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2 - Al-Baqarah

"Audhu billahi minash shaytanirrajeem"

Bismi Llaahi l-raḥmaani l-raḥeem

  1. Alif Lam Meem

  2. This is the Knowledge (Book) of the reality and sunnatullah (the mechanics of the system of Allah), about which there is absolutely no doubt; it is the source of comprehension for those who seek protection.

  3. Who believe in the reality (that their being comprises of the compositions of the Names of Allah) unknown to them (beyond their perception), and who establish prayer (who experience the meaning of salat alongside performing its physical actions) and who spend unrequitedly from both the physical and spiritual sustenance of life that We have provided for them for the sake of Allah.

  4. And who believe in what has been revealed to you from your essence (from the depths of your essence to your consciousness) and what was revealed before you, and who, of their eternal life to come, are certain (in complete submission as a result of an absolute comprehension).

  5. They are in a state of HUDA (comprehension of the reality) from their Rabb (the Name composition comprising their essence) and it is they who are successful

  6. Indeed, for those who deny (cover) the reality, it is all the same whether you warn them or do not warn them – they will not believe.

  7. Allah has set a seal upon their brain’s perception of the reality; their insight is veiled. They have deserved great suffering as the consequence of their actions.

  8. And of the people are some who say, “We believe in Allah in accord with the meaning of the letter B (with the belief that the Names of Allah comprise their being) and the life to come (that they will forever live the consequences of their deeds)” but, in fact, their faith is not in line with this reality!

  9. They think (that by saying “we believe in accord with the meaning of the letter ‘B’”) they can deceive Allah (their essential reality) and the believers, but they deceive only themselves, yet they are unaware of it!

  10. Their consciousness is not capable of healthy thought (they are unable to perceive the reality), and Allah has increased this. They will incur a painful suffering for denying their reality.

  11. And when it is said to them, “Do not cause corruption (do not live contrary to your purpose of existence) on the earth (and your bodies),” they say, “We are but reformers (we use things justly and appropriately).”

  12. Most assuredly, it is they who are the corrupters (perverting things out of place), but they are not conscious of it.

  13. And when it is said to them, “Believe as the believers have believed,” they say, “Should we believe as the foolish (the limited in intellect; those who live recklessly without thinking) have believed?” Most definitely, it is they who are the foolish (limited in intellect and unable to contemplate) but they do not realize, they can not comprehend!

  14. And when they are with the believers, they say, “We believe – we accept”; but when they are alone with their devils/evil ones (the corrupters and deluders of their illusion) they say, “Indeed, we are with you; we were only mocking them.”

  15. (But) it is they who Allah mocks (for their incessant failure to comprehend Allah as their essential reality) and leaves them in their transgression as a result of their blindness (lack of insight).

  16. Those are the ones who have bought fallacy (incapacity to recognize their reality) in exchange for the truth that comprises their essence. Their transaction has brought them no profit, nor will it lead them to the truth!

  17. Their example is like someone who kindles a fire that illuminates their surrounding, yet because the Nur (light of knowledge) from their essence does not shine through, Allah leaves them in darkness; they can no longer see!

  18. Deaf (unable to perceive), dumb (unable to articulate the reality) and blind (unable to grasp the obvious truth); they cannot return to their essential reality!

  19. Or, it is as if they are in a rainstorm (of thoughts) from the sky (the domain of the intellect/intellectual activity), within which is darkness (the unknown), thunder (the clashing of rights and wrongs) and lightning (a sudden insight into the knowledge of the reality)! They block their ears to the thunder from fear of death (in fear of losing their constructed identities or ego in the face of the reality). Allah is the All-Encompassing One who also comprises (and encompasses) the existence of the deniers of the truth.

  20. The lightning (the light of the reality) almost seizes their sight (their perception based on what they see). Every time it lights (the way) for them, they progress a few steps with the light of the reality; but when the light is gone they are left in darkness. And if Allah had willed, He would have lessened the manifestation of His Names Sami and Basir on them. Indeed, Allah is Qadir over all things.

  21. O mankind, consciously serve (become conscious of your servitude to) your Rabb (the Names comprising your essence), the creator of you and those before you, so that you may be of the protected ones.

  22. He made the earth (body) a bed (vehicle), the sky (consciousness – brain) a place of living and revealed (disclosed) from the sky (from the depths of consciousness) rain (knowledge) and provided thereby sustenance of life (both mental and bodily). So do not fall into duality (shirq) by assuming the existence of an external deity-god!

  23. And if you are in doubt about what We disclosed to Our Servant (that which was revealed to his consciousness from his essential reality – the Dimension of Names) then produce a surah the like thereof! If you are truthful (true to your word) call upon your witnesses other than (the Uluhiyya denoted by the name) Allah.


    The word ‘other’ here is translated from the Arabic word ‘doon’ which connotes the impossibility of anything that can be likened to the One referenced as ‘Allah’; hence any imagined god/s can only be ‘other’ (doon) than Allah and they can in no way be likened to or differed from or compared to the Absolute Reality called Allah. Any form of existence referenced by the word ‘doon’ also obtains its life force from the compositional qualities denoted by the Names of Allah, yet its existence can in no way be compared or held equal to Allah. Thus, any idea or thought an individual infers about the One denoted by the name Allah can never define Him in respect of His Absolute Reality. The verse ‘laysa kamithlihi shay’a’ – nothing can be likened to Him – in following chapters attenuates the fact that no concept can come close to defining the One referenced as Allah. All of this is designated by the word ‘doon’. Since there is no word in English that duly captures the meaning of ‘doon’ I have no choice but to use the word ‘other’. 

  24. But if you can’t do this – and you will never be able to – then fear the fire, whose fuel is men and stones (forms of consciousness as men and stones; individual consciousness materialized into form in accord with that domain of existence – Allah knows best!), for that fire will burn the deniers of the reality!

  25. And give the good news to those who believe and engage in deeds to experience the reality, that for them there will be Paradises (the constant formation of knowledge in the state of observing the manifestations of Allah’s Names) beneath which rivers flow. As they are provided with this provision (observation), they will say, “This is similar to that which we tasted before.” And it is similar to that which they tasted before. They will abide therein eternally with their partners (The word ‘zawj’ is also used in various contexts to mean different things. While its most common usage is to mean ‘partner in marriage’, it has also been used in the context of consciousness implying the partner or equivalent of consciousness and the body that will fall into disuse at some point. In fact, the seventh verse of chapter 56, al-Waqi’ah, states ‘azwajan thalathah’ to mean ‘three kinds’ not three wives!) purified from the filth of shirq (duality).

  26. Indeed, Allah will not hesitate to use the example of a mosquito wing, or even a smaller item. And those who fulfill the requisites of their faith know that this is the Truth originating from their Rabb. But as for those who deny this truth, (without contemplating upon the examples that are provided) they say, “What did Allah mean with this example?” This parable leads many astray (due to the incapacity of their creational program – natural disposition [fitrah]) and some, it directs to the truth (to the realization of their essence). (With this parable) Allah misleads no other than those who have lost their purity (who have become veiled from the truth)!

  27. Those who break the covenant of Allah (the requirements of manifesting the qualities of the Names and the potential to live at this level of awareness) after coming to the world (identifying with the illusory corporeal existence). Who fragment that which has been ordered to be unified (the observation of the reality of the Names) and cause corruption (squander their lives in pursuit of bodily desires – the impulses coming from the second brain in the stomach – the commands of the carnal self) on earth (their bodily life). It is verily those who are the losers.

  28. How can you deny that the Names of Allah comprise your essence (in accord with the meaning of the letter B) when you were lifeless (unaware of your essential reality) and He brought you to life (with the knowledge He disclosed to you); again He will cause you to die (from the state of thinking you are only the body), and again He will bring you to life (purify you from confining your existence to your body and enable you to live in a state of consciousness)... eventually you will see your reality.

  29. It is HU (HU/He should be contemplated upon in multidimensional depth!) who created for you all of that which is on the earth (all of the qualities and functions of your body). Then He turned to your consciousness (brain) and arranged it into seven realms (seven levels of comprehension, seven stages of the self). He is knowing of all things as He creates everything from Himself (He comprises the essence of all manifestations).

  30. And when your Rabb said to the angels (angels here are personifications of the qualities of the Names comprising one’s body, hence the addressee here is you), “I will make upon the earth (the body) a vicegerent (conscious beings who will live with the awareness of the Names).” They said, “Will You make one who causes corruption and sheds blood therein, while we declare Your hamd (evaluate your existence that you have manifested through us) and engage in your tasbih (are in service to Your will, which in every instant manifests in a different state) and sanctify You (hold you above and beyond all inadequacies)?” Allah said, “Indeed, I am Aleem (All-Knowing) of that which you do not know.”

  31. And He taught (programmed) Adam (the name ‘Adam’ in the Quran references every single human, who in reality is nonexistent and has been created from a state of nothingness through the manifestation of a composition of Names) all of the Names (all knowledge pertaining to the Names and their manifestation). Then said to the angels, “Explain the (qualities of the) Names of (Adam’s) existence, if you insist on your claim.”

  32. (Unable to make this evaluation) they (the angels) said, “Subhan, You are (beyond being limited or conditioned by any of your constant creations)! It is not possible for us to have any knowledge except that which You manifest through us! Undoubtedly, you are the Aleem (possessor of absolute knowledge) and the Hakim (the One who manifests this systematically).”

  33. (He addressed), “O Adam (vicegerent who has been brought into existence from nothingness with the qualities of the Names), inform them of the reality of the Names comprising your existence.” When Adam informed them of the meanings of (Allah’s) Names (comprising his being, that is, when these qualities became manifest through him), Allah made them realize, “Did I not tell you that I know the unknown (the secrets and qualities that have not yet become manifest) of the heavens (state of consciousness) and the earth (the body). And I know what you conceal and what you reveal!”

  34. And when We said to the angels, “Prostrate before Adam (the manifestation of Names who has come into existence from nonexistence; the Dimension of Names)”; they all prostrated, except for Iblis. He refused out of arrogance – the magnanimity of his ego (he realized his own essential reality comprised the qualities of the Names but failed to realize that the very same reality comprises the essence of all beings other than him) and became of the deniers of the reality.

  35. And We said, “O Adam, dwell, you and the one with whom you share your condition and life (your wife, your body) in the state of Paradise. Live however you will with the blessings of this dimension but do not approach this tree (never fall into the misconception that your existence is confined to the body), lest you suffer.”

  36. But Satan (the assumption that they are only the body) caused them to slip from (the state of consciousness) that they were in. And We said, “Descend as enemies (of spirit and body) to one another. You (and your descendants) will live upon the earth (with the conditions of bodily life) and benefit from it for some time.”

  37. Then Adam (be aware and never forget, Adam is you!) received knowledge – words – from his Rabb (the dimension of Names within his brain) and repented (this knowledge enabled him to realize his mistake). His repentance was accepted. Indeed, HU is the accepting of repentance and the One who allows the experience of its pleasant results with His Rahimiyyah.

  38. We said, go down, all of you, from there (the state of consciousness in which you feel free from bodily restrictions – Paradise life). And when My Huda (guidance; Rasul [knowledge] enabling the realization and comprehension of your essential reality) comes to you from Me, whoever follows My Huda – they will have no fear nor anything to cause them grief.

  39. And those who disbelieve and deny Our signs – they will abide in fire (suffering) eternally.

  40. O Children of Israel, remember My favor that I have bestowed upon you and fulfill My covenant upon you so that I will fulfill your covenant from Me (in regards to the vicegerency in your creation), and be afraid of only Me.

  41. And believe in what I have revealed (Quran) confirming that which is with you (Torah). Be not the first to deny this truth. And do not exchange My signs (the manifestations of the Names in relation to the secret of the letter B) in your essence, for a small price. Protect yourself from Me!

  42. And do not mix the truth (the reality) with falsehood! You conceal the truth while you know it!

  43. And establish salat (turn to and experience your essence both inwardly and outwardly) and give alms (give unrequitedly from what has been given to you) and bow (ruku) with those who bow (feel the greatness of Allah’s Names in your essence and experience [tasbih] them, and as you stand back up saying ‘samiAllahu...’ realize this is perceived by the All-Encompassing One, your essential reality).

  44. Do you advise people to experience the beauty formed by Allah’s Names and neglect to experience this yourselves? Though you read the Book (the knowledge of the reality of existence), will you still not use your reason?

  45. Be patient (by relying on the qualities of the Names in your essence); seek help by turning to these qualities through prayer (salat). Indeed, except for those who are in awe of Allah, this is difficult for the ego.

  46. Those who are in awe are certain that (by realizing the illusory nature of their ego) they will meet their Rabb (the essential reality of their self; the Names) and indeed they will return to Him.

  47. O Children of Israel, remember My favor (the knowledge) that I have bestowed upon you and that I excelled you over many nations.

  48. Be aware and protect yourselves from the day when no one can pay any price for another, nor will intercession (for another) be accepted (Once the biological brain ceases to exist the spiritual brain is unable to evaluate new data and hence cannot accept intercession, that is, it rejects the knowledge of the reality), nor will compensation be taken to free them, nor will they be aided.

  49. (And recall that) We had saved you from the family of Pharaoh, who was afflicting you with the worst torment, slaughtering your sons and keeping your females alive. You were in a great affliction from your Rabb.

  50. By manifesting the forces of Allah’s Names in your essence We had parted the sea and saved you and drowned the family of Pharaoh as they were looking on.

  51. We had pledged forty nights to Moses, and during this period you had deified a calf as wrongdoers (you had done injustice to yourselves by falling into duality as a result of denying your essential reality).

  52. After this incident We had forgiven you, that perhaps you would be grateful (realize and evaluate).

  53. And recall when We gave Moses the Book (the knowledge of the reality of existence) and the Furqan (the ability and knowledge to differentiate right from wrong) so that you would turn to the truth.

  54. Moses had said to his people, “O my people, indeed by taking a calf (as a deity) you have wronged yourselves (your essence). So repent (for denying His existence in your essence and turning to external deifications) to the Bari (the One who exquisitely creates existence with His Names) and kill your illusory selves (ego). In the sight of the Bari, doing this is beneficial for you. He will accept your repentance. Indeed, He is the Tawwab (Accepting of Repentance) and the giver of grace as a result of it (when the person discerns his mistake and repents, the quality referenced by Tawwab prevents any possible negative outcome and reverses these effects, allowing for new realizations to take place)”.

  55. And you had said, “O Moses, we will never believe you until we see Allah outright”; after which lightening (the knowledge of the reality to eradicate your existence) had struck you while you were looking on.

  56. Then after you tasted death (your nothingness and that the Wahid ’ul Qahhar is the one and only existence) We had revived your life with a new understanding, that perhaps you would evaluate this.

  57. And We shaded you with clouds (to veil you from the scorching truth and to maintain your humanly life) and revealed to you (from your essence to your consciousness) manna (the force of power in the Names of Allah comprising your essence) and quails (the ability to feel your spiritual aspect) saying, “Eat from the pure things with which We have provided you.” And they (by not evaluating the knowledge of the reality) did not do wrong to Us but they did wrong to themselves (A concealed meaning has been provided here in addition to the literal meaning of the verse).

  58. And recall when We said, “Enter this city (dimension) and eat whatever you will (from the blessings of this dimension) and enter the gate prostrating (in confession of your nonexistence and that only the Names of Allah exist) and ask to be forgiven (for identifying with your ego) so that We will forgive your mistakes (formed by your illusory self)... We will increase (our blessings) to those (the doers of good) who unrequitedly share from what We have bestowed upon them.”

  59. But those among them, who did wrong to themselves, changed the things that were said to them to things that were not said to them. Resultantly We disclosed from the sky (from the amygdala in their brains) suspicion (illusion; ideas that cause torment).

  60. And recall when Moses prayed for water for his people, and We said, “Strike the stone with your staff (with the forces of the Names in your essence).” And (when he struck) there gushed forth from it twelve springs. Every group of people knew their way (their source of water). We said: “Eat and drink from the provision of Allah, and do not go to extreme causing corruption on the earth.”

  61. And recall when you said, “O Moses, we can not be content with one kind of food. Call upon your Rabb to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions!” Moses asked, “Do you want to exchange what is beneficial and superior for what is lesser and worthless? Then go down to the city and you will find what you have asked for.” And so they were covered with humiliation and poverty and were stricken with wrath (were reduced to a state of existence based on externality). That was because they covered and denied the signs (the forces of the Names) of Allah in their essence, and going against the reality (giving in to their ego) they killed the Nabis. As a result of their rebellion, they transgressed the limits and went too far.

  62. Indeed, among the believers (despite their dualistic view - concealed shirq), the Jews, the Christians and the Sabeans (who deify and worship the stars) – those who believe that the Names of Allah comprise their essential reality and in the life after, and who, engage in the necessary deeds for their salvation (A state of emancipation from the conditions of nature and bodily life and the experience of ‘certainty’ [yakeen].) – will be rewarded (with the resulting forces) in the sight of their Rabb (their composition of Names.) They will have nothing to fear, nor anything to grieve over!

  63. And recall when We took your covenant and We raised over you the Mount Sinai (a miracle of Moses). Hold what We have given you (the knowledge of the reality) as a force and remember (dhikr) what is in it so that you may protected.

  64. But after this you turned away once again and went back to your old ways. If it were not for the bounty and grace of Allah upon you, you would surely have been among the losers.

  65. Assuredly, you would know about those among you who disrespect the Sabbath and transgress the limits. We said to them, “Become apes (live as imitators who refuse to experience the results of their reality), despised.”

  66. This was so it can be an exemplary punishment for those who were present (who experienced this event) and their successors and a lesson for those who seek protection.

  67. And recall when Moses said to his people, “Allah commands you to slaughter a cow.” They said, “Are you mocking us?” He said, “I seek refuge in Allah, my essential reality, from being among the ignorant (those who are veiled from the reality).”

  68. They said, “Turn to your Rabb to make clear to us what exactly He wants (slaughtered).” “Indeed He says ‘It is a cow which is neither too old nor too young, but in between the two’, so now do as you are commanded.”

  69. (Unsatisfied with this answer, they went into further unnecessary detail and) said, “Turn to your Rabb to inform us of its color.” “Indeed He says, ‘It is a yellow cow, bright in color – pleasing to the eye.’”

  70. (Further insisting) they said, “Turn to your Rabb to make clear to us exactly the kind of cow He wants us to slaughter; for many cows fit this description? Allah willing, we will find the right cow...”

  71. “He says, ‘It is an unyoked cow neither trained to plow the earth nor to irrigate the field, a free cow with no spot on her!’” They said, “Now you have come with the truth.” So (with great difficulty they found a cow with such attributes and) they slaughtered her (but they paid a great price to find the only cow that met the criteria). They were nearly going to be unsuccessful!

  72. And recall when you killed a man and disputed over it, whereas Allah brings out that which you conceal!

  73. So, We said, “Strike (with the divine forces in your essence) the dead with a part of (the cow you slaughtered).” Thus does Allah bring the dead to life. He shows you the signs (of the forces in your essence) so that you might use your reason (evaluate).

  74. After this your hearts became hardened again, like stones or even harder (unable to manifest the reality in your essence). Whereas there are stones from which rivers burst forth, and there are some that split open and water gushes out... There are even stones that fall and roll out in of awe Allah... Verily Allah is never veiled from what you do (as He forms your existence with His Names).

  75. Do you covet the hope, o believers, that they (the Jews with this genetic past) would believe you? Whereas a group of them used to hear the word of Allah (Moses) and understand them, then deliberately distort it (pervert its meaning).

  76. When they meet those who believe, they say, “We have believed”; but when they are alone with one another, they say, “Do you talk to them about the truth Allah has disclosed to you so that they can use it as evidence against you? Do you not think?”

  77. Do they not know that Allah knows what they conceal and what they disclose?

  78. There are among them (ummiyyiina) people who have no knowledge of the Book (knowledge of the reality), other than what they assume (based on their conditionings); they live with their (baseless) conjectures.

  79. So woe to those who write the knowledge with their own hands (driven by their illusory selves), then say, “This is from Allah,” in exchange for a small price! Woe to what they write with their hands and woe to what they earn in this way!

  80. And they say, “The fire won’t burn us except for a certain amount of days.” Say to them, “Have you taken a covenant from Allah (the Absolute Reality in your essence)? For Allah will never break His covenant. Yet you make fabrications against Allah.”

  81. No! The truth is not as they assume! Whoever earns evil (through his thoughts or actions) and his mistake encompasses him (his system of thought blinds him from the truth) those are the people of the fire (suffering) eternally.

  82. But those who believe and do righteous deeds (for their salvation, as a result of becoming aware of their reality) – they are the people of Paradise and will abide therein eternally.

  83. And recall when We made a covenant with the Children of Israel “Do not assume the existence of, and worship an ‘other,’ other than Allah; give your parents their due right; do good to your relatives, orphans, and the needy; speak good words to people (words that direct them to the reality); and establish salat and give zakah (their practice of salat and zakah was different to the Islamic way).” Yet after this, except a few of you, you turned away (from your word), and you still continue to do so.

  84. And recall when We took your word that you will not shed each other’s blood or evict one another from your homes, and you had bore witness and consented to this.

  85. Yet you are killing one another and evicting a group of your people from their homes. You unjustly unite against them as enemies. And if they come to you as captives, you ransom them and evict them (although this was forbidden to you). So, do you believe in part of the knowledge of the reality (Book) and disbelieve in part? The recompense for those who do so among you is disgrace in worldly life; and on the Day of Resurrection they will be subject to the severest of suffering. Allah as your essential reality, is not unaware of what you do.

  86. Those are the ones who have bought the life of this world (bodily desires and pleasures) in exchange for the eternal life to come (the inner reality). Their suffering will not be lightened, nor will they be aided!

  87. Indeed, We gave Moses the Knowledge of the Reality (Book) and then sent a succession of Rasuls from among you as reinforcement. And We gave Jesus, the son of Mary, clear proofs (states that clearly confirm the knowledge of the reality). We supported him with the Pure Spirit (the force We manifested through him). But every time a Rasul came to you with truths that went against the desires of your illusory selves, in the name of exalting your egos you denied some of them and killed some.

  88. And they said, “Our hearts (perception) are cocooned (by our world – preventing us from experiencing our reality).” No, in fact they had fallen far from (became cursed by) Allah for denying the reality. How limited is your faith!

  89. And when they (the Jews) sought insight to have victory over the disbelievers, who denied religion, there came to them a Book from Allah confirming the knowledge that was already with them – and that which they awaited (Muhammad saw) came to them, but they refuted him! So they live in a state far from Allah (the curse of Allah is upon the deniers of the absolute reality).

  90. How wretched it is that out of envy they deny a servant of Allah, whom Allah revealed from His grace (from one’s essence to his consciousness), and because of this denial they cover the absolute reality within the ‘self’! Because of this they were subjected to wrath upon wrath (they were reduced to an unconscious state of living, veiled from their essential reality). And for those who deny the reality (disbelievers) there is a humiliating punishment.

  91. And when it is said to them, “Believe in what Allah has revealed,” they say, “We believe only in what is revealed to us” and they disbelieve what has been revealed to others. Whereas those revelations confirm that which is within them! Say, “If you really believed in the reality that was revealed to you, then why did you kill the Nabis of Allah?”

  92. Moses had certainly come to you with clear proofs, manifested from his essential reality. Yet you took a calf as god and did wrong to your selves (to your essence).

  93. And recall when We took your covenant and raised over you the Mount Sinai (removed your sense of ego), saying “Perceive, experience and live the requirements of what We have given you with the forces comprising your essence.” But they said “We perceive but we do not accept.” Because of their disbelief their hearts absorbed the love of the calf (corporeality – externality – ego). Say, “If you say you are believers, and this is the result of your faith, how wretched an outcome for you!”

  94. Say, “If the abode of the eternal life to come with Allah belongs only to you and not others, then you should wish for death if you are true to your word!”

  95. But they will never wish for death, because of what they have put forth with their hands (their sins). And Allah, as their reality, knows who outputs wrong.

  96. And you will surely find them to be of the most ambitious of people about the worldly life! Even more than those who live in shirq (duality; associating partners with Allah). Each one of them desires to live a thousand years! Whereas a long lifespan will not distance them from suffering. And Allah, as their essential reality, is the Basir (the evaluator of what they do).

  97. Say, “Whoever is an enemy to Gabriel should know that it is he who has revealed (the Quran) to your consciousness, by the permission of Allah (B-iznillah; the suitability of the Name composition comprising his essence), confirming that which was before him and as guidance and good news for the believers.”

  98. Whoever is an enemy to Allah (the reality of Uluhiyyah) and the realm of angels (the manifestations of the Names of Allah in the worlds) and His Rasuls (those through whom the reality is disclosed) and Gabriel (the disclosure of the Knowledge of Allah) and Michael (the force that guides to and enables the attainment of both physical and spiritual sustenance) then indeed, Allah is an enemy to those who cover this reality!

  99. And We have certainly given clear evidence to you, which no one can deny except those whose purity of origin has become corrupt (with conditionings).

  100. Is it not so that every time they entered into an agreement some of them violated and disregarded it? No, in fact most of them do not believe!

  101. When a Rasul from Allah came to them confirming that which was with them, a group of those who had been given the Book (knowledge) threw the Book of Allah (the knowledge of the reality and sunnatullah) behind their backs (because he wasn’t a Jew), as if they did not know the truth.

  102. They had also followed the devils (those who cause corruption by inciting the illusion) in regards to (denying) the sovereignty (administration) of Solomon (formed by his essential reality). It was not Solomon who disbelieved (curtained from his reality), but the devils who (by following their illusions) disbelieved (denied the reality), teaching people magic and that which was revealed to the two angels (to Maleek) at Babylon, Harut and Marut. But the two angels did not teach anything to anyone without saying, “We are but a trial, so do not become a disbeliever by covering that which is in your essence (by resorting to external forces to practice magic).” And yet they learned from them that which causes separation between a man and his wife. But they cannot harm anyone except with permission from Allah. They were learning what harms them and not what benefits them. Indeed, those who purchased it (magic) will have no benefit in the eternal Hereafter. If only they knew how wretched the thing for which they sold the reality of their essence is.

  103. If they had believed and protected themselves (from shirq; duality), then the reward from Allah would have been far better. If only they knew.

  104. O you who have believed, say not (to Allah’s Rasul), “Ra’ina” (‘watch out for us’: the Jews used this word with a particular accent and emphasis to mean ‘foolish’; this warning was made due to this insulting behavior) but say, “Unthurna” and listen. For the deniers of the truth there is a painful suffering.

  105. Neither the disbelievers of the People of the Book nor the dualists (those who assert existence to their egos or external objects; dualistic view) wish that any good should be revealed to you from your Rabb (the qualities of the Names within your essence). But Allah selects for His grace whom He wills, by way of his essence. Allah is the D’hul Fadhlul Azeem (possessor of great bounty).

  106. If We annul a verse or cause it to be forgotten We bring forth a better one or one that is similar to it. Do you not know that Allah is the Qadir (the possessor of continual and infinite power) over all things?

  107. Do you not know that to Allah belongs the dominion (as He controls all of it as He wills at all times) of the heavens and the earth (consciousness and matter – the realm of the body) and that you can have no friend or helper besides Allah?

  108. Or do you intend to question your Rasul as Moses was questioned before? And whoever exchanges the faith in his essence with the denial of the absolute reality has certainly lost the right way.

  109. Many of the People of the Book (those to whom the knowledge of the reality has been given) wish they could turn you away from faith to disbelief, purely out of their envy, even though they openly perceive the reality. So pardon them and overlook their offences until the command of Allah is disclosed to you. Indeed, Allah is Qadir over all things.

  110. Establish your salat (duly turn towards Allah both internally and externally) and give zakah (unrequitedly share from what Allah has provided to you with those in need). Whatever good you do, you will find it with Allah (within the realm of the Names comprising the inner depths of your brain). Indeed, Allah (whose Names form your being) is the Basir.

  111. And they say, “None will enter Paradise except one who is a Jew or a Christian.” This is merely their imagination. Say, “Produce your proof, if you speak the truth!”

  112. No (things are not as they fantasize them to be)! Whoever feels that his essence (face) is for (the manifestations of the Names of) Allah, his reward is with his Rabb (his essential reality). They will have no fear, nor anything to give them grief.

  113. The Jews say “The Christians have no valid grounds” and the Christians say, “The Jews have no valid grounds,” although they both supposedly recite the Book (the revealed knowledge)! Yet this is what those who are ignorant of this knowledge say! Allah will judge between them over which they differ, in the period of doomsday.

  114. And who are more unjust than those who prevent the dhikr of Allah (the acknowledgment that we do not exist, only Allah exists) from being mentioned in places of prostration (the experience of one’s nothingness in the sight of the reality of the Names) and strive toward their destruction (by deifying the ego of the pure hearts). Such people should enter there in fear. For they will be disgraced in this world (in sight of those who know the truth), and in the eternal life to come, great suffering awaits them...

  115. And to Allah belongs the east (the place of birth and origin) and the west (setting – disappearance – death). So wherever you turn, there is the Face of Allah (you are face to face with the manifestation of Allah’s Names). Indeed, Allah is all-Encompassing and Knowing.

  116. They said, “Allah has taken a son.” Subhan (exalted) is He! Rather, to Him belongs whatever is in the heavens and the earth. All things are obedient to Him.

  117. He is the Badee (the Originator of the heavens and the earth who makes things without any sample or like). When He wills a thing, He only says to it “Be” and it is.

  118. Those who do not know (what the name Allah denotes) say (assuming Allah is a god in the heavens), “Why does Allah not speak to us or send us a miracle?” Those before them spoke in the same way. Their viewpoints resemble each other (as a result of mirror neurons – they have the same mentality). We have clearly shown our verses (the signs of the reality) to those who want to duly evaluate them.

  119. Indeed, We disclosed you as the Truth, as a bringer of good tidings and a fore warner. You will not be asked about the attendants of Hell.

  120. And never will the Jews or the Christians approve of you until you follow their understanding of religion. Say, “Indeed, Allah is the guide to the realization of your essence (one cannot be guided unless Allah guides).” If you follow their imaginations or delusions after what has come to you of knowledge, you will have neither a friend nor a helper from Allah.

  121. Those to whom the Book (the knowledge of sunnatullah) has been given duly recite and evaluate it. They are the believers in HU. And whoever denies HU – it is they who are the losers (for they deny their own reality).

  122. O children of Israel, remember My favor upon you (that I informed you of your innermost essential reality), and that I made you superior over various nations.

  123. And protect yourself from a time when no one can pay anything to save another. No ransom (compensation) will be accepted from him, nor will any intercession (Once the biological brain ceases to exist the spiritual brain is unable to evaluate new data and hence cannot accept intercession, that is, it rejects the knowledge of the reality) benefit him, nor can they be aided!

  124. And recall when Abraham was tested by his Rabb (the Name composition comprising his being) through certain beings (remember his answers on the sun, the stars and the moon) and he had duly presented his evaluations on these matters and had thus successfully fulfilled the trial. Then his Rabb said, “Indeed, I will make you a leader (one who is followed due to his knowledge) for the people.” (Abraham) said, “And of my descendants?” (Allah) said, “My covenant excludes the wrongdoers.”

  125. And We made the House (Kaaba – heart) a secure refuge for the people. So take the station of Abraham (the realization/actualization of the forces of the Names) as a place of prayer (a place where salat is experienced). We told Abraham and Ishmael, “Maintain My House in a state of purity for those who perform tawaf and those who retreat there to experience their servitude and those who bow and prostrate (in prayer).”

  126. And Abraham had said, “My Rabb, make this a secure place and provide its people, whoever of them believes in Allah (as comprising their innermost essential reality) and the life of the hereafter, with the fruits of their deeds” (His Rabb) said, “I will still grant provision to he who denies the reality for a little (in this worldly life); then I will subject him to the fire (suffering).” How wretched is this confrontation with the truth!

  127. And when Abraham was raising the main walls of the House (Kaaba – heart – the 7th state {heaven} of consciousness) with Ishmael (saying), "Our Rabb, accept (this) from us. Indeed You are (as the essence of existence) the Perceiving the Aleem."

  128. Our Rabb, enable us to be in submission to You and from our descendants form a nation in submission to You. And show us our rites (of the application of Hajj – pilgrimage) and accept our repentance. Indeed, You are the Tawwab (Accepting of Repentance), the Rahim (who enables the experience of its beauties).

  129. Our Rabb, disclose a Rasul (establish a form that manifests a configuration of Names to reveal the reality) within them, who will teach and make them recite Your verses (the manifestations of your Names in the realms of existence) and give them knowledge (the Book) and the system of manifestation (wisdom) and purify them. Indeed, You are the Aziz (the Exalted in Might), the Hakim (the Wise).

  130. And who will turn away from the people of Abraham (those who believe in the/their reality) except the foolish who are ignorant of the qualities of the Names that compose their essence? Indeed, We have chosen Him in this world and purified him. In the eternal life to come he will be among those that live the results of having attained their reality.

  131. When his Rabb said to him “Submit”, he said “I have submitted to the Rabb of the worlds” (Abraham had been made aware of his submission to the Rabb of the worlds).

  132. And Abraham (in line with this truth) bequeathed his sons, just like Jacob (who said), “O my sons, indeed Allah has chosen for you this religion (comprehension of the system), so do not die without the awareness of your submission to Allah” (Muslim means one who has reached the awareness of his absolute and definite submission to Allah).

  133. Or were you witnesses when death approached Jacob? When he said to his sons, “To what will you be in servitude after me?” They said, “We are going to continue our servitude to your God and the God of your fathers, Abraham and Ishmael and Isaac – the One and Only (the totality of the Names comprising existence) for we are aware of our submission to Him.”

  134. That was a community that has passed on. To them is what they earned, and to you is what you earn. And you will not be called to account about their deeds.

  135. They say, “Be Jews or Christians so that you will be rightly guided.” Say, “Rather, we follow the Hanif people of Abraham (we share the same faith, without the concept of a deity-god, with the consciousness of non-duality), for he was not of the dualists.”

  136. Say, “We have believed in Allah (the innermost essential reality of all things) and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and his descendants; and what was given to Moses and Jesus; and what was given to the Nabis from their Rabb. In this sense, we make no distinction between any of them. We are of those that are in submission to Him!”

  137. So if they believe in Him in the same way as you believe in Him, then they will have found the path to the reality. But if they turn away, they will be left as fragmented and narrow minded. Allah will be sufficient for you against them. And HU is the Sami and the Aleem.

  138. The hue of Allah! And what can be better than being colored with the hue of Allah? We are of those who are in servitude to Him!

  139. Say, “Do you argue with us about Allah? He is our Rabb and your Rabb! Our deeds (and their consequences) are for us, and your deeds (and their consequences) are for you. We turn to Him in pureness of essence.”

  140. Or are you claiming that Abraham and Ishmael and Isaac and Jacob and his descendants were Jews or Christians? Say, “Are you more knowing or is Allah?” Who can be more unjust than one who conceals the testimony of Allah? Allah, as the innermost essential reality of your being, is not unaware of what you do.

  141. That was a community that has passed on. (The consequence of) what they earned is theirs, and what you earn will be yours! You will not be called to account about what they used to do.

  142. Among the people there are those with limited understanding and a wretched state of life, who say “What (excuse) has turned them away from their old qiblah (i.e. from Jerusalem to Kaaba)?” Say, “To Allah belongs the east and the west. He enables the realization that leads to one’s innermost reality for whom he wills (sirat al-mustaqeem).”

  143. And thus we have made you a witness over the people and the Rasul a witness (an observer of the disclosure of the Names) over you. You are a just community (based on fairness and rightness). We changed the qiblah (direction) that you used to face to distinguish those who follow the Rasul from those who turn away and go back. This is very difficult for those other than whom Allah has guided. And never will Allah let your faith be fruitless. Indeed Allah is the Ra’uf and the Rahim, manifesting from the essence of man.

  144. We see the turning of your face (how you change from state to state in observation of the reality) towards heaven. (Based on ‘So wherever you turn, there is the Face of Allah’ why should one necessarily be bound to Jerusalem when one can turn to the Kaaba to which Abraham invited...) We will surely turn you to a qiblah with which you will be pleased. So turn your face (your observation of the Reality) toward al-Masjid al-Haram (Kaaba – absolute nothingness – the unknown – unmanifest). And wherever you are, turn your faces toward Him (align your consciousness with your essence). Indeed, those who have been given the Book (the knowledge of the reality and the sunnatullah) know well that it is the Truth from their Rabb. And Allah, as their innermost essential reality, is not unaware of what they do.

  145. And if you were to bring all the verses to those who were given the Book (the knowledge that guides to the reality), they will still not follow your qiblah! Nor will you be a follower of their qiblah. (In fact) they will not follow each other’s qiblah either. So if you follow their desires (ideas and wants formed by their conditionings) after what has come to you of knowledge, indeed, you would surely be among the wrongdoers.

  146. Some of those to whom We have given (the Book) Knowledge know Him, just as they know their own sons. But a group of them deliberately conceal the Truth.

  147. The Truth (the absolute and unequivocal reality) is from your Rabb (the output of the Name composition constituting one’s brain) so never be among the doubters (of this truth).

  148. For everyone has a face pertaining to Him. So race towards good work (strive to know your self, the qualities comprising your essential reality). Wherever you may be, Allah, your essential reality, encompasses you. Indeed, Allah is Qadir over all things.

  149. So from wherever (whatever thought; outlook) you set out from, turn your face (observation) toward al-Masjid al-Haram (the state in which the annihilation of multiplicity is experienced; the essence of prostration), and certainly, it is the truth from your Rabb. And Allah as your essence is not unaware of what you do.

  150. So from wherever (whatever thought; outlook) you set out from, turn your face (observation) toward al-Masjid al-Haram (the state in which the annihilation of multiplicity is experienced; the essence of prostration). And wherever you may be, turn your face toward it so that the people will not have any argument against you. Though those among you who are incessant wrongdoers will be against you. So fear them not, but fear Me so that I may fulfill My favor upon you, that you may attain the realization of your innermost essential reality.

  151. We revealed a Rasul from within you (to disclose the reality), reciting (teaching) to you Our verses (signs pertaining to our reality within the core of all existence) and purifying you and teaching you the Book (of the reality and sunnatullah) and wisdom (the system and mechanics of creation) and that which you do not know.

  152. So remember (dhikr) Me (contemplate); so that I will remember you. And be grateful to Me (evaluate Me) and do not deny Me (do not deny that I comprise your essence and the essence of the entire existence).

  153. O you, who have believed, seek help through patience (endurance) that generates from your essence and through salat (the observation resulting from you turning towards your innermost essential reality; the Names). Indeed, Allah is with the patient (with His Name Sabur).

  154. And do not say “They are dead” about those who are killed in the way of Allah (because they were believers and they strived for their faith). On the contrary, they are alive, though you lack the capacity to perceive it.

  155. And We will surely test you with objects of fear, hunger, diminution of wealth and lives (of those who are dear to you) and the fruits of your labor. But give good tidings to the patient (those who refrain from reacting and wait to see how things turn out).

  156. (They are those) who, when a calamity strikes them, say, “We are for Allah (we are a manifestation of Allah’s Names), and to Him we will return (we will eventually experience this reality).”

  157. They are the ones upon whom are blessings (salawat) from their Rabb (the facilitation towards the realization of their innermost essential reality) and grace (the observation of the beautiful manifestations of the Names). And it is they who have found the truth.

  158. Indeed, as-Safa and al-Marwah are among the signs of Allah. So whoever visits the House (Kaaba) with the intention of performing Hajj or Umrah – there is nothing wrong with performing tawaf between them (as-Safa and al-Marwah). And whoever volunteers to do more in the name of good – indeed, Allah is the Shakur (abundantly appreciative) and the Aleem.

  159. After what we have clearly informed with the Book, whoever conceals the signs and the means to reach the reality, they will be cursed by Allah (fall far from the Reality of Allah) and cursed by all those who are capable of cursing (i.e. they will experience the consequences of falling separate from Allah, both internally and externally).

  160. Except those among them who repent (admit and comprehend their mistake and rigorously abstain from it) and those who correct themselves (abandon their wrongful environment) and those who speak the truth. I am the Tawwab and the Rahim (I accept repentance and enable the experience of favorable outcomes as a result of it).

  161. As for those who cover the truth (deny that the corporeal worlds and their very selves are the manifestations of the Names of Allah) and who die upon this understanding... Certainly upon them is the curse of Allah (the consequences of falling far from the Reality of Allah), the curse of the angels (the consequences of falling far from the forces of the Names comprising their essence) and the curse of the whole of humanity (the consequences of being veiled from the reality manifesting through others).

  162. They will forever live the consequences of these curses. Their suffering will never be lessened, nor will they be given respite (to amend their wrongdoing).

  163. That which you have come to accept as your God is One (the One and only! The incalculable ‘ONE’ness far beyond any concept of multiplicity). There is no deity-god, only HU, the Rahman, the Rahim (HU has created everything from His grace and the qualities of His Names).

  164. Undoubtedly, in the creation of the heavens and the earth (the states of consciousness and the body), the succession of night and day (the contrast of observing the inexistence of the worlds and how it takes on forms to appear existent), the ships that sail in the sea for the benefit of mankind (the individualized consciousness swimming in the divine ocean of knowledge); how Allah sent down water from the heavens to bring the earth back to life after its death (revealing knowledge from the states of consciousness to manifest ‘life’ from the body, which is unconscious of its reality) and how He disperses therein all animate beings (how all strength and power within all the organs in the body are formed with Allah); and in the directing of the winds (the recognition of the Names in one’s consciousness) and the clouds that are at disposal between the heaven and the earth (the initiation of bodily forces within one’s consciousness), there signs for those who think (for those who use their intellect)!

  165. There are some who deify and worship things other than Allah, loving them with the love of Allah (as though they are loving Allah)! The believers, on the other hand, are conscious that their beloved is only Allah (they don’t attribute existence to anything else). When those who (by denying the reality) do wrong (to themselves) see the suffering they accrue as a result of this, they will realize that the only force active in the universe is the force of Allah, but alas, it will be too late... if only they could have realized this sooner... Allah is shadid al-adhab (the One who severely enforces the consequences to those who are persistent in their wrongdoing).

  166. When those who are followed see the suffering awaiting their followers, they will walk away and disown them. When the truth becomes apparent, the tie between them will be severed!

  167. The followers (of things other than Allah) will say, “If only we were given a second chance to relive our lives so that we can disown those we followed just as they have disowned us.” Thus will Allah show the consequence of their doings with painful remorse. The internal burning that arises from their remorse will not cease!

  168. O mankind, eat from what is allowed and clean of the earth (partake of things pertaining to the bodily dimension that will not veil you from your reality). Do not follow the steps of Satan (do not act on the impulses from the second brain in your gut). Certainly, he is an evident enemy.

  169. He (Satan) will only command you to think and do things that will strengthen your ego, to only live for the sake of unlawful bodily pleasures, and to make baseless judgments about Allah without any knowledge.

  170. When they are told, “Believe in what Allah has revealed (the knowledge that the Names of Allah comprise your being and the entire existence and the knowledge of sunnatullah), they say, “No, rather, we follow that which our fathers followed (external deification)”... What if their fathers were misguided and failed to comprehend the reality?

  171. The state of those who deny the truth is like that of those who hear a calling, yet they do not understand what it means. For they are deaf (in respect of their understanding), dumb (unable to voice the Truth) and blind (unable to evaluate the obvious reality). They do not think!

  172. O believers! Eat that which is pure and clean from what We have provided for you. And be grateful to Allah (evaluate this) if it is only Him you wish to serve.

  173. He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been slaughtered in the name of things other than Allah. But if you are forced out of need, there is no sin upon you to eat of these without doing harm to your self, without making lawful (what is unlawful) and transgressing the boundaries (consuming more than necessary). Certainly, Allah is the Ghafur and the Rahim.

  174. Those who conceal what has been revealed by the Book (the knowledge of the reality and sunnatullah) and sell it (their reality) for a small price (worldly values), fill their internal (world) with none other than fire (suffering). During doomsday Allah will not speak to them nor purify them. And they will have a tragic suffering.

  175. They are those who have bought misguidance (invested their beliefs in external deification) in exchange of “BILHUDA” (faith in their essential reality; the Names of Allah) and suffering, in exchange of forgiveness (resulting from faith in one’s essence; the Names). How resilient to fire they must be!

  176. Thus Allah has revealed the knowledge of reality and the sunnatullah in His knowledge, which He manifested as multiple universes (Book), as the Truth. Verily, those who argue against the Book (in regards to this knowledge and formation) have fallen far from the truth.

  177. Turning (your faces or your consciousness) to the east or the west (the reality of existence OR the knowledge of the mechanics of the system) does not mean you are experiencing its reality (albirra). To experience the reality (albirra) is to believe in Allah in accord with the meaning of the letter B, and to believe in the life to come, the angels (the unperceivable forces of the Names of Allah constituting existence), the Book (the essence of existence and the sunnatullah), the Nabis, and who give from their possessions with the love of Allah to their relatives, orphans, those in need, travelers who are stranded (from their homes), and to free slaves, and who perform salat (duly turn introspectively to Allah) and who unrequitedly share a portion of what Allah has bestowed to them (zakah), and who stay true to their word, and who are resistant in the face of calamity, ailment and violence. Those are the devout and the protected ones.

  178. O believers, retribution (equality based process) in cases of murder has been determined for you: the free for the one with freedom, the slave for the enslaved, and the female for the feminine one. If the murderer is (partly) remitted by the victim’s brother (or successor) then this should be adhered to and (compensation) be paid. This is an alleviation and grace from your Rabb. Whoever transgresses his limits after this, he will have severe suffering.

  179. There is for you, life in retribution. The intelligent ones who contemplate... So that you may be protected.

  180. When death approaches one of you, if a good (wealth) is going to be left, a bequest should be made to the parents or relatives. This is a duty upon those who wish to be protected!

  181. And whoever alters (does not comply with the bequest) after hearing it, the fault is only upon the one who alters it. Certainly Allah is the Sami, the Aleem.

  182. But if one fears a mistake or a deliberate aberration from the bequeather and mediates (among the inheritors), there is no fault upon him. Most certainly, Allah is the Ghafur, the Rahim.

  183. O believers, Siyam (fasting – the act of reducing corporeality to its lowest level and turning to one’s essence) has been decreed upon you as it was decreed for those before you. That you may be protected!

  184. This is for a certain number of days. But whoever among you is ill or traveling, then they can make up for the days they couldn’t experience (fasting). Those whose health condition is not strong enough for fasting should feed someone in need (for each day they miss) as compensation. One who gives more than this will have greater benefit. Siyam (fasting – the act of reducing corporeality to its lowest level and turning to one’s essence) is more beneficial for you (than paying compensation), if only you knew.

  185. The Quran, which enables the realization of the truth and delineates the difference between the right and the wrong, has been revealed in the month of Ramadan. Whoever among you is present in this month should fast (experience the essence of fasting at every level). And whoever is ill or traveling can make up for the days that are missed. (HU) wants to facilitate experiencing your essential reality through fasting, not cause you hardship. By completing the required amount of days (HU) wants you to feel and appreciate His Akbariyyah, to the degree of your experience of the reality.

  186. So, if my servants ask you of ME, undoubtedly I am Qarib (as close as the limits of one’s understanding; remember the verse ‘I am closer to you than your jugular vein’!) I respond to those who turn to me (in prayer). So let them respond to me and believe in me so that they experience their maturation.

  187. It has been made permissible for you to approach (unite with) your wives on the nights preceding fasting. You are their garments and they are your garments (the most intimate person in one’s worldly life.) Allah knows that you have been unjust to yourselves (by abstaining from sexual relations throughout the nights) and accepted your repentance and forgave you. So approach them in accord with Allah’s creed. Eat and drink until the day begins (the break of twilight) then experience Siyam (fasting) until the night. Do not approach your wives while you are in retreat in the masjids. These are the limitations Allah puts, so do not go near them. Thus, Allah explains His signs so that you may be protected.

  188. Do not consume the goods between you in a manner that goes against the truth. And do not deliberately run to the rulers to unjustly consume the goods of others, even though you know otherwise.

  189. They ask you about the phases of the moon (the lunar calendar). Say, “These (determining the times of worship via the lunar calendar) are the measurements for the benefit of people and for Hajj. Experiencing the essence of the reality (albirra) is not to enter houses from the back door (the indirect route to the truth), but to enter from the front door (the direct and short way), in order to be of the protected ones. Protect yourselves from Allah so that you may be enlightened.

  190. And with those who fight to kill you, fight in the way of Allah (defend your right to live). Do not transgress. Indeed, Allah does not like the transgressors.

  191. Kill them wherever you catch them (in the cause of defending your right to live). Expel them from where they have expelled you! Fitnah (provocation) is more severe (a crime) than killing (a man). Do not fight near the Masjid al-Haram unless they fight you there. But if they try to kill you, then kill them. Such is the recompense of those who deny the truth.

  192. If they cease (what they do) then indeed Allah is the Ghafur and the Rahim.

  193. Fight them until the fitnah (the pressure to make you give up your faith) is lifted and you are able to practice the religion of Allah as you like. If they cease (pressuring and fighting), there is no hostility except against the wrongdoers.

  194. The sacred month of one is as the sacred month of another, in respecting this, fairness must be observed. So, whoever transgresses their boundaries (during this period) and attacks you, attack them back in the same proportion! Protect yourselves from Allah and know well that Allah is with those who are protected.

  195. Give unrequitedly (feesabilillah) in the way of Allah (to reach Allah) and do not destroy yourselves (by being stingy.) And do good! Certainly, Allah loves the doers of good.

  196. Complete the Hajj and Umrah for Allah. If you are prevented (from this) then make an offering (qurban) and do not shave your heads until your offering is slaughtered. And whoever among you is ill or has an affliction (preventing him from Hajj), should compensate by fasting, charity or sacrifice. When you are in times of safety (when the afflictions are lifted), whoever wants to experience and benefit from Umrah until Hajj, should offer a sacrifice that can afford with ease. And whoever cannot find (such a sacrifice) should fast three days during Hajj and seven days after return; ten days in total. This is for those whose family (place of living) is not in the area of al-Masjid al-Haram. And protect yourselves from disobeying Allah. And know well that Allah is severe in due retribution.

  197. Hajj is during well-known months. Whoever intends to undertake Hajj during those months should abstain from ill speech, inappropriate conduct and behavior, and from quarreling. Whatever good you do, Allah knows it. Take provisions, but indeed the best provision is taqwa (protecting yourself in the way of Allah from the inadequacies of your identity). O you of understanding and deep contemplation, protect yourselves from Me (from My retribution in case you do wrong)!

  198. There is no blame upon you for seeking the bounty of your Rabb (during the period of Hajj). Remember (dhikr) Allah when you are collectively returning from Arafat, and remember (dhikr) Allah at al-Mash’ar al-Haram (Muzdalifah). Remember (dhikr) Him to the degree of your realization of your essential reality, for indeed, before this, you were among the astray.

  199. Then depart from the place where all the people depart and ask forgiveness of Allah (for your inadequacies). Certainly, Allah is the Ghafur and the Rahim.

  200. And when you complete the rites of your Hajj remember (dhikr) Allah with a greater intensity than you did your fathers (out of custom). Among the people are some who say, “Our Rabb, give us in this world”... They have no share in the eternal life to come.

  201. And some say, “Our Rabb, give us bounties (the experience of the beauties of the Names) in the world, and bounties (the beauties of the Names in our essence) in the eternal life to come; protect us from the fire (of falling into separation).”

  202. They are the ones who will attain the results of what they have earned. Allah instantly puts into effect the consequences of one’s actions.

  203. And remember Allah (say takbir) in the appointed days (the second, third and fourth days of the Qurban Eid). There is no blame upon whoever completes tasks in two days and hastens to leave, and there is no blame upon whoever delays it. This is for the protected ones... Protect yourselves from Allah (for you will certainly live the consequences of your actions) and know well that in the end you will most certainly be gathered unto Him (you will reside in a realm in which the Absolute Reality will become apparent; you will be evaluated by the qualities of the Names that comprise your essence).

  204. And among the people, there are some whose speech about the worldly life pleases you, and he holds Allah as witness to what is in his heart... yet he is the fiercest of your opponents.

  205. When he goes away, he runs to cause corruption on the earth, to destroy the produce and the lineage of the people. Allah does not like corruption.

  206. When it is said to him, “Protect yourself from Allah (for you will be faced with the consequences of your deeds),” his ego takes hold of him and drags him to wrongdoing. Hell will sort him out, what a wretched place of rest it is!

  207. And of the people there are some who sacrifice themselves (their constructed illusory identities; egos) so that Allah will be pleased with them. And Allah manifests as the Ra’uf from the essence of his servants.

  208. O you who have believed, enter the state of submission collectively, and do not follow the steps of Satan (the idea that you are only the body) for he is clearly your enemy.

  209. If after you have been given this much clear proof you still deviate, know well that Allah is the Aziz (He will subject you to the consequences of your deeds with His unchallengeable might) and the Hakim.

  210. Are they waiting for Allah to come to them with angels in canopies of clouds and settle their matters? And to Allah all formations are returned.

  211. Ask the Children of Israel how many clear signs We have given them. Whoever changes the favor of Allah after it has come to him (should know well that) Allah is just and severe in recompense (putting into effect the consequences of one’s actions).

  212. Worldly life has been adorned and beautified for the disbelievers (those who deny their inner reality turn to the fancy outer world)! They ridicule the believers (because of this). Yet the protected believers will be above them on the Day of Resurrection. Allah gives provision (both limited sustenance for the corporeal life and infinite life sustenance pertaining to the realization of one’s inner reality and its benefits) to whom He wills without account.

  213. Mankind was once a single community. Then Allah revealed Nabis (manifestations of the perfection of Nubuwwah from within them) as bearers of good news and as warners. He revealed to them the Book (the knowledge of the reality and sunnatullah) in Truth, to judge between their disputes. Those to whom the Book was given disagreed with it out of jealousy, even after clear truths had come to them. Allah, by His will (B-iznihi; the suitability of the Names comprising their being) guided the believers to the truth about which the others disputed. Allah guides to a straight path (enables the realization of one’s innermost essential reality) whom He wills.

  214. Or did you think you will enter Paradise without being tried with the distressing trials of those before you? They were tried and shaken with such hardship and calamity that the Rasul and the believers with him exclaimed, “When will Allah’s help come?” Undoubtedly, the help of Allah is near.

  215. They ask you what and to whom they should unrequitedly give in the way of Allah. Say, “Whatever good you give should be for parents, relatives, orphans, the needy and travelers who are far from their homes. Whatever good you do, Allah (as the creator of your actions with His Names) is well aware.

  216. Fighting has been ordained for you, even though you despise it. Perhaps you dislike a thing that is good for you and like a thing that is bad for you. Allah knows, but you know not.

  217. They ask you about fighting in the sacred month (the month in which fighting is prohibited). Say, “Fighting in that month is a grave matter! But preventing (people) from the path of Allah, denying one’s essence and being ungrateful to the al-Masjid al-Haram by preventing people from entering therein and expelling them, is far graver in the sight of Allah! Fitnah (provocation) is worse than killing.” If they could, they would fight you until you renounce your faith. And whoever among you turns away from his religious understanding and dies as a denier of the truth, all his good deeds will become worthless, both in this world and the eternal life to come. Those are the inhabitants of fire (suffering) and will forever abide therein.

  218. Certainly, those who believe and migrate and strive in the way of Allah, look forward to Allah’s grace. And Allah is the Ghafur and the Rahim.

  219. They ask you about intoxicants and gambling. Say, “In both of them there is great harm and some benefit for people, but their harm is greater than their benefit.” They ask you about how much they should spend in Allah’s way, say, “Spend whatever is surplus to your needs!” Thus Allah gives you clear signs so that you may reflect upon them (their reasons).

  220. (Contemplate) upon this world and the eternal life to come! They ask you about orphans. Say, “Improving their welfare is best. If you are living together with them, they are your brothers.” Allah knows the corrupter from the reformer. Had Allah willed, He could have put you in difficulty. Indeed, Allah is the Aziz and the Hakim.

  221. Do not marry (dualist) women who associate partners with Allah until they believe. A believing slave woman is definitely better than a (dualist) woman who associates partners with Allah, however pleasing she may seem to you (for beauty is not in the body but in the sharing of faith). Nor give believing women in marriage to (dualist) men who associate partners with Allah until they believe. A believing slave man is certainly better than a (dualist) man who associates partners with Allah, however pleasing he may seem to you. Such people (dualists) call you to the fire but Allah invites you (as much as the qualities of the Names comprising your essence allow) to Paradise and forgiveness. Allah makes clear His signs (of the reality) to people so they (these truths) are remembered.

  222. They ask you about menstruation... Say, “It is a difficult time. Do not have sexual relations with women until they are clean (of bleeding). And when they are cleansed you can approach them from where Allah has ordained”. Allah loves those who turn from their wrongdoing and who repent much and cleanse themselves.

  223. Your women are your fields (to bear children). So plant your fields as you like. Prepare your selves for the future and protect yourselves from Allah and know that you will meet Him (become aware of, and experience, the reality of the Names comprising your essence). Give good tidings to the believers!

  224. Do not let the oaths you make in the name of Allah prevent you from doing good, seeking protection and making peace between people. Allah is the Sami, the Aleem.

  225. Allah will not hold you responsible for any oaths you make unknowingly, but He will hold you responsible for what is intended in your hearts (consciousness). Allah is the Ghafur, the Halim.

  226. For those who swear not to approach their wives, there is a waiting period of four months. If they revert from their word, indeed Allah is the Ghafur, the Rahim.

  227. If they decide to divorce, undoubtedly Allah is the Sami, the Aleem (He knows their intentions).

  228. Divorced women should wait for three menstrual cycles without getting married, to discern whether they are pregnant or not. If they believe that Allah comprises their innermost essential reality and have faith in the life to come, they have no right to hide what Allah creates in their wombs. If their husbands want to reconcile in this period, they are of higher priority than others. Just as wives have rights over their husbands, husbands also have rights over their wives, but the rights of men are one degree more (as the flow is from man to woman). Allah is the Aziz, the Hakim.

  229. Divorce is twice. After this it can either be resumed or permanently released free. It is not lawful for you to take back anything you have given your wives (due to divorce). But if the wife and husband both find it difficult to observe the boundaries set by Allah, the wife has the right to request divorce by returning the things he has given her, and there is no blame upon her for doing this. These are the boundaries set by Allah so do not transgress them. Whoever transgresses the limits will only do wrong to themself.

  230. And after all this, if he divorces his wife again (for the third time) then she is not lawful to him until after she has married another man. And if she gets divorced from the latter husband there is no blame upon her and her former husband to remarry each other, if they believe they can keep to the boundaries of marriage within the limits of Allah. These are limits of Allah, which He makes clear to people who know (Allah).

  231. And once you divorce your wives and they reach the end of the three-months waiting period, either retain them with kindness or release them by good means. Do not keep them attached to yourselves to cause them misery, and whoever does so will only do wrong to himself. Do not take the creeds of Allah lightly. And remember the favor of Allah upon you and the Book and Wisdom He revealed to you to advise you based on the letter B. Protect yourself from Allah and know well that Allah, as the essence of everything (in respect of the dimension of the Names) is aware of everything.

  232. When you divorce your wives and they reach the end of the waiting period, do not prevent them from getting remarried, if they agree among themselves on mutual terms. This is an advice upon those who believe in Allah and the life to come. This is better (clean from humanly conditionings) and purer for you. Allah knows and you know not.

  233. (Divorced) mothers can breastfeed their children for two whole years, (if the fathers) wish to complete the nursing period. During this time the father is responsible for their provision and clothing, according to custom. No one will be subject to more than his capacity. And no mother or father should be subject to harm because of their child. The same applies for the heir. If they mutually agree to wean the child before the end of the two years, there is no blame upon them. If you wish to have your children nursed (by a wet nurse), there is no blame upon you so long as you pay the required according to what is customary. Protect yourselves from Allah and know well that He (as the creator of all that you do) is the Basir.

  234. If any of you die and leave widows, the widows should wait for four months and ten days (before they remarry). After this period, there is no blame upon them for what they do according to custom (getting married to someone else). Allah, as the former of your actions, is the Habir.

  235. There is no blame upon you if you hint a proposal of marriage to (divorced or widowed) women (during their waiting period), or conceal it in your heart. Allah knows that you will be inclined towards them. But do not enter into any hidden arrangements with them outside of what is customary nor bond in marriage with them until the end of the waiting period. Know that Allah knows what is in your consciousness, so heed Him. Know that Allah is the Ghafur, the Halim.

  236. There is no blame upon you if you divorce women when you have not yet slept with them or specified a dowry for them. But provide them (your ex-wives) with benefits according to your ability – those with greater financial means should provide according to their capacity; those with lesser financial means should provide according to custom to the best of his ability. This is an obligation upon the doers of good.

  237. If you divorce them after specifying a dowry but before you sleep with them, give them half the specified dowry. Unless they or those in whose hand lies the marriage contract forgoes it. To give them the full amount (of the dowry) is closer to taqwa (Protecting yourself in the way of Allah from the inadequacies of your identity). Do not forget to treat each other with grace. Certainly Allah is the Basir (evaluates all that you do).

  238. Maintain salat (prayer; turning to Allah) with care, (in particular) the middle salat (asr prayer – the constant experience of this in one’s consciousness). Live in full submission in the way of Allah.

  239. If you fear danger then you can (perform salat) while on foot or riding... When you are in safety remember (dhikr) Allah according to the teachings of the one who has taught you that which you did not know (contemplate upon the manifestations of the qualities of His Names on worldly forms).

  240. Those who die and leave widows should make a bequest for them of one year’s maintenance without them having to leave their homes. But if they choose to leave their homes, then you will not be held responsible for them as they have used their rights. Allah is the Aziz, the Hakim.

  241. Divorced women have the right to receive provision according to custom; this is an obligation upon those with taqwa.

  242. Thus Allah explains the laws of existence for you, so that you may use your reason.

  243. Did you not see the thousands who abandoned their homes out of fear of death? Allah said to them ‘Die’ and then brought them back to life. Undoubtedly, Allah is bountiful to mankind, but most of them do not appreciate (the bounty that is provided).

  244. Fight in the way of Allah and know well that Allah is the Sami and the Aleem.

  245. Who will want to lend Allah a good loan and receive it back in manifold! It is Allah who constricts (contraction and restriction within the ego; the Qabid) and grants relief (opens, expands, spreads with the Names; the Basit)... To Him you will be returned!

  246. Did you not see the group from the Children of Israel after the time of Moses, they had said to their Nabi, “Disclose for us a king (leader) and we will fight in the way of Allah.” The Nabi asked, “What if war is prescribed for you and you refrain from fighting?”... They said, “Why shouldn’t we fight in the way of Allah? Especially when we have been driven out of our homes and from our children!” But when war was prescribed upon them, except for a few of them, they turned away from fighting. Allah (as the One who created them with His Names) is Aleem (All Knowing) of the wrongdoers.

  247. Their Nabi said to them, “Indeed Allah has disclosed Talut as a king for you.” They said, “How can he have sovereignty over us when we are worthier of sovereignty than he and he has no abundance of wealth?” Their Nabi said, “Certainly Allah has chosen him over you and increased him in (depth of) knowledge and body.” Allah gives (the administration of) His sovereignty to whom He wills. Allah is the Wasi, the Aleem.

  248. Their Nabi told them, “Certainly, a sign of his sovereignty is that a coffin (heart; universal consciousness) will come to you in which there will be happiness (inner peace and tranquility) from your Rabb, and relics (knowledge) left behind by the family of Moses and Aaron. The angel (the forces of the Names in your essence) will bring it to you. Certainly there is a clear sign in this, if you are of the believers.

  249. When Talut set out with his army, he said (to his soldiers), “Indeed Allah will test you with a river. Whoever drinks from it is not of me, whoever does not drink from it, is of me, except those who take but a handful from it”... Except a few of them, they all drank from it. When he and those with him crossed over to the other side of the river, they said, “We have no strength left to fight Goliath and his soldiers.” Those who knew (with certainty) from their essence (due to their faith) that they will meet Allah said, “Many times a small group has overcome a large group with the permission of Allah (B-iznillah). Allah is with those who persevere.”

  250. When they faced Goliath and his army, they prayed, “Our Rabb, give us the force of perseverance, make firm our feet, do not let us slip and give us the power of victory over the deniers.”

  251. Then (with the permission of Allah) the Names comprising their essence, they defeated them. David killed Goliath and Allah gave him (David) sovereignty and wisdom and taught him what He willed (programmed him with the Names from his essence). If Allah had not repelled some by (means of) others, the earth would have become corrupt (unlivable). But the bounty of Allah is upon the worlds.

  252. These are the signs of Allah... Which we tell you in Truth... You are indeed one of the revealed Rasuls.

  253. Of those Rasuls, We endowed some more highly than others. There are some to whom Allah spoke and some He raised in degree. And We gave clear proofs to Jesus the son of Mary and supported him with the Pure Spirit (divine forces). If Allah had willed those succeeding them would not have killed each other after clear proofs reached them. But they differed in opinion, some believed and some denied. If Allah had willed they would not have killed each other... But Allah does as He wills.

  254. O believers, spend (give unrequitedly out of your faith) from what We have provided to you, before there comes a day in which there is no exchange, no friendship and no intercession... The deniers of the reality – they are the wrongdoers (they wrong themselves).

  255. Allah is HU! There is no God (deity), only HU! The Hayy and the Qayyum (the sole source of life and the One who forms all things in His Knowledge with the meanings of His Names – the One with whom everything subsists). Neither drowsiness overtakes Him (separation from the worlds even for a single instance) nor sleep (leaving creation to its own accord and withdrawing to His Self). To Him belongs everything in the heavens and on earth (the dimensions of knowledge and acts). Who can intercede in His sight except by the permission of the forces that manifest from the Names in one’s essence? He knows the dimension in which they live and the dimension they are unable to perceive... Nothing of His knowledge can be grasped if He does not will (allow via the suitability of the Names in one’s essence). His throne (sovereignty and administration Rububiyyah) encompasses the heavens and the earth. It is not difficult for Him to preserve them. He is the Aliy (illimitably supreme) and the Azim (possessor of infinite might).

  256. There is no compulsion in (acceptance of) the religion (the system and order of Allah; sunnatullah)! The reality has become apparent (in its most perfect state) and has become distinct from corrupted ideas. Whoever abandons Taghut (worshipping the forces that don’t exist, but are assumed to exist through illusion) and believes in Allah (the Names that form his essence) indeed he has grasped a strong grip within his essence, that can never be broken. Allah is the Sami and the Aleem.

  257. Allah is a friend (Waliyy) to the believers; He brings them out of darkness (ignorance of the reality) into Nur (seeing the reality with the light of knowledge). As for those who actively deny (the truth) their friend is Taghut (illusory ideas and forces) it brings them out of Nur into darkness. They are the people of fire (bound to suffer). They will reside therein (the condition of suffering) forever.

  258. Did you not see he who argued with Abraham about his Rabb because Allah gave him sovereignty? When Abraham said, “My Rabb is the giver of life and the taker of life” he said, “I can give and take life too.” When Abraham said, “Allah raises the sun from the east, go ahead and raise it from the west if you can,” the denier (concealer of the reality) was confounded! Allah will not guide (enable the realization of the reality to) the people of wrongdoing.

  259. (Did you not hear about the) one who passed by a town in which the buildings were in ruins and the people were dead, he thought, “How will Allah restore life here after this death?” Allah caused him to die at that instance and after a hundred years brought him back to life. “How long did you remain in that state?” He asked... The man answered, “One day or a part of it.” Allah said, “No, a hundred years have passed... Look at your food and your drink, they have not rotted, but look at your donkey (how it has rotted and only a pile of bones remain)! We made you a sign, an example for the people... Look at how We raise the bones and cover them with flesh.” When it became clear to him, he said, “I know with certainty that Allah is Qadir over all things!”

  260. And recall when Abraham said, “My Rabb, show me how you give life to the dead”. His Rabb said, “Have you not believed?” (Abraham) said, “Yes, but for my heart to be satisfied (I want to witness it)...” “Take four types of birds and train them so they grow accustomed to you, then place each of them upon four different hilltops and call them to yourself. They will come running (flying) to you. Know that Allah is the Aziz, the Hakim.”

  261. The example of those who spend their wealth unrequitedly out of their faith in Allah is like a single wheat seed that grows seven spikes, in each spike a hundred grains. And Allah multiplies it even more for whom He wills. Allah is the Wasi and the Aleem.

  262. Those who, out of their faith in Allah, unrequitedly spend their wealth on people, and who don’t remind and taunt people with it later, will have special rewards in the sight of their Rabb (the compositions of Names constituting the essence of their being). They will have nothing to fear or grieve.

  263. A kind word and to cover a fault is better than a charity followed by offence. Allah is the Ghani and the Halim.

  264. O believers, do not cancel your charities by taunting and hurting people with it, as do those who spend their wealth only to be seen (to make a name) and do not believe in Allah and the eternal life to come with the meaning of the letter B. Their example is like a rock covered with some earth, and when it rains the earth is gone and the rock is left bare. They will gain nothing from what they earn. Allah does not guide (enable the realization of their essential reality) those who deny the truth.

  265. But for those who spend their wealth for Allah’s pleasure (the term ‘Allah’s pleasure’ or ‘for the pleasure of Allah’ means to not let one’s conditionings limit the manifestations of Allah’s Names) or due to what they encounter within their own selves (the understanding that they are comprise the compositions of Names)... Their example is like a garden on a hilltop, when heavy rain falls on it, it gives double the produce. And if heavy rain does not fall, even a drizzle suffices. Allah is Basir over your actions.

  266. Would any of you want to have a garden of date palms and grapevines underneath which rivers flow and in which various fruits grow, but when old age comes he has weak offspring? Then a whirlwind of fire destroys the garden... Allah gives these signs so that you reflect.

  267. O believers, give unrequitedly from what you have earned and from the clean things of what We have produced for you from the earth. Do not give in charity bad things that you will not take yourself. Know well that Allah is the Ghani, the Hamid.

  268. Satan (illusion – the fear of loss) will scare you with poverty (refraining you from giving unrequitedly) and command you to do foul deeds and to be stingy! But Allah promises forgiveness from Him and bounty. Allah is the Wasi, the Aleem.

  269. He gives wisdom (the system by which the qualities of the Names are manifested) to whom He wills, and whoever has been given wisdom has certainly been given much benefit. And none will discern this except those with intellect and deep contemplative skills.

  270. Whatever you spend and whatever vows you make, Allah knows (makes you live their outcome), but the wrongdoers have no helper.

  271. It is good if you give charity openly, but if you keep your charity a secret and give in private it is better for you. This will atone for your bad deeds. Allah is Habir (All-Aware) of what you do (as He comprises your being).

  272. It is not your responsibility to make them find the right path (realize the reality of their essence)! Allah guides (enables this realization) to whom He wills (as this entails the expression of the Name Hadi within one’s essence, not some form of external guidance)! Whatever you spend in charity it is for your own good, as you do not but give for the sake of Allah (knowing and seeing the face of Allah). Whatever good you give, it will be fully repaid to you and you will never be wronged.

  273. (Your unrequited giving) is for the needy who have fully submitted themselves to the way of Allah without sparing any time to work for worldly sustenance. And because they refrain from asking, one who has no insight into their situation would think they are wealthy, but you will recognize them from their faces. They will never shamelessly ask for something from another. Thus, whatever good you give, surely Allah is Aleem of it.

  274. Those who give from their wealth by night and by day, in secret and in the open, their reward is with their Rabb (emerging from their essence and ready to manifest in their consciousness). They have nothing to fear or grieve.

  275. Those who commit usury will stand like those who have been possessed (obsessed with delusive ideas) by Satan (jinni). This is because they equate usury to trade. Whereas Allah has permitted trade and forbidden usury (in trade one pays the value of the good, but with usury one pays exceedingly more than the money originally owed. Hence, usury is contrary to the idea of unrequited helping and giving). So, whoever abandons usury after receiving admonition from his Rabb, his past belongs to him, his judgment will be with Allah. And whoever reverts to usury, they are the inmates of fire. They will abide therein eternally.

  276. Allah destroys (income from) usury and increases (the return of) charity! Allah does not favor those who persist in their mistakes.

  277. Those who believe and perform the necessary beneficial deeds, establish salat and give zakah will have special rewards with their Rabb. They will have nothing to fear or grieve.

  278. O believers, abandon the excess from usury to be protected from Allah, if you are of the believers.

  279. And if you don’t do this, know that you will have waged war against Allah and His Rasul. If you recognize your mistake and abandon it for good you can earn your right to receive your principal. (This way) you won’t wrong and you won’t be wronged.

  280. If (the indebted) is in financial hardship, then grant them respite until a time of ease. If you write it off as an act of charity, it will be better for you, if only you knew.

  281. Protect yourselves from the day when you shall be returned to Allah. That is when every soul shall be paid in full what it has earned, and they will not be wronged.

  282. O believers, when you contract a debt for a specified time, write it down. Let a just person among you write it. And let the one who knows how to write not refuse to write as Allah has taught him. Let the one who has the liability (the indebted one) dictate. Let him fear his Rabb, Allah, and not leave anything out. If the indebted one is of limited understanding or a child, let his guardian dictate. Let two men be witnesses. If there aren’t two men, then let the witnesses be one man and two women, so if one of them forgets or errs, the other can remind. And let not the witnesses refuse when they are called upon. And do not be weary to write the debt, whether it is small or large, including its specified term. That is more appropriate and stronger in the sight of Allah and a more sound approach to prevent doubt in the future. Except when the transaction between you involves cash, then there is no blame upon you if you do not write it. And take witnesses even when you make a transaction. Let no scribe be harmed or any witness. For if you harm them, you would have harmed yourself. And be protected from Allah. Allah teaches you. Allah is Aleem over all things.

  283. If you are traveling and cannot find a scribe, pledges may be taken in word. If you trust each other, let the trustee restore the pledge faithfully and let him fear his Rabb. Do not conceal what you have witnessed. Whoever conceals his testimony, indeed his heart is guilty (unable to reflect its essence; veiled from its reality). Allah knows what you do in the scope of the letter B.

  284. Whatever is in the heavens and the earth belongs to Allah (to manifest His Names)... Whether you show what is within your consciousness (your thoughts) or conceal it, Allah will bring you to account for it with the quality of the Name Hasib. He will forgive (cover) whom he wills and cause suffering upon whom He wills. Allah is Qadir over all things.

  285. “The Rasul (Muhammad saw) has believed in what was revealed (knowledge that emerged from the dimensional depths) to him (to his consciousness) from his Rabb (the qualities of the Names of Allah comprising his essential reality). And so have the believers! They have all believed (in line with the meaning denoted by the letter B) that the Names of Allah comprise their essence, and in the angels (the forces of the Names constituting their being), the Books (all revealed knowledge) and the Rasuls... They say, “We make no distinction between (the ways in which the knowledge of Allah was revealed to) His Rasuls... We have perceived and obeyed, we ask for your forgiveness our Rabb; our return is to You.”

  286. Allah will never hold anyone responsible for that which they have no capacity. What he earns (as a result of his good deeds) is for his self, and the consequences of (his bad deeds) is also for his self. Our Rabb, do not punish us if we forget or make a mistake. Our Rabb, do not place upon us heavy duties like the ones you placed on those before us. Our Rabb, do not place on us a burden we cannot bear. Pardon us, forgive us, have grace on us. You are our protector. Give us victory over those who cover the reality (disbelievers) and deny You.

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