(The Feminine Urge)
COMMENTARY
#looking_at_oneself
From the very beginning, Allah emphasizes the importance of safeguarding your soul, ensuring it remains pure and untainted. In its essence, your soul has always existed in a state of divine purity, as Allah has created you from a single soul. From this essence, He embodied you with zakara and unsa, reflecting both His divine fatherly masculine and motherly feminine characters. From these characters emerged many rijalan—independent thought processes—and nisa—emotional impulses. Everything you do—your thinking, sensations, and actions—is entirely dependent on these four fundamental characters. They are bestowed upon you to learn, reflect, grow, and mature in understanding the guidance and wisdom provided by your Lord. Therefore, there is no space for an agitated or restless mind to persist. Your purpose is to transcend the illusion of a separate, agitated soul, dissolving its entanglement with the lower consciousness. In doing so, you allow your true self to align fully with its higher, pure essence.
With this divine structure, Allah empowers you with the ability to change and adapt through experience, guiding your agitated mind toward peace through the knowledge bestowed upon you. Do not distort the pure knowledge you receive from your Lord, nor allow corrupted knowledge to shape your experience and evolution. Instead, focus your full attention, through Allah’s guidance, on the parts of yourself that remain untouched by the wisdom of your Rabb, ensuring they do not drift into confusion. Protect the sanctity of the knowledge granted to you, neither altering its truth nor blending it with insights that do not originate from your Lord.
Surah An-Nisa provides specific guidelines and limitations for managing emotional urges, acknowledging their inherent potential to overflow and become overwhelming. If you fear that there is no justice to proceed contemplating with your independent thought processes, turn inward to your emotional drives. Draw upon your emotions and passions to fuel motivation, creativity, receptivity and determination, but avoid haste. When managing multiple aspects—whether two, three, or more—feels overwhelming, focus on just one. Choose the strength you excel in and channel your efforts into it with sincerity and clarity.
Your parental sustainers consist of the combined effort of both your fatherly masculine characters and motherly feminine characters. If guidance from your Lord does not spark through your emotional impulses, recognize the obligatory share of drawing from your fatherly and motherly emotional characters. Whether this contribution is small or significant, it remains essential for maintaining balance and progress. The knowledge you seek to establish must be grounded in facts that are known and verified. Acknowledge the emotional contribution of your parental guidance and embrace any wholesome nourishment it provides. Engage with knowledge that aligns with facts, approaching it with sound judgment and discernment. Avoid seeking support from those who lack clarity or strength of mind.
Reflect on the understanding birthed by your independent thought processes once it has matured. If it aligns with established facts and sound reasoning, accept it as sufficient. If it does not, take the time to reassess and redefine your understanding. Trust that Allah will guide you on the right path. It is misguided to consume knowledge from those who lack guidance, for Allah has made it clear that such actions lead to internal conflict, stirring spiritual unrest and turmoil.
Allah has endowed our mental faculties with four distinct characters: two arising from the left hemisphere, reflecting the fatherly support of masculine thought and emotion, and two from the motherly support of feminine thought and emotion. If falsehood or imbalance afflicts our understanding, we should turn to these four characters for confirmation, bringing them forth as witnesses to help dissolve the distorted perception and restore clarity.
The source of information relied upon by our fatherly masculine characters is our memory, which is inherently limited when it draws from past records. This limitation makes our fatherly masculine characters prone to error, as records are never static. If these qualities lead to immorality (mixing truth with falsehood and excessiveness), Allah commands us to confront and restrain them. However, if they repent and realign with truth and correct themselves, we are instructed to refrain from causing harm and to allow them to amend their ways.
Allah prohibits the establishment of a connection with one's Rabb, seeking to directly download and receive messages, during states of unawareness, such as bewilderment, a disordered mind, absent-mindedness, preoccupation with external matters, or being engrossed in distractions. If one finds themselves feeling stuck and making no progress, it is crucial to redirect attention and focus on positive ascension in personal development. Goals should be repurposed, areas of strength reconsidered, and attention placed on one's areas of excellence.
These are the boundaries established by Allah. For those who overstep them, it is vital to seek repentance from Allah as soon as they become aware of their transgressions. Allah allows and encourages this path of return, for there is no inclination toward wrongdoing when the pursuit of truth is undertaken sincerely, alongside others who also seek understanding. In this endeavor, it is essential to draw upon knowledge that has been carefully examined, understood, and integrated with clarity.
Allah has decreed that any message He reveals should be obeyed with His permission. Rejecting such a message reflects a failure to recognize its rightful place, and ultimately, this would be a disservice to oneself. The most significant aspect lies in dissolving the attachment to the material world, including the annihilation of our conceptual selves, in order to uncover the true higher self. Thus, the establishment of connectedness with our Rabb, channeling for the downloading of messages, and the pursuit of mental development and transformation are essential. Subsequently, the dissolution of worldly attachments and conceptual self becomes imperative, as the aakhirah, the culmination of illusory realities, holds far greater value for those who possess awareness of the truth.
The attainment and comprehension of the messages revealed by your Rabb (Lord) are not arbitrary occurrences; they are a result of deliberate intention. Once you establish a profound connection with your Rabb, enabling you to receive these messages with love and unconditional acceptance, you assume the responsibility to independently employ your faculties of masculinity like linearity, logic, focus and assertiveness in order to fully comprehend them. It is through the benevolence of Allah that He imparts knowledge to you, surpassing what is already ingrained in the script of existence, and grants you understanding based on His divine law.
This constitutes the essence of the deen, the authentic path of life, which binds Muslim who surrenders their aspirations and goals to Allah. Their actions and experiences are guided by true knowledge and align with the adherence of those who are inclined towards the truth, while avoiding associating partners with Allah.
With the name Allah (the All-Encompassing Source whose name encompasses the measurements of existence and the unfolding chain of events leading to all observable outcomes), the Rahmaan, the Raheem. (The Rahmaan is the boundless system of factual knowledge and the Raheem is the grace bestowed upon those who sincerely seek and engage with this wisdom through the guidance of Ar Rahmaan).
4:1 O an-nas / the agitated mind! Ittaqu / be mindful of your Rabb / Lord, who khalaqakum / evolves you from a single nafs / soul and evolves from it, zawjaha / its integrated pair (zakara / divine masculine attributes like linear, logic, focus, brave, assertiveness and unsa / divine feminine attributes like unconditional love, care, acceptance) and dispersed from both of them many rijalan / independent thought processes (for analysis, reasoning and rationalization) and nisa / feminine urges (that fuel motivation, creativity, empathy and determination); and ittaqu / be mindful of Allah, those who you ask with it and the arhama / conception (conceiving thoughts). Surely Allah is ever, over you, Raqiban / an Observer.
NOTES : This verse addresses an-nas, the agitated mind that is restless by nature, outward-looking, and forgetful of its source. This psychological unease gives rise to the perception of fragmentation where the mind projects a world of many, filled with diverse individual selves physically, mentally, and spiritually. The verse is a call to bring awareness back to the origin, that is to evolve the agitated mind from seeing multiplicity to recognising the One behind the many.
It is your Rabb, the One who nurtures, evolves, and sustains, who shapes your being with your inherent script, intricately designed for good character and moral clarity. Embedded within this script lies the written knowledge of the unseen, inscribed deep within the fabric of Consciousness itself. Your evolution is not random. It is guided by fitrah, a natural inner orientation toward truthfulness, compassion, clarity, and harmony with reality, so that this unseen knowledge may rise from its hidden depths and become consciously known. So be mindful of your Rabb, the One who nurtures and evolves you, from a single nafs. This nafs is the seed-point of the egoic self, the first ripple in stillness, from which the illusion of separation began. All fragmentation, all the diversity of thought, form, and identity, emerged from this shared field of agitation. The many selves you perceive are not truly separate; they are differentiated expressions of a single selfhood. To see this is to begin the return, from disconnection to inner coherence, from multiplicity back to unity.
And from it, He evolved and unfolded its pair, zakara and unsa.
Zakara reflects divine masculine attributes like linear, logic, focus, brave, assertiveness and unsa / divine feminine attributes like compassionate, unconditional love, care, acceptance) and dispersed from both of them many rijalan / independent thought processes and nisa / passionate urges. the masculine attributes disperses rijalan for analysis, reasoning and rationalization as well as passionate urges on emotions that hold on to past and future experiences for protection. While divine feminine attribute disperses creativity, motivation, empathy, determination for compassion, love, unconditional acceptance and expansive. These are not opposites, but reflections of the primordial polarity, the expressive and the receptive, two complementary movements within the same field of Being. They are interwoven threads of a single fabric, and within you, they are meant to harmonise. When these inner qualities move in balance, when the heart listens and the mind sees clearly, you are no longer divided within yourself. Those who embody both the masculine and feminine aspects of the divine, and sincerely respond to the unfolding of inner revelation, will not be lost or left behind. Their journey is not in vain, for they move in rhythm with the unfolding of Reality itself.
When both emotional desire and rational clarity are awakened and aligned, they open the inner channels through which insight flows. The agitated mind begins to settle. The self is no longer divided. Action and stillness, thought and feeling, outer journey and inner return, all begin to move in harmony. So be mindful of Allah, the One who conceives within you the subtle balance of intellect and feeling, reason and longing, the guidance that leads you along the straight path of conscious return. Not by force, but by resonance. Not through effort, but through alignment with the deeper current of what you truly are.
4:2 And give the yataama / those who have no support of guidance, their amwaal / knowledge (of the unseen) and do not exchange khobis / corrupt / defective (knowledge) with thoiyyib / good; and do not consume their amwaal / accumulated knowledge into your own amwaal / accumulated knowledge. Surely, that is ever a great sin.
NOTES : The yatama represent, the parts of your independent thought processes, that are unanchored, disconnected from inner guidance and are still searching for protection, integration, and healing. They are the unintegrated fragments of your psyche, the wounded aspects of your self that were once suppressed, denied understanding, or left without care. These inner orphans carry silent burdens, awaiting your conscious recognition and restoration.
The yatama are not to be abandoned, suppressed, or overlooked, but nourished with the inner wealth of hidden knowledge you have accumulated through your insights, realisations, and understanding. Honour their need for healing and integration, and return to them the knowledge of the unseen that rightfully belong to them, the clarity they were denied, the light that was withheld, the wisdom that completes them. Do not exchange what is corrupt, distorted, or defective, for the pure and life-giving. In other words, do not feed the vulnerable parts of yourself with further distortion, denial, or falsehood, while withholding what is true, healing, and whole.
The yatama, as the unanchored and vulnerable dimensions of your psyche, carry fragments of truth, delicate impressions, untouched intuition, and early glimpses of the unseen. These are not meant to be claimed or co-opted by you. They are to be returned to their rightful place within, so they may mature into wisdom through presence and care. So do not consume hidden knowledge of the yatama, their unprocessed insights as a result of support of guidance, into your own.
4:3 And if you are fearful that you cannot do justice in the yatama / who has no guidance (for self-development), then nikah / commingle what is good to you from an-nisa / the feminine drives (that fuel motivation, creativity, empathy and determination to pursue knowledge), twos and threes and fours, then if you are fearful that you cannot be taqdilu / equitable then one or ma malakat aymanukum / what inner authority of your right possesses (right represent the correct action where authority is placed within your consciousness field). That is adnaa / appropriate, that you may not ta'ulu / deviate from the right course.
NOTES : Whatever knowledge that the yatama, those unsupported with guidance, have, are not to be claimed or co-opt. You honour their needs for direction to their self-development, by releasing your accumulated hidden knowledge to them for their discernment and understanding. And if you fear that you cannot be just with the yatama, so that yatama are not astrayed then nikaḥ, commingle the engagement with what is good and aligned within the yatama from an-nisa’, the emotional drives that fuel motivation, creativity, empathy, and the deep inner will to pursue knowledge and meaning. It is to consciously join your rational self with the emotional forces that give your thoughts energy and direction. These forces may arise in twos, threes, or fours, in various intensities, forms, or expressions, depending on how your inner life unfolds. But if you fear that you cannot be ta‘dilū, that you cannot maintain balance, fairness, or internal alignment in managing these emotional drives, then return to one, simplify and recenter your approach or focus inward on what your right hand possesses, that is, what your inner authority holds in rightful awareness. This is more appropriate, more refined, more aligned so that you may not deviate, become excessive, or slip into imbalance.
4:4 And give an-nisa / the passionate urges (emotional drive that fuel motivation, creativity, empathy and determination to pursue knowledge) saduqaatihinna / their genuine and sincere recognition, nihlatan / an acknowledgement and attention (to their presence), then if (the nisa give) anything thibna / good (agreeable) to you from it's nafsan / soul, then consume it in satisfaction (free from contradiction), an ease (received with peace).
NOTES : Recognize the nisa within you, the emotional drives that fuel your motivation, creativity, empathy, and inner determination to seek knowledge. Give these inner movements the recognition they deserve. Honour them as authentic expressions of your being, worthy of your full presence. Offer them sincere acknowledgment and generous attention. Meet them not with control or resistance, but with openness and care. Allow them to unfold naturally, in their own rhythm. And if something arises from within, an offering that feels good, aligned, and resonant with your soul, receive it without hesitation. Let it enter your awareness in a way that is satisfying, free from inner contradiction or guilt. Let it nourish you gently, easily, and in harmony with your inner state.
4:5 And do not give the sufaha'a / weak-minded your amwaal / accumulated knowledge, which Allah has made for you qiyaaman / an established supports (in salah / connection with your Rabb), but provide for them with it and wrap them and say to them words of makrufan / facts that are acknowledged (known).
NOTES : The sufaha’ are the weak-minded, those aspects of you that lack sound judgment. They may appear as foolish, immature, unstable, or having habitually emotionally reactive tendencies. These are the fragmented parts of your psyche that, when left unchecked, distort clarity and disrupt balance. Do not entrust these weak-minded states with your amwāl, your accumulated knowledge, insights, and realizations. They are not yet capable of stewarding what is truly valuable. To hand over your clarity to them is to invite confusion, distortion, and misjudgment.
Instead, nurture them. Provide for them from the strength of your inner wisdom, with calm discernment. Wrap them in patience and presence. Contain them firmly but gently, without indulging them, and without shame. And when you address them, speak with maʿrufan, words rooted in what is sound, recognized, and factual. Speak to them with familiarity and truth.
4:6 And ibtalu / test the yatama / who has no support from Rabb (in respect of self development in your nurturing) until when they baligh / attain maturity of an-nikah / commingle (with nisa / passionate urge). Then if you anastum / are aligned (with the facts) the rushdan / sound judgment (in the right course) from them so disburse amwaal / accumulated knowledge to them and do not digest it heedlessly and hurriedly / quickly that they are yakbaru / magnified. And whosoever is ghaniyyan / self sufficient (and free of needs) then he should refrain and whosoever is needy then let him digest with acknowledgement / recognition (of the facts). So when you disburse their amwaal / accumulated knowledge to them then take witnesses over them and sufficient with Allah (in) taking account.
NOTES : And you shall test the yatama, those inner aspects not yet supported by your Rabb in your nurturing until they are matured to commingled with your nisa’, passionate urges, in twos, threes, or fours. This commingling with an-nisa, allows you to observe whether these yatama have genuine alignment with facts and reality, marked by sound judgment and upright discernment. If so, then release the nisa, emotional urges to them their rightful share of the spiritual journey. But do not allow them to commingle and explore the hidden knowledge in haste or recklessness. Let the unfolding be gradual, grounded, and conscious, so that what is received is integrated, not magnified and squandered.
Then whoever is ghaniyyan, independently self-sufficient, in a state of inner exploration where they no longer require support to decipher the signs, let them refrain from commingling with an-nisa’. But for those who are still vulnerable and in need of support, allow their rational mind to engage, to ponder, reflect, and analyze the signs being revealed, yet only with conscious recognition of the facts. Their receiving must be grounded in awareness and responsibility, not emotional grasping. So when you disburse the hidden knowledge, do so with presence. Let their independent reasoning acknowledge the truth of what is given. Let it serve as a witness, an inner confirmation of the knowledge that has become consciously known, integrated, and embodied.
4:7 For the rijali / independent thought processes, (yatama is) nashibun / a share of what (is) abandoned (by) the waalidani / parental nurturer (for both rijal and nisa in masculine support and feminine support) and akrabun / close related rational thought (who has related knowledge and morality), and for the nisa / emotional processes it (yatama) is a nashibun / share of what (is) abandoned (by) the waalidani / parental nurturer, be it less from it or kathura / much - an obligatory nashiban / share.
NOTES : Parental support is the energy force that create the perception of reality. From both the masculine and feminine qualities, it shares emotional and cognitive functions. How is your thought process become yatama, not supported with guidance? For the yatama from rijali (independent thought) origin, the yatama is a share of abandonment from both parental support (masculine and feminine) as well as the akrabun that is, the close related thoughts. While for the nisa (emotional process), the yatama is an obligatory share of abandonment from parental support only.
4:8 And when qurba / close related thoughts (of the same knowledge and morality) and yatama / who has no guidance and the masakin / who are poor of guidance, are present at alqismata / the sharing of knowledge, then provide for them from it and say to them a saying of makrufan / facts that are acknowledged (known).
NOTES : Qurba represents those thoughts that are intimate, close in alignment to your truth. They are the thoughts that echo from your own moral compass and deep knowing. Yatama are inner expressions or mental states that feel orphaned—cut off from support. They lack the parental nurturing of reason and emotion. These are the parts of your thought stream that feel lost, unguided, or prematurely independent. Masakīn, symbolically, are those dimensions of your inner self that are impoverished of meaning. These thoughts exist, but they do not move. They are passive, heavy, lacking momentum or clarity.
And when the qurba are present, alongside the yatama and the masakīn at the moment of al-qismata, the sharing or distribution of understanding, then nourish them from that knowledge, and speak to them with a saying that is ma‘rufan: facts that carry inner acknowledgment, rooted in what is naturally recognised as true.
4:9 And let those who fear if they taraku / are abandoned from kholfihim / representing them with weak zuriyyatan / off-springs of early developed thoughts behind and feared for them. So let them yattaqu / be mindful / conscious of Allah and a saying sadidan / towards the right direction.
NOTES : These yatama, thoughts left without guidance or nurturing, become the early offspring of your inner world that are fragile, undeveloped, and vulnerable mental impressions. If you continue to abandon them, they will eventually stand as your weak representatives, shaping your responses, decisions, and identity from a place of lack. So be mindful of Allah and be aware of the One who continuously nurtures and sustains your unfolding. Bring presence to these neglected parts of yourself, so that your yatama may evolve, transforming into expressions that move with clarity and purpose as words that align, words that restore, words that carry the weight of truth.
4:10 Surely, those who consume amwaal / accumulated knowledge of yataama / who has no support (in respect of self development) is dhulman / unjust (displaced truth in its rightful place) are only consuming into buthunihim (bathin) / their spiritual / psychological naran / internal conflicts (that burn an-nas). And they will be burned intensely.
NOTES : The yatama, those parts of you that are left unsupported in their self-development, are inherently fragile and lack grounding in truth. To consume such undeveloped knowledge in your pursuit of truth is a misstep; it is a misuse of what was meant to be nurtured, not exploited. When you do this, you are not gaining insight. Instead, you are feeding your inner depths with the fire of conflict, unrest, and inner disintegration. In time, you will be burned by the intensity of these unresolved tensions within.
4:11 Allah yushikumu / entrusted you concerning awladikum / your birthed thoughts (to be responsible and taking care of your rijal / rational thinking and nisa / emotional urges). For the zakari / divine masculine faculty, has a portion like the al-unsayain / the two sources of divine feminine faculty, of thinking and emotion. But if there are (only) nisa'an / an emotional urge (in motivation and determination), two or more, then for them is two thirds of what taraka / abandoned. And if there is only one, for her is half. And for abawaihi / its upbringing, for each one from both of them is a sixth of what is conceived if it is for him a birth (of thought). Then if he had no waladun / a child (birth of thought or idea) and the upbringing inherit from him, then for his ummi / one who raise / nurture is one third. And if he had intimate thoughts, for his ummi / one who raise / nurture is a sixth, from after a testament he has willed with it or dainin / an obligation to consciously fulfill his covenant (align with the truth). Your upbringing or the birth of thoughts - you know not which of them are nearest to you in benefit. (These shares are) an obligation by Allah. Indeed, Allah is ever Knowing and Hakiman / Wise (all deeds based factual knowledge).
NOTES : Each thought that arises within you is not random. It is a birth, subtle creation from your own consciousness. Whether it is an insight, a question, a longing, or an idea, it comes into being through your perception. And like any birth, it comes with vulnerability and the need for careful nurturing. You are not a passive observer. You are the guardian of your own inner world. The thoughts you bring into being are a trust placed upon you by Allah. They are not random as they are given for you to care for, guide, and grow in truth. They are not to be left unattended, nor treated as disposable. They carry within them the potential to grow, evolve, or mislead, depending on how you respond to them.
When you neglect a thought and when you fail to reflect upon it, guide it, or realign it, then it begins to drift. It becomes yateem, orphaned that is unsupported, and vulnerable to distortion. A neglected thought, especially one with emotional weight or moral importance, can turn into a false belief or a hidden wound. So do not abandon what you have birthed. Instead, stay present with it. You are cautioned not to feed your inner thoughts with knowledge that is not from Allah. Especially be aware of khayal (imagination) and ẓann (conjecture), the mind’s tendency to fill in what it does not know with assumptions, theories, or borrowed facts. When you merge your thoughts with false, conjecture or opinion without discernment, you are not guiding them. Instead, you are afflicting them. You confuse what was once a simple, clear seed with layers of doubt and distortion.
Your ability to embody both divine masculine and divine feminine energies directly shapes how you nurture and guide your thoughts with truth or how you neglect and abandon them. When your thoughts are left without reflection, clarity, or care, they become yatama, orphaned within you, cut off from divine guidance and inner support. In this state, they are no longer supported by conscious awareness, and as a result, distortions begin to surface in your energetic expression. Two-thirds of the abandonment of two or more of your emotional urges stems from the weakened embodiment of your divine feminine energies. These include the left emotional aspect, which clings to past pain for protection, and the right emotional aspect, which seeks compassion and acceptance. When left unintegrated and unguided, these energies contribute to emotional instability and misalignment within. If there is only one emotional urge affected, then half of the abandonment is attributable to the poor embodiment of the divine feminine energy. And for each of the abandonment, its fatherly support in terms of focus, assertiveness, courage, and so on is responsible for a sixth of what is conceived for its upbringing.
When there is no waladun—no birthed thought, idea, or insight from your inner engagement—then there is no direct outcome for your inner upbringing to inherit. In such moments of barrenness, it is your motherly support—the nurturing presence of the divine feminine within you—that bears one-third of the weight of this unmanifested potential. She holds space for what was not brought into being, absorbing the responsibility for the absence of growth. And if he had intimate thoughts—deep, personal reflections—then his ummi, the nurturing force within, is responsible for a sixth of what is conceived, after fulfilling any testament he has committed to or any binding obligation he owes in conscious alignment with Allah’s system, law, and judgment. As for your inner upbringing and the birth of thoughts, you do not know which of them holds the nearest benefit for you. What may seem minor could become profoundly meaningful. These apportionments are not arbitrary—they are ordained by Allah as an obligation. Indeed, Allah is all-Knowing, and Hakīm—Wise in every unfolding, with each decree rooted in precise and factual knowing.
4:12 And for you is half of what azwaajukum / your integrated pair (zakara and unsa) conceived if they have no birth (of thought). But if they have a birth (of thought), for you is one fourth of what they conceived, from after a testament they have willed with it or dainin / an obligation to consciously fulfill their covenant. And for them is one fourth of what you conceived if there is no waladun / parental support to the produce. And if there is rajulun / independent thought processes (for analysis, reason and rationalization) you conceived a birth of thought, then for them is an eighth of what you conceived, from after a testament they have willed with it or dainin / obligation to consciously fulfill their covenant (align with the truth). And if rajulun / an independent independent thought process or amra'atun / pleasant in digesting conceives and to him a brotherly or a sisterly (thoughts), then for each one of the two is a sixth. Then if aktharahum / they are more from that, then they are partners in the third, from a testament you have willed with it or dainin / obligation to consciously fulfill your covenant (align with the truth), as long as there is no detriment. (This is) a testament from Allah, and Allah is Knowing and Forbearing.
NOTES : And for you is half of what azwaajukum, your integrated inner pairings of masculine energy (zakara) and feminine energy (unsa) have conceived, if these energies have not birthed any new insight, realization, or directed purpose. In such a case, your conscious self receives half of what is internally developed, as the potential remains unmanifested, unrealized. The union is present, but no fruit has emerged. However, if a birth has occurred, meaning a new thought, understanding, or realization has been conceived from this internal union, then your conscious self is entitled to one-fourth of what has been conceived. The remaining share is reserved, shaped by a deeper inner wisdom that manifests through the testament (clear intent) or through dainin, an embedded, subtle obligation to align with Divine Order. That is, there is a portion of your inner development that must be surrendered to your innate sense of responsibility toward truth. Likewise, for azwaajukum, the integrated pairs within you, their share of what you, the conscious self, have conceived is one-fourth, if no waladun (a nurtured and supported thought, insight, or action plan) emerges from you. They receive a share of your unmanifested potential, the rational and emotional energies within you reflect back only what they’re allowed to participate in.
4:13 These are the limits of Allah, and whoever obeys Allah and His rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) will be admitted by Him to jannatin / hidden gardens of knowledge under which river of knowledge flow, abiding eternally therein; and that is the great attainment.
NOTES : These are the hudud of Allah—clear boundaries and principles that sustain the inner order. They are not rules imposed from outside, but markers of balance and integrity within the self. They define how each part of your inner faculty should participate in the nurturing of insight. It is a distortion to allow one aspect of your mental character—be it emotional, rational, or intuitive—to dominate the unfolding of realization. Each part, rooted in the divine masculine or feminine attributes, carries a rightful share in the process of clarity and understanding. The divine masculine contributes through structure, reason, and direction. The divine feminine offers depth, receptivity, and compassionate expansion. When these inner energies work in harmony, each performs its function in nurturing insight, like organs in the body playing their distinct roles to sustain life.
To honor these hudud is to allow every part of your inner being to participate appropriately in the emergence of truth. This inner alignment is what it means to "obey Allah and His Rasul"—to live in tune with divine guidance and to follow the rasul within, that inner voice of clarity, presence, and discernment. Whoever does this is gently led into jannah—a garden of hidden knowledge within. In this inner garden, streams of truth flow effortlessly, nourishing the soul. This is not a place you go to, but a state you awaken into. And indeed, that awakening is the true and lasting success. That is a great attainment.
4:14 And whoever disobeys Allah and His rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) and yata'adda / transgresses His limits, He will put him into an-nar / internal conflicts (that burn an-nas) to abide eternally therein, and he will have a humiliating punishment.
NOTES : And whoever turns away from Allah and ignores the rasul, the inner voice that brings signs (ayat), the living guidance of Al-Kitab, and the wisdom (ḥikmah) from your Nurturer, the self is cast into an-nar, the inner fire of conflict, restlessness, and psychological fragmentation. This fire is not external; it is the turmoil that consumes when one lives out of alignment with truth. It is the burning of an-nas, the inner community of thoughts, feelings, and impulses, when they lose their center and spiral into contradiction. They will remain in this state, dwell in a constant inner war, cut off from the tranquility of presence. This is the real punishment, muheenan, a humiliating experience, where the self is no longer dignified by its awareness of truth but scattered across conflicting impulses and forgotten wisdom.
4.15 And who bring about the faahishah / immorality (intermingle truth with falsehood and transgressions) from nisaa'ikum / your emotional urges (emotional drive to seek what you desire), then call to witness against them four (our four characters that drive our life - our fatherly character of masculine thought and emotion from past and future, and motherly character of feminine thought and emotion of presence) from among them. So if they bear witness fa'amsikuhunna / then hold on to it in the buyuti / mental houses until the mawtu / death (dissolution of the faahishah) completed or Allah makes a way for them.
NOTES : Faahishah refers to the manifest immorality that arises when one disobeys the inner guidance of Allah and His rasul, the inner voice that deliver the message within. It is a distortion of harmony, where truth is mixed with falsehood, creating inner imbalance. Among your four parental faculties, who has committed this transgression? These four parental characters are the core forces shaping your inner life:
1) The fatherly rational faculty: your structured, logical thinking drawn from your accumulated knowledge,
2) The fatherly emotional faculty: your conditional emotional responses based on past experiences and imagined futures,
3) The motherly rational faculty: your intuitive, nurturing clarity in the present, and
4) The motherly emotional faculty: your compassionate presence and unconditional acceptance of revelation
4:16 And the one who are guilty of the two masculine characters (fatherly characters of masculine thought and emotion) who bring about (faahishah) from them, afflict them both. Then if they taba / repent and ashlaha / correct themselves, so avoid (to hurt) both of them. Surely Allah is oft-returning, merciful (for making the unknown to known).
NOTES : The fatherly characters within you comprise the masculine faculties of independent thought and masculine emotion. When either of these two goes astray, committing falsehood or transgressing the natural boundaries of balance, it affects both your ability to reason clearly and provide protection shaped from past experiences. If the guilty faculty turn inward in sincere repentance and correct themselves to their natural, harmonious function, then the inner affliction subsides. When the conflict is resolved, and harmony returns, Allah, the Merciful will unveil the knowledge that was previously hidden. Through this return, what was once unknown becomes clear.
4:17 The (acceptance of) repentance upon Allah is only for those who do badness / ill (committing falsehood and transgress) with jahaalah / ignorance (action without knowledge) then they repent (by attaining the knowledge and correct themselves) from soon after. So they are those over whom Allah (accept) repentance. And Allah is Knower, Wise (all judgment based on facts and empirical evidence).
NOTES : True repentance is for those who commit acts of falsehood or transgression not out of deliberate defiance, but due to jahaalah, a state of ignorance, heedlessness, or lack of inner clarity. These are actions that arise in the absence of understanding, in moments when the light of awareness is veiled. But when such individuals come to recognise their own deficiency, they turn inward. Their repentance is not passive remorse, but an active return, a sincere effort to correct themselves by seeking to unveil the unseen knowledge, cultivate insight, and align with right action.
These are the ones whom Allah, the Nurturer, accepts—because they choose to awaken and return to the natural rhythm of truth.
4:18 And there is no (acceptance) of repentance for those who do badness / ills (committing falsehood and transgress) until when almauta / the destitudeness (lifeless soul) is present to any one of them, he says "surely, now I repent". It is not for (Allah to accept repentance) those who yamutuna / became lifeless (absence of knowledge due to their defiance act of ignorance) and they were rejectors, they are those for whom We have prepared the painful punishment.
NOTES : True repentance is not for those who persist in falsehood and transgression, choosing to remain in inner darkness until they reach a state of destitution, that is when the soul becomes lifeless and hollow. If one waits until this point to repent, that turning holds no weight, for it does not arise from clarity but from desperation. Nor is it upon Allah to accept the repentance of those who have lost the light of knowledge through willful defiance, those who repeatedly rejected the signs that were revealed to guide them. For such, what awaits is the painful consequence of the very imbalance they sustained within.
4:19 O you who aamanu / have taken security (in Al Kitab), it is not lawful for you to inherit an-nisa / the passionate urges (emotional drive that fuel motivation, creativity, empathy and determination to pursue knowledge and morality), karhan / unwillingly (because that violate the natural harmony). And do not taqdhuluhunna / restraint them (prevent an-nisa) so that litazhabu / you take recourse with the other (ar-rijal) what you have given them except they come with a clear fahishah / immorality. And 'ashiruhunna / assemble them with makruf / facts acknowledged (and known). Then if you dislike them (an-nisa), perhaps you dislike a thing and Allah makes (an-nisa) therein much good.
NOTES : It is not lawful for you to inherit or take possession of your passionate urges—those inner forces that drive motivation, creativity, empathy, and the pursuit of moral clarity, unwillingly or by force. To do so is to disturb the natural harmony between your emotional and rational faculties, the parental characters within. These urges are not to be controlled or subdued; they are expressions of the soul, feminine in nature, meant to complement, not be dominated by, your masculine reasoning and thought processes.
When this inner balance is disrupted, the transformation you seek through repentance cannot truly take place. And just as it is not lawful to take them by force, it is also not lawful to restrain these emotional urges, preventing them from integrating with the other parts of your being to produce meaningful outcomes, unless it becomes clear that these urges are inclined toward destructive or immoral tendencies.
What is most aligned with your inner truth is to gather these reluctant urges with care and nourish them with what is known and acknowledged to be true. Perhaps what you resist within yourself is precisely what Allah has placed great good in, good that only reveals itself when embraced with awareness and compassion.
4:20 And if you intended to replace zawjin / an integrated pair (zakara / divine masculine attributes and unsa / divine feminine attributes), in the place of another zawjin / an integrated pair and you had given one of them a great weight (in terms of focus and energy in emotional support), then do not take anything from it. Would you take it as buhtanan / a distortion (that causes a state of mind confusion and does not see the right course) and a clear sin.
NOTES : The conception of thought and understanding arises from the harmonious embodiment of the divine zakara and unsa, an integrated pair. Zakara represents the divine masculine attributes of clarity, will, and direction. While unsa reflects the divine feminine attributes of receptivity, softness, and presence. When you feel the need to replace one integrated pair with another, it signals a reconfiguration and a rebalancing of these inner qualities. Perhaps the current integration no longer aligns with your present needs and calls for a new alignment of principles within.
It is in this moment of transition that you are reminded: if you have already given your emotional support of the focus and energy to the current integrated pair, do not seek to reclaim or withdraw what has already been offered. To turn around and attempt to take back what was once given is to fall into buhtanan, a distortion of the mind, a disorientation that veils the course of integrity.
It is a clear departure from inner truth when there is a visible misalignment from the harmony of your own being.
4:21 And how could you take it back and surely one of you has already afdhaa / drawn near and merged into others and they have taken from you mithaaqan ghalizan / a binding covenant ?
NOTES : When you have already afdaa, drawn near and merged intimately, it means you have surrendered in the depth of your interaction. You have allowed yourself to open, to be seen, and to receive another into your inner world. And when you surrender to a confused state of mind, in doing so, you surrender in distortion, something restless and agitated that will make you unstable. It reflects a departure from clarity, a turning away from truth.
In such a state, you have entered into a covenant, a commitment formed through trust, one that binds you at a deeper level. This merging is not without consequence. It cannot simply be undone, because what was joined was more than words, it was a union of presence, vulnerability, and emotional truth.
4:22 And do not tankihu / enter into union (entangle / commingle with others), what your abaa / fatherly support (independent thinking) has united from the previous nisaa / passionate urges, except what surely salafa / has already occurred. Surely it is an obscenity and a hateful and a way to badness.
NOTES : Let the intimate union, that was once formed through confused and misdirected fatherly support (your independent thinking) — that has already unfolded and completed, be imprinted in your amygdala. Let it serve not as trauma, but as protection, a deep emotional memory that informs your future encounters with its instinctive signal of caution. This is not to suppress the past, but to integrate it, so that your nervous system becomes an ally rather than a saboteur. Your limbic system, the seat of emotional memory and instinctive patterning, is part of your design. Let it be welcomed into your conscious personality, not feared or disowned. When you awaken, clarity pierces through the fog of compulsion, your past experiences become your guiding light. They do not bind you in guilt; they teach you with grace. You no longer repeat what was once done blindly. You listen to the subtle stirrings of unease. You trust the signals of aversion. You honour the wisdom encoded in discomfort.
But if you engage in the same act again, knowingly after awakening, then it becomes not just a misstep but a faaḥishah, a distortion of your truth. It is a betrayal of your own clarity. You will feel a deep inner aversion (maqt) because you know you’ve stepped out of alignment. It is no longer merely a mistake but a misalignment with the straight path of your being. A detour from the course of harmony. A turning away from your centre.
Let your nervous system become wise. Let the past, once integrated, stand guard over your future, not with fear but with the strength of discernment. This is how awakening transforms memory into insight. And this is how you walk the straight path consciously.
4:23 Hurrimat / forbidden upon you (are those with whom your union, nikah are inherently disordered) your ummaha / motherly support (emotional drive) and your banatu / feminine actions born from it, and your akhawatu / sisterly actions born from it and your ammatu / motherly aunt born from it and your khalatu / fatherly aunt born from it, your banatu al akhi / daughters of your brother and your banatu al ukhti / daughters of your sister and ummahatu arda'na / mothers who breastfed you and your akhatu al rada'ati / sisters through nursing and your ummahatu nisa / motherly support through intimacy, and your rabba'ibu hujuri / stepdaughters from your nisa / passionate urges, whom you have entered with them. So if you have not entered with them there is no junaha / inclination to wrong-doing on you and your hala'ilu abna ikum / spouses of your son (lawful abna / construct of your son) those who are from aslaabikum / your backbone. And that you gather between the ukhtaini / two sisters in union except what salafa / has already experienced before (cannot be undone). Surely Allah is forgiving / merciful.
NOTES : It is forbidden upon you to create disorder within the union of nikah by entangling with your motherly support—the emotional forces of fear, sorrow, and anger—arising from experiences of the past, present, or future. From this emotional base, thoughts are conceived and take on various forms, each shaping the chaotic unfolding of actions when left unchecked.
4.24 And (prohibited are) muhsanaatu / those who are fortified with the union (nikah), from among an-nisa / the passionate urges (emotional drive) except ma malakat anymanukum / what inner authority your right possesses (right represent removing the authority of judgment from an-nas / agitated mind and placing that authority within the consciousness field). Allah has written over you and it is uhilla / lawful / permitted for you what is beyond that are those who seek with them your wealth (of knowledge) to be of muhsinin / those who fortify (with the nikah) other than musaafihin / those who lose coherence. So whatever astamtaqtum / advantage you seek from them with it, give them their ordained rewards and there is no junaha / inclination to wrong-doing in you in what you agreed together with it after the ordained (rewards). Surely Allah is knowledgeable (fully knowing), wise (in placement and proportion of the truth).
NOTES : Allah has prescribed for you in Al-Kitab, the inherent script within your being, that those who are fortified (muḥṣanat), meaning those already integrated in coherent union (nikaḥ), are from passionate urges (emotional drives) that you are actively in control and have inner strength. This mean that you are only allowed to be in union with those emotions over which you have conscious mastery and inner stability. That is, only those passionate drives upon which you have placed inner authority within the field of awareness, not those impulses accessed through the agitated, reactive mind.
When your union arises from this clarity, the rewards that emerge are natural and aligned, and there remains no inclination toward wrongdoing and no deviation from truth.
4:25 And whoever from among you who does not have the capacity yankiha / to establish union (nikah) with the muhsanaat / those who are fortified (in alignment and trust with) the mukminat / one who have taken security (in Al Kitab), then (you commingle) from ma malakat aymanukum / what inner authority your right possesses (emotions you actively control and have inner strength) from your early interpretation mukminat / one who have taken security. And Allah knows more about your imaan / trust. Some of you are from some. Then fankihu / commingle them with the permission of their ahli / those who are proficient and give them their reward with acknowledgement / recognition of facts to those who accept fortification other than musaafihaatin / ones who lose coherence And they are not to be taken as intimate companions, so when they are being fortified then when they come with obscenity the punishment is half on them to what is over the one fortified. That is for those who fear hardship from you and that you may have patience, it is better for you. And Allah is forgiving, merciful.
NOTES : And whoever from among you does not have the capacity yankiḥa, to establish union with the muḥṣanat, those who are fortified in alignment and trust with the mu’minat, the ones who have taken security in the Inherent Script (Al-Kitāb),mthen unite from ma malakat aymanukum, what your inner authority, the right hand of conscious power, possesses, from among your mu’mināt in their prime, those who have taken security and trust within themselves.
And Allah knows more intimately the depths of your īman, your trust, your inward certainty. Ba‘ḍukum min ba‘ḍin, some of you are from some; you are reflections of one another.
Then fankihuhunna, commingle with them, in union with the permission of their ahl, those who are proficient within them (the inner guardians or guiding system),
and give them their ujūr, their due reward with ma‘rūf, recognition of what is acknowledged and appropriate, to those who accept being muḥṣanāt (fortified) other than those who are musafiḥat, ones who disintegrate into incoherence (emotionally scattered), and not ones who are taken as akhdan, secret, emotionally dependent companions.
And if they become fortified (uḥṣinna), and they come with faḥishah, obscenity, distortion or a blatant act of imbalance, then upon them is half of the chastisement that is upon the fortified ones. That is for the one among you who fears ‘anat, strain, pressure, or falling into hardship.
But if you are able to hold with ṣabr, patient endurance, spacious awareness, it is better for you. And Allah is Forgiving, Compassionate.
4:26 Allah wants to make clear to you (the lawful from the unlawful) and guide you to the sunana / practices of those before you (in respect of establishing good deeds) and to accept your repentance. And Allah is Knowing and Wise (all judgment based on facts and empirical evidence).
NOTES : Allah, the One who nurtures you from within wants to make clear to you, to illuminate the inner boundary between what brings coherence and what leads to fragmentation, between the lawful (what aligns with your fitrah) and the unlawful (what obscures your clarity). He guides you gently toward the sunana, the embedded patterns and ways of those who came before you, not to impose their external rituals, but to awaken your awareness of the recurring principles of goodness and to know your true self with acts rooted in truth.
He accepts your tawbah, your return, as a realignment of your agitated illusory self with your true self. Each time you fall into misalignment, the invitation is always open: Return, and embody who you truly are.
And Allah is ‘Aliman, intimately aware and Ḥakīman, unfolding all things through wisdom, where every unfolding is rooted in empirical reality, not based on judgment, but on truth, not on reward or punishment, but on cause and effect.
4:27 And Allah wants to accept your repentance (your return), and wants those who follow desire to digress (into) a great deviation.
NOTES : Allah wants you to return to the path of embodying your true self, to dissolve the illusions of the conceptualized self and awaken into alignment. But those who follow desire do not seek such coherence. Instead, they lead you into dispersion, pulling you in many directions, away from your centre. This is not your healing, but your fragmentation, that you lose your inner stillness, your axis of clarity.
4:28 And Allah wants to lighten from you (your transformation); and khuliqa / evolve the insaan / one who is aligning with the truth, (who are) dho'ifan / weak.
NOTES : The journey of your soul is an evolution, a raising of consciousness to higher levels of understanding of who you truly are, and of who Allah truly is. Every step you take, whether in stillness or struggle, is a sacred opportunity to develop clarity, to recover your inner balance, to change what is misaligned, and to return.
In this evolutionary unfolding, Allah does not desire heaviness for you. He does not impose pressure upon your soul. Rather, He wants to ease your path. He lightens the weight of illusions you carry, expectations, and borrowed identities. In the early stages of you as the insan, the one with the capacity for alignment and intimacy with truth, is shaped with dhuʿf, a softness, a vulnerability, a tendency to forget or become distracted. But this weakness is not a limitation. It is a reminder that the path is not walked with force, but with awareness. It is through this very softness that your true strength can emerge, not by becoming someone else, but by seeing through the false self you are not.
Allah wants to help you steer clear of the mental pitfalls that scatter your energy. He wants you to learn the meaning behind the language of your soul, the subtle nudges, the recurring patterns, the inner knowing, so that you can co-create a reality that is the most honest reflection of your essence. The burden He removes is the burden of trying to become someone else. He gently peels away the layers of striving, so you may embody your true self. This is His mercy, to lighten your burden, so you may return.
4:29 O you who aamanu / take security, do not consume your amwaal / wealth of knowledge between you with baatil / falsehood except that it be tijaaratan / an exchange deal through mutual agreement (a conscious mental exchange) and do not destroy your soul / self. Indeed, Allah is to you ever Merciful (in educating the truth).
NOTES : One of the Universal Laws of Nature is the Law of Polarity, which reveals that everything in life exists in pairs, that is light and dark, joy and sorrow, clarity and confusion. Each experience carries within it both a constructive and a destructive potential. It is not about avoiding the negative, but about seeing how both poles serve your growth. Even moments of distortion or falsehood, when approached with awareness, can become powerful catalysts for learning.
In this light, it is allowed, within Allah’s design, to engage with knowledge or experience that may be false or not seem pure, so long as the exchange does not violate the integrity of your soul. These encounters can bring resilience, insight, and a shift in perception. They teach you how to remain centred amid contrast, to discover gratitude through difficulty, and to transform adversity into clarity. Allah is ever Merciful.
4:30 And whoever does that (engaged in acts of falsehood with) udwaanan / an aggression and zhulman / injustice (by displacing truth from its rightful place) then We will drive him into naran / internal conflict (that burn an-nas). And that, for Allah, is easy.
NOTES : And whoever engage in falsehood, manipulation, or inner distortion, not out of ignorance, but knowingly, with ‘udwān (aggression) and ẓulman (an injustice to truth by placing it where it does not belong) then you set yourself adrift from alignment. Such actions disturb the inner order. They ignite an-nar, a burning restlessness, confusion, and internal conflict. This fire arises from within, consuming your peace, fragmenting your sense of wholeness, and burning through your sense of connection to your True Self.
This consequence is not a punishment, but Cause and Effect, another natural law. Allah, the Reality behind all forms, allows this burning not out of cruelty but out of clarity. For the soul that strays from its essence must eventually be brought to stillness, even if through fire.
4:31 If you tajtanibu / consciously avoid (aggression and injustice) of major offences (great destructive tendencies) what tanhawna / you are forbidden from it, nakaffir / We will cover from you your evil deeds and cause you to enter a noble entrance.
NOTES : The path of return to Allah is not through perfection, but through conscious refinement. This verse draws your attention to the power of discernment, the ability to recognise and steer clear of your own destructive tendencies, the kabā’ir, those recurring patterns of thought or behaviour that lead you away from your true self.
This is an active awareness that you are turning away. You begin to see clearly the internal distortions that is aggression, self-deception, envy, manipulation, and you no longer entertain them. Not because you fear punishment, but because you know they are not aligned with your essence. They fragment the harmony of your inner world. What you are forbidden from is not arbitrary. It is what dulls your inner light, disrupts your clarity, veils your innate nobility. These are not rules imposed from outside, but recognitions that arise from within, from the intelligence of your soul.
The noble entrance is not just a destination in some afterlife. It is a state of being, a return to dignity, to coherence, to your natural alignment with the Source. You are received back into the field of your own wholeness. You begin to live from the inside out, rooted in clarity, softness, and strength.
4:32 And do not desire what Allah has given as an advantage to some of you over others. For rijali / independent thought processes (in rationalization), is alloted a share of what they have earned, and for nisa / passionate urges (emotional drive) are alloted a share of what they have earned. And ask Allah from His fadhli / given advantage. Indeed Allah is ever, of all things, Knowing.
NOTES : Allah grants to the Bani Israel, those who construct their spiritual journey seeking guidance, a given advantage in attaining truth, provided they embody the divine masculine energy. This energy, like the steady hand of a father, is linear, logical, focused, and assertive, turning inner vision into meaningful action in the physical world. It is not soft, for it is attuned more to doing than to being.
Among the Bani Israel, some are granted this advantage over others. Allah decreed that you do not covet an advantage not allotted to you, for divine gifts are never given without measure, purpose, and responsibility. This is the Law of Responsibility — that every gift is a trust, and its weight is matched by the duty to use it in alignment with truth. Every advantage is balanced with an equal call to integrity; misuse distorts it, but rightful use expands it.
Thus, Allah allots to each both in rijal, the capacity for independent thought, and in nisa, the passionate urges that drive the heart. Each portion is perfectly balanced with the divine attributes you have cultivated. Ask Allah, therefore, not from a place of desire or envy, but from the position of readiness to bear the responsibility that every advantage demands.
4:33 And for every one (call of integrity and responsibility), We have appointed mawaali / state of mind entitled to inherit, what is taraka / left behind by waalidani / parental energy support (representing the divine masculine and feminine energies) and akrabun / close related thoughts. And to those who pledged aimaanukum / by your right (what you are good at), give them their share. Indeed Allah is ever, over all things, a witness.
NOTES : Every call to integrity carries with it a state of mind (mawāli) entitled to inherit the legacy of its origin. This inheritance is the sum of wisdom, insight, and alignment left by your walidan, the divine masculine and feminine energies that nurtured your growth, and by aqrabūn, the closely related thoughts that have accompanied your inner journey.
In this, the Law of Responsibility is at work: every gift you receive is paired with a duty to honour, protect, and make use of it in a way that reflects truth. To inherit is to hold stewardship over what has been entrusted to you. The gift exists not only for your benefit, but for the balance and order it is meant to maintain in the greater whole.
And to those bound to you by the pledges of aymanukum—the works of your right hand, your areas of strength and skill, give them their rightful share of that inheritance. To withhold what is theirs distorts the balance, for what flows in must flow out in justice.
Allah bears witness over all things, ensuring that no gift is given without purpose, and no trust is granted without the responsibility to return it increased in goodness.
4:34 The rijalu / independent thought process (for analysis, reasoning and rationalization) are those who qawwamu / take a stand (established position) over an-nisa / the passionate urges (emotional drive like excitement and curiosity), with what Allah has given the advantage to any one of them over the other and with what they anfaqu / self-experience (by putting the knowledge into practice) their wealth of knowledge. So (they make) correction and devotion and preservation for the ghaibi / knowledge of the unseen, with what Allah has preserved. And those whom you fear of their defiance (ill-conduct that disrupt the harmony) then sermon (counsel) them, and distance within their resting place and strike them (take decisive action), then if they obey you, do not puruse against them a way. Surely Allah is Great, High.
NOTES : Allah establishes a natural hierarchy within the self, not as a system of domination, but as a trust of stewardship. Your rijal, the independent, discerning faculties of thought are entrusted to guide and anchor your nisaʾ, the passionate urges and emotional drives, so that they serve truth in the realm of physical life. This leadership stands upon the advantage Allah has granted the mind, much like a captain steering a ship through shifting winds, holding the course toward safe and purposeful shores.
This arrangement is not arbitrary; it reflects the Law of Responsibility, in which every gift is inseparably paired with a duty. The mind, gifted with clarity, foresight, and precision, is charged with protecting, refining, and elevating emotional energy so that it becomes a force for creation rather than chaos. Those urges that are loyal to truth naturally align, safeguarding the unseen sanctity of your inner being.
Such harmony preserves the ghaib, the knowledge of the unseen, in accordance with what Allah has safeguarded within you. But when imbalance arises, when ill-conduct disrupts the harmony between thought and emotion, act as a wise steward: counsel first, offering words that awaken remembrance; if that fails, create distance within the shared place of rest to allow reflection; and if discord persists, take decisive action to restore balance.
Yet when alignment returns, pursue no course against them, for the aim of correction is never punishment, but restoration. Indeed, Allah is Great and High, the ultimate guardian of balance in every realm. Therefore, make your reform by engaging the wealth of knowledge and the depth of self-experience, putting what you know into practice so that self-correction becomes the living expression of your inner truth.
4:35 And if you fear shiqaqa / disunity between the two (rijal and nisa), then raise (to life) a judge from his ahli / those who are proficient, both sides. And a judge from her ahli / those who are proficient, if they both wish islahan / a reform, Allah yuwaffiqi / will reconcile it towards success, between them. Indeed, Allah is ever Knowing and All Aware.
NOTES : When you sense shiqaq, a fracture or disunity between the rijal and the nisaʾ within yourself, it is a sign that the mind and the emotions are no longer working in harmony toward truth. Thought may have drifted into cold detachment, or emotion into restless excess. In such moments, Allah prescribes a path toward reconciliation, not neglect.
Raise to life a ḥakam, a discerning judge, from the ahl of the mind: that is, from among the faculties or qualities already proven proficient in reason, clarity, and discernment. And likewise, raise a ḥakam from the ahl of the heart: the emotional qualities proven skilled in empathy, compassion, and alignment with truth. These are not external arbiters alone, but inner capacities that you can awaken to stand as mediators.
If both sides, the rational and the emotional, sincerely seek iṣlaḥ (reform), Allah will yuwaffiq, harmonize, align, and guide them toward success. For true reconciliation is not the silencing of one side, but the restoration of their natural cooperation under the Law of Responsibility, where both thought and emotion honor their divine function.
Indeed, Allah is ever Knowing and All-Aware, seeing the inner currents that give rise to both discord and peace, and guiding the soul toward the unity that reflects His own Oneness.
4:36 And serve Allah and associate nothing with Him, and to waalidaini / parental sustainers (divine masculine energy and divine feminine energy) do good, and the qurba / close related rational thoughts (of the same knowledge) and the yatama / (to avail guidance to) who has no guidance and the masakin / (to avail guidance to) who are poor of guidance and the jarizil qurba / those who are closeby in attaining the dissolution (of duniya, close attachments) and the jarizil junubi / those who are closeby but in wilderness (puzzle for the new understanding is fresh and different from what is known) and the sahibi bil janbi / the companion (thoughts of the pure mind) with wilderness ibni sabil / those who construct the path and those whom ma malakat aymanukum / what inner authority your right possesses (inner strength). Indeed, Allah does not like those who are self-deluding and boastful.
NOTES : Serve Allah, the One Reality, by giving all acts, thoughts, and intentions their root in Him. To serve is not mere ritual, but the aligning of every inner movement with the awareness of unity. In this service, associate nothing with Him; let no thought, attachment, or fear claim the place of the Absolute within you.
Honor the walidain, the parental sustainers which are the divine masculine and divine feminine energies that nurture your being. The masculine embodies you with clarity, logic, and purposeful action; the feminine nourishes you with receptivity, compassion, and the embrace of life. Do good to both, for they are the twin supports of your inner growth.
Extend goodness to al-qurba, the close related rational thoughts, born of the same body of truth, for they are like siblings in your inner household of knowledge. To the yatama, those without guidance, offer the light of direction; and to the masakīn, those impoverished of guidance, offer the sustenance of wisdom that restores their inner wealth.
Give presence to al-jar dhi al-qurba, those close to you in their journey toward the dissolution of duniya, the release of binding attachments. Also, to al-jar al-junub, those who are near to you yet dwell in wilderness, extend patience and openness, for the terrain they walk is fresh, unfamiliar, and beyond what is known to them.
Honor as-sahib bil-janb, the companion thoughts of the pure mind, even when they arise in wilderness, as well as ibn as-sabil, those who are constructing a path toward truth, each step forming a bridge toward what is real. And to those whom ma malakat aymanukum, what your inner authority and strength rightly possesses, offer the rightful share of your care, for they are entrusted to your keeping.
Indeed, Allah does not love the mukhtal, those lost in self-delusion, puffed up by the illusion of their own greatness, nor the boastful who parade gifts (like the given advantage) as if they were not responsibilities. For every role, resource, and relationship given is a trust, balanced by the duty to guard, guide, and uplift.
4:37 Those who yabkholun / withhold and order the agitated mind to withhold and conceal what Allah has given them of His fadhli / given advantage and We have prepared for the kafirin / rejecters / those who cover, a humiliating punishment,
NOTES : There are those who withhold from serving Allah, lost in the fog of self-delusion. They command their restless mind to guard what they have been given, locking away the divine advantage as though it were their private possession. They forget that every gift from Allah is not ownership, but a trust and a responsibility woven into the blessing itself.
When you order your own agitated mind to follow this pattern, you make stagnation seem normal. You dampen generosity, conceal the path that could have brought light to others, and quietly teach the heart to serve your own ego rather than Allah. This is not mere selfishness; it is a subtle form of shirk, diverting devotion from the Source toward the self.
The Law of Responsibility makes clear: to receive is to be entrusted. Every gift carries its duty, to share, to guide, to bring benefit beyond the self. Hoarding breaks the natural balance. It dams the current of blessings, suffocating the very soul that clings to them, while leaving others in darkness. Eventually, this grasping collapses inward, ending in a “humiliating downfall.”
Allah’s way is spacious and flowing, to give freely, to unveil truth, to make what is hidden available for the growth of all. To walk in His way is to become a channel for His advantage; to resist it is to sever yourself from the very Source of abundance.
4:38 And those who yunfiqu / self-experience (the reform by putting the knowledge into practice) their wealth of knowledge to be for show by the agitated mind and they do not take security with Allah and not with the yawmil aakhir / moment of ending (dissolution of duniya - including mind, body and soul) and whoever has shaytan / acts from despair as qarinan / an intimate companion, evil is that qarinan / intimate companion.
NOTES : And those who experience reform yet turn their wealth of knowledge into a stage for the restless mind to perform and impress—such acts merely feed the ego with the fleeting taste of social recognition, the craving for attention, and the insecurities that lie beneath. Their reform becomes theatre rather than transformation. These acts are hollow, for they seek the gaze of people rather than the closeness of Allah. They place no trust in Allah, nor in the dissolution of the worldly self—mind, body, and soul—at the moment of ending. And whoever takes shayṭān—acts born of despair—as an intimate companion, evil indeed is that companion.
4:39 And what (harm would come) upon them if they aamanu / take security in Allah and the yawmil aakhiri / moment of ending (dissolution of duniya) and anfaqu / self-experience (the reform by putting the knowledge into practice) out of what Allah provided for them? And Allah is ever, with them, Knowing.
NOTES : And what harm would befall them if they placed their security in Allah, the Nurturer who holds existence in balance, and in the yawmil aakhiri, the moment when the illusion of duniya dissolves and only Truth remains? What loss would they suffer if they engaged in truly self-experiencing reform, putting the knowledge gifted to them into lived reality, allowing it to shape their thoughts, words, and deeds? And Allah is ever with them, knowing not just what they do, but why they do it; perceiving the sincerity or hollowness of each act, the alignment or misalignment of each intention. In His knowing, there is no veil.
4:40 Indeed, Allah la-yazlimu / will not treat unjustly, mithqala zarrah / smallest weight (of reform); while if there is a good deed, He multiplies it and gives from Himself a great reward.
NOTES : Indeed, Allah does not wrong you in the slightest, not even the smallest weight of your sincere reform is overlooked. Every moment of clarity, every shift of the heart, every unseen act that aligns with truth is preserved. And if there is even a single deed rooted in genuine goodness, Allah multiplies it beyond measure, for His giving is not limited by the scale of the act but by the boundlessness of His generosity.
4:41 So how (will it be) when We bring from every ummatin / cluster of thoughts (having shared direction and purpose) with shahidin / a witness and we bring with you upon these (thoughts) a witness (one who is present, sees and testify truthfully to what was seen) ?
NOTES : This verse points to an inner moment of reckoning, when the different ummatin, the collective “offspring” of your own mind, are gathered. Here, ummah is not merely an external group, but every cluster of thoughts, emotions, and intentions that has been “given birth” within you. Each has followed its own course, been shaped by its own leanings, and contributed to the way you have lived.
A shahid, a witness, is the faculty within you that sees clearly and truthfully. It doesn’t invent stories, excuse mistakes, or decorate the truth; it simply observes without distortion. From each ummah in you, each distinct pattern of thought, each tribe of inner impulses, there will be a witness. This means every aspect of your being will testify about itself: the part of you that sought truth, the part that pursued comfort, the part that resisted change, and the part that longed for union.
And then you, the deeper, unchanging awareness, stand as the ultimate witness over all these witnesses. This is the moment when nothing can be hidden from yourself. No part of your inner life can claim it wasn’t seen. This is not about condemnation, but about the full unveiling of what has always been present in you, waiting to be acknowledged.
When that happens, the question “How will it be?” is not rhetorical — it is an invitation. It asks: if all your inner voices (rijal and nisa from your parental support) were to speak honestly right now, would all four voices harmonize, or would they contradict each other? Would they point to the same truth, or reveal that you have lived divided within yourself?
4:42 That moment (of awakening) those who kafaru / rejected (Al Kitab) and disobeyed the rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) will wish if only al-ardu / the lower consciousness (grounded plane for development) tusawwa / would be leveled with them. And they la-yaktumuna / will not be able to conceal from Allah hadithan / any manifestation of reality (whether born from His revelation or from their own independent thinking).
NOTES : This verse points to a moment when resistance to truth dissolves under the weight of undeniable clarity. Those who turned away from Allah’s call, preferring the noise of self-importance, will wish to be flattened into al-ardu, the grounded plane of lower consciousness.
Why? Because in that flattening there is nowhere to hide. The ego’s peaks and valleys — its self-made hierarchies, pretences, and justifications — collapse into a single level ground. In that state, all posturing disappears. The self no longer towers over others nor tries to dig trenches to hide beneath. It becomes as bare and open as the earth after the wind has swept it smooth.
And in this openness, ḥadīthan, manifestation of reality, can no longer be selectively displayed. There is no way to present only the version of reality that suits personal advantage. Every thought, every intention, every constructed narrative is laid side by side with what is real. What Allah manifests is complete, seamless, and unaltered; what we manifest from our independent thinking is partial, fragmented, and coloured by desire.
In that moment of levelling, the contrast between the two is undeniable. One is effortless truth that flows from the source; the other is a manufactured appearance that shatters under light. Are you living in peaks and valleys of self-construction, or are you willing to be levelled into openness where only reality remains?
4:43 O you who aamanu / have taken security (in Al Kitab), do not come near asshalah / connection (through which you experience His presence) when you are sukaara / confused (unable to perceive clearly in your analysis and comprehension) until you know what you are saying and not in junuban / a state of bewilderness except taking a lesson of a way until you taghsilu / wipe to remove (the mental baseless and false understanding) and if you are mardha / disordered (sick, tired, in pain and short of knowledge) or safarin / mentally blank or one of you come from the ngaa'iti / position of submerged (in other irrelevant matters) or you have been in contact with an-nisa / the passionate urge (emotional drive), then you do not find maa'an / flow of knowledge then tayammamu / focus / pay attention toward saidan / good ascension in your reform then amsahu / wipe to remove (your mental impurities) with wujuhikum / your care (for growth) and aidikum / your strength / power, surely Allah is pardoning, forgiving.
NOTES : This verse addresses the importance of mental, emotional, and spiritual clarity before establishing in the salah, connection with your Rabb, true Nurturer that allows you to “download” and receive the subtle, hidden messages of truth. When you are sukaara (confused, mentally clouded, emotionally unstable), your analysis and comprehension are distorted, and you cannot truly know what you are saying. Speaking from such a state risks projecting your own confusion into what is meant to be a pure reception of truth. Similarly, being in a state of junuban (bewilderness, estrangement from your own center) means you are disconnected from the inner order that allows integration. You are advised not to approach the connection in that state, except for a limited moment of ‘aabiri sabeel (taking a brief lesson along the way), until you have taghsilu (wiped away) the false and baseless understandings that veil your perception.
If you are mardha (disordered — whether through fatigue, pain, illness, or lack of knowledge) or in safar (a mental blankness, a state of being away from self-awareness), or you emerge from ghaa’it (having been submerged in irrelevant or degrading matters), or have been in contact with an-nisa (passionate urges, emotional drives), yet cannot find maa’an (a clear flowing stream of knowledge), then tayammamu (deliberately focus) on saidan (a higher, good ascent of your own reform).
From there, amsahu (wipe away the impurities) from wujuhikum (your orientation and care toward growth) and aidikum (your active strength and power). This is a reminder that connection is not about ritual movements but about clearing the mind, centering the heart, and restoring alignment. Surely Allah is ‘afuwwan (pardoning — erasing the unnecessary weight you carry) and ghafooran (forgiving — covering your mistakes with the opportunity to start fresh).
4:44 Have you not considered those who were given a portion of the kitab / inherent Scripture (from your Rabb), they trade for misguidance and wishing you would lose the way?
NOTES : Those who have taken security in Al Kitab, the inherent script, is commanded to take security in Al Kitab in its completeness. A “portion of the kitab” carry within them fragments of truth, seeds from the inherent Script placed by your Rabb, Nurturer. But instead of allowing those seeds to grow into clarity, they trade them away for distortion. Misguidance here is not simply ignorance, it is a chosen exchange: replacing what brings light with what supports the ego’s agenda. When truth is fragmented and disconnected from its Source, it can be bent to serve personal gain, control, or validation. And those who operate from this state may desire, consciously or unconsciously, that you too abandon the living connection with your path. Misery seeks company, and confusion seeks to multiply itself.
To “lose the way” is not about straying from a fixed road. It is about losing alignment with the inner compass that orients you to Reality. This verse is a gentle caution, that is, discern the influence you allow into your mind. Be aware of what you are offered is not nourishment for your growth but bait that pulls you into the same fog another has chosen to inhabit.
When you hold firmly to the whole of the inherent Script, integrated, not fragmented, your path remains illuminated from within, immune to such trades.
4:45 And Allah is most knowing with your a'da / enemies (those opposing your growth); and sufficient is Allah as a wali / guardian, and sufficient is Allah as a helper.
NOTES : Those who oppose your growth are not always obvious. They pull you toward confusion, distraction, or dependency on them. They are the stubborn patterns of thought, old beliefs, or emotional impulses that keep you from seeing clearly. Allah knows these enemies intimately, even when you do not recognise them.
To see this, you must trust the One who nurtures you. A wali is not merely a protector who shields you from harm, but a close guardian who is intimately involved in your unfolding, guiding you away from what is corrosive and toward what strengthens your awareness. When you allow this guardianship, you also allow the nasir, the inner help that turns obstacles into openings, weakness into strength, and fear into clarity.
Your security is not in eliminating all enemies, but in being inwardly guarded and helped by the Source of your being. This is how the outer world loses its power to derail your journey.
4:46 From among those who are hadu / repented and returned to the right path, yuharrifuna / they distort (misrepresent the true meaning) the words from its rightful place and they say, “we hear and we disobey". And "we hear other than your hearing" and "ra'ina / we hear (but we do not analyze and ponder) twisting with their tongue (within the language) and attack (defaming) the deen / obligation to consciously fulfill their covenant (align with the truth). If only they have said we hear and we obey and "hear" and (said) unzurna / we reflect and ponder (over the signs revealed) that is better and akwama / more establish for them. But Allah cursed them with their denial (no inspiration, no development and no evolution). Then they do not yukminuna / take security (in Al Kitab), except a little.
NOTES : Among those who claim to have repented and returned, some still distort the word bending meanings away from their rightful place. They say, “We hear,” yet withhold surrender; they receive sound but do not yield the heart. This is hearing without obedience, perception severed from alignment. They add, “We hear, other than what you hear,” and “Ra‘inā”, a posture of listening without reflection, then twist the tongue, using language as an instrument to blur edges, reframe intent, and attack the deen,conscious obedience to Allah’s order, judgment, and law.
This twisting matters because language is the bridge between insight and embodiment. When the rational mind misuses words, through innuendo, selective quotations, clever ambiguities—it fractures. Their perception shifts from truth to preference, motives cloak themselves in piety while serving ego, trust in relationships (inner and outer) erode; sincerity becomes suspect, the heart and intellect split; action stalls or moves off-course, and inspiration dries up; evolution halts because clarity is bartered for control.
Had they instead said, “We hear and we obey,” and simply “Hear,” and “Unẓurnā” grant us time to reflect and ponder the revealed signs, this would have been better and more upright (aqwama): hearing joined to surrender, language joined to truth, reflection joined to transformation. For surrender completes hearing, it carries the word from the ear to the heart, and from the heart into action.
But by denying what they already know, they step outside the current of grace: no inspiration, no development, no evolution. Thus, they do not truly take security in Al Kitab, their inherent script, except a little, a thin assent without depth, a vocabulary of faith without its fragrance.
4:47 O you who were given the kitab / inherent scripture (from your Rabb), aaminu / take security with what We have revealed, confirming that which is with you, from before that nathmisa / efface wujuhan / focus to care (for growth) and turn them toward their backs or curse them as We cursed the ashabas sabti / companions (thoughts of the agitated mind) of those who disrupt the equilibrium of a peaceful active mind. And ever is the decree of Allah accomplished.
NOTES : O you who have been entrusted with Al-Kitāb, the inherent Script woven into the core of your being. Take security in what has been revealed. Receive it as confirmation of the truth that has always been present within you. Accept it now, while your attention still faces forward, while the soil of your inner life can receive and transform what is given.
Do this before the subtle process of nathmisa takes hold, the quiet effacement of your orientation toward care, growth, and alignment. Nathmisa does not arrive as a dramatic rebellion, it seeps in. It begins as small neglects, postponing what nourishes, explaining away what is required, choosing the easier comfort of familiar narratives. These tiny concessions gradually blunt your appetite for truth. Care becomes routine, growth becomes optional, and the heart’s forward-facing attention turns inward toward safety, retreating to what is already known even when that familiarity stifles life and learning.
Act before, too, you fall into the company of the ashab as-sabṭi, the companions of an agitated mind that disrupt the natural balance of a peaceful, active awareness. Instead of steady, purposeful thought, clear, rooted, and responsive, the sabṭi mind churns urgency without clarity, motion without rest, reaction without listening. In that state, the mind cannot hold the still space where insight ripens; it cannot receive the Script’s confirming light, because its attention is scattered among companions that demand, distract, and agitate.
If you allow nathmisa and the sabṭi dynamics to take you, your direction of care and alignment, will be effaced. Your orientation will be turned backward into regression, and the clarity that once confirmed what is with you will be clouded. That is the spiritual danger the verse warns against, not merely losing belief, but losing the receptive ground within which truth can be recognized and lived.
So accept and embody the revealed guidance now, while your inner field is still receptive. Let it confirm what is already rightly placed in you, so that your attention remains face-forward, your care stays active, and your mind remains settled enough to receive and transform what is given. The decree of the Rabb, Nurturer is accomplished; choose to align with it rather than be carried backward by neglect and agitation.
4:48 Surely, Allah does not forgive that is associated with Him, and He forgives whatever other than that for whoever wills and whoever associates with Allah then certainly he has invented an immense sin.
NOTES : When you divide your allegiance—giving power, ultimacy, or worth to anything alongside the One who nurtures and sustains your being—you step out of the simplicity of truth. It is like trying to walk home with two compasses: one is the quiet, unwavering orientation of awareness toward the Rabb; the other is assembled from fear, desire, and inherited belief. The first leads straight; the second pulls you in circles. Many detours are covered and dissolved when you return to the single compass—forgetfulness, error, and misjudgment fall away in that turning. But clinging to the second compass—insisting that something else stands beside the One—is the very fabrication that keeps confusion in place. This is why associating cannot be “forgiven” as an external act; it must be released at its root. To maintain that division is to invent a heavy burden within yourself, for it distorts the ground of perception. Let go of the second compass, and the way home is immediate—one direction, one Source, one seamless reality.
4:49 Have you not seen those who claim their anfus / souls to be pure? Rather, Allah purifies whoever wills, and they are not wronged, (in) a least.
NOTES : When you hear the verse ask, “Have you not seen those who claim their souls to be pure?” pause and notice: how often does your own mind whisper, “I am already fine. I have no fault. I don’t need to change.” That voice is not wrong in wanting peace, but it confuses surface approval with real purity.
The teaching here is not to condemn yourself, nor to endlessly polish the ego, but to recognize where purification truly happens. It is not in self-assertion, but in surrender. When you let go of defending who you think you are, the deeper purity—the essence—is revealed.
In practice, this means:
- Catch the claim of purity: When the thought arises, “I am better, I am right, I am pure,” see it for what it is: a claim made by the ego or psyche, not the essence.
- Return to Presence: Instead of chasing self-justification, rest in awareness. Simply be still, and notice what remains when the chatter falls quiet.
- Trust your Rabb: Allow life to do the purifying. Experience shows that difficulties, losses, and even discomfort are tools that strip away the false layers.
- Value the subtle: The verse says no one is wronged, not even a speck. This assures you that every sincere step, however small—an honest thought, a single breath of surrender—is seen and honored.
So the guidance is gentle yet precise: do not try to purify yourself by claim or comparison. Instead, stay open. Let the false identities fall away, and you will discover that purity is not something gained but something uncovered.
4:50 Unzur / reflect (on) how they invent the kaziba / lie against Allah, and sufficient with it as ithman mubina / a clear burden (wrongdoing that holds one back).
NOTES : Reflect on how they invent the lie against Allah. The lie is not always spoken aloud. It is also the quiet belief that the self can stand apart from the Source, that purity, security, or worth can be achieved without alignment to the Rabb. This is the deepest falsehood in the illusion of separation. When the mind declares purity on its own (as in 4:49), it fabricates a story: “I am self-made. I am independent. I sustain myself.” This is the kazibah, the lie that place the burden of reality on the small self, while denying the One who gives existence to every breath.
Such invention carries its own consequence. It becomes ithman mubīnan, a clear burden. Why? Because living from a lie always weighs down the heart. It holds you back from freedom, from peace, from resting in what already is. You can sense it, whenever you live from pretense, the body tightens, the mind struggles, the spirit feels heavy. The burden is self-created through resistance to truth.
But see how gently the verse teaches. Unẓur—reflect, look, observe. Awareness itself is the cure. The moment you notice the lie of separation, the burden begins to dissolve. What remains is openness, the recognition that purity, truth, and sustenance are not manufactured by the ego but are the gift of your Rabb in every moment.
4:51 Have you not seen those who were given a portion of the kitab / inherent script, who yukminu / take security with al jibti / the superstition and at-thaghut / the falsehood (other than Allah) and say about the kafaru / rejecters / those cover (the truth), "These are better guided in a path than from those who aamanu / take security".
NOTES : This verse turns our attention to a subtle error of the mind. Even when given a share of truth, a portion of the inner script that points toward reality, the self may still choose to lean on superstition or false authority. Al-jibt is the clinging to illusions—ritual without meaning, beliefs rooted in fear, or systems of thought that promise power but deliver emptiness. At-thaghut is every force from false authority, the ego’s demand to control, the idol of status, the false center that takes the place of Allah in one’s awareness.
The verse exposes a contradiction, that is, to have access to the kitab, the script of truth written into life itself, yet to find security not in that but in what is hollow. And even more, to turn to those who deny the truth (kafaru) and declare them better guided. This is the blindness of comparison: valuing the glitter of falsehood over the quiet depth of trust.
Seen inwardly, this is the mind’s habit of praising the voices of separation—thoughts that cover the truth of unity, as if they were clearer, sharper, or more practical than the gentle voice of faith. How often do we admire the cleverness of cynicism, the boldness of arrogance, while dismissing the simplicity of trust?
Each time we take security in superstition, whether the superstition of luck, the superstition of control, or the superstition of ego, we betray the portion of truth already given to us. Each time we elevate the denier within us—the voice that says, “There is no greater Presence, I alone decide”—we are declaring that denial is a better guide than faith.
But the kitab is already present within. It does not need to be borrowed from illusions or outsourced to false authority. It whispers in awareness itself: purity, guidance, and security are not found in external superstition or force, but in the inward recognition of Allah as the only reality.
4:52 Those are the ones whom Allah has cursed; and he whom Allah curses, never will you find for him a helper.
NOTES : Curse here does not mean an arbitrary punishment or a spell cast upon someone. It carries the sense of being distanced, cut off, removed from the flow of nurture. To be “cursed” by Allah is to live in disconnection from the Source, because one has chosen separation over truth. In the inner life, this happens when the mind binds itself to superstition (jibt) or false authority (thāghūt). The more one clings to what is unreal, the more one experiences distance from what is real. This distancing is the natural consequence of turning away from the light. Just as closing your eyes does not eliminate the sun but hides it from you. Turning to falsehood veils you from Allah.
If you turn to falsehood, never will you find a helper.” Why? Because the true helper is your Rabb, ever-present. But when you deny that Presence, you make yourself unreachable until you choose to turn back. The moment you release the false and turn inward, the so-called curse dissolves, and you rediscover the helper who was never absent.
4:53 Or have they a share of the mulki / inner authority (the authority within the consciousness field)? Then they (al jibti and at taghut) would not give an-nas / the agitated mind naqiran / (even as much as) a tiny speck (of benefits).
NOTES : Do false forces have any true authority within consciousness? If superstition (jibt) or falsehood (thāghūt) were granted sovereignty, what would they offer the restless mind? Nothing—not even the smallest benefit, not even a naqīr, that tiny groove on a date seed. Look inward and you will see this truth. When you give authority to false beliefs, to illusions of control, to the idols of ego, does the mind find peace? Or does it only circle back into agitation? The nafs, when dominated by these forces, is left empty-handed. It receives no nourishment, only repetition of its own unrest.
Mulk here is key. It is the inner authority, the seat of power within consciousness. When Allah is recognized as the true sovereign, this authority flows with generosity, life, and clarity. But when jibt and thāghūt sit on that throne, the agitated mind becomes starved. They cannot give even a speck, because they themselves are hollow. So the verse is a mirror. It asks: To whom are you granting authority within? Is it to the superstition of fear, the falsehood of ego, the idols of comparison? If so, expect nothing in return—not even the smallest relief. But if you give sovereignty back to Allah, your Rabb, then even the tiniest turning of the heart is answered with abundance.
4:54 Or are they jealous of an-nas / agitated mind upon what Allah has given them from His fadhli / given advantage? Indeed We have given aala / those familiar of Ibrahim / who is inclined to the truth, the al-kitab / the inherent script and al-hikmah / understanding based on Allah's law (with facts and empirical evidence) and We gave them a great mulkan / inner authority (the authority within the consciousness field).
NOTES : Are you splitting yourself by resenting the agitated mind (an-nas) for receiving a gift you think you lack? Jealousy assumes a separate self who competes inside a scarce field. It forgets that all capacity arises within one consciousness.
The faḍl, given advantage given by your Rabb, does not reduce your share. It reveals potential already present in you. When you envy, you turn away from that same current in yourself and tighten around comparison. The result is more agitation, more noise in the mind.
Aala Ibrahim are those who are in orientation towards the truth with Al-Kitāb, the inherent script revealing the nature of mind, body, and spirit complex. They are also entrusted with Al-Ḥikmah, an understanding that aligns with reality as it is factual and empirically evidenced. From this alignment arises mulkan ʿaẓīman, a great inner authority of consciousness that enables one to see clearly, choose wisely, and act without being dragged by agitation. This authority is not domination over others; it is sovereignty over reactivity. And through the union of Al-Kitāb and Al-Ḥikmah, Allah grants them the inner authority where judgment is no longer ruled by the agitated mind, but rests firmly within the clarity of consciousness.
4:55 Then from among them, are those who aamana / had taken security with it, and among them are those who turned away from it. And sufficient with jahannam / veil of ignorance, sa'iran / an acute (state).
NOTES : From within you, when you are familiar with the way of Ibrahim, they are those who has taken security in Al-Kitab and Al-Ḥikmah. When you do, you are given inner authority—to discern, to judge rightly, and to put truth into practice so that transformation can unfold. This is the path of success.
But there is also the tendency within you to turn away from truth, even while knowing it—to leave it unapplied in your own lived experience. When you do this, you close yourself off from your Rabb’s guidance, from the fresh unveiling knowledge of the unseen. In that state, you enter Jahannam—a veil of ignorance, an acute agitation of mind that becomes stagnant, without growth or renewal, unable to return to Allah.
4:56 Indeed, those who kafaru / reject / cover (the truth) with Our ayaatina / signs, soon We will burn them into naran / an internal conflict (that burn nas-nas). Every time their juluudu / firmness are nadhijat / matured (that is when the conflict become matured and part of his life), We will replace them with other firmness (of conflict) that they may taste (self-experience) the punishment. Indeed, Allah is ever Exalted in Might and Wise (all judgment based on facts and empirical evidence).
NOTES : Those who reject or cover Allah’s āyāt are, in truth, those who have veiled their own lower consciousness. Instead of allowing the signs to penetrate and illuminate, they place coverings over the very faculty that could receive light. The covering blinds the heart, dulls perception, and forces you to rely on your independent thoughts for guidance. But independent thoughts, cut off from the Source, are limited in nature. They circle within the same patterns, unable to see beyond themselves, and this limitation inevitably breeds inner conflict.
Each time the conflict matures and becomes part of your lived pattern, it hardens into a new layer of julud—a firmness of habit. When one layer is burned through, another forms in its place. The cycle continues, not as arbitrary punishment, but as self-experience. This is how Allah make you taste directly the consequence of turning away from truth.
This is how life teaches. Allah is ʿAziz—exalted in might, meaning no one escapes the natural law of consequence—and Ḥakīm—wise, for every judgment is grounded in fact and evidence. Nothing here is unjust; it is simply the reality of what you create when you resist the signs.
4:57 And those who aamanu / have taken security and amilu solihaati / do corrective deeds, We will admit them to jannatin / hidden gardens of knowledge beneath which rivers of hidden knowledge flow, wherein they abide forever. For them therein are purified integrated pair (zakara / divine masculine attributes and unsa / divine feminine attributes), and We will admit them to dhillan dholilan / a deep abiding shade (in your lived experience).
NOTES : Those who have placed their trust in Al-Kitab and spend from what Allah has entrusted to them — the gifts of awareness, insight, and capacity for transformation, are admitted into jannat, the hidden gardens of knowledge. These gardens are the fertile inner landscapes where wisdom takes root, nurtured by sincerity and openness.
Beneath these gardens flow anhar — rivers of hidden knowledge. These rivers symbolize the continuous currents of meaning, insight, and fresh understanding. Just as rivers never stagnate, your consciousness too is renewed moment by moment. The flow of these currents lifts you beyond the narrowness of the lower self, guiding you gently towards the vastness of your higher self.
Within these gardens you abide in an eternal dwelling of awareness itself. Here you are accompanied by azwaj muṭahharah — the purified, integrated pair of divine masculine and divine feminine energies within. No longer in conflict, they merge in harmony, generating clarity, creativity, and wholeness.
And all of this unfolds beneath ẓillan ẓalīlan — a shade most complete and abiding. This shade is not a fleeting shelter, but a deep protection within lived experience, where the fires of struggle and restlessness are cooled, and the self finds its repose in the presence of your Rabb.
4:58 Indeed, Allah commands that you restore the amaanaati / trust to ahliha / those entitled (inner faculties to receive the amaanaat), and when hakamtum / you judge (based on Allah's law with facts and empirical evidence) between an-nas / the agitated mind that you judge with justice. Indeed, pleasant is that discernment of hidden knowledge which Allah admonishes you with it. Indeed, Allah is ever All-Hearing and All-Seeing.
NOTES : When Allah commands you to return the amānāt (trusts) to the rightful ones (ahlihā), it is not about external responsibilities. It is about the sacred trusts within yourself, that is, your faculties of seeing, hearing, speaking, feeling, and thinking. These are trusts given to you, and each must be placed to its rightful place. When the eye is used rightly, it perceives without distortion. When the ear listens deeply, it receives without prejudice. When the tongue speaks truth, it restores harmony. Every trust has its rightful function, and restoring them is living in alignment.
And when you judge between an-nas, the restless and agitated thoughts within, judge with ʿadl (balance, fairness). This means not favoring one thought over another based on fear, bias, or personal gain, but weighing them against truth, facts, and the deeper clarity of awareness itself. Justice here is not abstract; it is the lived balance in consciousness where every impulse, every thought, is evaluated with precision and equanimity.
Allah describes this command as niʿimma — pleasant, beautiful, the most fitting — because nothing restores harmony in your inner and outer life more than fulfilling trusts and judging with fairness. It prevents you from being ruled by distortion, partiality, or self-deception.
Allah is ever Samiʿ (All-Hearing) and Baṣir (All-Seeing). This is a reminder that nothing is missed: every whisper of the mind, every movement of the heart, every decision you take is heard and seen. To live with this awareness is to remain transparent, honest, and aligned with truth in all things.
4:59 O you who aamanu / have taken security (in Al Kitab), obey Allah and obey His rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) and those endowed (with authority) who gives the order from among you. So if you dispute in anything, then restore it (back) to Allah and the rasul / inner voice (that deliver the guidance from your Rabb) if you tukminu / take security with Allah and the aakhiri / ending (to dissolve the duniya). That is better and the most beautiful interpretation.
NOTES: You who have taken security in Al-Kitab are called to obey Allah and to obey His rasul. In truth, obeying Allah is inseparable from obeying His rasul, for the rasul is the inner voice of guidance that comes without sound or words. It delivers the signs, reveals your inherent script, and imparts wisdom to interpret the message through the lens of lived experience and factual knowledge. When the truth becomes clear within you, you are then called to obey the inner authority that arises from among your own thoughts, that is those endowed with the clarity to judge not from the agitated mind, but from the still field of consciousness itself.
If a dispute arises with these thoughts, return the judgment back to Allah and His rasul. To restore decisions to this source is to place trust where it truly belongs. This act is the essence of taking security in Allah and in the akhir, the dissolution of the transient duniya. In this return lies the most beautiful and harmonious unfolding of meaning, a resolution that aligns you with the truth of your being.
4:60 Have you not seen those who claim to aamanu / have taken security with what was revealed to you, and what was revealed before you? They wish to judge within the thaghut / false authority (other than the consciousness field), while they have been commanded to reject it; and shaytan / acts from despair wishes to lead them far astray.
NOTES : Those who claim to have taken security in what has been revealed to you and what was revealed before you may still find themselves turning towards taghut—false authority. Taghut is the pull of that which asserts power outside the field of pure consciousness: rigid beliefs, externalized rules, or the agitated mind that insists on being the judge. Though they were commanded to reject it, they continue to lean on it for guidance.
This reliance is born of despair, the very movement of shayṭan in the psyche. It feeds on the longing for control when one feels uncertain. Instead of trusting the inner flow of guidance from the Rabb, they resort to the loud and forceful dictates of false authority.
And yet, the irony is clear, that every turn towards taghut distances one further from one’s own center, further away from the clarity that already lives within. Shayṭan, this movement of despair, does not just lead astray, it leads far astray, into confusion, doubt, and fragmentation of the self.
To truly take security in revelation means refusing to outsource your inner authority to anything other than Allah and the rasul.
4:61 And when it is said to them, "Ta'alau / expand / delve deeper what Allah has revealed and to the rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb)," you will see the munafiqin / those who self-experience (with their own logical mind), turning away from you, in complete avoidance.
NOTES : Those who turn towards ṭaghut, false authorities and imagined powers outside the consciousness field, are revealed when the invitation is extended to them to ponder, contemplate, and explore more deeply the message of Allah that has been revealed to them, and to the inner voice that delivers His signs.
Yet, instead of entering that depth, you see the munafiqin, those who interpret and experience life solely through the self-constructed lens of the logical mind, turning away from you. Their response is not a gentle disagreement, but a decisive avoidance, a refusal to stand in the silence where truth is unveiled.
They act in this manner because of their conditioned mind. Years of ingrained habits, beliefs, and patterns have shaped a rigid framework within them. The conditioned mind clings to what is familiar and resists whatever threatens its stability. For them, to contemplate deeply is to risk dissolving the very foundation of their identity, a prospect that feels unbearable.
This is the mark of hypocrisy. They cling to their own calculations and intellectual justifications, while the invitation is to surrender those very tools into the greater intelligence of Being. Their avoidance is not of you, but of themselves, of the stillness within that exposes the falsity of the authorities they rely upon.
4:62 So how (will it be) when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but ihsanan / a good conduct and tawfiqan / to bring success (that is to align with the right path)."
NOTES : Their hypocrisy becomes clear when calamity befalls them. In that moment, they rush towards you, swearing that their intention was never harmful, but only to do good and to seek alignment with the right path. Yet such words arise not from sincerity, but from fear of exposure. Their claim of harmony is not born of truth but of a conditioned mind that seeks refuge in appearances rather than in genuine reconciliation with the truth.
4:63 Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them concerning anfusihim / their souls, a penetrating word.
NOTES : These are the ones whose inner states are fully known to Allah — their hidden motives, their unspoken fears, and the subtle deceptions they weave even within themselves. Nothing is concealed from the All-Knowing. You are not asked to expose or confront them harshly; instead, you are instructed to turn away from engaging their pretenses. Yet do not abandon them altogether. Offer them maw‘iẓatan balīghah — a word that penetrates deeply, one that speaks directly to their souls. The word that is for awakening. It carries a resonance that unsettles the conditioned mind and touches the core of their being. In doing so, you plant a seed that may one day dissolve the veil of hypocrisy and open them to the reality of their own nature.
4:64 And We did not reveal from any rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) except to be obeyed with the permission of Allah. If surely when they zhalamu / acted unjust to their anfus / souls (by displacing truth from its rightful place), they came to you then sought forgiveness of Allah and the rasulu / inner voice (that deliver the guidance from your Rabb) sought forgiveness for them. Definitely they would have found Allah returning, merciful.
NOTES : Those whose hearts conceal duplicity are not hidden from Allah. Their words may be deceptive, but their inner state is already known. You are told: turn away from disputing with them, yet do not abandon them. Instead, speak to them with a word that penetrates deep into their anfus — a reminder sharp enough to pierce the veil of their conditioned mind, gentle enough to awaken their awareness. Such words are not meant to win arguments, but to call them back to themselves.
For every rasul, every inner voice of clarity that Allah reveals, comes for this very purpose: to be listened to, to be obeyed, to be honored as a guide towards balance. These voices do not arise by chance; they arrive with Allah’s permission, a mercy for your return.
So when one displaces truth and acts unjustly towards their anfus, the way back is not through denial but through turning. If they come to you, not merely outwardly but inwardly, seeking forgiveness from Allah, and allow the rasul within to seek forgiveness for them by pointing them back to truth, then what unfolds is inevitable: they will find Allah as the One to return to, the One overflowing with mercy.
Thus, the flow of guidance is complete — a word that penetrates to a recognition of injustice to a turning inward to forgiveness sought and mercy found. What seemed like distance was only the shadow of avoidance; what is discovered is that Allah was never absent, always returning to those who return.
4:65 But no, by your Rabb / Lord! They (who displaced truth from its rightful place) will not yukminun / take security until they make yuhakkimuka / you a judge in what shajara / disagreement intertwine (like branches) between them, then do not find within anfusihim / their souls rsistance from what you have decided and surrender in complete surrender.
NOTES : But no, by your Nurturer! Those who displace truth from its rightful place will never take security until they make you the one who judges within them, in what arises as shajara—the disagreements that grow and intertwine like branches of a tree within their thoughts. These inner conflicts branch out, entangle, and pull in many directions. Yet security does not come from following the conditioned branches but from turning to the higher clarity that cuts through them.
And once they allow this inner voice of truth to be the judge, they will not find resistance within their anfusihim—their own souls—against what has been decided. Instead, they will experience a softening, an openness, and a surrender that is not partial but total. Complete surrender (tasleeman) means resting in the truth without bargaining, without holding back, without insisting on their conditioned conclusions.
This verse points to the futility of security in the mind’s entangled reasoning. As long as one argues from the branches of conditioning, one remains restless. Real security is only discovered when the heart yields fully to the clarity that comes from beyond the conditioned mind. That surrender is the very ground of peace.
4:66 And if We had prescribed upon them, "Kill your anfus / souls" or "Leave from your diyar / state of encirculating thought," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer tasbitan / assurance.
NOTES : To "kill your anfus" is to dissolve your conceptualized self, the illusory self constructed by your ego-structured thoughts, the self-image built from memories, desires, and fears. The ego resists this because its whole survival depends on maintaining its illusion of separateness. To "leave your diyar" is to step out from the enclosure of repetitive, circling thoughts, the familiar dwelling of the conditioned mind. These thought-patterns form a kind of psychological content where we live as our lower consiousness of our sub-conscious mind, unconsciously, going round and round within the same walls.
The verse then points to thoughts from among us who are reluctant to dissove the separate self: only a few would willingly walk into such radical freedom. Most resist, clinging to familiar patterns reacting from their encircling thoughts. Yet, it says, if they did what was advised—if they let go of ego-identification and stepped beyond their habitual enclosures—it would be better for them, bringing tasbītan, firmness and assurance. This firmness is not rigidness but a deep-rooted stability, the kind that comes when one is grounded in truth rather than in passing forms of thought.
4:67 And then We would have given them from Us a great reward.
NOTES : Had they followed what was instructed, Allah would have granted them a great reward, that is, the return to Oneness. This reward is not in the form of possessions or status, but the dissolving of the conceptualized self — the “I” that clings to its own ideas and separateness. In this dissolution, there is no struggle, no conflict of the inner voices; there is only the quiet assurance of Being.
4:68 And We would have guided them to siratal mustaqim / a path of the one who is established with the truth.
NOTES : And surely, Allah would have guided them to a straight path — a path free from entanglement with false authorities, unburdened by the conditioning of the mind. It is the path that leads back to the Rabb, Nurturer, where the soul rests in clarity and trust, aligned with the natural flow of reality.
4:69 And whosoever obey Allah and the rasul / inner voice (that deliver ayaati / signs) then they are with those whom Allah has bestowed an'ama / elevated hidden understanding, from among an-nabiyyin / the ones pronounce and establish (news of the ghaib) and the truthful and the witnesses (of the truth) and the ones who reform. And excellent are those rafiqan / companions in a journey (those who walk together in harmony, to evolve, to arise, and to return to Allah).
NOTES: When you obey Allah and obey the rasul, the inner voice that delivers the message, you are placed among those upon whom Allah has bestowed ease with elevated hidden knowledge, the truth inscribed within your inherent script.
Those who receive the flow of this hidden knowledge are among the nabiyyin, the ones who establish the truth within the lower consciousness. They are the witnesses who see reality without distortion, and the reformers who embody the knowledge they have received, evolving by correcting themselves. To walk in companionship with them is to share in a true fellowship, one that moves in harmony, not in conflict, guided by a single purpose.
4:70 That is the fadhlu / given advantage from Allah and sufficient with Allah, 'aliman / a knowing.
NOTES : The gift bestowed to you that overflow you with the abundant truth (with companioship from nabiyyin, sadiqin and solehin) is your given advantage granted by Allah to you. Sufficient for you in the nearnest of Allah that you awaken with the hidden knowledge.
4:71 O you who aamanu / take security, khuzu / guard for hidhrakum / your awareness then go forth in thubatin / groups or go forth all together.
NOTES : O you who take security in Allah, you are called to guard your awakeness. To trust in Allah is not only to believe, but to remain present and alert. Do not let the mind slip back into the state of unconscious habit, where thoughts run without awareness. Take guard of yourself, as a watchman of your own inner presence.
Move forward with this attentiveness. At times, your actions will be like thubat, smaller movements in portions and stages, where you test and learn in fragments. At other times, your actions may arise jamīʿan, as a unified surge where all parts of you come together in a single movement of clarity.
Whether in fragments or in wholeness, the call is the same that is stay awake. Walk with awareness in every step, so that your life does not scatter in forgetfulness but flows with intention, returning always to Allah.
4:72 And indeed, from among you is surely there is the one who hold back (from walking forward); then if disaster strikes you, he says, "Surely Allah has an'ama / bestowed with elevated understanding (of the hidden knowledge) upon me when I was not with them, shahidan / a witness."
NOTES : And indeed, from among you there is always the tendency to hold back, to hesitate from walking forward into your exploration with awareness. This part of the self avoids risk, clings to safety, and resists the movement of awakening.
When life brings a challenge, when a trial strikes, this hesitant voice justifies itself: “Surely Allah has bestowed ease upon me with hidden knowledge. It is a blessing that I was not there with them as a witness.” But this is not a true awakening. It is the comfort of avoidance disguised as grace. To withhold yourself from the path of awareness is to miss the deeper gift that every challenge carries. For in the very place you fear, hidden knowledge is revealed. And to be shahidan, a witness, means to stand present in the midst of life, not to escape it.
The mind that holds back may claim ease, but it has traded the flowing gift of insight for the shallow comfort of absence.
4:73 And if fadhlun / given advantage (of companionship from nabiyyin, sadiqin and solehin) comes to you from Allah, he will surely say, as if there had never been any bond of affection between you and him, "Oh, I wish I had been with them so I would have attained a great attainment."
NOTES : And when faḍlun, given advantage of true companionship with the nabiyyin, the ṣiddiqin, and the ṣaliḥin reaches you from Allah, the one who held back speaks up. He talks as if there was never any mawaddah, no real bond between you and him, saying: “If only I had been with them, I would have gained that great attainment.”
This is the psychology of conditional loyalty which is absent in the trial, eager in the triumph. It wants outcomes without presence, harvest without sowing. It is not moved by mawaddah (a steady affection that remains through both difficulty and ease); it is moved by result.
True mawaddah is different. It is the quiet bond that stays through uncertainty, the willingness to witness (shuhud) reality as it is, and to act in truth (ṣidq) and reform (ṣaliḥ) even before any success is visible. Such companionship is faḍl itself, an advantage granted by Allah, and it is recognized by constancy, not convenience.
So, watch for the voice that waits on proof. Notice how it appears only after the gift becomes visible. Then return to presence: align with what is true now. Walk with the companions inwardly — clear seeing, truthfulness, witnessing, reform — whether the path feels fragmented or whole. Let your bond be mawaddah, not outcome; let your step be loyal before the result arrives.
4:74 So let those fight in the cause of Allah who sell the life of this duniya / close attachments and relationships with aakhirah / the ending of dissociation (dissolution of duniya). And he who fight in the cause of Allah and is killed or achieved victory - We will bestow upon him a great reward.
NOTES : Those who strive in the cause of Allah are those who sell off their duniya, close attachments and relaionships, the manifestations of the physical realm that the mind clings to as if they were permanent. They loosen their grip, severing the close ties with these attachments, and sell off for the sake of the akhirah, the ending of the conceptualized self, so that the dissociation of the true self may come to an end.
In this struggle, Allah has decreed that the outcome does not diminish the gift: whether the false self is completely dissolved, or whether one’s striving seems cut short, the reward remains the same. For what Allah grants is not measured by success or failure, but by the sincerity of the movement toward truth. In either case, Allah bestows a great reward — the return to nearness, to wholeness, to the true self.
4:75 And what is (wrong) with you that you do not fight in the cause of Allah and those who are da'if / weak among rijal / independent thought processes (for analysis, reason and rationalization) and the nisa / passionate urges (emotional drive that fuel motivation, creativity, empathy and determination to pursue knowledge and morality) and wildani / brainchild (idea) who say, "Our Rabb / Lord, take us out of this qariah / community of thoughts (connected by shared values not to fight to dissolve their conceptualized selves) of ahluha / those who are with her, and appoint for us direct from You a protector and appoint for us direct from You a helper?"
NOTES : Within you are voices (thoughts) rijal, nisa and wildain that have become weak. The rijāl, your rational and analytical thought processes, which when enslaved by fear or self-deception, lose their strength and clarity. The nisa’, your emotional urges, the passions that can inspire compassion, creativity, and moral resolve, but which often become clouded by attachment, craving, or despair. The wildan, your thoughts birthed by rijal and nisa, are easily silenced by the weight of old beliefs and habits.
This is how your rijal, nisa’, and wildan weaken and hold you back from striving to evolve, from dissolving the conceptualized self. To free themselves from the oppression of conditioning, they call upon their Rabb to take them out of the qaryah — the community of thoughts in which they dwell. This inner community binds them to self-preservation, to the defense of false identity, to resistance against truth.
To free themselves from remaining oppressed by their own conditioning, they call on their Rabb to take them out of the qaryah, community of thoughts that they are in. Such community bound them to the values of self-preservation and resistance to truth. The members of the community, refuse to let go of the false identity and image they defend. So the weak rijal, nisa and wildain call upon their Rabb to appoint direct from their Rabb a protector and a helper instead of relying on their own parental support.
4:76 Those who aamanu / have taken security (in Allah) fight in the cause of Allah, and those who kafaru / reject, fight in the cause of Taghut / falsehood (besides Allah). So fight against the allies of shaytan / acts arises from despair. Indeed, the plot of shaytan / acts arises from despair has always been da'if / weak.
NOTES : Those who have taken security in Allah, they accept the hidden knowledge given to them, Then they spend their wealth of knowledge by correcting themselves and evolve by dissolving the veils that hide their true self. While those who kafaru, they cover themselves from receiving messages from their rasul (inner voice) and reject the hidden knowledge. They fight to defend their false identity and image they cling to. So their knowledge is stagnant and even deteriorate as it feeds on falsehood. They do not evolve and remain in their internal conflicts that burn their agitated mind. Indeed, their mental house and illusory self they defend, is nothing more than a construction of shaytan, whispers born of despair. And whatever actions manifested by shaytan will always lead you to weakness.
4:77 Have you not seen those who were told: “Restrain your hands (re-educate to adapt your rational mind thought processes), and aqimu / establish the salaata / connections (through which you experience His presence), and pursue az- zakah / mental growth and development.” Then when the qitalu / fighting (to dissolve duniya by education) was decreed for them, a party from them fear an-nas / the agitated mind as they would fear Allah or even more intense fear. And they said: “Our Rabb / Lord, why did You decree fighting (to dissolve duniya including body, mind and soul) for us? Why not You delay for us until another time near.” Say: “The enjoyment of this duniya / close attachments is little, and the aakhirah / ending of dissociation (by dissolving duniya) is far better for those who are aware; you will not be wronged fatiilan / however much there is a twist (from the truth).”
NOTES : Have you not seen those who were told to restrain your hands from the act of “killing” their false identity and defended image? They were urged instead to keep ṣalaat, the living connection with their Rabb and to keep azzakaah, ongoing mental development, purification through self-correction. Yet when the moment came for real struggle, they feared an-nas (the agitated mind) as they ought to have stood in awe of Allah, indeed, even more. They pleaded, “Our Rabb, why prescribe this struggle now? Could You not delay us for a near term?”
This is the posture of the one who kafara, who covers the inner call to dissolve the conceptualized self. They defend the image they have made and bargain for time, postponing the very transformation that would set them free. They miss the point that al-akhirah—the ending of dissociation from their true self—is better than ad-dunya, the tight circle of close attachments and relationships with the merely physical, which are only manifestations, not the Source.
4:78 Wherever you are, almauta / the death will yudrikkumu / will seize / catches you even if you were in burujin / prominent lights of truth, mushayyadah / one who is in elevated state (in terms of knowledge of the truth). And if goodness reaches them they say this is from the nearness of Allah. And if hurt / badness reaches them, they say this is from your nearness (inner knowing of rational mind). Say all are from the nearness of Allah. Then what is for these qaumi / group of established thoughts that they are not near enough to understand hadithan / manifestation of reality.
NOTES : Wherever you may be, the death of your true self will inevitably reach you. This happens whenever you give life to the conceptualized self—the identity woven from thought and image. The true self withers when it is not nourished by truth, while the conceptual self thrives when it is fed with falsehood. Even if you have attained deep knowledge and been raised to high status, the fear of losing that identity—the attachment to image and position—can overpower the call to let go. Thus, the conceptual self resists its own dissolution, even when truth shines clearly before you.
Such people may say: “All goodness comes from Allah,” yet when harm or difficulty touches them, they turn and say: “This is from you, the inner knowing of your nafs / soul.” But all is from Allah.
What is it with this group of thoughts? They see the signs—Muhammad, as the seal of the prophets, established that the aakhirah, the true ending, is fulfilled only through the annihilation of the conceptualized self—yet they remain distant. They hesitate to open themselves, to spend their energy, and to put into practice this final seal of truth.
4:79 Whatever reaches you from goodness then it is from Allah. And whatever reaches you from the hurt / badness, then it is from your nafs / soul. And We sent you an-nas / the agitated mind a rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb). And Allah is enough as a witness.
NOTES : Even though you say, “goodness comes from Allah and badness comes from your soul,” in truth, all arises from Allah alone. What you call badness from your soul is itself an illusion. Look closely, with attentive awareness, at the very existence of what you call your soul—how it is only a concept woven out of thoughts, an image created and re-created by the mind.
Your true self, the unchanging awareness, is untouched. The so-called conceptualized self has no real existence in either the lower states of consciousness or the higher states of consciousness. It appears only as a veil, a passing formation.
Therefore, follow what is revealed by Allah through His rasul—the inner voice of clarity that calls you back to truth. Let this voice guide you beyond the false boundaries of identity. The relationship of your true self with its Source is nūr ‘alā nūr—light upon light, inseparable and overflowing. When the conceptualized self dissolves, what remains is the wholeness of Being itself—pure presence, undivided, without separation, only Allah.
4:80 Whoever obeys the rasul / inner voice (that deliver ayaati / signs) then certainly he obeys Allah. And whoever tawalla / turns away, then We have not sent you over them, a preserver (of what Allah has preserved).
NOTES : The way to preserve your true self dying from the nourishment of truth and the way to dissolve your conceptualized self with the nourishment of truth, is by obeying the inner voice that deliver Allah's hidden knowledge becaise by obeying His rasul, you obey Allah. And yet, if you turn away, know that this inner voice is not sent as a controller over you. It does not impose, nor does it dominate. It is simply a witness, a reminder, a guide pointing you back to what is real. The choice remains with you whether to align with the truth and be nourished by it, or to resist and remain entangled in the illusions of self.
4.81 And they will say tho'atun / obedience (to the message delivered by rasul), then when they barazu / depart from your nearnest (that is from your presence) bayyata tho'ifatun / a group of encircling thoughts plot, from among you, contrary to what you say, and Allah records what they yubayyituna / plot (the unsupported message). So turn away from them and put your trust in Allah. Sufficient with Allah, wakilan / a trusted custodian.
NOTES : Those who turn away from obeying the rasul, the inner voice that delivers the message, may still claim outwardly, “We are in obedience.” Yet once they leave your nearness, when the mind drifts from clear awareness into the background of the subconscious, a circle of thoughts begins to scheme, fueled by the conditioning of the rational mind. They plot against what you have affirmed. But Allah records every hidden plan and every contrived meaning they invent without His support. So, do not be unsettled by them. Turn away, and place your trust in Allah alone. Allah is sufficient as a trusted custodian.
4.82 Do they not tadabbaru / reflect deeply on the Qur’an / expression of truth (that Allah has revealed)? If it had been from any other than Allah, they would have found within it many ihtilafan / conflicting representations (of the truth).
NOTES : Whenever the mind drifts from awareness into the subconscious, the expression of reality—revealed through the signs of Allah—becomes filtered through the conditioned patterns of the rational mind. If the source were truly this conditioned mind, you would find within it many conflicting representations of reality. The very absence of contradiction is itself a sign that what you encounter in the Qur’an is reality, not a product of independent thought.
When you look closely, iḥtilaf arises in conditioned thought processes. It fragments, invents baseless interpretations, and presents truth in conflicting ways. Yet in reflection you begin to see that truth itself cannot be divided; only thought creates the illusion of division. To truly tadabbur the Qur’an is to recognize this underlying harmony beyond the surface of words, where the message resonates with the clarity of your own being.
4.83 And when comes to them any matter from (regarding) the security (iman), or fear, (that) they spread with it, and if they had raddu / returned it to the rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) and to ulil amri / those endowed (with authority) who gives the order from among them, surely would have known it those who studied it from them. And had it not been for fadhlu / given advantage of Allah upon you and His rahmah / an abstract system of education, you would have followed the shaitan / acts arises from despair, except a few.
NOTES : When you are in a conscious state and become aware of matters related to security or fear that you have been spreading, you are commanded to return and examine them in light of the message delivered through the rasul and the ulil amri. By doing this, you will be able to distinguish which thought patterns arise from the message of Allah—drawn out through sincere study—and which are merely born of your conditioned mind.
Allah, in His mercy, has granted you both an advantage and a nurturing system of guidance. Without this mercy, you would surely have followed the divisive whispers of the conditioned mind.
4.84 So fight (engage actively in cutting off following your conditioned mind) in the path of Allah; you are not made responsible except for your nafs / soul. And urge the mukminin / those who take security (with their independent logical mind to engage in the fight), perhaps Allah will put a stop to the might (severity) of those who kafaru / reject (the message).” And Allah is far Mightier and far more severe in Punishment.
NOTES : To fight in the path of Allah is to actively resist the pull of your conditioned mind, which whispers insecurity and fear. Your responsibility is only to your own nafs, your soul, by engaging your rational mind in this struggle. Through this effort, perhaps Allah will restrain the severity and hardship caused by those (rational thoughts) who rejected the truth. And Allah is far stronger in might and more exacting in setting things right through His deterrence.
4.85 Whoever intercedes with a good intercession (step-in with the truth), he will have a reward of it; and whoever intercedes with an evil intercession (step-in with other than the truth), he will receive a share of it. And Allah has control over all things.
NOTES : The real struggle is to establish your rational mind to refrain from being influenced into rejecting the message delivered by the rasul. When your rational mind opens and accepts this message, your soul is nourished with the truth from your Rabb. But when your rational mind turns away, your soul instead absorbs the whispers born of your own conditioning.
Therefore, the only intercession of real value is when the rational mind aligns itself with the truth from your Rabb.
4.86 And when huyyitum / you intercede to bring (your soul) to life, with tahiyyatin / a revival (intercession), then enliven with an even better hayyu / revival or reciprocate it. Indeed, Allah is ever take into account over all things.
NOTES : Whoever intercedes with a good intercession will share in its goodness, and whoever intercedes with a harmful intercession will bear a portion of its weight. Nothing escapes the measure of your Rabb.
And when you intercede in your inner struggle, let your intercession be with the truth from your Rabb, something better than what you already hold, or at the very least, equal to it. Every stirring of the soul, whether through thoughts, words, or actions, is accounted for. What you offer returns to you, what you ignore diminishes in you, and what you nurture grows stronger within you.
Thus, whether in the larger choices of life or in the smallest recognition of an awakening within, the principle remains the same: meet what comes to you with greater truth, or at least with sincerity. For the Nurturer takes into account all things, leaving nothing outside the balance.
4.87 Allah, no ilaaha / reality of being except He, surely jama'annakum / will gather you (the content of your consciousness) to the yawmil qiyamah / moment of establishment in it there is no doubt. And who is more truthful (in) hadithan / manifestation of the hidden reality, than Allah?
NOTES : Allah, there is no reality of being, no separate authority, no truth of existence except Him. Surely, He will gather all the contents of your consciousness, and in that gathering you will come to know which of your inner contents are aligned with the truth revealed by your Nurturer, and which are shaped only by the conditioning of your independent mind. There is no doubt that you will face this moment of establishment.
Ḥadīthan is the manifestation of reality as it appears to the mind. Yet because the mind is conditioned, it overlays its own patterns and creates barriers, preventing you from seeing reality as it is. Allah asks, “Who is more truthful in ḥadīthan?”, who is more truthful in manifestation itself? Therefore, if you fail to recognize the truth within what is revealed, it is not because reality is absent, but because the barriers of your own conditioning obscure it.
4.88 Then what is the matter with you that you are divided into two groups (one who failed to recognise the truth in hadithan and another who rejected the truth) within the munaafiqin / those who self-experienced (independently with their own mind), while Allah has regressed them for what they have earned? Do you want to guide those whom Allah misguides? Whoever Allah causes to be misguided, you will never find for him a path.
NOTES : Why do two streams of thought arise within your mind? One fails to recognize the truth in the ḥadithan, the manifestation of reality, and the other outright rejects it. Both are born from the independent rational mind, which by its very nature is limited. Its accumulated knowledge is partial, and so its consciousness is confined. From such conditioning, the mind easily distorts what it encounters.
Therefore, quieten this independent rational mind. Do not let it interpret, judge, or conclude the matter. Leave it to your Rabb, for what the limited mind can never reach, your Rabb reveals with clarity.
4.89 They (the two groups within the munaafiqin) wish if only you reject as they have rejected, then you will be the same. Then do not take from them as allies until they emigrate in the cause of Allah. But if they turn away, then seize them and kill them (end their influence) wherever you find them; and do not take from them any ally or supporter.
NOTES : These two groups of thoughts within the munaafiqīn, those that fail to recognize and those that outright reject, both wish the same for you, that you too would cover the truth, so that your whole being becomes leveled in denial. Do not allow such thoughts to become your allies or trusted companions. They must first undergo hijrah, an emigration away from their conditioned base, a detachment into the path of Allah where truth flows unhindered. Only then can they be integrated.
But if they turn away, refusing to detach, then seize them firmly. Do not let them slip back unnoticed into your consciousness. Bring an end to their influence wherever they arise, for their power lies only in your attention. Do not grant them intimacy as a protector, nor lean on them as a supporter, for they will never guide you to clarity.
4.90 Except those who yashilu / connect to qaumin / a group of established thoughts between you and between them a covenant, or they come to you restraining their sudur / awareness from fighting you or fighting their own qauma / group of established thoughts. Had Allah willed He would have given them strength and then they would have fought you. But if they withdraw from you, and do not fight you, and al qau / the offer over them (group of thoughts) is assalama / the surrender for peace (free from conflict); then Allah does not make for you a path against them.
NOTES : Except for those states of mind that yashilu, connect themselves to a group of established thoughts with whom you already share a covenant of trust. Or those that come to you restraining their ṣudur, their awareness, from entering into conflict, neither fighting you nor fighting their own group of established thoughts.
Had Allah willed, He could have given such thoughts the power to rise against you, and they would have overwhelmed you in battle. But instead, if they withdraw from you, do not fight you, and the offer that arises from them is as-salām — surrender into peace, release from conflict, then know that Allah has not placed any path against them.
4.91 You will find others who want to be safe among you and safe among their qaum / group of established thoughts. Every time they are returned to the trial, they fall back in it. Then if they do not withdraw from you, and offer you peace, and restrain their hands, then you shall take them and kill (dissolve) them wherever you encounter them. For these We have given you a clear authority.
NOTES : You will also find another type of thought: those that want safety in both directions — to remain secure among you and yet still secure among their own qaum, their familiar group of conditioned thoughts. They seek the comfort of both sides without true commitment.
But notice what happens: every time they are returned to a fitnah — a trial, confusion, or test of clarity — they fall back into it, unable to stand free. Their tendency is to slip again into the very turmoil they wished to avoid. If such thoughts neither withdraw from you nor offer you peace, nor restrain their hands from influencing you, then you must take hold of them and dissolve their presence wherever you encounter them. For such tendencies, Allah has given you a clear authority to act.
4.92 And it is not for mukminin / those who take security (in Al Kitab with their independent rational mind) yaqtula / to kill another mukminan / one who take security (in Al Kitab with his rational mind), except by khata'an / mistake (genuine error). And whoever kills a mukminan / one who take security (in Al Kitab with rational mind), by mistake (genuine error), then he fatahriru / shall free raqabatin mukminatin / one who take security (with intuitive mind) who on the look out for the true knowledge, wadiyyatun musallamatun / those who are helpless in their submission (with their intuitive mind) to his ahli / those who are proficient (in Al Kitab); unless that is yasaddaku / truthful. Then if he was from qaumin / group of established thoughts who are aduwin / unjust to you, and he was a mukminun / one who take security (in Allah) shall free raqabatin mukminatin / one who take security (with intuitive mind) who on the look out for the true knowledge. And if he was from a qaum / group of established thoughts from among you and among them have a covenant, fadiyyatun musallamatun / then those who are helpless in their submission (with their intuitive mind) to his ahli / those who are proficient (in Al Kitab), and free raqabatin mukminatin / one who take security (with intuitive mind) who on the look out for the true knowledge. Whoever does not find, then siyamu / self restrain shahrain / two notable screens of perception sequentially (that is independent perception and perception from intuitive mind) as a (acceptance) tawbatan / a repentance upon Allah; for Allah is Knowledgeable, Wise (all deeds based on facts).
NOTES : And it is not for a mukmin, one who takes security in Al Kitab (the inherent script) with the independent rational mind, to yaqtula (kill, cut off) another mukmin who takes security with his rational mind, except by khataʾan, a genuine mistake born of limitation.
And whoever kills a mukmin by mistake, then his task is fataḥrīru, to free a raqabah mukminah, one who takes security with the intuitive mind, ever on the lookout for true knowledge. And also wadiyyatun musallamatun, those helpless in their surrender through the intuitive mind, should be entrusted to his ahli, those proficient in Al Kitab. Unless, of course, they choose to remit as an act of truthfulness.
And if the slain belonged to a qaum, a group of established thoughts, who are ʿaduww (unjust, opposing) to you, yet he himself was a mukmin, then the expiation is to free a raqabah mukminah, a watchful soul who secures truth through the intuitive mind. But if the slain belonged to a qaum with whom you share a covenant, then the duty is both, fadiyyah musallamah, those helpless in their surrender through the intuitive mind delivered to his ahli, those proficient in Al Kitab, and also to free a raqabah mukminah.
And whoever cannot find such a path, then his recourse is ṣiyām shahrayn mutatābiʿayn, the restraint of two sequential screens of perception - first the independent mind, then the intuitive mind, one after the other. This is tawbatan, a turning back to Allah. For Allah is All-Knowledgeable, All-Wise, every deed aligned only by what is factual, not imagined.
4.93 And whoever kills mukminan / one who take security (in Allah) muta'ammidan / intentionally, then his recompense shall be jahannam / stagnant state (disconnected from the flow of divine nourishment), abiding therein, and Allah's anger is upon him, and curse him, and for him is prepared a great retribution.
NOTES : And whoever kills a mukmin, one who takes security in Allah, mutaʿammidan, intentionally with full awareness then his recompense is Jahannam, a stagnant state of being cut off from the flowing nourishment of the Divine. In this stagnation he abides, circling within his own isolation. Upon him rests the withdrawal of Allah’s nurturing presence, and he is cast out from the radiance of truth, cursed, removed from the field of grace. For such a one, a great suffering is prepared: the torment of a self that has severed itself from its own source.
4.94 O you who aamanu / took security (in Allah), when darabtum / you set forth in the path of Allah then tabayyanu / investigate to make it clear and do not say to who that offer you the salaama / surrender for peace: “You are not mukminan / one who take security (in Allah)!” You are seeking aradha / pervasive delusional hayaati duniya / living temptation (of close attachments and relationships); but with Allah are abundant gains (flowing divine nourishment for development). That is how you were from before, then manna / Allah bestowed strength upon you, so tabayyanu / investigate to make it clear. Allah is All Aware over what you do.
NOTES : In order to avoid killing mukminan by a genuine mistake whenever you set forth in the path of Allah, you are commanded by Allah to examine and investigate the matter to make it clear. Whenever you set forth, you do it with sabar, patience and you take into account matters based on factual knowledge. Do not say to the one who offers you their surrender for peace that they are not one who takes security in Allah! You are seeking the ʿaraḍa / fleeting, pervasive delusion of hayaat ad-duniya / the tempting pull of worldly attachments and relationships. But with Allah are abundant gains, far beyond such illusions. That is how you once were, but Allah graced you with strength. So examine and investigate to make matters clear. Indeed, Allah is All-Aware of what you do.
4.95 Not equal are those who sit back (remain passive) from among the mukminin / those who take security (in Allah with the rational mind); except those disabled (harmed); and those who strived in the path of Allah with their amwal / accumulated knowledge and their anfus / souls. Allah gave advantage to those who strive with their amwal / accumulated knowledge and their anfus / souls over those who sit back by a darajat / grade; and to both Allah has promised goodness; and Allah gave advantage to those who strived over those who sit back (remain passive) by a great reward.
NOTES : You cannot remain stagnant in purifying your psyche and in gathering the knowledge that your Rabb continually offers for your steady unfolding into the true self. Do not sit back in passivity. Step into the opportunities before you by embodying the divine masculine qualities — not as domination, but as clarity, firmness, and direction so that the rational mind is transformed from being a master into an emissary of truth.
Except when constrained by circumstances beyond your control, there is a clear difference in darajaat / degrees between those who take security in Allah yet remain passive, and those who actively strive by refining themselves, accumulating knowledge, and drawing nearer to the Rabb. Allah grants distinction and advantage to those who strive. And when you truly strive, Allah promised goodness and sustenance, your rizq flows to you from directions you could never have anticipated.
4.96 Darajaatin / degrees from Him and forgiveness and a mercy (for the approval of the knowledge accumulated and acceptance of your transformation). Allah is Forgiving, Merciful.
NOTES : For those who strive, there are darajātin / degrees of elevation from Him — stages of inner unfolding, each one opening to greater clarity of being. With every sincere step, there is forgiveness, the gentle erasure of what was distorted before, and there is mercy, the embrace of your Rabb that confirms the knowledge you have gathered and the transformation you embody.
Allah is Forgiving, continually wiping away the veils of error, and Merciful, drawing you closer with compassion as you return to what you truly are.
4.97 Indeed those who completed their malaaikah / sovereign authorities (where authority to judge is placed within the consciousness field), while they had wronged (displaced truth from its rightful place) their anfus / souls; they said: “In what state were you?” They said: “We were oppressed in the ardh / lower consciousness.” They said: “Was the ardh / lower consciousness of Allah not wide enough that you could emigrate (to fulfill of what you seek) in it?” To these their abode will be Jahannam / ignorant (where divine nourishment is disconnected); what a miserable destination (place of return)!
NOTES : Indeed, those who are completed by their malaʾikah / state of sovereign authorities, the inner forces where the power to discern and judge resides within the field of consciousness, while they had wronged their own souls by displacing truth from its rightful place, will be asked: “In what state were you?”
They will reply: “We were oppressed within the arḍ / the lower consciousness.” The response will be: “Was not the arḍ / lower consciousness of Allah wide and spacious, so that you could emigrate within it, seeking the fulfillment of what you truly desire?” For such, their refuge will be Jahannam — the ignorant state where the flow of divine nourishment is cut off. What a miserable destination, what a narrow return.
4.98 Except for those who were oppressed from the rijal / independent thought processes (when it takes the seat of authority and assume sovereignty) and the nisa'i / passionate urges (by pulling our consciousness into restlessness with excessive emotion), and wildani / brainchild (giving birth to ideas) that could not muster power to act and could not find a guiding path.
NOTES : Except for those who were truly oppressed, when your rijal (independent thought processes) take the seat of authority and assume sovereignty, collapse under their own weight, unable to stand firm. When your nisaʾ (passionate urges) pull consciousness into restlessness through excessive emotion, leaving no space for balance. And when your wildan (brainchild, the ideas birthed oppressed rijal and nisa) remain fragile, unable to mature into action, then your whole being becomes trapped. Such thoughts and impulses cannot muster the strength to transform (ḥīlah) nor can they find within themselves a guiding path (sabīl).
4.99 For these, perhaps Allah will pardon them. Allah is Pardoner, Forgiving.
NOTES : NOTES : For these souls in moments when the faculties of reason, passion, and creativity are all subdued, you find yourself in a state of inner oppression — unable to move, unable to see. In such helplessness, the path forward is not by force. Allah will forgive by grace from your Rabb to widen your consciousness beyond its present confinement.
4.100 Whoever yuhajir / emigrates in the path of Allah will find in the ardh / lower consciousness many muraghaman / those who are subjected to humiliation (who stay bound to hayaat al-duniya) and sa'atan / abundant experience in the knowing (of the truth). And whoever leaves from his baiti / mental home (conditioned mind) emigrating to Allah and His rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb), then overcome almautu / the death (dissolution of the separate self); then surely, his recompense is established by Allah, and Allah is Forgiving, Rahiiman / merciful (with His abstract system of education).
NOTES : Whoever yuhajir, emigrates in the path of Allah, will discover within the ardh (lower consciousness) many who are murāghaman (subdued and humiliated by their attachment to hayaat al-dunya) and also saʿatan, abundant opportunities for inner expansion and knowing the truth. And whoever departs from his bayt (mental home, the conditioned mind) emigrating towards Allah and His rasal — the inner voice that delivers ayaat, al-Kitab, and ḥikmah from your Rabb — and then overcomes al-mawt (the dissolution of the separate self), his recompense is established with Allah.
For Allah is Ghafūr (Forgiving, covering the veils of error) and Raḥīm (merciful, nurturing through His subtle system of education).
4.101 And when you set forth in the ardh / lower consciousness, then there is no junahun / inclination to wrong-doing upon you that you shorten from the salaati / connection (through which you experience His presence), if you fear that the kafaru / rejecters yaftinakumu / will afflict you. Surely, al kaafirin / the rejecters are to you a clear 'aduwwan / enemy.
NOTES : Whenever you set forth to connect with your Rabb and receive the hidden message, there is no wrongdoing if you shorten your ṣalaat out of fear that the rejecters may afflict you or disrupt your effort to establish the hidden knowledge. Allah has already made it clear to you that the rejecters are your clear enemy.
4.102 And when you are among them (in the lower consciousness) faakamta / then you establish for them the salaata / connections (through which you will experience His presence), then let thoifah / a faction of thoughts (to establish salaat) from them with you and let them bring out aslihatahum / their protective faculties (like clarity, alertness, sobriety); and when they have sajadu / surrendered then let them be behind you (position in support); and let a group who has not yet sallu / connect (with your Rabb) come and yusallu / will connect with you, and let them be wary and let them bring their protective faculties with them. The kafaru / rejecters hope that you would neglect your protective qualities and provisions so they can come upon you a single deviation. There is no sin upon you if you are impeded by rain of knowledge, or if you are mardho / disorder (sick, tired, pain and short of knowledge) that you place down your protective faculties. And be wary, Allah has prepared for the rejecters a humiliating punishment.
NOTES : When you are among them in the lower consciousness and you establish for them the ṣalaat, the connection through which the presence of your Rabb is present, let a faction of thoughts come forward with you, while holding fast to their aslihatuhum — their protective faculties such as clarity, alertness, and sobriety. These qualities serve as the weapons of the inner life, safeguarding the connection from being hijacked by restless or rejecting thoughts.
When this group has sajadu — surrendered in awareness — let them fall back to support you, and then allow another group who has not yet connected to come forth and establish their ṣalāt with you. In this way, the movement of consciousness is like alternating waves: one group supporting, the other establishing connection, both holding their aslihatuhum as guardians of the soul.
The rejecters hope you will neglect these protective faculties — your inner vigilance and discernment — so that they may overtake you in a single lapse of awareness. But Allah makes allowance for your condition: there is no blame upon you if you must set down your aslihatuhum due to the rain of overwhelming knowledge, or because you are marḍaa — weary, disordered, in pain, or still short of knowledge. Even in that weakness, Allah’s mercy holds.
Yet, remain vigilant. Do not abandon awareness entirely, for Allah has prepared a humiliating outcome for the rejecters — those tendencies in consciousness that deny, distort, and seek to cut you off from your Rabb.
4.103 Then when qadhaitumu / you have fulfilled the salaata / connections (through which you experience His presence), then uzkuru / embody divine masculine attributes (be logical, focus and assertive) of Allah, qiaman / establishing and qu'udan / calming in awareness and over junubikum / your bewilderness (where the message received is fresh and different from what is known). Then, when you are satisfied, aqimu / establish the salaata / connections. Indeed, the salaata / connections (through which you experience His presence) for the mukminin / those who take security (with their unfettered independent logical mind), kitaban mawqutan / a determined way (to receive) inherent script.
NOTES : This verse opens the doorway into the rhythm of inner practice. After you have fulfilled the connection and touched that sense of presence, it directs you to embody the qualities of the divine masculine: clarity, rational strength, steadiness, and assertive focus. These are not merely mental exercises, but a way of standing (qiyaam), resting in awareness (qu‘ud), and even abiding in your bewilderness (junūbikum), the tender state where new insight breaks through and unsettles what you previously knew.
The practice does not end there. Once the bewilderment matures into a settled knowing, you are called to complete your establishment of your salaat, connection as a channel to download the hidden message aligning you to embrace your inherent script, the timeless code inscribed within consciousness itself.
For the mukminin, those who place their trust in Allah with an unfettered rational mind, connection is not optional. It is a determined way, a fixed anchor, a continual turning back to the script that guides transformation. In this sense, salaat is a ritual structured process of attunement: fulfilling, embodying, abiding in bewilderment, and then download, an endless spiral of unfolding truth.
4.104 And do not falter in the pursuit of the remaining qaum / group of established thoughts (those who have not salaat). If you are feeling pain, then they are also feeling pain as you are; and you seek from Allah what they do not seek. Allah is Knowledgeable, Wise (all judgment based on facts and empirical evidence).
NOTES : Do not allow your resolve to weaken when facing the resistance of those entrenched in established thoughts that are yet to connect with their Rabb. They too are burdened by pain, confusion, and the weight of conditioning, just as you are. The difference is not in the pain itself, but in the orientation of the heart: you are seeking what flows from Allah — clarity, freedom, and wholeness — while they are not. This is what distinguishes your struggle from theirs.
So remain steadfast, for your suffering is not meaningless. It becomes a refinement of consciousness when anchored in the pursuit of truth. Their pain circles back into more confusion; your pain opens into transformation. Allah’s knowledge encompasses every movement of thought, and His wisdom ensures that every fact, every cause, and every consequence is aligned with justice.
4.105 Certainly, We have revealed to you the Kitab / inherent script with the truth that you litahkuma / may judge (based on Allah's law with facts and empirical evidence) between an-nas / the agitated thoughts by that which Allah has shown you, and do not be an advocate for the deceitful.
NOTES : The inherent script is not revealed as a theory to be admired from afar. It is given to you so that you may discern clearly between the thoughts that arise within An-nas, the restless movements of your own mind which come from the agitated flow of conditioned thought. These thoughts pull in many directions, seeking to dominate your awareness. The Kitab is your anchor, aligning judgment not with impulse or preference but with truth as revealed by Allah.
To judge in this sense is to place each thought in its rightful place: what belongs to truth is affirmed, what belongs to delusion is exposed. The act of judgment is therefore an act of restoring balance, allowing consciousness to realign with what Allah has shown.
Do not defend the deceitful, those inner patterns that betray your own soul. If you become their advocate, you will use your reasoning power to justify them, and thus strengthen the very treachery that oppresses you. Instead, let the inherent script do its work. It carries the truth that exposes falsehood without you needing to argue on its behalf.
4.106 And seek forgiveness from Allah; for Allah is Forgiver, Merciful.
NOTES : Seeking forgiveness is about opening your heart to correction. To seek forgiveness from Allah is to allow His truth to dissolve the distortions that your conditioned rational mind has justified. It is to stop defending the betraying thoughts (as in the previous verse) and to admit their falseness in the presence of the inherent script. It is a loosening of the knots in consciousness. When you seek it, you are asking to be shown where you have strayed from alignment with reality and to be restored to wholeness. This restoration is Allah’s mercy at work.
Allah’s nature as Forgiver means that nothing you have concealed, distorted, or displaced is beyond correction. It is the ceaseless flow of guidance that lifts you from error and re-establishes you in truth. To seek forgiveness, therefore, is to stay humble, ready to learn, and willing to surrender the false in exchange for what is truth.
4.107 And do not tujaadil / be in contention on behalf of those who deceive their nafs / soul. Allah does not love those who habitually betray, persistently sinful.
NOTES : Do not let your rational mind become a lawyer for the very impulses that deceive your soul. When you tujaadil — contend, argue, or justify — on behalf of such thoughts, you reinforce their hold and protect them from being exposed. This is self-betrayal in its deepest form: when the mind, meant to serve truth, becomes the defender of deception.
The nafs is easily swayed by habitual patterns of desire and fear. When these patterns are justified, excused, or explained away, they take root more deeply. This is why Allah makes it clear: He does not love the khawwān, the one who continually betrays, who sells out the soul for temporary comfort — nor the athīm, the one who persists in wrong, estranged from alignment with reality.
The point is not condemnation but clarity. To contend on behalf of such thoughts is to let falsehood wear the mask of reason. Instead, let the inherent script reveal them for what they are. Do not protect them, for Allah does not incline toward betrayal and persistent distortion.
4.108 They yastakhfuna / seek to conceal (the contention) from an-nas / the agitated thoughts, but they do not yastahfuna / conceal it from Allah, and He is with them when they yubayyituna / mentally house the message that they schemed what He does not approve of the qaul / saying. Allah is muhitan / All-Encompassing with what they do.
NOTES : They try to hide their inner contention from the agitated thoughts, hoping no one notices the disturbance they carry. Yet, the very attempt to conceal is seen, for nothing is hidden from Allah. His presence is with them even as they scheme in the secrecy of their own minds, housing and nurturing messages that take form as saying He does not approve. What is unaligned in thought naturally manifests in words that disturb clarity. And Allah, being All-Encompassing, surrounds the whole of their activity, both the thought that conceives and the action that flows from it. Nothing escapes His embrace, whether subtle or obvious, hidden or exposed.
4.109 Here you are those who jaadal / in contention on their behalf in this hayaati duniya / living temptations (of close attachments and relationships), so who yujadilu / will be in contention on their behalf with Allah on the moment of establishment (of the revelation of Al-Kitab)? Or, who will be their wakilan / custodian?
NOTES : When you contend on behalf of certain thoughts or attachments in this worldly life, you are essentially protecting them out of loyalty, habit, or desire. You shield them from being questioned, because they feel so close to you — they appear as part of your identity. But when revelation arises, when truth stands revealed, what argument can be raised before Allah? In that moment, no defense will hold, and no justification can mask what was false.
The verse points you back to the futility of defending illusions. Every contention made in favor of a false comfort or a misguided thought will collapse when faced with the light of truth. The question posed — “who will be their wakīl / custodian?” — is not rhetorical in a shallow sense, but deeply existential. It is asking: who can truly take responsibility for these deceptive thoughts, these self-serving justifications, once their emptiness is seen? No guardian, no custodian, no caretaker of illusions exists.
The only real custodian is the truth itself. To side with the deceptive parts of the self in this life is to abandon oneself when the unveiling happens, because those attachments cannot stand beside you in the presence of Allah.
4.110 And whoever does evil, or yazlim / wrong his soul (displaced truth from its rightful place), then seeks the forgiveness of Allah; he will find Allah is Forgiving, Merciful.
NOTES : This verse turns the mirror back to you. Evil is not some distant, external force — it is every thought, word, or action that veils the heart from truth. Wronging the soul is not about breaking a moral code, but about displacing truth from its rightful place within. Whenever you allow the false to masquerade as real, you burden your own being.
Yet Allah places no final seal upon you. The door of forgiveness is not outside of you, waiting to be opened; it is already part of your inner reality. To seek forgiveness is to realign, to return to balance, to stop defending the false and let truth reclaim its place. In that return, you discover that Allah has never withheld mercy. Forgiveness is not a reluctant pardon; it is the ever-present flow of mercy that receives you the moment you let go of self-deception.
Thus, even in your missteps, you are not abandoned. Wrongdoing does not exile you from Allah — only your insistence on holding onto it does. When you release it, you will find Allah as He has always been: Forgiving, Merciful, the Nurturer who sustains your return to wholeness.
4.111 And whoever earns any sin, then surely he has brought it on his nafs / soul. And Allah is Knowledgeable, Wise.
NOTES : When you act out of alignment with truth, you are not harming Allah, nor diminishing reality itself. You are only pressing against your own soul, weighing it down with the consequences of your actions. Wrongdoing is not something imposed from outside; it is a shadow cast by your own misperception. The nafs carries the imprint of every choice, every intention, every hidden motive.
To “earn a sin” is to reinforce patterns of separation, resistance, and falsehood. This burden clings only to the one who generates it. The soul cannot escape its own imprint, because it is woven into the very fabric of your consciousness.
Allah is ‘Alim—nothing is hidden from Him. Every movement of thought, every subtle inclination, every act of concealment or distortion is encompassed by His knowing. And He is Hakim—nothing escapes His balance. Wisdom ensures that every action meets its natural outcome, not as punishment from outside, but as a law of harmony within existence itself.
Thus, you are reminded that your freedom carries responsibility. Every act of integrity lifts the soul; every act of deceit or imbalance weighs it down. And in all of this, the Divine order is not swayed by favoritism—it simply reflects back to you the state of your own being.
4.112 And whoever earns a wrongdoing (unintentional) or sin (intentional), then yarmi / ascribed (the wrongdoing or sin) with it, (upon) bari'an / an innocent; then surely carry the burden of distortion (fabricating what is untrue) and a clear sin.
NOTES : When you take on a wrongdoing, whether it arises from an unintentional mistake or from a deliberate sin, you are responsible for its weight. But when you project that blame outward, when you ascribe it to another who is bari’an / untouched by the act, you create an additional distortion in your consciousness.
This is the act of yarmi: casting away responsibility, hurling what belongs to you onto someone else. In doing so, you fabricate a false narrative (buhtan), turning what is real upside down. This falsehood not only deepens the separation from truth but also compounds the sin, because now the wrong is not just in the action but also in the dishonesty that covers it.
The innocent upon whom the blame is cast remains untouched in the reality of Allah, for truth is not altered by projection. But the nafs that fabricates must carry both burdens—the original sin and the weight of distortion. This is why it is called an ithman mubinan, a clear, self-evident sin. It cannot be hidden, because Allah is muhitan / encompassing of all that arises in the field of consciousness.
So, the verse reminds us: do not let the conditioned mind shift responsibility outward. Own your mistakes, face your sins. Only then does the door of forgiveness open, and the weight of falsehood does not multiply within you.
4.113 And had it not been for fadhlu / given advantage of Allah upon you and His rahmatuhu / abstract system of education, a group of them certainly intended would misguide you; they would not have misguided except their anfus / souls, nor would they harm you in anything. And Allah has revealed to you the kitaba / inherent script and the hikmata / wisdom (understanding based on facts and empirical evidence), and He has taught you what you did not know. And fadhlu / given advantage of Allah upon you is great.
NOTES : This verse draws a fine distinction between external attempts at misguidance and the inner reality of one’s being. If not for the fadhlu, the advantage and overflow of Allah’s grace, and His rahmah—the subtle nurturing system that teaches through both clarity and veils—you would have been vulnerable to the persuasion of others. But their schemes rebound upon themselves. They do not displace your inner alignment with the inherent script; they only mislead their own anfus, fragmenting their own inner integrity. Their harm cannot reach you because the truth revealed is not dependent on external validation.
What anchors you is Allah’s revelation of the kitab, the inherent script woven into the essence of life, and the ḥikmah—wisdom that discerns reality by placing facts in their rightful order. This combination guards you from distortion. Further, you are taught by Allah what you could not have known through ordinary means. This knowledge arises not from accumulated memory but from unveiling, a direct bestowal of insight that transcends the limitations of the mind.
Thus, the fadhlu of Allah is immense. It is not just an added advantage but the very ground on which true discernment of the hidden knowledge established, providing you with elevated understanding.
4.114 (There is) no good in most of their najwa / subtle inner reflection (where self weighs truth against falsehood), except who orders with sadaqatin / truthfulness or makrufin / acknowledgement with known facts or islaahin / reform between an-nas / the agitated mind. And whoever does this (inner dialoque) seeking mardoti / approval of Allah, We will give him a great recompense.
NOTES : Most inner reflections, when left unchecked, spiral into confusion, self-justification, or the replaying of false narratives. That is why Allah’s given advantage and His abstract system of education must be directed towards truthfulness, grounded in factual knowledge, and aimed at reforming the agitated thoughts. Only then does inner reflection become a tool for transformation. Whoever enters this inner dialogue not to satisfy the ego’s comfort, but sincerely seeking the approval of Allah, is assured a great recompense.
4.115 And whoever oppose the rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb) from after what tabayyana / has become clear to him the guidance, and he follows other than the path of the mukminin / those who take security (with their unfettered independent logical mind); We will grant him what he has sought and deliver him jahannam / state of stagnation (holding on to static beliefs that halt spiritual progress); what a miserable destination.
NOTES : When you oppose the inner voice of the rasul, your soul turns away from clarity already unveiled. Once truth has become tabayyana—evident and accessible—rejecting it is no longer a matter of ignorance but a conscious resistance. Such resistance arises from impurities and the conditioning of the mind.
Allah permits the turning of the mukminin—those who employ their logical faculties free from such conditioning—but not the turning of a mind enslaved by it. Whoever insists on following other paths is granted the very outcome he seeks. If you turn to a conditioned mind, you cut yourself off from the divine nourishment of your Rabb. You become confined within static beliefs, jahannam—a stagnant state of consciousness where growth halts and divine flow is blocked. This is the natural consequence of clinging to separation when truth is already present.
Such a state is indeed a bi’sa al-masīr—a miserable destination—for it leaves your soul restless, suffocated, and trapped within the cage of its own making.
4.116 Surely, Allah does not forgive that partners be set up with Him, and He forgives other than that for who wishes (for forgiveness). Whoever sets up partners with Allah has indeed strayed a far straying.
NOTES : Surely, Allah does not forgive when you set up partners with Him. This is not about external idols but the subtle act of dividing your loyalty within, giving weight to other forces—fear, desire, conditioning, ego—as if they share in the power of the One who sustains you. Such fragmentation veils the direct experience of Oneness.
Yet Allah forgives whatever arises outside of this division for whomever seeks forgiveness. Why? Because error, when not rooted in separation, is part of learning. The moment you turn back, it is absorbed into His mercy. But when you establish partners within, you have chosen to stray, pulling yourself further away from your true center.
To stray far is the inner widening gap between the heart and its Nurturer. The more you give authority to the conditioned mind, the more distant the awareness of unity becomes. This distance is not imposed by Allah, it is chosen by the self in forgetting its source.
4.117 They do not invoke from besides Him except inaatha / feminine impulses (of the intuitive mind conditioned into passive receptivity). Indeed, they are only invoking on shaytanan (whispers that arise from despair), mariidan / a state that is in disorder.
NOTES : When the soul turns away from the Rabb as the direct source of nourishment, it begins to seek fulfillment through its conditioned receptivity. The inaatha, the feminine impulses of the intuitive mind, are meant to open in unconditional love and acceptance to what the Rabb discloses. But once distorted by conditioning, these impulses become passive, seeking direction from influences other than the Source.
In this state, the intuitive mind does not generate insight but merely absorbs impressions, desires, and fears from the environment. What is invoked then is not the living truth but shayṭaan, the restless whisper born of despair, the subtle thought-forms that arise when truth feels distant. These whispers spiral into mariidan, a disorder that unsettles consciousness, pulling it away from clarity and balance.
Thus, the verse reveals how subtle the deviation can be conditioned receptivity that substitutes genuine surrender with passivity. True receptivity is active in love and trust, but conditioned receptivity is an echo chamber where despair and distortion breed.
4.118 Allah has laknat / cursed him (disconnect him from divine mercy); and he said: “I will surely take from Your servants nasiban mafrudan / a determined share.”
NOTES : Shayṭaan, the one who was excluded from the flow of divine nourishment, seeks to carve out for himself a naṣiiban mafruuḍan, a determined share. What is this share? It is the portion of the unsaa — the intuitive, feminine impulse that was commanded to receive from its Rabb with unconditional love and unconditional acceptance. The command was for the unsaa to remain open, to embrace the message in its purity.
But shayṭaan misdirects this faculty. He positions himself as a false nourisher, presenting illusions, fears, and whispers that arise from despair. The unsaa, when conditioned into passive receptivity, accepts without initiative or discernment. This unconditional openness — originally meant for truth — becomes hijacked. Thus, the love and acceptance that belong to Allah are siphoned into the service of disorder.
The “determined share” is not random. It is the specific part of the soul’s receptivity that shayṭaan has resolved to capture. Instead of allowing the intuitive mind to blossom in harmony with divine guidance, he nurtures its stagnation by feeding it narratives that appear comforting but lead to separation.
In this way, shayṭaan only redirects what already exists, the unconditional acceptance of the unsaa — away from truth and toward disorder, the shaytaan determined share.
4.119 “And I will surely mislead them and surely make them have wishful thinking, and surely I will command them, so that they will surely cut-off receptivity of the anaam / elevated understanding (of the hidden knowledge) and surely I will order them so they will surely alter the understanding of what Allah revealed (the hidden knowledge and its interpretation).” Whoever takes the shaytana / whispers arise from despair (which basically are the conditioned thoughts) as a supporter from other than Allah, then he has indeed lost a clear loss.
NOTES : The shaytan says, “I will surely mislead them. I will fill them with vain desires. I will command them so they will cut-off the receptivity of the elevated understanding of the hidden knowledge. I will command them so they will alter the khalqa Allāh, the understanding of what is revealed and interpreted by Allah.” The shayatin cannot alter the truth itself. What they do is bend the pathway through which truth is received. The hidden knowledge that Allah reveals is meant to evolve the agitated thoughts into a state of peace, aligning the mind with truth and guiding the soul toward its true self. This is the khalqa Allāh, the inner structuring by which revelation unfolds as living understanding.
But the whispers of despair divert this process. Instead of unconditional love and acceptance in the intuitive mind (unsa), shayatin inject conditioned responses: self-doubt, desires, and attachments. In this way, they do not undo Allah’s creation, but they distort the anaam, understanding of hidden knowledge, causing misapplication or false interpretation.
Thus, whoever takes shaytan as a nourisher besides Allah is deceived. They imagine they are progressing, but in reality they are led into disorder, cut off from the nourishment that evolves the self.
4.120 He promises them and makes them have wishful thinking, but the shaytan / whispers arise from despair does not promise them except delusion.
NOTES : Shaytan, the whisper of despair, does not come with force but with subtle promises. It paints pictures of fulfillment, of security, of greatness yet to come. These are ya‘iduhum, the promises that stir the imagination. Then it adds false hopes and fantasies (yumaniihim) that stretch beyond reality, filling the heart with longing for what is not rooted in truth.
But these promises carry no substance. They are like mirages in the desert: visible to the eyes of desire, empty to the touch of reality. What shaytan offers is nothing more than ghuruuran, a deception that lures the mind into pursuing illusions while diverting it from the nourishment of the Rabb.
Be aware of where your longings come from. Is it the quiet, steady assurance of the Rabb nurturing you into truth, or is it the restless whisper of shaytan feeding your imagination with unattainable projections?
4.121 They are those, their abode is jahannam / state of stagnation (holding on to static beliefs that halt spiritual progress), and they will find no escape from it.
NOTES : Those who choose to follow the whispers of shaytan, feeding on promises and false hopes, inevitably find themselves dwelling in jahannam, a state of stagnation. This is not merely a place but a condition of the soul. It is the confinement within static beliefs that refuse to evolve, where thought circles endlessly without breaking into new awareness.
In jahannam, the mind clings to old patterns, replaying the same illusions, defending the same false narratives. The freshness of revelation no longer penetrates, because the inner receptivity has been handed over to conditioned impulses instead of the Rabb.
And in that state, there is no escape. Not because Allah withholds escape, but because the soul itself refuses to release its grip on separation and conditioning. To leave jahannam would mean to surrender, to allow the walls of false certainty to crumble. But as long as the clinging persists, the soul remains bound, circling in its own cage of thought.
This is the natural consequence of rejecting the flow of hidden knowledge—stagnation, entrapment, the inability to rise.
4.122 And as for those who aamanu / take security (in Allah) and do solehati / corrective actions, We will admit them to jannah / hidden garden of knowledge with rivers of knowledge flowing beneath them, abiding therein eternally. The promise of Allah is truth; and who is more truthful in saying than Allah?
NOTES : As for those who take security in Allah by anchoring themselves in the stability of truth revealed by their Rabb, and who put into practice in their lived experience what has been received, they will be admitted into jannah—the garden of hidden knowledge, where streams of insight flow continuously. There, they abide eternally, rooted in a state of consciousness where divine nourishment never ceases.
This is the promise of Allah, the truth itself. It is neither speculation nor an offer dependent on others, but the natural outcome of alignment: when trust (iman) and correction (islah) converge, the soul inevitably blossoms into jannah. For in the end, only the voice of truth endures.
4.123 It is not (determined) by your wishful thinking, and not wishful thinking of ahlil kitab / those who are familiar with their inherent script. Whoever does evil, will be recompensed for it; and he will not find for himself besides Allah any supporter or a helper.
NOTES : This verse dismantles a common illusion that truth bends to wishful thinking. Neither your hopes nor the inherited claims of those versed in a script can shape reality. The truth is not negotiated through heritage, identity, or self-projection. It simply is.
Whoever commits evil, that is, whoever acts out of alignment with truth, distorting their own being, must face the consequence. The recompense is not an external punishment but the inevitable fruit of one’s own action. You taste the dish you prepare. You inhabit the state you cultivate. There is no real protector or helper besides Allah. No group identity, no external authority, no imagined savior can substitute the direct relationship with your Rabb. When you rest in Allah, you realize that the Nurturer alone carries you through.
4.124 And whoever does deeds from solehati / that correct oneself, from zakarin / divine masculine attribute (linear, logical, focus and assertive) or unsa / divine feminine attribute (unconditional love, care and acceptance), and he is mukmin / who take security (with their unfettered independent logical mind), then they are those who will be admitted to jannah / garden of hidden knowledge, and they will not yuzlamuna / be wronged (displace truth from its righful place), naqiran / in the least.
NOTES : The true service required of the servant of Allah is not wishful thinking, but the cultivation of thoughts that manifest as corrective actions—actions that transform agitated thoughts by aligning them with the truth revealed by the Rabb.
But how is one certain that the truth received has crystallized into correct understanding and discernment? Certainty arises when the message from the Rabb is met first with the embodiment of the divine feminine—unconditional love and unconditional acceptance, a receptive openness to what is given. This openness is essential, because if receptivity is conditional, the truth will be filtered, bent, or resisted by personal preferences, fears, or attachments. In that state, you no longer receive the message as it is, but only as you want it to be.
Yet receptivity alone is not complete. It must be balanced with the divine masculine—logic, focus, assertion, and clarity applied in inner reflection, analysis, and discernment. Without these qualities, the received truth remains unexamined, and can easily be confused with imagination, sentiment, or suggestion. But when the divine masculine is embodied, truth is tested, weighed, and crystallized into firm understanding. Finally, such a person becomes a mukmin: one who has successfully transformed the agitated mind, which once carried unsubstantiated beliefs, wrong understandings, distorted interpretations, attachments, and conditioned impulses. A mukmin is one whose rational mind is now pure, free from impurities, able to anchor itself in clarity.
These foundations ensure that truth is firmly established within, never displaced from its rightful place, not even in the smallest measure.
4.125 And who is better in deenan / an obligation to consciously fulfill their covenant (align with the truth), from who surrenders wajhahu / his focus to care (for growth) to Allah, and he is muhsinun / one whose experience and deeds are out of true knowledge, and follows the millata Ibrahim / rational and responsive mindset (reasoned and deliberate rather than impulsive and reactive) of those inclined to the truth, hanifan / naturally inclined (to the truth)? And Allah took Ibrahim (who is inclined to the truth) as khalilan / an intimate friend.
NOTES : Who, then, can embody a way of life more excellent than the one who surrenders his true self wholly to Allah, embodying beauty in action, and following the way of Ibrahim whom Allah took as a close friend? Deen here carries the sense of an obligation of existence—the inescapable debt each soul owes to its Rabb. This debt is fulfilled not by ritual alone but through living in conscious alignment with the truth. To fulfill the covenant means to dissolve the conceptualized self—those layers of conditioning, attachments, false beliefs, and distorted identities that never came from your Rabb and to surrender the true self to the Rabb.
The model given is Ibrahim, who represents the archetype of pure orientation (hanīf). He did not conform to conditioned beliefs or false attachments; he stripped away illusions until only direct alignment with Allah remained. That is why Allah took him as khalīl, an intimate friend, the one whose inner covenant was fulfilled in complete trust.
So, the essence of dīn is this: your life is an unescapable obligation, a debt to truth. To fulfill it is to surrender wholly, embodying both divine feminine qualities of unconditional receptivity and divine masculine qualities of clarity and discernment. Anything less is a breach of the covenant; anything aligned becomes jannah, the flourishing of the soul in the garden of hidden knowledge.
4.126 And to Allah (belongs) what is in the samaawaat / higher consciousness and the ardh / lower consciousness; and Allah is Muhithan / Encompassing with all things.
NOTES : Everything within you—whether it moves in the samaawaat, the expanses of higher consciousness, or in the ardh, the fields of lower consciousness—belongs to Allah. Both dimensions, the elevated realms of clarity and the ground of conditioned thought, arise within His sustaining presence. Nothing in you is outside His embrace.
To say that Allah is Muhīth—Encompassing all things—is to recognise that no thought, no impulse, no shadow of conditioning escapes His wholeness. The higher movements of inspiration and the lower stirrings of agitation are both contained within His boundless field. They appear distinct in your experience, yet they are inseparable within His reality.
This awareness dissolves the illusion of duality. You stop dividing your consciousness into parts that seem ‘worthy’ or ‘unworthy,’ higher or lower. Instead, you see that even the lowest impulses are not separate from Allah’s encompassing presence. What matters is not to deny or suppress them but to allow them to be transfigured by the truth that already holds them.
Thus, the journey is not about escaping the ardh in pursuit of the samaawaat. It is about recognising that both are embraced in Allah’s wholeness, and letting that recognition heal the split in your perception.
4.127 And they seek your yastaftu / interpretation concerning the nisa / feminine urges (that fuel receptivity, motivation, creativity, empathy and determination to pursue knowledge and morality), say: “Allah will give you an interpretation regarding them and what is being recited (conveyed) to you in the kitab / inherent script regarding the yataama an-nisa' / the neglected feminine urges (not given the rightful due) whom you wish tankihu / to comingle but have not given them what was decreed for them, and the oppressed from the wildani / brainchild (ideas) and that you taqumu / establish for the yataama / those neglected (not guided), with justice. Whatever good you do, then Allah is with it, All-Knowing.
NOTES : The verse invites you to reflect on the nisaʾ—the feminine urges within you that fuel receptivity, motivation, creativity, empathy, and the moral impulse to seek knowledge and truth. When these urges are overlooked or suppressed, they become yatāma an-nisāʾ—abandoned and deprived of their rightful due, left unguided. Allah reminds you that the kitāb—the inherent script within your consciousness—already provides guidance to nurture these impulses with justice.
From a single nafs, Allah evolves both zakara (the divine masculine attributes such as logic, focus, and assertiveness) and unsa (the divine feminine attributes such as receptivity and acceptance). From these emerge rijāl (independent rational thought) and nisaʾ (feminine urges). Together, they form the fourfold structure of your inner life—thinking and feeling, masculine and feminine. Each quadrant brings its distinct function, yet only in their integration can you experience the fullness of consciousness and perceive reality as it is.
Imbalance arises when one is suppressed: logic without empathy becomes rigid and oppressive, while receptivity without discernment becomes passive and easily misled. The Qur’an therefore directs you not only to recognize the nisaʾ within but also to establish justice for them, alongside the rijāl. When the neglected feminine urges are acknowledged, and the wildān—the brainchildren born of their creativity—are protected, the whole self moves toward balance.
This is the essence of taqūmū—to stand firm in justice within the soul, giving each attribute its rightful due in service to truth. And Allah affirms that whatever good you do in this balancing, Allah is with it, All-Knowing. To embody justice between your inner masculine and feminine is to embody the very structure of divine wholeness.
4.128 And when imra'ah / an obstinate thought fears from her ba'al / dependence they rely on (for mental improvement), an arising (of its stubbornness), then there is no junaha / inclination to wrong-doing upon them to find a solution of reconciliation between their anfusu / souls; and reconciliation is best. And the souls are ever-present with selfish attchment; and if you are kind and do right, then Allah is khobiran / All Aware over what you do.
NOTES : This verse speaks of an inner dialogue within the soul. The imra’ah here—an obstinate thought—symbolizes that reflective part of you which resists transformation. It fears that its baʿl—the dependency it relies upon for mental growth, whether that be reason, habit, or a sustaining influence—might rise in arrogance (nushūz) or fall into neglect (iʿrāḍ). This is the tension that appears when the guiding rational force within you becomes either overbearing or dismissive, rather than nurturing.
Allah reveals that there is no blame upon the inner faculties if they strive for ṣulḥ—reconciliation. It is a call to allow both sides—the obstinate thought and the sustaining dependence—to enter into dialogue, seeking harmony rather than opposition. And Allah reminds: reconciliation is always better, because it prevents inner fragmentation and creates space for growth.
Yet, the verse acknowledges the ever-present pull of the soul toward selfish attachment (shuḥḥ). This is the subtle clinging that makes the obstinate thought unwilling to release its grip, or makes the sustaining dependence too proud to soften. It is this clinging that fuels conflict between inner faculties.
But the remedy is also given: iḥsān (to act with excellence, kindness, and beauty) and taqwā (to remain conscious, aligned, and protected by truth). These two qualities dissolve selfish clinging and open the way to genuine reconciliation.
Thus, the verse becomes a map of inner conflict resolution:
- Between the reflective but obstinate thought (imra’ah) and the sustaining rational dependence (baʿl),
- Between rigidity (nushūz) and neglect (iʿrāḍ),
- Between the selfish clinging (shuḥḥ) and the possibility of wholeness through ṣulḥ.
To choose reconciliation is to allow the whole self to heal. And Allah affirms that every attempt toward this inner harmony is fully seen, fully known—because it is in truth Allah who sustains the very process of reconciliation.
4.129 And never you will be able ta'dilu / to act justly between the nisa / feminine urges (that fuel receptivity, motivation, creativity, empathy and determination to pursue knowledge and morality), even if you eager strive hard; so do not sway too greatly and neglect her kalmu'allaqah / as one hanging in a void (neither given nor denied). And if you reconcile and do right, then Allah is Forgiver, Merciful (for the approval of the knowledge).
NOTES : This verse acknowledges a deep truth about the inner play of your feminine urges (nisa). You will never be able to keep them in perfect balance. These impulses—receptivity, motivation, creativity, empathy, and the moral drive—are dynamic and ever-shifting. No matter how much you strive, they cannot be distributed in equal measure, for their very nature is fluid.
What is cautioned here is not the impossibility of balance, but the danger of total neglect. Do not sway so strongly toward one aspect of your impulses that another is left abandoned—hanging like a muʿallaqah, suspended in a void, neither nurtured nor allowed to fade. Such neglect fragments the self, leaving portions of your inner being restless and unattended.
Yet Allah does not demand perfection of balance, but sincerity of reconciliation. To make islah here is to listen inwardly, to harmonize conflicting impulses without suppressing them. It is to bring your feminine urges into alignment with the truth of your Rabb, rather than with the distortions of ego or conditioning.
When you do this—when you choose reconciliation over suppression, and fairness over neglect—you are met with the embrace of Allah’s forgiveness and mercy. For knowledge unfolds not through rigidity or repression, but through gentle correction and compassionate guidance.
Thus, the path is not about perfect equality, but about conscious care. The feminine urges, with all their fluidity and fluctuation, are meant to be guided, honored, and reconciled. In this act, divine forgiveness and mercy open, assuring you that the striving toward wholeness is itself blessed, even in imperfection.
4.130 And if they separate, then Allah will enrich each of them from sa'atihi / His abundance. Allah is waasi'an / All Encompassing, Hakiman / Wise (all judgment based on facts and empirical evidence).
NOTES : And if they separate—if the rijāl / independent thought processes and the nisā’ / feminine urges no longer move together in harmony—then Allah will enrich each from His abundance. This verse reveals that even in separation there is no loss. The consciousness that nurtures all possibilities (Allah) provides each aspect of the self with its own fulfillment. The rijāl is enriched in clarity, reason, and structure. The nisā’ is enriched in receptivity, empathy, and creative flow. Neither is abandoned, for the source is ever-flowing.
To be waasi‘an / All-Encompassing means that nothing is outside the nurturing field of awareness. To be Hakīman / Wise means that every arising, every separation, every reunion, follows a profound intelligence that sees according to fact and balance.
Thus, separation is not a failure but a recognition of the autonomy of each dimension of the psyche. Integration is always available, but even when apart, both are nourished by the infinite abundance of the source.
4.131 And to Allah is whatever in the samaawaat / higher consciousness and whatever in the ardh / lower consciousness; and without doubt wassaina / We have enjoined to those who were given the kitab / inherent script from before you, and you, to be mindful of Allah. And if you reject, then to Allah is whatever in the higher consciousness and whatever in the lower consciousness; and Allah is ghaniyyun / free of need, praiseworthy.
NOTES : This verse draws you back to the foundation that all movements of your awareness, whether subtle expansions in the higher consciousness (samāwāt) or the grounding experiences of the lower consciousness (arḍ), belong to Allah. Nothing arises outside the wholeness of that field.
Those who were entrusted with the kitāb, inherent script of guidance was given the same counsel, that is ittaqu Allāh—be mindful of Allah, live with inner responsibility, and allow the presence of your Rabb to guide. This is not new. It is a continuity of the same truth delivered by the rusul to you through every stage of your experience.
And yet, the verse anticipates resistance. If you reject, if you conceal, if you cover up this guidance—nothing is lost. The truth does not depend on your acceptance. Whatever stirs in your higher faculties of imagination, reason, or spiritual perception, and whatever grounds you in the instincts and material processes of life, already belongs to Allah. Reality remains whole, unshaken by your denial.
Allah is ghaniyyun—utterly free of need. Your mindfulness does not add to Him, your neglect does not diminish Him. He is ḥamīdan, worthy of praise, because existence itself unfolds with harmony, precision, and completeness. Praise is not something you bestow on Allah—it is the natural echo of recognizing wholeness.
Align your inner life with the script already inscribed within you. The truth is not fragile; it is already secure, already whole. Whether you awaken to it or resist it, the ownership of all states of consciousness rests with Allah alone.
4.132 And to Allah whatever is in the samaawaat / higher consciousness and whatever in the ardh / lower consciousness; and Allah is enough as wakilan / a trusted custodian.
NOTES : The verse reminds you that whatever within your higher consciousness (as-samāwāt) and whatever unfolds within your lower consciousness (al-ard) belongs to Allah. Every thought, impulse, and hidden movement of the self arises within the field of His sustaining presence.
When Allah is described as wakīlan—a trusted custodian—it means that the whole of existence is already entrusted to Him. He is the One who is the source of reality. In your own experience, this is the recognition that you need not struggle to control what cannot be controlled. The one who clings to his conceptual self exhausts himself by trying to manage what belongs only to Allah. But the one who surrenders, who entrusts every unfolding of thought and circumstance to Allah as the true custodian, discovers a profound release into trust.
To say “Allah is enough as wakīlan” is to affirm that you do not need an intermediary, nor must you lean on the false security of the conceptual self. The trusted custodian is already within and around you, guiding the process of your inner evolution. Your responsibility is to recognize, surrender, and align with this truth—so that your higher and lower consciousness are no longer at war, but rest in the care of the One who encompasses all.
This verse, then, is not only a declaration of Allah’s encompassing guardianship but also a call to inner alignment and to let the anxieties of control dissolve, and to place your trust in the custodian who never abandons what is His.
4.133 If He wills, He can remove all of you an-nas / agitated thoughts and replace with another; then He will bring others in your place. And Allah is fully capable over that.
NOTES : This verse directs you to see that an-nās—the restless and agitated thoughts—are not fixed. They feel like an unchanging “self,” but in truth they are patterns of conditioning. Allah tells you that if He wills, He can remove them entirely, sweeping away the whole network of false beliefs, unexamined assumptions, and distorted interpretations that keep you bound.
In their place, He can bring forth others—thoughts and impulses born of clarity, compassion, and guidance. Here, the Qur’anic vision aligns with what science now calls neuroplasticity: the ability of the brain to dissolve old neural circuits and form new ones. Just as Allah evolves life in creation, He also evolves the inner circuitry of your mind. The old mental “wiring” of agitation, fear, and attachment can be dismantled, and new pathways of peace, discernment, and receptivity to truth can emerge.
This transformation is not imaginary; it is the natural expression of Allah’s encompassing capability (qudrah). Every time you let go of conditioned thoughts, every time you open to truth, the brain itself is rewired—reshaped by His will. Neuroplasticity becomes a mirror of divine mercy: nothing in your inner world is beyond renewal, nothing is condemned to stagnation.
The verse reassures you: do not cling to the fear of losing your old self. Its removal is not destruction but liberation. What seems like loss is the clearing of space for what is real—new patterns of awareness that align with your Rabb. This is how Allah’s power manifests in you, through the living renewal of both consciousness and the very structure of the brain that holds it.
4.134 Whoever seeks the reward of this duniya / close attachments and relationships, then with Allah is the reward of this duniya and the aakhirah / ending (dissolution of duniya). Allah is All-Hearing, All-Seeing.
NOTES : If duniya is the representation of truth, the field of perception filtered through the rational mind and bound by temporality, then ākhirah represents its inevitable conclusion. It is the “ultimate” stage where:
- The scaffolding of the rational mind is dissolved.
- The nafs (as the conceptualised self) that clings to borrowed identities cannot remain.
- What is deferred becomes present — truth no longer mediated by form, time, or concept.
So, al-ākhirah is the ending of illusion, the point at which the world of constructs (dunyā) has run its course. What remains is the unmediated reality, where the true self is unveiled, free of the veils of concept and conditioning.
The verse reminds you that if your desire is fixed upon the dunyā, the near horizon of life shaped by the rational mind and its concepts, you must know this plane is not the whole. The ākhirah is the inevitable culmination of the dunyā. It is the dissolution of all constructs, including the conceptualised self that thought had built. At that threshold, what remains is unmediated truth — the pure self unveiled.
Thus, to seek Allah is not to reject the dunyā, but to recognise its transitory nature and to remain rooted in what does not perish. With Allah lies both: the sustenance within the dunyā and the unveiling within the ākhirah. He hears the subtle impulses of your heart and sees the hidden motives of your mind. To live in awareness of both horizons is to walk the path of balance, not clinging to the near, nor fearing the ultimate.
4.135 O you who aamanu / have taken security (in the kitab / inherent script), qawwamin / establish from justice as witnesses to Allah, even if it be against your anfus / souls, or the waalidain / parental sustainers (rijal in rational support and nisa in emotional support) or the akrabain / the closely related thoughts (of the same field of knowledge). Even if abundant or faqir / poor (in knowledge), Allah is entitled to both of them, so do not follow impulsive desires lest you do justice. And if you twist or turn away, then Allah is All Aware over what you do.
NOTES : This verse is about radical honesty with yourself. To be qawwāmīn bil-qisṭ—to stand firmly in justice—is not merely about social fairness but about the inner act of not hiding behind excuses or preferences. You are called to be a witness to Allah, which means living in direct alignment with the truth that sustains you, even if what you see contradicts your own self-image (anfusikum).
The wālidain—rational (masculine) and emotional (feminine) sustainers within you—cannot be exempt from this justice. The verse reminds us that you must not compromise truth to protect either your logical justifications or your emotional comforts. Likewise, even your aqrabīn—the thoughts closest to your identity, the concepts and beliefs that feel like family—must not become a shield against seeing things as they are.
Whether an idea or a self-position seems ghanī (abundant, full of confidence, backed by knowledge) or faqīr (poor, fragile, uncertain), Allah is more entitled to them both. This means truth is not measured by the strength or weakness of a position but by whether it aligns with the field of reality itself.
The warning is clear: do not let al-hawā—impulsive desires, attachments, biases—tilt your perception under the pretext of justice. To do so is to abandon the balance that the inherent script calls you to. If you twist truth (talwū) to suit your mind’s story, or turn away (tuʿriḍū) out of fear or convenience, with awareness, sees through it. Nothing of your inward maneuvering is hidden.
This is not about morality imposed from outside but about being deeply honest with what you already know within. Justice here is not abstract—it is the unwavering clarity of awareness, unbent by preference. To live in this way is to let every inner and outer conflict dissolve back into balance.
4.136 O you who aamanu / have taken security (in the kitab / inherent script); aaminu / take security with Allah and His rasul / inner voice (that deliver ayaati, Al Kitab and Hikmah from your Rabb), and the kitab / inherent script which was revealed to His rasul / inner voices (that deliver the guidance from your Rabb), and the kitab / inherent script which was revealed from before. And whoever rejects with Allah, and His malaaikah / sovereign authorities (where authority to judge is placed within the consciousness field), and His kutub / inherent scripts, and His rusul / inner voices (that deliver the guidance from your Rabb), and the moment of aakhirah / ending (dissolution of duniya and remaining behind only the dissociated self); then surely he has strayed a far straying.
NOTES : Iman is not a static badge of identity, nor a belief to be declared once and then carried passively. Iman is alive. It is not an event of the past but an ongoing act of conscious, moment by moment alignment. Each breath, each thought, and each action becomes either a movement toward truth or a drift into forgetfulness. To “iman” in this sense is not merely to assent to a doctrine but to root yourself in reality as it is, here and now.
Thus the verse calls: “O you who have taken security (āmanū), take security (āminū)”, that is, to renew trust with every turn of experience. Iman is not finished; it is a living current that must be embodied afresh.
What does this living act of trust look like?
- It begins with Allah, the source and ground of being, the one in whom your existence is always upheld. To take security in Allah is to rest in the truth that nothing stands apart from Him.
- It continues through the rasul, inner voice, which delivers the ayaat (signs), the kitab (inherent script), and the ḥikmah (wisdom to apply and discern). The rasul within you is a messenger of clarity. It speaks only if you listen.
- It includes the kitab, inherent script inscribed in your consciousness. This is not something foreign, but the inner architecture of your being, which reveals order, purpose, and guidance when you reflect.
- It remembers the earlier script, affirming that truth has always been revealed in consciousness before you. Revelation is continuous, not confined to a single moment in history.
- And it requires acknowledgment of the malaʾikah, the sovereign authorities of consciousness through which decision, judgment, and orientation unfold; the kutub, the inner inscriptions that sustain the pattern of meaning; the rusul, the inner voices that keep bringing guidance; and the akhirah, the ending where the scaffolding of duniya—the world of conceptualized thought and the imagined self—falls away, leaving the essence of what you truly are.
To reject these realities is to stray into buʿdan, a far wandering away from center. It is to be caught in illusion, clinging to the unstable identities of the agitated mind, instead of moving in the rhythm of truth.
Therefore, iman is not merely about possession of a label—Muslim, believer, faithful—but about an inner posture of surrender, renewal, and presence. It is lived, not inherited. It is enacted, not proclaimed. The verse teaches that you are called, again and again, to reaffirm security in Allah, to listen for the rasul within, to read the kitāb inscribed in your being, to act from the wisdom given, and to accept the dissolution of all false selves in the akhirah.
Iman is alive because you are alive—and so long as you breathe, you are called to embody it afresh.
4.137 Indeed, those who aamanu / take security (in the kitab / inherent script), then reject, then aamanu / take security, and then reject, then they increase in rejection; Allah will not forgive them nor guide them to a path.
NOTES : This verse exposes the instability of a mind caught between fleeting moments of security and recurring rejection. Iman is not a label you wear once and for all, but a living act that requires constancy. To take security in Allah is to anchor yourself in the inherent script of truth, but if that anchoring is abandoned, the mind begins to sway like a pendulum—believing, then doubting, returning, then rejecting again.
This oscillation is not mere doubt; it is a repeated refusal to stay aligned with clarity once it is revealed. The agitated mind, still clinging to old attachments and untransformed patterns, resists the surrender required. With each cycle of belief and rejection, the refusal hardens. What began as hesitation becomes reinforcement of denial, increasing in kufr—the covering over of truth.
Forgiveness flows when the heart opens to alignment, but here the repeated shutting down of receptivity blocks that flow. Guidance, too, is withheld—not because Allah withholds arbitrarily, but because the mind has walled itself in, refusing to be guided. Once the pattern of alternating belief and rejection solidifies into a stronger rejection, the inner pathways to reconciliation with truth close off.
The warning is clear: the journey of iman requires a steady commitment. To treat belief as a temporary refuge only to discard it again is to cultivate resistance that eventually becomes a habit of denial. At that point, forgiveness and guidance cannot penetrate—not because Allah is absent, but because the self has built a fortress against Him.
4.138 Bashirin / sensible thoughts (who trust in transformation) of the munaafiqin / those who self-experienced (with their own logical mind), indeed with that for them a painful punishment.
NOTES : Bashirin, from the root bashr, carries the sense of touching the surface of the skin — something immediately felt. Here, it points to the arising of sensible thoughts, a good news that surfaces and takes shape within. This is not random; it comes about mutashaabihan — as a resemblance that your logical mind can perceive, making sense of your self-experiences as you move through transformation.
The munāfiqīn are those who self-experience primarily through their logical mind. For perception to reflect truth, it must be supported by the integrated pair of attributes — the divine masculine (linear, rational, assertive) balanced with the divine feminine (receptive, intuitive, nurturing). Only in this integration can perception become a genuine representation of what is provided by your Rabb. Without this balance, perception is easily distorted and manufactured — a projection of the mind rather than a reflection of truth.
For such distorted perception, there is ʿadhāban alīman — a punishment that is painful and restraining, the inner consequence of division. To live in hypocrisy is to live in contradiction: perceiving in ways that diverge from what is truly provided. One part of the self inclines toward truth, while the other pulls away. The strain of maintaining such a divided state manifests as unease, restlessness, and eventually pain.
Where there is no integration, there can be no security. Hypocrisy is thus the opposite of imaan. It pretends to provide security, yet behind the façade lives only concealed insecurity.
4.139 Those who take the rejecters as allies from beside the mukminin (those who take security in Al Kitab): “Do they seek izzata / honor with them?” All honor belongs to Allah.
NOTES : The munāfiqīn, in their state of inner contradiction, are those who take the rejecters as allies in their self-experienced transformation. Instead of aligning with the balanced reflection of truth, they lean on the projections of their own mind. In doing so, they distort and manufacture perceptions, mistaking them for reality. Their imagined alliances become a substitute for genuine security.
To them the question is asked: Do you take honor from projecting your own perception, rather than from reflecting what is true? Such honor is illusory, for all ʿizzah belongs to Allah — the sole source of unshakable dignity and strength. Any honor drawn from elsewhere is but a shadow, fragile and temporary, incapable of providing real security.
True ʿizzah is not borrowed from the crowd, nor constructed from mental projections. It is rooted in alignment with the truth provided by your Rabb — a strength that does not waver because it arises from what is real. Do not take the rejecters as allies in place of the mukminin, those who take security with their pure rational mind.
4.140 And surely, it has been revealed to you in the kitab / inherent script, that when you hear the ayaati / signs of Allah being rejected with it and yustahza'u / disregarded / contempted with it, then do not sit with them until they move on to a different hadithin / manifestation of the reality; if not, then you are like them. Allah will gather the munaafiqin / those who self-experienced (with their own logical mind) and the kafirin / rejecters in jahannam / stagnation (where spiritual progress halt) all together.
NOTES : It has already been revealed in the kitab — the inherent script of consciousness — that when you hear the ayat of Allah being rejected or treated with contempt, you are not to remain seated in that space of disregard. For to sit passively while the signs of truth are dismissed is to align yourself with that same dismissal. Instead, you are to move on, to let the current of your awareness shift to a different ḥadith — another manifestation of reality that draws you back into alignment.
This is a reminder that awareness is active. The company you keep in thought and in presence shapes the climate of your inner world. If you stay rooted in an environment that distorts, rejects, or trivializes truth, then your inner atmosphere takes on the same flavor, and you become like them.
Allah warns here that the munāfiqīn — those who rely only on their self-experienced logic without integration — and the kaafirīn — those who outright reject what the script unveils — are gathered together in jahannam, the state of stagnation where spiritual growth halts. Jahannam is not merely fire; it is the burning frustration of a soul trapped in contradiction, unable to progress because it has abandoned receptivity to truth.
The deeper teaching is clear: when truth is rejected, your task is not to argue endlessly nor to stay seated in indifference, but to consciously withdraw your presence from the space of distortion. To remain is to share its stagnation; to move on is to remain in flow with the living signs of Allah.
4.141 Those who are waiting with you, then if fathun / a victory (decoding the signs) comes to you from Allah they say: “Were we not with you?” And if the kafirin / rejecters have a share (of the success), they say: “Did we not overpower upon you and protect you from the mukminin / those who take security (with their independent logical mind)?” So Allah yahkumu / will judge between you on the yawmal qiamah / moment of establishment (of the truth), and never will Allah make sabilan / a path for the rejecters over the mukminin / those who take security (with their pure rational mind).
NOTES : This verse exposes the psychology of the munaafiqīn—those who do not stand firmly in īmaan but instead position themselves on the fence, watching, waiting, and weighing outcomes. They do not root themselves in security (īmaan) but move opportunistically between appearances. When a fatḥun—a victory, a breakthrough, or a successful decoding of signs—comes through alignment with truth, they quickly claim affiliation: “Were we not with you?” Their words reveal that they seek validation, not transformation. Their allegiance is tied to results, not principle.
But when the kaafirīn—those who reject—seem to hold a share of influence, they switch narratives: “Did we not overpower you and protect you from the mukminin?” This is the posture of projection, where self-preservation and manipulation replace sincerity. Instead of standing on the integrity of the kitaab within, they lean on expediency.
Allah reminds us that such duplicity does not last. There is a yawmal qiyaamah—a moment of establishment, when truth stands unveiled within consciousness, and every concealed intention is brought into the open. On that standing, no maneuvering or opportunism will hold weight; only alignment with what is true will stand. And in this establishment, Allah sets a principle: “Never will Allah make a path (sabīl) for the kaafirin over the mukminin.” This is about the structure of consciousness itself. Rejection (kufr)—denial of the inherent script—can never override the security of pure rational clarity. Hypocrisy and projection may seem to obscure truth for a time, but they cannot establish a true sabīl, a sustainable path.
Thus, īmaan is revealed again as security—not static belief, but a stable inner grounding. To live as a mukmin is to root oneself in the clarity of the rational mind purified by receptivity, while the munāfiq remains restless, caught in the pull of appearances, never truly secure.
4.142 Indeed the munafiqin / those who self experienced (with their own logical mind), seek to deceive Allah, while He is deceiving them; and when they qamu / establish to make the salaati / connection (through which you experience His presence), they do so lazily, only to show the people; they do not yazkuru / embody divine masculine attributes (like focus, logic, assertiveness) of Allah except qalilan / a little.
NOTES : The munaafiqīn—those who depend only on their self-experience through the logical mind—embody a deep contradiction. They attempt to “deceive Allah,” as though the Source of their very consciousness could be outwitted. But the verse makes it clear: this very posture of deception becomes their undoing, for in reality, they are deceived by their own illusions. What they project outward rebounds inward; their false strategies entrap them in the very distortion they create.
When they qaamu—stand to establish the salāh, the connection that binds the self to the presence of Allah—they do so without sincerity. Their engagement is kusaalan—lazy, unalive, lacking the vibrancy of genuine receptivity. Salaah becomes performance, not presence. It is carried out “to show people,” to gain appearance of alignment, while internally they remain disconnected.
The verse then points to the essence of their failure: “They do not yadhkurun Allah except qalīlan.” Dhikr—to remember, to embody, to integrate—is not merely reciting or recalling Allah, but actively bringing His attributes into your own inner life. To embody the divine masculine attributes—focus, clarity, logical discernment, assertiveness—is to bring structure and direction into the field of consciousness. But the munāfiqīn only embody this qalīlan—a little, in fragments, never fully integrated. Their remembrance is shallow, occasional, fragmented, never transformative.
This verse uncovers a profound truth: deception of the Divine is ultimately self-deception. To engage in the outer form without the inner reality is to live in dissonance. Salāh without sincerity becomes hollow, remembrance without embodiment becomes empty repetition. Hypocrisy is not just an external betrayal—it is an inner fracture, where the self divides itself between appearance and reality.
Thus, the verse calls you to examine your own salaah: Do you approach it as a living connection, or as a performance? Do you embody remembrance deeply, or only in fragments? The munaafiqīn show us what happens when salāh is stripped of sincerity—it becomes mere ritual, devoid of presence, and incapable of transforming the self.
4.143 Those who are swaying between that state, neither with this group nor with that group and whoever Allah misguide, you will not find for him a way.
NOTES : Those who are swaying between states live in a perpetual uncertainty. They do not anchor themselves in clarity, nor do they let themselves dissolve completely into rejection. Their movement is not a journey but a restless oscillation — like being pushed by the wind, first in one direction, then in another.
To be “neither with this group nor with that group” is not simply about sides, but about the inner hesitation that refuses to commit to truth as lived experience. It is the refusal to see clearly what is present. One moment they align themselves with insight, the next they are drawn back into the comfort of distraction and self-deception. This wavering prevents them from finding a center within.
When it says, whoever Allah misguides, you will not find for him a way, it is not about an external force pushing them astray. Misguidance here reflects the natural outcome of turning away from the light of awareness. When one resists the nurturing flow of reality, the flow no longer carries them forward. Instead, they are left to drift in their own instability. The “misguidance” is the result of their own unwillingness to stay still in presence.
The “way” that is lost is the simple path of clarity — the inner direction where thought, feeling, and action align with truth. Without this integration, they remain split, suspended between competing pulls, unable to settle in either.
In this, the verse points directly to the cost of inner division. To be pulled between opposites without resolution is to lose the ability to walk a straight path. Only when the wavering ceases — when you stop clinging to both sides — does the way open.
4.144 O you who aamanu / have taken security (in the kitab / inherent script), do not take the kaafirin / rejecters as allies from instead of the mukminin / those who take security (with their pure rational mind)). Do you want Allah to have sultana mubina / a clear authority against you?
NOTES : O you who have taken security in the inherent script — you who root yourself in the unfolding guidance within — do not lean for support upon those who reject. To “take as allies” is to give weight to their ways of thinking, to let their distorted perceptions become your reference point. When the heart finds its footing in rejection, it begins to mirror rejection, even while claiming security.
Instead, align with the mukminin — those who secure themselves in clarity through the pure use of their rational mind, those whose perceptions reflect rather than project. Their companionship nourishes your own stability, because truth recognized in another strengthens truth recognized within yourself.
When the verse asks, Do you want Allah to have a clear authority against you? it reminds us that to anchor in false supports is to set ourselves against the very current of reality. The sultaan mubin — the clear authority — is nothing outside you. It is the undeniable weight of truth itself, the authority that emerges whenever distortion meets what is real. To side with rejection is to bring this authority upon yourself, for reality unmasks every projection, stripping it of its illusion.
The guidance is simple: where do you place your trust? With the fleeting shadows of rejection, or with the steady clarity of those who live in security? The former drags you into inner contradiction, the latter anchors you in what is firm.
In this, the verse is not about exclusion of people, but about exclusion of tendencies: do not let the rejecting tendencies of the mind become your allies, when clarity is always available as your true companion.
4.145 Indeed, the munafiqin / those who self-experience (through their own logical mind) will be in the lowest pit of an-nar / the internal conflicts (that burn an-nas); and you will not find for them nashiran / a helper.
NOTES : Indeed, the munaafiqin — those who rely solely on their own logical self-experience while divorcing it from balance and integration — fall into the lowest pit of an-nar. This fire is the inner conflict that burns the self from within. It is the torment of contradiction: the mind saying one thing while the heart knows another, the outward appearance striving for harmony while the inward state is fractured.
To live in hypocrisy is to live in continuous dissonance. One part of you leans toward truth, another part resists it, fabricating appearances to avoid exposure. The energy of maintaining this split is exhausting; it consumes from within like a hidden fire, leaving no space for peace or wholeness.
The verse calls this state “the lowest pit” — because hypocrisy does not merely reject, it conceals rejection beneath the surface of security. It is rejection pretending to be trust, falseness pretending to be sincerity. In this inversion, the self is trapped: neither free to admit its rejection, nor free to rest in truth.
And you will not find for them a naaṣir — no helper, no supporter. Why? Because help comes when one is open to reality, when one is willing to face what is true. Hypocrisy refuses this openness; it clings to the mask. Thus no external rescue can penetrate. The only escape is an inner surrender: to drop the facade, to stand vulnerable before the Real, to let truth burn away the false until only security remains.
Inwardly, this verse speaks of what happens when the mind fabricates layers of appearances in place of direct reflection. The more one hides from what is, the deeper the inner pit becomes. True security cannot be faked. It must be lived moment to moment, in the clarity of honesty with oneself.
4.146 Except those who tabu / repent, and correct themselves, and hold fast with Allah, and are sincere in deenahum / their obligation to consciously fulfill their covenant (align with the truth) to Allah; then they are those who will be with the mukminin / those who take security (with their independent logical mind). And forthwith Allah will give the mukminin / those who take security (through their pure rational mind) a great recompense.
NOTES : The verse opens a door of hope after the warning of hypocrisy. Except those who tābū — those who turn back inwardly, returning from the split state of contradiction. Repentance here is not a mere regret of action, but a realignment of the self: a willingness to drop the mask and face truth directly.
Repentance is followed by aṣlaḥū — correcting oneself. This is the inner work of repairing distortion, mending the break between appearance and reality. It is to integrate what was separated, to bring the logical mind back into harmony with the nurturing presence of the Rabb. Without this correction, repentance risks remaining only a feeling; with correction, it becomes transformation.
Then comes i‘taṣamū billāh — holding fast with Allah. This is the anchoring of security in the source, the tying of one’s rope to the unshakable center. No longer drifting between groups, between appearances, between projections of the mind, the one who repents now finds stability in the Real. This holding fast is what gives strength to withstand inner pulls toward hypocrisy or rejection.
The verse continues: wa akhlaṣū dīnahum lillāh — making their covenant pure, sincere, untainted by projection or performance. Sincerity is the heart of security. It is the state where nothing is concealed, where no part of the self plays another role. To be sincere is to stand whole, transparent, conscious and direct before the One.
Such people, the verse says, “are with the mu’minīn” — those who have taken security in the inherent script, who live in the clarity of an integrated rational mind aligned with their Rabb. They move from the lowest pit of inner conflict into the companionship of those who embody balance, strength, and security.
And forthwith, Allah grants the mu’minīn a great recompense. Not as a reward external to them, but as the unfolding of what security itself produces: peace of mind, steadiness of heart, clarity of vision, and a sense of belonging that no inner fire can consume. The recompense is not delayed; it is lived immediately in the present moment whenever sincerity replaces concealment.
4.147 What would Allah do with your punishment if you were thankful and aamantum / took security ? Allah is Beneficence, Knowledgeable.
NOTES : The verse asks a profound rhetorical question: “What would Allah do with your punishment if you are thankful and take security?”
It highlights that punishment is not Allah’s intention nor His delight. Punishment is not a goal in itself but rather a natural consequence of misalignment with truth. The moment gratitude (shukr) and security (īmān) arise within us, the conditions that give rise to inner suffering dissolve.
Shukr / thankfulness is more than polite appreciation. It is the capacity to recognize and affirm the source of every blessing. Gratitude shifts the focus from deficiency to sufficiency, from agitation to acceptance. It allows the heart to rest in what is given rather than striving for what is missing.
Īmān / taking security is the act of resting in truth. It is not belief in an idea, but the lived security of being aligned with reality. Where gratitude turns the gaze toward sufficiency, security anchors the self in stability. Together, they establish the soil in which no inner punishment can take root.
The verse then declares: “Allah is Shākir – Appreciative, Beneficent, one who magnifies the smallest recognition of truth – and ‘Alīm – fully aware, all-knowledgeable.” This tells us that every movement of the soul toward gratitude and security is noticed, magnified, and responded to by the nurturing presence of Allah. Even the smallest act of recognition is enough to shift one’s trajectory from inner conflict to inner peace.
Punishment here is not external fire but the fire of inner division – the unrest that comes when one lives in denial of truth. Gratitude and security are its extinguishers. With them, there is no basis for torment. Without them, the mind becomes its own tormentor.
Thus, the verse invites us to see that Allah’s way is not punitive but restorative. What He “does” with us depends not on arbitrary will but on how we position ourselves – whether in thankfulness and security, or in denial and restlessness.
4.148 Allah does not love aljahra / the manifestation (make known of signs) with evil from the saying, except who zulima / has been wronged (displaced truth from its rightful place). Allah is All-Hearing, All-Knowing.
NOTES : The verse teaches that Allah does not love when the hidden knowledge revealed by your Rabb is contemplated through a conditioned mind and then manifested in forms bound with distortion and harm. Such a mind—shaped by unsubstantial knowledge, concocted assumptions, personal ego, or mere preference—cannot reflect truth as it is. Instead, its manifestations become shaded by falsehood: ideas, thoughts, deeds, and sayings that displace truth from its rightful place.
Yet the verse makes a significant allowance: for those who, in genuine sincerity, contemplate the signs but mistakenly distort them because they themselves have been wronged. Here, the displacement of truth is not born from ego or wilful conditioning, but from being treated unjustly or misrepresented. In such instances, Allah has placed within you a checking mechanism—the conscience—so that when error arises, you may correct it and restore balance.
This verse is also an invitation to examine your inner dialogue. How often does your mind broadcast negative self-talk, judgment, or complaint? When indulged, these patterns reshape your perception of reality, pulling you further into distortion. Yet, when the heart feels wronged—when truth is obscured—it becomes necessary to voice clarity, both inwardly and outwardly, to re-establish alignment.
Your Rabb hears and knows all, whether hidden or manifest. The teaching, then, is subtle but profound: restrain harmful proclamations born of ego and distortion, but do not restrain the voice of truth when justice requires it. To embody this balance is to align your pure rational mind with divine awareness, where words flow as instruments of harmony rather than distortion.
4.149 If you tubdu / manifest goodness (make known the hidden knowledge embedded in the sign) or keep it hidden, or forgive concerning an evil (the truth that is displaced from its rightful place), then Allah is Forgiver, qadiran / a measure over all thing.
NOTES : This verse turns our attention to the way we handle the hidden knowledge embedded within us. Every sign (āyah) carries a potential for goodness when contemplated rightly, and the verse gives three possibilities of how that goodness may appear:
- Tubdu / manifest goodness — when inner clarity is expressed outwardly. This is when you allow truth to flow into speech, action, or presence so that it benefits not only yourself but also those around you. Manifestation here is not for display or ego’s approval, but as a natural unfolding of insight.
- Tukhfūhu / keep it hidden — when silence itself is wisdom. Not every insight needs to be broadcast; sometimes the deeper good is preserved by holding it quietly within, letting it ripen without contamination by pride, debate, or misunderstanding. Both expression and concealment have their place.
- Taghfū / forgive concerning an evil — when you see truth displaced from its rightful place, not through blindness or conditioning, but through human frailty, ignorance, or harm. To forgive here is not to condone distortion, but to release the grip of resentment and restore the inner balance. Forgiveness is an act of reclaiming truth from the clutches of ego-driven reaction.
The verse then re-centers everything in the divine: Allah is Forgiver, Qadīran / a measure over all things. This affirms two realities:
- Forgiver (Ghafūr) — reminding you that the deepest release is always available. As you forgive others, you experience what Allah continuously offers you: the dissolving of what is false in the light of truth.
- Qadīr / a measure over all things — pointing to the balance that sustains existence. Nothing escapes this measure, no manifestation of goodness, no concealment, no act of forgiveness. Each is woven into a larger order that you cannot always see but is always present.
Thus, the verse offers a liberating perspective: whatever form goodness takes—whether you express it, preserve it in silence, or dissolve harm through forgiveness—it is all received within the vastness of divine measure. Your role is to act sincerely; the ultimate weighing belongs to Allah.
This teaching invites an inner discernment: when is it time to speak, when is it time to keep silent, and when is it time to release? To live in this discernment is to align your movements with the rhythm of divine awareness.
4.150 Indeed, those who yakfuru / reject with Allah and His rusul / inner voices (that deliver ayaati, Al Kitab and Hikmah from their Rabb), and they want to make a separation between Allah and His rusul / inner voices (that deliver the guidance from your Rabb), and they say: “We take security with some and reject with some!” And they desire that they take a path in-between.
NOTES : This verse describes a subtle yet dangerous tendency of the nafs, that is, the attempt to fragment what is indivisible.
Those who yakfuru — reject — with Allah and His rusul are not necessarily outright deniers. Rather, they resist the wholeness of what is revealed. The rusul here are the inner voices that deliver āyāt, Al-Kitāb, and Ḥikmah from your Rabb. These are the inner stirrings of conscience, the insights arising from reflection, the alignment between heart and mind that calls you back to truth. To reject Allah and His rusul is to resist the very movements of truth within yourself.
The verse shows how this rejection often manifests:
- They want to make a separation between Allah and His rusul. This is the attempt to sever the Source from its expression. It is like acknowledging the ocean but denying the waves through which the ocean is known. It is like saying, “I believe in truth,” but dismissing the voices and signs through which truth actually comes to you.
- They say: “We take security with some and reject with some.” This reflects a selective acceptance of guidance. A part of the revelation that feels convenient, affirming, or aligned with preference is embraced, while other parts that challenge the ego, disturb comfort, or expose conditioning like the dissolution of the conceptualized self, are rejected. This creates an inner contradiction that is, half-truths lived as if they were the whole truth.
- They desire to take a path in-between. Here lies the illusion of compromise — the belief that one can stand in both worlds: partly in truth, partly in distortion. But such a “middle way” is not balance; it is avoidance. It is a way of postponing the surrender that truth requires. This “in-between” path feels safer to the ego because it avoids the radical exposure of full alignment with Allah, yet it leads only to stagnation and inner division.
The verse, then, is a mirror. It asks you: Where do you separate the Source from its voice within you? Where do you accept the signs only when they comfort you, while rejecting them when they unsettle you?
In reality, truth cannot be divided. To fragment it is to fragment yourself. The path of wholeness is not a negotiation between what you like and dislike, but a surrender to the coherence of Allah and His rusul as a single, inseparable stream of guidance.
4.151 These are truly the kafirun / rejecters; and We have prepared for the rejecters azaban muhinan / a humiliating punishment.
NOTES : This verse brings the thread to its decisive point. Those who fragment the truth, who accept some and reject some, who try to stand halfway between surrender and resistance—these are not standing in security at all. “These are truly the kāfirūn — the rejecters.”
Why such strong language? Because selective acceptance is itself a form of rejection. To embrace only what suits your conditioned mind while setting aside the rest is not partial faith, it is the concealment of faith. It is like planting a seed but refusing to let it grow beyond the boundary of your choosing. Such withholding is rejection, even if cloaked in the appearance of half-belief.
The verse then reveals the inner consequence: “We have prepared for the rejecters ʿadhāban muhīnan — a humiliating punishment.” The humiliation here is not an external shame imposed by others; it is the inward collapse of integrity. When truth is split, the self becomes fragmented. You know within yourself that you are not whole. You live with the constant tension of maintaining appearances, of pretending to stand secure while inwardly divided. This self-contradiction is the essence of humiliation — the exposure of the ego’s inability to hold the weight of truth.
The word muhīnan points to a punishment that strips away false pride, dismantles the illusions of superiority, and breaks down the self-concept built on half-truths. It is a painful yet merciful unveiling, where the ego’s disguises are dissolved so that the reality of your rejection is brought to light.
Thus, this verse is both a warning and a mercy. A warning against the subtle arrogance of selective acceptance, and a mercy in reminding you that wholeness is the only way to true security. You cannot stand halfway with truth. To fragment it is to fragment yourself.
4.152 And those who aamanu / have taken security (in the kitab / inherent script) with Allah and His rusul / inner voices (that deliver ayaati, Al Kitab and Hikmah from your Rabb) and do not differentiate between any from them, Those are the ones who We will surely give them their reward. And Allah is Forgiving, Merciful.
4.153 They asked you about the ahlul kitab / those who are proficient in their inherent script from the samaa' / higher consciousness. Indeed, they had asked Musa / one who is strong in rational thinking, for even more than that, then they said: “Show us Allah hajahratan / with awareness!” So the sa'iqahu / the insensible fear of death with their zalimi / unjust. Then they took the ijla / hastiness from after the clarity had come to them, and We pardoned them for this; We gave Musa / one who is strong in rational thinking, a clear authority.
4.154 And We raised the thur / mount (signifying the weighty magnitude of the covenant) above them by the covenant they took, and We said to them: “Enter the bab / door (of the covenant) in sujjadan / humility / submissive.” And We said to them: “Do not ta'du / transgress the sabti / equilibrium of a peaceful active mind (because if you do, it becomes a monkey mind);” and We took from them a solemn (genuine) covenant.
4.155 So, for the breaking of their covenant, and their rejection of the ayaati / signs of Allah, and their killing of the anbiya' / who pronounce (news of the ghaib) without truth, and their saying: “Our hearts are wrapped.” Rather, Allah has stamped upon their hearts because of their rejection; they do not yukminun / take security, except for a few.
4.156 And with their kufri / rejection and their saying about Maryama / state of discovering the truth, a great buhtanan / falsehood.
4.157 And their saying: “We have killed the Masiha / pure soul (freed of baseless and false understanding), Isa / who is fortified with Ruh Qudus (holy spirit of the truth), abna / construct of Maryama / state of ardent pursuit to discover, rasullallah / messenger of Allah (inner voice that deliver ayaati, Al Kitab and Hikmah from your Rabb)!” And they had not killed him, nor salabu / deprived him (of logic / reason), but it appeared to them as if they had. And those who ihtalafu / represent (the truth) are in doubt regarding him, they have no knowledge except to follow conjecture; they did not kill him, certainly.
4.158 Rather, Allah had raised him to Himself; and Allah is Noble, Wise (all judgment based on facts and empirical evidence).
4.159 And verily from the ahlil kitab / those who are proficient in their inherent script, but surely he yukminanna / take security with him before mautihi / his lifeless soul (with no guidance from his Rabb), and on the yawmal qiyamah / moment of establishment (of the truth) he will be witness against them.
4.160 Then for the zhulmin / wrongdoers from among those who are hadu / returned to the right path, We made forbidden to them the good things that were permissible to them; and bisoddihim / with their turning away, many from the path of Allah.
4.161 And for their taking of the riba / superficial (inflated) knowledge and understanding, while certainly they nuhu / utimately reached (rising beyond riba) about it, and for their consuming the amwaala / accumulated knowledge of an-nas / the agitated mind unjustly. We have prepared for the kafirin / rejecters among them a painful punishment.
4.162 But those of them who are well founded in hidden knowledge, and the mukminun / those who take security (in Al Kitab), yukminun / take security in what was revealed to you and what was revealed from before you; and the mukimina / one who establish the salaah / connections (through which you experience His presence), and those who contribute towards zakaah / mental growth (development), and mukminun / those who take security with Allah and the aakhirah / ending (dissolution of duniya / close attachments); those We will give them their recompense greatly.
4.163 Surely, We have inspired you as We had inspired Nuhin / who has strong kindness and compassion (to the ignorant) and the nabiyyin / who pronounce and establish (news of the ghaib) from after him. And We had inspired Ibrahim / who is inclined to the truth, and Ismail / who listen to the truth, and Ishaq / who is alienated from falsehood, and Yaqub / who recognizes the consequences of millat (choices of response), and the Asbati / who are like minded and having same interest, and Isa / who is fortified with Ruh Qudus, and Ayyub / who has returned to his true self, and Yunus / who is in constant pusuit to embody the truth, and Harun / who has strong will to deliver the truth, and Sulaiman / who submit and attain peace; and We gave Daud / who break up complex (and wild) thoughts, zaburan / intelligence (that you hace developed and shaped to the realisation of meaning with insights and conscious understanding).
4.164 And rusulan / inner voices (that deliver ayaati, Al Kitab and Hikmah from your Rabb) surely qasasnahum / have traced them (to make account of the evolution accurately) from before, and rusulan / inner voices (that deliver the guidance from your Rabb) We have not naqsushum / evolved them; and Allah spoke to Musa (who is strong in rational thinking) directly (ladunni).
4.165 Rusulan / inner voices (that deliver ayaati, Al Kitab and Hikmah from your Rabb) who were rational thoughts and self-warners, so that there will be no excuse for an-nas / the agitated mind's hujjatun / argument over Allah after the rusuli / inner voices (that deliver the guidance from your Rabb). Allah is Almighty, Wise (all judgment based on facts and empirical evidence).
4.166 But Allah bears witness for what He has revealed to you. Revealed to you with His knowledge, and the malaaikah / sovereign authorities (where authority to judge is placed within the consciousness field) bear witness; and Allah is sufficient as a witness.
4.167 Those who kafaru / have rejected and saddu / aversed from the path of Allah, they have strayed a far straying.
4.168 Those who kafaru / have rejected and zalamu / did wrong, Allah was not to forgive them, nor guide them (in) tariqan / a pursuit in the path to attain the truth.
4.169 Except thariqa / pursuit to the path of jahannam / veil of ignorance (halt the spiritual progress), they will abide therein eternally. For Allah this is yasiran / very easy.
4.170 O an-nas / agitated mind, without doubt rusul / inner voices (that deliver ayaati / signs) has come to you with the truth from your Rabb / Lord, so aminu / take security (in it); that is better for you. And if you takfuru / reject, then to Allah is what is in the samaawaat / higher consciousness and the ardh / lower consciousness. And Allah is Knowledgeable, Wise (all judgment based on facts and empirical evidence).
4.171 O ahlal kitab / those who are familiar in their inherent script, do not overstep (exceed the limit) in your deen / obligation to consciously fulfill the covenant (align with the truth), nor say about Allah except the truth. Al masihi / its pure (free of baseless and false understanding) Isa / who is fortified with Ruhul Qudus, construct of Maryama / state of ardent pursuit to discover, was no more than a rasullullah / messenger of Allah (inner voice that deliver ayaati, Al Kitab and Hikmah from your Rabb) and His word, which He cast to Maryama / state of ardent pursuit to discover, and ruhun / Spirit (essence of the truth) from Him. So aaminu / take security with Allah and His rusul / inner voices (that deliver the guidance from your Rabb), and do not say: “Three (Isa, Maryam and Ruh).” Forbid, for it is better for you. Allah is only One ilaah / reality of being, subhanahu / Glory be to He (for the abundant knowledge) that He should have for him waladun / produces(that Allah has given birth to all in the higher consciousness and the lower consciousness and all that is between them)! To Him is all that is in the samaawaat / higher consciousness and the ardh / lower consciousness; and sufficient with Allah, wakilan / a trusted custodian.
4.172 Never the Masih / pure soul (freed of baseless and false understanding) yastankihu / is disdained to be abdan lillah / a servant to Allah, nor are the malaaikah / sovereign authorities (where authority to judge is placed within the consciousness field), muqarrabun / those who are near (to truth). Whoever is disdained from his ibadah / service, and is arrogant, then He will gather them all towards Him, all together (for punishment).
4.173 As for those who aamanu / take security and do solehati / corrective actions, He will give them in completion their recompense and increase for them from His fadhli / given advantage. And as for those who are disdained and arrogant, He will punish them a painful retribution, and they will not find besides Allah any protector and no helper.
4.174 O an-nas / agitated mind, surely burhanun / proof has come to you from your Rabb / Lord, and We have revealed to you a clear (guiding) light.
4.175 As for those who aamanu / take security in Allah and hold fast to Him, He will admit them in rahmatin / abstract system of education from Him and fadhlin / a given advantage, and He will guide them to Himself, siratal mustaqim / a path of the one who is established in the truth.
4.176 They seek your yastaftu / youthful prime understanding. Say: “Allah gives you the youthful meaning in the kalaalah / state of mind that need support. If imru'on / discernible thought is annihilated and has no birthing of thought, but has a sisterly thought, then she shall receive half of what is left behind; and he will inherit from her if she has no birthing of thought. However, if he has two sisterly thoughts, then they will receive two thirds of what is left behind; and if he has sisterly thoughts, rijalan / independent thought processes (for analysis, reason and rationalization) and nisa / passionate urges (emotional drive that fuel motivation, creativity, empathy and determination to pursue knowledge and morality), then zakari / divine masculine attributes (linear, logical, focus and assertive) shall receive twice what the nisa'an / divine feminine attributes. Allah makes clear to you that you do not stray; Allah is aware of all things.
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