Looking At Oneself: 2022

MEANING OF ZINA

SUMMARY

Zina is an immoral act of intermingle falsehood with truth. Allah forbid and decreed that such immoral act is a sin. Do not be mistaken for them as being skeptical when they continuously cry in pain for the mistakes they did. In surah An-Nur 24:3, Allah decreed that azzani / those who intermingle truth with falsehood yankihu / will commingle with zaniyah / those who accept the act of intermingling truth with falsehood and that they also yankihu / commingle with musyrik / those who associate others with Allah. Surah Al Mumtahanah 60:12, described that among the characteristics of mukminatu / those who take security in Al Kitab is those who do not commit yaznin, that is act of intermingling falsehood with truth. Here, not committing yaznin is classified under the same category as not committing syirik (not associating anything with Allah), not yasriq (becoming unmindful) and not with buhtanin / confusion and not disobey for what is known. And such has been made forbidden for the mukminin / those who take security (in Al Kitab).

This narrative is formulated from the observation of the following verses of the book Al Quran below.

ZINA

(Intermingling Of Falsehood With Truth)

By the (divine and all comprehensive) name Allah, the Rahmaan, the Raheem. (The Rahmaan is the abundance of mercy for the abstract education system of the truth and the Raheem is the mercy for the approval of the education to those who seek it through Ar Rahman).

25.68 And those who do not call on any other ilaahan / reality with Allah (the absolute fundamental reality of being); and do not yaqtulu / kill the nafs / self which Allah has made forbidden, except with haq / truth; and no yaznun / intermingle (falsehood with truth). And whoever does that will commit, a sin.

60.12 O the nabbiyi / one who proclaim and establish the truth, when the mukminatu / the one who receive and take security (in Al Kitab), come to you yubayiknaka / exchange (to transform for the betterment) upon that they will not yushrik / associate anything with Allah, and will not yasriq / become unmindful, and they will not commit yaznin / intermingling of falsehood with truth, and they will not kill their awlad / thoughts that you give birth to, and they will not bring forth with buhtanin / confusion that they could not see the reality they fabricate it between aidihinna / what is in their strength and arjulihinna / what they think independently, and do not disobey you in what is ma'ruf / known - then accept their pledge and ask forgiveness for them of Allah . Indeed, Allah is Forgiving and Rahimun / Merciful (for the approved knowledge).

17.32 And do not taqrabu / approach the zina / intermingle (falsehood with truth), indeed it is fahisha / immoral (in speech or language / discourse / utterance) and an evil path.

24.2 The azzaniyah / one who accept intermingle (falsehood with truth) and the azzani / one who formulate intermingle (falsehood with truth), each one of them mi-ata / crying in pain jaldah / enduring, and do not be taken by bihima / skeptical attitude for them in the deeni / conscious submission of Allah if you should tukminun / take security with Allah and the yawmil aakhirah / moment of ending. And let a group of the mukminun / those who take security (in Allah) witness their azab / punishment.

24.3 Azzani / one who intermingle (falsehood with truth) will not yankihu / commingle except zaniyah / one who accept intermingling (falsehood with truth) or mushrikah / those who associate others (with Allah). And the zaniyah / one who accept intermingling (falsehood with truth), she will not yankihu / commingle except zanin / one who intermingle (falsehood with truth) or mushrikun / those who associate others with Allah. And such has been made forbidden for the mukminin / those who take security (in Allah).

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MEANING OF DUNIYA

SUMMARY

In the realm of physicalism or representation (that point to the truth embedded behind it), there exists a concept called "duniya". It's a world where "birds of the same feathers flock together", created from thoughts that have settled in their mind.

Duniya represents what we hold dear and are emotionally connected to in our lives. It serves as a source of comfort and distraction for our nas / agitated minds. Essentially it comprises desires that arise from external observations and sensory experiences, blended with our own conditioned thoughts. Moreover, there are scattered desires that are combined to create fanciful imaginings and moments of enjoyment. Ultimately, these desires form our personal duniya, the attachments and relationships we hold dear.

DUNIYA

(Close Attachments And Relationship)

By the (divine and all comprehensive) name Allah, the Rahmaan, the Raheem. (The Rahmaan is the abundance of mercy for the abstract education system of the truth and the Raheem is the mercy for the approval of the education to those who seek it through Ar Rahman).

3:14 Adornment for an-nas / the agitated mind is the love of (things) desire from an-nisa / the urges from sensory inputs and banin / thoughts conceived (of own conditioning) and the aggregation of the aggregated (of desires and thoughts) from zahabi / dispersed thoughts and al fiddati / rebind (getting together the dispersed thoughts) and al hoili / seeking for fanciful imagination and al an'am / the enjoyable and pleasant thoughts and al harith / work for physical gains. That is the enjoyment in the life of the duniya (close attachments and relationships) and Allah, in His nearness, is the beautiful place of return.

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99 - SURAH AL ZALZALA

AL ZALZALA

(The Bewilderment)

SUMMARY

Surah Al-Zalzalah speaks to the profound moment when the insaan, the one who is familiar with the truth, becomes deeply aware of the inner turmoil—disorder, disarray, contradiction, and confusion—that resides within. This awakening is not abstract; it manifests as thoughts, images, and sensations that arise from the past, all stored within the depths of memory. As these records are revealed, you will be astounded by the clarity with which your Rabb, your Lord, brings forth their true nature.
In this moment of revelation, the insaan—who is attuned to the truth—will also recognize the inherent consequences of his actions. He will become acutely aware that his misdeeds, no matter how seemingly insignificant, have the potential to lead him astray from the upright path. Conversely, every small act of goodness will not go unnoticed; it will be clearly seen, just as the smallest act of evil will be brought to light. This Surah reminds us that nothing escapes the divine awareness, and each action, no matter how minute, holds weight in the grand balance of existence.

By the (divine and all comprehensive) name Allah (that carries an elevated hidden meaning to its name), the Rahmaan, the Raheem. (The Rahmaan is the abstract education system of Allah that provide abundant knowledge of facts and the Raheem is the approval given to those who seek education through Ar Rahman).

99.1 When the ardh / lower consciousness zilzilati / dazzles zilzalaha / its bewilderness.

99.2 And the ardh / lower consciousness brings out asthqalaha / its heavy load.

99.3 And the insaan / intellect aligned with the truth, will say: “What is to her (the lower consciousness) ?”

99.4 That moment (is embraced) akhbaaraha / its knowing tuhaddith / of the representation.

99.5 With certainly your Rabb / Lord awhaa / had inspired her to do so.

99.6 That moment, the yashduru / awareness of the insaan / who is familiar with the truth, ashtatan / is divided to be shown of a'maluhum / their deeds.

99.7 So whoever does mithqala zarratin / a weighty early developed thought of good, will see it.

99.8 And whoever does mithqala zarratin / a weighty early developed thought of evil, will see it.

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MEANING OF SABBATH

SUMMARY
Sabbath is the equilibrium of an inner peace. When there is balance of the opposing forces that maintain the equilibrium, then there is inner peace. The disrupting act commences when the bani Israel / those who construct their spiritual journey seeking the guidance, turn away from their obligation to fulfill their covenant with Allah which is, to stimulate the righteous act of reform from the nourishment of guidance received from their Rabb / Lord. Thus Sabbath is the balance between the opposing forces of righteous act of reform and the forces that degrade the nafs / soul / self. The balance is disturbed when the forces to reform diminish (as a result of turning away) and consequentially tiring in managing disorders of a monkey mind.

This narration on sabbath / equilibrium of an inner peace is from observation made on the following verses of the book Al Quran.

SABBATH

(Equilibrium Of A Peaceful Mind)

By the (divine and all comprehensive) name Allah, the Rahmaan, the Raheem. (The Rahmaan is the abundance of mercy for the abstract education system of the truth and the Raheem is the mercy for the approval of the education to those who seek it through Ar Rahman).

2.65 And surely you knew about those who i'tadaw / disrupted / transgressed from among you in sabti / equilibrium of a peaceful mind, and We said to them, "Be qiradatan / apes (that is, monkey mind), despised".

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 / disrupt the sabti / equilibrium in a peaceful mind;” and We took from them a solemn (genuine) covenant.

7.163 And ask them about the qaryah / cluster of established thoughts (of an agitated mind) which al bahri / ocean of knowledge was hadirat / present, when they ya'duna / disrupt in sabti / equilibrium of a peaceful mind; when came to them hitanuhum / knowledge that swim around (enticing ) openly the moment of their sabti / equilibrium of a peaceful mind, and when they are not yasbituna / in equilibrium, they do not come to them! It is such that We afflicted them for what they defiantly disobeyed.

25.47 And He is the One who made for you the laila / barriers that bring darkness libasan / a cover, and nauma / sleep / unaware subatan / an equilibrium of a peaceful mind, and He made the nahar / uplifted barriers that bring light, nushuran / unfolded / aware.

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100 - SURAH AL ADIYAT

SURAH AL ADIYAT

(The Act Exceeding The Limit)

SUMMARY
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Your perception of reality is limited by a veil of ignorance. You perceive only a fraction of the spectrum and rely on senses that are imperfect and subjective. Recognizing these limitations can humble us and encourage a more open-minded approach to seeking knowledge. Becoming aware of your conditioning is the first step toward transcending it. The ego, however, often seeks to protect your self-image and maintain a sense of control, blinding you to the limitations of your own interpretation and understanding of the message received in its early stages.
Surah Al-Adiyat addresses the act of exceeding limits, act within the limits and both its consequences. Allah describes how transgressing limits is a tiring endeavor, like constantly covering one's actions, similar to dealing with a can of worms. Conversely, those who act within the limits nurture early revelations, fostering deeper comprehension mediated, reconciled, and witnessed by an unfettered, independent logical mind free from egoistic conditioning.
Indeed, Allah has decreed that any act of transgression you conceal will surely be revealed, and you will undoubtedly see what you have hidden. At that moment, Allah is All-Acquainted with everything.
Surah Al-Adiyat serves as a reminder of the consequences of exceeding limits and the importance of integrity. Acting within the bounds of moral and ethical guidelines allows for the cultivation of true understanding and wisdom. It is through this disciplined approach that one can achieve a state of clarity and enlightenment, unclouded by the distortions of the ego.
Ultimately, the journey toward transcending your limitations and conditioning is a lifelong process. It demands constant self-reflection, humility, and a commitment to seeking truth. By recognizing and addressing your inherent biases and imperfections, we can move closer to a more profound and authentic understanding of reality and your place within it.

By the (divine and all comprehensive) name Allah (that carry an elevated hidden meaning to it's name), the Rahmaan, the Raheem. (The Rahmaan is the abstract education system of Allah that provide the abundant knowledge of facts and the Raheem is the approval given to those who seek the education through Ar Rahman).

100.1 And the 'adiyat / act that exceed the limit (transgression), is dhobhan / a tiring act.

100.2 Then the muuriyaati / one who covers (conceal), qodhan / a can of worms (cover his transgressions like in a can of worms),

100.3 Then the mugheerati / one who is not (that is, not the muuriyaati), shubhan / a first light for better days ahead (in his early swim of the hidden knowledge).

100.4 Then asarna / cultivate with it (the early swim of hidden knowledge), naq'an / an infusion (penetrate the early perception to comprehend more).

100.5 Then washodna / mediated with it (information are
mediated and reconciled by mind free of conditioning for correct understanding), jam'an / all together.

100.6 Indeed, the insaan / intellect aligned with the truth, to his Rabb / Lord, lakanudun / surely (is) ungrateful .

100.7 And indeed He upon that lashahidun (unfetterred independent logical mind) / surely is a witness.

100.8 And indeed He surely loves the good, lashadid / surely strong.

100.9 Does he not know when whatever is in the qubur / concealment (transgressions like in the can of worms) are buqthira / exposed ?

100.10 And what is in the sudur / awareness is husshila / divulged

100.11 Indeed, their Rabb / Lord with them that moment lakhobir / surely All Acquainted.

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101 - SURAH AL QARI'AH

SURAH AL QARI"AH

(The Cluster of Established Thoughts)

SUMMARY
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At any given moment, there are three simultaneous processes occurring within your mind: your thoughts, your emotions, and your physiological responses to both. For instance, if a thought triggers an emotion like anger, your body may respond by releasing adrenaline into your bloodstream.
Surah Al-Qariah metaphorically illustrates the clustering of persistent repetitive and negative thoughts toward a common direction or goal. Our minds often accumulate memories, experiences, knowledge, and projections. These thoughts, referred to as an-nas when agitated, form clusters unified by their direction and goal. Such clusters can encompass emotions like fear, sorrow, pleasure, and anxiety, clouding the mind and hindering clear perception of Allah's signs. Over time, these established thought clusters can become entrenched, displaying stubbornness proportional to the significance we attribute to them.
Those who become attached to these thought clusters find comfort and validation falsely embrace maternal support from their conditioned logical mind, influenced by fear, sorrow, pleasure, and anxiety. This attachment often manifests in physiological responses related to these thoughts. Essentially, the true maternal support of wisdom, care and compassion is not within the realm of your logical mind. They are the attributes of your intuitive mind.

In daily life, our logical mind, rooted in lower consciousness, plays a crucial role in establishing our understanding and responses. However, through connection with our Rabb (Lord) in higher consciousness, it can transcend impurities and comprehend divine masculine attributes such as linearity, focus, logic, and assertiveness.

By the (divine and all comprehensive) name Allah (that carry an elevated hidden meaning to it's name), the Rahmaan, the Raheem. (The Rahmaan is the abstract education system of Allah that provide the abundant knowledge of facts and the Raheem is the approval given to those who seek the education through Ar Rahman).

101.1 The qari'ah / cluster of established thoughts (repetitive and negative).

101.2 What is the qari'ah / cluster of established thoughts (repetitive and negative)?

101.3 And what can make you know what the qari'ah / cluster of established thoughts (repetitive and negative) is?

101.4 Moment an-nas / the agitated mind will be kal-farashi / like expand (spread its development), mabthuth / dispersed.

101.5 And the jibalu / fixed headed stubborn thoughts will be kalihni / like unsettled, manfush / loosened (smoothly afflicting the mind).

101.6 Then as for whoever is thaqulat / weighty in its importance, mawaazinuhu / (according to) his scale of importance.

101.7 Then he (will be) in 'ishatin rodiyah / a satisfying life that is approved.

101.8 And as for whoever is khaffat / light in importance, mawaazinuhu / (according to) his scale of importance.

101.9 Then his ummu / motherly support is hawiyah / own desire.

101.10 And how would you know what it is?

101.11 Internal conflicts that narun / intensely burn.