AN NAAZIAT(The Deliberate Extraction)
Summary
As we unveil the veil of ignorance, we immerse ourselves in a state of inner silence—a realm of stillness and presence that bestows upon us clarity and insight, guiding us on our spiritual journey to unveil the truth. Within this profound silence, we attune ourselves to the whispers of our inner wisdom and harmonize with the deeper currents of life. The pursuit of inner wisdom transforms into a quest to reveal our authentic selves, transcending the layers of conditioning and ignorance. This odyssey culminates in self-acceptance, self-love, and a profound connection with our inner essence. We emerge as inquisitive explorers of the unknown, driven by a desire to expand our knowledge and deepen our understanding. This curiosity serves as a catalyst for innovation, creativity, and the ongoing evolution of human consciousness.
Facing the unknown of the spiritual world may evoke fear instead of embracing it. Surah "An Naaziat" describes the strong inclination to go against the truth and immerse oneself in the knowledge of falsehood, leading to this affliction. In this state, the ego refuses to shift its paradigm and transform into a higher consciousness. With the dominant desire to compete and outstrip each other, rational thinking gains prominence and overshadows intuition. Trusting rational thinking buries deep the sense of inner guidance and clarity. In that moment, emotional thinking (heart) is swollen by the inflated ego.
Those who place trust in their rational thinking perceive the beauty of truth as imperfection. Shedding their illusory greatness and returning to Allah in a state they consider unsound is viewed as a regressive return. Here enters Musa, a figure acquainted with the truth, beckoning those resistant to the shift with an unassuming mind, asserting that they have transgressed. In this light, they have not attained any mental growth and development. Musa, in this context, becomes the embodiment of the greatest sign. Those with a superiority complex will reject the sign and exert every effort to refute it.
Then, your Rabb/Lord will make a proclamation that He is your Rabb/Lord and seizes them to take heed of the impending punishment, unveiling the beautiful commencement of higher consciousness. Indeed, in the ending of the duniya and the commencement of consciousness, there are lessons to be learned. Do you believe your evolution in lower consciousness is comparable to the one Allah evolves and shapes in higher consciousness? The lesson is learned the moment the insaan, inclined to the truth, independently becomes aware of their occupation and the dark hole of ignorance they reside in. For those who remain fixed-headed and refuse to shift, their abode will be the dark hole of ignorance. But those who dissolve their egoistic firmness and prohibit the soul from contamination of desires, their abode is jannah, the hidden garden of knowledge. As for those who fear the maqam, establishing the factual knowledge of their Rabb/Lord, and restrain the soul from desires, they will have a direct experience of the truth. It's as though, the moment they perceive it, they had not brought to life anything except the early part of darkness (where perception is starting to be difficult) or its penetrating light of clarity.
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.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.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.
79.1 And the naazi'at / deliberate extraction (deeply embedded), gharqan / a total immersion (that which submerged consciousness in forgetfulness),
NOTES: The movement begins within you as a deliberate extraction. Not a gentle adjustment, not a refinement of personality, but a pulling from the depths where identity has taken root. Something in you begins to loosen what has long been embedded, the assumptions, the unquestioned narratives, the quiet certainty that “this is who I am.” This extraction is not accidental. It is precise. It reaches exactly where you have fused yourself with what you experience.
And this extraction happens in total immersion. It enters the very depths where consciousness had been submerged in forgetfulness. You were not merely distracted; you were absorbed. Drowned in thought. Drowned in reaction. Drowned in the constructed self that felt solid and unquestionable. The immersion here is not the drowning of awareness, but the thorough penetration into that drowning, into the place where you forgot your own clarity.
So what is being drawn out is not the world, nor your natural human functioning. It is the deeply embedded identification that formed around the experience. The clinging centre that claimed ownership. The subtle contraction that said, “I am this story.” The extraction feels intense because it touches what you believed was you.
Yet as this deliberate removal unfolds, something quiet remains. You do not disappear. What falls away is the dense overlay of misidentification. What stands revealed is simple presence, not constructed, not defended, not submerged. Just the clear field in which all experience arises and dissolves.
79.2 And the naasitaat / careful untying, nashtan / a pleasing untying (willingly and likingly),
NOTES: After the deep extraction comes a different movement within you, not force now, but careful untying. What was once tightly embedded does not always need to be torn away. Some knots dissolve through understanding. Some bindings loosen when seen clearly. The naashitaat points to this subtler intelligence operating within your own awareness, a gentle releasing of what had been held in tension.
This untying is not reluctant. It is nashtan, a pleasing loosening, willing and even joyful. When you begin to see that what you clung to was never truly yourself, the grip softens naturally. The hand opens not because it is forced open, but because it no longer needs to close. There is a quiet readiness in this release, as though something within you had been waiting to exhale.
Notice the contrast with the previous movement. Some identifications are deeply rooted and must be drawn out firmly. Others are simply knots of habit, loops of thought, small contractions sustained by inattention. When awareness touches them fully, they untie themselves. No struggle. No violence. Just clarity restoring ease.
In this careful untying, you begin to sense that the process is not against you. It is for your return to simplicity. What falls away does so willingly. What remains is lighter, more transparent. You are not losing yourself, you are being released from what you were never meant to carry.
79.3 And the saabihati / swim to explore (in His abundant knowledge), sabhan / a swim in a flowing movement (moves without obstruction),
NOTES: Once the dense roots are drawn out and the knots gently loosened, a new movement becomes possible within you. The saabihat suggests a swimming, not in physical waters, but in the vastness of meaning, in the expanse of His abundant knowledge. When identification softens, consciousness is no longer confined to a narrow centre. It begins to explore. It moves outward and inward at once, discovering without fear.
This swimming is sabḥan, a flowing motion without obstruction. There is no longer the friction of resistance, no longer the heaviness of clinging. Awareness glides through experience the way a swimmer moves through open water. Thoughts arise, sensations appear, circumstances unfold, yet nothing sticks. Nothing drowns you. Movement happens within a larger ease.
To swim in this way is not to escape the world. It is to move through it freely. You are not entangled in what appears; you are exploring it. His knowledge is not something distant or stored elsewhere. It reveals itself as the very field in which you are moving. Every perception becomes a sign. Every moment opens into depth.
In this flowing exploration, you begin to sense that life itself is buoyant. When the false centre relaxes, you do not sink, you float. You do not struggle, you glide. What once felt heavy becomes spacious. And in that spaciousness, movement is natural, intelligent, and free.
79.4 Then those saabiqaati / who advance, sabqan / advancing with clear precedence,
NOTES: Then those who advance. Not drifting now, not merely flowing, but moving ahead with intention. After the extraction of what was deeply embedded, after the gentle untying of subtle knots, after the free swimming in openness, there comes a decisive forwardness within you. Awareness does not remain passive. It steps ahead of what once defined it.
This advancement is sabqan, a clear precedence. You are no longer reacting from old patterns. You are no longer waiting for clarity to arrive. You move before confusion settles. You recognise contraction before it hardens. There is a subtle maturity here, consciousness learning to precede its own habitual formations.
To advance with clear precedence is to outpace the conditioned self. The old impulses may still appear, but they no longer lead. You see them before they take hold. You stand ahead of them. What once pulled you now follows behind. The centre of gravity shifts from reaction to awareness.
In this way, the journey becomes proactive rather than corrective. You are not constantly undoing mistakes; you are moving ahead of them. Clarity precedes confusion. Presence precedes identification. And in that precedence, life unfolds from a place already free.
79.5 Then the mudabbiraati / one who regulate intelligently (administer with foresight), amran / an unfolding command,
NOTES: Then the mudabbirat, those who regulate intelligently, who administer with foresight. After the inner extraction, the gentle untying, the free exploration, and the decisive advancement, a new quality stabilises within you. Awareness no longer merely responds; it begins to arrange. It sees the end within the beginning. It senses consequence before action fully forms. There is governance now, quiet, steady, deliberate.
This regulation is not control born of fear. It is clarity organising life from within. The root carries the sense of looking to the back of a matter, its outcome, its completion. So what moves through you is not impulsive reaction, but intelligent administration. Thoughts arise, choices appear, words form, yet they are held within a wider seeing. You act with awareness of where the movement leads.
And what is being administered is amran, an unfolding command, a matter set into motion. Life itself is that unfolding. Each moment carries a directive woven into it. You are not creating the command; you are participating in its intelligent expression. When consciousness is clear, it aligns naturally with this unfolding rather than resisting or distorting it.
So the journey that began with removal ends in harmony. What was once chaotic becomes ordered. What was reactive becomes responsive. You find that the true regulation does not come from a constructed self trying to dominate experience, but from awareness itself quietly arranging the flow of life according to a deeper wisdom.
79.6 Moment tarjufu / trembles of the rajifah / intense trembling (that is received),
NOTES: There comes a moment when it trembles, tarjufu. Not a small disturbance, not a passing unease, but a deep shaking that reaches what you assumed was stable. What you built your certainty upon begins to move. The ground of the constructed self no longer feels firm. The tremor is not external alone; it is inward. It unsettles the patterns that once felt unquestionable.
The rajifah, the intense trembling that is received, is not random. It is the shaking of what cannot remain. What was structured around identification must loosen. What was arranged around the assumption must be tested. The tremor exposes where you relied on what was temporary and mistook it for permanence.
This shaking may feel disorienting. The familiar reference points blur. Old conclusions lose their weight. Yet this trembling is not destruction for its own sake. It is revelation through movement. It shows you what was rigid. It shows you what was unstable all along.
In this moment of trembling, something deeper remains untouched. Awareness itself does not shake. What trembles is the structure built within it. And as that structure quivers, you begin to sense the quiet presence that was never disturbed.
79.7 Tatba'uha / follows it (intense trembling) the radifah / one closely behind.
NOTES: What trembles does not tremble alone. Tatbaʿuha, it is followed. The first intense shaking does not end in itself. It opens the way for what comes next. One disturbance prepares the ground for another. The structure that began to crack now faces a deeper undoing.
The radifah, the one closely behind, arrives without distance. Not later in time, but directly upon the heels of the first. Like a second wave touching the shore before the first has fully receded. What you thought was the full extent of the shaking reveals itself to be only the beginning.
In your inner life, this is how awakening often unfolds. The first tremor unsettles your surface certainties. You question what you believed. You feel the instability of old identities. Then comes the deeper shaking, closer, more intimate. It reaches subtler layers. It touches attachments you did not even know you held.
Yet this sequence is not punishment. It is precision. The first tremor loosens what is rigid. The second ensures nothing false remains hidden behind what was already shaken. What falls away does so because it cannot endure clarity.
And through both tremblings, something remains unmoved. Awareness witnesses the shaking but is not shaken. The waves rise and follow one another, yet the depth of the ocean stays still.
79.8 Hearts (pull of affection and emotion), that moment, waajifatun / swollen (signify ego is inflated by falsehood)
79.9 Their absoruha / insights, khoshi'ah / a humility.
79.10 They say, "Will we surely murdudun / be returned (reverted) in the haafirah / former unsound state?
79.11 Even if we should 'izhoman / be in greatness (in falsehood), nakhiratan / crumbling?
79.12 They say, "That, then, would be a karratun khosiratun / losing return."
79.13 Indeed, it will be zajratun waahidah / singular restrain (from diving into falsehood),
79.14 Lo and behold, they will be with saahiratin / an awakening (moment) .
79.15 Has there reached you the hadith / manifestation (of what Allah has decoded the meaning) of Musa / one who is strong in rational thinking, reached you?
79.16 When his Rabb / Lord called to him with waadi / plain unassuming mind of the muqoddasi / one who is in the state of purity, thuwan / a folded representation (that embedded the truth)
79.17 idh'hab / take it (plain unassuming mind) to fir'aun / those with superior complex. Indeed, he thoghaa / has taken security in falsehood.
79.18 And say to him, 'Would you tazakka / develop your mental growth"?
79.19 And guide you to your Rabb / Lord, so takhshaa / would you fear?
79.20 And he showed him the ayaata / sign, the kubra / great
79.21 Then (those having superiority complex) denied and disobeyed.
79.22 Then he adbara / turned his back, yas'a / striving (doing his best to refute the sign)
79.23 So hashara / he gathered fatadaa / then proclaimed
79.24 Then said, "I am your Rabb / Lord, the a'laa / most high.
79.25 Then Allah akhazahu / seized him (with) nakaala / punishment (to take heed) of the aakhirah / ending and the ulaa / beginning.
79.26 Indeed in that surely is ibratan / a lesson for who yakhshaa / fears.
79.27 Are you ashaddu khalqan / a more prodigious (remarkable) evolution or the samaa'u / higher consciousness? He constructed it.
79.28 He raised samkaha / its ascension then fasawwaha / shaped it.
79.29 And He darkened lailaha / its darkness (without guidance) and bring forth dhuhaaha / its penetrating rays of revelation.
79.30 And the ardh / lower consciousness after that dahaaha / its extension of the evolution
79.31 Bring forth from it maa / its fluidity of knowledge and mar'aaha / its cultivation (in mental development),
79.32 And the jibala / fixed headed mind (fixed in understanding and believes) arsaaha / its firmness
79.33 (As) mata'an / an enjoyment (from what is provided by the fixed headed mind) for you and for your ana'am / enjoyable and pleasant thoughts.
79.34 Then when there comes the thommatu lkubra / greatest disaster
79.35 Moment the insaan / intellect aligned with the truth, will yatazakkaru / independently aware what sa'aa / he occupied himself with,
79.36 And the jaheem / unenlightenment (where they will be burned, disgraced, abandoned) will be brought into view for those who see,
79.37 Then as for who thogha / took security in falsehood,
79.38 And preferred the hayatil duniya / living temptations of close attachments and relationships
79.39 Then indeed, Jaheem / unenlightenment (where he will be burned, disgraced, abandoned) will be his abode.
79.40 But as for he who feared the maqam / establishing the factual knowledge of his Rabb / Lord and forbade the nafsa / soul from the hawaa / desires,
79.41 Then indeed, the jannah / hidden garden of knowledge, will be (his) abode.
79.42 They ask you, about the saa'ah / direct experience of reality: when will it mursaha / set in?
79.43 In what (experience) will zikraaha / its independent awareness be from?
79.44 To your Rabb / Lord muntahaaha / ends its traces (have had enough)
79.45 Indeed, you are only a warner who fears it (the direct experience of reality).
79.46 As though they, moment they see it, had not brought to life except 'ashiyyah / early part of darkness (where perception is starting to be difficult) or dhuhaaha / its penetrating light of clarity.
No comments:
Post a Comment