(The Gradual Emergence Into Visibility)
INTRODUCTION#lookingatoneself
The precursor to all action is knowledge. The specific knowledge required for your inner growth and transformation, to evolve into a virtuous and harmonious being, is referred to as ghaiba, or the knowledge of the unseen. This knowledge is not something external or distant from you. It resides within you, written and embedded deeply in the fabric of your consciousness. It is called Al Kitab, the inherent script. You possess inherently this unseen knowledge, and your level of unveiling, understanding and acceptance of it, is a state of your consciousness that gradually shape you through experiences, as a result of free will. The level of consciousness is like a ladder with many steps and you are positioned on one of those steps either higher or lower depending on your attained level of comprehension.
Allah, in His infinite wisdom, continuously reveals aspects of this unseen knowledge through signs, subtle yet discernible messages for you to perceive. These signs are not random or meaningless; they are woven into the experiences and circumstances of your life. By attuning yourself to these signs, you begin to recognize the hidden patterns and values that point toward the truth. In this way, the knowledge of the unseen becomes accessible, allowing you to align more deeply with divine reality and embody the principles of truth in your life.
The companion of an-nisa’, the passionate urge that stirs within, is ar-rijal, your independent rational mind. It is the discerning witness that walks beside your inner longing, not to suppress it, but to guide it toward clarity and alignment. This companion is not swayed by emotion nor captured by illusion. It neither follows borrowed beliefs nor inherited assumptions. It stands in still awareness, free from the pull of fantasy and the push of fear. Your rijal, the independent, rational mind, does not speak or discern from personal desire. It does not interpret reality through the lens of craving or fear. Its articulation is not an impulsive reaction, but a deep inner response rooted in clarity and awareness.
When this desire is strong and genuine, it opens the channels of inspiration within you, making it easier to access a state of flow, a harmonious, effortless connection with higher wisdom. In this state, your mind becomes fluid, and the barriers between the seen and unseen dissolve. You begin to make connections, insights arise spontaneously, and the boundaries of knowledge expand effortlessly. The passionate desire fuels your journey, allowing revelations to unfold naturally, guiding you toward the hidden truths you seek, and helping you align with the deeper currents of wisdom present in the universe.
When the signs are revealed, they will unmistakably present themselves before you, and your logical mind will naturally begin to decode them, uncovering the answers you’ve been seeking in the spiritual realm. These signs are not ambiguous or unclear; they will speak to you with a clarity that resonates deeply, offering insights that illuminate your path. As you grasp these answers, you will be astonished, even bewildered, by the profound understanding that emerges—an ultimate comprehension that goes beyond surface knowledge and touches the core of your being.
In these moments of revelation, the insight you receive is so pure and clear that there is no room for doubt about its truthfulness. It stands as an undeniable reflection of reality, a direct transmission of divine wisdom. Yet, in this journey, it is essential to remain vigilant of al-lat—the inner resistance that can arise as you evolve. This resistance often disguises itself as the comfort you find in the status quo, particularly in the allure of being encased in honor, respect, and worldly recognition. These attachments can subtly hold you back, making you believe that you have already achieved something substantial.
Beware also of the wishful thinking that you can receive Allah's love and grace without engaging in the lived, practical experience of aligning yourself with divine principles. True spiritual growth is not passive; it requires active participation, sincere effort, and the willingness to let go of egoic comforts. The love of Allah is not a reward for mere belief but a response to the sincere striving of the soul toward truth and embodiment of divine wisdom in every aspect of life. Only through this deep and practical engagement with the signs and truths revealed to you can you fully evolve and align yourself with the boundless love and grace of the Divine.
Those who indulge in hedonism—those who are consumed by worldly pleasures as a response to their evildoing—fall into sins and immoralities. They seek fulfillment in fleeting desires, unaware of the deeper consequences of their actions. Yet, there is always a path for those who repent and seek to correct their ways. Those who acknowledge their wrongdoings and genuinely strive to amend them are met with the boundless mercy of Allah. Indeed, your Lord's forgiveness encompasses all, extending far beyond what the human mind can fathom.
Allah knew you intimately even before you were conscious of yourself, when you were raised from the depths of lower consciousness. He knew you when you were concealed from the higher truths, hidden from the knowledge of your spiritual self. In these stages, you were held in a nurturing state, much like the care, love, acceptance, and compassion that a mother provides for her child. This maternal support was not just physical but spiritual, enveloping you in an environment designed for your growth and protection.
So, do not hastily claim that you have reached the heights of mental or spiritual development, for true growth is not for you to boast of. It is Allah who knows the depths of your soul and who is mindful of your sincerity and progress. He alone is aware of those who are truly mindful of Him, those who, through humility and dedication, continue to grow in their awareness of the Divine. Your journey is one of constant refinement, and Allah sees the hidden struggles, the unseen efforts, and the purity of intention that may not be visible to others. Thus, true development is marked not by self-assertion but by a heart that remains humble and aligned with divine awareness.
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-Raḥmaan, the All-Merciful is the ever-present, all-encompassing nurturing reality within which your entire existence unfolds—prior to thought, effort, or identity. It is not merely mercy as an emotion, but the continuous sustaining, developing, and guiding presence that holds you in every moment, like a womb that gives life, supports growth, and brings things to completion without force. To recognize Ar-Raḥman is to see that you are not separate or self-sustaining, but are being carried, shaped, and unfolded within a boundless field of care that never withdraws.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.
53.1 By the najm / gradual emergence into visibility (of truth) when it descends,
NOTES: This oath draws attention to the way truth unfolds within awareness. It does not burst forth all at once but emerges gradually, like a distant light becoming increasingly visible. Each insight reveals only what the mind is prepared to receive, allowing understanding to mature through measured stages rather than sudden completion.
Its descent signifies more than movement from above to below. It is the transition of truth from possibility into lived reality, from a subtle perception into an embodied knowing. What first appears as a moment of clarity gradually settles within the heart and mind, shaping perception, dissolving illusion, and transforming the way one lives.
The najm, therefore, represents the progressive unveiling of reality according to divine measure. Its descent is the inward assimilation of that unveiling, where knowledge ceases to be merely observed and becomes an inseparable part of one's being. The oath affirms that the unfolding of truth is neither random nor accidental; it follows a precise order established by the Rabb, guiding every sincere seeker from partial understanding toward greater clarity.
53.2 Your sahibu / companion (independent rational mind) has not dalla / strayed, nor has ghawa / it become corrupted in judgment,
NOTES: The closest companion throughout every experience is the independent rational mind. It is the faculty through which every thought is examined, every perception is interpreted, and every choice is made. As truth gradually emerges into awareness, this companion carries the responsibility of remaining aligned with what is being revealed.
To ḍalla is to wander from the path of clarity, allowing attention to drift toward distraction, assumptions, or false directions. To ghawa is to permit judgment to become distorted by attachment, ego, fear, desire, or inherited beliefs until truth is reshaped to serve the self rather than the self being transformed by truth.
The verse therefore points to the discipline of an uncompromised mind. An independent rational mind neither abandons the unfolding of truth nor manipulates it to satisfy personal inclination. It remains attentive, discerning, and inwardly honest, allowing each insight to descend and become established without resistance or distortion.
Only a mind that neither strays from reality nor corrupts its own discernment can faithfully receive the gradual unveiling of truth. Such a companion becomes a trustworthy vessel through which understanding matures into wisdom, and wisdom is embodied in one's way of being.
53.3 And he does not yanthiqu / articulate (examine) out of the desire.
NOTES: When the independent rational mind remains aligned with the gradual unveiling of truth, its examination is no longer driven by personal desire or attachment. It does not begin with a conclusion it wishes to defend, nor does it interpret reality according to fear, preference, inherited beliefs, or the need for self-validation.
To yanṭiqu is to bring inner understanding into clear articulation through careful examination and discernment. Such articulation is trustworthy only when it arises from a mind that is free from the pull of hawa, the subjective inclinations that distort perception and bend truth toward the demands of the ego.
The verse therefore calls for intellectual integrity. Every inquiry, reflection, and conclusion must emerge from what is revealed rather than from what is desired. A mind liberated from attachment neither invents truth nor manipulates it. Instead, it patiently examines what is present, allowing reality to disclose itself without interference. In this way, genuine understanding becomes the natural expression of a consciousness that is receptive to truth rather than governed by desire.
53.4 It is not except wahyun / an inspiration, inspired,
NOTES: When the mind neither strays from truth nor allows its judgment to be corrupted, and when its examination is free from personal desire, what arises within is no longer the product of the ego. It becomes waḥy, an inspiration that is received rather than invented, discovered rather than manufactured.
Waḥy is the subtle unveiling of truth that enters awareness without force or self-assertion. It cannot be produced by intellectual effort alone, nor can it be claimed as personal achievement. It is inspired into a mind that has become inwardly quiet, receptive, and free from attachment. Such inspiration is not the imagination creating reality, but reality disclosing itself to a mind prepared to receive it.
The verse therefore distinguishes genuine inspiration from personal opinion. Truth is not constructed by thought; it is revealed to a consciousness that has ceased to distort it. Every authentic insight is a gift of unveiling, arriving with clarity that does not originate from desire but from the subtle communication of the Rabb. In this way, inspiration becomes the natural flowering of a mind aligned with truth.
53.5 Taught him by intense strength (from the embodiment of divine masculine and feminine attributes),
NOTES: True inspiration does not arise in isolation. It is cultivated through an education that establishes the mind upon enduring strength. This strength is not physical force or domination, but the harmonious embodiment of the divine masculine and feminine attributes that together bring wholeness to human consciousness.
The divine masculine attributes provide clarity, discernment, steadfastness, courage, responsibility, and the unwavering commitment to uphold truth. The divine feminine attributes bring receptivity, compassion, acceptance, wisdom, patience, intuition, and the capacity to nurture what has been revealed. Neither is complete without the other. Together, they form the intense inner strength through which inspiration is received, examined, integrated, and lived.
The mind that embodies these complementary qualities becomes a worthy vessel for truth. It is no longer driven by fear or desire, nor weakened by confusion or imbalance. Instead, it is educated through the enduring powers established by the Rabb, enabling every inspired insight to mature into clear understanding, wise judgment, and authentic transformation.
53.6 Possessing mirrah / mature strength, then fastawaa / became fully established (attaining complete balance and firmness),
NOTES: The education of the mind through the embodiment of the divine masculine and feminine attributes gradually produces mirrah, an inner strength refined through discipline, discernment, compassion, and lived experience. It is not the strength of force or control, but the resilience of a consciousness that remains steadfast in truth while being open to continual learning and transformation.
As these complementary qualities become fully integrated, the mind naturally fastawaa, it becomes firmly established in balance and wholeness. Clarity is no longer separated from compassion, nor courage from wisdom. Discernment is tempered by humility, and receptivity is strengthened by unwavering integrity. Every faculty comes into its proper measure, working together in harmony rather than conflict.
This state of inner equilibrium prepares the mind to become a trustworthy vessel for inspiration. No longer divided by opposing desires or conditioned reactions, it stands firmly established upon truth. In that balance, every insight is received with clarity, examined with honesty, and embodied with wisdom, allowing the unfolding of reality to express itself without distortion.
53.7 And it was at the a'laa / highest ufuq / horizon (of awareness),
NOTES: As the mind is educated through inspiration, strengthened by the harmonious embodiment of the divine masculine and feminine attributes, and established in complete balance, its field of awareness naturally expands. It rises beyond the narrow horizon of personal identity, inherited assumptions, and attachment to appearances, arriving at the highest horizon from which reality can be perceived with greater clarity.
The highest ufuq is not a physical location but the loftiest state of consciousness. From this elevated perspective, the mind is no longer confined by fragmented thinking or self-centred desire. It perceives the interconnectedness of all things and recognises the underlying order through which truth continually unfolds.
Standing at this highest horizon, understanding becomes comprehensive rather than partial, and discernment is guided by wisdom rather than reaction. It is from this expanded awareness that inspiration is received in its fullness, enabling truth to be seen as it is and embodied without distortion.
53.8 So it drew nearer then tadalla / descended closer,
NOTES: Having attained the highest horizon of awareness, truth does not remain distant or beyond reach. It draws nearer to consciousness until there is no longer a sense of separation between the one who seeks and what is being revealed. What first appeared as a distant horizon now becomes an intimate reality within.
Its nearness is completed through tadalla, a deliberate descent into direct experience. Truth does not remain an abstract concept to be admired from afar; it descends into the depths of one's being, where it transforms perception, understanding, and the way of living. What was once known intellectually becomes inwardly realised and embodied.
The journey, therefore, is not one of endless ascent alone, but of return. The highest awareness finds its fulfilment when it descends into the heart and becomes inseparable from everyday life. In this nearness, inspiration is no longer merely received; it is lived. Truth ceases to be an object of contemplation and becomes the very ground from which every thought, word, and action naturally arises.
53.9 Then it was qaaba qawsayni / closest possible nearnest, or adnaa / even closer still,
NOTES: As truth descends into a mind that has become balanced, receptive, and firmly established, every sense of separation begins to dissolve. What was once sought as something distant is now encountered as an immediate and living reality. The apparent distance between the seeker and the truth gives way to profound intimacy.
The expression qaaba qawsayni signifies the closest possible nearness, where only the slightest distinction appears to remain. Yet the verse goes beyond even this measure with adnaa, even closer still. It points to a state that cannot be measured by distance, where truth is no longer merely perceived but directly realised within consciousness itself.
In this intimacy, inspiration is no longer experienced as something arriving from outside. It becomes the natural illumination of a mind that is fully aligned with reality. The knower and the known are no longer divided by confusion, attachment, or illusion. What remains is a clear and living awareness in which truth is present, immediate, and self-evident, expressing itself effortlessly through every thought, word, and action.
53.10 And he inspired His servant, whatever He inspired.
NOTES: Having drawn into the closest possible nearness, the devoted servant becomes wholly receptive to the subtle communication of truth. In this state, inspiration is not acquired through effort, reasoning, or imagination. It is received through direct inner disclosure, arising from a consciousness that has surrendered every attachment that obscures reality.
The verse leaves the content of the inspiration unspoken, drawing attention instead to the sacred act of receiving. Some truths cannot be adequately expressed in words because they transcend conceptual thought. They are known through direct realization and become self-evident within a mind that has been purified, balanced, and established in truth.
The servant is therefore not distinguished by status or privilege, but by receptivity. Having become inwardly aligned with the Rabb, the servant no longer resists the unfolding of truth. Whatever is inspired is received according to one's readiness and embodied through understanding, wisdom, and right action. In this way, inspiration becomes a living reality rather than merely an idea to be remembered.
53.11 The fuad / centre of profound feeling and perception, did not kadhaba / deny, what ra'a / it perceived.
NOTES: When inspiration has been received, integrated, and embodied, it is no longer held merely as an idea within the intellect. It is directly perceived by the fuʾad, the innermost centre of profound feeling, perception, and living certainty. What is realised at this depth is not the product of imagination or belief, but the immediate recognition of reality as it is.
The fuʾad therefore does not kadhaba, it does not deny, falsify, or misrepresent what it has directly witnessed. There is no conflict between inner perception and reality because truth has become self-evident through direct experience. The need to defend opinions or cling to inherited concepts falls away in the presence of living certainty.
The verse reveals that genuine knowledge reaches its fulfilment only when the deepest centre of consciousness confirms what has been inwardly seen. At that point, truth is no longer something believed; it is something known. The fuʾad rests in quiet certainty, faithfully affirming what it has directly perceived, allowing that realization to shape every thought, word, and action.
53.12 Do you then tamaaru / doubt with him over what he directly perceive?
NOTES: Once truth has been directly perceived by the fuʾad, it stands beyond the reach of intellectual argument. The verse questions the tendency of the conditioned mind to challenge or cast doubt upon a realization that has arisen through direct inner witnessing. Such disputation does not arise from a sincere search for truth but from attachment to established beliefs, personal opinions, or the fear of letting go of familiar certainties.
To tamaru is to contend against what has already become inwardly evident. It is the attempt to replace living realization with conceptual debate, allowing the intellect to dominate what has already been confirmed by direct perception. In doing so, the mind distances itself from the clarity that inspiration has brought.
The verse therefore calls for fidelity to direct realization. Honest inquiry has its place on the journey toward truth, but once reality has been inwardly witnessed, continual disputation only obscures what has already been made clear. Wisdom lies in allowing direct perception to illuminate understanding, so that thought becomes its servant rather than its opponent.
53.13 And indeed he perceived it, another nazlatan / descent (another stage in the unfolding of revelation).
NOTES: The unfolding of truth is not completed in a single moment of inspiration. Revelation descends in stages, each unveiling a deeper dimension of reality according to the readiness of the one who receives it. Every descent opens a new horizon of understanding, allowing consciousness to mature beyond its previous limits.
This another descent signifies that realization is a continual process rather than a final event. Each inspired unveiling builds upon the one before it, drawing the seeker into an ever-deepening intimacy with truth. What was once understood conceptually becomes directly perceived, and what has been perceived continues to unfold into greater clarity and wisdom.
The verse therefore reveals that the journey of awakening is progressive. Truth continually descends into a receptive consciousness, not as repetition, but as fresh insight and deeper realization. Every new descent expands awareness, refines discernment, and strengthens the embodiment of what has been inwardly revealed, allowing the living reality of truth to unfold without end.
53.14 In the presence of sidratil muntaha / dazzlement at the achievement of its ultimate understanding.
NOTES: Having passed through successive descents of inspiration, consciousness arrives at a moment of profound realization where understanding reaches its fullest expression for that stage of the journey. The magnitude of what has been unveiled leaves the mind in a state of awe and inward stillness. It is a dazzlement born not of confusion, but of direct encounter with the immensity of truth.
Sidratil muntaha signifies the culmination of an unfolding, where every insight received has matured into living understanding. At this point, the mind no longer strives to grasp reality through effort alone. It stands silently in the presence of what has become self-evident, recognizing the limits of conceptual thought before the boundless depth of direct realization.
This is not the end of the journey but the completion of one stage of awakening. The achievement of ultimate understanding for this stage prepares consciousness for a deeper unveiling, where fresh inspiration may once again descend and reveal new dimensions of truth. Thus, every culmination becomes the threshold of a greater beginning.
53.15 In its presence is jannah / hidden garden of the ma'waa / refuge (wherein you find peace and stability).
NOTES: At the culmination of profound understanding, consciousness discovers an inner refuge that was always present but remained hidden until truth was directly realised. This is the jannah, the hidden garden within, where the fruits of inspiration, wisdom, and inner transformation quietly flourish under the shelter of truth.
The maʾwa is the refuge where the restless search comes to rest. It is not a place reached by physical movement, but a state of being in which the mind finds peace, stability, and security through complete alignment with reality. No longer driven by fear, attachment, or uncertainty, consciousness abides in the quiet assurance that arises from direct knowing.
This hidden garden is the natural dwelling of a mind established in truth. Here, every insight is nurtured, every realization deepens, and every faculty finds its proper harmony. It is the sanctuary of inner peace from which life is lived with clarity, compassion, and unwavering trust in the continual unfolding of truth.
53.16 When the sidrah / dazzlement was covered, whatever covered it.
NOTES: At the summit of realization, where consciousness stands in awe before the immensity of truth, there comes a moment that surpasses all description. The sidrah, the state of dazzlement arising from the achievement of ultimate understanding, is itself enveloped by a reality that cannot be contained within thought or language.
The verse deliberately leaves the nature of what covers it undefined. This silence points beyond concepts, inviting the realization that the deepest encounter with truth cannot be reduced to explanation. What descends upon consciousness is greater than the mind can comprehend, yet it is directly known through presence rather than intellectual analysis.
The covering is therefore not one of concealment but of complete immersion. The sense of a separate observer fades as consciousness is absorbed into the immeasurable depth of reality. In that profound stillness, words reach their limit, while direct knowing continues to unfold. The mystery is not something to be solved, but something to be lived, where every layer of understanding gives way to an even greater unveiling of truth.
53.17 The insight is neither zaagha / deviated, nor taagha / exceeds the limits.
NOTES: In the midst of profound realization, true insight remains unwavering. Although consciousness is immersed in the immeasurable depth of truth, its perception neither turns aside from what has been directly revealed nor reaches beyond what has actually been made known. It remains faithful to reality without distortion, embellishment, or speculation.
To zaagha is to allow perception to drift from the clarity of direct realization through distraction, assumption, or attachment. To ṭaghaa is to overstep the proper measure by claiming certainty where none has been revealed, allowing imagination or ego to extend beyond the limits of genuine understanding. Both are subtle departures from truth.
The verse, therefore, reveals the discipline of authentic insight. The mind established in truth neither diminishes what has been witnessed nor adds to it. It rests in quiet precision, honouring the exact measure of what has been unveiled. Such insight remains balanced, humble, and trustworthy, allowing reality to speak for itself without deviation or excess.
53.18 Certainly he saw signs from his Rabb / Lord, the greatest.
53.19 So have you considered al-lat / the resistance to evolve, and al-'uzza / the enjoyment of receiving honour and respect?
53.20 And manat / wishing (of receiving Allah's love without practical deeds), the third - the other?
53.21 Is the zakaru / divine masculine attributes (like strength, logic focus, assertive) for you and for Him the unsa / divine feminine attributes (unconditional love, compassion and acceptance)?
53.22 That, then, is an qismatun dhizaa / unjust division.
53.23 They are not except names raised that you have raised them - you and your fatherly support (logical mind) - for which Allah has sent down no authority. They follow (their logical mind) not but (with) the certainty and what tahwal anpus / souls desire, and certainly, the hudaa / guidance has come to them from their Rabb / Lord.
53.24 Or is for insaan / intellect aligned to the truth, what he wishes?
53.25 Then for Allah is the aakhirah / ending and the ulaa / beginning,
53.26 And how many malikin / a sovereign authority (one ruler - mind, body and soul - one authority free from interferences) there are in the samaawaat / higher consciousness whose shafaat / intercession will not avail at all except from after Allah has permitted (it) to who wills and approves (of the intercession).
53.27 Indeed, those who do not yukminuna / take security with the aakhirah / ending (dissolution of close attachment and relationship) surely raised the name mala'ikah (supposedly be inner sovereign authority), the unsaa / divine feminine attributes,
53.28 And they have thereof no knowledge. They follow not except the zhanna / thought (assumption), and indeed, the zhanna / thought (assumption) avails not against the truth at all.
53.29 So avoid from whoever tawalla / turn away from Our zikri / divine masculine attributes and (avoid those who) desires not except the duniya / living temptation of close attachments and relationships.
53.30 That is their ultimate state of maturity from the knowledge (that is hidden). Indeed, your Rabb / Lord is most knowing with who dolla / strays from His way, and He is most knowing with who ahtadaaa / is guided.
53.31 And to Allah belongs whatever is in the samaawaat / higher consciousness and whatever is in the ardh / lower consciousness - that He may recompense those who do evil with amalu / his deeds and recompense those who (seek for forgiveness) do good with the best,
53.32 Those who yajtanibuna / are hedonistic (love and lost in the worldly pleasure as recompense to those who do evil) of the major sins and the immoralities, except the lamama / penitence (those who consolidate their wrongdoings and willing to make amend). Indeed, your Rabb / Lord waasi'u / encompass the forgiveness. He was most knowing of you when He ansha'kum / raised you from the ardh / lower consciousness and when you were 'ajinnatun / hidden thought process (not from the command of your Rabb / Lord) in butuni / inner affair (of), ummahatikum / your motherly support (like care, love, acceptance, compassion). So do not claim yourselves to be mentally developed (for growth); He is most knowing with who ittaqa / is mindful of Him.
53.33 Have you seen the one who turned away
53.34 And gave a little (for mental growth) and refrained (the rest for their worldly pleasure)?
53.35 Does he have ilmul ghaiba / knowledge of the unseen, so that he can see?
53.36 Or has he not been yunabba'a / informed of what was in the suhuf Musa / unfolded expression (what is hidden become visible) of who is strong in rational mind?
53.37 And Ibraheem / of strict abidance of the truth, the one who waffa / completed (his obligations of his covenant with Allah)
53.38 That no bearer may carry the burden of another
53.39 And that nothing is for the insaan / one who is familiar to the truth, except what he sa'aa / strives for,
53.40 And that his struggle (effort) will soon be seen
53.41 Then yujzaahu / he will be recompensed aljazaa'a / the recompensation of the fullest,
53.42 And that to your Rabb / Lord is the muntahaa / the one who received ultimate understanding,
53.43 And that it is He adhhaka / who makes you laugh (by reason of happiness) and abkaa / weep (by reason of sadness)
53.44 And that it is He who amata / causes lifeless (without awareness of truth for the soul) and ahya / gives life (with awareness of truth to the soul)
53.45 And that He evolves the zawjain / two integrated energies, the zakara / divine masculine attributes (like focus, logic, assertiveness) and the unsa / divine feminine attributes (like unconditional love, care , acceptance).
53.46 From nutfatin / a seed of knowledge when it tumnaa / is wished
53.47 And that upon Him is the nash'atal ukhraa / the next development
53.48 And that it is He who aghnaa / makes it available (provider of the ingredients for development) and aqnaa / provide strength for acquisition (to fulfill the development)
53.49 And that it is He who is Rabb / Lord of the shi'raa / divine signature (where you refine your patience and Allah bless you with inceased awareness)
53.50 And that He ahlaka / destroyed the early (beginning stage of) 'Aadan / who repeatedly refused to accept the truth,
53.51 And Thamud / that accept which is not true, so they are not abqaa / everlasting
53.52 And qauma Nuh / those who are established in their strong kindness and compassion (to the ignorant), from before. Indeed, it was they who were azlama / unjust (wrong) and athgha / established in falsehood.
53.53 And the muktafikah / one who is deluded, ahwaa / wished for,
53.54 Then ghasshhaaha / it covered (became barrier that covered) by that which ghasshhaa / covered (blocked the light of guidance).
53.55 Then which of the favors of your Rabb / Lord do you tamaraa / doubt?
53.56 This is nazirun / a warner from the nuzuri / warners of the ulaa / beginning (early stage of losing guidance).
53.57 Azifati / evil disposition of the aazifah / weak or narrow minded disposer.
53.58 Laisa / nothing from besides Allah, kaashifah / can heal for it (the evil disposition).
53.59 Are you amazed at this hadith / expression of reality (that Allah has decoded the meaning for you)?
53.60 And tadhhakum / you smile cynically and do not tabkuna / weep
53.61 And you are saamidun / self-regard (proud of giving evil disposition as if they are good)?
53.62 Fasjudu / so surrender to Allah and serve.
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