INTRODUCTION
#lookingatoneself
Where can one find the Qiblah, the direction in which we turn, to attain trust, security, and success within the activity of our mind of the lower consciousness? This is the question that seekers of truth are seeking answers to, as narrated in Surah Al-Baqarah 2:144. Allah decrees, in the same verse, that the answer lies in the direction of the shatra al masjidil al haraam. So turn your face towards it. Thus, to know where is our "qiblah," one must comprehend the significance of "shatra al masjidil al haraam."
In the wisdom of submitting to Allah's deen, a conscious commitment to Allah's laws, principles, and system, it is imperative that we maintain a healthy mind. A healthy mind enables us to lift the veil of ignorance, as ignorant essentially is the soil of evil. Removing this veil of ignorance leads us to submit to Allah's deen and accept that we are not in control of everything. This submission brings inner peace and the ability to navigate life's uncertainties with grace.Allah has decreed that unhealthy minds, such as those marked by destitution, cruelty, self-aggrandizement, and thoughts that hinder rationality, as listed in Surah Al-Maidah 5:3 and Surah An-Nahl 16:115, are forbidden to be part of our submission to Allah. Therefore, it is essential to release the need to control our submission with an unhealthy mind and allow our submission to unfold naturally. Surrender is not passivity but a pure state of alignment with the greater flow of existence.
In the book Al Quran, Allah employs the phrase "shatra Al Masjidil Al Haraam" to symbolize His decree. Here, "shatra" alludes to the designated part, while "Al Masjidil Al Haraam" denotes the forbidden, unhealthy mind in submission.
The explanation above is derived from an analysis of the following verses from the book Al Quran.
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).
2.144 Indeed, We see you taqalluba / repeatedly turning your wajh / orientation in as-samaa' / the higher consciousness. So We shall surely turn you toward a qiblah / orientation direction that you are pleased with. So turn your wajh / orientation towards shatra al-masjid al-haraam / the inviolable states of surrender. And wherever you are, turn your wajh / orientation to the shatra / inviolable states. And surely those who are given Al Kitab / the inherent script certainly know that it is the truth from their Rabb / continual nurturing Lord, and Allah is not unaware of what you do.
NOTES: This verse continues the movement from the previous discussion of qiblah / orientation direction, but the emphasis now shifts from the external form of orientation to the inner movement of the insaan. Allah sees the taqalluba / repeated turning of the wajh / orientation within the as-samaaʾ / higher consciousness. The turning is continuous. The insaan is not fixed in one state of understanding; its orientation moves as recognition develops.
The wajh / orientation is therefore the direction of attention, receptivity and inner movement. What the insaan repeatedly turns toward gradually becomes the orientation through which it experiences reality. Allah sees this movement even before the insaan fully understands what is happening within itself.
The verse then says that Allah will turn the insaan toward a qiblah / orientation direction that you are pleased with. The qiblah can therefore be understood as an established orientation that gives the mind a point of alignment. But the verse immediately clarifies what that orientation is to be directed toward, that is, shatra al-Masjid al-Haram / the inviolable states of surrender.
This gives shatra an important function in our reading. Rather than immediately translating it as “direction,” we preserve the word because it identifies the inner aspect or field toward which the orientation is turned. The object of this turning is the al-Masjid al-Haram / the inviolable states of surrender, states in which the authority of the conceptual self is not permitted to violate surrender to Allah.
This becomes especially meaningful when read alongside 5:2–3. The Qur'an speaks there of aversion toward al-Masjid al-Haram and then proceeds to identify states that are ḥaraam / forbidden or inviolable. Within this inward reading, these states can be understood as conditions of mind that the insaan must not enter or cultivate. The shatra therefore becomes significant as the inner movement toward the states of surrender rather than toward the forbidden states that violate them.
The command is then repeated, “And wherever you are, turn your wajh / orientation to the shatra / inviolable states.” The repetition makes the principle universal. It is not something required only in a particular psychological condition. Whether the mind is clear, confused, agitated, attached, or undergoing transformation, its orientation is continually to be turned toward surrender.
This also explains why the verse begins with Allah observing the taqalluba / repeated turnings. The insaan may repeatedly move between recognition and conditioning. The important movement is not that it never becomes confused, but that its orientation is continually returned toward the inviolable state of surrender. The qiblah becomes an inward discipline of returning.
Those who have been given Al-Kitab / the inherent script are said to know that this is the truth from their Rabb / continual nurturing Lord. They possess the means of recognising the principle. The issue is therefore not simply whether the truth has been made available. The deeper question is whether what has been recognised is actually followed in the orientation of the mind.
The closing statement, “Allah is not unaware of what you do,” brings recognition and action together. The true orientation of the insaan cannot ultimately be hidden behind words or inherited identities. What the mind repeatedly turns toward reveals its actual state. Allah knows the movement beneath the conceptual explanations.
Thus, the verse can be understood as a movement from turning, to orientation, to surrender. The insaan repeatedly turns its wajh within higher consciousness; Allah establishes its qiblah; and that orientation is directed toward the shatra of al-Masjid al-Haram, the inviolable states of surrender. The essential transformation is not merely changing where one faces, but changing what the mind continually turns toward.
2.149 And from wherever you come forth, turn your wajh / orientation towards the shatra of al-Masjid al-Haram / the inviolable states of surrender. And indeed, it is the truth from your Rabb / continual nurturing Lord. And Allah is not unaware of what you do.
NOTES: The verse continues the movement, the wajh / orientation of the insaan. Wherever the insaan emerges from, whatever state of thought or experience it presently occupies, its orientation is to be turned toward the shatra of al-Masjid al-Haram / the inviolable states of surrender. The command therefore concerns a continual inner movement rather than a single act of turning.
2:150 And from wherever you come forth, turn your wajh / orientation towards the shatra of al-Masjid al-Haram / the inviolable states of surrender. And wherever you are, turn your wajh / orientation towards it, so that there may be no argument against you among an-nas / the agitated mind, except those among them who displace the truth from its rightful place. So do not fear them, but fear Me; and so that I may complete My favour upon you and that you may be guided.
NOTES: The verse repeats the instruction from 2:149: wherever you emerge from, turn your wajh / orientation towards the shatra of al-Masjid al-Haram / the inviolable states of surrender. The repetition gives the instruction a deeper significance. This is not a single change of orientation that takes place once and is then completed. The insaan continually moves through different configurations, and from each one the orientation can again be turned toward surrender.
2:191 And 'uktulu / kill them (that is dissolve those thoughts that do not want to restrict or prohibit oneself) wherever you find / identify them, and drive them out (that is drive them out using the fundamental / point) from whence they drove you out (that is from their very own fundamental (facts) truth), and the fitnatu / trial / test is more intensified than killing, and do not fight them at the masjidil haraam / forbidden unhealthy mind in submission until they fight with you in it, but if they do fight you, then kill them (that is dissolve the thoughts); such is the recompense of the rejecters.
2:196 And complete hajj / reasoning out (rebuilding your thought process) and umrah / revive (bring to life the deen of Allah in silence of the thoughts so as to listen to your Rabb from inside) for Allah, if you are being restricted so seek what is easy from al hadya / the guidance offered and you do not shave your head (a metaphor for outstripping the reasons and you loose your strength in reasoning out) until your hadya / guidance offered reached mahillah / place where infusion end (that is the point where disentanglement is reached). So whosoever is from among you maridhan / disordered (like sick, very tired, in pain) or with him there is a hurt from his head (over stretching thought process) then you fidya / liberate / redeem from siyyam / self-restrain (from the act of reviving) or sadaqah / being genuine / being truthful (in conveying the truth) or nusukin / reclusion / solitude (that is devote wholly his time, energy, etc to reach point of disentanglement). Then when you are secured (from the restriction) so whoever tamatta'a / took advantage with umrah / act of reviving (the deen of Allah in silence of thoughts so as to listen to your Rabb from inside) towards hajj / reasoning out (repairing your thought process) so seek what is easy from the hadya / guidance offered then whosoever do not find (not secured) then siyyam / self restraint (from revival) for three moments in the hajj / reasoning out and seven when you return (back to your secured self). That is complete ten. That is to whom his ahlu / those familiar is not present at the masjidil haraam / forbidden unhealthy mind in submission. Be mindful of Allah and know that surely Allah is strong / severe in pursuit.
2:217 They ask you concerning the shahril haram / notable prohibitions about killing (the utmost prohibited act is killing the true self and bring alive the separate conceptual self of which contained the thoughts that are egoistic and self interest) in it. Say: killing (the true self) in it is greatest, and hindering from Allah's way and denying Him, and the masjidil haram / forbidden unhealthy mind in submission and turning its ahli / those who are familiar out of it, from it is greater in the nearness of Allah, and fitnatu / trial / test is greater than killing; and they will not cease killing you until they turn you back about your deen / pure obedience (to Allah's judgment), if they can; and whoever of you turns back from his deen / the conscious submission (to Allah's judgment), fayamut / then he ends the dissociation while a rejecter. These it is whose works shall go for nothing in the duniya / near attachment and the aakhirah / ending, and they are the inmates of the nar / heated conflicts within oneself; therein they shall abide.
5.2 O you who aamanu / take security (in Al Kitab), do not violate the sha'ari Allah / pure intuition (feeling of the flow of truthfulness that rub through our nervous system when something is clearly understood) of Allah, nor the shahral haram / notable forbidden things, nor the al hadya / the guidance offered, nor the qalaaida / keys (to unlock the secrets of the higher consciousness and the lower consciousness), nor the aaminna / pursuit of the baital haram / forbidden thoughts of unhealthy mental house, for those who are seeking fadlan / an excellence from their Rabb / Lord and ridwana / an approval (admission to Allah's abstract system of education). And when it is permitted for you, then fasthadu / you may be captivated (with pride). And let not shana'anu / hatred of kaumun / group of established thoughts yajrimannakum / incriminate you; because they saddukum / had aversed you from the masjidil haram / forbidden unhealthy mind in submission (as decreed in HQ 5:3); make you transgress. And help each other with birri / truthfulness and the taqwa / mindfulness, and do not help each other in sin and transgression. And be mindful of Allah, for the punishment of Allah is severe.
5.3 Hurrimat / forbidden on you is the process of the maitah / destitude thoughts and addamu / (bloody) cruel thoughts and the lahmu khinzir / self magnifying thoughts and what alter the amicability of Allah with it and the munkhoniqah / thoughts which suffocate and mawquzah / that which hurt the brain and mutaraddiyah / destructive thoughts and the nathihah / thoughts that lead to argument and what is consumed by the akala sabu'u / congregated intelligence except what you dakkai / understand and what is the nushubi / clearly distinguishable / marked and that you seek tastaqsimu / to separate with the azlam / proportion (and omitting the rest), that is the way fisqun / to relinquish. The moment of ya'isa / despair is for those who kafaru / reject / deny (then they become ignorant) from your deen / conscious submisson, so do not fear them, and fear Me, today I completed for you your deen / conscious submission and I completed on you My nikmati / composure and I accepted / approved for you Al Islam / the inner peace as deen / conscious obedience but whoever is hurt in the due process of makhmasoh / considerate behaviour, altering wrongfully towards unlawfulness, then indeed Allah is ever protecting, merciful.
8.34 And why should Allah not punish them when they are turning others away from the masjidil al haraam / forbidden unhealthy mind in submission, and they were never its protectors! Its protectors are the muttaqun / those mindful (of Allah); but most of them do not know.
9.7 How can the mushrikin / those who associate (Allah) pledged in the nearnest of Allah and in the nearnest of His rasul / inner voices (that deliver the message)? Except for those pledged in the nearnest of the masjidil al haraam / forbidden unhealthy mind in submission, as long as istaqaamu / they establish for you, then you are istaqamulahum / establish to them. Allah loves the muttaqin / those who are mindful (of Allah).
9.19 Do you make siqayata / fresh knowledge of the hajj / reasoning out and the 'imaarata / revival of the masjidil al haraam / forbidden unhealthy mind in submission the same as one who aamanu / take security in Allah and the yawmil aakhiri / moment of ending and he strives in the cause of Allah? They are not the same in the nearnest of Allah. And Allah does not guide the zalimin / wrongdoing kaum / group of thoughts.
9.28 O you who aamanu / take security (in Allah), indeed the mushrikun / those who associate (Allah) are najasun / impure, so let them not approach the masjidil al haraam / forbidden unhealthy mind in submission after this 'amihim / discourse; and if you fear poverty, then Allah will enrich you from His blessings if He wills. Allah is Knowledgeable, Wise.
17.1 Subhaana / swim in the knowledge of asra' / spiritual journey with abdina / Our servant (is) lailan / a darkness (not having insights) from al masjidil al haram / the state of submission by those forbidden mental layers of ignorance (like destitute mind, cruel mind, magnifying thoughts, thoughts hinder rational thinking, etc) to al masjid al aqsa / the state of submission with remote infinite insights (of the truth), whose surroundings We have blessed, to show him of Our ayaati / signs. Indeed, He is the Hearing, the Seeing.
22.25 Surely, those who kafaru / have rejected and yasuddu / averse (strong dislike) from the path of Allah, and from the masjidil al haraam / forbidden unhealthy mind in submission that We have made for an-nas / the agitated mind suwa'an / same for the one retreat therein and the immatured and whoever with inclination of wrongdoing in it, We will let them taste a painful punishment.
48.25 They are the ones who kafaru / reject / deny and aversed (strong dislike) them about the masjidil al haraam / forbidden unhealthy mind in submission, and (aversed) hadya / guidance offered maqkufa / of retreat from reaching its permissible state. And if not rijalun / undependent thinking (free from the conditioned mind) taking security (in Allah) and nisa'un / thinking derived from external observations (input from sensory apparatus) taking security whom you did not know, and you may have hurt them, and on whose account you would have incurred a sin unknowingly. Allah will admit into His mercy whoever wants. Had they become separated, We would then have punished those from them who rejected with a painful punishment.
48.27 Surely Allah has sadaqa / given genuine empirical facts to His rasul / inner voices (that deliver the message) visions, bil haqqi / with truth: “You will enter the masjidil al haraam / forbidden unhealthy mind in submission, Allah willing, secure, with your heads shaven (a metaphor for the remove of baseless and false understanding that you are holding on) and muqassirin / those who did not complete (the understanding), having no fear.” Thus, He knew what you did not know, and He has made from besides that, fathan qariban / a near victory to receiving the decoded message.
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