ALI IMRAN
(Consciousness enlivened by divine order)
The title Ali ʿImran metaphorically points to the “family” of inner qualities, the essential attributes that enliven and support conscious surrender. This surah invites us not to external observation, but to inner inquiry: to examine the landscape of our own reality, the movements of thought, the energies of resistance, and the subtle trust that underlies true security (imaan). At its core, Surah Ali ʿImran addresses the unfolding dynamics of imaan (inner security), hikmah (clarity through understanding), and Islam (conscious surrender) as they evolve within the soul’s journey. It speaks not merely to outer behavior, but to an inner realignment, where one returns to the truth of their inherent script, aligning the mind, body, and heart to the primordial deen.
Those described in this surah are not passive believers but awake participants in their covenant with Allah. They are among those who have aligned themselves with the script written within them, attuned their mental states to the rhythm of divine presence, and chosen to elevate their lives with full awareness. They no longer act from mechanical patterns of agitation, nor from inherited emotional reflexes shaped by past conditioning. Instead, they have returned to presence, to see clearly, to listen deeply, and to act in harmony with what is inwardly true. The agitated mind, programmed by repetition and self-generated content, is blind. It cannot perceive what is real in this moment. It reacts, resists, follows unverified narratives, and clings to illusions. Its priority is safety, not truth. It is efficient, but it is not aware.
This surah is an invitation to awaken from that mechanical flow. It reminds us that the path of deen is not about the memorisation of laws, but about the transformation of inner vision, a shift from unconscious habit to conscious presence. To walk the path of surrender (Islam) is to no longer live as a byproduct of your own unrest but as a living witness to truth, open and responsive to divine unfolding in the present moment. In its essence, Surah Ali ʿImran is a call to remember. To remember who you are before the veil of thought. To remember the inner voice that always pointed home. And to live, not in fragments, but in total alignment with your true nature, in full security with your Rabb, the one who nurtures, evolves, and sustains your being.
With the name of Allah, no-thing like the likeness of Him, whose name encompasses the measures and essence of all existence, both known and unknown to His servants, and the unfolding sequence of events leading to all observable outcomes. The Rahmaan, the Raheem. Rahmaan signifies the boundless system of educating the factual knowledge, while Raheem reflects the grace and mercy extended to those who sincerely seek and engage with this wisdom under Ar-Rahmaan.
3:1 Alif, Lam, Meem. Alif signifies the singular, fundamental, irreducible reality of being. Lam represents the manifestation of reality in the form of His representations, and Meem is the letter of death, signifying the 'aakhirah', the ending of dissociation (An-nafs and duniya)
NOTES : Like the surah earlier, surah Ali Imran commences with the three alphabets of Alif, Lam, and Meem, serves as a gateway to exploring the relationship between your mind of the lower consciousness, divine communication of the higher consciousness and the dissolution of your conceptualised self. Alif signifies the singular, fundamental, irreducible reality of being. Lam represents the manifestation of this reality in the form of His representations, and Meem is the letter of death, signifying the 'aakhirah', the ending of baseless, falsehood and wrong understanding of the representations called duniya along with dissolution of your souls (anfus). It becomes an act of injustice if you misplace the truth by accepting its illusory representation as reality. Amalan solihati are the corrective actions that dissolve these injustices, allowing your true self to awaken and return to Allah. This process of aakhirah brings an end to the state of dissociation, restoring your true self through the awakening of awareness, a recognition that true selves are a fractal expression of consciousness itself.
3:2 Allah, la ilaha illa huwa / no reality (of being) except Him, the Hayyu / Ever living, the Qayyum / Ever Establish.
NOTES : Allah is the fundamental absolute reality of being. His being is unique with no comparison and He is indivisible. His oneness encompass all reality. Thus, there is no reality except He, the Ever-Living, the Ever-Establish.
This verse stands as a direct pointer to the essence of existence itself. It is not a declaration of belief, but a revelation of what is — the single, undivided reality in which all appearances as it's representation rise and fall, that is has a beginning and an end. “Allah” here is not a name of another — not an external deity observing creation — but a word pointing to the One Being, the ground of all awareness in which every experience unfolds. Nothing exists apart from this presence, and nothing has an independent being outside it.
When the verse says, “la ilāha illa Huwa” — there is no reality (of being) except Him, it dissolves all notions of separateness. There is no ‘you’ and ‘Him,’ no creator and created as two. All forms, all identities, all movements of perception arise within this infinite awareness and return into it. The verse unveils the truth that Being is One, and He is Allah, the inseparable wholeness of existence.
Al-Ḥayyu points to Life itself, not life in time, but living presence that which never begins and never ends. It is the aliveness of consciousness, the pulse behind every heartbeat, the knowing within every thought, the awareness that perceives all change yet itself remains unchanged. To realize al-Ḥayyu is to sense that you are not the life that comes and goes, but the very living awareness through which life flows.
Al-Qayyum arises from the root qama — to stand, to establish, to sustain. It points to that unmoving stability within which the movement of the universe takes place. While the forms of life rise and fade, al-Qayyūm never wavers; it is the silent axis of existence — the stillness that holds all change. Within you, al-Qayyūm is experienced as the unchanging background of awareness, the clear presence that remains the same before, during, and after every thought, emotion, and sensation. It is that which gives rise to all, supports all, and reabsorbs all back into itself.
When you rest in this understanding, worship becomes intimacy, and seeking ends in seeing. You realize that the Living and the Sustaining have never been apart from you.
3:3 (He) Revealed to you, Al Kitab (the inherent script) with truth, confirming what was between it's hands (what is within the reach and presence of your rational mind). And He revealed the tawrah / natural law (Allah's immutable law that upholds harmony, balance, and justice) and the injeel / the good news (conception of good moral behavior as the embodied fruits of the tawrah).
NOTES : He has revealed to you Al-Kitab, the inherent script of existence, in truth, not as an idea but as the very pattern of reality inscribed within consciousness.
This revelation confirms what lies between its hands, all that is already present and accessible to your rational awareness; the truths you can see, reason, and intuit within the sphere of your living mind. Revelation does not oppose reason — it refines it, awakening your intellect to recognize what it has long sensed but could not name and that truth is one and self-evident.
From this same truth, He revealed the Tawrah, the natural law that sustains the order of creation. It is the immutable rhythm through which harmony, balance, and justice naturally arise.
When your thoughts, emotions, and actions align with this divine order, your being becomes upright; you act from clarity rather than compulsion, and the world around you mirrors that balance. The Tawrah thus represents the awakening of the rational mind to divine intelligence, the perception of law as the living structure of consciousness itself.
And He revealed the Injīl, the good news that blossoms from living in harmony with that law. It is the flowering of moral beauty, the felt realization of goodness as love, compassion, and forgiveness. The Injīl is not a doctrine of salvation but the inner experience of peace that naturally unfolds when life is lived according to truth. It is the fragrance of the Tawrah, the joy and tenderness that arise when the order of truth is lived as the order of love.
Thus, the verse unveils a continuum of divine revelation:
first, Al-Kit b — truth inscribed in awareness;
then, Tawrah — truth understood as natural order;
and finally, Injīl — truth felt as inner harmony and goodness.
Each reflects the same light of Allah, refracted through the intellect, the moral sense, and the awakened heart — all facets of the one consciousness that sustains and governs all.
3:4 (Al Kitab) From before, a guidance for an-nas / agitated mind and revealed the fur'qan / faculty of discernment (which distinguishes between illusion and truth). Indeed, those who kafaru / reject (the truth) with the ayaati / signs of Allah, for them a severe punishment, and Allah is exalted in Might, Owner of Punishment.
NOTES : From before, He has revealed the guidance for the agitated mind — that restless, conditioned movement within which seeks stability. This subtle pull of awareness invites the mind back to its natural state of rest.
When the agitated mind begins to quiet, Al-Furqān, the faculty of discernment, awakens. It is the inner light that distinguishes truth from illusion, reality from projection. Through furqan, you begin to see how the conditioned mind creates separation, fear, and conflict and how awareness itself, unconditioned and whole, was never divided.
Those who kafaru, who turn away or veil themselves from these inner ayat (signs) will experience a deep form of suffering. This punishment is the natural consequence of living in separation from what is real. When awareness is resisted, the mind becomes heavy, contracted, and tormented by its own restlessness.
Yet Allah, the Ever-Exalted remains the unshakable presence that holds all movements of mind. His might (ʿaziz) is the power by which falsehood dissolves, and His corrective force (dhū intiqām) is the returning of imbalance to balance. In every pain, there is guidance; in every contraction, the invitation to awaken.
Thus, Al-Kitab functions as both mirror and medicine. It reflects the turbulence of the conditioned mind, yet carries within it the power to restore it to tranquility through discernment, embodiment, and surrender to what is true.
3:5 Indeed, Allah la-yakhfa / will not conceal upon Him a thing (nothing is concealed for discernment) in the ardh / lower consciousness and not in the samaa'i / higher consciousness.
NOTES : Indeed, nothing is concealed from Allah — neither within the lower consciousness (ardh) nor within the higher consciousness (samaa’). It reveals that the seeing itself is Allah, the pure awareness through which all layers of being are illuminated.
In the ardh, the lower consciousness, lie the dense movements of thought, emotion, and sensation — the realm of becoming, where desires and fears take form. In the samaa’, the higher consciousness, abides the subtle knowing — the expansive field of intuitive clarity and insight.
Yet both arise within the same presence; both are transparent to the One awareness that perceives through them. Nothing in your mind — not a thought, not an impulse, not even a fleeting feeling escapes this awareness. It is not that Allah must seek to know, but that nothing exists outside knowing itself.
Thus, this verse reminds you that awareness is total, it pervades every degree of consciousness. When the lower mind becomes quiet, and the higher mind transparent, you begin to sense that there was never any concealment to begin with. Only the agitated mind hides what is ever-present; when it is still, all is revealed in the light of divine order.
3:6 It is He who yusawwiru / shapes (fashion) you in the arham / conception however you will. There is no ilaah / reality of being but Him (the independent absolute irreducible being) the Almighty, the Wise (provider of factual knowledge).
NOTES : He is the One who yuṣawwirukum — shapes, fashions, and gives form to every aspect of your inner being, within the arḥam (the wombs), both physical and subtle, in whatever way He wills (kayfa yashaʾ). It is the continuous unfolding of consciousness within you. Each thought, feeling, and identity that arises is part of the divine shaping, that is the transformation of your being through layers of experience.
Within the arḥam of awareness, the agitated mind — restless and fragmented — is slowly molded by divine intelligence into clarity and coherence. The conditioned self, once defined by attachment, becomes refined into pure receptivity. The conceptualized “I” dissolves into the transparent presence of Being.
Kayfa yashaʾ — “as He wills” does not point to an arbitrary divine decision but to the inner lawfulness of consciousness itself. The will of Allah is the natural flow of reality, the movement of truth unfolding through every stage of awakening.
Thus, your evolution — from confusion to clarity, from agitation to peace, from separation to wholeness — is the divine act of taṣwīr (shaping). It is how consciousness becomes purified and enlivened by divine order. Nothing in this process is accidental. The form you take, the experiences you encounter, the challenges that stir you — all are the ways the Rabb molds you into the image of pure awareness.
3:7 It is He who revealed upon you Al Kitab / the inherent script. From it are ayaatun / signs of muhkamat / have been made firm (signs that resemble as the firm truth), they are the mother principles of Al Kitab (holding the essential meanings of Al-Kitab) and ukharu / others are mutasyabihat / resembling (signs that resemble as the reflective truth). So in whose heart is a deviation, they follow what resemble from it (which essentially is a representation to the truth) seeking its captivation and seeking its interpretation and no one knows its interpretation but Allah. And raasikhunna / (those who are) well-informed in knowledge, they say "we aamanna / have taken security with it (mutasyabihat), all is from the nearness of our Rabb / Lord (the one who nurtures, evolves and sustains)". And none yazzakkaru / will embody the divine masculine attributes but ulul albab / those endowed with hikmah (understanding based on factual knowledge).
NOTES : It is He who has revealed to you Al-Kitāb, the inherent script of consciousness. Within it are ayat muḥkamat, signs that have been made firm, factual in nature and grounded in reality. They form the mother principles of Al-Kitāb, holding its essential meanings and unshakable truths.
And others are mutashabihat, signs that resemble reality; they reflect the truth but are not the truth itself, serving as mirrors that invite discernment. As for those whose hearts are unsettled and deviated, they follow only what resembles, captivated by its form and seeking its hidden interpretation, though no one comprehends its ultimate meaning except Allah.
Yet those who are rāsikhūna fī al-‘ilm, well-rooted and established in knowledge, say “We have found security in it; all of it is from the nearness of our Rabb.” And none embody this realization — none yazzakkarū (embody the divine masculine attributes except those who are ulu al-albab, the possessors of inner clarity, whose understanding arises from direct, factual knowing.
This verse describes two dimensions of understanding within consciousness:
- Muḥkamat: The firm, factual signs — realities that can be directly verified through awareness. These are the stable coordinates of truth.
- Mutashabihat: The resembling signs — metaphors and reflections that point toward the unseen dimensions of truth. They must not be taken literally but contemplated as mirrors through which awareness perceives itself.
When the heart is restless (driven by the conditioned mind), it becomes captivated by resemblance — by appearances and seeks interpretation through intellect alone. But when knowledge becomes rasikh (rooted, stable), the mind no longer seeks ownership of meaning. It simply rests in the knowing that all is from the Rabb.
Thus, ulu al-albāb, those of pure mind and refined understanding, are not merely thinkers but seers and they embody factual knowing.
3:8 Our Rabb / Lord (the one who nurtures, evolves and sustains), do not deviate our hearts after when you guided us and grant for us rahmah / abstract education system from your nearness. Surely you are the one who grant.
NOTES : This verse reveals the natural movement of an awakened consciousness once it begins to discern between what is firm (muḥkamat) and what only resembles truth (mutashabihat). Having seen that even one’s own thoughts can reflect truth without being truth itself, the soul turns inward in humility and supplication “Our Rabb, the one who nurtures, evolves, and sustains, do not let our hearts deviate after You have guided us.” Here, the heart (qalb) represents the center of discernment, the subtle field of awareness where perception, emotion, and intention meet. The prayer is not merely for protection from external misguidance, but from the subtle distortion of truth by our conditioned mind — the tendency to convert insight into faith, or reflection into possession.
“Grant for us a rahmah, an abstract system of inner education, from Your nearness.” This rahmah is a field of learning within which awareness is gently tutored by divine order. It is through this unseen schooling that the mind matures from conceptual knowing to living understanding, where learning itself becomes an act of grace.
When we say “Surely You are the one who grants,” it is the recognition that no amount of effort or intellect can awaken the heart unless the Nurturer infuses it with receptivity. Guidance is not achieved, it is received, like light entering an open window.
When awareness begins to discern the muḥkamat within itself, truths grounded in direct knowing, it naturally sees how many of its ideas are mutashabihat, reflections and resemblances. From this seeing arises a sincere prayer: not to lose the center again, not to be pulled into conceptual fascination or pride of understanding. Thus, the soul’s conscious return to alignment where guidance is recognized as ongoing education (rahmah) from the ever-present Rabb.
3:9 Our Rabb / Lord (the one who nurtures, evolves and sustains), indeed You will gather an-nas / the agitated conditioned thoughts for yawmin / a moment, there is no doubt in it. Indeed Allah never yuhlifu / replace (fail) the promise.
NOTES : This verse continues the inner movement of surrender that began in the previous verse, a dialogue between the evolving self and its Source, between the conditioned mind and the Rabb. Here, an-nas represents the multiplicity of the mind, the swarm of restless, conditioned thoughts that shape our sense of “I.” These thoughts rise and fall, each claiming truth, each carrying the residue of memory and identity. Yet beneath their movement lies an intelligence, the nurturing power (Rabb) that gathers them for reckoning and reconciliation.
The phrase yawmin la rayba fīh, “a moment in which there is no doubt”, points to the instant of inward clarity, when awareness gathers all these scattered fragments and sees them as one field of consciousness. In that moment, the illusion of separation dissolves, and the conditioned mind stands unveiled before the truth of its Source. This is not a distant event but an immediate revelation that occurs whenever consciousness stands fully present, a living yawm al-qiyāmah within.
“Indeed, Allah never yukhlifu the promise.” Here, yukhlifu (from khalafa) signifies “to fail,” “to replace,” or “to act contrary to.” The verse affirms that the divine order, the intrinsic law of consciousness, never deviates from its truth. The unfolding of awareness follows its course with unerring precision. Every thought, every event, every experience returns to the Source exactly as it must. There is no failure, no mistake in the design.
Thus, the “promise” (mī‘ad) is not a pledge in time but the inevitable fulfilment of divine order, the certainty that all agitation will be gathered, purified, and reabsorbed into stillness.
This verse teaches you to trust in the natural evolution of awareness, no thought remains unaccounted for, no effort is lost, and no truth is forgotten. Reality fulfills itself perfectly — without deviation, without delay.
3:10 Surely those who kafaru / reject (signs of Allah) never will their amwal / accumulated knowledge and their awlad / thoughts given birth (results of the conditioned thinking) tughni / avail them (to benefit the rejecter ) against Allah at all. And they are those who fuel the nar / internal conflict (that burn an-nas).
NOTES : Surely those who kafaru, who reject the signs of Allah, will find that neither their amwal (accumulated knowledge) nor their awlād (the offspring of their mental constructs, the thoughts and ideas born out of conditioned thinking, will ever tughni (avail or benefit) them in any way against Allah, the ultimate reality that governs and sustains all.
Their intellectual wealth and mental progeny become powerless before the truth. They cannot shield them from the inevitable clarity that arises when the light of awareness unveils illusion. And so, they are the very ones who fuel the nar, the internal conflict, restlessness, and burning agitation that consumes an-nas (when lost in conditioning).
3:11 Like the plight of ahle firaun / those who are afflicted with superiority complex and those from before them. They kazzabu / denied our ayaati / signs, so Allah seized them with their sins. And Allah is severe in punishment.
NOTES : Like the plight of ahle Fir‘aun, those afflicted with the superiority complex, the arrogance that believes the self to be above others, and those before them, who lived within the same pattern of delusion. They kazzabu, denied, dismissed, and rendered false the ayat, the signs that reflect truth within and without.
Ahle Firʿaun refers to those who are inwardly aligned with the mental state of Firʿaun, a state rooted in inflated expansion and self-elevation. From this distorted elevation, a personality is constructed around superiority, assuming authority over others and expecting submission. Such a posture alters perception, making it incapable of seeing what is real. In this state, the signs of Allah are not rejected because they are unclear, but because receiving them would threaten the mental structure they are built upon. Their inner framework cannot accommodate surrender, because surrender would undo the illusion of control. As a result, Allah takes hold of them through the unfolding consequences of their own inner condition. The distortion they protect eventually gives rise to its own collapse.
So Allah akhadhahum, seized them, through the very consequences of their own actions (bi-dhunūbihim). Their denial bore fruit in suffering, their arrogance turned inward as conflict, and their disconnection from truth became their downfall.
Indeed, Allah is shadīd al-ʿiqab, severe in the balancing of consequence because the laws of truth are precise. When one resists the flow of reality, the resistance itself becomes the punishment. When one surrenders, that same law becomes mercy.
3:12 Say to those who kafaru / have rejected (signs of Allah), "You will be overcome and gathered together to jahannam / stagnation (holding on to static beliefs that halt spiritual progress), and the evil mihadu / developmental place."
NOTES : Say to those who kafaru, those who have concealed or rejected the signs of truth within themselves — “You will be overcome.” The self that resists transformation will ultimately be subdued by the truth it denies. The force of life, guided by divine order, never allows falsehood to prevail for long. When the agitated mind insists on defending its illusions, the truth of awareness rises naturally to dissolve them.
And you will be gathered together to jahannam, drawn into a state of stagnation, where inner energies are trapped in repetitive cycles of thought and belief. This is the psychological “fire” of jahannam, an inward condition of torment born from clinging to rigid views, fear, and self-centered identity. It is the heat of restlessness that consumes the soul which resists change.
And what an evil mihad, what an unwholesome developmental ground that is, for the mind that remains fixed in its conditioned patterns cannot grow or evolve. When awareness ceases to expand, it breeds inner decay. Such a “resting place” is no rest at all, but a stagnation of consciousness.
This punishment is the natural return when truth is denied and inner arrogance is left unexamined. Those who reject truth will be drawn together, aligning themselves with fixed beliefs that halt inner growth and root them in a state where distortion and harm are allowed to flourish.
3:13 Surely it was for you aayatun / a sign in the fi'atain / two group of thoughts which met - a group fighting in the cause of Allah (aaminu) and another of kaafirun / rejecters (include mufsidu who corrupt ayaati of Allah). They saw them like rakya / vision of the ain / perception. But Allah supports with His victory who want (victory). Indeed in that is a lesson for those who attuned with the absaari / insights.
NOTES : In living reality, there are two groups of thoughts that are bound to meet namely, those who take security in the signs of Allah that is given to them and those who reject the signs of Allah including the ones who corrupt the signs. Both groups are shown the same signs. What differs is the perception. For those who took security in the signs, Allah strengthens their vision. Insight arises, clarity deepens, and their inner being begins to align with divine order. As for those who reject or corrupt the signs, they are blind to it by choice or conditioning. Their inner resistance prevents them from receiving what has always been present. The signs become veiled, not by Allah, but by the lens through which they look. Indeed, there is a lesson to learn for those who have insights.
3:14 Adornment for an-nas / the agitated mind is the love of desire from an-nisa / the passionate urges (emotional drive) and banin / thoughts filtered (by your brain algorithm) and the aggregation of the aggregated (all related desires and thoughts) from zahabi / dispersed thoughts and al fiddati / rebind (getting together the dispersed thoughts) and al hoili / seeking for fanciful imagination and al an'am / the enjoyable and pleasant thoughts and al harith / work for physical gains. That is the enjoyment in the life of the duniya (close attachments and relationships) and Allah, in His nearness, is the beautiful place of return.
NOTES : The adornment for your restless mind begins with the fanciful images you project into your mental house. In this mental realm, there is no limit to imagination. You can imagine yourself as a wealthy magnate living in a palace, a celebrated singer adored by millions, or an Olympic champion standing at the summit of success. These pleasurable thoughts feed the love of desire. And through these unseen algorithms, these thoughts are filtered, polished, and presented back to you, offering vivid images of the benefits you might gain. This is your duniya, the attachments, ambitions, imaginations and relationships that gather around you, forming the life you perceive as your own. To Allah, your mental house is meant to be a place of return, a space where the beauty of your true self can reawaken and unfold.
3:15 Say, "Shall I inform (stating with certainty) you of (something) better than that? For those who ittaqau / are mindful in the nearness of their Rabb / Lord (the one who nurtures, evolves and sustains), will be jannatun / hidden gardens of knowledge beneath which rivers of knowledge flow, wherein they abide eternally, and azwajum mutahharah / purified integrated pair (zakara / divine masculine attributes like focus, logic, assertiveness and unsa / divine feminine attributes like unconditional love, care, acceptance) and ridhwaanun / approvals (of the hidden knowledge) from Allah. And He is Allah, All Seer with the servants.
NOTES : Allah offers you something far greater than the adornments you cling to. For those who cultivate taqwa, mindfulness in the nearness of your Rabb, the true Nurturer, there is a garden beneath which rivers of hidden knowledge flow, where you abide eternally. Within this inner garden are azwaajun muṭahharah, purified, integrated qualities, the zakara, the divine masculine attributes of clarity, strength, and focus, and the unsa, the divine feminine attributes of compassion, receptivity, and unconditional love. And you will become aware of Allah’s approval, the inner affirmation of the hidden knowledge made known to you. Surely, Allah is the All-Seer of His servants, witnessing the unfolding of every heart.
3:16 Those who say, "Our Rabb / Lord, indeed we have aamanna taken security (with You), so faghfir / forgive us our sins and protect us from the punishment of the an-nar / internal conflicts (that burn an-nas),"
NOTES : This declaration is not of blind belief, but of a deep inward resting — a surrender of the divided self into the stillness of divine presence. It is the moment when the soul recognizes that its true refuge is not in accumulated knowledge, outer achievements, or transient identities, but in the nurturing intelligence that sustains all life within.
So they plead, “Faghfir — forgive us our sins.” To be forgiven is not merely to have wrongs erased, but to have the veils of ignorance lifted. Forgiveness, in this inner sense, means freedom from the distortions of perception — to see clearly once again from the light of awareness rather than from the shadows of conditioning.
“And protect us from the punishment of an-nār — the inner fire of conflict that burns within an-nās, the agitated mind.” This fire is the turmoil of divided thought, the self-inflicted suffering born when desire, fear, and pride wage war within the psyche. The true plea here is not to be spared external torment, but to be delivered from the inner flames of resistance and restlessness that consume peace.
3:17 The sabirin / patient, the sadiqin / truthful, the qanitin / obedient, the munfiqin / those who self-experience (with their logical mind), and those mustaghfirin / who seek forgiveness with ashari (sahara) / turning before appearance (of an-nar / the internal conflict).
NOTES : Those who are as-ṣabirīn, the patient, are those who remain centered in awareness amidst the turbulence of thought. They neither rush toward reaction nor retreat into fear. In their quiet endurance, they hold space for truth to reveal itself. Patience here is not mere waiting; it is inner stability — the silence between impulse and understanding.
Those who are as-ṣadiqīn, the truthful, live from authenticity. Their words arise from direct seeing, not from conditioned belief. To be truthful is to be transparent to reality, allowing no distortion between what is known inwardly and what is expressed outwardly. Truthfulness purifies perception.
Those who are al-qanitīn, the obedient, are not submissive to outer authority, but inwardly surrendered to divine order. Their obedience is the still attentiveness of the heart to the rhythm of life’s intelligence. In them, will and wisdom are reconciled, there is no resistance, only quiet alignment.
Those who are al-munfiqīn, the ones who self-experience and give, are those who allow what they receive to circulate. Whatever understanding, insight, or awareness arises within them becomes nourishment for others and for the world. They do not hoard knowledge; they let it flow through the logical and rational mind as a living stream of consciousness.
And those who are al-mustaghfirīn bil-asḥar — those who seek forgiveness at the dawning of the fire (an-nar) of inner conflict. In the subtle moment before turmoil takes form, they awaken, seeking purification before the flame of agitation ignites. Istighfar here is not an act of regret, but a conscious clearing, the releasing of residues that veil the heart.
Thus, this verse portrays the evolution of the soul: From endurance to authenticity, from surrender to generosity, from purification to awakening. These are the inner states of one whose consciousness is enlivened by divine order.
3:18 Witnesses that Allah surely He, la ilaha illa huwa / no reality of being except Him, and the malaaikatu / sovereign authority to judge (is all within His consciousness) and ulul ilmi / those possess knowledge of the unseen (ghaib), qaaiman / establishing with justice. There is no ilaaha / reality of being except Him, the Almighty, the Wise (provider of transformative deeds based on factual knowledge).
NOTES : They bear witness that there is no reality of being except Allah. And so do the malaʾikah, sovereign authority that judge from pure consciousness, along with the ulu al-ʿilm, those endowed with insight into the unseen. He is the One who establishes all things in justice, aligning every part of existence to its rightful place. Surrender belongs only to Allah.
3:19 Surely ad deen / the obligation to consciously fulfill their covenant (align with the truth) in the nearness of Allah is Islaam / surrender (your an-nas). And those who were given al kitab (the inherent script) did not ihtalafa / represent (the truth) except to wrong each other after the knowledge came to them and whosoever rejects with the ayati / signs of Allah then surely Allah is quick in taking the account.
NOTES : Essentially, Islam is not a “religion". It is the fulfillment of your deen — the obligation of existence, the inescapable debt every soul owes to its Source. This obligation is not fulfilled by ritual alone, but by conscious alignment with the truth comprising of receiving guidance with unconditional love and acceptance (feminine receptivity), discerning it with clarity and reason (masculine strength), and living it out in action. If you frame Islam as a religion, it becomes externalized, that is, a set of practices, rules, and affiliations. But if you return to the Qur’anic root, Islam is existentially a surrender of the self that clings, a dissolution of false constructs, and the blossoming of the true self in peace with Allah’s encompassing reality. A fundamental distinction between a religion and Islam is:
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Religion is a human-made category. It usually refers to an institution, with beliefs, rituals, rules, and social identity. It is something you “belong to” or “practice” as part of a community. Religion is structured, external, and bound by history and culture.
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Islam, by contrast, is from the root s-l-m — peace, wholeness, surrender. It is not a label one adopts, but a movement of the heart, that is surrendering the false, conceptualized self and returning to alignment with the truth of your Rabb. It is not something outside of you to join; it is the natural state of the soul when it yields to reality as it is.
There are obligations you must fulfill to honour your covenant with Allah. These obligations are not external impositions but essential movements of your inner evolution and transformation. The wholeness of this covenant is Islam: the conscious surrender of an-nās—the agitated mind entangled in the conceptualised self—so that the illusion of separation from your true self dissolves.
For those who are given Al-Kitaab—the inner script of guidance—this surrender can be especially challenging. The identity shaped by thought has built a familiar house within the mind, and you cling to it as though it were your very being. When true knowledge arises, it calls for the dissolution of this false construction. Yet conditioned thoughts resist, for they fear their own undoing. They will differ, distort, and oppose, defending the identity they created.
In this moment, the choice is clear: to surrender and allow truth to reveal itself, or to follow the conditioned thoughts and their resistance. If you turn away from the sign, know that Allah, the All-Encompassing, will hold every soul accountable for clinging to illusion instead of embracing truth.
3:20 So if they haajju / reason out with you, then say I have aslamtu / surrendered wajhiya / my self-image to Allah and those who follow me (contents of my conditioned mind). And say to those who have been given al kitab (the inherent script) and ummiyyeen / motherly support (care, compassion, nurture), do you surrender yourselves ? So if they surrender, then indeed they follow the right way, and if they turn back, then upon you are only the delivery (of the message) and He is Allah, All seer with the servants.
NOTES : So if they ḥajjuka, reason out or argue with you, then say: “I have aslamtu wajhiya lillah, surrendered my self-image, my mental face, to Allah.” When the mind argues, it is the voice of the ego defending its image — its ideas, its beliefs, its accumulated identity. The word ḥajjuka reflects this inner reasoning born from separation, that is the conditioned self trying to justify its own existence.
In response, the awakened consciousness does not counter with more argument, but with surrender, aslamtu wajhiya. To surrender the self-image is to release the need to be right, the need to protect or prove oneself. It is the soft turning inward where identity dissolves into presence.
“And those who follow me” — these are the contents of the inner world, the thoughts, emotions, and subpersonalities that once revolved around the old image of “me.” When the center of identification surrenders, all these inner parts gradually align under divine order, moving in harmony with the whole.
And say to those who have been given al-kitab, the inherent script, the deep patterns of intelligence written into consciousness and to the ummiyyīn, those grounded in motherly support, the nurturing capacity of care, compassion, and natural receptivity, “Do you surrender yourselves?”
This is an invitation to inner rest, that is to stop striving and allow life’s intelligence to guide the heart.
If they surrender, they align themselves with the natural flow of truth, and thus follow the right way — the balanced movement of life that requires no external direction. But if they turn away, still bound by their mental constructs, then your role is only balagh, the delivery of the clear expression of truth. The message itself carries its light; it is not dependent on acceptance or rejection.
Whenever you have doubt questioning or challenging, how do you know that what you understand is the truth? Your response is that you, and those who walk with you, have surrendered the illusory, conceptualised self to Allah. This is the yawmil qiyamah, moment that all thoughts from your agitated mind who follow the inherent script with unconditional love and acceptance, are gathered to establish. So if you too have surrendered then you are already united on the same path. If not, your role is simply to deliver the message. Allah sees clearly all who serve.
For He is Allah, the All-Seeing, the One who perceives directly the movements within every servant — the tendencies, resistances, and unfoldings within consciousness itself. Nothing escapes this seeing, for all movements happen within the field of that awareness.
3:21 Surely those who yakfuruna / reject with the ayati / signs of Allah and yaqtuluna / kill the nabiyyeen / who pronounced and established (the news of the ghaiba), without truth. And they kill those who order with the justice from an-nas / agitated mind. Then give them bashhir / sensible thoughts (who awaken to self inflict) with a painful punishment.
NOTES : Those who yakfuruna, who reject or deny the ayati Allah, the signs that continuously arise from within and without, are essentially rejecting the living pulse of awareness itself. These are the signs that appear in every moment: in thought, in feeling, in reflection, in the quiet sense of “I am.” To reject them is to deny the inner movement of truth that keeps calling for alignment.
And they yaqtuluna an-nabiyyeen, they kill the nabiyyeen, the inner pronouncements of truth that emerge from the unseen (ghaib). These nabiyyeen are living insights that arise when consciousness touches clarity. Each time you ignore, suppress, or distort an insight because it threatens your comfort, you “kill” that prophet within.
They also “kill those who command justice (ya’muruna bil-qist) from among an-nas”—from the agitated, restless thoughts of the conditioned mind. When reason guided by awareness seeks to restore balance, the ego resists. It silences these just impulses by distraction, justification, or fear. In doing so, it perpetuates fragmentation within consciousness.
Then give them bashshir—offer them sensible awareness—that the painful consequence is the inner suffering that inevitably follows self-betrayal. This adhabun alim (painful punishment) is the ache of disconnection, the heaviness that comes when truth is continually resisted.
The verse, therefore, describes a timeless process within every seeker: whenever awareness reveals truth, the ego either surrenders or resists. To reject and suppress these inner “prophets” is to invite pain; to honor them is to awaken to peace.
3:22 They are the ones whose deeds have become worthless in this duniya / close attachments and relationships and the aakhirah / ending (of their Duniya and the dissociation of true self), and for them there will be no helpers.
NOTES : They are the ones whose deeds have become worthless in this duniya—in their world of attachments, relationships, and identities. When the foundation of action is the false self, every effort, no matter how noble it seems, remains self-serving. The duniya here represents the network of desires, fears, and expectations that the ego builds to secure its imagined existence. Actions born from this field do not bring clarity, for they reinforce the illusion of separation.
And in the aakhirah, in the inevitable unfolding where the duniya dissolves, and one stands before the mirror of awareness—these same actions reveal their emptiness. The aakhirah is not distant in time; it is the moment when illusion collapses and truth stands bare. It is the ending of identification with the duniya and the recognition of what remains when all that is false falls away.
And for them there will be no helpers. No external authority, belief, or idea can rescue the mind that refuses to see. The “helpers” symbolize the structures of dependency—ritual, doctrine, or the validation of others—that one relies upon to sustain a fragile sense of self. In the moment of awakening, none of these can stand between awareness and its own truth.
This verse gently exposes that when one’s actions are driven by the ego’s search for continuity, they lose their intrinsic value. What remains is the quiet invitation: let every action arise from sincerity, from the still point within—free from expectation, free from self-image. In that freedom, every deed becomes alive with meaning.
3:23 Do you not consider, those who were given nashiban / a portion of the kitab (inherent script)? They are invoked to the kitab / inherent script of Allah, liyahkuma / that (they) should judge between them; then a distinguished party (group of habitual thoughts) from them turn away, and they are those who refuse.
NOTES : Have you not seen those who were given naṣīban / a portion of the Kitab, a part of the inherent script that reveals the law of harmony within consciousness? This portion was not withheld from them; it was invoked, awakened within their awareness, so that they might recognize the transience of the dunyā and welcome its ākhirah, the ending of illusion.
Yet a group among them turned away. These are the voices within you that resist stillness, the habitual thoughts that cannot accept their own dissolution. When the truth of the Kitab touches the mind, it calls the self-image to end, but the conditioned mind fears that ending, for it mistakes itself for life. They turn away from their own awakening, retreating to the comfort of familiar thought. They argue, rationalize, and cling to interpretation rather than surrender to direct seeing. They prefer the continuity of the known, their beliefs, their conceptual world, over the unknown silence where the dunya ends and the akhirah begins.
The portion of the Kitab that was offered to them is the invitation to end, to allow every image of “I” to dissolve into awareness. But this invitation is refused by the part of consciousness still bound to continuity, that an-nās / the agitated mind that seeks safety in repetition.
Thus, the verse unveils the inner division of the human condition, that is the portion of light that awakens the ending, and the portion of thought that resists it.
The dunya and akhirah are not two realms, but two movements of the same consciousness — one clinging to form, the other dissolving into formlessness. To turn away is to stay in the cycle of agitation; to surrender is to let the akhirah, the ending of the false self, be fulfilled now.
3:24 That is because they say, "Never will the an-nar / internal conflicts (that burn an-nas) touch us except for numbered moments," and they were deluded in their deen / obligation to consciously fulfill their covenant (alignment with the truth) by what they were inventing.
NOTES : That is because they say within themselves, “the fire of conflict will not touch us except for numbered moments.” In this belief lies their self-deception. An-nār is the burning agitation of the divided mind, the heat that arises when truth and illusion collide within you. It touches every thought that defends its separateness, every desire that claims permanence in what must end. But they comfort themselves with the idea that this burning is temporary, a passing discomfort they can manage or postpone, as though awakening can be negotiated, as though truth can be scheduled for later.
This false assurance blinds them. They do not see that each “numbered moment” is the symbol of their limited awareness, the way the ego measures time to avoid timelessness. To think “only for a while” is to secretly affirm, “I will return to the self I know.”
Thus they are deluded in their deen, their living obligation to align with the truth. Instead of living that alignment, they invent a doctrine to soothe their fear of loss. Their deen becomes self-made — a projection of their resistance to the real, a system of ideas protecting the image of “me.”
They are deceived by what they fabricate, the imagined safety of belief, the illusion of control over the flame of inner correction. But the fire of awareness is not partial. It does not touch “for numbered moments.” It burns until the false is gone. When the mind surrenders to this purifying fire, it sees that an-nar was never punishment, it was mercy, consuming the veils that separate you from peace.
3:25 So how will it be when We jama'nahum / gather them (to establish the aakhirah) for a moment about which there is no doubt? And each soul wawuffiyat / will be completed what it earned, and they will not be wronged (in their punishment).
NOTES : So how will it be when We jama‘nāhum — gather them —when all fragments of thought, emotion, and identity are brought together into the field of awareness? This gathering is the dawning of the akhirah, the ending of the imagined separation, the closing of the story of duniya, the world of attachment. There will be no doubt in that moment. When the false self collapses, only what is real remains — clear, undeniable, beyond question.
Every nafs, every sense of individuality will be wuffiyat — completed, fulfilled, shown in full what it has earned, what it has created through thought, intention, and action. Nothing will be hidden, for this unveiling is not judgment from outside, but the total illumination of one’s own being. To be completed means to see the whole truth, to witness the harmony or discord that each inner movement has brought into being. This completion is justice itself. No one is wronged, because nothing is added or taken away. Each experiences only the full reflection of one’s own state.
This is yawmu’l-qiyāmah, the standing upright within consciousness, when all of you stands before your own awareness, when the dream of separation ends, and the truth that has always been shines without a veil.
3:26 Say, "O Allah, You are Maalika / Authorised master of the mulki / inner authority (the authority to judge given to the localised consciousness). You give mulka / your sovereign authority to whoever will and take away the mulka / sovereign authority from whoever will. You give honour to whoever will. You disgrace to whoever will. Biyadika / with power (in your hand) is all for the betterment (of your servant). Indeed You measure over all things.
NOTES : Say, “O Allah, You are Maalik al-mulk, the Authorized Master of the inner authority. The sovereignty of all judgment rests within Your essence, yet You bestow a portion of this capacity to the localized consciousness, so it may discern, choose, and evolve.” You give mulk, the sense of authority, of self-governance and inner command to whom You will. And You take away mulk, illusion of control from whom You will. For power in the hands of the ego only leads to separation, while power surrendered to You returns to its rightful balance.
You give ʿizzah — honour, strength, dignity, to those who embody your attributes, who see that their authority is not ownership but stewardship. And You bring dhillah, humility, to those who claim ownership of what is Yours, for arrogance collapses under its own weight.
Biyadika al-khayr — in Your hand is all goodness, for all that unfolds, whether giving or taking, is for the betterment of the soul. What appears as loss is purification, and what appears as gain is a test of trust. You are the measure over all things nothing exceeds the balance of Your wisdom.
In truth, there is no authority but Yours. Even the self that imagines control moves within the limits You have set. When the mind surrenders its claim of mastery, it begins to see that You are the mover behind every movement, the chooser within every choice.
You alternate sovereignty and submission, honour and humility, gain and loss — not as opposites in conflict, but as instruments of awakening. Through them, You teach the soul to see beyond form, to yield to the stillness from which all movement arises.
To realize Maalik al-mulk within oneself is to know that every moment of power, every experience of helplessness, every joy and fall, are expressions of the same source. Then the heart rests, for it no longer fears what is taken nor clings to what is given.
3:27 You cause the darkness (without guidance) to enter the light (with guidance), and You cause the light (with guidance) to enter the darkness (without guidance); and You bring the living out of the maiti / lifeless, and You bring the maita / lifeless state out of the living (of the true self). And tarzuqu / You give provision to whoever without account."
NOTES : You cause the darkness to enter the light, and You cause the light to enter the darkness. The interplay of both reveals Your subtle wisdom of how ignorance awakens knowledge, and knowledge humbles itself back into not-knowing. It is You who weave the veil and draw it aside, turning confusion into clarity, and clarity into surrender.
Within this constant exchange, we come to see that darkness and lightare not two opposing forces, but movements within the same awareness. When there is darkness, You are the hidden presence within it; when there is light, You are the radiance that shines through it. You bring the living out of the maiti —from the lifeless state of forgetfulness arises the spark of remembrance, the sense of being alive again to the flow of Your presence.
And You bring the maita, lifeless state, out of the living, for every sense of vitality born from the ego must eventually dissolve, so that true life, the life that belongs to You alone, may stand unveiled. Nothing in existence remains static; death folds into life, and life folds back into death, in a ceaseless rhythm of renewal. Through this dance, You sustain creation — not as a distant giver, but as the very movement of giving itself.
You tarzuqu, provide without account, because Your giving is not measured, not earned, not weighed. It flows naturally, endlessly, like light radiating from its source. Every breath, every insight, every experience is provision from You, a reminder that nothing truly belongs to “me.” In this, we come to see that all opposites, light and dark, life and death, loss and gain, exist only as reflections of Your single reality unfolding itself. To live in awareness of this is true surrender, where gratitude replaces fear, and every moment is seen as Your giving, Your taking, Your being, endlessly one.
3:28 Let not the mukminun / those who take security (with Al Kitab) entrust the kaafirin / rejecters (to signs of Allah) as protectors from other than mukminin / those who take security (with their pure independent rational mind). And whoever does that (take allies from other than mukminin) has nothing with Allah in anything, except that you are mindful from them as should be mindful. And Allah warns you of Himself, and to Allah is the destination.
NOTES : The verse speaks of inner divisions between trust and concealment. Within you are mukmin states, thoughts rooted in trust, openness, and quiet certainty, and kafir states, thoughts that conceal and reject truth through fear, attachment, or defensiveness. To “take the kafirīn as awliyaʾ” is to let those concealing states lead, to trust their judgment, or to draw comfort from them. When worry, pride, or resentment become your companions, you begin to build your sense of safety around them rather than around the calm awareness of trust (īman).
Those who take security with Al Kitab, the inherent script are forbidden to take the rejecters (of Allah's signs) as their allies. The mukminun / those who take security (with Al Kitab) are allowed to take those with pure independent rational mind as their allies. They are the mukminin, those who establish connection (salat) with their Rabb, pursue mental development (zakat), and certain with their aakhirah. Other than this group, they are the kaafirin / rejecters ( to ayaati of Allah) and the mukminun are forbidden to have them as as allies. The phrase min duni al-mukminīn, points to a choice of identification. You can either remain aligned with the inner current of faith (clarity, trust, receptivity) or move apart from it by seeking protection in denial, control, or emotional concealment. This is a psychological description when consciousness aligns with concealment, the sense of divine support (min Allahi fī shayʾin) naturally disappears. Awareness becomes fragmented.
The clause illā an tattaqu minhum tuqatan allows for an act of self-care, moments when one shields or distances oneself outwardly from oppressive influences while inwardly maintaining integrity. This is not hypocrisy but discernment, that is knowing when openness would merely invite harm or misunderstanding. Inwardly, it reminds you that caution is sometimes an expression of faith, not its absence, the subtle art of preserving clarity amid confusion.
Yuḥadhdhirukum Allahu nafsah can be read as “Allah makes you aware of your own self.” The warning is inner illumination, a mirror held up to the ego’s tendency to depend on concealment for safety. Every time you lean into false security, Allah reflects this back to you through unease, inviting you to return to trust.
Ila llahi l-maṣīr, to Allah is the return relates to the final alignment, the natural resting, which is always toward Allah in which all opposites dissolve. When the mind’s shifting loyalties between concealment and trust fall silent, awareness returns to its source, the still, luminous reality of Allah.
In summary, verse 3:28 describes an inner dynamic of allegiance:
- Do not let concealment guide trust.
- Do not seek refuge in denial when safety lies in awareness.
- Protect clarity when necessary, but never replace trust with fear.
- Remember: every movement away from awareness eventually returns to it.
3:29 Say, "Whether you conceal what is in your sudur / awareness or reveal it, Allah knows it. And He knows that which is in the samawaat / higher consciousness and that which is in the ardh / lower consciousness. And Allah measures over all things.
NOTES : Allah knows what truth you conceal in your awareness and what you reveal in the forms of your thoughts, sayings, deeds and emotions. Allah also knows what truth you have received from the higher consciousness and what you have written in your lower consciousness. So Allah knows if you have received the instruction to dissolve your image, identity and souls and whether you openly defy to turn away and reject such instruction.
After warning not to attach the trusting self (mukmin) to concealing tendencies (kafir), this verse reminds that nothing within consciousness is truly hidden. The movement between concealment and revelation occurs within awareness itself. To “conceal in your ṣudur” is to suppress a thought, emotion, or desire beneath the surface of awareness. To “reveal it” is to allow it into conscious seeing. But whether hidden or exposed, both movements happen within the same field, the knowingness of Allah. You can hide something from others, or even from your own conscious attention, but not from the totality of Being that perceives through you.
Yaʿlamhu Allah expresses that the very act of knowing belongs to Allah. Every thought that arises, every subtle motive, every layer of feeling — they appear in the light of divine awareness. Thus “Allah knows” means it is already known within the ground of your being. The verse invites you to recognize that transparency is the natural condition of the soul — nothing is ever truly hidden, only veiled by attention.
The samawat represent the vast, spacious levels of consciousness — higher insights, intuitive perception, the realm where meaning unfolds effortlessly.
The arḍ symbolizes the denser, lower field of experience such as bodily senses, reactive emotions, and personal thought-patterns. Allah’s knowing encompasses both. The same light that shines through your purest awareness also illuminates your most contracted states. In this realization, you see that nothing is outside divine order, both expansion and contraction, light and shadow, are governed by the same intelligence.
Wa Allāhu ʿala kulli shayʾin qadīr, Allah’s power (qudrah) is not control through force but perfect balance through knowing. He measures all states of consciousness precisely as they are needed for awakening. Your concealments, your confusions, your openings — all arise within a vast orchestration where every moment serves the movement of awareness toward clarity. There is no mistake in this unfolding; even ignorance has its appointed measure.
In summary, verse 3:29 completes the inward reflection of 3:28:
- What you conceal or reveal — both are already transparent to the divine intelligence within.
- The higher and lower realms of mind coexist in the same knowing presence.
- Nothing escapes its order, for Allah is not outside the play of consciousness — He is the awareness that measures and regulates it all.
You live in a field of perfect transparency. Every thought, every feeling, every secret rests in the open palm of the Divine.
3:30 (On the) Moment every nafs / soul will find what it has done from muhdharan / one who is in the presence of good and what it has done of evil, shall wish that between it (good) and between that (evil) was a great distance. And Allah warns you of Himself, and Allah is kind with the servants.
NOTES : The verse unfolds the natural consequence of self-awareness when the veils between the seen and unseen within you begin to dissolve. It continues from verse 3:29, where concealment and revelation in the ṣudur (inner awareness) are both already known to Allah, that is, already transparent within the field of consciousness itself. This moment (yawma) is a state of awakening that arises here and now whenever consciousness turns inward and perceives its own movements clearly. At that moment, every nafs, soul stands before its own creation. Nothing remains hidden. Every thought, emotion, and impulse that once seemed separate becomes visible as a mirror reflection within awareness.
The khayr (good) are those states, actions, and thoughts aligned with harmony — expressions of clarity, compassion, and truth. The suu’ (distorted) are those formed in resistance, fear, or ignorance — the illusions that move against the current of truth. When these come to presence (muḥḍaran), the nafs experiences the totality of what it has shaped. When the conditioned mind sees its own falseness from its reactions, attachments, and deceptions, it desires separation from them, as though they belonged to another. But the distance it seeks is illusory; what it wishes to escape is its own projection. This is the tension of awakening, the moment when the self begins to dissolve its own constructs, not by fleeing them, but by fully seeing them for what they are.
Yuḥadhdhirukum Allāhu nafsah means that the Divine cautions you through your own consciousness — for His Nafs (Self) is not other than the awareness in which you live and move. To be “warned by Allah of His Self” is to be reminded that your thoughts, feelings, and deeds unfold within the Divine Presence itself. Nothing escapes that Presence. This “warning” is not a threat but a mirror of responsibility that every act of mind shapes the world you live in; every illusion distances you from peace; every truthful act restores harmony within the whole.
After the unveiling comes tenderness. No matter how heavy the unveiling feels, awareness itself is compassionate. It does not condemn; it reveals to heal. The ra’fah of Allah, the delicate, tender mercy, reminds you that awakening is not meant to destroy the self but to cleanse it of all that is false. Thus, the “servants” (ʿibad) are not those who fear judgment but those who surrender to the transformative grace of truth. They realize that what was once perceived as punishment is, in truth, correction by love — the dissolving of distortion into clarity.
In summary, verse 3:30 describes the inner moment of Reckoning, the continual moment of awakening in which the conditioned self comes face to face with its own creation. It realizes that the entire play of experience — joy and sorrow, virtue and vice — has always unfolded within the compassionate field of divine awareness. There is no external punishment, only the burning away of illusion through the light of truth. And when the nafs surrenders, what remains is Allah’s ra’fah, the gentle embrace of pure consciousness itself.
3:31 Say, if you love Allah then follow me (the presence of goodness from the dissolution of your souls). Allah will love you. He will forgive you your sins, and Allah is Forgiving, Merciful.
NOTES : This verse shifts the dialogue from intellectual discernment to existential intimacy — from knowing about Allah to being in communion with Him. It reveals love as the purest measure of alignment between the human soul and divine reality. Love Allah is the natural inclination of the soul toward its Source. Every being, knowingly or not, is drawn toward harmony, beauty, and peace, these are the reflections of Allah’s presence within the self. To “love Allah” is to love Truth itself, the unchanging reality beneath all appearances. It must be embodied, lived, and integrated through surrender.
The instruction fa-ittabi‘ūnī — “then follow me” — invites us to follow the path of presence that manifests when the lower self dissolves to the state of consciousness that his presence represents — the inner embodiment of divine awareness expressed as compassion, truth, and balance. To follow “me” is to align with the Muhammadan consciousness — the state of inner luminosity in which one’s actions flow naturally from stillness. It is the call to imitate the rhythm of consciousness that lives in harmony with divine order.
When you follow the movement of truth, the love of Allah becomes self-evident. For love is not transactional; it is reciprocal by nature. When the self opens toward the Real, the Real reveals itself as the love that has always been there. This is the moment when duality dissolves — the lover and the beloved are seen as two movements of the same awareness. You realize that your love for Allah was actually Allah’s love through you, drawing you home to Himself.
Forgiveness (yaghfir lakum dhunubakum) is not the erasure of moral fault; it is the dissolution of distortion in consciousness. The word dhamb (sin) implies “that which clings,” the residue of separation and self-centeredness. When love matures into surrender, these residues are naturally burned away — not by punishment, but by light. Forgiveness, then, is the process by which awareness clears itself of all misperceptions, restoring purity to the mind and heart.
Ghafur (Forgiving) refers to the veil of mercy that covers and transforms ignorance. Raḥīm (Merciful) refers to the nurturing energy that re-educates the soul, guiding it into balance and understanding. Together, they show that divine love is not passive — it is an active power that heals, reforms, and restores the soul to its original clarity. Every sincere movement toward truth is met by this dual current of forgiveness and nurture.
In summary, verse 3:31 is where love becomes the bridge between knowing and being.To love Allah is to feel the yearning for truth within your own being.
- To follow the prophetic presence is to embody that love through awareness, compassion, and humility.
- In that following, Allah’s love reveals itself not as something gained, but as what you have always been — love recognizing itself.
- The forgiveness that follows is the cleansing of illusion, the removal of veils, the quiet reuniting of self with its Source.
3:32 Say, obey Allah and His rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb), then if they turn back, then indeed Allah does not love the rejecters.
NOTES : This verse deepens the previous one (3:31). After expressing that love for Allah manifests through following the inner example of the messenger — the presence of goodness that arises when the ego dissolves — it now emphasizes obedience not as submission to an external authority but as inner alignment.
“Aṭīʿūllaha” means to be in harmony with the natural order of your being — to allow awareness to guide your thoughts, emotions, and actions. This is not a coerced obedience, but a willingness that flows from recognition. To “obey Allah” is to move with the rhythm of Truth; to be attuned to what is — free from resistance, distortion, or personal bias.
“Aṭīʿu ar-rasul” follows naturally, that is the messenger represents the voice of awareness that conveys insight from the unseen to the seen — from the higher consciousness (samāwāt) into the realm of perception (arḍ). To follow the messenger, therefore, is to listen to the call of wisdom that arises from within your own consciousness.
But if one “tawallaw” — turns away, preferring the noise of self-interest, fear, and attachment — then there arises a veiling of awareness. Such turning away is not punished externally but naturally results in disconnection from love — “fa-inna Allāha lā yuḥibbul kāfirīn.” Love cannot flow where truth is concealed.
Allah’s love, in this sense, is not selective emotion but the natural resonance between the heart and reality. When you conceal truth (kufr), you break that resonance; when you align (ṭā‘ah), love naturally reveals itself.
In summary, the key reflection of the verse to “obey Allah and the messenger” is not about dual obedience — one to God and one to His messenger — but a single movement of inner harmony, that is the alignment of your conscious awareness (Allah) with the inner transmission of truth (the messenger). When you turn away, you turn not from someone else, but from your own heart — from the clarity that sustains love.
3:33 Indeed Allah has chosen (refined and elevated) Adam / who possessed inner authority (to place judgment or interpretation from agitated mind to within the consciousness field), and Nuhan / endurance and perseverance in guidance and 'ala Ibrahim / who are inclined towards the truth and 'ala Imraan / whose consciousness is enlivened by divine order, over al aalamin / all the empirical and factual domains.
NOTES : Adam symbolizes those who are in human awareness where the ability to judge, discern, and interpret arises. This is the moment where consciousness gains inner authority, the power to recognize its own thoughts and move from the turbulence of the agitated mind toward stillness and clarity. Adam is the one who learns to name, to interpret, to bring understanding into form. He represents the emergence of the discerning mind that learns to align interpretation with divine guidance, to move from reaction to reflection. So, Allah “chooses Adam” each time a thought is seen clearly within awareness, purified from personal bias and seen as part of the whole.
Nuh is that state within consciousness that endures. It does not resist the storms of inner contradiction but surrenders to the guidance that carries it to safety.
Nuh is the strength to remain afloat amid confusion, to keep turning inward to the ark of awareness, where divine protection resides. When the verse says Allah chose Nuh, it means the spirit of perseverance and trust is always elevated — the capacity to persist through purification, even when clarity seems distant.
Ibrahim represents the inner inclination toward truth, the yearning that breaks idols, the false constructs of belief and identity. His “āl”, his inner faculties and thoughts, are those that support this journey, that is the courage to question, the insight to trust, and the willingness to surrender. To be “chosen” like Āl Ibrāhīm is to let the consciousness expand beyond rigid interpretation, to allow awareness to become wide, luminous, and receptive to divine order. This is the realm of those who seek sincerity and truth over conformity and illusion.
Imran means to be cultivated, built up, or enlivened. His “āl” represents the consciousness that becomes fertile with divine life, where understanding, compassion, and truth begin to bear fruit. It is the stage where awareness, now purified and expanded, begins to nurture and transmit life within, from Maryam (pure receptivity) arises Isa (realization through spirit). Thus, the family of Imran represents the consciousness made alive by divine order, the culmination of inner transformation.
These chosen states of awareness stand “over al-‘alamīn” — over all factual, empirical, and conditioned domains of perception. They transcend the limitations of intellectual or sensory understanding, representing hierarchies of consciousness rather than worldly hierarchy. In us, this means that divine selection refines the layers of our being — raising awareness from physical identity (Adam), through emotional endurance (Nuh), into clarity of truth (Ibrahim), and finally into divine flourishing (Imran).
In summary, this verse is a reminder that evolution is not of the body but of awareness. Each name here is a mirror reflecting a stage of awakening:
- Adam — the awakening of discernment
- Nuh — the endurance of purification
- Ibrahim — the expansion toward truth
- Imran — the flowering of divine life
When these stages unfold within us, we too are “chosen” — not by status or belief, but by the refinement of our inner state, purified through surrender.
3:34 Zurriyati / scattered thoughts (early developed thoughts of Adam, Nuh, 'Ala Ibraheem and 'Ala Imraan), some of them from others. And Allah is Hearing and Knowing.
NOTES : Besides the matured thoughts of Nuh, Ibrahim and Imran, Allah also chooses those scattered thoughts in the early development of Nuh, Ibrahim and Imran, to fulfill the final surrender of the agitated mind with its conceptualised self and end the dissociation of true self with Allah.
3:35 When said imraatu / receptive awareness (thoughts of the heart) of Imran / essential qualities that gives life to surrender, "my Rabb / Lord (the one who nurtures, evolves and sustains), surely I nazartu / have vowed to dedicate what in my bathin / inner affair muharraran / one who is freed / liberated (from all attachments) for You. So accept from me, surely You are the Listener, the Knower.
NOTES : Among the active movements within you that seek to revive the living path of your true self, there arise stubborn, resistant thoughts, those that reject the surrender of the agitated mind and the imagined self it clings to. The moment of true establishment, the moment your true being begins to emerge, is when even these opposing thoughts bow inwardly, committing to the inner sanctuary.
3:36 So when she gave birth (to thought after her vow) to her, she said my Rabb / Lord, surely I gave birth to unsa / divine feminine attributes (unconditional love, care and acceptance). Allah knows more with what she gave birth. And (thought with) the zakaru / divine masculinine attribute (like linearity, logical, focus and assertiveness) is not like (thoughts with) the unsa / divine femininine attribute (like unconditional love, care and acceptance). And surely I have sammaituha / raised her (thoughts with the divine femininine attribute) Maryam / state of yearning for truth and surely I take refuge for her with You and her zurriyati / off-springs of early developed thoughts, from the shaytan (act arises from state of despair) the rajim / accursed (whispers that bring about conflicts).
NOTES : In that surrender, all spiritual affairs are unbound from attachment, and the soul becomes ready to be received by Allah. Once you have made the inner vow to dedicate all spiritual affairs solely to your Rabb, true Nurturer, Maryam, an explorer with a state of pure receptivity is born. Surely Allah raise and nurture Maryam as one of the finest explorers of the unseen, fortified by the divine feminine attributes like intuitive, unconditional love and acceptance, grounded in the presence. Allah protects Maryam and the thoughts born through her from the restless whispers of your conditioned mind, especially those voices rooted in despair and disconnection.
3:37 So her Rabb / Lord (the one who nurtures, evolves and sustains) accepted her (Maryam) with a beautiful acceptance and grew her nabatan / a healthy mental cultivation and Zakaria / who is resourceful and informative (with divine masculine attributes) was responsible / to take charge of her, whenever Zakaria / who is resourceful and informative (with divine masculine attributes) entered upon her in the mihrab / state of conflict (among the nisa / emotional urges and rijal / indepemdemt rational thinking) and found rizqan / sustenance near her. He said, O Maryam / state of yearning for truth, how is this for you ? She said it is from the nearness of Allah. Surely Allah gives sustenance to who wills without account.
NOTES : Allah accepts Maryam, the inner thought born from your vow to dedicate all spiritual affairs to the Rabb. Maryam is the thought that explore to seek truth, fortified with divine feminine qualities, receptivity, purity, and intuitive awareness. Maryam is nurtured through healthy inner cultivation, under the guidance of Zakaria, your inner resourcefulness, shaped by divine masculine attributes such as focus, clarity, and assertive discernment. Zakaria serves as the harmonizer, mediating between the contrasting inner forces of Nisa (emotional impulse) and Rijal (rational thinking), ensuring that no inner conflict disturbs the unfolding of truth. He contemplates and seeks knowledge, sustaining understanding through conscious inquiry.
3:38 At that, Zakaria / who is embodied with divine masculine attributes (like focus, brave, logic, assertive), invoked upon his Rabb / Lord (the one who nurtures, evolves and sustains), saying, "My Rabb / Lord (the one who nurtures, evolves and sustains), grant me from ladunka / knowledge directly from You, a good zurriyatan / off-spring of early developed thought. Indeed, You are the Hearer of supplication."
NOTES : And Maryam, with her feminine depth, affirms the insight born through this process, embodying the harmony between knowing and being. How does Zakaria, who embodies the divine masculine qualities of clarity, focus, and analytical discernment, receive rizq, the sustenance that nourishes the knowledge of truth? Through deep contemplation and inner inquiry, Zakaria turns inward and invokes his Rabb, the true nurturer and sustainer, to grant him an offspring, an early emergence of the knowledge unveiled from the unseen, granted directly from the Rabb. This is knowledge received in stillness, ripened through surrender and trust.
3:39 Then the malaaikah / inner authority, nada / silently called him (Zakaria) when he was qa'imun / establishing yusalli / connection (through which you experience His presence) in the mihrab / state of inner conflict (between zakara and unsa). Surely Allah bashhiru / gives sensible thoughts (to awaken) to you with Yahya / who is alive (with true self) confirming with a word of Allah and sayyidan / an elevated guiding presence (thoughts of increased awareness) managing the affairs from the truth and restricting from unrelated knowledge and false source and a nabi / voice of awakened insights (of the ghaib / unseen) to attain enlightenment, from solihin / who correct themselves.
NOTES : When he mediates and harmonizes the inner conflicts, Zakaria establishes connection (yusalli) with his Rabb, the true Nurturer, to receive knowledge direct from his Rabb. In this stillness, the malā’ikah, his inner authority, calls to him that Allah will grant him Yahya, the living awareness of the true self, one who affirms the knowledge received from the Nurturer. Alongside Yahya arises the Sayyidān, a guiding presence who governs the hidden spiritual knowledge, guarding it from distortion, false associations, or external noise. And with them, a nabiyyan, a voice of awakened insight, who proclaims and establishes enlightenment, allowing what is known inwardly to be expressed with clarity and purpose. This is how your Rabb guides those who correct themselves to attain enlightment.
3:40 He said, my Rabb / Lord how can he be ghulaamun / intensely excited for me and surely when full grown (maturity with understanding) has reached me and umraati / receptive awareness (thoughts of the heart), 'akirun / unproductive / came to nothing. He said, such is Allah, He does what is willed.
NOTES : Zakaria, the discerning inner masculine of the rational mind, questions “How can something fresh, alive, and full of energy (ghulām) emerge from within me, when I have already reached full maturity, when understanding has solidified, when I am no longer in the early openness of seeking? My obstinate, stubborn thoughts, umraati, has become ʿaqir that is dry, unproductive, hardened in resistance.” This is the moment of inner humility. The seeker realises the limits of effort, the futility of depending solely on mental maturity or structured understanding. The field within feels barren, incapable of birthing new insight. And yet, the response from the Nurturer is simple and complete “Such is Allah, He does what is willed.” That which you cannot manufacture through intellect or discipline, that which appears impossible within the framework of time, age, effort or dryness, there can still arise fresh, exciting energy because what unfolds through your Rabb does not rely on conditions. This is a surrender of self-dependence. It is the recognition that real transformation and insight come not from your own rational mind, but from your Rabb.
3:41 He said, my Rabb / Lord (the one who nurtures, evolves and sustains), make an ayatan / a sign for me. He said, your ayaatu / sign for you is that you do not speak to the nas / conditioned mind (silent the mind from chatting) for three moments (during clarity, darkness and hasten for early result) save ramzan / symbolically (mind only speak in respect of symbols as representation to reality) and uzkur / embody masculine faculty (linear, logical, focus and assertive) of your Rabb / Lord mostly and sabbih / swim to explore (in His abundant knowledge) with 'ashiyyi / persevere (do not stop looking for answers when you are in darkness) and at the ibkaari / hasten for early result.
NOTES : A sign is given to you to indicate that Zakaria is granted an insight of fresh exciting knowledge directly from his Rabb, true Nurturer. His sign is that he silenced his mind from chatting during moments of clarity as well as moments of darkness and haste for early result. During these three moments, he will communicate not by speaking but by speaking in respect of symbols as representation to reality without attempting to uncover the hidden truth embedded in the symbols. After that, embody the divine masculine attributes and swim to explore Allah's abundant knowledge. At the same time, refrain from looking for the answer when you are in darkness and stop when you are in a haste for an answer.
3:42 And when the malaaikah / inner authority (where authority to judge is placed within the consciousness) said O Maryam / state of yearning for truth, surely Allah has chosen you and purified you and He has chosen you above nisa / emotional urge (drive that fuel motivation, creativity, empathy and determination to pursue knowledge and morality), of al aalamin / all the empirical and factual knowledge.
NOTES : Allah has chosen Maryam, the thought within you that seeks truth with purity and receptivity, as the finest of explorers, guided by divine feminine attributes. She has been purified, set apart from the distortions of conditioned emotion, and elevated above the impulses of your nisa, emotional drives for motivation, creativity, empathy, and determination. In Maryam, these energies are no longer driven by personal desire but aligned with a higher intelligence that pursues truth through facts, empirical insight, and moral clarity.
3:43 O Maryam / state of yearning for truth, be devoted for your Rabb / Lord (the one who nurtures, evolves and sustains) and sujud / submit to obey and rukuk / accept with humility with those who rukuk / accept with humility.
NOTES : Be devoted to your Rabb, the true Nurturer in that elevated inner receptivity posture of emotional drives. Enter into sujud, a full inward submission, offering yourself completely to the divine presence that guides you from within. Submit in deep trust of the messages given to you by your Rabb. And in rukuk, accept with humility fully, without resistance, and let go of all remnants of affliction carried by the agitated, conditioned mind.
3:44 That is from anbaa'i / news of the ghaibi / knowledge of the hidden, We inspired towards you. And you were not with them (have no experience) when they yulquna aqlaamahum / meet their words (decided) who would be responsible / to take charge of Maryam / state of yearning for truth. And you were not with them when they argued / disputed.
NOTES : This is the news of the unseen (anbaʾ al-ghayb) that refers to insights and inner recognitions. These are revelations directly delivered from your Rabb, true Nurturer ans Suatiner, bypassing the rational mind’s need for proof or logical sequence. Your conceptualized self, constructed by your own mind was not present when it is revealed. Each faculty of the self wishes to take charge of the seeking process such as to own, interpret, or lead Maryam. Yet none are truly capable. And so, contention arises within.
3:45 When the malaaikah / sovereign inner authorities (where authority is placed within the consciousness field) said, O Maryam / state of yearning for truth, surely Allah gives you bashhiru / sensible thought (to awaken you) with a word from Him, his name (with elevated meaning) is Al masih Isa ibnu Maryam / the pure thoughts (freed of baselessness and falsehood) Isa (who is strong in rational thinking fortified by holy spirit / pure essence of hidden knowledge) constructed by Maryam (state of yearning for truth, wajihan / a focus to care (for mental growth) in the duniya (physical realm as perceived) and in the aakhirah / ending the dissociation (by dissolution of duniya) and from the muqarrabin / those who are near (to truth).
NOTES : The intellect disputes with the heart, the will resists surrender, the ego competes with the soul. But the decision is not made through argument, it is made by grace. It is only when your agitated, conditioned mind becomes silent, surrendered, and still, that inspiration (waḥyu) flows within the heart, direct from your Rabb, true Nurturer. Forthwith, the inspiration with which Allah has inspired you is a discerning thought, a kalimah, a word, arising directly from Him. That word is Al-Masih ‘Isa Ibn Maryam, the pure insight (Al-Masih) of your deep, rational discernment (‘Isa), born of Maryam, the inward state of seeking hidden knowledge. The purpose of this pure thought is to guide the care and cultivation of your mental development in the duniya, so that your perception becomes free from the distortions of falsehood and in the akhirah, the ending of dissociation, where both the world of form (duniya) and the conceptualised self (anfus) dissolve into wholeness. This same pure thought will also be directed toward the muqarrabin, the one who is close for those that carry within them hidden knowledge, yet remain unfinished in the dissolution of identity as a separate self.
3:46 And he (Isa) will speak to the nas / agitated mind in the mahdi / place prepared for the development, and kahlan / a well-develop and from the solihin / (those who) correct themselves.
NOTES : Then ‘Isa will speak to the agitated, conditioned mind (an-nas) within the inner space prepared for transformation, addressing both those well-formed through hidden knowledge (kahlan), and those in the process of self-correction, drawing upon the guidance received. His role is to nurture, guide, and cultivate the lower consciousness, preparing the ground for the emergence of your true self.
3:47 She said, my Rabb / Lord (the one who nurtures, evolves and sustains) how will waladun / thoughts given birth (attributable) to me and no basharun / sensible thoughts (who trust in transformation) has touched me? He said, likewise Allah yakhluku / evolves what he (Isa) wills. When the order is complete, then surely He said for him, "Be" and it becomes.
NOTES : Maryam, questions how can she gives birth to a thought so substantial, so rooted in clarity (waladun), when no basharun no fully mature, sensible thought inclined toward transformation, has touched her. This reveals an inner state where the intellect is sincere, seeking, yet untouched by the stabilizing clarity of reasoned conviction. The response she receives points to the linear causality yakhluku of pure will to evolve and align with the whole. This is the will of ‘Isa, a strong rational mind in complete surrender to the nurturing source. When the movement toward clarity is inwardly affirmed, when the confusion of fragmentation is quieted, then what needs to come into being is called forth by a single word: “Be” and it becomes. And in that moment, the insight is born. This verse invites you to trust the natural unfolding of clarity dependent on readiness and the stillness of sincere receptivity.
3:48 And (Allah) will teach him (Isa) al Kitab (the inherent script) and al Hikmah / the wisdom (understanding based on facts and empirical evidence), at-tawrah / the natural law (Allah's immutable law which govern the behavioral consequences based on morality) and the injeel / the good news (conception of good behavior based on moral excellence),
NOTES : Then Allah imparts to ‘Isa the inherent script (al-Kitab), the capacity for discernment grounded in reality and observable truth (al-Hikmah), the natural law that governs the unfolding of moral and behavioural consequences (at-Tawrah), and the glad tidings of the conception of moral excellence (al-Injeel).
3:49 And (make Isa) a rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) to the bani Israel (those who construct spiritual journey seeking guidance) that "I have surely come to you with an ayat / sign from your Rabb / Lord (the one who nurtures, evolves and sustains), that surely I akhluqu / evolve for you from the tin / consequential behavior based on chosen morality (guided by your agitated mind), like form of the thoir / flight of wild and fantasy thoughts, so anfukhu / I inflate it so it become thoiran / flight of an imagination (guided by Rabb) with the permission of Allah and ubri'u / I absolve the blind (for the truth) and the baraso / corrupt thoughts and I give life (with truth) to the lifeless (soul) with the permission of Allah. And unabbi'ukum / I inform you (stating with certainty) with what you consume (knowledge) surely what you store in buyutikum / your mental houses. Surely in that there is ayat / sign for you if you are mukminin / one who take security (with their pure independent rational mind),
NOTES : And He made ‘Isa a rasul, a rational and intuitive inner voice that deliver the guidance from your true Nurturer to the Bani Israel, those who construct a spiritual journey, seeking guidance. As inner guidance in its most articulate form, Isa nurtures the unfolding of your lived consequences of chosen morality (Tin) governed by your agitated conditioned mind. From this ground, ‘Isa evolves the form of a thoir, wild, fantasy, ungrounded thought, and mental flights that often serve as escape by inflating it with breath aligned to divine permission to become visions with direction, imagination with insight, fantasy that serves awakening. This same inner voice heals blindness, the inability to discern what is true and lifts the corruption of thought, restoring what has been bent out of shape by identification, fear, or division. Even what seems dead within, senses dulled, hearts closed, minds paralyzed, can be given new life when touched by this breath of truth. And finally, it knows you intimately. It sees what you take in as knowledge, and what you hide, what lives unspoken and unresolved within your mental houses. And all of it when illuminated by Isa, is a sign. But only if you are willing to stand as a mukmin, one who take security with pure rational mind, free from affliction of impurities, rooted in direct clarity.
3:50 And (I have come) confirming to what was between my two hands from the Tawrah / the natural law (Allah's immutable law which govern the behavioral consequences based on morality) and to make lawful for you some of what was forbidden to you. And I have come to you with ayati / a sign from your Rabb / Lord (the one who nurtures, evolves and sustains), so be conscious of Allah and obey me.
NOTES : Isa as the refined faculty of awakened reason, comes to remind you that it affirms and complete the insights that you have accumulated from before. The Tawrah is a set of universal, non man-made, binding and unchangeable conditions which govern your behavioral consequence. The consequences which you receive are always dependent upon whether your chosen behaviors are either moral or immoral or in other words right or wrong. When Isa says it confirms what is between its hands, it means that it confirms all genuine behaviour that is held are in moral excellence. Good moral behavior is not discarded. And so does Isa confirms what was once forbidden, now becomes lawful to those moral behavior made unlawful by the agitated conditioned mind. The ayah, the sign is a call to consciously align. “Be conscious of Allah”, know your source and “obey me (Isa)”, an invitation to stay in harmony with the intelligence that arises from your Rabb.
3:51 Indeed Allah is my Rabb / Lord and your Rabb / Lord, then serve Him. This is the path of mustaqim (a path of the one who is established in the truth).
NOTES : Isa is fully surrendered to the One Source and makes no claim of separation. "My Rabb / Nurturer and your Rabb / Nurturer", not two but One sustaining presence, behind all movements of thought, behind all unfolding of life. To serve Him is to return inwardly and to bring your thoughts, your choices, your inner life into harmony with that presence. It is to recognise that every sincere movement of the self, when aligned with truth, is an act of devotion. Service becomes an act of a natural expression of intimacy with your source. The path of mustaqim is the state of being when your inner self is upright, direct, unbent by falsehood. It is the alignment of your whole being with what is real. No detours into fantasy, no allegiance to inherited conditioning.
3:52 And when Isa (who is fortified with ruh qudus) felt the rejection from them (flight of corrupted wild and fantasy thoughts) he said "who are helpers to Allah ?" The hawariyyun / exclusive pure (thoughts) said "we are helpers of Allah, we trust (and take security) with Allah and bear witness (on the basis of the truth) that indeed we are, muslimun / the ones who surrender (our duniya and conceptualized selves)".
NOTES : When the clear voice of reason and insight (‘Isa) became aware of the resistance within (the rejection rising from wild, corrupted, and unanchored fantasy-thoughts), he asked, “Who will assist me in the movement toward Allah? It is the awakened mind calling forth the subtlest, most faithful thoughts, undivided, refined, and committed to the path of clarity. These are the ḥawāriyyūn, your own purest recognitions, the thoughts not entangled in past patterns, ready to aid in the restoration of wholeness. “We are helpers of Allah.” They are among those who yielded to the truth. They trust in their Rabb, and they witness through direct seeing, that they are muslimun that is those who are devoted to truth, emerging from the very space that was once agitated and fragmented. The voice of ‘Isa is now joined by the force of inner clarity, truthful thoughts, surrendered and whole, returning to their Rabb. Having recognised the inner voice of truth, the Hawariyyun invoked their Rabb from trust, as a natural response to what has been unveiled within.
3:53 Our Rabb / Lord (the one who nurtures, evolves and sustains)! We trust (and take security) in what you have revealed and we follow the rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) then write us down with those who bear witness (based on the truth).
NOTES : Our Rabb! We place our trust in what You have unveiled, and we follow the rasul, the inner voice that delivers signs (ayat), the inherent script (al-kitab), and discerning wisdom (ḥikmah) from You. So include us among those who bear witness, those who see, affirm, and live from the truth.
3:54 And they (rejecters) makaru / planned to deceive and Allah planned to deceive and the best of the maakirin / planners in deception is Allah (Allah plan to deceive so that the truth is hidden while the rejecters plan to deceive to satisfy their desires).
NOTES : And they, thoughts rooted in denial (makaru), devised a plan to deceive. And Allah also devised a plan (makara) that veils the truth. But Allah is the best of the those who conceal (makarin), not to mislead, but to guide through hiddenness, so that what is real may only be known by those who sincerely seek it.
3:55 And when Allah said O Isa (the one who is fortified with ruh qudus) surely I will complete you and raise you (in derajat) to Myself and purify you from those who reject and I will make those who follow you superior to those who reject towards yawmil qiyamah / moment of standing upright (in consciousness) so you will return to Me then ahkumu / (I will) judge between you in what you were in what you were takhtalifun / representing in it (the truth or the illusion).
NOTES : And when Allah said, “O ‘Isa”, the thought in you fortified by Rūḥ al-Qudus (sacred clarity of holy spirit), “Surely, I will complete you (mutawaffīka), raise you in degrees to Myself, and purify you from those that reject (truth). And I will make those who follow you, those inner movements aligned with truth, superior to those who reject, until the Yawm al-Qiyāmah, the moment when truth is fully established and seen. Then, to Me you shall return, and I will judge between you in what you used to represent, whether you embodied truth or illusion.”
3:56 Then as for those who kafaru / reject (the truth), I will punish them with a severe punishment in the duniya (close attachments and relationships) and the aakhirah / ending the dissociation (by dissolution of duniya), and for them there will be no helpers."
NOTES : Then as for those who kafaru, reject the truth, I will punish them with a severe punishment in the duniya and akhirah. The duniya becomes a theatre of distraction where the soul is pulled in countless directions, entangled in identities, relationships, and unresolved mental patterns and in the akhirah, the end of dissociation through the disbanding of the constructed self. The end of self-construction is liberation only for the one who has surrendered; for the one still clinging, experienced as loss and punishment. Here, you will have no helpers. What you once depended on for identity or protection, can no longer mediate your relationship with Reality. This absence of help is the final invitation to stand in direct relationship with the truth.
3:57 But as for those who trust (and take security) and did corrective actions, He will complete them their rewards, and Allah does not like the zhaalimin / unjust (thoughts from your logical mind, displace truth from it's rightful place).
NOTES : As for those who trust, take inner security, and act in alignment with that clarity, He completes their reward by transforming the agitated mind to become the natural unfolding of harmony. What disrupts this unfolding is injustice, when the agitated and conditioned mind gives authority to symbols, concepts, and representations, mistaking them for reality. Allah does not like the unjust. The ayaat are living signs that point inward, back to the source of awareness from which all understanding arises.
3:58 This is what We recite to you, from the ayaati / signs and the wise zikri / embodiment of divine masculinity (linearity, logical, focus and assertiveness), understanding based on facts and empirical evidence (wisdom).
NOTES : From the ayaat, Allah recite (read out) the true understanding for you to grasp and an embodiment of divine masculine attributes that is aligned with wisdom comprise of facts and empirical evidence.
3:59 Indeed the example of Isa (who is fortified with ruh qudus / holy spirit of the truth) in the nearness of Allah is like the example of Adam / who possessed places inner authority (to judge within the consciousness field). He evolved him from turab (layers of illusory / corrupted thoughts) then said for him "Be" and he was (a transformation in awareness unfolds, transcending both time and space).
NOTES : Indeed, the example of Isa who is fortified with holy spirit of truth is like the example of Adam, who places inner authority to judge within the consciousness field. What makes them alike is not form or narrative, but essence. Both emerge from the same source, that is, the undivided field of consciousness. The knowing from consciousness goes beyond intellectual comprehension, not subjected to space and time. This knowing is prior to thought. It is not carried by language, sound, or symbol. It does not arrive through reasoning, nor can it be grasped by effort. It is the fundamental consciousness that is always present, regardless of what you think you understand. Both, in essence, unfold your evolution from turab, the layered illusions of corrupted thought. So when it is said to you, “Be,” a transformation in awareness naturally arises. There is no need to think in order to know, as knowing simply reveals itself, effortlessly and silently.
3:60 The truth is from your Rabb / Lord (the one who nurtures, evolves and sustains) so do not become from those who doubt.
NOTES : The truth is from your Rabb, the true Nurturer, so do not become from those who doubt.
3:61 Then whoever hajjaka / reason out / argue with you concerning it from after the knowledge has reached you, then say, let us invoke our abna / construct of understanding (basis) and your abna / construct of understanding (basis) and our nisa / passionate urge (emotional drive that fuel motivation, creativity, empathy and determination to pursue knowledge and morality) and your passionate urges and our anfus / souls and your anfus / souls then nabtahal / free to act as they may, and let the laknat / condemnation of Allah be to the kaazibin / those who deny.
NOTES : When true knowledge arises, certain conditioned thoughts within you may resist, oppose, or attempt to argue against your deep inner knowing. If this happens, there is no need for conflict. Simply bring forth the full spectrum of your being, that is, lay out the construct upon which your understanding rests, the emotional drive and moral clarity that fuel it, and the presence of your conditioned souls. Express freely, without holding anything back. Then, let the natural consequence unfold, Allah's disconnection be upon whoever within you continues to deny the truth.
3:62 Indeed, this is surely the true qasasu / evolution through traceable steps, the truth and (there is) nothing from ilaahin / reality except Allah. And indeed, Allah is the Exalted in Might, the Wise (provider of facts and empirical evidences).
NOTES : Indeed, qasasu is the process of cutting away the impurities that have conditioned the soul, such as falsehood, ignorance, fabrication, the layers of illusion and distortion. As these fall away, what remains is the truth that there is no reality but Allah, the only independent, unchanging Reality. All forms, concepts, and mental idols eventually dissolve in the presence of this truth. And truly, Allah is the Exalted in Might, the Wise, who reveals truth through facts, insight, and inner clarity.
3:63 Then if they turn away (after knowing the truth), then indeed Allah knows the one who corrupt (the corrupter of the covenant).
NOTES : But if you turn away from qasasu, process of inner refinement and truth-revealing, then know that you become the corrupter of your own deen (fulfillment of your covenant with Allah).
3:64 Say, O Ahle Al Kitab / those who are aligned to their inherent script, come to a word that is equal / common between you and us that we serve non except Allah, and that we do not associate anything with Him and that we do not take from among us arbaban / lords (nurturer, evolver and sustainer) other than Allah. So, if they turn back then say, you bear witness (that is, you see evidence with knowledge) that we, (are) muslimun / the ones who surrender (an-nas).
NOTES : There are among the Ahl al-Kitab, those familiar with the inner script, who resist surrendering their conceptualised self. They argue, clinging to mental constructs rather than yielding to direct knowing. This resistance is, in essence, a turning away from what it means to be a muslim, one who surrenders to Reality as it is. This is why Allah has emphasised, do not say you are a mukmin (one who take security in al Kitab), but say you are a muslim, one who surrenders to the unfolding truth. The difference is subtle but profound. Between a mukmin and a muslim, there lies common ground such as to serve none but Allah; to associate nothing with Him; and to appoint no arbab (no nurturers, inner authorities, or controllers) besides Him. But understand this, if you do not surrender your an-nas, the agitated conditioned mind then in truth, you are not a muslim.
3:65 O Ahle al Kitab / those who are aligned to their inherent script, why do you tuhaajuna / reason out / debate in Ibraheema (who is inclined to the truth), and the tawrah / natural law (Allah's immutable law which govern the behavioral consequences of morality) and the injeel / the good news (conception of good behavior based on moral excellence) has not been revealed except from after him. Will you then not ta'qilun / comprehend (use your pure rational mind) ?
NOTES : The inner path begins with the emergence of Ibraheem, the inward turning toward truth from within you. Only after this alignment are the Tawrah, the immutable law of moral consequence, and the Injeel, the good news of moral excellence, revealed. The moral excellence arises only when you have surrendered your an-nas, the agitated conditioned self. So do not debate the truth embodied by Ibraheem, for both Tawrah and Injeel came after him. Full understanding requires embracing all three: the sincerity of Ibraheem, the natural law of Tawrah, and the moral excellence of the Injeel, before reasoned clarity can emerge.
3:66 Here you are, those who debated about what for you with it which you had knowledge. But now why do you tuhaajjuna / reason out / debate in what with it you have no knowledge. And Allah knows, whereas you know not.
NOTES : Here you are, disputing over what you claim to know that the Tawrah and the Injeel came only after the truth carried by Ibraheem. But even then, what did you truly see with your own rational mind? Now you argue about the Tawrah and the Injeel themselves, matters you have no real knowledge of. Why speak with such certainty, as if knowing belonged to you? Follow what your Rabb reveal to you. Your Rabb, the true Nurturer, knows, and you do not.
3:67 Ibrahim (who is inclined to the truth) was not yahudiyyan / those who returned to the right path (and seek help) and not nasaraniyyan / helper to the right path, but he was a hanifan / a natural instinct towards the truth, muslim (the one who surrender - ended his dissociation) and he was not from those who associate.
NOTES : Ibraheem was neither a Yahudi, who returns to the path and seeks support nor a Nasrani, who offers help to the right path. He was a Hanīf, inwardly turned, naturally drawn to the truth, undivided in his gaze. He was Muslim, one who surrenders by ending the illusion of dissociation of the true self. He was not among those who associate Allah, for he did not divide the One into many, nor confuse the truth with labels and forms.
3:68 Indeed, the nearest of an-nas / the agitated thoughts with the Ibraheem (thoughts inclined to the truth) are those who follow him and the nabi / thoughts pronounce and established (news of the ghaib), and those who take security in Al Kitab. And Allah is the protector of the mukminin / those who take security (with their pure independent rational mind).
NOTES : Indeed, the nearest of the agitated, conditioned thoughts to Ibraheem, the thoughts inclined toward truth, are those that follow Ibraheem and, in doing so, become truth-inclined themselves. Alongside them stands the nabi, thoughts from those established (matured and familiar with the truth) that has embodied the clear, unwavering strength of the divine masculine, pronouncing and establishing what arises from the unseen. And also near are those thoughts that take security in Al-Kitab, resting on the clear discernment of a pure, independent, rational mind.
3:69 And tho'ifatah / a group of looping thoughts (with fantasy) from the Ahle al Kitab / those who are aligned to their inherent script, going around wishing they could mislead you. But they do not mislead except their anfus / souls, and they perceive not.
NOTES : There arises within your agitated conditioned mind, a looping movement tho’ifatah, a subtle group of thoughts not rooted in clarity but in fantasy. They come dressed in familiarity, echoing the Ahl al-Kitab, those thought patterns acquainted with your inner script. But though they seem familiar, they do not seek truth, they seek control. They circle within, projecting pleasure from wild and fantastical imagination. These thoughts cannot truly mislead your true self except your conceptualied self. And because they do not see clearly, they are unaware that their attempt to lead you astray only deepens their own confusion.
3:70 O the Ahle al Kitab / those who are aligned to their inherent script, why do you takfuru / reject with ayati / signs of Allah while you witness (you see the evidence and know the truth)?
NOTES : O Ahle al-Kitab, who are aligned to your own inner script, why do you takfuru, why do you cover and reject the signs of Reality, that rise fresh and clear within you? You witness them. You feel the gentle pull of alignment, the moments of grace when all fragmentation ceases. The signs are not hidden. Yet something in you resists through denial. To reject the signs is a refusal to live in accordance with the truth you already see.
3:71 O Ahle al Kitab / those who are aligned to their inherent script, why do you talbisu / disguise the truth with falsehood and conceal the truth while you know ?
NOTES : There is no doubt that the Ahl al-Kitab, those familiar with their inherent script, recognize the truth revealed within them. Yet something within seeks to veil it, to dress it in the garment of falsehood. There is a subtle tendency to trade what is clear for what is convenient, to merge the light of direct seeing with the shadows of self-preservation. And this is done not out of ignorance, but knowingly.
3:72 And tho'ifatun / a group of looping thoughts (wild and fantasy wishing to mislead) from the ahlil kitab (those who are familiar in their inherent script), say, "Take security with those which was revealed to the aamanu, wajha / its focus to care (for growth) of an-nahar / the internal conflict and akfuru / reject its aakhirah / ending the dissociation of true self) perhaps they will return,
NOTES : A group of looping, restless thoughts, tho’ifatun, arises from within the Ahl al-Kitab, those familiar with the inner script. These thoughts, driven by wild imagination, whisper, “Take security in what has been revealed to you (aamanu), but only wajha an-nahar, care to resolve the internal conflict. Then, reject its aakhirah, the ending of dissociation, remain the illusory existence of the conceptualised self and dissociation of true self with a wild wish for the return of your true self.” This voice subtly suppresses the truth embedded in the aakhirah, accepting just enough light to appear sincere, yet turning away from its complete unfolding. In this, no true return is possible. Be cautious and skeptical on everyone except those who follow your deen, consciously obey their obligations to fulfill their covenant with Allah.
3:73 And do not tukminu / trust anyone except those who follow your deen / obligation in consciously fulfill their covenant (align with the truth). Tell them surely al hudaa / the guidance is Allah's guidance that is granted to everyone just like it was granted to you, otherwise they would yuhajju / contend / debate in the nearness of your Rabb / Lord. Say, "Indeed, the fadla / given advantage is in the hand of Allah - He grants it to who wills. And Allah is all-Encompassing, Knowing.
NOTES : There is no doubt that the guidance that you are seeking is Allah's guidance that is granted to everyone including you. Otherwise you can always contend and question Allah, how can Allah hold anyone accountable if guidance does not come from Him? It is Allah that gives you the advantage to receive. He grants it to whomever wills to receive it. And Allah is vast in His giving, all-encompassing in His knowing.
3:74 He distinguishes for His rahmah / abstract system of education, who wills. And Allah is the possessor of the great fadhli / given advantage.
NOTES : He selects those who are inwardly eligible to receive education through His rahmah, His expansive, subtle abstract system of education. Those free from attachment, sincere in heart, and open in awareness become vessels for this unfolding. Allah is the possessor of fadhl al-ʿazīm, the great given advantage, and He bestows it upon those who will for it, so they may resonate with, and truly grasp, the understanding embedded in the knowledge He offers.
3:75 And from the Ahle al Kitab / those who are familiar in their inherent script, (is the thought) who, if you entrust him biqintharin / with integration of desires (with al Kitab), he yu'addihi / will discharge it over you (fulfilling his trust not to pollute al Kitab with his own desires). And among them (is he) who, if you entrust him with a dinar / a thing that is valuable (glisten in excitement and admiration that fulfill his desires), he will not discharge it to you (meaning he will consume to satisfy his desire) unless you are constantly qaaiman / establish (the trust) over him. That is because they say, "There is not upon us sabilun / ways concerning the ummiyyin / motherly care (because their knowledge is dominantly based on the fatherly support of their rational mind)." And they say the kaziba / lie about Allah while they know (because their opinion is not from their Rabb / true Nurturer).
NOTES : Among the Ahle al-Kitab, those aligned to the inherent inner script, are thoughts that, when entrusted with a qinthār, the integration of desire with the guidance of al-Kitab, will return it faithfully. These are trustworthy movements of mind that honour the trust, not allowing their desires to pollute the purity of inner knowing. But among them also are thoughts that, when entrusted with a dīnār, something that glitters with value, arouses admiration, and satisfies personal desire, will not return it. Instead, they consume it inwardly to feed their own sense of lack and longing. These states require constant qa'iman, ongoing inner vigilance and establishing of trust, otherwise, they slip into self-centered consumption. This distortion arises from an internal narrative that says: “We are under no obligation towards the ummiyyīn,” those whose wisdom flows from motherly care, intuitive presence, and not from the rigid structures of rational dominance. In such thinking, care is dismissed as weakness, and the mind’s superiority falsely upheld. And so, they speak kazib, a lie about Allah, while knowing within that it does not come from their true Rabb, their Nurturer.
3:76 Rather, whoever fulfills with his commitment and be conscious (of Allah) then indeed, Allah loves those who are conscious of Him.
NOTES : The truth is to fulfill your commitment sincerely, represented by all your obligations in your covenant with Allah and remain muttaqī, aware, aligned, and inwardly conscious of the Divine. This taqwā is being mindful to stay true, to honour what is entrusted within, and to follow what your Rabb reveals to you. Allah loves those who live from this awareness, because they do no betray the truth they carry.
3:77 Indeed, those who yashtaruna / exchange the covenant of Allah and aymaanihim / your rightful experiences (based on factual knowledge) for a small price, they are those who will have no evolution for them in the aakhirah / ending the dissociation (dissolution of duniya), and Allah will not speak to them or look at them on the moment of qiyamah / moment of standing upright (in consciousness), nor will He zakki / mentally develop them; and they will have a painful punishment.
NOTES : Among those who are not mindful of Allah are thoughts that yashtarūna, willingly trade the covenant with Allah and their direct, truthful experiences rooted in fact, for something petty, something that feeds the restless, conditioned mind of the conceptualised self. In doing so, they block the evolution of the agitated mind in the aakhirah, the ending of dissociation of your true self, because the illusion of conceptualised self remains intact. Such a state becomes fixed, static, closed, and unresponsive. In this condition, Allah will neither speak to you nor turn His gaze toward you, nor will He mentally develop you for the return and Allah will punish you, not by denial, but by your own refusal to open it.
3:78 And indeed from them is a distinguished division who yalwuuna alsinatahum / distort their languages with the Kitab / inherent script (misrepresent the true meanings) so that you calculate it is from the Kitab / inherent script and it is not from the Kitab / inherent script. And they say it is from the nearness of Allah and it is not from the nearness of Allah. And they say the kaziba / lie on Allah and they know it.
NOTES : And indeed, among them is a subtle and influential division of thoughts that yalwuna alsinatahum, twist the language of meaning itself. These thoughts distort the Kitāb, the inherent inner script, by subtly bending its expression, cloaking falsehood in the appearance of truth. In this scenario, you make it seem as though your words arise from the Kitab, when in truth, they do not. You claim it comes from the nearness of Allah, yet it does not emerge from the awareness that is nurtured by your Rabb, true Nurturer. In this distortion, you speak kazib, a lie about Allah, knowingly. Indeed, this is a dangerous deception, one that wears the mask of the sacred while leading you away from it.
3:79 It is not for a bashar / sensible thought (who trust in transformation) that Allah gives him al Kitab / the inherent script and al Hukma / the wisdom (understanding based on factual knowledge) and an-nubuwwah / the prophethood (to pronounce and establish the truth) then he says to an-nas / the agitated mind that be a servant for me besides Allah and become rabbaniyyun / fatherly support nurturing (the truth) with what you have been given the knowledge of the Kitab / inherent script and with what you take lessons.
NOTES : A bashar is a sensible, receptive thought that trusts the process of inner transformation. Allah has granted it al-Kitab, the inherent script that guides from within. Alongside this, it receives ḥikmah, wisdom that brings clarity through direct, factual understanding, and an-nubuwwah, the capacity to pronounce and establish news of the ghaib. With such divine trust bestowed upon it, it is not for the bashar to turn to the agitated mind and demand servitude to itself, nor to place an-nas to act as instruments of fatherly support to nurture others with the knowledge of al Kitab that Allah has provided him.
3:80 Nor could he order you to take the mala'ikah / inner authority (to judge and make decisions) and nabiyyin / pronounce and establish (news of the ghaib), as arbaban / Lords nurturers, evolvers and sustainers (other than Allah). Would he (bashar) order you with alkufri / the rejection (ayaati of Allah) after when you had been muslimun / those who surrender (their an-nas)?
NOTES : Nor could such a bashar, thought aligned with transformation, ever direct you to take the mala’ikah (your inner faculties of authority and discernment) or the nabiyyīn (those thoughts that proclaim and establish insight from the unseen) as arbaban, nurturers or sources of fatherly support. The true bashar does not fragment your devotion or scatter your focus. It never shifts your trust from the One Nurturer to parts within you, however amazing they may seem. Would such a thought, given truth, wisdom, and the inner script, then lead you into kufr, rejection of the signs of Allah, after you had surrendered your agitated mind (an-nas) and become among the muslimūn, those who have surrendered? True inner guidance never pulls you away from surrender; it draws you deeper into it.
3:81 And when Allah took misaqa an-nabiyyeen / covenant of the those who pronounce and establish (news of the ghaib) "certainly whatever I gave you from al Kitab / the inherent script and hikmah / wisdom (understanding with facts and empirical evidence) then comes to you rasulun / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) confirming that which is with you surely you will trust with it and definitely you will help him". He said "do you akrartum / affirm and you akhaztum si'ri / that (which) is My binding obligation upon you? They said "akrarna / we do affirm". He said so you bear ashhadu / self witness and I am from those who bear shahidin / witness.
NOTES : And when Allah drew forth a covenant from the nabiyyīn—those thoughts that pronounce and establish insights from the unseen, the covenant was clear that is, whatever Allah entrusted to you from the Kitāb, your inherent script, and ḥikmah, wisdom grounded in experiential clarity and factual insight, then there will come to you a rasul, an inner voice that echoes the signs, script, and wisdom from your Rabb, confirming what already resides within, then you must fully trust in it and support its unfolding within you. He asked, “Do you affirm this? Will you hold to iṣrī, this binding inner responsibility that ties your awareness to your covenant?” They responded, akraarna, “We affirm.” And He said, “Then bear witness to this alignment and I, too, am among the witnesses.”
3:82 Then whoever turned away after that - they were the faasikun / ones who disobeyed (Allah's command).
NOTES : If you turn away after that, then you are the faasikun, those who disobeyed Allah's command.
3:83 Afaghaira / so is it other than the deen of Allah / obligation to consciously fulfill their covenant with Allah, that they yabghuna / seek and to Him aslama / surrendered whatever in the samaawaat / higher consciousness and the ardh / lower consciousness thou'an / willingly and karhan / unwillingly, and to Him they will return.
NOTES : So is there other than the deen of Allah, the natural obligation of aligning your obligations with your covenant of Allah, that you seek? When in truth, everything within the samaawaat (your higher consciousness) and the arḍh (your lower consciousness) has already aslama, surrendered to Him, either willingly or unwillingly. To Him, you all will return.
3:84 Say aamanna / we took security with Allah and what is revealed on us and what was revealed on Ibraheem (who is inclined to the truth) and Ismail (who listen to his inner voice) and Ishaq (who is clear and firm in understanding) and Yaqub (who traces the truth in his experiences and the asbathi / who are like minded and having same interest and what was given to Musa (who is strong in rational thinking), Isa (who is fortified with ruh qudus) and the nabiyyun / those who pronounce and establish (news of the ghaib) is from their Rabb / Lord (the one who nurtures, evolves and sustains). We do not make distinction between anyone of them (that they are all inner voices who recite ayaats, deliver knowledge of al Kitab, al Hikmah and justify them) and to Him we are muslimun / those who surrender (their anfus, souls).
NOTES : In this verse, when Allah asks you to "Say," it is a call to consciously stand in your truth, to affirm from within that your security rests with Allah and what He has revealed to you. It is the same truth that was revealed to Ibraheem (who was inwardly inclined to truth), Isma‘īl (who listened to the truth), Ishaq (who remained alienated from falsehood), Ya‘qub (who perceived the consequences of one’s chosen path), and the Asbaṭ (those who were like-minded in inward alignment). It is the same truth given to Musa (who is familiar with the truth), ‘Isa (who is fortified by the pure spirit of truth), and all the Nabiyyūn—those inner faculties that pronounce and establish insight from the unseen. These are not separate streams but one source from your Rabb, your true Nurturer. You do not make any distinctions between them, for they all represent our inner voices. And to Him, you and your inner voices are muslimun, those who surrender our agitation and restlessness and return to stillness.
3:85 And whosoever seeks deenan / an obligation to consciously fulfill the covenant (align with the truth) other than the Islaami / sound surrender for innate peace (of your agitation and restlessness) then it will never be accepted from him and he will be from the khosirin / losers in the aakhirah / ending of dissociation (of your true self).
NOTES : It is your duty to ensure that all obligations tied to your covenant with Allah are fulfilled. The purpose of this path is to surrender your agitated and restless thoughts so that Islam, the innate peace that reflects your fitrah, your pure and unconditioned nature, can be restored. Whoever seeks a deen other than Islam, this sound surrender, will find no place in the higher consciousness. Such a pursuit leaves you among the khosirīn, the losers in the akhirah, the ending of dissociation and the return to your true self, because there is no room for the finite self to merge with the Infinite unless you surrender the finite completely.
3:86 How will Allah guides qauman / a group of established thoughts who kafaru / reject (ayaati of Allah) after their imaan / trust and had shahidu / self - witnessed the rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) is true and bayyinat / clarity had come to them ? And Allah does not guide the qauma zalimun / group of established thoughts who have wrongly placed the truth.
NOTES : How will Allah guide a qaum, a group of established thoughts that has consciously chosen to kafaru, reject the ayat of Allah, after having once placed īman, inner security in them? Especially after they have self-witnessed the truth brought forth by the rasul, the inner voice delivering signs, the inherent script, and wisdom from your Rabb, your true Nurturer. Even after the light has touched their awareness and clarity has already reached them, they still choose to turn away. Allah does not guide the ẓalimūn, those who wrongly position the truth, displacing it from its rightful place within.
3:87 Those (qauma zalimun) their recompense will be that upon them is the laknat / condemnation (no inspiration, no development and no evolution) of Allah and the malaa'ikah / inner authority and an-nas / the agitated mind, all together,
NOTES : For such a qaum, those who have wrongly positioned the truth (zalimun), the natural recompense is laknat, the quiet condemnation from Allah. In this state, there is no inspiration, no unfolding, no evolution. This estrangement is not only from Allah, your true Nurturer, but also from the mala’ikah, as your inner authority becomes overwhelmed by agitation. Even an-nss, the agitated mind itself, where there is no alignment, there can be no development, no transformation. They remain confined in that laknat, a state of inner stagnancy and disconnection.
3:88 Abiding eternally therein (in the laknat state), the punishment will not be lightened for them, nor will they be reprieved.
NOTES : In this condition, the burden is not lightened, for the veiling of truth is self-imposed. Nor will there be reprieve, because reprieve only comes when the veils are consciously and willingly lifted from within.
3:89 Except for those who tabu / repent from after that and correct themselves. For indeed, Allah is Forgiving and Merciful.
NOTES : Except for those who tabu, those who repent, recognise their veils, correct themselves, life the veils, begin to realign and restore what was misplaced within. For such, the potential for healing always remains. Indeed, Allah is Forgiving, ever-ready to release the weight of misperception, and Merciful, nurturing the return with gentleness and grace.
3:90 Indeed, those who kafaru / reject (ayaati of Allah) after their imaan / security (in al Kitab) then azdadu / add (increase) kufran / (in) rejection (reinforcing and hardening the laknat state) - never will their repentance be accepted, and they are the ones astray.
NOTES : Among those who recognize the ayaat of Allah and know the truth it carries, there are some who, despite having once taken security in it, consciously choose to reject it. Then, azdadu kufran, they deepen their rejection by reinforcing their inner veils and hardening their stance against what they once inwardly knew to be true. In this compounded state of denial, repentance cannot reach them, not because Allah withholds it, but because they are unable to lift the veils themselves due to its reinforced and hardened state. Thus, they remain lost, wandering in estrangement from their true self.
3:91 Indeed, those who kafaru / reject (ayaati of Allah) and maatu / lifeless (unaware of the truth) while they are kufran / a rejector, then never will be accepted from any of them mil'u / grounded (filled in falsehood) by the ardh / lower consciousness as dhahaban / dispersed thoughts even if he would ransom (himself) with it. They are those who shall have a painful punishment, and they shall have no helpers.
NOTES : Those who reject the guidance of al-Kitab, allowing their true self to remain lifeless, untouched by truth, then further compound their soul in rejection by reinforcing the veils over the ayaat, they will not be accepted, not even dispersed thoughts offered up from the lower consciousness, no matter how much they glitter. There is no place for the finite matter, bound by illusion, in the presence of the Infinite. Even if they attempt to ransom themselves with all they possess, it will avail them nothing. A painful punishment awaits them and there shall be no helpers, for they consciously turned away from the truth.
3:92 Never will you attain the birra / truthfulness (of your covenant) until tunfiqu / you self-experience (the reform by putting the knowledge into practice) from that which you love (that is from your close attachments and relationships including your mind, body and soul). And whatever you tunfiqu / self-experience from a thing, then indeed, with it Allah knows.
NOTES : You will never attain al-birr, the integrity and truthfulness of fulfilling your covenant until you tunfiqu (put into practice to transform) from that which you deeply love, that which you are attached to such as your thoughts, your identity, your body, your relationships, your beliefs and everything you hold close. It is only through the surrender and conscious release of these that transformation begins. And whatever you tunfiqu, know that Allah is fully aware of it.
3:93 All at-ta'ami / the consumption of knowledge was lawful for bani Israel (those who construct the spiritual journey seeking the truth) except what Israel (those on the spiritual journey) has forbidden upon his nafs / soul from before that is revealed by At Tawrah / the natural law (Allah's immutable law which govern the behavioral consequences). Say bring with the tawrah (natural law) and recite it if you are truthful.
NOTES : The Bani Israel represent those who consciously construct their spiritual journey in pursuit of the truth embedded in the ayaat of Allah. That truth becomes meaningful only when embodied through actions that align with At-Tawrah, the natural law. Natural law governs the collective free will of behavioural choices by revealing their consequences. What we receive in return always reflects whether our chosen actions are moral or immoral, aligned with what is right or wrong. Thus, the truthfulness of any self-experience is only validated after its manifestation, when it is tested and bound by the natural law. In this light, all consumption of knowledge is potentially lawful until its application proves to violate the Tawrah.
3:94 And whoever iftara / fabricate upon Allah the kaziba / lie from after that, then those are the zhaalimun / unjust (misplacing the truth).
NOTES : Whoever fabricates a lie about the consequences of their actions, whether moral or immoral, are unjust, for they have displaced the truth from its rightful place.
3:95 Say Allah has spoken the truth then follow the millata ibraheem / rational and responsive mindset (reasoned and deliberate rather than impulsive and reactive) of those inclined to the truth, hanifan / a natural inclination towards the truth. He was not from those who associates.
NOTES : Consciously stand on your truth and say: "Allah has spoken the truth. So align yourself with the millata Ibraheem, a mindset that is rational and responsive, grounded in clear perception and deliberate action. Stay away from the mindset that is impulsive and reactive. Ibraheem inclined naturally towards the truth (hanīfan). He was not from those who associates.
3:96 Indeed the first (mental) house (house of pure rational mind) placed for an-nas / the agitated mind is that with Bakka (remorse for his foolishness and ignorance), a blessing (with knowledge of the unseen) and guidance for aalamin / all the empirical and factual knowledge.
NOTES : The first move toward a pure, rational mind, for an-nas, the agitated and reactive self begins with Bakkah, the inward remorse for your own foolishness and ignorance. It is a moment of quiet awakening, a realization that the content of your existing mental house is unstable, shaped by conditioning, impulse, and assumption. What once felt certain is seen for what it was, that is a structure built without insight. This first movement of remorse in your mental house becomes a blessing, because it is illuminated by the knowledge of the unseen and it is guided by what is empirical and factual.
3:97 In it are clear ayaatun / signs of the maqamu / established position of Ibrahim (who is inclined to the truth). And whosoever enters it become secure and surely for Him upon an-nas / agitated mind is Hijj al Bayti / reasoning of the (mental) house over an-nas / agitated mind whosoever has the capability towards its way and whosoever reject then surely Allah is self-sufficient of al 'alamin / all the empirical and factual knowledge.
NOTES : With remorse, you are lifted into a clearer awareness of an inner stillness that allows you to observe, analyse, and discern the signs of Allah pointing inwardly toward the truth embedded within you. In this state, you begin to perceive with clarity the signs that mark the maqam, established position of the one who is inwardly inclined to truth, Ibraheem. Whoever enters this station of Ibraheem inner alignment and inclination to the truth, finds a sense of security. You begin to rationally explore the meaning of the signs you receive, interpreting them as the evolving content of your mental house, no longer ruled by agitation, but by conscious inquiry. Whether you possess the readiness and capacity to walk this inward path of reasoning, or whether you reject the signs and continue to resist them as mental noise, know that Allah is entirely self-sufficient.
3:98 Say, "O Ahle al Kitab / those who are aligned to their inherent script, why do you takfuru / reject with ayaatin / signs of Allah and Allah is shahidun / witness over what you do?"
NOTES : Should you reject, then the question is why do you reject the signs of Allah after knowing the signs and after taking al Kitab, your inherent script as your security? The signs are the echoes of your own knowing, the gentle reminders within your awareness. To reject them is to turn away from your own inner compass. Allah surely witness what you do.
3:99 Say, "O Ahle al Kitab / those who are aligned to their inherent script, why do you turn from the way of Allah of those who aamana / took security (in Al Kitab), seeking to make it iwajan / a distortion (in the message), while you shuhada'a / witnessed (the truth of the message)? And Allah is not unaware of what you do."
NOTES : If you turn from the way of those who have taken security in al Kitab, the inherent script, then ask yourself why do you turn away from the path while you are also familiar with al Kitab? Is it because you want to distort Allah's message for your own gain while you witness the truth embedded from within it? Allah is not unaware of what you do.
3:100 O you who aamanu / take security (in al Kitab), if you obey fariqan / a group from those who were given al Kitab / the inherent script, they will turn you back, after your imaan / faith (in al Kitab), kaafirin / rejecters.
NOTES : If you follow this group, they will turn you back into kaafirin, a mindset that becomes repulsive, reactive, and disconnected, after you have already anchored yourself in imaan, the inner security rooted in millata Ibraheem, a mindset that is rational, responsive, and inclined toward truth. To abandon such clarity is not a fall from grace, but a return to confusion.
3:101 And how could you reject the ayaatu / signs of Allah and over you they are recited and in you is His rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb). And whosoever holds with Allah then without doubt he has been guided towards siratim mustaqim / path of the one who is established in truth.
NOTES : And how could you reject the ayaat, signs of Allah, when they are being recited over you and echoed within you through the rasul, your inner voice that delivers the ayaat, the inherent script (al-Kitab), and the wisdom (hikmah) from your Rabb, the true Nurturer? Whoever holds firmly to Allah, the Source of guidance and clarity, is without doubt being guided along the sirat al-mustaqim, the path of one established in truth.
3:102 O you who aamanu / take security (in Al Kitab) ittaku / be mindful of Allah as the right mindfulness He is righfully due, and do not tamutunna / be lifeless (true self) except you are muslimin / the one who surrender (with your pure rational mind).
NOTES : If you take security in al-Kitab, your inherent script, then be mindful of Allah with the mindfulness rightly due, a mindfulness that brings clarity, presence, and inner alignment. Do not allow your true self to fall into lifelessness, veiled beneath the agitation and conditioning of the reactive mind, except you are muslimin, where that agitated mind is surrendered, rationalized, and transformed by the light of your pure, rational awareness.
3:103 Waktasimu / and hold fast jami'an / all together bihabli / with tying a knot to Allah and do not be tafarraqu / divided. And uzkuru / embody (with divine masculine attributese (like linear, logical, focus and assertive) of the nikmati / blessings (with pleasant discernment of hidden knowledge) of Allah over you when you were a'da'an / rivals and He joined your hearts (to be in affection) then ashbahtum / your early light of understanding with His nikmat / blessing (discernment of hidden knowledge), ikhwaanan / a brotherly thoughts and you were on the edge or the brink of an-nar / the internal conflicts (that burn an-nas) and He saved you from it. Likewise Allah makes His ayaati / signs clear to you that you may be guided.
NOTES : Hold fast, remain bound, all of you together, with the ḥabl of Allah, the lifeline, the inner knot that ties you back to the Source. Do not be divided, scattered, dispersed into fragments of competing desires, egos, and conflicting narratives. Division is what pulls consciousness apart, while the rope of Allah draws it back into unity. And udhkuru, embody, live out with the divine masculine attributes of clarity, logic, focus, and steadfastness, the niʿmah of Allah, the blessing of discernment, the hidden knowing that brings light to confusion. Recall how you were once aʿdāʾan — rivals, caught in inner conflict, where parts of the self were at war with each other. Yet, He joined your hearts, the subtle seat of awareness — bringing them into maḥabbah, affection, harmony, coherence.
Through His niʿmah, His blessing of inner discernment, aṣbaḥtum — your early dawn of understanding arose. You became ikhwānan — brotherly thoughts, no longer in conflict but supporting, complementing, and strengthening one another in the mind’s inner dialogue.
You stood at the brink of an-nār, the burning fire of inner conflict, agitation, and fragmentation that consumes the nās (the agitated mind). Yet He saved you, pulled you back, through the clarity of His guidance. In this way, Allah makes His signs, His markers of truth, clear to you, that you may walk upright in alignment, guided by what is real.
3:104 And let there be from you ummatun / a group of thoughts invoking to good, enjoining with the makruf / acknowledged of facts and yanhau / will ultimately reach (and rise beyond) what is the munkar / disguised (facts not known), and those will be the muflihun / successful ones (those who break the frontiers of consciousness).
NOTES : Let there emerge within you a unified group of thoughts, an inner assembly aligned with what is upright and clear, invoking what is good, what brings harmony and coherence. Let these thoughts enjoin the ma‘ruf, the acknowledged and recognized truths, those facts that are self-evident once seen without distortion. At the same time, allow them to reach toward the munkar, not to dwell in confusion, but to rise beyond what has been hidden or disguised, to unmask what the conditioned mind has veiled. This journey inward, through recognition and refinement, is not merely intellectual; it is a return to clarity. Such an inner alignment, where you recognize what is true and courageously face what is veiled, leads to falaḥ, true success. Not a worldly reward, but a breaking through of the inner frontiers of consciousness, where clarity, stillness, and right action unfold naturally.
3:105 And do not be like the ones who became divided and ihtalafu / replace the truth from after the clear proofs had come to them. And those will have a great punishment.
NOTES : Do not be like those who, after clarity had dawned and the signs became self-evident, allowed themselves to become divided within. They become scattered in thought, fragmented in being. They ihtalafu, not just disagreed, but replaced the clarity of truth with distortion, swapping the inner knowing for borrowed beliefs or reactive narratives. This inner contradiction, after knowing the truth, becomes its own punishment: a great dissonance that unsettles the soul.
3:106 At the moment of wujuhun / focus to care (for growth) is bright and wujuhun / focus to care (for growth) is dark. As for those whose wujuhu / focus to care (for growth) is dark, "Akafar / did you reject (ayaati of Allah) after you imaan / take security ? Fazuqu / then taste (self-experience) the punishment for what you used to takfurun / reject."
NOTES : There comes a moment when the inner focus to care for growth, wujuhun, either radiates with clarity or sinks into darkness. It reflects the orientation of your being, either drawn toward truth and integration, or lost in confusion and inner conflict. The darkening of your wujuhun is essentially the result of rejecting the ayaat of Allah, the signs that once offered you certainty. Now, taste the punishment of what you chose to turn away from.
3:107 And as for those whose wujuhu / focus to care (for growth) is bright, within the rahmah / abstract system of education of Allah, they will abide therein eternally.
NOTES : As for those whose wujuhu, their inner focus to care and grow, is bright, they dwell within the rahmah of Allah: the subtle, all-encompassing system of inner education that nurtures, refines, and elevates. Here, they abide continuously in a deep and lasting alignment with the unfolding of truth, learning, and self-awareness. To abide in rahmah is to live in harmony with the unseen intelligence that sustains and guides all inner transformation.
3:108 These are the ayaatu / signs of Allah (We) recite them to you (to follow thereof), with truth; and Allah wants no injustice lil aalamin / to all the empirical and factual knowledge.
NOTES : These are the ayaatu of Allah, clear signs recited to you as living truths to be embodied. Each sign is purposeful, rooted in truth, arising to realign your being with the reality beneath all appearances. Let empirical knowledge and factual understanding take their rightful place; to misplace them is to act unjustly, distorting what is meant to guide. Allah wills no injustice.
3:109 And to Allah belongs whatever is in the samaawaat / higher consciousness and whatever is in the ardh / lower consciousness. And to Allah will matters be returned.
NOTES : Everything in the higher consciousness (samaawaat) and lower consciousness (ardh) belongs to Allah. All matters ultimately return to Him, the source and end of all states of manifestation and representation.
3:110 You are khoira ummati / best group of thoughts produced for an-nas / agitated mind. You enjoin what is makruf / factual (where facts are known) and tanhau / ultimately reach (and rise beyond) what is munkar / disguised (where facts are not known) and tukminu / keep security with Allah. If only the Ahle al Kitab / those who are aligned to their inherent script, had kept their safety, it would have been better for them. Among them are the mukminun / those who take security (in Al Kitab), and most (of their logical thoughts) are the faasiqun / those defiantly disobeyed (Allah's command).
NOTES : Those whose wujuhu is bright, are the finest formation of thoughts brought forth for the agitated mind, thoughts that enjoin what is makruf, that which is factually known, and rise beyond what is munkar, that which is disguised. You place your security with Allah, the unshakable truth. If only the ahlul kitab, those familiar with their inherent script had anchored themselves in this security, it would have opened clarity and alignment for them. Among them are those who do take security in Al Kitab, but most of their thoughts persist in rebellion, defiantly resisting Allah’s command.
3:111 Never will they (the fasiqun) harm you except 'azan / hurt / anxiety. And if they fight you, they will turn their backs to you; then they will not be helped.
NOTES : Among those who took security in al-Kitab, there remain patterns that defiantly resist Allah’s command. These forms cannot truly harm you. At most, they stir ʾadhan, a brief psychological disturbance, a flicker of anxiety or inner tension. But such disruptions are merely passing mental activities, appearances that dissolve when not fed. If these disruptive patterns attempt to rise and confront your awareness, they will inevitably collapse. They cannot stand before the radiance of discernment. Their grip is hollow, their strength illusory. They will turn back, and find no support.
3:112 Struck upon them the dhillah / humiliation wherever they are found, except with a knot (that bind) from Allah and a knot (that bind) from the agitated minds (that they are tafarraqu, divided). And they have drawn upon themselves anger from Allah and have been covered over them the maskanah / state of motionless (that is stagnant and no effort to move away from their agitated mind). That is because they used to yakfuru / reject with ayaati / signs of Allah (signs, proofs, evidences, verses, lessons, signs, revelations, etc.) and killed the anbiya' / who established (news of the ghaib), without truth. That is because they disobeyed and (they used to) transgressed.
NOTES : Struck upon them the dhillah, a state of inner humiliation, wherever such patterns are found, for they are held in place by two opposing knots that is, one from Allah, representing divine order, and one from the agitated mind, representing inner agitated mind. This split pulls you in opposite directions, creating internal conflict that fragments your clarity and weakens your resolve. With this division comes maskanah, a stagnation that settles like a heavy stillness. It signals a deep resistance to dissolving agitation, a refusal to allow transformation to unfold. This condition arises because you once rejected the ayaat of Allah and suppressed the growth and establishment of the anbiya’, who bear insight from the unseen. At the root, it is a disobedience of alignment, a turning away from the very command that brings coherence and inner peace.
3:113 Not all of them are same from Ahle al Kitab / those who are aligned to their inherent script, ummatun / group of thoughts that qaaiman / established in following of the ayats / signs of Allah in portions of the laili / darkness (without guidance) and they are those who yasjudun / submit.
NOTES : Not all of those who took security disobeyed Allah's command. Among them are ummatun, group of thoughts that remain upright and established, unwavering in their receptivity of the ayyat of ALlah. These thoughts continue to return inward, seeking clarity in the moments of darkness, uncertainty or inner confusion when guidance seems distant. They engage with the signs reverently, allowing these moments of darkness to become places of inward listening and surrender. They surrender their agitated conditioned mind.
3:114 They yukminun / keep secured with Allah and the yawmil aakhiri / moment of ending (dissolution of duniya) and they order with what is acknowledged (clear facts) and yanhau / will ultimately reach (rising beyond) about the disguised (facts not known) and they hasten in betterments. And they are from the solihin / corrected ones (with their pure rational mind).
NOTES : These are the thoughts that remain anchored in security with Allah, stable and unshaken in their alignment with truth. They are aware of the yawmil aakhiri, the inward moment to dissolve the illusion of separation, and to end the dissociation of true self. They naturally align themselves with what is makruf, the clear and acknowledged truths, and their movement is upward, toward the unveiling of what was once munkar, the disguised and hidden layers of meaning. In their journey, they are swift in seeking what is wholesome, healing, and elevating, the khayraat. They are among the solihin, those whose minds have been purified of agitation, whose reasoning has been corrected, and whose actions emerge from the clarity of a unified and rational self.
3:115 And whatever from good they do - then never will it be rejected from them. And Allah is All Knowing with the muttaqin / those who are mindful of their thoughts.
NOTES : Every act of goodness that arises from you is never lost, ignored, or dismissed. It is never veiled from the divine intelligence. Your efforts are known, acknowledged, and held in the vast awareness of Allah. Such receptivity belongs to the muttaqin, those who live with deep mindfulness, watching the flow of their thoughts and aligning them consciously.
3:116 Indeed, those who kafaru / reject (the signs of Allah) - never will their amwal / accumulated knowledge or their awlad / thoughts produce by rijal / independent thinking process and nisa / passionate urge, tugni / avail them against Allah at all, and those (thoughts of the agitated mind) are the companions of an-nar / the internal conflicts (that burn an-nas); they will abide therein eternally (living in inherent fire of conflicts due to useless knowledge or unreasonable desires).
NOTES : When the signs, those subtle insights and inner hints of the truth are rejected, you become misaligned from the very foundation of your being. No matter how much accumulated knowledge you possess, or how many reasonings, concepts, and ideas you generate, none of it can benefit you when disconnected from truth. These thoughts become the companions of inner conflict, the fire that burns within. And this fire becomes your enduring state of punishment, persisting until you are willing to resolve it through alignment with the truth.
3:117 Likeness of what they (whose amwaal and awlad are companions of an-nar) yunfiqu / self-experience (the reform by putting their accumulated knowledge and conceived thoughts into practice) in this hayaati duniya / life of the duniya (close attachments and relationships including your mind, body and soul) is like that of rihin / a spirit / an essence of the truth in it sirrun / frozen which asobat / befallen the investigation of qaum / group of established thoughts who done injustice to their anfus / souls then destroys it. And Allah does no injustice to them, but they are doing injustice to their anfus / souls.
NOTES : The likeness of those whose accumulated knowledge and conceived thoughts are companions of the fire (of internal conflict) is like a spirit of truth frozen within, embedded in the life of the duniya, that realm of attachments to mind, body, and identity. Their attempts at reform resemble a frozen essence of truth descending upon a qaum, group of established thoughts engaged in the analysis of Al-Kitab. But when the spirit is frozen, no insight can truly be received. The truth remains unreachable, veiled. And whatever arises from them in such a state only furthers injustice to their own souls, subtly eroding their inner being. It is not Allah who wrongs them, but they wrong themselves.
3:118 O you who aamanu / took security (in al Kitab), do not take bathonah / spirituality from beside your (inner true) self. They will not fail to make you corrupted and they like that you suffer. Without doubt hated has badati / appeared from their mouths and what is hidden in their sudur / awareness is greater. Without doubt We have clarified for you ayats / signs if you would ta'qilun / comprehend (use your pure rational mind)
NOTES : Spirituality is the quiet force that shapes your life from the inside out. Often forgotten, it lies buried beneath your mind, body, conditioned mind and the universe constructed by your conditioned mental state. It is not status, not fear, not fate, not what they said about you, not what you failed to become, not even what you believe is holding you back and anything constructed by your agitated conditioned soul. These are only shadows that appear strong, but does not represent your spirituality. They are your conditoined mind that create the illusion of control, and they corrupt and destroy your soul. Do not lean on them. Do not trust the branch over the root, the echo over the voice, the mask over the truth. Do not take spirituality from beside your true self. Spirituality is the light behind those shadows. The truth is from your Rabb, true Nurturer. It is Allah who clarify the ayaat for you so use your own pure rational mind to comprehend and experience spirituality.
3:119 Lo! You are those who love them, while they do not love you, and tu'minu / you took security with the Kitab (inherent script), all of it. And when they laqu / measure to determine (your committment), they say we take security (in al Kitab), when they are kholu / alone (empty of aamanu when you are govern by your own thoughts) they bite their fingers from anger over you. Say mutu / become lifeless (your agitated conditioned soul) with your anger. Surely Allah is knowledgeable of what (is in) the sudur / awareness.
NOTES : You are the one who extends your love to them, that is, to spirituality constructed by your agitated conditioned mind, but the conditioned mind do not return that love. This is because they will, inadvertently, seek to keep your intuitive mind silent, even though you have taken security in al-Kitab, all of it. When they assess your commitment, they say, “We too have taken security.” Yet what they say with their mouth is not substantiated by truth. So when they are alone, fully governed by the conditioned mind, they become angry with you for not heeding the thoughts conceived by that same conditioned mind. Stand firm in the truth that silences the conditioned mind, so that your intuitive mind may be alive. Surely, Allah knows what is in your awareness.
3:120 If goodness afflicts you they get hurt / feel bad and if badness / hurt reaches you they rejoice and if you are patient and you are mindful ( of Allah), they cannot harm you in anything (with their plot). Surely Allah is All-Encompassing with what they do,
NOTES : Your conditioned soul loves anything that satisfies the egoic mind. So when any goodness that nourishes your true self reaches you, it causes the conditioned self pain. And when harm touches your true self, it rejoices. But if you remain patient, and stay inwardly mindful, anchored in the awareness of Allah, its plotting cannot harm you in the least. Surely, Allah is All-Encompassing in His knowing of what it does.
3:121 And when you, come out early from your ahli / those who are aligned (to your inherent script) to prepare the place for those mukminin / those who take security (with their pure rational mind) as maqaida / foundation to the qital / fight (between your inner true self and egositic self). And Allah is Hearing and Knowing,
NOTES : So if you remain patient and are mindful of Allah, they will not be able to harm you either, when you step out early from your place of familiarity (what you have come to understand from al-Kitab), to prepare a ground for those who take security through their pure rational mind, as a maqaida, a foundation, for the qital, the inner struggle between your true self and the egoic self. And Allah is Hearing and Knowing.
3:122 When two groups of looping thoughts (from fantasy) among you incline to lose courage, and Allah was their guardian; and upon Allah the mukminin / those who take security (with their independent logical mind) falyatawakkali / will surely placed their trust (to Allah) as custodian.
NOTES : Likewise, they will not be able to harm you, even when two groups of looping thoughts, arising from wild imagination and fantasy within you, begin to lose courage. Yet Allah was their guardian. And upon Allah, the mukminin, those who take security through their pure rational mind, will surely place their trust, for He is the true custodian.
3:123 And without doubt Allah helped you with full maturity while you azillah / received humiliation (with their plots). So be conscious of Allah and you may be thankful.
NOTES : And without doubt, Allah supported you with badr, full maturity, even while you were in a state of azillah, receiving humiliation through their plots. So remain conscious of Allah, that you may be truly grateful.
3:124 When you said to the mukminin / those who take security (with their pure rational mind), is it not sufficient that your Rabb / Lord (the one who nurtures, evolves and sustains)
reinforces you with salaasati 'alaafin / three key elements that unite (heart-brain coherence comprising of shift in focus, honour and love) that malaa'ikah / inner authority (that is, authority shifted from agitated mind to within the consciousness field) revealed ?
NOTES : When you said to the mukminin those who take security through their pure rational mind, is it not sufficient that your Rabb, your true Nurturer reinforces you with salaasati 'alaafin three key elements that bring inner unity. The inner unity refers to your heart-brain harmony that shift you in your focus, honour, and love, revealed by the malaa'ikah (your inner authority) from within, as your sense of power is transferred from the agitated mind into the field of conscious awareness?
3:125 Rather, if you tasbiru / have patience and tattaqu / mindful (of Allah) and they come to you from fawrihim / their rage, your Rabb / Lord (the one who nurtures, evolves and sustains) will reinforce you with khamsati alaafin / five key elements that harmonize (your heart-brain coherence with additional two elements of consistency and inner stillness) from the malaa'ikah / inner authority (where authority shifted from agitated mind to consciousness field), musawwimin / who possess fanciful imagination.
NOTES : Rather, if they come to you driven by their rage, and you remain patient and stay mindful of Allah, then your Rabb, your true Nurturer, will reinforce you with khamsati 'alaafin, five key elements that bring harmony to your heart-brain coherence, enhanced by two additional qualities of consistency and inner stillness. These will come through the malaa'ikah, your inner authority, where power has shifted from the agitated mind into the field of conscious awareness, even amidst the musawwimin, those shaped by fanciful imagination through your conditioned mind.
3:126 And Allah made it not except as bushra / sensible thoughts (to evolve and transform) for you and to reassure your hearts with it. And there is no help except from the nearness of Allah, the Almighty, the All-Wise (provider of facts and empirical evidence).
NOTES : From fanciful imagination, and with the reinforced elements of heart-brain coherence from your Rabb, your true Nurturer, Allah made it into bushra, sensible thoughts meant to guide your evolution and transformation. There is no help except through the nearness of Allah, the Almighty, the All-Wise, the One who provides understanding through His law, grounded in facts and empirical evidence.
3:127 That He will cut off thorafan / a part from those who kafaru / rejected or suppress them so that they turn back disappointed.
NOTES : Allah will sever a part of those who reject or suppress the truth. This means that although you may be equipped with sound reasoning, when you consciously choose to reject, a part of that inner clarity is cut off. In that moment of resistance, divine guidance does not reach you, nor does the message from the inner voice arrive when you attempt to return to Allah and His Messenger. As a result, you return disappointed because you had turned away from its source.
3:128 (You hold) nothing from the affair (whether to restrain or advance) or forgive them or punish them, for indeed, they are zhaalimun / unjust (displaced the truth).
NOTES : You hold no control over the affair—whether to restrain or advance it, whether to forgive them or to hold them accountable. It is Allah's exclusive authority over judgment. Indeed, they are zhaalimun, displacing the truth , distort reality, or act in a way our of harmony with what is just, real, and balanced.
3:129 And to Allah belongs whatever is in the higher consciousness and whatever is in the lower consciousness. He forgives whoever will and punishes whoever will. And Allah is Forgiving and Merciful.
NOTES : Every stream of factual knowledge, every structure of absolute truth, and every provision of intelligence arises from the higher consciousness, belonging fully to Allah. Likewise, the movement and expansion of the lower consciousness also belong to Him, serving as a necessary field for the unfolding of awareness and the awakening of your true self. Actions born of despair can cause you to stray from your the truth, and leading to a sense of inner fragmentation. Yet, in this same field of experience, forgiveness is always available. Allah forgives whoever inwardly wills to return, and punish for whoever wills to remain astray.
3:130 O you who aamanu / take security (in Al Kitab), do not consume ar-riba (the swelling of knowledge and identity), compounded by mudho'afah / one who receive inflated knowledge, and be mindful of Allah so that you may be successful (increase your consciousness).
NOTES : Ar-riba is the artificial inflation of knowledge, the restless buildup of mental constructs and the ego’s compounding narratives that distort truth. This verse warns those who take security in Al Kitab, the inherent script, not to indulge in riba that feeds on exaggerated truths and conceals authentic understanding. The danger is not just in the initial distortion, but in how it multiplies, layered and compounded by those who absorb and circulate inflated knowledge. So be mindful of Allah, and do not consume ar-riba.
3:131 And attaku / be mindful of an-nar / the internal conflicts (that burn an-nas), which has been prepared for the rejecters.
NOTES : Those who consume ar-riba, the exaggeration and inflation of truth, are identified by Allah as kaafirin, rejecters. The consequence is an-nar, that is, a fire that doesn’t burn from outside but from within, an unrest that corrodes the soul from the inside out.
3:132 And follow Allah and the rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) so that you will receive turhamun / mercy (from guidance of Ar Rahman).
NOTES : The way out is to follow Allah and the rasul, the inner voice that delivers the ayat (signs), the inherent script (Al Kitab), and Hikmah (wisdom) from your Rabb, your true Nurturer. This alignment returns you to the truth already inscribed within. It opens you to Allah’s subtle system of inner education, where guidance unfolds naturally and leads you back to the right path.
3:133 And hasten to forgiveness from your Rabb / Lord (the one who nurtures, evolves and sustains) and a jannah / hidden knowledge, its width is the higher consciousness and the lower consciousness, prepared for muttaqin / those who are conscious / mindful.
NOTES : Allah urges us to hasten, not delay, in seeking forgiveness. With that turning comes entry into jannah, the garden of hidden knowledge. Don’t hold back or postpone it. In the realm of consciousness, there’s no time or space. When the realization to seek forgiveness arises, the shift should happen immediately, like Allah’s command kun fayakun, “Be,” and it is, transformation is instant when aligned with truth. This mercy, this forgiveness, and this inner jannah span the full spectrum of awareness, embracing both higher and lower consciousness. It’s already prepared for those who live with taqwa, those who are mindful of Allah and willing to face themselves with sincerity.
3:134 Those who yunfiqu / self-experience (the reform by putting the knowledge into practice) during ease and hardship and the restrain of the anger and the forgiveness of an-nas / agitated mind, and Allah loves the muhsinin / one whose experience is of true knowledge;
NOTES : It is essential to ground your transformation in truth, regardless of the situation you are in. Whether you are at ease or in hardship, the call remains the same. When life flows smoothly, it’s easy to act aligned. But when you are under pressure, emotionally, mentally, or materially, that’s when the sincerity of your transformation is tested. The verse also speaks to inner discipline of restraining anger, especially when it flares from wounded pride or the ego’s need to defend itself. That is not easy. And harder still is forgiving the agitated mind, an-nas, especially when it makes wrong judgments, when it doubts, criticizes, or spins stories rooted in fear. Allah loves the muhsinin—those who self-experience the truth, apply it, and live it in real time.
3:135 And those who, when they commit fahishah / immorality or zhalamu / unjust (displaced the truth) to their nafs / soul, they zakaru / embody the masculine faculty of Allah (like linear, logical, focus and assertive) then they seek forgiveness to their sin. And who can forgive their sin except Allah? And they did not persist over what they did and they know it.
NOTES : And Allah loves those when they slip, commit fahishah (immorality) or act zhalamu (unjustly, displacing truth) against their own nafs (soul), they activate their zakaru, masculine qualities of Allah within themselves such as focus, discipline, logic, responsibility, and turn back. They seek forgiveness, recognizing that only Allah can truly clear the weight of misalignment. Crucially, they don’t persist in their wrongdoing. They see it, own it, and realign, and they know. This is not blind regret, but conscious correction. That awareness marks the true return.
3:136 They (those who seek forgiveness) are those, whose reward is forgiveness from their Rabb / Lord (the one who nurtures, evolves and sustains) and the rivers of jannatun / garden of hidden knowledge flow from underneath it, wherein they abide eternally; and nikma / excellent (bestowed with the pleasant discernment of the hidden knowledge) is reward of the aamilin / practical experiencers.
NOTES : They are the ones whose Rabb, the One who nurtures, evolves, and sustains their being, clothes them in forgiveness, when they seek forgiveness after committing fahishah. This forgiveness is an unveiling by clearing away of the veils of distortion that once obscured their vision. From this state of inner cleansing, they are led into the jannāt, the gardens of hidden knowledge, where the rivers of insight flow beneath, nourishing the roots of their awareness arising currents of wisdom, clarity, and remembrance that irrigate the soul, keeping it alive and flourishing.
To “abide eternally” is to remain established in this inner garden, no longer shifting with the restless tides of desire and fear, but resting in the unchanging ground of Presence. And ni‘ma, how excellent, how fulfilling is the reward for those who are ʿāmilīn, the practical experiencers. For they do not merely theorize about truth, nor cling to borrowed beliefs. Instead, they place themselves directly in the furnace of life’s experience, testing, witnessing, and embodying the guidance.
Their reward is the delight of discernment, the joy of seeing the unseen revealed, the peace of living in harmony with their Rabb.
3:137 Indeed kholat / had been emptied (of impurities) is sunanun / (Allah's) practices from before you, fasiru / so explore throughout the lower consciousness and observe how was the end of mukazzibin / those who gave false account.
NOTES : Khalat, what had been emptied, cleared, or purified are the sunan, the recurring patterns and practices of Allah, from before you. These are practices woven into the fabric of consciousness itself. They repeat with precision, like the rhythm of breath, the rising of the sun, or the cycles of growth and decay. So, fasīru, explore and reflect within the terrain of your own lower consciousness. For it is there, in the field of your past impulses, attachments, and distortions, that you will witness the echoes of those who were mukazzibīn, the deniers who gave false accounts.
Observe how was their end, to look inward, to see how within you, each false narrative collapses. Every time the mind clings to a distortion, it eventually reaches a dead end such as discontent, conflict, or despair. This is the inevitable outcome of denial of truth.
Allah’s sunan are clear, that is purity comes when the impurities are emptied, when falsity burns itself out, leaving only what is real. The call is not to follow stories of the past as history, but to recognize them as mirrors of your own inner unfolding.
3:138 Here is a clear statement to an-nas / the agitated mind and hudan / a guidance and maw'izatun / instructions to muttaqin / those who are mindful (of Al Kitab).
NOTES : This is a call to reflect on inner patterns for truth and falsehood leave traces, realobservable evidence. Study both. This is a clear statement to an-nas, the agitated, restless mind. It serves as hudan, a guidance and maw'izatun, practical instruction for the muttaqin, those who are mindful and aligned with Al Kitab. It speaks directly to the inner state of confusion, offering a way back to clarity through awareness, discipline, and alignment with revealed truth.
3:139 So do not weaken nor fall into despair. For you must gain mastery if you are mukminin / who take security (with their pure rational mind).
NOTES : So do not weaken, and do not fall into despair. You are meant to rise, to gain mastery, if you are mukminin, those who take security through a clear, rational mind grounded in truth. This verse is a call to inner strength. Hardship does not define your outcome, clarity does. Mastery begins when you stop collapsing into emotion and stand firm in secure, conscious awareness.
3:140 If a wound has touched you, then certainly a similar wound has touched the qaum / group of established thoughts (in transformation of soul). Such moments We give by turns among an-nas / the agitated mind that Allah may know those that aamanu / keep their security and that take from you witnesses. And Allah loves not the zhaalimin / injustices (in displacing the truth).
NOTES : If you have been wounded, know that others within the qaum, groups of established thoughts have faced the same. These ups and downs rotate through an-nas, the agitated mind, as part of the process. Through this, Allah reveals who truly aamanu, holds to their security and brings forth witnesses from within you. It’s a test of integrity. And Allah does not love the zhaalimin, injustices of misplacing or distorting truth. The wound you experience is a trial, a refining process, not a punishment.
3:141 And that Allah will purify those who aamanu / take security (in Al Kitab) and to deprive (of the purification) the kaafirin / rejecters.
NOTES : It’s the same type of trial faced by those who truly said aamanna, who took security in Al Kitab. Its purpose is to purify you from the distortions of falsehood, clearing the way for a mind that sees with clarity. But for the the rejecters, Allah withholds this purification. Their inner distortions remain, clouding their judgment and keeping them locked in misalignment.
3:142 Or do you calculate that you will receive jannah / garden of hidden knowledge and whereas Allah knows jaahadu / those who strive amongst you and knows the patience.
NOTES : Do you think you will attain jannah, garden of hidden knowledge, without effort? Allah distinguishes those who strive (jaahadu) and those who embody patience. True access comes through struggle and endurance. It is not claimed.
3:143 And certainly you used to wish for almawta / the dissolution (ending your duniya and conceptualized self) from before talqauhu / you fully measured it, then indeed you have seen it (seen the truth of mawta mentally) and you are looking (at it).
NOTES : Al-mawta is the dissolution of your conceptualized self, ending the illusion of a separate identity shaped by conditioning and false perceptions. You may have understood this command from before, even acknowledged it intellectually with your rational mind, but that is not the same as embodying it. In this state, you’ve seen it mentally, and you're still observing it from a distance analytically, not experientially. The truth is visible, but not yet lived. Real dissolution begins when knowing turns into practice.
3:144 And Muhammadun / one who is praised (for the practical dissolution of conceptual self) is not, except rasulun / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb), surely ar rusulu / the messengers (who deliver silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) from before him were khalat / emptied of its illusions. If he mata / is dissolved or killed, will you turn back (depart and turn away from the illusions) on your heels (as the consequence). If any did turn back on his heels (make a departure from the illusions), then never will Allah make him yadhurra / suffer and Allah will reward those who are thankful.
NOTES : There is no distinction between the rusul, inner voices, all carry the same news of the ghaib (of your inherent script, Al Kitab) from the Rabb. Muhammad, the praised one, brought the final message, centered on dissolving the illusory, conceptualized self through practical action as the seal of all prior messages brought about by the prophets. His role is the same as the rusul, inner voices from before. So Muhammad is not anything but a rasul, a silent voiceless messenger delivering signs and teaching the Inherent Script and Wisdom from your Rabb, the true Nurturer. Yet his message marks the completion of all revelations brought by the prophets, those who establish news of the ghaib. This seal leads to the aakhirah, end of dissociation from the true self and the realization of Allah’s oneness. So if Muhammad is rejected or dismissed or if he is "killed", will you turn back, seeking security in the false self built by your own thoughts? Those who remain steadfast and dissolve the illusion, even in Muhammad’s absence, will never be forsaken by Allah. He will reward them with strength to stay aligned and accept their gratitude as proof of their commitment to the truth.
3:145 No nafsin / soul is tamuta / dissolved except with Allah's permission, kitaaban muajjalan / one who delay a fixed command. And whoever desire a reward in this duniya / close attachments, We shall give it to him and whoever desire a reward in the aakhirah / ending the dissociation (by dissolving duniya and conceptual self), We shall give it to him. And swiftly shall We reward those who are thankful.
NOTES : The final command is clear that is, the dissolution of the conceptual self brought about by Muhammad, the praised one from the Rabb. The final message emphasizes the practical dissolution and the ending of your dissociation from the true self. Psychologically, there is no space or time, so when the message arrives, it is kun fayakun—“Be,” and the dissolution begins. Yet among those who take security in Al Kitab, some reject Muhammad and deny that practical dissolution. Those who reject the final command and seek reward in the duniya, through close attachments and the constructed self, Allah grants it. But if they reject the final command while still seeking the aakhirah, the ending of dissociation, and remain steadfast, guided by the rusul (inner voices) that came before, Allah will give them that reward as well. Allah swiftly rewards those who are grateful that is, those who stay aligned with truth.
3:146 And how many from nabiyyin / who pronounced and established (news of the ghaib) fought with him many ribbiyun / nurturers (through agitated, conditioned mind). Then they (nabiyyin) did not get broken (weak) for what touched them in the cause of Allah, and they are not weakened and they did not give in. And Allah loves the saabirin / patience.
NOTES : Those who establish the news of the ghaib, the unseen reality are the nabiyyin. Allah made them mulukan, sovereign in authority. They have reclaimed their power of judgment and placed it within the field of consciousness field, no longer ruled by the agitated, reactive mind. And Allah has given them knowledge of the unseen based on facts and empirical evidences, but they constantly face and confront thoughts arising from the conditioned mind, patterns built on falsehood. Even when hardship strikes in the path of Allah, they remain firm. These are the ones who stay awake, unshaken in the storm. Allah loves the patience.
3:147 And their saying was nothing except that they said, "Our Rabb / Lord (the one who nurtures, evolves and sustains), forgive us our sins (residues and held patterns from our weaknesses) and the israfana / trangressed actions in our affairs and make our steps firm and support us over the qaumi / group of established thoughts of the kafirin / rejecters."
NOTES : The nabiyyin, those who established the news of the ghaib received from their Rabb, the true Nurturer, were deeply aware of their own limitations. They recognized that traces of past errors and ingrained patterns might still linger in memory and behavior. So their only response was to turn inward, asking for realignment, forgiveness. They sought strength from Allah to keep their footing steady and called for support against forces firmly rooted in denying the truth of Allah’s message.
3:148 So Allah gave them the reward of this duniya / close attachments and the good reward of the aakhirah / ending the dissociation (by dissolving duniya). And Allah loves the muhsinin / those who fortify themselves with true knowledge.
NOTES : So Allah rewards those who fortify themselves with factual knowledge, both in the duniya, through their close attachments and relationships, and in the aakhirah, through the ending of dissociation from the true self. The reward of the duniya is that you are no more in darkness as there are no more inner barriers, no more filters that block the light of understanding and its power to transform. The aakhirah is the return to the undivided indivisible being, the clarity that leads to the direct realization of the oneness of Allah.
3:149 O you who aamanu / take security (in Al Kitab), if you obey those who kafaru / reject, they will turn you back on your heels, and you will become losers.
NOTES : O you who aamanu, who take security in the reality revealed through Al-Kitab, if you align with those who kafaru, who reject, cover, or suppress the message of Allah, they will pull you back into old patterns, into reactivity, illusion, and deeper dissociation from your true self. You lose your footing the moment you abandon inner clarity. To follow denial is to deny your own knowing. That is the real loss.
3:150 Rather, Allah is maulaakum / your protector, and He is the best of helpers.
NOTES : Allah is your protector and the best of helpers.
3:151 We will cast terror into the hearts (with two sides argument and confusion) of those who kafaru / reject for what they have associated with Allah of which He had not sent down authority. And their dwelling will be an-nar / the internal conflicts (that burn an-nas), and wretched is the residence of the zhaalimin / unjust (for displacing the truth).
NOTES : Those who kafaru, reject and suppress the truth, fall into contradictory arguments and confusion because they have built their sense of reality on partners to Allah creating false authorities, divided identities, inner constructs Allah never authorized. That inner split breeds instability. Their home becomes an-nar, the fire of internal conflict, the friction that burns from within and consumes clarity. And what a miserable home it is for the zhaalimin, unjust actions by those who displace truth.
3:152 And certainly Allah sadaqakumu / is truthful to you His promise when you tahussu / evaluate them (to overpower the kafaru's side of the argument) by His permission until when you lost courage and fell to disputing in the order and disobeyed after He had shown you that which you love. Among you are some who desire this duniya / close attachments, and among you are some who desire the aakhirah / ending the dissociation (dissolution of duniya). Then he sarafakum / divided you from them that He might test you. And He has already forgiven you, and Allah is the possessor of fadhlin / given advantage for the mukminin / those who take security (with their independent pure rational mind).
NOTES : Allah is truthful to His promise when you are empowered to evaluate and overpower the side of rejection, by His permission. But when hesitation creeps in and inner conflict take over, you will break your alignment. You will disobey after seeing what you desire such as victory, outcome, validation. Some of you are pulled toward duniya, your close attachments. Others leaned toward aakhirah, the dissolution of illusion and return to wholeness. So He sarafakum, split you from them to expose what is real and test your alignment. And Allah holds fadhlin, a given advantage for those who secure themselves through clear, pure rational mind.
3:153 When you tus'iduna / were immersing (in your diversion and test) and not talwuna / turning towards anyone and the rasulu / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) was calling in your end (from your side of the argument), then (He) rewarded you a cover with a cover so you would not grieve for that which had escaped you or that which had befallen you. And Allah is khobirun / All Aware with what you do.
NOTES : You were caught in the swirl, immersed in your own reactions and tests, no longer turning toward one another. The rasul, your inner voice aligned with truth, was calling you back from within your own position. So He placed a cover over a cover, a pause, a mercy, so grief would not consume you over what you lost or what struck you. And Allah is fully aware of every movement within you.
3:154 Then He reveals upon you from after the distress, amanah / state of security, dizziness that enveloped a group from you, and another group certainly inclined with their own souls, yazhunnun / certain with Allah other than the truth, zhanna / certain of jaahiliyyah / nescience (they do not possess knowledge because they are uninformed), saying, "Do we have any hand in the affair?" Say, "Indeed, the matter belongs completely to Allah." They conceal within their soul what they will not reveal to you. They say, "Had we any hand in the affair, we would not have been killed here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to where they (now) lie" and that Allah might test what is in your sudur / awareness and clear what is in your hearts. And Allah is Knowing of that within the sudur / awareness.
NOTES : Then He reveals upon you after the distress, amanatan / a state of internal security, a soft descent that enveloped a group among you, while another group became distracted with their own selves, thinking about Allah other than the truth, like the assumption of the jahiliyyah / the unaligned, primal state. They said: Is there anything for us from the inner directive? Say: Indeed, the directive, all of itbelongs to Allah. They conceal within themselves what they do not reveal to you. They say: Had we been consulted in the amr, none of us would have been slain here. Say: Even if you were inside your homes, those for whom killing was written would have emerged to their places of rest. And (this is) so that Allah may examine what is within your sudur / awareness, and refine what is embedded in your qulub / heart-centers. And Allah is all-aware of what is held within."
3:155 Indeed those of you who turned back among you on the moment the two gathered (the honest and the dishonest thoughts), surely it was shaytan (acts arises from state of despair) who caused them to slip for some they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.
NOTES : In the moment when opposing forces gathered, truthful thoughts and deceptive ones some of you turned back. Not because of weakness in your essence, but because a movement arose from shaytan, a state born from despair, separation, and forgetfulness. It reflected the content of your soul, something that had built up such as habits, likings, beliefs, or attachments carried within. Allah, the ever-present reality had already extended forgiveness. Because in truth, nothing is outside of mercy. What you are is never defined by a moment of confusion. Indeed, Allah is Forgiving and Forbearing.
3:156 O you who aamanu / take security (in Al Kitab), do not be like those who kafaru / reject (ayaati of Allah) and they said to their brotherly thoughts (inner movement aligned with shared values) when they darabu / strike in the lower consciousness or were waging war, "If they had been with us, they would not matu / dissolve (their conceptual selves) and would not have been killed (thoughts engaged in fighting). Surely Allah places a regret within their hearts." And it is Allah who gives life (to true self) and yumitu / dissolve conceptual self, and Allah is Seeing of what you do.
NOTES : Those who take security in Al-Kitab are truthful in their commitment to uphold the covenant with Allah. They are marked for inner development that is, called to evolve the agitated mind and undergo transformation. Within them arise brotherly thoughts, inner movements aligned with shared values such as qurbaa (close), yatama (unsupported), masaakin (needy), sabiil (pursue the path), saa’ilin (asked for guidance), and raqib (watchful). These brotherly thoughts stand in support of their commitment, participating in the effort to strike down agitation and dissolve the false patterns through conscious struggle. In this process, some thoughts will dissolve (be killed), and others will do the dissolving (kill). But those who reject the signs, the kafaru, will try to plant regret by saying, “If those thoughts had stayed with us, they would not have been killed or have killed.” Here, Allah warns those who take security in truth, do not think like the rejecters. It is not fear or control that gives life or ends it.
3:157 And if you are killed (thoughts engaged in fighting) in the way of Allah or muttum / dissolved (your conceptual self), the forgiveness is from Allah. And the rahmah / mercy (from the hidden knowledge received) is better from what yajma'un / they gather (convergence of those thoughts with their agitated mind).
NOTES : Allah alone gives life, awakening presence, and causes death, the end of dissociation. And Allah is fully seeing of all that moves within you. Your conceptual self and your brotherly thoughts share the same values and direction. If any part of you is dissolved or cut off along the path, Allah affirms: forgiveness belongs to Him. What you’ve gained through struggle, the rahmah that brings ease and clarity from hidden knowledge, is far greater than anything you might cling to by remaining entangled with the agitated mind, even if you were to survive untouched.
3:158 And if muttum / conceptual self is dissolved, or are killed, surely to Allah you will be gathered.
NOTES : When the conceptual self is dissolved or cut off, you are gathered back to Allah. The illusion of separation ends. All mental content converges with truth, and what remains is stillness, a clear, empty space, free from agitation and restlessness. If the illusion of separation persists and unresolved patterns remain, you are instructed to stay gentle and emotionally open, even while coexisting with agitated thoughts.
3:159 So because of rahmah / mercy (the hidden knowledge gathered) from Allah, you were linta / gentle to them (fortified yourself from agitation within your co-existence). And if you had been fazzhon / rough emotionally rigid of the heart, they would surely have regrouped from hawlika / surround you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then tawakkal / trust upon Allah. Indeed, Allah loves mutawakkilin / those who trust Him.
NOTES : It was through rahmah, mercy of hidden knowledge received from Allah, that you remained steady, not reactive or disturbed. Had you been harsh and rigid in heart, they would have pulled away, regrouped, and turned against you to afflict you with more inner conflict. So the guidance is to pardon them, seek forgiveness on their behalf, and continue to consult them with what remains unresolved, without resistance.
3:160 If Allah should help you, no one can overcome you; but if He should forsake you, who is there that can help you after Him? And upon Allah let the mukminin / those who take security (with their pure rational mind) put their trust.
NOTES : If you follow Allah’s guidance, that is, to pardon, to forgive and to engage with unresolved thoughts through consultation and align with the final directive brought through Muhammad from your Rabb, then nothing can overpower you. But if Allah “forsakes” you, it reflects that your rational mind still clings to a separate existence, operating separate from Him then, no one can you, because the root illusion remains. So let your pure rational mind recognize His indivisibility, His oneness, and trust fully in that. Only then can the conceptual self dissolve, and what remains is clarity, not separation.
3:161 And not (attributable) to a nabi / who established (news of the ghaib) that he will be restrained (from the truth) and whoever restraint (the truth) shall bring what he has restrained to the moment of the qiyamah / moment of standing upright (in consciousness). Then will every soul tuwaffa / complete (their souls) for what it earned, and they will not yuzlamun / be unjustly (rewarded).
NOTES : The role of a nabi is to establish the news of the unseen as received from his Rabb. It is not in the nature of a nabi to restrain that truth or to withhold it from being put into practical action. Equally, a nabi who receives the final directive, to dissolve the conceptual self, cannot hold back from the actual process of inner dissolution. To do so would contradict the essence of his function. Whoever does restrain the truth, withholding it, will face the consequence at the moment of qiyamah, when all that was hidden is admitted openly. Nothing remains buried. What was suppressed rises into full awareness. In that moment, every soul is brought to completion based on what it has earned. There is no further motion, no more becoming, for improvement or otherwise. And no soul will be wronged, each will meet only what it truly is.
3:162 So is (the one) who pursues ridwan / approval of Allah like the one who brings upon himself the anger of Allah and whose refuge is jahannam / stagnancy (of transformation) ? And wretched is the destination.
NOTES : Can the one who moves in alignment with ridwan, approval of Allah, be compared to the one who brings upon himself inner resistance, conflict, and the burning restlessness of disconnection? The one who resists truth finds their resting place in jahannam, a state of stagnancy, where transformation is blocked and the self loops in separation. And what a miserable end because of the soul’s refusal to return to what is real.
3:163 They are darajaat / degrees in the nearness of Allah , and Allah is Seeing of whatever they do.
NOTES : There are darajaat, varying degrees of nearness to Allah, each reflecting how deeply one has surrendered to truth. So ask yourself, "which degree are you in?" Every state reveals something, either how much of your conceptual self has dissolved, or how tightly you’re still holding on. And Allah is fully Seeing of all that unfolds within you. Nothing is missed.
3:164 Surely Allah has manna / strengthened (when you are weak) upon the mukminin / those who take security (with their pure rational mind), as He ba'atha / raised up (to life) among them rasulan / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) from among their souls, who recites to them (to follow) His ayaati / signs, and purifies them and teaches them Al Kitab / the inherent script and hikmatan / understanding based on Allah's law (with facts and empirical evidence), although before that they were in obvious error.
NOTES : The mukminaat are those who take security in the signs revealed directly from their Rabb, the Nurturer. These signs are then received, reflected on, and processed through the higher rational mind by the mukminin, to establish a grounded understanding of the truth embedded within them. Surely, Allah strengthens your rational mind when it falters, by raising from within it a rasul, an inner voice born from your own conscious clarity. This rasul delivers the signs, purifies their meaning, and teaches the message: what is written within, and the wisdom that directs your understanding through factual, lived knowledge. Without the support of this inner rasul, this voice of alignment, you would remain in error.
3:165 Or at the time musibah / calamity reaches you, surely (it) afflicted them its likeness twice as much of you said, "where did this come from?" Say, "It is from your soul." Indeed, Allah measures over all things.
NOTES : For those who take security in Al-Kitab, the inherent script, musibah is a test from Allah, through fear, hunger, loss of insight, soul, intellect, or rational clarity. When it reaches you, and you lack patience, it won’t just shake you, it will strike deeper, returning twice the consequence, beyond merely asking where it came from. Because the test comes from your own soul, reflecting what lies within. And indeed, Allah measures all things.
3:166 And whatever struck you on the moment the two gathered (the one strengthened with Muhammad to fulfill the final command and the rejecter), then with permission of Allah and will know the mukminin / those who take security (with their independent rational mind).
NOTES : Whatever outcome struck you at the moment the two forces met, the one aligned with Muhammad to fulfill the final command, and the one in rejection, it was by Allah’s permission. And through it, you come to know who among you are the mukminin, those who truly take security in Al-Kitab and trust in what has been revealed.
3:167 And liya'lama / that He will make known nafaqu / reality of experience (in the heart) and it was said to them, "ta'alau / most high deed is qaatilu / fight (dissolve your conceptual self) in the way of Allah or udfa'u / turn back (reject the final command)." They said, "If we had known fighting, we would have followed you." They were nearer to kufri / reject (the final command) that moment than to imaan / take security (in it), saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal,
NOTES : It is in the nature of the conditioned soul that thoughts disconnected from the heart are filtered through the reactive mind, making you unaware that what you say may not match what you truly feel. Hypocrisy is the veil, the way the self conceals this split. So Allah brings awareness: to show whether your words align with truth, whether you are truly committed to the final command to fight and dissolve the conceptual self, or turning back in rejection. He makes clear that this inner dissolution is the highest deed in the way of Allah, the path of real surrender.
3:168 Those who said to their brotherly thoughts (those of shared values and goals such as qurba, yatama, masakin, etc) and while they qa'adu / remained behind said if they had obeyed us they would not have been killed. Say qadra'u / repel (push away) almauta / the dissolution (ending your conceptual self), about your soul if you are truthful.
NOTES : There are those who took security in Al Kitab that stayed behind, detached from the struggle, spoke about their brotherly thoughts, the qurba, yatama, masakin, etc who are aligned with purpose and shared values. They said, “If they had obeyed us, they wouldn’t have been killed.” Say to them if they are truthful, then repel the dissolution of their own conceptual self. Push back death, if you truly believe you can. Because avoidance will not stop what truth demands. The self must dissolve, whether you move toward it or hide from it.
3:169 And you do not take into account to those who are being killed in the way of Allah are lifeless but alive near their Rabb / Lord (the one who nurtures, evolves and sustains)
being provided sustenance.
NOTES : Those brotherly thoughts like qurba, yatama, masakin, and others, that are killed in the struggle are not lifeless or dead. They are transformed. They become part of a reorganization of thought, forming higher, clearer resolutions that support a better inner experience. They shift in response to the injury, not as an end, but as an evolution. So they remain alive, sustaining new patterns of clarity in the nearness of their Rabb.
3:170 Rejoicing with what Allah has bestowed upon them from His fadhli / given advantage, and they yastabsiru / receive sensible thoughts with those after them who have not yet joined from kholfihim / their representation - that no fear upon them them, nor will they grieve.
NOTES : Allah grants a given advantage in the form of sensible insight, to those who appear to be lost in the struggle but are, in truth, fully alive. With this renewed clarity, a heightened representation of thought emerges, leading to elevated understanding, all directed toward fulfilling the final command, the dissolution of the conceptual self. And to those who have not yet entered the struggle, Allah offers words of reassurance - do not fear, and do not grieve the experience as it is the ta'alau / most high deed.
3:171 They receive sensible thoughts (in respect to dissolution of their conceptual selves) with favor from Allah and fadhlin / given advantage and that Allah does not allow the reward of the mukminin / those who take security (with their independent rational mind) to be lost.
NOTES : Those who begin to receive sensible insight into the dissolution of the conceptual self, even if they have not yet entered the struggle, are not left behind. Allah ensures that their independent rational mind becomes fully aware of His final command and the reward it carries. In doing so, He does not allow the value of this inner transformation to be lost. So if one still chooses to reject the path, it is no longer due to ignorance, but a conscious act of defiant disobedience.
3:172 Those who istajaabu / answered Allah and the rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) from after the wound afflicted them, among them for those who do ahsanu / good and be mindful / conscious have a great reward.
NOTES : Among those engaged in the struggle to dissolve their conceptual selves, some are afflicted and may not fully succeed in the practical execution of the final command. Yet, those who remain good in intent and conscious of their Rabb are still promised a great reward, for the sincerity and effort they put into the path. The value lies not in perfection, but in sincere commitment.
3:173 Those to whom an-nas / the agitated mind said, "Indeed an-nas / the agitated thoughts jama'u / have gathered against you, therefore fear them, but this increased their security (with Allah), and they said, "Sufficient is Allah for us and most pleasant is the wakil / (trusted) custodian.
NOTES : To instill fear, certain thoughts whisper, through voices in your head suggesting that agitated thoughts are closing in, ganging up against you. But those secure in Allah’s guidance respond with clarity affirming that Allah is sufficient for them. They feel at ease, knowing Allah as their wakil, trusted custodian, because they recognize that all truth flows from their Rabb, and through their independent rational mind, they are able to shape understanding using the divine masculine attributes of logic, focus, and inner strength.
3:174 So they returned (taking security in their hearts with Allah), with favour from Allah and fadhlin / given advantage, no harm having touched them. And they pursued the pleasure of Allah (towards dissolving their conceptual selves), and Allah is the possessor of great fadhlin / given advantage.
NOTES : Those whose mind, body, and soul are in alignment where thought, action, and feeling move as one in truth are granted Allah’s fadhlin, the given advantage. With it, they return unharmed, sustained by clarity and protected from distortion towards the dissolution of their conceptual selves.
3:175 (It is) only that of yours ash-shaytan / the agitated whispers from state of despair, will actively instills fear through it's allies (habitual negative thoughts that are in alliance with fear), but do not fear them, and fear Me if you are mukminin / ones who take security (with your independent rational mind).
NOTES : Be aware that the source of where the wound comes from that afflict you is just whispers, echoing from the state of despair. These whispers feed you habitual negative thoughts, swarming you and clouding your clarity with fear. So do not fear them, but fear Me, if you are truly secure in your own knowing.
3:176 And you will not be grieved, by those who hasten into the kufri / rejection (ayaati of Allah). Indeed, they will never harm Allah at all (will not diminish truth). Allah intends that He will not set for them any part in the aakhirah / ending the dissociation (dissolution of mind, body and soul), and for them is a great punishment.
NOTES : And do not let it weigh on you by those who rush into denial. They cannot diminish the truth in any way. Allah intends no share for them in the ending of dissociation, and for them awaits a vast suffering.
3:177 Indeed, those who purchase the kufri / rejection with imaan / security - never will they harm Allah at all, and for them is a painful punishment.
NOTES : Indeed, those who trade their inner security for rejection will never harm the truth in any way, and for them is a painful suffering.
3:178 And let not those who kafaru / reject (ayaati of Allah) calculate (the unfolding of the delusion) that grant respite to them is only better for their anpus / souls. We grant them respite only that they may increase sins; and to them is a disgraceful punishment.
NOTES : And let not those who reject the signs of Allah assume that delay in consequence benefits their souls. In truth, every postponement in aligning with what is real adds layer upon layer, overlapping and entangling the soul in deeper patterns of distortion. The longer the resistance, the harder it becomes to unravel and return to clarity. For such a soul, only a humuliating end awaits.
3:179 Allah would not leave the mukminin / those who take security (with their independent rational mind), upon what you are in until He separates the evil from the good. And Allah would not elevate (the mukminin) over the ghaibi / hidden knowledge (hidden truth), but Allah chooses from His rusuli / messengers (who deliver silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) who wills (whoever want the hidden truth). So aaminu / have security in Allah and His rusuli / messengers (who deliver silent voiceless ayaati, Al Kitab and Hikmah from your Rabb). And if you have security and be mindful / conscious of Him, then for you is a great reward.
NOTES : The mukminin are those who take security in their inherent script (Al-Kitab), in what is being revealed now and what was revealed before from their Rabb, the ever-present nurturer and sustainer. They are certain of the aakhirah, the end of separation and the return to the wholeness of the true self. Allah has already equipped them with clarity of thought, inner strength, divine favour, insight into His divine masculine attributes, and rusuli, subtle inner voices that echo the guidance of the Rabb, guiding the soul through transformation. With a clear and rational mind, they reflect, discern, and recognise the truth already written within. Allah does not leave them suspended in confusion, but brings about a clarity that unveils what is false and what is real, and from among their rusuli, selects those receptive to the signs, the unseen truth, and the wisdom of the inner script. So place your trust in Allah and in His inner guidance. Remain attentive. The reward is the end of inner division and oneness.
3:180 And let not those who yabkholun / withhold with what Allah has given them from his fadhli / given advantage, calculate that it is better for them. Rather, it is worse for them. They will be suffocated by what is withheld on the moment of standing upright (in consciousness). And for Allah belongs the miraasu / heritage of the higher consciousness and the lower consciousness. And Allah, with what you do, is All Aware.
NOTES : When you withhold the dissolution of your delusional self, after knowing and understanding the final command, you remain fragmented and dissociated from your true nature. The longer you delay, the harder it becomes to return to reality. What is withheld will eventually suffocate you. It does not benefit; it only deepens the harm. To Allah belongs the heritage of both lower and higher consciousness.
3:181 Certainly, Allah heard the saying of those who said, "indeed Allah is faqirun / in need (misplacing reality) and we are aghniyaa' / self-sufficient". Surely We will record what they have said and their killings of the anbiya' / who pronounce and establish (news of the ghaib), without truth. And We will say, "zuqu / taste (self-experience) the punishment of burning (that arises from your internal conflicts)".
NOTES : There are those who claim that Allah is in need, while imagining themselves to be self-sufficient. In their servitude, they relate to Allah through transaction, seeking reward in exchange for their deeds. But their inner state resists transformation. They do not confront their distortions and delusions, remaining caught in the agitation of a conditioned mind, far from the stillness of clear, rational awareness. They silence the anbiya', those who declare and establish the unseen truth, not because it is false, but because it unsettles their constructed beliefs and personal desires. What they will taste is not an outer punishment, but the fire of their own inner conflict, the burning that arises from denying what is real within. The punishment you experience is the natural consequence of your own choices.
3:182 That is with what your hands have put forth and that Allah is not ever unjust to (His) servants."
NOTES : It reflects the inner state shaped by your resistance, fragmentation, and denial. There is no injustice in it. Allah does not wrong His servants, not even in the slightest.
3:183 Those who said, "Indeed, Allah has taken covenant at us that we should not take security to a rasul / messenger (who delivers silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) until he brings to us with qurbanin / detachments (of our duniya) which an-nar / internal conflicts consumes it. Say, "There have already come to you rusulun / messengers (who deliver silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) before me with clear proofs and that of which you speak. So why did you kill them, if you should be truthful?"
NOTES : The qurban in the Qur’an does not point to outward sacrifice, but to an inner dissolution, a letting go of what you’re closely attached to, so that the veils of illusion fall away and your true self draws near to Reality. Some say that you can only take security in Allah once you bring to Him a qurban, a surrender of something that draws you closer. But messengers have already come, rusul, the inner voices, delivering the divine messages with clear signs. And what they brought established the truth of qurban, that it is the dissolving of all close attachments and the false, conceptual self. So why do you silence them?
3:184 Then if they kazzabu / deny you, so surely (they) kuzziba / denied rusulun / messengers (who deliver silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) from before you, who brought bayyinat / clarity and zuburi / intelligence (that you developed and shaped to the realisation of meaning with insights and conscious understanding) and the munir / enlightening of al kitab / inherent scripture.
NOTES : If they deny you, know that they have also debied rusul, inner voices who came from before you. They brought clear signs, developed and shaped intelligence rooted in insight and conscious understanding, and the illumination of the inherent script, for them.
3:185 Every soul will zaa'iqatu / taste (experience) almauta / the death (lifeless true self not aware of the truth), and your reward will only be completed on yawmal qiyamah / moment of standing upright (in consciousness). So whoever is saved / drawn away from an-nar / the internal conflicts (that burn an-nas) and admitted to jannah / hidden garden of knowledge then surely faza / (he is) successful (bring alive his true self). And what is the life of this duniya / close attachments and relationships, except the delusional enjoyment.
NOTES : Every soul will experience death. When you were born, the content of your soul is empty but with all the potentials that you have, you will be able to develop it. However you start to lose your true self and create your own conceptiualized self, when the content of your soul is falsehood. Your duniya and this conceptualized self, is your mental creation built on illusion, has no place in the realm of Allah’s higher and lower consciousness. Hence the phrase among spiritual seekers: “Die before you die.” It points to a deep inner transformation, the shedding of unsubstantial beliefs, false assumptions, distorted understanding, and the delusional self-identity. For the sincere spiritual seeker, there comes a moment of clarity, that is reality must be established, and all that is baseless, fabricated, and untrue, especially the imagined self, must dissolve. True reward is not found in the illusions of the world, but is only realised through the complete dissolution of the false. After the dissolution, you will attain peace when you are drawn away from the fire of internal conflict and enter the effortless flow of the hidden garden of knowing.
3:186 You will surely be tested in your wealth (of knowledge) and (dissolution of) your souls . And you will surely hear from those who were given the Kitab / inherent script from before you and from those who associate others (with Allah), many detrimental things. But if you are patient and be mindful / conscious then indeed, that is from azmil 'umur / the unwavering determination to resolve unfolding affairs.
NOTES : You will certainly be tested through the wealth of knowledge entrusted to you, by how you evaluate the truth of the message from your Rabb, and through the dissolution of your soul, where you are called to annihilate the conceptual self and let go of your image-based identity. You will also come to know that this very test was given to those who received the inherent script before you, as well as to those who associate others with Allah, bringing many forms of harm. But if you remain patient and mindful, know that this reflects your unwavering determination to resolve the test with clarity, and your steadfast security in Allah and His commands.
3:187 And when Allah took a covenant with those who are given Al Kitab (saying) definitely you will clarify it for an-nas / agitated mind and you will not hide it. But they threw it away behind their backs and purchased with it little price. Then bad what they bargain.
NOTES : Once you accept the covenant, Allah will reveal the signs, embedded within it the truth, and when you receive the revelation, your responsibility is not to conceal them. Rather, you are to reflect, ponder, and analyze so the truth becomes clear to your rational mind. Yet some cast it behind their backs, completely disregarding the signs as unworthy of reflection. Others sold them for a small price, choosing worldly gain over truth. What a terrible bargain they made.
3:188 And never think those who yafrahuna / rejoice with what they have been given and they love that they be praised for what they did not do. So they never think they escape from the punishment, and for them is a painful punishment.
NOTES : Do not think that among those given the inherent script, there are those who rejoice over what they have been given and love to be praised for the unseen knowledge they hold, even though it was Allah who granted them that hidden knowledge. They assume they will not be held accountable simply because they possess the truth. But Allah does not consider what you know; He considers what you put into practice and live by, how that knowledge transforms your agitated mind. So for those who carry knowledge but do not embody it, a painful punishment awaits.
3:189 And to Allah belongs the mulku / authority of the higher consciousness and the lower consciousness, and Allah measures over all things.
NOTES : To Allah belongs the full authority over both the higher and lower consciousness. He measures over all things.
3:190 Indeed, in the evolution of the higher consciousness and the lower consciousness and ihtilafi / representations of the darkness (without guidance) and the nahar / illumination (with guidance) are signs for ulil albab / those endowed with hikmah (understanding based on facts).
NOTES : Indeed, in the evolution of the higher and lower states of consciousness are signs for those endowed with inner clarity. The higher consciousness evolves around the recognition of oneness, that behind the many forms, there is only one essential existence. It aligns with truth, shared values, and the harmony of being. The lower consciousness, rooted in the agitated mind, begins in fragmentation. You look at one thing, but you see many—divided, separate, conflicted. This is the state of darkness, where clarity is absent and guidance is needed. The nahār, the illumination, shines into that darkness so you may see clearly and walk the straight path. These contrasting states, their movement and transformation, are signs for the ulī al-albab, those endowed with ḥikmah, who discern truth not through opinion or assumption, but through grounded, lived insight where only facts are established.
3:191 Those who yazkuru / embody divine masculine attributes (such as linear, logical, focus and assertive) of Allah, qiyaman / establish (connection with their Rabb in a state of awareness) or qu'udan / lay in waiting (to act) and over junubihim / their state of bewilderness (when what is understood is fresh and different from what is normally known) and yatafakkaru / reflect deeply in khalqi / evolution of the higher consciousness and the lower consciousness, "Our Rabb / Lord (the one who nurtures, evolves and sustains), You did not khalaqta / evolved this bathilan / a falsehood; subhanaka / Glory be to You (for the exploration of your abundant knowledge); then save us from the punishment of the an-nar / internal conflicts (that burn an-nas).
NOTES : Those who embody the divine masculine qualities of Allah remain in a state of conscious awareness—whether firmly connected with their Rabb, in stillness as they wait to receive revelation, or in states of bewilderment when fresh understanding begins to dissolve old patterns. Anchored in these attributes, they reflect deeply, penetrating the layers of meaning in the unfolding of higher and lower consciousness. They are grateful to Allah for guiding them on the path of exploring His vast knowledge, and for not allowing falsehood to take root in their journey of evolution.
3:192 Our Rabb / Lord (the One who nurtures, evolves, and sustains), indeed whoever you tudkhili / admit into an-nar / the internal conflicts (that burn an-nas) then without doubt he is disgraced. And for the zhaalimin / unjust (displace truth from its rightful place), there will be no helper.
NOTES : Whoever is admitted by their Rabb, the One who nurtures, evolves, and sustains, into an-nar, the fire of inner conflict, has indeed fallen into disgrace. Such are the ẓalimun, the unjust, who displace truth from its rightful place. In doing so, they misalign themselves from the reality of their being, and there will be no helper to lift them out of that misalignment. Munadiyan is your silent caller, an inner urge that gently draws you toward taking security in Allah by awakening your understanding of the inherent script within you. It is a spiritual nudge, a wordless recognition that arises from the depth of awareness, guiding you back to alignment.
3:193 Our Rabb / Lord (the one who nurtures, evolves and sustains), surely we have listened to munadiyan / one who silently call, calling for imaan / security that aaminu / take security with your Rabb / Lord, so we took security. Our Rabb / Lord (the one who nurtures, evolves and sustains) then forgive us zunubana / our guilt / sins and cover about us our badness / psychological illnesses and complete our lives with the abrar / truthfulness (to our covenant) after deprivation and suppressed in the abrari / truthfulness.
NOTES : Those who respond to this inner call place their trust in the revelation that unfolds within them. They seek forgiveness from Allah for the missteps of the past, ask Him to cover and protect them from future faults, and finally, they turn to Him for help in completing their lives in truthfulness, fulfilling their covenant with clarity, sincerity, and integrity.
3:194 Our Rabb / Lord (the one who nurtures, evolves and sustains) and give us what You promised over Your rusul / messengers (who deliver silent voiceless ayaati, Al Kitab and Hikmah from your Rabb) and You do not disgrace us on the yawmal qiyamah / moment of standing upright (in consciousness). Surely you do not tuflifu / replace the promise.
NOTES : It is already established that you will be granted security with your Rabb, the One who nurtures, evolves, and sustains you through the unfolding of your inherent script. This is the promise embedded in the silent call you felt pulling you inward. Your part is to fulfill the covenant with truthfulness. In doing so, you will not go wrong and be disgraced when the moment comes to establish the truth.
3:195 So their Rabb / Lord (the one who nurtures, evolves and sustains) answered them, surely I do not waste doers deeds among you from the zakarin au unsa / divine masculinity (linearity, logic. focus and assertiveness) or divine feminity (unconditional love and unconditional acceptance). Some of you are from the some. So those who migrated and driven out from their diyaar / state of encircling thoughts and got hurt in My way and they fought and they were being killed, definitely I will cover their badness. So I will definitely enter them in jannatin / garden of hidden knowledge from where the knowledge flow beneath them, sawaban / a reward from the nearness of Allah. And the beautiful reward is near Allah.
NOTES : Surely, Allah does not replace His promise but it is you who may turn away from the nada, silent call. So remain mindful of how you respond. To those who respond to the silent call and place their trust in the unfolding revelation within, the journey may lead them to be cast out from the dominant, encircling thoughts that once confined them. In this migration from falsehood to truth, there may be pain, resistance, and even moments that of death. Yet surely, Allah will cover their faults and admit them into gardens of hidden knowledge, where deeper understanding flows and actions become aligned with truth. Those who embody the divine masculine attributes of clarity, focus, and will, as well as the divine feminine qualities of love, receptivity, and surrender, their sincere efforts in response to the silent call will never be in vain. The most beautiful reward is nearness to Allah.
3:196 Do not be deceived by the turnings (of the aim / goal / care) of the kafaru / rejecters, in the bilaadi / habitual domains (thought-forms, emotional responses, conditioned patterns).
NOTES : Do not be deceived by the shifting aims and movements of those who reject the truth within their own inner domains. Though their thoughts, emotions, and conditioned patterns may appear to thrive in the habitual territories of the mind, these turnings are rooted in separation and misalignment. Their momentum does not reflect truth, it only masks the internal disconnection from the Real. The actions that arise from the biladi, the habitual domains of those who reject, bring only fleeting enjoyment.
3:197 A small enjoyment; then their abode is jahannam / dark hole of ignorance, and the mihadu / developmental place of evil.
NOTES : These moments of pleasure are temporary; they appear, then vanish. But as long as one remains attached to these passing delights, they remain in jahannam, a state of mind veiled from truth, immersed in ignorance. It becomes a mihad, a breeding ground where distortion takes root and misalignment grows.
3:198 But those who are mindful / conscious of their Rabb / Lord (the one who nurtures, evolves and sustains) will have jannatun / hidden gardens of knowledge beneath which the knowledge flow, abiding eternally therein, a revelation from the nearness of Allah. And whatever is near Allah is best for the abrar / truthfulness.
NOTES : Those who are mindful and conscious of their Rabb, the One who nurtures, evolves, and sustains, align their habitual domains with truth. To them are granted jannaat, the gardens of hidden knowing, where streams of understanding flow beneath the surface of awareness. They abide in this state continually, grounded in the unfolding of revelation that arises from nearness to Allah. And whatever is near to Allah is the highest, most enduring fulfillment, for those who live in unwavering truthfulness.
3:199 And indeed, of the Ahle al Kitab / those who are aligned in their inherent script, are certainly the one who take security with Allah and what was revealed to you (directly) and what was revealed to them (rational thoughts), khashi'ina / (in) states of humility (before the truth) to Allah, they do not exchange with ayaati / signs of Allah for a small price. Those will have their reward with their Rabb / Lord (the one who nurtures, evolves and sustains). Indeed, Allah is swift in the account.
NOTES : Allah describes the Ahle al-Kitab, those aligned with their inherent script, as the ones who take security in Allah. This includes both what is revealed directly to the heart, beyond the filters of the rational mind, and what is revealed through their rational thoughts, clarified and crystallised through analysis and reflection. They receive the truth with humility. And when the truth is understood, they embody it in practice. To such souls, Allah promises a swift and complete reward.
3:200 O you who aamanu / took security (with Allah), persevere and endure and remain abiding and attaqu / be mindful of Allah that you may be successful (break the frontiers of consciousness).
NOTES : Persevere through inner resistance, endure through uncertainty, remain anchored in presence. Be mindful of Allah, the One who nurtures, evolves, and sustains, that you may truly succeed in breaking through the frontiers of your conditioned mind into the expanse of higher consciousness.
