Looking At Oneself: 76 - SURAH AL INSAAN

AL INSAAN
(The Intellect Strong In Rational Thinking)

INTRODUCTION
#Looking_at_oneself

When you embrace the path of a knowledge seeker, you embody a steadfast commitment to aligning your thoughts with the nature of reality, relying on facts and empirical evidence. This pursuit signifies a dedication to comprehending the world through tangible, verifiable information. Your journey entails an ongoing exploration of the empirical terrain, cultivating a willingness to revise perspectives in response to fresh insights and evidence.
Indeed, Allah is the One who evolves you from a seed of knowledge. This seed of knowledge, inherently valuable, may become tainted by your egoic and self-centered impurities. Your process of evolution, in this context, implies a journey towards purifying and refining that knowledge, aligning it with a deeper understanding and connection to the divine.

Allah will guide irrespective of whether you express gratitude or not, underscores the divine nature of guidance. In this perspective, the guidance provided by Allah is not contingent upon human gratitude; rather, it is a manifestation of divine mercy and wisdom. This understanding suggests that divine guidance is a constant presence to you, regardless of your response. It reflects the unconditional nature of Allah's guidance and emphasizes the encompassing compassion and care that transcends your actions.

If you reject Allah's guidance, Allah has prepared for you a descend into darkness without His guidance, hindering you from attaining the truth, and you will be in the intense fire of conflicts. The knowledge delivered to you is bound to be blended with impurities and denials due to the conditioning of your mind before it is digested and absorbed inwardly. However, Allah will impart true knowledge if you sincerely in need of it but you truly lacking in guidance and if you are genuinely restrained from accessing it. Then, Allah opens a channel of revelation beyond the perception of physical matters, from the realm of higher consciousness. Indeed, what Allah feeds (the knowledge) to His servant pertains solely to evolving and aligning His servant to return to Him. Allah does not seek any reward or gratitude from His servant.

You, the servant of Allah, who is sincere in your evolution, will not be affected by the afflictions of evil and will not descend to dwell in a state of distress, owing to your patience and dedication. Allah protects and bestows upon you the radiance of truth from His hidden garden of knowledge. You will lean on Allah's support (holding onto Allah's rope), and Allah will not expose you to brightness that would blind your mind with intense and dazzling knowledge distracting you from growth, or to stillness that would freeze your mind hindering your growth. Cloaked in humility, you are surely distanced from stressful experiences and easily bounce back from setbacks and failures, if there is any.

Forthwith, the delicate firing of neurons giving birth to good thoughts, provide the spiritual and divine communication, fresh and beyond your everyday understanding. These good thoughts, forthwith is regrouped and provide a clear understanding to you. With these clear understandings, you will experience a great spiritual sovereignty, providing a state of self-governing, independent, and having control over your own choices and destiny. Your mind adapts, shapes and transform. The pinnacle of spiritual sovereignty manifests as the radiant presence of your opulent being, adorned with intricate wisdom bestowed by your Rabb. Indeed, it is Allah who unveils unto you the expression of truth, the Quran, and embracing this spiritual sovereignty stands as your reward for the earnestness of your endeavor.

In embodying the divine masculine attributes, both in moments of early clarity and in times of obscurity, lies the key to success in garnering Allah's support. This support is granted to the opulent being who embodies strength, logic, focus, justice, fatherhood, assertiveness, and more, paving the way for a greater spiritual sovereignty. He will fortify your transformations and grant you entry into His mercy. However, for those who reject, Allah has prepared a painful punishment.

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.

76.1 Has there come upon the insaan / intellect aligned with truth, a phase from the dahri / continuous flow of existence (when he was) not a thing mazkuran / a state of embodied divine masculine qualities?

NOTES : This opening verse speaks of an inner evolution, the movement from unformed awareness into conscious alignment. The insaan here is not the human body, nor the egoic personality. It is the intellect capable of alignment, the faculty that can receive, recognize, and reflect truth. Yet the verse reminds us that this capacity was not always present. There was a phase, a stretch within the continuous flow of existence, when awareness existed, but not yet in coherence. Thought was active, but not yet anchored in truth. The mind functioned, but it had not yet become aligned.

This is the meaning of “lam yakun shay’an mazkura”, not that nothing existed, but that the intellect had not yet become a recognized vessel of truth. It had not yet embodied the qualities that allow reality to be known clearly. The verse quietly points to a profound transition, from raw cognition to aligned understanding; from scattered perception to conscious integration.

When the intellect is not yet shaped by divine attributes — clarity, justice, discernment, balance — it exists, but it does not yet reflect. It thinks, but it does not yet know. It perceives, but does not yet see. This is why the verse does not begin with command or doctrine.

It suggests that the movement of the intellect is not one-way.
Just as the intellect once existed without alignment and later became aligned, it can also return to that state of alignment whenever it drifts away. The point is not that something new must be added to us, but that something already present can be restored. When the mind becomes scattered, defensive, or self-centered, it loses its clarity. But when it turns back — through awareness, honesty, and openness — it naturally regains its alignment with truth.

In this sense, alignment is not a reward or an achievement. It is the mind returning to its natural state, where it becomes a clear vessel through which understanding can flow again. The verse is reminding us that this return is always possible.

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76.2 Indeed, We evolved (through the process of moral refinement) the insaan / intellect aligned with truth, from nutfatin / a seed of manifestation (of truth), a mingle essence (zakara - independent thinking and unsa - receptive thinking) that We may try him; then We made him hearing and seeing (receiving meaning and recognize truth).

NOTES : The verse continues its quiet dismantling of our assumptions about what it means to be human. It does not describe a moment of divine manufacture, but a process of becoming — slow, layered, and experimental in nature.

“Indeed, We evolved the insaan…”. The text speaks of emergence. The insaan is not dropped into existence fully formed; it is shaped. The very structure of the verse implies movement, development through stages. What comes into being is not merely a body, but a capacity for meaning. Khalaqna is the movement of the agitated, raw inner energy toward coherence, balance, and alignment with its source. It is the shaping of the inner world, the refining of impulse into insight, reaction into understanding, instinct into discernment.

“…from a nuṭfah, a mingled essence…”. This “seed” is epistemic. It is the earliest stirring of awareness, a mixture of tendencies, impulses, instincts, and potentialities. Within it are two forces in dialogue:

Zakara — the assertive, analytical, differentiating capacity.
Unsa — the receptive, integrative, intuitive capacity.

Together they form the raw architecture of consciousness. Neither dominates; meaning emerges only through their interaction. Human awareness is born not from purity, but from mixture.

“That We may try him…”. This is not a test imposed from above, but a condition inherent in consciousness itself. To be aware is to be tested — not morally judged, but exposed to choice, contradiction, and consequence. Every perception becomes an experiment. Every decision, a revelation of what one has become. Life, in this sense, is the laboratory of awareness.

“Then We made him hearing and seeing.” Only after this internal complexity arises does perception mature. Hearing and seeing here are not merely sensory functions, but capacities for discernment — the ability to receive meaning and recognize truth.

The verse suggests a sequence:

first, emergence;
then mixture;
then testing;
and only then, perception.

We do not see first and then become human. We become human, and then we learn how to see.

This is the quiet revolution embedded in the verse, that the content of consciousness is not a static gift, but a developing faculty; that awareness matures through tension; and that the purpose of human existence is not simply to exist, but to learn how to perceive rightly. In this light, khalaqna is not about a moment in the distant past, it is an ongoing invitation to evolve from raw awareness into clear seeing.

76.3 Indeed, We guided him to the path, either shakiran / grateful and or kafuran / ungrateful.

NOTES : The verse now reaches its quiet turning point. After tracing the emergence of awareness, its refinement, and its capacity to perceive, the text pauses, and hands everything back to the human being.
“Indeed, We guided him to the path…”. This is not guidance as command, but as exposure. The path is revealed, not enforced. Reality is made legible. Meaning is made available. From here on, nothing is hidden. What remains is choice.
“…either grateful or ungrateful.” The words are simple, almost understated, yet they carry the full weight of human history. Shakir is not merely one who says “thank you.” It is the one who recognizes the gift of awareness and lives in alignment with it. Gratitude here is cognitive and existential, the willingness to acknowledge what is, to respond rather than resist. Kafur is not disbelief in a doctrinal sense. It is the refusal to acknowledge what one already knows. It is the covering over of clarity with habit, fear, or self-interest. Not ignorance, but avoidance. In this framing, humanity is not divided by belief systems, but by relationship to truth.
Both the grateful and the ungrateful see the same world. Both walk the same path. The difference lies in whether one allows reality to inform them, or insists on bending reality to preserve a constructed self. The verse offers no threat, no promise of reward. It simply states a fact of consciousness: Once awareness arises, neutrality is no longer possible. One either moves in alignment with what is seen, or spends a lifetime resisting it.

76.4 Indeed, We have prepared for the kaafirin / those who cover truth (rejecters) salaasil / chains of fixation (like repetitive thoughts, complusive narratives and rigid identities) and aghlaalan / bindings of rigidity (like emotional attachments and fixed self-images) and sa'iran / burning tension (of intense inner friction).

NOTES : The verse describes a psychological landscape that emerges when awareness turns away from itself.
“Indeed, We have prepared…”. This is not the language of punishment, but of consequence. What is “prepared” unfolds naturally the consequences for those who cover what they already know. The universe, in this view, does not retaliate — it reflects.
“For the kaafirīn…”. They are those who cover what is already known. They sense truth at the edges of awareness, yet choose not to look directly. This is not rebellion as much as avoidance — a quiet turning away from clarity.
“Chains of fixation (salaasil)”.  These are loops of repetition. Thoughts that circle endlessly. Narratives that replay without resolution. Patterns of identity that tighten each time they are defended. The mind becomes bound not by force, but by familiarity.
“Bindings of rigidity (aghlaal)”.  These are the inner locks — emotional investments that make change feel threatening. Fixed self-images, inherited fears, rigid beliefs about who one is or must be. They restrict movement not because they are strong, but because they are unquestioned. The more one clings, the heavier they feel.
“And a burning tension (saʿīr)”.  This is the inevitable heat generated by resistance. The friction of holding on when life is asking to loosen. The inner burn of contradiction, wanting peace while defending what disturbs it. This fire is not imposed; it ignites itself. It is the psychological cost of maintaining separation from truth.
The verse, then, is not a warning of future punishment but a diagnosis of a present condition. It describes what happens now when awareness refuses to open. Hell is not a destination. It is a state of being, the lived experience of a mind at war with what it already knows.

76.5 Indeed, the abrar / truthfulness (of the inner alignment with truth) will be absorbed (inwardly) by ka'sin / a localized vessel of consciousness whose blending is kafuran / freshness (hidden knowledge),

NOTES : Allah has prepared the vessel of consciousness for the salihin, those who correct themselves with al-ka’s, the localized field of consciousness, the inner vessel through which experience is received and interpreted. It is a capacity already prepared. What fills this vessel determines the quality of one’s inner life.
For the salihin, the contents of this vessel are not confusion or agitation, but abrar, truthfulness itself. Their consciousness is nourished by a substance that refines rather than disturbs, clarifies rather than constricts. The content of this inner vessel is mixed with a freshness that does not originate from the senses, but from hidden knowledge. It is a subtle freshness of hidden knowledge. This kafur is uncovered that lead to your expansion and growth. Through this infusion, the inner self is alive. The awareness matures, expands, and orients itself naturally toward what is real.
In this way, the verse describes an inner ecology, when the consciousness is prepared, truth enters; when truth enters, it nourishes; and when it nourishes, it draws the self nearer to Allah. The journey toward Allah, then, is the gradual refinement of the inner vessel, so that what flows into it is no longer distorted, but received as it truly is.

76.6 'Ainan / a perception of ibaadu / servants of Allah yashrabu / will absorb inwardly (the digestion of knowledge); they yufajjiru / will cause to open (for the knowledge) tafjiran / a channel of knowledge (from higher consciousness),

NOTES : Earlier, the focus was on the ka’s, the localized vessel of consciousness and how its content shapes the inner world. Here, the attention turns to the source from which that content arises.
“Aynan” is a point of seeing. It is perception itself, the living eye of awareness from which understanding flows. This is an inner aperture through which truth emerges. The verse identifies this source with the ʿibaad of Allah, those salihin whose inner life has become aligned with the movement of truth itself. They are not passive recipients of knowledge; they are participants in its unfolding.
“Yashrabuna” — they absorb inwardly.  Knowledge here is not collected or memorized. It is taken in, digested, and integrated until it becomes part of one’s very being. Understanding becomes nourishment rather than information.
“Yufajjirunaha tafjira” — they cause it to flow forth.  This is the turning point of the verse. What enters as insight does not remain confined. Because the inner channels are open, the knowledge naturally overflows. It moves outward, irrigating thought, action, and presence. This is not teaching by effort or persuasion. It is the effortless radiance of clarity that flows from alignment.
The verse reveals a profound cycle, awareness opens, knowledge flows in, understanding deepens, and from that depth wisdom flows outward again.  Thus, the ʿibaad are not merely receivers of truth. They are conduits through which truth moves freely, not by force, but by resonance. This is the culmination of the journey begun earlier, from inner fragmentation to alignment, to a living stream of understanding that nourishes both the self and the world around it.

76.7 Yufuna / they fulfill with the nazri / pledge (to live in coherence with insight). and fear a moment of its evil (consequence of inattentiveness), mustathiran / one whose intensity spread (natural expansion of inner disorder).

NOTES : The verse now turns inward with even greater subtlety, revealing the quiet ethics of awakened awareness. “Yufuna bi-n-nadhri…”, they fulfill the pledge. This fulfillment is the honoring of an inner commitment, the promise made the moment clarity dawns. When insight appears, it carries an implicit responsibility. To see is already to be accountable. The nadhr here is the vow to remain aligned with what has been seen, to live in coherence with one’s own awakened understanding. It is fidelity to inner truth.
“…and they are mindful of a moment…”. The “moment” is not a distant event on a future timeline. It is a condition of awareness, a moment when consequences reveal themselves fully. This is the moment when the inner world speaks back. When every unexamined thought, every neglected truth, becomes visible in its effect.
“…whose harm spreads.” The verse does not speak of punishment arriving from elsewhere. It points to something more subtle and more intimate, the way inner disorder expands when left unattended. When awareness fragments, the disturbance does not stay local. It radiates through thought, emotion, perception, and action. A small misalignment becomes a pervasive atmosphere. This is the meaning of mustatīr, a spreading, permeating condition, like a mist or heat that fills the whole space. Those who are awake recognize this dynamic. They understand that inner neglect multiplies, just as clarity does.
So they remain attentive, not fearful, but responsive. They honor the vow of coherence because they know what happens when it is broken. In this way, the verse describes a refined moral intelligence, a sensitivity to the subtle consequences of inner states, and a commitment to remain aligned with truth, not out of obligation, but out of understanding.

76.8 And they yuth'imuna / feed (nourish) the tho'ama / sustenance upon its love (despite their own attachment to it), miskinan / needy of knowledge (lack of inner momentum), yatiman / orphan with no guidance (lack of inner support), and asiran / held captive (self bound by habit, fear, or conditioning),

NOTES : The verse now moves deeper into the interior landscape, revealing what naturally flows when awareness has matured beyond self-concern. “And they nourish…”. This nourishment is not given to gain merit, nor to fulfill an obligation. It arises spontaneously from inner abundance. When consciousness is no longer preoccupied with protecting itself, it becomes generous by nature. It gives because it is full — not because it is instructed. “…the nourishment, even though they themselves are attached to it.” This is a crucial distinction. They do not give from excess or detachment, but while still feeling the pull of need. This is not denial of desire. It is transcendence through awareness. They feel the hunger, the attachment, the want, yet they are no longer ruled by it. This is the maturity of consciousness, to acknowledge desire without being governed by it.
“To the miskīn…”. The one who lacks inner momentum. The part of the psyche that has lost its forward movement, where vitality has thinned and initiative has faded. This is the inner state that feels stuck, exhausted, unable to rise. To nourish it is to restore momentum, to breathe life back into stagnation.
“And the yatīm…”. The orphaned aspect of the self, the part that feels cut off from guidance, unsupported, unseen. This is the dimension of the psyche that has lost connection with its inner source. To feed it is to restore belonging, to reintroduce it to its own ground of being.
“And the asīr…”. The bound one. The part of us held captive by habit, fear, memory, or belief. This is not an external prisoner but an inner constriction. A pattern that has forgotten its freedom. To nourish this part is to loosen the knot, to bring understanding where there was compulsion.
In this way, the verse describes a movement of healing that flows outward from inner clarity. As the self becomes aligned, it does not hoard its wholeness. It shares it inwardly, tending to every fractured aspect of being. The one who has become whole does not dominate their inner world; they tend it. They feed what is weak, support what is lost, and liberate what is bound. This is the quiet generosity of an awakened mind, a generosity that begins within and naturally extends outward into life itself.

76.9 What We feed you is only liwajhi / for (your) focus to care (for growth) to Allah. We do not wish from you jaza'an / reward and not shukuran / gratitude.

NOTES : The verse now reveals the inner intention behind all that has been described, the silent motive that only for the wajh of Allah…”. This is an orientation of consciousness. Wajh does not mean a face in a physical sense; it signifies direction, orientation, and presence. To act for the wajh of Allah is to act in alignment with the deepest axis of truth, to let one’s attention be turned toward what is real, rather than toward outcome or recognition. The nourishment given is not for reward, approval, or response. It arises from a state in which action flows naturally from alignment. When consciousness is attuned to truth, giving happens without calculation.

“We do not seek from you reward…”. This is not moral virtue being proclaimed; it is freedom from transaction. The inner act is no longer measured by return, appreciation, or outcome. The self that once needed validation has softened. It no longer measures worth through exchange. “…nor gratitude.” Even gratitude often considered noble, is relinquished here as an expectation. Because the moment gratitude is needed, the self has quietly returned to center stage. What remains instead is purity of movement: action arising from clarity, not from desire for acknowledgment.
This verse reveals a profound inner maturity. When awareness is clear, it does not act for something, it acts from alignment. The giving does not seek to be seen. It does not even seek to be good. It simply flows, as light shines, or water moves downhill. In this state, there is no giver and no receiver, only the movement of truth expressing itself through form. This is the quiet culmination of the journey, when the self no longer acts for reward, but because it has become transparent to what is real.

76.10 Indeed, We are nakhafu / sensitive (to the consequence) from our Rabb / Lord a moment (of) abusan / constriction (when we are not aligned with truth) then qamthariran / an intense constriction (for the consequence of disalignment)."

NOTES : The verse now settles into a tone of deep inward attentiveness, not fear in the ordinary sense, but an intimate sensitivity to the laws of inner life.
“Indeed, we are sensitive to a moment…”. This sensitivity is not anxiety. It is awareness sharpened by understanding. It is the recognition that inner states have consequences, not imposed from outside, but arising naturally from within. To be nakhafu here is to be awake to the subtle feedback of consciousness. It is the quiet knowing that when alignment is lost, something within begins to tighten.
“…from our Rabb…”. This sensitivity arises not from fear of punishment, but from intimacy with their Rabb. The Rabb is the one who nurtures growth, who brings form into coherence. To be aware of the Rabb is to be attuned to the laws of inner harmony.
“A moment of ʿabusan…”. This is the first sign of misalignment, a subtle constriction. The psyche begins to tighten. Ease gives way to pressure. Clarity begins to dim. It is not yet suffering, but the warning of it. A gentle contraction that signal something is no longer in harmony.
“Qamṭarira — an intensification of constriction.” If ignored, this tightening deepens. What began as a quiet narrowing becomes an enclosing weight. The mind feels trapped within its own resistance. This is not punishment; it is consequence. Not imposed, but emergent.
The verse reveals a profound truth, that is, alignment with truth feels expansive; misalignment feels constricting. The awakened heart recognizes this early. It senses the shift before it hardens into suffering. And so it remains attentive, not out of fear, but out of care for the delicate balance of inner life.
This is the maturity of awareness, to feel the first tremor of contraction and gently return to alignment, before the narrowing becomes a prison.

76.11 So Allah waqaahumu / protected them from the harm of that moment and granted them nadhratan / radiance (of enlightening knowledge) and sururan / a deep delight,

NOTES : The verse now settles into its quiet resolution as the natural state that emerges when inner alignment is sustained. “So Allah protected them from the harm of that moment…”. This protection is not intervention in time, but preservation of coherence. When consciousness remains aligned with truth, it does not fall into the contractions that create suffering. The harm spoken of here is not inflicted; it is avoided, because the conditions for its arising are no longer present. What is protected is not the body, but the inner continuity of clarity. When awareness does not turn away from itself, it does not fracture. And what does not fracture does not suffer.
“…and granted them naḍrah — radiance.” This radiance is not a glow imposed from outside. It is the natural luminosity of an unburdened mind. When resistance dissolves, awareness becomes clear, open, and bright. This is not excitement or pleasure, but a gentle illumination, the lightness that appears when nothing is being carried unnecessarily. It is the glow of coherence.
“…and surur — a deep, settled delight.” This delight is not emotional stimulation. It is the quiet contentment that arises when inner conflict has ended. Surur is the joy of ease, of belonging within one’s own being. It is the felt sense that nothing is missing, nothing needs to be defended.
Together, naḍrah and surur describe the inner atmosphere of a consciousness at rest in truth. The verse completes its arc here, from awareness, to alignment, to harmony. What began as attentiveness becomes peace. What began as restraint becomes freedom. This is not reward in the transactional sense. It is the natural state of a mind no longer divided against itself, the delight in accord with what is.

76.12 And He recompensed them for what they patiently endured, jannatan / a garden of hidden knowledge and hariran / dedication (free from attachment to duniya).

NOTES : “And He recompensed them…”. This recompense is not transactional. It is not payment for effort, nor reward for endurance. It is the natural unfolding of what has already taken root within consciousness. When the inner life has been shaped by patience, sincerity, and attentiveness, its fruit ripens on its own.
“…for what they patiently endured.”  This patience is not passive endurance. It is the capacity to remain present without fleeing from difficulty, to stay aligned with truth even when the ego resists. It is the strength to allow understanding to mature rather than forcing resolution. From this steady presence emerges something entirely different in quality.
“Jannatan — a garden of hidden knowledge.”  This is not a physical paradise, nor a reward postponed to another realm. It is the unveiling of an inner terrain, a field of awareness once concealed, now accessible.  Jannah here signifies a depth of knowing that was always present but veiled. A fertile inner landscape where insight grows naturally, without strain. Knowledge here is not cultivated; it unfolds. It is the mind’s rediscovery of its own depth.
“And ḥariran — a state of liberated devotion.”  This is the texture of that inner world. Not softness in the sensory sense, but freedom from inner friction.  Ḥarir expresses a state where attachment has loosened, where effort gives way to ease, where action arises without compulsion. It is devotion without burden, movement without resistance, clarity without struggle.
Together, jannah and ḥarīr describe the inner climate of a consciousness that has returned to harmony. The garden is the depth of understanding.
The liberation from attachment is the gentleness of being. This is not a reward given from outside, but the natural condition of a mind that has ceased to oppose itself. When the struggle ends, what remains is not emptiness, but a quiet fullness, a living clarity in which knowledge and peace are one.

76.13 Muttaki'ina / leaning therein (upon his Rabb / Lord) on the araa'iki / support. They will not see therein shamsan / brightness (that blind the mind) and no zamhariran / stillness (that freeze the mind).

76.14 And daniyatun / non permanent (close attachment) above them are dhilaluha / its shades (pertaining to their tapestry of life), and dhullilat / humbled harvested tadhilan / in humility,

76.15 And yuthofu / will circulate over them with ayaatihi / its signs from fidhoh / regroup (getting together the dispersed thoughts) and akubi / vessels of knowledge that are qawarira / desirous of settling down (with clear understanding),

76.16 Clear understanding from regrouped thoughts of which the measure (of understanding) will be determined.

76.17 And they yusqawna / will consume the knowledge therein ka'san / a digestion resulting in an understanding whose blending is of zanjabilan / stubborn thoughts,

76.18 'Ainan / a perception therein tusamma / raised (and given name as) salsabeelan / a smooth digestion.

76.19 And will circulate among them wildanun / brainchild (ideas) mukholladun / one who are eternal. When you see them, you would consider them lu'lu'an / glistening with beauty, manthuran / a fragmented state.

76.20 And when you look, then you will see na'iman / pleasure and a kabiran mulkan / a great spiritual sovereignty (state of being self-governing, independent, and having control over one's own choices and destiny. It involves reclaiming your truth, making conscious decisions, and aligning with your higher self).

76.21 'Aaliyahum / their highest level (of their mulkan / sovereignty) will be khudrun / a presence of thiabu sundusin / a covering of opulent appearance (with elegant and richness and istabraqun / an intricacy (of knowledge). And they will be adorned from fiddhahtin / regrouping (of the fragmented ideas), and saqaahum / (what) they are entrusted (from) their Rabb / Lord will give them a sharaban thohuran / purifying inward absorption.

76.22 Indeed, this is for you jazaa'an / a reward, and is sa'yukum / your struggle, mashkuran / a state of being grateful."

76.23 Indeed, it is We who revealed to you, the Qur'an / expression of truth, tanzilan / a revelation.

76.24 So be patient for the hukmi / judgment of your Rabb / Lord and do not obey from them a sinner or kafuran / a rejecter (ungrateful).

76.25 And izkuri / embody the divine masculine attributes, name of your Rabb / Lord, (in) bukratan / an early stage of clarity and ashilan / a state of lacking clarity

76.26 And from the laili / darkness (without guidance) fasjud / prostrate (surrender your conditioned mind) to Him and sabbih / swim to explore (His abundant knowledge) lailan thowilan / an extended (or stretched) darkness without guidance (from your Rabb / Lord).

76.27 Indeed, those who yuhibbuna / love the 'ajilah / impatience (hastiness) and leave behind them yawman thaqilan / a moment of weighty importance.

76.28 We have evolved them and We strengthened asrahum / their transformations (what they evolved to), and when We will, We can replace their likenesses, (with) tabdilan / a change.