِهَا [A she-camel that has passed a year, and her year, after cutting her tush], (TA,) and بازِل عَامَيْنِ that has passed two years after cutting the tush. (MF and TA in art. بزل.)

[1]

REFERENCE:

[1] LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863; Librairie du Liban Beirut-Lebanon 1968, Volume 5, Page 2202

I hope that clarifies my perspective, God willing
Joseph

[Deliverance]

Thanks Joseph for clarification and your patience with me