SUMMARY#looking_at_oneself
Your spiritual journey, in pursuit of truth, is fundamentally shaped by the thoughts arising after reading the signs and observing teachings of Al Kitab and the wisdom of the divine messages from your Rabb conveyed through your inner voice. Essentially, this establishes the relationship between your mind and divine communication. As explorers of the mental corridors of the ghaiba, the unseen realm, your mind endeavours to comprehend the interpretation of truth embedded within the divine message.
The divine message received by the Mursalat, the one who receives the divine message recited by his Rabb, is certainly complete and pure, fully factual knowledge free from impurities. However, your mind has a tendency to grasp meaning and form certain understandings from its early comprehension, when thoughts are still fragmented and dispersed. When this happens, the spark of revelation will fade away. So it is crucial to ensure that your mind does not form any conclusion before the interpretation is understood and fragmented ideas are regrouped.
Furqan, or conscience is the recognition of the objective disparity between right and wrong behaviour. To behave with right action is moral and to behave with wrong action is immoral. The issue arises when one attempts to establish judgments of right and wrong solely through logical thinking, leading to inevitable confusion. It is crucial to understand that morality is not subject to individual determination. Instead, it is rooted in whether an action causes harm or not. Allah, being the Knower of all measures, grants insights through conscience, into the essence of moral conduct. This inherent dynamic is an integral aspect of Allah's natural law.
Divine masculine energy embodies paternal attributes, encompassing linearity, logic, focus, bravery, exploration, investigation, assertion, and more, nurturing purposeful actions in the physical realm. When darkness envelops you and the glimmer of revelation dims, it is the divine masculine energy that you embody will propel you onward. Through this energy, higher consciousness unfolds, rigid thoughts dissolve, and inner voices convey messages at their appointed times. This manifestation exemplifies the fulfillment of Allah's promises.
The appointed moment is your distinguished moment for receiving the divine message, marking the designated instance when the divine message reaches your agitated mind. Woe to those who deny it! Surely, you perceive the benefits when you focus on it, and surely you perceive that your prior misconceptions, not in alignment with truth, will dissolve away. Ultimately, these dissolutions will leave no remnants of impurity, restoring your commitment to seek the truth. Also you will see that that the divine message will bring about flowing knowledge of truth that evolves you to be a better person from a state deemed worthless, a santuary that you yearn for.
If you examine further, when you receive the divine message, you will realize that the intellect, insights and hearing of the lower consciousness are essentially made of knowledge that gives life to your dead thoughts and knowledge that will not give life. This knowledge will be firmly grounded in your consciousness, with understanding transcending to its essence in the spiritual realm, and the knowledge of that you are not aware quenches your thirst. Consequently, the knowledge received sets you out in His guardianship and protection, under a united three degrees surety of ilmu al-yaqin, aynul al-yaqin and haqq ul-yaqin. This is the moment when you are to refrain from engaging your logical faculty and are not allowed to make excuses. Indeed, those who are mindful of Allah, they will consume the knowledge inwardly with complete satisfaction, and you will find delight in what you previously desire. Allah rewards the muhsinin, those who fortify themselves with facts and empirical evidence.
For those who deny, they are criminals in the nearness of Allah for the corruptions they have committed against their covenant with Allah. When they are asked to accept the divine message, they refuse. In what other hadith, representation of reality after the delivery of the divine message will you take security in?
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.
77.1 And the mursalaat / those who carry hidden knowledge (received from their Rabb), 'urfan / a recognised pure knowing (by their localised consciousness),
NOTES : And the mursalaat, those in whom what has been sent is now carried. This verse does not point outward to forces moving through the world, but inward to insaan who have become conduits. What they carry is not information or doctrine, but hidden knowledge released from the Rabb, knowledge that does not originate in thought, yet finds expression through it.
They are mursalaat not because they speak, but because nothing obstructs the flow. The risaalah moves through them without distortion. It is not owned, claimed, or shaped by identity. It passes as it is.
And it arrives ʿurfaa — as recognised knowing. This recognition is not analytical decoding. It is the natural clarity that appears when the localised rational consciousness is aligned with the consciousness that sustains it. Like light upon light, there is congruence rather than effort. What was hidden becomes obvious, not because it is explained, but because resistance has ended.
So the verse opens the surah by establishing a fact of inner life: truth does not impose itself; it is recognised when the mind is clear. Guidance does not shout; it flows where it is welcomed. Those who carry this knowing are not elevated above others. They are simply transparent. In them, the hidden becomes known, and the known moves gently into expression — faithful, unforced, and intact.
77.2 Then al-'aasifaati / the forces of discernment, 'asfan / blow decisively with clarity,
NOTES : Then come the ʿāṣifāt — the forces of discernment. Once hidden knowledge has been received and recognised, it does not remain dormant. Clarity begins to move. From the root, this movement is not chaotic; it is decisive. It sweeps through experience with precision, removing what has no weight.
The ʿaṣf here is not destruction. It is the blowing away of what was loosely held — assumptions, habits, borrowed meanings, and identities that were never rooted in truth. What remains is not harmed. Only what lacks substance is carried off.
These forces arise naturally from recognition itself. When the mind is clear, discernment becomes active. It separates the essential from the accidental, the real from the inherited, without struggle or intent.
So the verse describes an inner sequence, that is first recognition, then clarification. First alignment, then purification. Truth does not negotiate with illusion. It moves through it — quietly, decisively — until only what can stand in clarity remains.
77.3 And al-nashiraati / the unfolding (truth manifested), nashran / an active dissemination (truth expands through consciousness),
NOTES : And then come the nashirat — the movements of unfolding. Once discernment has cleared what could not remain, truth does not stay compressed or hidden. It opens out. From its root, nashr is the act of spreading what was folded, making visible what was contained. What has been recognised now expands through consciousness.
This dissemination is not intentional broadcasting. It is not teaching or convincing. It is natural permeation. Clarity touches thought, feeling, perception, and action, until truth is no longer a momentary insight but a lived coherence.
So nashran names this active expansion. Truth moves through the inner landscape, not as an idea, but as an ordering presence. What was once localised becomes integrated. Understanding is no longer partial; it begins to inform the whole.
The verse reveals a gentle law of inner life, what is truly seen does not remain isolated. Once purified, truth unfolds itself —quietly, thoroughly, and without resistance.
77.4 And the faariqaati / to distinguish, furqan / a conscience (ability to distinguish wealth of truth and thoughts you gave birth to)
77.5 And the mulqiyaati / one to whom the message is delivered, zikran / an embodiment of divine masculine attributes (strength, focus, logic, assertive, and so on),
77.6 'Uzran / a justification (to exempt from any blame) or nuzran / a vow
77.7 Indeed, what you are promised is to occur.
77.8 Then when the nujum / sparklings of revelation are thumisat / fading out
77.9 And when the samaa'u / higher consciousness is opened
77.10 And when the jibalu / fixed headed thoughts are nusifat / blown away
77.11 And when the rusulu / inner voices deliver the messages ukkitat / (at its) designated moment.
77.12 For what moment ujjilat / was it determined (that the delivery of the message reached an-nas)?
77.13 For the moment of the fashli / distinguished moment (that the message will be received).
77.14 And what can make you know what yawmu / moment of the fashli / distinguished moment, is ?
77.15 Woe, at that moment to the mukazzibin / one who denies.
77.16 Did We not destroy the awwalin / earlier thoughts (understanding) ?
77.17 Then We follow them the aakhirin / ending.
77.18 As that is how We deal with the mujrimin / those who violated their covenant (with Allah),
77.19 Woe, at that moment, to the mukazzibin / one who denies.
77.20 Did We not nakhluqkum / evolve you from maa'in / flowing knowledge, mahin / worthless ?
77.21 And We made it in a qararin makinin / wishful sanctuary
77.22 For qadarin ma'lumin / a known measure (assessment).
77.23 Then We measured (it), so excellent the qaadirun / measurements.
77.24 Woe, at that moment, to the mukazzibin / one who denies
77.25 Have We not made the ardh / lower consciousness, kifaatan / a restraint (from its awareness) ?
77.26 Of ahyaa'an / a living and amwaatan / lifeless (knowledge that gives life to the soul and knowledge that does not give life)?
77.27 And We made in her (the lower consciousness) rawaasiya / firmly grounded (in your consciousness), shaamihatin / meaning extend far beyond and asqainaakum / We provided you maa'an furaatan / knowledge that quench your thirst (of knowledge).
77.28 Woe, at that moment, to the mukazzibin / one who denies.
77.29 Untholiquu / set out to be separated to what you used to with it (lower consciousness), tukazzibun / to deny.
77.30 Untholiquu / set out to be separated to zhillin / a shade (guarded and protected), possessor of three shu'abin / degrees of faith that unite (the three degrees of faith that is ilmu yaqin, aynul yaqin and haqqul yaqin that unite fragmented knowledge)
77.31 No shade (protection) and la yughni / sufficient not (not free of need) from the lahab / intense flame of anger."
77.32 Indeed it, tarmi / strike with shararin / evil kalqashri / like the task that is shortened,
77.33 As if they were jimaalatun shufrun / empty of beauties.
77.34 Woe, at that moment to the mukazzibin / one who denies
77.35 This is a moment they yanthiqun / will not speak,
77.36 Nor will it be permitted for them then ya'tadhirun / to make excuses.
77.37 Woe, at that moment to the mukazzibin / one who denies
77.38 This is moment of the fashol / distinguished moment; Jama'naakum / We assembled you and the awwalin / earlier thoughts (understanding).
77.39 So if you have kaidun / a plan, then kidun / plan against Me.
77.40 Woe, at that moment to the mukazzibin / one who denies
77.41 Indeed, the muttaqin / one who is mindful (of Allah) is in dhilaalin / shades (guarded and protected) and 'uyun / perceptions
77.42 And fawaakiha / delight from what yashtahun / they desire,
77.43 Kulu / consume and ashrabu / absorb inwardly in satisfaction with what you used ta'malun / to do.
77.44 Indeed, We thus najzil / reward the muhsinin / one who fortify himself with facts and empirical evidence.
77.45 Woe, at that moment to the mukazzibin / one who denies
77.46 Kulu / consume and tamatta'u / enjoy yourselves a little; indeed, mujrimun / those who violated their covenant (with Allah).
77.47 Woe, at that moment to the mukazzibin / one who denies
77.48 And when it is said to them, "urka'u / bow (accept the message delivered)," they do not yarka'un / bow (accept).
77.49 Woe, at that moment to the mukazzibin / one who denies
77.50 Then in what hadith / manifestation of reality (of what Allah has decoded the meaning for you) after it yukminun / will they take security ?
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