(O Hidden Message)
SUMMARY
#looking_at_oneself
In our fast-paced world, we frequently overlook the art of listening, particularly when it comes to ourselves. Refraining from immediate reactions to our thoughts fosters a practice of actively tuning in to our inner selves. It's akin to connecting with the wisdom that resides within us. As a result, we begin to distinguish between the noise and the authentic messages our inner selves are endeavoring to communicate. This heightened self-awareness can steer us toward more congruent life decisions, ultimately leading to a path of profound fulfillment.
The Quran, expression of the truth, serves as the embodiment of truth's wisdom, represents the divine message conveyed through the inner voice granted by the Almighty, the Raheem, the education that is given to those who sincerely seek for the truth. This divine message is bestowed upon those who are attentive and mindful, and those refraining from following what their thoughts dictated and commanded them to do. In Surah Yaseen of the book Al Quran, messenger is referred to as "Ya Seen," where the letter "seen" signifies the concealed nature of the inner voice, with the language employed transcends the use of letters, words, and sounds in its communication.
The message is undoubtedly the truth from your Lord, and its purpose is to serve as a warning for those who is not aware of the truth. However, there is a condition attached to this warning: it applies to those who recognize their own shortcomings and harbor concerns about their ability to access the knowledge of the unseen (ghaibi) from Allah's abstract system of education. Allah, in His wisdom, bestows upon them rational and sensible thoughts amidst the myriad of thoughts available. These individuals possess the capability to discern and select these thoughts, thereby exerting control over their lives and shaping their destinies. They do not impulsively react to their own thoughts but they are the mindful with the practice of not reacting impulsively to their thoughts, leading to a profound and transformative journey in their self evolution.
Among the passing thoughts are the wild and fantasy thoughts that often attract and dictate for us to follow. Not reacting to these thoughts impulsively promote focus and concentration. You will be more productive in your awareness especially to see clearly who is the rightly guided one, and who to serve and who do we return to. Most important of all, to see with clarity of the true reality, the singular non divisible absolute reality.
Not reacting to our thoughts brings a sense of freedom. It means observing our thoughts without judgment and choosing whether to act on them or let them pass like clouds in the sky. The book Al Quran describes this practice as taqwa, mindfulness. Those who are mindful will be the ones who are present before Allah, and in this state of presence, they will see the sign of how Allah brought life to the dead lower consciousness. From it, Allah brought out love before the fresh knowledge of the truth is consumed.
Allah has commanded that we put into practice, on a first-person basis, the knowledge of truth that has been bestowed upon us. However, there will be disputes, and these disputes prevent you from returning to Allah, leading to mental discension. Those who are aware of the truth will find solace and delight in their understanding, gained through Allah's abstract system of education. They are among those who fulfill their covenant with Allah.
When we react impulsively to every thought that crosses our mind, we often find ourselves entangled in a web of emotions and actions that may not serve our highest good. Those thoughts that are wrapped with acts of despair, is our clear enemy. The illusion of control is that many of us believe by reacting to these thoughts, we can control our lives and shape our destinies. However, this illusion of control can lead to stress, anxiety and a constant need to micromanage every aspect of our existence.
It is Allah who evolves higher and lower consciousness in accordance with the evolution and ascension experienced by our conditioned minds. Therefore, swim in the abundant knowledge that Allah has bestowed upon us, utilizing the strength Allah has provided, both from our independent abilities and external sources. Ultimately, we shall return to Allah.
With the name of Allah - the Rahmaan, the Raheem.
NOTES : There is nothing like Him because all things that seem are but the manifestation of His existence, a pointer to reality, not reality itself. All forms, all patterns, all values that are reflected in the world are but symbols of which the truth speaks. But the symbol is never the source. The representation is never the reality it points to. He is the fixed screen on which all thoughts, all sensations, all perceptions are projected, but untouched by what is projected on it. To say Bismillah is to turn away from the fleeting images to the radiant presence that knows them. In that instant, you cease to identify with the images that come and go and remember yourself as the space of awareness in which all experiences occur.
Ar-Rahmaan is the endless effusion of knowledge, the immanent system of education inherent in existence. All experiences, all meetings, all understandings become a lesson drawn from an intelligence that is always teaching, always revealing, always illuminating hidden truths. This is a mercy not as feeling, but as structure, the reality system designed to develop you.
Ar-Raheem, on the other hand, is the gentle mercy of this guidance itself. It is the gentle, inner unrolling of guidance that naturally finds you exactly where you are. Even your mistakes are received in a way that is tender, not punitive but corrective. This mercy is not something outside of you; it is the very motion of your own higher self guiding you back to your center.
To start with this name is to start from the place of stillness, from the place of wholeness, from the place of remembering that the intelligence that moves the galaxies is the same intelligence that moves your next breath. It is to remember that all that you are seeking is already contained within the One who is closer than your own self. In this remembering, the path is easy, that is to say, to remain open, to listen deeply, and to allow the mercy that shapes all things to shape you from the inside out.
36.1 Yaa seen. "Yaa" indicates the vocative case, signifying direct address to the letter "seen". The letter "seen" denotes that the hidden message is in motion or in the process of being delivered by the one who delivers it.
NOTES: The opening is not a statement. It is a call. The sound Yā carries the quality of direct address. It turns attention toward something intimate, something present. It is not distant speech; it is a summoning. A calling into awareness. When the vocative tone arises, it gathers perception and directs it inward, as though consciousness itself is being addressed.
Then comes Sīn. A subtle, flowing sound. In its linguistic function, it can indicate movement toward what is about to unfold, a becoming, a process set in motion. It suggests that what is hidden is not static. It is emerging. It is in the act of revealing itself. Not yet complete, but already on its way.
So the call is made to that unfolding. The address meets the movement of revelation. What was concealed begins to travel from silence into expression. The message is not merely stated; it is delivered, carried, brought forth in living motion.
In this way, the verse feels like the moment just before meaning becomes clear. A direct turning of awareness toward a truth that is already advancing toward you. The hidden is not distant. It is arriving.
36.2 And the Quran / expression of truth, the hakim / wise (factual alignment based on Allah's law, principles and system).
NOTES: This wisdom is not abstract reflection. It is factual alignment. The root of ḥakīm carries the sense of governance, restraint, and decisive order. It is that which establishes measure and prevents distortion. So when the expression of truth is described as wise, it means it unfolds according to Allah’s law, principles, and systems — the intrinsic structure woven into existence itself.
Nothing in it is arbitrary. Nothing is sentimental. It reflects reality as it operates. Cause and consequence. Balance and imbalance. Growth and decline. What nurtures and what corrodes. The wise expression reveals these patterns without exaggeration or omission. It speaks from within the architecture of truth.
To encounter such wisdom is to meet what is already governing your life, whether you recognise it or not. The systems are in place. The principles are active. The expression simply makes them visible. In that visibility, confusion begins to dissolve. What is misaligned becomes apparent. What is aligned feels steady and clear.
So the Qur’an as ḥakīm is not merely eloquent speech. It is the truth articulated in harmony with the divine order. When you listen deeply, you are not learning something foreign. You are recognising the lawfulness that has always been shaping your experience.
36.3 Indeed you are surely from the mursalin / one who delivers (the expression of truth),
NOTES: The statement is wrapped in certainty. It does not hesitate. It does not suggest a possibility. It affirms. The address is direct, intimate, and undeniable. What is being declared is not a role assumed by effort, nor an identity constructed by the mind. It is a recognition of function, a placement within a living current of transmission.
The root r-s-l carries the sense of sending forth with purpose, of releasing something so it may reach its destination. To be among the mursalin is not to possess truth, but to allow it to move through you. The expression of truth is already wise, already aligned with divine law and system. The one who delivers does not invent it. He does not alter it. He conveys it as it is.
In this, there is humility. The sender is not the source. The message is not owned. It flows. The one who delivers becomes transparent, a clear passage through which what is real can reach receptive hearts. When the self does not interfere, delivery becomes effortless. Truth arrives intact.
So this affirmation establishes clarity of purpose. You are not wandering. You are not speaking from fragmentation. You stand within a lineage of transmission, part of the unfolding of the wise expression of truth into lived reality.
36.4 Upon a mustaqim / upright path (a path that is established without deviation with what is factually real),
NOTES: This is not merely a direction one walks. It is a standing. The root q-w-m carries the sense of rising, standing firm, and being established in balance. So the path is not unstable or shifting according to preference. It is steady. It holds. It does not bend to impulse or fear. It reflects alignment with the underlying principles that govern existence.
To be upon such a path means your movement arises from what is true, not from reaction. Your steps are shaped by the same lawfulness embedded in creation. There is coherence between inner understanding and outward action. No fragmentation. No hidden contradiction. The path is upright because it stands in factual alignment with Allah’s systems and measures.
Deviation begins when perception separates from reality, when imagination overrides what is. But the upright path is free of distortion. It does not exaggerate, suppress, or manipulate. It simply accords with truth as it functions. In that alignment, there is clarity. In that clarity, stability.
So being upon a mustaqīm path is not about rigidity. It is about congruence. A life established upon what is real remains steady, because it moves in harmony with the principles that never collapse.
36.5 A revelation of the 'Aziz / All-mighty (absolute authority), the Raheem / Merciful (for the guidance unfolds according to your capacity to receive).
NOTES: A revelation from the ʿAzīz, the All-Mighty, whose authority is absolute and cannot be resisted, and the Raḥim, the Merciful, whose guidance unfolds according to your capacity to receive.
This revelation of truth is not accidental. It issues from a source whose power is unquestionable. The One who sends it governs the systems of existence without opposition. Nothing escapes His measure. Nothing overrides His decree. The revelation, therefore, carries firmness. It is grounded in authority that cannot collapse.
Yet that same source is Raḥim. The unfolding is not harsh or overwhelming. Guidance is given in proportion to readiness. What you are able to receive is what is disclosed. What you are not yet able to carry remains veiled until capacity expands. Mercy here is not indulgence, it is calibrated transmission.
So the revelation holds both strength and tenderness. It corrects without crushing. It clarifies without forcing. Absolute authority ensures that truth stands firm; continuous mercy ensures that it reaches you in a way you can embody.
36.6 So that you may warn qawman / a group of established thoughts whose aaba / their fatherly support (own independent minds) were not warned, so they are unaware.
NOTES: So that you may warn a qawman, a group of established thoughts, whose aabaʾ, their fatherly support, their own independent minds, were not warned; and so they remain unaware. These are not random thoughts passing through. They are structured positions within you. They stand together, reinforcing one another, forming a coherent inner narrative. From the root sense of standing and establishment, this qawm represents mental patterns that have taken firm ground. They feel justified. They feel natural. They feel self-evident.
Their support comes from their aabaʾ, the foundational authority of the independent mind. The mind assumes its autonomy. It validates its own constructions. It becomes both source and judge of what it produces. Yet these foundational supports were never cautioned. They were never exposed to the consequences of misalignment. So the structures they uphold continue unquestioned.
Unawareness here is not ignorance of information. It is unconscious continuity. Thoughts standing upon inherited assumptions, moving without reflection, sustained by a mind that believes itself self-sufficient. The warning is not a condemnation. It is illumination. It brings consequence into view. It reveals that what feels established may not be aligned.
In this way, the revelation enters not to attack thought, but to awaken it. To make the supporting foundations visible. To dissolve heedlessness by restoring awareness to the very structures that quietly govern perception and action.
36.7 Certainly, the saying (of the mursalin) has haqqa / proven true (binding) upon most of them, so they do not yukminun / take into security (internalize it).
NOTES: Certainly, the saying of the mursalīn has ḥaqqa, it has proven true, it has become binding upon most of them, yet they do not yuʾminun, they do not take it into security, they do not internalise it. The expression delivered was not speculative. It was aligned with reality. Its consequences unfolded exactly as declared. What was warned about became visible. What was described took effect. In this sense, the saying became binding, not by force, but by factual confirmation. Reality itself bore witness.
And yet, most do not internalise it. The root of īman carries the sense of security and trust. To internalise is to allow the truth to settle within you, to become a place of safety, a stable ground from which you live. But when the ego resists, even proven truth remains external. It may be acknowledged outwardly, but it is not allowed to reshape perception.
So the tragedy is not the absence of evidence. It is a refusal of inward settlement. The truth stands established. The consequences are visible. Yet without internalisation, there is no transformation. What has become binding outside has not yet become grounding within.
36.8 Indeed, We have rendered in a'naaqihim / their capacity to advance freely (from perception to embodiment), aghlalan / a binding restraints (as a hidden corruption), so they extend to the adhqaani / rigid expression so they (are) muqmahun / those who unable to lower their ego (from the conditioned mind),
NOTES: Indeed, We have rendered within their aʿnaqihim, their capacity to advance freely from perception into embodiment, aghlaalan, binding restraints that tighten like a hidden corruption. What was meant to be a living axis of movement becomes enclosed. The channel that carries insight into action is no longer fluid. It is restricted at its very core.
These restraints extend to the adhqan, the outward expression of stance and posture. The rigidity shows itself. When the inner axis is bound, the outer expression hardens. The face lifts in fixed defiance. There is no softening, no turning, no bowing. The structure of resistance becomes visible.
Thus, they are muqmaḥun, held in a state where they cannot lower themselves. The ego, shaped by the conditioned mind, remains raised. It cannot incline toward humility. It cannot descend into reflection. The binding is not imposed from outside; it arises from what has been allowed to solidify within.
In this state, movement from knowing to being is obstructed. The truth may be heard, but it does not flow into transformation. The axis is constrained. The posture is rigid. And so the self remains lifted in its own construction, unable to release itself into alignment.
36.9 And We placed from between their hands (what lies before them) saddan / a barrier (that obscure clarity) and khalfihim / from behind them saddan / a barrier, then We covered them, so they do not yubsirun / see (lack of clear perception).
NOTES: And We placed from between their hands, what lies before them, a saddan, a barrier that obscures clarity; and from khalfihim, from behind them, a barrier; then We covered them, so they do not yubṣirun, they do not see with clear perception.
What lies before them, their unfolding future, their next movement, the consequences approaching, becomes blocked. What lies behind them, their past patterns, their inherited assumptions, their previous errors, is also sealed. Forward vision is obstructed. Backward reflection is obstructed. The field of awareness narrows.
These barriers are not merely external walls. From the root sense of sadd, they close off, they dam the flow, they prevent passage. Clarity cannot move freely. Insight cannot circulate between past learning and future direction. The mind becomes confined within its own constructed present.
Then comes the covering. From the root gh-sh-w, to envelop, to overlay. It is not that light is absent; it is that it is veiled. The covering settles over perception itself. And so they do not yubṣirun, they do not discern. The faculty of seeing remains, but clear insight is missing.
When forward anticipation and backward reflection are both obstructed, awareness loses depth. The self moves within a closed enclosure of its own making. What is real may still stand before it, but without unobstructed perception, it cannot truly be seen.
36.10 And it is the same for them whether you warn them or do not warn them, they will not yukminun / take security (in Al Kitab / Inherent Script).
36.11 You can only warn one who follows the zikra / divine masculine attributes and fears the Rahman / Merciful (fear for not giving access to His abstract system of education) with the ghaibi / knowledge of the hidden. So give him bashir / sensible thought (toawaken awareness) with forgiveness and a generous reward.
36.12 Indeed, We give life to the lifeless (soul) and record what they have done and their footsteps, and all things We have enumerated in a clear register.
36.13 And set forth to them mathalan / an example: companions (logical and intuitive minds) of the qaryah / cluster of thoughts (connected by shared values), when came to it, the mursalin / one who deliver the message,
36.14 When We sent (mursalin) to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are mursalun / the ones who deliver the message, to you."
36.15 They said, "You are not except basharun / sensible thoughts like us, and the Rahman / Most Merciful (for the abstract system of education) has not revealed a thing. Indeed you are only telling lies."
36.16 They said, "Our Rabb / Lord knows indeed, we are surely mursalun / the ones who deliver the message, to you,
36.17 And we are not except for the clear balaaghu / deliverance."
36.18 They said, "Indeed, our flight of wild and fantasy thoughts are with you. Surely, if you do not tantahu / prevent (from using your intellect), we will surely jumannakum / stone you, and there will surely touch you, from us, a painful punishment."
36.19 They said, "Your thoiru / flight of fantasy and wild thoughts is with you. Is it because you were aware ? Rather, you are qaumun / groups of established thoughts of musrifun / those who are heedless (unmindful)."
36.20 And there came from the farthest end of the madinah / state of indebted obligations to consciously obey (Allah's system, law and judgment), a rajulun / independent thought process, running. He said, "O my qaumin / group of established thoughts, follow the mursalin / one who deliver the message.
36.21 Follow those who do not ask of you ajran / a reward, and they are muhtadun / one who is rightly guided.
36.22 And what (is there) for me not serving the one fathorani / originated me and to Him will be returned?
36.23 Should I take other than Him aalihatan / a reality, if the Rahman / Most Merciful (for the abstract system of education) intends with affliction, their shafa'atu / intercession will not avail me at all, nor can they save me?
36.24 Indeed, I would then be in a clear error.
36.25 Indeed, I have taken security with your Rabb / Lord, so listen."
36.26 It was said, "Enter the Jannah / hidden garden of knowledge." He said, "O my qaumi / group of established thoughts, I wish you know
36.27 With what my Rabb / Lord has forgiven me and placed me from among the mukramin / one who is honored (for possessing the knowledge of the unseen of Jannah).
36.28 And We did not reveal upon his qaum / group of established thoughts from after him jundin / new and fresh knowledge from the samaa'i / higher consciousness, and what We have would done, munzilin / the one who revealed.
36.29 It was not but a singular soihatan / cry. Lo and behold they were homidun / extinguished.
36.30 O my regret for the ibaadi / servants. There did not come to them rasulin / inner voice that deliver the message except that they used to ridicule him.
36.31 Do they not see how many We destroyed before them from the qurun / thoughts binding of the same group? That they to them will not return?
36.32 And indeed, all of them will be muhdhorun / the one brought present, before Us.
36.33 And aayah / a sign for them is the maitahu / lifeless ardh / lower consciousness (destitute mind). And ahyaina / We have brought it to life and brought forth from it habban / love, then from it, they consume (the fresh knowledge).
36.34 And We placed in it jannatin / hidden gardens (of knowledge) from nakhilin / structured and 'anaabin / related (significant to the subject matter) and We fajjar / caused open a channel (for the knowledge) from the 'uyun / vision
36.35 That they may kulu / consume (the fresh knowledge) from thamarihi / his intellect. And their hands have not done it (they don't have the power to do it), will they not be grateful?
36.36 Subha / Glory are those (for the swim to explore His abundant knowledge) who evolved the azwaaja / integrated pairs (zakara / divine masculine attributes like focus, logic, assertiveness and unsa / divine feminine attributes like unconditional love, care, acceptance), from what the ardh / lower consciousness tunbitu / cultivate and from anfusihim / their conditioned souls and from what they do not know.
36.37 And a sign for them is the laylu / barriers that block the light. Nakhlahu / We strip off from it an-nahar / the illumination (by having barriers), so they become muzlimun / those who are in darkness (mental obscurities).
36.38 And the shamsu / illumination (towards state of clarity) tajri / permeate to mustaqarri / one who is ongoingly desirous a place for settlement, for it. That is the determination of the All-Mighty, the Knowing.
36.39 And the qamar / illusion, We have determined it's manazila / state of revelation, until it returns like urjunil qadim / align to the illusion of the old way.
36.40 The shamsu / illumination for clarity is not seeking to reach the qamara / illusion, nor does the layli / darkness without guidance overtake the nahar / brightness for guidance, but each, in fulkin / a germination (of truth), yasbahun / move towards clarity (with nur Allah).
36.41 And aayah / a sign received for them is anna / how We carried their zuriyyati / off-springs of early developed thoughts, in the fulki / germination of the mashhun / state of fulfilment.
36.42 And We evolved for them from the likes of it, what yarkabun / they embark.
36.43 And if We will, We could drown them (in their swim in the ocean of knowledge); then no one responding to a cry would there be for them, and they will not be saved
36.44 Except rahmatan / a mercy from Us and mataa'an / enjoyment (from what is provided by the wrong doings) for a period.
36.45 But when it is said to them, "attaqu / be mindful of what is between your two hands (what you are holding on to) and what is kholfahum / you differ (the truth you replace with); perhaps you turhamun / will receive mercy (guidance that unfold naturally).
36.46 And no sign comes to them from the signs of their Rabb / Lord except that they are from it turning away.
36.47 And when it is said to them, "anfiqu / self-experience (the reform by putting the knowledge into practice) from that which Allah has provided for you," those who kafaru / reject, say to those who aamanu / take security, "Should we feed one whom, if Allah had willed, He would have fed? You are not but in clear error."
36.48 And they say, "When is this promise, if you should be truthful?"
36.49 And they will not yanzuru / ponder and reflect (the truth offered), except a single soihatan / cry take them and they yakhisshimun / will dispute.
36.50 And they will not be able tawsiyatan / make a will, and not to their ahle / those acquainted, can they return.
36.51 And nufikho / empower (inflate) in the shuri / inclination towards the disputes; then when they from the ajdaathi / mental preparation to dispute to their Rabb / Lord they yansilun / will descend.
36.52 They will say, "O woe to us! Who has raised us up from marqadina / state of inactive mind ?" This is what the Rahman / Most Merciful (for the abstract system of education) had promised, and the mursalun / ones who deliver the message told the truth."
36.53 It will not be but one soihah / cry. Lo and behold, they are all before Us, mukhdarun / one who is present (conscious).
36.54 So to this moment, no nafsun / soul will be wronged at all, and you will not be recompensed except for what you used to do.
36.55 Indeed the companions (thoughts of the pure mind) of the Jannah / hidden garden of knowledge, that moment, will be in delightful of engrossment (from its comprehension)
36.56 They and their azwaaju / integrated pairs (of zakara / divine masculine attributes and unsa / divine feminine attributes), in zhilalin / tapestry of their life, on the 'araa'iki / support (of his Rabb / Lord), muttaki'in / one who lean (to the support).
36.57 For them therein is faakihatun / delightfulness (from the comprehension), and for them is whatever yadda'un / they call
36.58 Salaamun / Peace," a saying from Raheemin / a Merciful Lord (for the acceptance to His abstract system of education)
36.59 And stand different for that moment, (from) you who mujrimun / one who violated the covenant.
36.60 Did I not enjoin upon you, O bani Adam / construct of the one who receive education of the unseen, that you not serve the shaytan / acts arise from state of despair. Indeed, he is to you a clear rival
36.61 And that you serve (only) Me. This is a path for mustaqim / one who is established with the truth.
36.62 And certainly, he 'adolla / led astray from you, jibillan kathiran / very much hard headed mind (intolerant and obstinate), so did you not ta'qilun / comprehend (use your pure logical mind)?
36.63 This is jahannam / dark hole of ignorance which you were promised.
36.64 Ishlauhaa / burn your own self, the moment with what you takfurun / deny."
36.65 The moment, nakhtimu / We will seal over afwaahihim / their mouths (Allah stops him from talking too much because his sayings come from his agitated mind or separate self), and their hands will speak to Us (their own effort and struggle from true self to speak), and arjuluhum / their own independent thought process will testify, with what they earned.
36.66 And if We willed, We could have surely wipe out over a'unihim / their perception, then they would compete to the path, then how could they have insight?
36.67 And if We willed, We could have surely masakhnaahum / deformed them, in their places so they would not be able to proceed, nor could they return.
36.68 And he to whom We grant such life (masakhnaa / deform / descension) We reverse (regress) in kholqi / evolution (decline in spiritual growth); so will they not ya'qilun / comprehend (use their pure logical mind)?
36.69 And We taught them not the shi'ra / divine signature (where you refine your patience and Allah bless you with increased awareness), and not yanbaghi / is sought for him. Indeed, it is not but zikrun / an embodiment of divine masculine qualities, and a clear Qur'an / expression of truth,
36.70 To warn whoever is alive (conscious) and the saying is truthful against the kaafirun / rejecters.
36.71 Do they not see indeed We have evolved for them from what Our hands have done it (We have the power to do it), an'aaman / pleasant thoughts, then they are for her (the evolution) maalikun / spiritual sovereignty ?
36.72 And We have (made the evolution) subservient for them, so some of them rakubuhum / they embark (to explore), and some of them ya'kulun / digest (to evolve).
36.73 And in her (the evolution) are manaafi'u / benefits for them and masharibu / place for the flow (of knowledge and transformation), so will they not be grateful?
36.74 But they take from other than Allah aalihatan / a reality, perhaps they would be helped.
36.75 They (from other than Allah) are not able to help them, and they (themselves) are for them jundum / enlisted fresh knowledge, muhdhorun / one who is present (aware)
36.76 So let not qauluhum / their saying grieve you. Indeed, We know what they conceal and what they declare.
36.77 Does the insaan / intellect aligned with the truth not consider that kholaqnaahu / We evolved him from nuthfatin / a seed of knowledge. Lo and behold, he is a clear adversary?
36.78 And he (the insaan) presents for Us an example and forgets his evolution. He says, "Who will give life to the izhoman / a thought that held (sihrun - established illusory thought not based on facts) while they are ramim / disordered ?"
36.79 Say, "He will give them life who raised them the first time; and He is, of all evolution, Knowing."
36.80 The one who made for you from khadori / immatured state of shajaril / multifaceted realities, naran / a burning sensation of conflict, then from it you tuqidun / become weak (descending).
36.81 Is it not He is the one who kholaqa / evolved the samaawaat / higher consciousness and the ardh / lower consciousness biqodirin / with measurement upon mithlahum / like of them that yakhluqa / evolve (that is evolved by their own conditioned mind). Rather, and He is the kholaqal 'alim / supreme who evolve, the All Knower.
36.82 His command is only when He intends a thing that He says to it, "Be," and it is.
36.83 So Subhana / Glory to those who (swim in His abundant knowledge) to the one with his hand (as for the knowledge that he has received and understood), malaku / sovereign, and to Him you will be returned.
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