AL MASJIDIL AL HARAAM TO AL MASJIDIL AL AQSA

 

EXPOSITION HQ 17:1

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 education 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).

17.1    Subhaana / swim in the knowledge is the one who (took) asra' / spiritual journey by His abdina / servant, lailan / a darkness (not having insights) from al masjidil al haram / the forbidden (unhealthy mind) state of submission (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.

Allah commanded in verse 91 of Surah An-Nahl that we must honor our covenant with Him and not break our oaths after having solemnly agreed to the terms of this sacred commitment, wherein we have called upon Allah as our witness. We are urged to remain devoted to the sincere pursuit of truth. Reflect upon the blessing of the gardens of knowledge that Allah bestowed upon the Bani Israel—those who embarked on a journey of seeking truth. Allah promised to elevate them above all empirical and factual knowledge as they upheld their covenant. This covenant is an ongoing commitment made by those who choose to be among the Bani Israel, symbolizing those who embark on the spiritual path to seek the ultimate truth.

In Surah Al-Isra’ 17:1, this journey is further elucidated. It describes the spiritual ascend of those who honor the covenant, symbolized by the journey from Masjid al-Haram to Masjid al-Aqsa. This journey represents a profound transition from a state of mental entanglement in forbidden and unhealthy state of mind to a remote state of purity and insight, where the truth becomes evident. Allah clearly identifies the unhealthy states of mind that are prohibited in our submission to Him. These forbidden states act as barriers, obstructing the passage of divine light and guidance. To reach the state symbolized by Masjid al-Aqsa—a state of pure submission and clarity in truth—all these designated unhealthy states must be transformed into a healthy state of being.

The specific unhealthy states of mind, which must be eradicated, are explicitly mentioned in Surah An-Nahl 16:115 and also in Surah Al-Ma'idah 5:3:

• Al Maitah: Destitute thoughts that drain spiritual vitality.
• Addama: Thoughts filled with cruelty and violence, causing harm to oneself and others.
• Lahmal khinzir: Self-magnifying thoughts that inflate the ego and distance one from humility.
• Ma uhilla lighairillah: Any thoughts or actions dedicated to anything other than Allah, diverting the focus from divine purpose.

The journey described in Surah Al-Isra’ encapsulates a profound spiritual transformation, guiding believers from a state of ignorance and entanglement to one of enlightenment and submission to the truth. It emphasizes the necessity of transcending these unhealthy states of mind, as delineated by Allah, and embracing a path illuminated by divine wisdom. By recognizing and addressing these barriers to enlightenment, individuals can attain the pure submission symbolized by Masjid al-Aqsa, where boundless insights into the truth are accessible. Through unwavering commitment to this journey of inner purification, the faithful fulfill their covenant with Allah, drawing ever closer to the sublime reality of His guidance and illumination.

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01 - SURAH AL FATIHAH

 

AL FATIHAH

(The Victory Of Decoding)

INTRODUCTION
#looking_at_oneself

Surah al-Fatiḥah is the doorway through which the book al-Qur’an opens, not merely as a book of revelation but as an inner journey into the nature of consciousness and the reality from which it arises. In seven concise verses, it sketches the entire architecture of human transformation, the recognition of the One reality, the unfolding of guidance within, and the return of the soul to its original clarity. It is the seed from which the rest of the book al-Qur’an blossoms.

The surah begins by directing the heart toward the indescribable essence of Allah, the singular reality that underlies all existence yet resembles nothing within it. All forms, all insights, and all movements of mind are but representations of this reality, never the reality itself. To invoke His name is to turn away from identification with transient forms and to stand as the aware presence in which everything appears. In this shift, devotion becomes recognition, and serving Him becomes alignment.

Allah is introduced as Rabb al-‘alamīn, the nurturing, evolving, and sustaining intelligence of all the empirical and factual realms. This Rabb is not distant; He is the very structure of your unfolding, the presence that guides each stage of your maturation. Nothing in your inner or outer experience stands outside His nurturing embrace. The universe becomes a school, and every moment becomes instruction.

The twin attributes of Ar-Raḥmaan and Ar-Raḥeem reveal the texture of this guidance. Ar Raḥmaan, Allah manifests the boundless system of education woven into the fabric of existence, where every experience, pleasant or painful, points you toward truth. As Raḥeem, He discloses guidance inwardly, through a quiet unfolding that meets you in your own measure. Together, they describe a compassionate intelligence that teaches through life and illuminates from within.

The surah then shifts from recognition to relationship. Maliki Yawm ad-Deen identifies Allah as the sovereign inner authority in whom all meaning, judgment, and outcome ultimately resolve. The “Moment of the Deen” is not a distant moment but the present unveiling of the soul before truth, when illusion dissolves and one’s covenant to live from clarity resurfaces. This covenant is the innate pull of the soul to return to its own source, to unlearn the accumulations of conditioned thinking so that guidance flows naturally.

In the heart of the surah, the your true self speaks: You alone we serve, and You alone we seek for help. These are not declarations of subordination but acknowledgments of reality. To serve Allah is to align oneself with the truth within, rather than the fragmented impulses of the conditioned mind. To seek help from Him is to rest in the understanding that guidance comes not from the ego’s strategies but from the presence that animates awareness itself.

This request then deepens: Guide us to the path of the mustaqeem, the path of those actively realigning themselves with truth. It is the plea of a heart ready to be corrected, willing to be guided, and humble enough to recognise that clarity is not self-generated. The mustaqeem are those whose inner lives remain open to continual adjustment, whose sincerity allows the covenant to reshape them moment by moment.

The surah concludes by distinguishing the orientation of clarity from the states of inner distortion. We are drawn to the path of those who have been gifted elevated understanding, who see beyond appearances into the hidden meanings embedded in the signs. We are kept away from the anxious constructions of a mind estranged from truth, and from the misguidance that arises when awareness forgets its own origin. The prayer is not merely for direction but for alignment with the very quality of consciousness that receives divine insight.

In this way, Surah al-Fatiḥah is not simply an opening chapter, it is the entire map of spiritual awakening compressed into seven verses. It reveals reality, exposes illusion, reorients the self, and establishes the framework for inner transformation. Every surah that follows is an expansion of these themes, unpacking what this opening dua'a plants in seed form. To recite al-Fatiḥah is to step into a living relationship with truth, a relationship that guides, corrects, nourishes, and ultimately returns you to the awareness from which you never truly departed.

 

1.1    With the name of Allah,  the Rahmaan, the Raheem.  

NOTES : The name of Allah is the vibrational signature of the Being in whom all forms appear and disappear, the indivisible presence that pervades both the lower consciousness for the world of experience and thought, and the higher consciousness for the unbounded, unseen field from which all meaning flows. To invoke this name is to recognise that every measure of existence, every unfolding event, every hidden arrangement of cause and effect, arises within the vastness of this singular reality.

Nothing resembles Him because everything that appears is only a representation of His existence, a sign pointing toward reality, not reality itself. Every form, every pattern, every value reflected in the world is a symbol through which the truth expresses itself. But the symbol is never the source. The representation is never the reality it gestures toward.  He is the unmoving screen upon which every thought, sensation, and perception arises, yet remains utterly untouched by what appears upon it. To say Bismillah is to turn from the shifting images to the luminous presence that knows them. In that moment, you stop identifying with the forms that come and go and recognise yourself as the aware space in which all experience unfolds.

Ar-Rahmaan is the boundless outpouring of knowledge, the intrinsic system of education built into existence. Every experience, every encounter, every insight becomes a lesson arising from an inner intelligence that is always teaching, always revealing, always bringing hidden meanings to light. This is a mercy not as sentiment, but as structure, the architecture of reality designed to evolve you.

Ar-Raheem, by contrast, is the intimate grace with which this guidance arrives. It is the soft, inward unfolding of direction that naturally meets you exactly where you are. Even your missteps are met with a tenderness that does not punish but redirects. This mercy is not separate from you; it is the very movement of your own higher nature leading you back to clarity.

To begin with this name is to begin from stillness, from wholeness, from the recognition that the intelligence that moves galaxies is the same intelligence guiding your next breath. It is a return to the awareness that everything you seek is already held within the One who is nearer than your own being.  In this recognition, the journey becomes simple, that is to remain open, to listen deeply, and to allow the mercy that shapes all things to shape you from within.  

1.2    All Praise be to Allah, Rabb / Lord (Nurturer, Evolver and Sustainer) of the aalamin / all empirically evidenced and factual knowledge. 

NOTES : To say All praise be to Allah is to acknowledge the quiet recognition that everything you encounter, every insight, every challenge, every unfolding moment, is held, shaped, and brought into coherence by a deeper intelligence. Praise arises naturally when the mind sees that nothing stands alone, and that every movement of life is nourished by an unseen order.

Rabb, the One addressed here, is the intimate presence that nurtures your being from within. He evolves your understanding step by step, sustains your continuity, and guides the maturation of your consciousness. As a child grows without needing to instruct its own heart to beat or its cells to divide, so your inner life is quietly tended by this subtle, ever-present care.

He is the Rabb of the aalamin, the nurturer of all domains of knowing, the inner world of meanings, intuitions, and subtle recognitions. Every empirical fact, every logical structure, every unfolding of insight emerges within this vast field of His sustaining presence.

In this light, praise becomes less a gesture and more a recognition: an acknowledgment that nothing in your life, neither knowledge nor understanding nor transformation, arises from you alone. It is all given, all supported, all guided by the one reality that holds everything in its embrace.

To recite this verse is to allow the heart to soften into trust, to recognise that the journey is not self-powered, and to rest in the knowing that every layer of your experience is nurtured by the same source.  

1.3    The Rahman / boundless system of educating through which guidance is imparted, the Raheem / flow of guidance that unfolds naturally.

NOTES : Ar-Rahmaan, Ar-Raheem describes not two separate qualities, but two movements of a single mercy, the way reality educates you, and the way it gently unfolds within you.   

Ar-Rahmaan points to the vast, universal intelligence woven into existence itself.  It is the boundless system of education through which every experience becomes a lesson, every encounter becomes instruction, and every moment carries the possibility of recognition. Nothing in your life is wasted; everything is arranged to illuminate what is true. This mercy is structural, intrinsic to the fabric of consciousness. Even difficulty becomes a teaching. Even confusion becomes a doorway.

Ar-Raheem, by contrast, is the intimate, inward flow of that guidance, the way truth reveals itself softly and naturally within your own awareness. It does not force, overwhelm, or demand. It unfolds in the very measure you are able to receive it, like light entering a room at the exact pace the curtains are drawn. It meets you where you are, works through the shape of your present understanding, and invites you gently into greater clarity.

Together, these names describe the dance of awakening, the universe educating you from without, and the truth awakening within you from within.

To contemplate Ar-Rahmaan, Ar-Raheem is to recognise that life is always instructing you, and that guidance is already flowing, not as something you must acquire, but as something you allow. It is already present, already active, already shaping your return to yourself.

In this realisation, mercy is no longer a concept.  It becomes the felt sense that every moment, even the most ordinary or challenging, is a movement of truth leading you home.

1.4    Maaliki / inner authority (where authority to all judgment is placed within His field of consciousness) of moment of the deen / obligation to consciously fulfill the covenant (align with the truth). 

Maliki draws your attention back to Ar-Rahmaan and Ar-Raheem as the sovereign inner authority, the quiet, undisputed presence in which all judgments settle, all meanings clarify, and all outcomes ultimately resolve themselves. This authority is not external; it is the very field of consciousness through which every thought, emotion, and movement of mind appears. Nothing arises outside this field, and nothing is lost to it. Even your confusion is held here, known here, and gently dissolved here.

Yawm ad-Deen is the moment the soul becomes transparent to itself, when every impulse and intention stands revealed in its alignment with truth or its movement away from it. It is the moment in which the covenant you once made, the willingness to live from reality rather than illusion, resurfaces in awareness. This “moment” is not a point in time but a shift in consciousness, the instant you see clearly what you have been serving.

Deen is obligation in its deepest sense, not imposed from outside but arising from within, as the soul’s natural pull toward its origin. It is the inescapable responsibility each being bears to the truth that resides in its own core. To fulfil this covenant is not to add anything new, but to unlearn what has been accumulated by conditioned thinking, to empty the mind of impurities and distortions, so that guidance may unfold naturally.

In this light, Maliki Yawm ad-Dīn becomes a recognition that your return to clarity is not self-engineered. It is already held, already guided, already embraced by the very presence into which you are returning.

When the verse says Maliki Yawm ad-Deen, it whispers that:

• the authority to discern truth from illusion rests not in the ego’s judgments but in the clarity of consciousness itself;

• the moment of reckoning is not a distant event but the instant you become transparent to yourself;

• and the obligation of the soul is fulfilled not through effort, but through sincere alignment with what is already true.

In this light, the “Moment of Obligation” becomes the moment when the mind stops negotiating with truth and simply yields to it. It is the moment when resistance dissolves, and the self recognises its own ground.  To acknowledge Malik of this moment is to recognise that your return to clarity is held, guided, and governed by Rahmaan and Raheem.

1.5    You alone we serve, and You alone we seek for help. 

NOTES : This verse turns the mind inward to the deepest truth of your experience, that every movement of devotion, every act of surrender, every call for guidance is directed toward the one presence in which your life unfolds.

“You alone we serve” is the natural alignment of the self with its own source. To serve Allah is to recognise that nothing in your experience, not thought, emotion, or sensation, has an independent existence. Each is an appearance within the field of awareness. When you serve this field, you are simply allowing yourself to be lived by the truth rather than by the fragmented impulses of the conditioned mind.

This service is a yielding, not a striving, a releasing of resistance so that the inner current of truth can move freely. It is the stillness in which the self discovers that it never had to manage life; it only had to stop opposing what is true.

“And You alone we seek for help.”  This help is not assistance from outside. It is the inward turning toward the intelligence that already animates your being, the clarity that knows before you think, the guidance that moves before you act. To seek help from Allah is to rely on the very essence of your awareness, the presence that has never abandoned you, the light in which every understanding arises.

It is the recognition that no thought can heal you, no emotion can complete you, and no external form can secure you. Only the source from which these arise can offer genuine support.

This verse describes two inseparable movements of awakening:

• the surrender of serving only the truth, and

• the reliance on that same truth for every step forward.

It is the moment when the divided self, exhausted from managing its own existence, rests in the simplicity of being guided. And in that resting, you discover that the help you sought was always the nature of your own awareness, spacious, silent, and overflowing with clarity.

1.6    Guide us to the path of the mustaqeem / those who are actively realigning themeselves with truth (to fulfill their covenant with Allah). 

NOTES : This verse arises from a deep inner sincerity. It is the moment when the mind recognises its own limits and turns toward the presence that has been guiding it all along. The request for guidance is not a plea born of weakness, but the natural movement of a heart that understands that clarity comes only when resistance falls away.

“Guide us” is the invitation for truth to reveal itself through you.
It is the willingness to be shaped by a deeper intelligence than the one your conditioned mind can offer. To ask for guidance is to release the insistence on personal direction and allow life itself to unfold through the clarity of awareness.

“to the path of the mustaqeem” does not point to a single road outside yourself, but to an inner orientation — a quiet, unwavering alignment with the truth that is already present within you.

Mustaqeem is upright, balanced, continuously self-correcting. It describes those who are actively returning to their covenant, moment by moment, gently realigning their thoughts, emotions, and actions with what they inwardly know to be true.  This path is shaped in the instant you stop leaning on your own accumulated understandings, and instead open to the guidance that arises from your Rabb. The path becomes clear only when you stand as awareness rather than as the person struggling through experience.

To walk the path of the mustaqeem is to dwell in the quiet, ongoing intimacy between yourself and the truth, an intimacy in which misalignment is noticed without judgment, corrected without struggle, and dissolved without resistance.  In asking for this guidance, you acknowledge a simple reality, you cannot guide yourself home using the very mind that wandered away.

Instead, the request “Guide us” becomes the doorway through which grace enters, realigning your inner world so that each step reflects your covenant with Allah. The path reveals itself not as something you follow, but as the natural movement of clarity when the self ceases to interfere.

In this way, the verse becomes a living prayer, the openness to be guided, the humility to be corrected, and the willingness to walk in the light of what is true.

1.7    The path of those ana'am / who You have granted the elevated understanding (of the hidden knowledge from your Rabb), not of those over them the maghdhu / state of anxiety (non-reality / non-factual / fabricated from agitated mind), and not of the misguided.  

NOTES : This verse completes the movement of the heart begun in the previous verses. Having asked to be guided to the path of inner alignment, the soul now clarifies the nature of that path, not as an abstract direction, but as a living orientation shaped by the quality of consciousness.

“The path of those You have ana‘amta ‘alayhim”, those whom You have graced with elevated understanding.  These are the ones whose hearts have become receptive to the hidden meanings embedded in the signs, who allow the light of understanding to rise naturally from within. Their clarity is not self-generated; it is a gift that appears when the mind becomes transparent, when resistance relaxes, and when awareness ceases to grasp.  To walk their path is to walk with a mind that is open, steady, and inwardly nourished by truth. It is the path of those who live in quiet congruence with the guidance arising from their Rabb, the nurturer of their insight.

“Not of those over whom is al-maghdhub”, not the path shaped by inner agitation, anxiety, or the constructions of a mind untethered from reality.  This “anger” is not an external emotion; it is the inner turbulence that arises when the mind fabricates a world out of distortion and clings to it as real. It is the discomfort that signals misalignment, the psychological dissonance created when we serve our projections instead of the truth.  To walk this path is to live inside an echo chamber of one’s own conditioned perceptions, a world of imagined threats, exaggerated narratives, and emotional reactivity. It is the fatigue of carrying a false identity.

“Nor of those who are misguided”, those who have lost sight of the inner compass, not out of defiance but forgetfulness.  Misguidance is simply the state in which awareness collapses into its own appearances and forgets the presence from which those appearances arise. It is wandering without orientation, believing the story rather than the source.

This verse gently contrasts three states of consciousness:

1. the clarity of elevated understanding,

2. the agitation of the mind estranged from truth,

3. the drifting of a mind that has forgotten its origin.

The dua'a is to remain aligned with the first — not as a moral achievement, but as an attunement to your own deepest nature.

To recite this verse is to reaffirm your willingness to live from the light within, to recognise when the mind slips into agitation or forgetfulness, and to return again and again to the simplicity of presence.

It is a movement of remembrance, a return from illusion to reality, from fragmentation to wholeness, from the constructed self to the one who witnesses it.

 

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58 - SURAH AL MUJADILA

 

SURAH AL MUJADILA
 (The one who is in contention)

 

SUMMARY  
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Surah Al Mujadila is about the contention put forth by your thoughts both from your zakara (masculne attributes) and unsa (feminine attributes) regarding the fundamental truth, there is no reality except Allah the absolute irreducible reality.  Both thoughts arise from our mind are not our motherly support for our growth and development.  In reality, they are fatherly thoughts, that is  thoughts that gave birth to other thoughts.  As such, the products of your independent inputs are limited in nature and not considering all the facts leading to distorted words, images and sensations.  

Whoever want to correct themselves, they then have to siyam / self restraint from having thought process of memory and sensory inputs, one after the other.  When the mind is silent (free from thought process), take security in Allah and the messages delivered by the rusuli / inner voices.  Be truthful to and mindful of Allah, and trust Allah by taking security in Al Kitab.

Those who have taken security in Allah and moment of ending, in their hearts are decreed with Al Imaan / the security and Allah supports him with a Spirit from Him and admits him in His hidden garden of knowledge.  They are the hizbullah / party of 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).

58.1    Certainly, Allah has heard the saying of those who are tujaadilu / in contention towards you concerning zawjiha / her pair (that is zakara / thoughts from memory and unsa / intuitive inputs) and tashtaki / acknowledge her grief to Allah and Allah hears the tahawurakuma / thoughts wanting to return to original state by both of you.  Certainly, Allah is Hearer, Seer. 

58.2    Those from among you who yuzhahiru / manifest from their nisa / passionate urges (emotional drive that fuel motivation, creativity, empathy and determination), that they are not ummahatihim / their motherly support (for emotional and health). Ummahatuhum / their motherly support is none except they are those who walad / give birth to them (manifest, produce, rear, educate and bring up to a soul).  Indeed, they layaqulu / are saying that is munkaran / a disguise (facts not known) from the saying of wazuran / a distortion.  And Allah is Pardoner, Forgiver. 

58.3    And those who yuzahiru / manifest from their nisa / passionate urges (emotional drive like excitement and curiosity), then they ba'udu / wished to go back to what they had said, they shall free raqabatin / one who is on the look out for knowledge from before that will touch them (retracing what lead him wanting to go back to what he had said). That to you is tu'azuna / a sermon / lesson with it.  And Allah is well acquainted with what you do. 

58.4    So whoever cannot find, then he shall siyam / self restraint shahrain / two notable sources of perception (that is zakara and unsa) mutatabi'ain / sequentially (that is perception from memory and perception from sensory apparatus, one after the other) from before that (they both) yatamassa / will touch him.  Then whoever cannot obey (cannot do the siyam / self restraint), then he shall be sittina / attributed for the wrong miskinan / (of having) a poor knowledge. That is so you would tukminu / take security in Allah and His rasul / inner voice (that deliver the message). And these are the hudud / boundaries set by Allah.  And for the kafirin / rejecters / those who cover, a painful punishment. 

58.5    Indeed, those who yuhaddu / limit Allah and His rasul / inner voice (that deliver the message) will be kubitu / suppressed, like their previous counterparts were kubita / suppressed (so that they turn back disappointed).  And certainly, We have revealed clear ayaati / signs, and the kaafirin / rejecters have incurred a shameful punishment. 

58.6    Yawma yab'asuhumullah / moment when Allah resurrects them all, then He informs them (news of the ghaib) of what they had done.  Allah ahsaahu / enumerated it, while they nasuhu / have forgotten it (thus cannot enumerate it).  And Allah witnesses all things. 

58.7    Do you not see that Allah knows whatever in the samaawaat / higher consciousness and whatever in the ardh / lower consciousness?  There is nothing from najwa / effort to save (from misguidance) of three except Him being their fourth, nor five without Him being the sixth, nor less than that, nor more, without Him being there with them wherever they may be. Then, on the yawmal qiyamah / the moment of standing upright (in consciousness), He will inform them of everything they had done.  Allah is fully aware of all things. 

58.8    Have you not seen those who were prohibited from najwa / efforts to save (from misguidance), but then they go back to what they have been prohibited from? They meet secretly to commit sin, transgression, and disobedience of the rasul / inner voice (that deliver the message).  When they come to you, they greet you with a greeting other than that which Allah greets you with. They say inside themselves: “Why does Allah not punish us for our utterances?” Hell will be sufficient for them, wherein they burn; what a miserable destiny. 

58.9    O you who aamanu / take security (in al kitab), when tanajaitum / you strive to save your self / soul (from misguidance), with ithmi / sin and 'udwan / transgression and disobey the rasul / inner voice (that deliver the message), and you yatanaajau / shall save your self / soul (from misguidance) with birri / truthfulness (to your covenant) and taqwa / mindful (of Allah's command).  And attaqul / be mindful of Allah, before whom you will be summoned. 

58.10    Surely, whatever the najwa / effort to save (from misguidance) are from the shaytan / acts of despair, to cause grief to those who aamanu / take security. However, it (shaytan) cannot harm them except if Allah wills.  In Allah the mukminun / those who take security (in Allah), shall put their trust. 

58.11    O you who aamanu / take security (in Al Kitab), when you are told to tafassahu / quiet your mind from thoughts in the majaalis / state of clearing your thoughts, fafsahu / quiet your mind; Allah yafsahi / will quiet your mind for you.  And if it is said, unshuzu / arise, then arise.  Allah will raise those among you who aamanu / take security, and those who acquire knowledge to higher ranks; and Allah is fully aware with what you do. 

58.12    O you who aamanu / take security (in Al Kitab), when you naajaitumu / do inner reflection (weighing truth against falsehood of the message from) the rasul / inner voice (that deliver the message), then qaddimu / bring forth between your hands (power) najwakum / your subtle inner reflection, sadaqatan / truthful way.  That is khoirun / good for you, wa'atharu / and purer.  Then if you tajidu /  find not (the najwa), then Allah is Forgiver, Merciful (for the approval of the knowledge). 

58.13    Are you reluctant to tuqaddimu / bring forth between your hands (power) najwakum / your effort to save (from misguidance), sadaqaatin / truthful genuine way?  Then, if you cannot do such, and Allah has forgiven you; then you shall akimu / establish the salaah / connections (through which you experience His presence), and aatu zakaah / perform mental development (of knowledge), and obey Allah and His rasul / inner voice (that deliver the message).  And Allah is fully acquainted with what you do.

58.14    Have you not seen those who tawallau / turned away (from Allah) and take qauman / group of thoughts whom Allah is angry with ? They are now neither from you nor from them.  And they deliberately lie while they know!

58.15    Allah has prepared for them a severe punishment. Miserable indeed is what they used to do.

58.16    They used aymanahum / their right (experience based on factual knowledge) as a means of fashaddu / aversion from the path of Allah.  Consequently, they have incurred a shameful punishment.

58.17    Neither their amwal / treasure of knowledge nor their awlad / thoughts that they give birth to, will avail them anything from Allah. These are the ashabun nar / companions of the internal conflicts (thoughts that burn an-nas), in it they will abide.

58.18    The moment will come when Allah resurrects them all. Then they yahlifu / will ally to Him, just as they ally to you, thinking that they are over something (thinking they are right).  Indeed, they are the kaaziban / liars.

58.19    The shaytan / act of despair has overtaken them, and has caused them to forget zikra / awareness / mindfulness of Allah. These are the party of the shayatin / acts of despair. Absolutely, the party of the shayatin / acts of despair are the losers.

58.20    Certainly, those who yuhaddu / limit Allah and His rasul / inner voice (that deliver the message), they will be with the azallin / most humiliated.

58.21    Allah has decreed: “I and rasuli / inner voice (that deliver the message) will surely aghlibanna / overcome.” Allah is All Strong, Mighty.

58.22    You will not find any qauman / group of thoughts who yukminun / take security in Allah and the yawmil aakhirah / moment of ending leaning towards those who hadda / limit Allah and His rasul / inner voice (that deliver the message), even if they were their aaba / that foster fatherly support, or their abna / construct of their own thinking, or their ihwa / other brotherly thoughts, or ashiratahum / their notable thoughts.  They (those who took security) are those who in their hearts (pull of affection) are decreed al-imaan / the security, and supports them with ruhin / a spirit from Him, and He admits them into jannatin / hidden garden of knowledge with rivers of knowledge flowing beneath them; abiding therein. Allah is pleased with them, and they are pleased with Him. These are the hizb Allah / party of Allah. Most assuredly, the party of Allah are the muflihun / ones who are successful (those who successfully unlock the frontiers of consciousness).

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