Surah Al-Baqarah is a comprehensive psychological and spiritual framework that construct the groundwork for the inner journey every human must take, that is to discover the truth, to correct wrong perception, to dissolve what is projected by your agitated conditioned mind as reality, and the eventual ending of dissociation between your true self and the Source of Being. You were born into this world with sensory apparatus and internal factors like memories and emotions that trigger the firing of neurons in your brain and shape the content of thoughts. Essentially, thoughts are the outcome of your brain’s way of processing and responding to the world. It’s a dynamic, continuous process, shaped by experiences, emotions, and even your environment. Thoughts are filtered by your brain to ascertain which thoughts to act on and which to dismiss, influenced by factors like emotions, experiences, beliefs, liking, knowledge accumulated and goals.
Over time, you will realize that you do not just perceive life, you process it, shape it, and sometimes distort it, all according to an internal algorithm you have developed to survive. Within this stream of processed experience, certain impressions stand out. These are the signs, subtle markers embedded in everyday moments that seem to carry more weight, more clarity, more pull. You sense them intuitively, not because they are loud or forceful, but because they resonate with something deeper within. They arise not from logic, but from the part of you that still remembers the truth. Signs serve as metaphors deliver ideas, meanings and values that carry the message (truth) embedded within it. These signs require knowledge to understand and are crucial because thay are used to guide us to the right path towards the aakhirah, eventual ending.
That is Al Kitab, your inherent script, embedded and hidden within your
luth mahfudz of consciousness. It calls for a spiritual inward
journey of self-exploration and introspection, urging you to delve
deeply into your being, scrutinizing every aspect to uncover the truth
beneath. It is akin to peeling away layers of conditioning, false
beliefs, unsubstantiated understandings, and illusions, allowing you
to discover your true essence. Through this self-discovery, you gain
self-awareness and with it, undergo profound personal transformation,
aligning your mental well-being with Allah’s divine guidance. This
alignment ultimately leads to peace and happiness which is Islam. The surah
lays the foundation by establishing that Al Kitab, the inherent script, serves as guidance for the muttaqeen, those who are mindful. The muttaqeen find security in Al Kitab by trusting in its ghaiba, knowledge of the unseen. Within its representations lie signs, and
understanding their inherent values, meanings and patterns reveals the esoteric
meanings, the inner and hidden dimensions of reality. This knowledge
demands effort and preparation to grasp. The seeker must develop the
eyes to see and the ears to hear life’s most refined truths.
The muttaqeen, the mindful ones, actively establish salaah, fostering a covenant with their Rabb, the Nurturer, Evolver and Sustainer. This enables them
to access and download the ghaiba, the hidden divine messages of truth embedded in the signs. By integrating these divine messages into
their lives, they gain certainty in their path. They detach all
attachments of their ego-driven selves, becoming the successful ones
who transcend the frontiers of consciousness. (2:2-5)
Those who take security in what has been revealed by their Rabb (true Nurturer) and
perform corrective deeds are the bashar, pure, rational, and sensible mind whose abode
is in jannah, where hidden knowledge flows for their consumption. They are
granted the provision of intelligence within their embodiment of the
integrated pair of zakara and unsa that is zakara represents the divine
fatherly masculine attributes like linearity, logic, focus, strength,
independence, and assertiveness, while unsa embodies the divine motherly feminine qualities of
intuitiveness, nurturing, compassion, acceptance, and care. Through
this balance, they decode the messages embedded in the signs, uncovering their hidden, esoteric meanings. Indeed, Allah will not come alive to you if you accept only the
representation, for within it are signs, and signs are not the reality
itself. They merely point toward the reality. Those who take complete
security in Allah are the ones who recognize the truth from the signs
revealed by their Rabb, true Nurturer. (2:25-26)
If we fail to heed Allah's command to evolve our agitated minds, our
hearts will gradually grow rough, signifying a state of heartlessness,
coldness, and indifference. A rough heart loses its sensitivity to the
divine signs and the needs of others, becoming closed off to compassion
and understanding. This spiritual stagnation prevents us from connecting
with the higher consciousness and the truth that Allah seeks to impart.
Over time, this indifference hardens further, leading to a state where
the mind becomes rigid and stubborn. In this state, we prioritize our
own opinions, refusing to listen to others or consider alternative
perspectives. This hard-headedness creates barriers to growth, as we
become trapped in our own limited understanding, unable to receive or
act upon the guidance Allah provides. However, even within
the hardened mind, there may be a small opening, a crack through which
fresh knowledge can flow. This opening, though narrow, allows some
thoughts to awaken the soul, bringing moments of clarity and submission
to the truth. For those who seize this opportunity, it becomes a turning
point, a chance to break free from the rigidity of their conditioned
mind and embrace the divine guidance. Yet, for others who remain closed,
the opportunity slips away, leaving them entrenched in their
stubbornness. It is through humility and willingness to evolve that we
can truly align ourselves with Allah's will and experience spiritual
transformation. (2:74)
Allah first revealed His hidden messages to
bashar, the realm of
rational and sensible thought, then to
anaam, the domain of pure,
elevated insight. After embodying divine masculine qualities such as
focus, logic, assertiveness, and courage, He bestowed
Al-Kitab, inherent
script, upon Musa, who is strong in rational mind. Following this,
Allah sent the inner voice, the messenger, to recite the signs, teach
the Kitab, and impart
Hikmah (wisdom). Then, to
Isa, He granted the support of
Ruh Quddus (the Holy Spirit),
illuminating the signs and unveiling the hidden messages with absolute
clarity. Yet despite these profound Allah's given advantage, how
can one allow arrogance to veil the truth, rejecting the message
simply because it does not conform to the desires of a conditioned
mind? Their hearts are sealed in self-imposed arrogance, and in that
state, Allah's laknat, a
deprivation of inspiration, growth, and evolution, takes hold. They
trust but a little and reject most, leaving themselves stagnant and
disconnected from the unfolding of divine
wisdom. Even when they are able to confirm
that what has been revealed to them aligns with previous revelations,
and they recognize that decoding these signs will lead to victory,
they still reject the message. As a result,
Allah's laknat / curse will be upon
them. (2:87-89)
When Allah established His covenant with you, He raised a mountain
above you, a higher self calling you to surrender, be humble, and
transform. Hold firmly to this covenant, giving it your full presence
and unwavering attention. Be mindful of your tendency toward haste, and
remain vigilant against the darkness (evil) that arises from
impulsiveness. If you are truly sincere in your transformation of
the Aakhirah, the journey
toward your higher self and the dissolution of the fragmented,
dissociated self, then let your heart long for the dissolution of the
conceptualized self, that which clings to illusion and
separation. As long as you remain in injustice, displacing truth
from its rightful place, you will never truly long for this
transformation. The self that clings to illusion fears its own
dissolution, resisting the very liberation it needs. The truth comes solely from Allah, and your pure rational mind is meant
to bring understanding and clarity to that truth. However, even a slight
reliance on your rational mind for guidance, rather than fully trusting
Allah, will not save you from punishment, as it amounts to associating
partners with Him. In essence, relying on the rational mind for guidance is a
transgression against Jibril, the faculty of the mind
that decodes hidden messages. It is Jibril that
brings down guidance and sensible thoughts to your heart, providing
understanding and clarity. (2:93-97)
Do you stand in support, defending, and arguing your understanding that Allah is our Rabb and your Rabb, that our deeds are ours and your deeds are yours, and that we remain sincere in our devotion to Him? Or do you assume that Ibrahim, who is devoted to truth, Ismail, who listens and responds to truth, Ishaq, who distances himself from falsehood, and Yaqub, who discerns the consequences of one's choices, along with the Asbat, those of like mind and shared purpose, were Hudan, those who turn back in repentance and return to the right path, or Nasara, those who help others on the right path? Surely, you act unjustly by concealing the clear evidence you have received from Allah. In truth, the statement, "We will serve your Ilaah, your ultimate reality," arises from a state of mind that has freed itself from impurities. Each will bear the consequences of its own actions—what it has earned belongs to it, and what you have earned belongs to you. And you will not be held accountable for the impurities they once carried in the past. (2:139-141)
When you extend your wasiyyah, your intention towards deeper exploration of the unseen, you will experience ramadhan, an intense phase of spiritual heat where all the false burns away, making the truth notable and apparent. It is in this state of heightened clarity that Al-Quran, the expression of truth in the comprehension of Allah’s message, is revealed as a guide for the nas, the agitated mind. Within this revelation lies bayyinaat, clear evidence of factual knowledge that illuminates the path and furqan, the conscience, the inner faculty of discernment that distinguishes between the inner voice delivering truth and the mere whispers of one’s conditioned thoughts. Whoever among you bears witness to this apparent reality, recognizing the unfolding of truth, let them exercise self-restraint, ensuring that they do not act unjustly in executing Allah’s message. If you are in a state of disordered, overwhelmed by exhaustion or inner conflict or in absence, disconnected from clarity, then let them take iddah, account for these moments at another time when they can fully engage with clarity. For Allah does not impose hardship upon you; rather, He facilitates ease, allowing you to complete your iddah, the account of your journey. This is not about burden, but about alignment so that in witnessing guidance, you may magnify Allah’s presence within you, and in doing so, cultivate deep gratitude for the path revealed. Allah is indeed near, ever-present, closer than your very thoughts. There is no separation, no distance to be bridged, for His presence is omni-presence. He responds whenever you call, and in return, you are to respond to Him. Place your trust in Him completely, so that you may walk the path of clear, unwavering insight, always attuned to the truth that unfolds within you. (2:185-186)
Do not exchange knowledge for consumption between yourselves with falsehood. For when you do so, you risk corrupting a portion of your understanding, drawing distorted knowledge from your agitated mind with sin, while you know. When this occurs, bring it to your inner authorities, the discerning faculty within your consciousness. If falsehood is left unchecked, it embeds itself within the mind, reinforcing conditioned beliefs and further agitating the soul. The ahillah is with the falsehood, you pour your dedication to other than Allah, designated for your agitated mind and reasoning out of it. The truth does not enter your mental house without examining and reasoning it. Rather, the path of truth is found through the conscious, mindful pursuit of Allah’s guidance. True adherence to your covenant is marked by awareness, without the intrusion of ego or self-interest. Dissolving your soul is the process of dissolving the illusion of a separate self—the conditioned identity bound by beliefs, fears, and attachments. It is not an act of destruction but a clear seeing through the false constructs that keep us entangled in division, conflict, and suffering. This dissolution is the gateway to true peace, clarity, and freedom. In shedding the illusion of separateness, you awaken to your true essence, where love, wisdom, and presence flow effortlessly. Allah commands us to confront those who resist this dissolution, but only within the bounds of balance—never exceeding the limits of justice and wisdom. (2:188-190)
Wherever the illusion of a separate self arises, dissolve it completely. Expel falsehood from the very place where it seeks to expel truth. For deception and entrapment in illusion are far more destructive than the dissolution of false identity itself. And do not engage with these forces from a state of inner fragmentation, whether it be the mind of lack, cruelty, argumentation, self-magnification, or any other distorted state, because in such conditions, you hold no real advantage. If these forces engage with you, then you must meet them fully and bring their delusion to dissolution with guidance directly from your Rabb, your true nourisher. If they have had enough, then leave them. The dissolution of false identity must continue until the trial is over, and your conscious surrender is entirely to Allah alone. However, if the illusion itself dissolves before that—if the struggle subsides—then let there be no anxiety, except for the vigilance against unjust thoughts that distort and misplace the truth. The notable prohibitions correspond to the notable prohibited acts, and the violations you commit serve as a means of evolution through transformation—where impurities are cut away to reveal purity. So whoever (those unjust thoughts who have found their place in your rational mind) has transgressed against you, respond with equal measure, neither exceeding nor falling short. But remain mindful of Allah, and know that Allah is always with those who are awaren of Him. Knowledge that remains theoretical does not bring transformation; it must be lived and applied to become real through deep immersion in learning, refining, and embodying truth with self-experience. Do not neglect, ignore, or act from unconscious impulses, for they will lead you to your own downfall. Allah loves those whose experience arises from true knowledge. (2:191-195)
Engage in the process of reasoning with integrity, avoid distortion, cultivate mindfulness, and remain steadfast in the on-going journey of evolution. Hajj, the process of reasoning out and rebuilding your thought process, occurs over known cycles (ashurun maklumaat). So whoever has made it obligatory upon themselves to engage in this reasoning process, let there be no wrongful approach (rafatha), no disobedience (lafusuqa) of Allah’s command, and no contention (jidala) in the process of reasoning. Whatever good you cultivate, Allah is fully aware of it. And take provisions (knowledge from your Rabb) for the journey and remain conscious of Allah, O you who are committed to evolution (ulul albab). There is no wrongdoing in seeking an advantage from Allah; rather, He encourages you to do so in your pursuit of knowledge, understanding, and self-improvement. It is essential to attain true insight (‘Arafat), where reality is recognized clearly, free from distortion. Allah calls you to embody His divine masculine attributes in both reasoning and action, ensuring that your intellect is guided by strength, clarity, and self-mastery, while avoiding the pitfalls of weak mental states. Step away from the restless activity of your agitated mind and release the thoughts it has created. Seek forgiveness, clearing the way for divine wisdom to reshape and expand your understanding. (2:197-199)
Truth is always within your reach, but your clouded mind (agitated conditioned mind) and unavailability of inner authority to judge and decide within your consciousness will block you from attaining it. Instead of working your way out to remove the barriers, you wait for Allah to come giving you shades of truth. Surely that will not happen. Truth is already here, and the choice to embrace it or resist it is in your hands. The signs of truth continuously unfold through direct insights, life experiences, and moments of deep realization. Yet, when the mind is clouded by conditioning, attachment, or resistance, these signs are often ignored, misinterpreted, or distorted. Allah has granted you the favor of perceiving revelation with a pure, sensible mind. But if you alter this favor, whether by ignoring, misinterpreting, or corrupting it, then know that the consequences are severe. For those who reject Allah's signs, their sense of fulfillment is rooted in status, possessions, relationships, and social validation, all confined within the realm of their attachments. They measure success by these external markers and mock those who find security in Allah, believing their worldly gains to be the ultimate proof of their worth. Yet, these are merely the adornments (zinat) of life, distractions that obscure a deeper, lasting truth. In contrast, those who take security in Allah rise above such illusions when the truth is firmly established. Their fulfillment is not tied to fleeting attachments but to a reality that transcends material gain. And for those who sincerely seek, divine nourishment, the provision of truth is given freely, without limitation. (2:210-212)
An-nas, the agitated, conditioned mind, originates from a single ummah, a community of thoughts that share common goals, move toward the same objectives, and uphold a set of principles they are consciously aligned with. Within this framework, the ummah naturally support others who resonate with their movement and beliefs. From among this ummah, Allah raises nabiyyeen, those equipped with sensible thoughts, to articulate and establish awareness of the unseen, guiding the agitated mind toward alignment with divine laws, principles, and systems. Their role is to bring clarity to what is represented in the lower consciousness, ensuring it is governed in accordance with divine order. Allah grants guidance to those who sincerely seek the straight path. Certainly, you will not attain Jannah, the garden of hidden knowledge, until you undergo the framework necessary to receive divine guidance, just as those before you did. This journey demands perseverance, especially when you are tested by adversity and hardship. It is through these trials that you become receptive to the signs (ayaati), wisdom (hikmah), and Al-Kitab, as delivered by your inner voice. These revelations serve as a reminder that the help of Allah is always near, guiding you toward deeper understanding and alignment with truth. (2:213-214)
The greatest transgression is killing of the true self, replacing it with the illusion of a separate, conceptual identity. This is the ultimate shahril haram, a notable prohibition, because it leads to a life disconnected from divine truth, entrapped in the illusions of the conditioned mind.
To hinder oneself or others from Allah’s way, to reject divine guidance, and to exist in a prohibited unhealthy state of submission, a mind clouded by fear, cruelty, distorted perceptions, or irrationality, are greater offenses in the nearness of Allah. The greatest trial (fitnah) is the constant inner struggle that veils reality, preventing alignment with truth. The conditioned mind, driven by attachments and fears, will not cease its attempts to pull you away from conscious obedience to divine order. If you turn back, abandoning the path of truth, you become fayamut, lifeless, devoid of awareness. Such a state leads to a meaningless existence, both in duniya (the world of attachments and illusions) and aakhirah (the dissolution of those illusions). Those who remain trapped in this conflict, their rational and emotional faculties misaligned with truth, will find themselves in perpetual inner turmoil (an-nar), a fire that consumes clarity and peace. In such a state, they remain imprisoned within their own self-created suffering. (2:217)
Do not intermingle or enter into union with thoughts that associate others with Allah. Whether they arise from the feminine qualities of your emotional mind or the masculine aspects of your rational mind, these are constructs that fragment awareness and draw you away from inner unity. Allah instructs you that you do not merge with these associative thoughts until they yu’minna, take refuge and find security in the Oneness of Allah. A thought that is ʿamatun, aligned in service, receptive, and open to divine guidance is better than one that associates, even if it dazzles you. And likewise, do not intermingle with associative thoughts that arise from your own independent, agitated mind until they find security in Him. A thought that is ʿabdun, in service, actively giving direction and aligned in trust is better than one that associates, even though it dazzels you. These associative thoughts continuously invite you to an-Nar, the inner fire of conflict, agitation, and dissonance with your true self. But Allah invites you, again and again, to His jannah / garden of hidden knowledge, and to maghfirah, the state of deep knowing, by His permission. He makes His āyāt, His clear signs evident to the agitated mind (an-nās), so that they may awaken, reflect, and return to the path of inward harmony. (2:221)
In your journey of awareness, you will encounter intense surges of emotional energy, mahidh, the overflow of passionate urges that transgress their natural bounds. These emotional flows, though integral to your humanity, become a source of ‘azhan, a hurt, when left unchecked. When your inner drives such as creativity, desire, motivation, empathy become excessive, they can cloud clarity, distort perception, and pull you into impulsive or reactive patterns. Allah instructs that during this overflow, detach from an-nisa, the energies that stir emotion and fuel motivation. Give these urges space to settle; do not engage or draw near until purification occurs until these forces are realigned with inner clarity and conscious intention. Once purified, return to your emotional drives in the manner Allah has shown: with wisdom, restraint, and love. Emotional energy is not to be repressed but to be aligned, directed from a place of balance and mindfulness. Allah loves those who return, those who repeatedly bring their awareness back to the source, and those who purify who refine their inner life until their actions are no longer dictated by overflow, but by presence. This verse is a call to emotional responsibility, to become aware of your inner tides, and to honour the process of purification that leads to wholeness. (2:222)
Your nisa, the emotional and passionate drives that give rise to creativity, empathy, motivation, and a longing for truth are not to be suppressed or rejected. Rather, they are a cultivation, a fertile ground from which the soul can grow in awareness, understanding, and alignment with divine guidance. These inner urges are not obstacles but invitations, if approached with clarity, transform raw emotion into the wisdom of lived experience. So come to this field of cultivation however your sincere awareness leads you. Explore and engage these emotional energies in a way that supports the unfolding of your nafs, your soul. But always do so with taqwa, mindfulness of Allah. Let this mindfulness act as a lamp that illuminates the path, ensuring your engagement is not led by compulsion or excess, but by love, integrity, and purpose. Know with certainty that you are journeying towards the meeting with Him, toward union with the truth of your being. Let every engagement with your inner passions be an act of advancement, not indulgence. And as you transform these urges into understanding, offer bashshiri, sensible, reassuring thoughts, to those who take security in their rational awareness, the mukminin. For the path of self-cultivation is not solitary; it ripples outward, offering stability and insight to others who are walking home to the same source. (2:223)
When you fall short in your reform and self-alignment due to the pull of your nisa, passionate emotional drives, it is prescribed that you enter a period of waiting, a suspension of action, holding space for asharu arba’ati, notable thoughts that you can hold on to. This is not random delays but intentional conscious spaces to observe, re-centre, and allow truth to emerge, an inward retreat for self-examination, realignment, and stillness before any meaningful return. Should you return, that is, if you reclaim your sincerity, come back to your inner truth, then Allah is Ghafur and Raheem. He not only forgives, but also gently restores you with insight and understanding. His mercy is the illumination that dissolves confusion and sets the heart back on the straight path. This verse reminds us that falling short is not failure, but a signal to pause, reflect, and allow divine wisdom to guide the return. And if you decide on talaq, that is, if you consciously choose to separate from your nisa, passionate urges that once fueled your journey, it signifies a pivotal inner decision. It is the recognition that certain attachments, feelings, or impulses are no longer aligned with the deeper truth or the path of integration. This talaq is not merely an abandonment of emotion, but a sacred discernment, to release what no longer supports inner coherence or spiritual clarity. It marks a moment when the soul chooses truth over familiarity, awareness over emotional entanglement. (2:226-227)
Separation from the nisa, the passionate urges, unfolds in two distinct phases. Either you hold to it with ma‘rūf, full recognition, understanding, and presence, or you release it with iḥsān — goodness, grace, and a completeness in the experience. It is not lawful for you to hold on or release based on your own conditions or preference, unless both fear that they cannot establish and uphold the boundaries set by Allah within. In other words, if either side of the self, rational or passionate senses imbalance, where alignment with truth becomes unstable, it must be acknowledged. And if you sense that balance cannot be maintained, then there is no blame on either side to offer a release, a ransom from fear, so that harmony may be restored. This is not escape, but conscious sacrifice, the giving up of attachment to preserve inner integrity. These are the ḥudūd, the living boundaries of Allah, the edges where truth meets distortion. Do not transgress them. For whoever steps beyond these boundaries misplaces truth and becomes ẓālim. (2:229)
Then, if he separates from her that is, if the rational self detaches from the nisa, the passionate urges after prior separation, then she is not lawful to him again unless she has experienced tankiḥa, a form of inner union or affliction, with another integrated pair of qualities. This zawj is a dynamic blending of zakar, the divine masculine attributes like clarity, focus, and resolve and untha, the divine feminine capacities like love, receptivity, and acceptance. Only after this inner affliction can the original union be reconsidered. Then, if she (the passionate urge) is again separated from this second pairing, there is no junaḥa, no inclination toward wrongdoing, if the two return to each other, provided they are ẓanna, inwardly convinced that they are now able to establish and uphold, the boundaries set by Allah. These are the ḥudūd, the limits, thresholds, or edges established by Allah. He makes them clear for your stabilized thoughts, that are truly ya‘lamūn, capable of knowing through direct inner recognition. (2:230)
And when you separate from your nisa, the passionate urges, the emotional currents that fuel your motivation, creativity, empathy, and determination and when you have reached the term, and the cycle is complete, then either hold to them with ma‘rūf, full awareness, recognition, and understanding of their nature, or release them with the same ma‘rūf, letting go not from denial or fear, but from clarity and conscious discernment. Both holding and releasing are sacred — when done from knowing, not compulsion. And do not hold on to them with the intention of lita‘tadū to transgress or distort the boundaries (ḥudūd) set by Allah. Do not cling to what has served its purpose merely out of habit, fear, or personal will. To do so is to lose alignment with the natural rhythm of inner evolution. Whoever does this has certainly wronged his own nafs, soul, by placing personal desire above divine balance, by disrupting the order within. And do not treat the āyāt, the signs of Allah as something trivial, something to toy with. Do not be careless or distracted in your engagement with the signs that emerge. Every sign is sacred, precise, and meant to awaken you. And udhkurū — consciously embody — the divine masculine attributes within: be focused, clear, structured, and assertive, recall the ni‘mah that Allah has endowed upon you, and what has been revealed to you of the kitāb, the inherent script woven into your being and the ḥikmah, the factual, experiential understanding by which He instructs and aligns you. (2:231)
And when you separate from the nisa, the passionate emotional urges that fuel motivation, creativity, empathy, and determination and they have reached their term, when their process has matured and completed its natural cycle, then do not restrict them (do not bind, suppress, or constrain these energies) from entering into nikāḥ, union or deep engagement with their azwāj, their integrated pairings. This pairing is the conscious fusion of zakara, divine masculine qualities like clarity, structure, and assertiveness and untha, divine feminine qualities such as receptivity, compassion, and intuition. Let them unite inwardly, when they agree among themselves with ma‘rūf, recognition, understanding, and alignment with truth. This inner union is not a regression, but a renewal, one that emerges from clarity, not attachment. This is what is instructed for those among you who trust (yu’minūn) and take security in Allah, in the singular, unshaken presence and in the yawm al-ākhir, the moment of true ending. And Allah knows while you know not. (2:232)
And al-wālidātu, the motherly support that nurture nisa (emotional faculties), shall sustain and nourish awlādahunna, the thoughts, insights, and manifestations birthed from her for a complete cycle that revolves around both aspects of development for those who consciously intend to complete the nourishment. This inner process of maturation requires a full turning, allowing emotional insights to be received, processed, and stabilized before releasing them. And upon al-mawlūd for him the fatherly support, the directive force that receives from this birth is the responsibility of provision, sustenance and kiswatuhunna, inner covering and protection, all to be given in ma‘rūf with full recognition and understanding of what is appropriate for each inner condition. Each thought or judgment, once conceived, has its own way of being nurtured both emotionally and rationally and its own time to be released. No soul is burdened beyond her capacity. Let no mother, the emotional, nurturing self be harmed for what she conceives, and let no father, the rational, directive self be harmed for what he manifests. And upon the wārith, the inheritor, the subsequent layer of self that inherits the outcome, the same principle applies. Then if they both intend fiṣālan, a finalized separation through mutual acceptance and consultation, there is no blame upon them. And if you intend an-tastaḍi‘ū, to seek nourishing or sustaining of your produced judgment through another means, there is no blame upon you, so long as you maintain peace, and give what is due with ma‘rūf, knowledge and appropriate discernment. (2:233)
And those among you who complete the cycle of comprehension and the understanding of the hidden message (yatawaffauna) and leave behind their azwāj, their integrated inner pairings of zakara (the directive, logical, focused masculine attributes) and unthā (the receptive, compassionate, intuitive feminine qualities), then these inner faculties, now harmonized, will wait bi-anfusihinna, with their own soul, in stillness and reflection for arba‘ata ashhurin wa ‘ashrā, a complete cycle of notable insights and their culmination in gathering or integration (an ‘ashr, a holistic inward assembly). This "waiting" symbolizes a sacred pause the soul holding its own presence in silent receptivity, allowing clarity and depth to settle fully after the moment of inner realization. It is the soul's own period of incubation before forward motion. And when they have reached the end of their term there is no junaḥa, no inner conflict or blame upon you, for what they enact from within their anfus, their souls so long as it is done bi-l-ma‘rūf, with recognition, clarity, and alignment with truth. And Allah is Khabīr, intimately Aware of all that you do. (2:234)
Sometimes, we sense a feeling or impulse rising within us (motivation, desire, curiosity) but we see it early. We haven't engaged with it, and we haven't made any inner agreement to follow it. And that’s okay. There’s no blame in letting go of something before it becomes a commitment. But even so, don’t walk away carelessly. Honor that urge for showing up. Whether you’re full of insight or still learning, offer a small gesture of care. That could mean understanding the lesson behind the urge, or just acknowledging it without judgment. This is a practice in mindfulness. It’s about how we handle subtle emotional stirrings, whether we act from clarity or habit. And in that space between rising and reacting, we’re being taught grace. Sometimes we don’t fully let go until we’ve already engaged. The emotional urge has touched us. We’ve started forming an inner bond, a sense of commitment or investment. If we decide to step away after that point, there’s still a responsibility. A part of us had already given energy to that connection. So, we’re asked to give back, not everything, but something that honours what was shared. But forgiveness has its place too. If one part of you, the rational clarity, chooses to release without clinging to the emotional expectation, that's even better. It's closer to inner balance. It's a sign of maturity. Letting go from a place of understanding, not resentment, is a form of mindfulness. You're not just avoiding pain; you’re choosing harmony. And don’t overlook the quiet blessings that pass between different parts of you, between reason and emotion, effort and surrender. That exchange is sacred. It shapes who you become. Allah sees all of this. Every inner choice. Every moment of restraint, every quiet decision to let go with kindness. (2:236-237)
Your nabiyyu who speak from the unseen that the one who holds true power within is not always the one your conditioned self expects. Thalut arises not from entitlement, but from inner harmony. His strength is not borrowed from the world. It’s sourced from a deeper coherence where mind, body, and soul move as one, attuned to the unseen. But the ego resists. It clings to comparison, to entitlement, to stories of status. "Why him? We know more. We deserve more." This is how the old self speaks, the one shaped by separation, by fear, by illusion. The truth is that authority in the field of consciousness is not seized through merit alone. It is bestowed by Allah. Thalut is chosen because he has been made ready. Not just with knowledge, but with the embodiment of it, he has lived it, been shaped by it, and aligned with it. Allah does not withhold His sovereign authority from those who truly want it. He encompasses all, your thoughts, your motives, your evolution. When you feel resistance to another's rise, ask yourself, "Am I seeing through ego, or through truth?" Real inner authority cannot be faked, forced, or inherited. You will know that you hold sovereign inner authority when you clearly recognize the taabut, distinction between your true self and the separate, conceptualized self. With this clarity comes sakiinah, a deep tranquillity from your Rabb. Alongside it, you will find the enduring presence of Musa’s strength in rational thinking, Harun’s unwavering will to speak the truth, and the unfolding embodiment of each stage as your inner authority takes shape. This is the sign for the mukminin, those who find security in Allah with their pure, rational mind. (2:247-248)
So they overcame those dominating, conditioned thought patterns by the permission of Allah, through surrender to the higher intelligence that guides from within. And Dawud, inner faculty capable of confronting and dismantling wild, stubborn, and unruly thought-forms, struck down Jalut, the deluded sense of outward authority, the loud identity that claims importance and dominance in the field of consciousness. Allah granted Dawud inner sovereignty, the ability to discern and govern one's internal state and bestowed upon him hikmah, the wisdom grounded in facts, clarity, and experiential understanding. He was taught from what he himself deeply intended and aligned with, yearning for truth. Had it not been that Allah repels one wave of agitated thoughts with another (such as Dawud), that one mode of internal struggle is used to neutralize another, your lower state of consciousness within would have been corrupted entirely. But Allah, the Ever-Sustaining Reality, continually gives advantage, balance, and opportunity to all dimensions of knowing, the ‘alamin, all factual knowledge. These are the signs of Allah make known to you snd indeed Dawud, is from one of the rusul, inner voices that deliver the message. (2:251-252)
By your very nature, you seek peace and happiness (Islam) in your lived experiences. Therefore, there is no true unwillingness, resistance, or dislike in consciously aligning with Allah’s law, judgment, and system. It resonates with your essence. The real task is to introspect deeply and discern whether you are being rightly guided or not. If you find yourself rejecting the signs provided by Allah, it is because you are, in truth, being guided by taghut, influences other than Allah that arise from the agitated mind and conditioned self. But if you allow your agitated mind to evolve, that is, if you accept the signs with clarity and take security in your lived experience through them, then you have grasped the most trustworthy handhold, one that will never break. Allah is your Guardian. As the One who nurtures and sustains, He guides you out of darkness, states of confusion, misjudgment, and forgetfulness, into the brightness of clarity, understanding, and inner alignment. But if you reject the signs, you turn instead to taghut, false guidance from other than Allah, shaped by your own agitated and conditioned mind. In doing so, you become aligned with an-nar, the burning inner conflict, the restless fire of misalignment and resistance. (2:256-257)
Or are you like the one who came upon a community of thoughts bound by shared values, only to find it utterly ruined, its internal structures of meaning and coherence collapsed, distorted by destituteness, self-glorification, cruelty, and fragmentation. He asked, “How will Allah bring this decayed inner world back to life, this ruined house of thought, when it is already lifeless, disconnected from the truth that gives the soul its awareness?” So Allah caused him to enter a state death to your true self, cut off from truth and he remained that way, floating and drifting without direction or clarity. Then Allah brought him back, awakened him. And He asked, “How long have you remained in that state?” He replied, “Perhaps a moment, or a part of a moment.” But the response came, “No, you have remained long, suspended in your pain. Look at the knowledge you consumed, the thoughts you fed on and your drink, your lived experience, it has not transformed you. And look at your body, now marked by rage and inflammation. We will make you a sign for the agitated mind, a mirror for those caught in internal conflict.” “Now observe how We raise the dismembered, reactive states within you and then bring them together again, how We bind them, closely knitting them with meaning and cohesion.” And when this became clear to him, he said, “Now I know, truly, that Allah measures and brings balance to all things.” (2:259)
Your inner architecture of your mental house is not fixed or rigid. It is inherently designed with the ability to reorganize and restructure itself. It adapts, evolves, and constructs new neural pathways as you engage with truth, learning, and lived experience. This remarkable capacity enables your mind to recover from injury, assimilate new experiences, and develop new insights and skills. In the language of neuroscience, this living, responsive intelligence is called neuroplasticity, a sign from your Nurturer of the soul’s (content of your mental house) potential for renewal. When Ibrahim, the one inwardly drawn to what is true, asked his Rabb to show him how Allah gives life to the lifeless, it was from a deep yearning to see with the heart. “Take from the bird, your scattered, restless, flighty thoughts, four kinds. Bring them close. Train them, educate and reform them in your direction. Let them align with your intent. Then divide them, break them down, and place them upon those hardened, rigid patterns of thought that stand tall and fixed in your mind. Then call them forth, invoke their clarity. They will respond. They will make the effort to return to you, reformed and coherent.” This is the subtle truth, healing is not about force but guidance. Guidance begins with understanding, and understanding comes when you allow your inner chaos to return to its true center, gently restructured by insight, reflection, and calling. Allah is ‘Aziz, the Might that governs all restoration, and Hakim, the one who sets all things in their rightful place by truth, precision, and wisdom. (2:260)
The example of those who sincerely put into practice the wealth of knowledge they have been given, not just intellectually but as lived experience in the way of Allah, is like a habbah, an affection of sincere devotion. This genuine love and willingness to reform sprouts and produces sab‘a, a harmonious and gathered emergence of well-groomed mental developments. These are clear, organized, and elevated faculties of perception, refined by introspection and nurtured by presence. And in each strand of these mental developments, there is an affection, multiplied and resonating through the inner system. Affection here is the bond of understanding and compassion that ties each insight back to its Source. It is love manifesting as clarity. Allah, your true Nurturer multiplies, deepens, and extends this process for those who choose, yearn, and are inwardly ready. And Allah is all-encompassing, with no limitation to what can be unfolded and fully aware of the inner states of your heart and the depth of your sincerity. Your reform by putting the knowledge into practice from your wealth of understanding in the way of Allah, and then do not follow it up with strength provided by Allah when you were weak, nor abuse what Allah has provided to you, for you is your reward with your Rabb, true Nurturer. There will be no fear nor grieve for you. A saying of ma‘ruf, a clear articulation grounded in known truth, spoken from understanding and maghfirah, a letting go, a quiet forgiveness without inner resistance are better than a truthful assertion that is followed by abuse of the knowledge provided by Allah to you.(2:261-263)
Whatever you spend, whether through lived experiences rooted in sincerity, or through inner pledges made with the intention to transform, Allah is fully aware of it. Nothing from your honest striving is overlooked. The reform you attempt, the intentions you hold, the efforts you make, all are seen. But for those who act unjustly by misplacing the truth, who distort what is real for the sake of false securities, there will be no one to support them. The help they seek will not arrive, because they have veiled themselves from the very source of guidance. If you make your sadaqaat, your genuine, truthful way of living, apparent, then that openness is a source of inner goodness and harmony. It reinforces the life you are nurturing. But if you choose to conceal it and quietly offer it to those who are impoverished in understanding, those who lack the light of knowledge, then this inward giving is even better for you. It humbles the ego, dissolves the sense of self-importance, and makes space for sincerity to grow. And in that subtle giving, Allah covers you, He veils your missteps, your misdeeds. Allah is fully aware of all that you do, whether seen or unseen, spoken or silent. (2:270-271)
True guidance flows only from Allah, and it reaches whoever sincerely wills to receive it. Whatever goodness you tunfiqu that is, whatever you self-experience through the practice of what you know, it is in reality, for your own soul. You’re not doing it for others, for approval, or to be seen. You are doing it to seek Allah’s wajh, His intimate care, His loving presence. And whatever goodness you live out will return to you in full. Nothing will be misplaced. Nothing will be taken from you. You shall not be wronged. Every step taken sincerely is accounted for. The act of being genuine and truthful in the way of living for those fuqara, poor in the knowledge of truth are those who are restrained in their movement, not able to navigate the right pathways of lower consciousness freely. To the jaahil, those who remain in deliberate ignorance they may appear self-sufficient, content, even unaffected, but you will know them by their sign that they do not ask persistently to uncover the truth. Whatever you tunfiqu, self-experience through your reform and inner offering, Allah is fully aware of it. You who self-experience reform by putting their wealth of knowledge into practice, whether in darkness (without guidance) or in brightness (with guidance), whether in secret or in the open, you are not lost in the outcome of your self-experience that will bring about the reform on you. With this reform, you are nearer to ending your dissociation of your true self. And in this return there will be no fear for you and there will be no grieve. (2:272-274)
Those who consume the riba, artificial swelling of knowledge that is knowledge inflated without grounding in truth, cannot stand firm in the transformation of their soul. Their attempts to rise are like those shaken by despair, swayed and beaten by the whisperings of shaytan, their minds scattered by every touch of distortion. This happens because they equate exchange of the organic transformation and evolution of understanding with riba, the hollow swelling of borrowed, pretentious knowledge. Allah forbids riba, the empty accumulation that feeds ego but not the soul. So, whoever receives a sincere reminder from their Rabb, their true Nurturer, and firmly turns away from this inflation of knowledge, letting go of what has already passed, their affair is with Allah, and transformation will unfold. But the one who returns to the illusion of inflated knowing, who feeds on knowledge only to appear wise, they are companions of the fire, the burning of inner conflict and disconnection from truth, and they will remain in that state, abide eternally therein. Ar Riba signifies the increase, bloated, swelling of hidden knowledge received. This action is derived from the influence of your egoistic conditioned mind towards the hidden knowledge received as such the hidden knowledge received become unintegrated and disconnected from the authentic understanding. Such swelling may appear substantial but lacks in depth and transformation power that comes from pure and sincere engagement. Allah nullifies ar-riba and nurtures the sadaqat, that is genuine, truthfulness. Knowledge developed from a truthful application, it leads to true development and inner reform. (2:275-276)
This final verse reminds you of something deeply reassuring that is you won’t be given more than you can handle. Whatever you’re going through, however hard it feels, it’s within your capacity to grow through it. Every challenge is tailored to your inner strength, even if that strength is still unfolding. Your choices, your actions, your thoughts and your manifestations shape your experience. Your mistakes and missteps are part of your learning. You’re not being punished; you’re being shown. And that matters. It’s okay to forget. It’s okay to get things wrong. This verse is a personal plea, one that echoes in all of us. Don’t hold it against me when I forget. Don’t make my missteps into chains. Don’t give me a burden I can’t carry. It's not asking for perfection, it’s asking for understanding, for compassion, for a little softness on the journey. Please, don’t let me carry the same weight others before me did. The guilt. The shame. The unspoken fears passed down. You don’t have to carry all that. You’re allowed to be free of it. And when it feels like too much, when you’re tired or uncertain, this verse gives you the words to ask for help—not just any help, but real support, from the One who knows you best. The One who nurtures you, not with demands, but with care. Guide me. Lift this weight if I can’t lift it alone. Forgive me when I fall short. Stay with me through it all. Protect yourself from the voices within you that want to give up, that reject what’s true, that pull you away from your center. Stay connected to what’s real, to what matters. It’s a beautiful way to end, a reminder that you're not alone, you're never too far, and you're always being guided back to your true self. (2:286)
2:2 That is Al-Kitab, the inherent script (from your Rabb - your sustainer, nourisher, and guide to the right path), no doubt in is a guidance for the muttaqūn, those who are mindful, (deeply attentive, and observe conditioned thoughts without judgment, choosing whether to act on them or let them pass like clouds in the sky).
2:3 Those who yukminun / take security (in Al Kitab) with
the ghaibi / knowledge of the unseen (that is, taking security in the
truth hidden behind its inherent values of the signs represent) and
they yuuqimu / establish (rooted, solidified and installed) the salaat
/ connections (to receive and download hidden messages delivered by
rasul / inner voice) and they yunfiqun / self-experience (the reform by their own rational mind) what razaknaahum / We provide them.
2:4 And those yukminun / took security (in Al
Kitab) with what We revealed to you and what We revealed from before and
they are yuukinun / certain with their aakhirah / ending the
dissociation (by dissolution of duniya - closed attachments and
relationships).
2:5 They are those upon them are guidance from their
Rabb / Lord (the one who nurtures, evolves and sustains). And they are the muflihun / successful ones (those
who break the frontiers of its representations).
2:6 Indeed, those who kafaru / reject (what is revealed),
it is the same for them whether you warn them or do not warn them, they
will not yukminun / take security.
2:7 Allah khatama / sealed over their qalbu /
heart (pull of affection and emotion) and over sam'ihim / their hearing
and over absarihim / their insight ngishawatun / received a cover
(veil). And for them is a great azaab / punishment.
2:8 And from an nas / the agitated mind are
those who say aamana billah / we took security with Allah and with the
yawmil aakhiri / moment of ending the dissociation (by dissoving the
dunia, close attachments and relationships) but they are not with
mukminin / those who take security (with their unfettered independent
rational mind).
2:9 They seek to deceive Allah and those
who aamanu / take security (in Al Kitab), and they deceive not except
their own anfus / souls and they are not yash'urun / aware (in
the recognition of truth).
2:10 In qulubihim / their heart (pull of affection
and emotion) is maradhun / state of disorder (sick, tired, in pain and
short of knowledge), so Allah has dahumu / increased / prolonged their
maradhan / disorder and for them is the azaab / punishment of extreme
pain with what they yakzibun / deny.
2:11 And when it is said (reasoned) for them, "Do
not be the cause of tufsidu / corruption in the al ardh / lower
consciousness," they say, "Surely we are muslihun / reformers / one who
correct ourselves.
2:12 Beware, it is they (with their conditioned mind) are
the cause of mufsidu / those who corrupt (the covenant and lower
consciousness), but they are not yash'urun / aware (in the
recognition of truth).
2:13 And when it is said for them (to the corrupted mind),
aaminu / take security (in Al Kitab) as an-nas / the agitated mind have
trusted, they say, "should we feel secured as the sufaha' / unwise have
felt secured?" Beware, it is they themselves who are the sufaha' /
unwise, but they do not know.
2:14 And when they laqu / measure (to determine) those who
aamanu / take security (in Al Kitab), they say, "We feel safe /
secured", but when they are kholau / alone (empty of guidance from Allah) with shayaatin / acts arises from state of despair, they say,
"indeed, we are with you, mustahzi'un / those who disregard / not
mindful (because they follow their own conditioned mind)".
2:15 Allah yastahzi'u / will disregard / contempt them and
prolong them in tughyaanihim / their actions of taking security in
falsehood, (while) they wander blindly.
2:16 They are the ones who have purchased the process of
error (in exchange) for guidance, so tijaaratuhum / their exchange deal
has brought no profit, nor were they guided.
2:17 Masaluhum / their example is like example of those
who istawqada / strives to ignite naran / a bright perception (so that
they can see better), then when it 'adho'a / shines penetratingly what
was around him, Allah zahaba / took away with their nur / light
and left them in zhulumaat / darkness (created by their limited and
conditioned rational mind), they do not have insight.
2:18 Summun / deaf (not able to hear the signs), buk'mun /
dumb (not able to understand the signs) and umyun / blind (not able to
have insights of the signs) - so they will not return.
2:19 Or like striking them from the higher
consciousness, in it is darkness and threatening and perplexing
(message like maut). They set their direction in 'azhanihim /
their desire to abuse (the revelation that Allah has given) from the
insensibilities of fearing maut / lifeless (to body, mind and soul). And Allah encompasses with the kaafirin / rejecters.
2:20 The perplexity almost yakhtofu / seizes their
insight. Every time it adha'a / shining penetratingly (revealing
the revelation) for them, they walk in it (ponder, contemplate), and
when it azlama / had injustice upon them, they qamu / establish (what
they perceived). And if Allah had willed, He could have taken away
their understanding and their insight. Indeed, Allah measures over
all things.
2.21 O an-nas / the agitated mind, serve your Rabb
/ Lord, one who evolves
you (with the factual knowledge) and those from before so
that you become tattaqun / mindful.
2:22 The one who has made for you al-ardh / the
lower consciousness firasha / development (spread and expanded) and
as-samaa / the higher consciousness, a bana'an / a construct (of the
absolute truth) and caused to reveal from as-samaa / the higher
consciousness maa'an / flowing knowledge (of facts) and caused to
bring forth with it from al-thamara / the intelligence rizqan / a
provision for you. So do not set for Him andadan / equals (like
the agitated mind as nurturer equals to your Rabb) while you
know.
2:23 And if you are in doubt from what We have
revealed upon Our servant, then produce / bring with suratin /
overpowering influence from mislihi / its similarity and ud'u / invoke
your shuhada / testimony from duni / other than Allah, if you are
shaadikin / truthful.
2:24 So if you not do (produce suratin) and never
do, fattaku / then be mindful of the nar / burning sensation of internal
conflict, which waqudu / fuel an-nas / the agitated mind and the hijarah
/ hard headed minds, prepared for the kaafirin / rejecters (to what is
revealed).
2:25 And bashar / rational and sensible
thoughts (who trust the transformation) are those who aamanu / took security (in what was revealed) and do
the solihaati / corrective deeds, that for them is Jannat / Gardens
(of hidden knowledge) flow from beneath which rivers (of hidden
knowledge). Whenever they are ruziqu / provided from it, rizqan
/ a provision of thamaratin / increased intellect, they will say,
"this is ruziqna / our provision from before." And it is
produced with it, mutasyabihan / a resemblance (a representation to
the truth). And for them in it are azwajun mutahharah /
integrated pair of one who is pure (of zakara / divine fatherly
support of masculine thoughts and emotions, and unsa / divine motherly
support of feminine thoughts and emotions), and they will abide in it
eternally.
2:26 Indeed, Allah layastahyi / will not be alive
(to you) if you strike masalan / an example as ba'udhatan / a part of reality (from the masalan) and what (is) over it (masalan as that is over the
reality). Then as for aamanu / those who are secured (with the
revelation), they will know that it is the haq / truth from their Rabb /
Lord. But as for those who kafaru / rejected (the revelation),
then they will say, "what did Allah intends with this masalan / an
example? And He lets astray many with it and yahdi / guides many
with it. And He will not let astray with it except the faasiqin /
who disobeyed.
2:27 Those who yanqudu / break the ahda / covenant of Allah after misaakihi / committing it and severe that which Allah has ordered with it yuusola / remain connected (to receive and download the hidden knowledge) and they themselves yufsidu / become corrupted in al-ardh / the lower consciousness. They are those who are the khosirun / losers.
2:28 How can you takfuru / reject (what was revealed) with Allah when you
were amwaatan / lifeless (without awareness of truth for the
soul) and you were ahyaa / brought to life (aware), then
yumitukum / you let yourself lifeless (when the content of
consciousness is falsehood and illusory), then yuhyikum / you came to
life (of the true self), and then to Him you will turja'un /
repeatedly return.
2:29 It is He who khalaqa / evolved for you what in
the ardh / lower consciousness jami'an / altogether. Then (He)
istawaa / adapt the samaa' / higher consciousness and then
sawwahunna / shaped (mould) them sab'a / congregate higher
consciousness, and He is Well-Acquianted with all things.
2:30 And when your Rabb / Lord (the one who nurtures, evolves and sustains) said to the malaikah / inner
authority (where authority to interpret is removed from the agitated
mind and is placed within the consciousness field), "Indeed I will
ja-ilun / make in the ardh / lower consciousness kholifah / a
manifestation where there will be signs as representation (to the
truth). They said, "Will you make in it who are yufsidu / corrupt in it
and the influence of the dimaa'a / brutality and we are occupied with
your approvals (abundant knowledge) and We nuqadisu / make perfect (by qudus / purify) for
You. He (Rabb) said, "Indeed I know that which you do not
know."
2:31 And learning was imparted to Adam / who possesses inner authority to interpret and judge (when it is
removed from the agitated mind and placed within the consicousness
field) , the asmaa'a / names (with hidden meaning that encompassed the measurements of existence and the unfolding chain of
events leading to all observable outcomes) all of them then He
presented them to the malaaikah / sovereign inner authority (where
authority of judgment is placed within the consciousness
field) then said, "inform me with asmaa'i / names of these (of known existence), if you are truthful.
2:36 Then the shaytan / act arises from despair,
made both slip from it and drove from what they were in it. And We
said, "Degrade yourselves all of you, as aduwwun / acts exceeding limit
(transgress) to one another, and you will have in the ardh / lower
consciousness mustaqarrun / those who ongoingly desirous a place for
settlement and mata'un / enjoyment (from what is provided by the wrong
doings) for a period."
2:37 Then Adam / who possesses inner authority to place interpretation within the consciousness field, encountered from his Rabb / Lord (the one who nurtures, evolves and sustains) kalimaatin / words, fataaba /
then he turned upon it. Indeed it is He who accept repentance, the
Rahim / Merciful (for the provisions of Allah's system of
education).
2:38 We said, "Degrade from it (the hidden garden of
knowledge), all of you. Then if you receive hudan / guidance from
Me, whoever follows My guidance, there will be no haufun / fear upon
them, nor will they yahzanun / grieve.
2:39 And those who kafaru / rejected and kazzabu /
denied with ayaatina / Our signs, they are those (own independent
thoughts and emotions) who will be ashhabu / companions of an-nar /
burning sensation of internal conflict (that burn an-nas), they will
abide in it perpetually.
2:40 O bani israel / those who construct their
spiritual journey seeking guidance, izkuru / embody the divine fatherly
support (masculine thoughts and emotions) of My nikmati / favour (life
nourished well with knowledge) which I anaam / granted ease with
elevated knowledge, upon you and fulfil with ahdi / covenant and I will
fulfil your covenant, and farhabun / be devoted (only to Me).
2:41 And aaminu / take security with what I have
revealed to musaddiqan / one who conformed to what is with you, and do
not be the first to kafiri / reject with it and do not tashtaru /
purchase with My ayaati / signs a small price, and fattaqun / be
mindful of Me alone.
2:42 And do not talbisu / wrap the haq / truth with
the batili / falsehood, and you suppress / conceal the haq / truth and
while you know.
2:43 And aqimu / establish (to get the truth rooted,
solidified and ingrained) the salaat / connection (where the hidden messages is downloaded and
received) and pursue the zakaah / mental development (growth) and warka'u /
submit with those who are participating in raaki'un / submission.
2:44 Do you ata'muru / continuously order an-nas /
the agitated mind with the birri / truthfulness and tansau / abandon
anfusakum / your souls, while you follow Al kitab / the inherent Script,
do you not ta'qilun / comprehend?
2.45 And seek help with the sobri / patience and
the salaat / connections (to receive and download the message) and that it truly is a great burdensome except upon the
khoshi'in / humble submission (without ego and self-interest).
2:46 They are those who are yazhunnun / certain (based on what they know of Al kitab) that they
will meet their Rabb / Lord, and to Him they will roji'un /
return.
2:47 O Bani Israel / those who construct their spiritual journey seeking
guidance, uzkuru / embody divine fatherly support with masculine
thoughts and emotions of My nikmati / favour which I anaam / granted
ease with elevated knowledge, upon you and that I fadhaltukum / gave you advantage, over aalamin / all the
empirical and factual knowledge.
2:48 Wattaqu / and be mindful of a moment, no nafsun / a soul shall avail (another)
nafsin / soul shay'an / a thing and not yuqbalu / accepted from it shafa'atun / an
intercession (step-in with the truth from Al Kitab), and not be taken from it adlun / justice, and they shall not be
yunsorun / helped.
2:56 Then ba'athnakum / We raised you up (with awareness of truth for
the soul) from after mautikum / your lifeless state (without awareness of truth for the soul), so that you may be grateful.
2:57 And dholalna / We provided shade ghamama / covering over you and We reveal al manna
/ the strength (when you are weak) and as salwaa / the endurance (with
patience and comfort ); kuluu / consume knowledge from the best
whatever our provision for you. They did not wrong Us but wronged
their own anfus / souls.
2:58 And when We said: "Enter this al qariah / community of
thoughts (connected by shared values) then kuluu / consume knowledge
from her abundantly with pleasure wherever you wish, and enter the
door (of al qariah / cluster of established thoughts) in
sujjadan / lower/ humility / submissive and say: hittotun /
burden is removed,' and We shall forgive you your wrong-doings and
shall increase (and added to what strength you have) for
al muhsinin / one whose experience is of true knowledge."
2:59 But those zhalamu / unjust (who displaced truth from its rightful place), changed qaulan / a saying other
than that We had revealed to them, so We revealed upon the wrong-doers
rijzan / a punishment from as samaa' / the higher consciousness with
whatever they yafsuqun / disobeyed (command of Allah).
2:60 And when Musa /
who is strong in rational thinking, asked for
istasqaa / fresh knowledge for qaumihi / his group of
established thoughts, so We said: "id'rib / study /
investigate / discipline al hajara / the hard
headed (not accepting new and fresh knowledge) bi asaaka /
with your staff (where you are strong and knowledgeable, manageable
and can regulate the affair properly. Staff, strength you lean
on it). Then fajarat / gushed forth there from
isnata 'asharata / folded assembly (of thoughts), 'ainan / a
perception. Each (group of) thoughts unasin /
aligned with the truth, knew its own place for water (knowledge).
"Kulu / consume knowledge and ashrabu / absorb
inwardly of that which Allah has provided and do not act corruptly,
in al ardh / the lower consciousness, mufsidin / one who make mischief."
2:61 And when you said, "O Musa /
who is strong in rational thinking, never (we)
nashbira / endure waahidin / a singular ta'amin / consumption (of
knowledge). So ud'u / invoke your Rabb / Lord (the one who nurtures, evolves and sustains) for us to bring
forth for us out of what (is available) the cultivation of the ardh /
lower consciousness, from baqliha / its ideas, and qiissa'iha / its
resurrection, and fumiha / its fertility, and 'adasiha / its
prosperity and basaliha / its protection." He (Musa) said, "Would you
exchange that which is better for that which is adna (attached close
to you)? Lower (your) misran / divine boundary (setting limits in your reasoning not to intervene
with the truth revealed by your Rabb), then surely you shall find what you have asked for!" And they were
covered with humiliation and misery, and they drew on themselves the
anger from Allah. That was because they used to reject the ayaat /
signs of Allah and killed (dissolved) the nabiyyin / who pronounce and
establish (news of the ghaib) without the truth. That was because they
'asau / disobeyed and they ya'tadun / transgressed the limits.
2:62 Indeed those who take security (in Al Kitab) and those who hadu / repent and return to the right path, and the nasara / help others on the
right path, and the sobi'in / early involvement in the right path,
whoever take security in Allah and the yaumil aakhiri / moment of
ending (dissolving duniya including your body, mind and soul) and
amila solihan / do reform (transformation to unbecome what you have
became) shall have their reward with their Rabb / Lord (the one who nurtures, evolves and sustains), and on them
shall be no khaufun / fear, nor shall they yahzanun / grieve.
2:63 And when We took mithaqakum / your covenant and We raised above you
the thur / higher levels of attainment (signifying the levels of the
covenant): "Hold with strength to that which We have given you, and
izkuru / embody divine fatherly masculine thoughts and emotions) what
is in it so that you may be tattaqun / mindful.
2:64 Then you turned away from after that. So had it not been for the
fadhlu / Allah's given advantage upon you and His Rahmatuhu (Allah's
system of education), surely you would have been among the khosirun /
losers.
