KHAATAM AL NABIYEEN

Khaatama al Nabiyeen [خَاتَمَ النَّبِيِّينَ] is a very vast, important, misunderstood, sensitive and contraversial term and topic – I dare to share my view in short – the word kh-ta-ma means seal / sign / stamp – The word khatama does not signify last or final therefore the phrase Khaatama al Nabiyeen [خَاتَمَ النَّبِيِّينَ] does not mean last or final prophet but seal of all Nabiyeen. 


The triliteral root khā tā mīm (خ ت م) occurs eight times in the Quran, in four derived forms:

five times as the form I verb khatama (خَتَمَ)

once as the noun / active participle khātam (خَاتَم)

once as the noun khitām (خِتَٰم)

once as the passive participle makhtūm (مَّخْتُوم)


The word خ ت م means seal, sign or stamp - Khaatama indicates identification an object or represent an idea or relationship, seal of approval, authority to approve. Approving something needs knowledge and Mohammedun is the one who has complete knowledge, one who can endorse or approve after thorough study, it also means an epilogue and stamp / sign of authority – ختم الشهادة means sealing of testimony - ختم القران means completed / retained in memory the entire Quran. ختم البذر means he covered over the sown seed -

The word Khaatama [خَاتَمَ] is active participle (اسم الفاعل) – e.g. – driving, eating, sleeping etc - So the word Mohammedun of the book Quran is a position or status which is participating in sealing / stamping the self acquired information [النَّبِيِّينَ]

Khaatama nabiyeen means one who signs / stamps / endorse all self acquired information [النَّبِيِّينَ] and to do that “Mohammedun” [nominative case] should be present or active, alive because the word Khatim is active participle (اسم الفاعل) – It does not mean last or end of "prophet-hood." The entire verse is in present tense.

Naba means نبا – News, over all information, acquainted, know, uttered in low voice or sound…

Nabi نبى means one who acquired overall information by himself through self study (ummi) or in other word through inspiration (Wahi) – self inspired or personal information

AL NABIYEEN [genitive masculine plural noun] used in surah Al-Ahzaab verse 40 is a definite article, because of the additional AL attached to it, which means it is not a common noun but rather it is referring to many specific informations (Al-Nabiyeen). Also study 33:6-7

The word Hamd حمد means Praise, mentions, approves..

Mohammedun is a derivative of Hamd - As the word Mohammedun is in nominative case it describes a position or a status. Mohammedun is a position where one identifies or approves all such self acquired information… for that we need to know Mohammedun to endorse or acknowledge those information. 

But we are searching for Mohammed bin Abdullah / Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim [PBUH] of "Islamic History". Mohammedun of Quran has nothing to do with the messenger Mohammed bin Abdullah [PBUH] of hadith or history.

The word Mohammedun is a nominative masculine indefinite noun (اسم مرفوع) – Mohamadun is not a proper noun….sorry if you searching for Mohammed bin Abdullah the person in Saudi Arabia then you will never understand the concept of Quranic rasul - I am helpless because the noble Quran states so….The tanween at the end of the letter of Mohammedun signifies that it is not a proper noun but an indefinite noun of nominative nature. 

The hadith literature is supplementary and to think that hadith throws complete light on the understanding of the book Quran is a delusional and misunderstanding of highest order. The book Quran must mainly be understood under its own context and format / theme. Hadith must only be studied under the light of the book Quran.

33:40 مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا


"The role of an approver [Mohammadun] is never of anyone's procreator (one who produce new ideas / father of inventions) from your self sustaining mechanism [Rijal], and but he is Rasul [embedded inner voice] of Allah [system of consciousness], and signs / approves / stamps [khaatama] all inner information [Al-Nabiyeen], and Allah [system of consciousness] is with everyone whose desire is knowledge."  

The inherent sense of everyone that approves or endorses all self acquired information [Al-Nabiyeen] is Mohammedun – He is not a part of any procreation process, neither he is from your self sustaining mechanism. Mohammed is an inherent sense in all of us but very few people can activate and make use of it – Usually people depends upon other external or other voices of approvals to take the final decisions or approvals – Because to approve something one has to gain right knowledge and that is very difficult, so the job of mohammedun is not easy. 

As we know common sense is not common. I recognize Mohammedun as common sense which works along with our consciousness but very few of us use it. Only if we have Mohammed in us we can receive Quran in our own language, which will be a guide and criterion [Furqan] to the agitated mind.

The word Rijaal رِجَالٌ  signifies self sustaining dynamics which works independently on in its own strength and capacity, capacity of mind to carry its own burden, to stand on its own strength. The status of Mohammed is that he is the signature of authority / approval [Khatama] over all the self acquired information [Al-Nabiyeen] but he does not perform the work of the Nabi, he is just a Rasul who does not supply, collects / gathers, nourishes, rears, warns or acts like a father / procreator or as other Rasuls [inherent messengers] do. Mohammed [the inherent sense] only approves / endorses / stamps all self acquired information [Al-Nabiyeen] after deeply studying them and then commands to perform the action. The Rasul works with Allah [system of consciousness] - Verse 33:40 and verse 3:81 explains the work of Mohammedun the rasul.

3:81 - وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ

3:81 - And when the system of conscience [Allah] took all the self acquired information [al-nabiyeen] promise/covenant that what I gave/brought you from a script [kitab] and wisdom then a Rasul] came to you as a confirmation for what is with you, have trust with him/it and you will continuously help him/it. He said: "Did you confess / acknowledge and you took / received upon; that is My restriction / My boundary?" They [Al-Nabiyeen] said: "We confessed / acknowledged." He [Allah] said: "So witness/testify and I am with you from the witnessing/testifying/present."

Explanation of 3:81 - If the prophets are human personalities born and living in different time zones then how can we understand the above scenario of Allah giving book and taking oath from all the prophets that a messenger will come to confirm what is with them [Al-Nabiyeen] and that they must help him [Rasul]. The nabiyeen [only nuh to isa - 33:7, Mohammed is excluded because he is Rasul not a Nabi] acknowledges that they will help him [Rasul] and Allah is witness to the pact. This is only possible if all the characters, i.e nabiyeen, Allah, Rasul and shaitaan are present in our lower consciousness [فِي الْأَرْضِ] - otherwise it is impossible to understand this verse from the traditional point of view.

The voice of Mohammed [the embedded messenger] is lying dormant that’s why we cannot attain the status of Maqame Mahmood (17:79) –

Mohammedur Rasul Allah is the final inherent voice of approval because he is the stamp of approval for all our personal information [Nabiyeen] - the inherent sense Mohammed carefully studies with the knowledge of our Consciousness [Rabb] all our inherent thought process or inner conversation or self inspired information [Al-Nabiyeen] and orders it to implement it into action –

One more information; in the entire book Quran Mohammed is mentioned as Rasul but never as a Nabi. We need to understand the connotations of Rasul and Nabi in the Quranic sense and not in the light of Hadith. According to Hadith literature Mohammed bin Abdullah [PBUH] was the father of Zayed ibn Harithah [adopted son]. Again Zayedun in Quran 33:37 is also not a proper noun. 

The problem with us is that we are treating the book al-Quran as the history book of Mohammed bin Abdullah [PBUH] and his companions [R.A] and tales of Jewish and Christians prophets suppose to have born in the region of Middle East. No name mentioned in the entire Quran is proper noun of a person or place. They are characteristics, adjectives, status, state or positions. 

It is difficult to sink in as it is unconventional line of thinking - Please ignore if it is too hot to handle...

My intention is not to offend anyone. But the truth should prevail.

Why the traditional interpretation of the following verses show Mohammed in the past tense or absent form when he was "physically present" when the alleged revelation took place?

3:144, 33:40, 47:2, 48:29 


                                                   THE SEAL OF APPROVAL

SURAH 97 - AL QADR

THE SURAH IS DEDICATED TO ALL PIONEERS / RESEARCHERS:                                     

CHAPTER - 12 - SURAH – 97 - سورة القدر

AL-QADR – THE VALUE / THE MEASURE

بسم الله الرحمن الرحيم 

With the identification [Bism] of the System of Conscience [Allah], the Rehman the Rahim

INTERPRETATION: 

 

  إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

1) Indeed we have caused it to download in the process of the valuable anxiety 

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

2) And what compel you to know what the process of valuable anxiety is?

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

3) The process of the valuable anxiety is better from the familiar / usual / normal notable manifestations

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

4) Therein settles down Malaikah [faculty of mind which possess command] and Ruh [spirit of consciousness] in it (the research process which is the reason of anxiety) with the announcement / permission of their Rabb (Consciousness) from every judgment / command. 16:2

سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

5) It is state of peace [salam] until the emergence of the final breakthrough [Al-Fajr].

EXEGESIS:

A very important significance is attached to this surah in the “Islamic theology” – This surah is wrongly attributed to a single night of power or decree or blessed night of the revelation of 114 chapters book called Quran. Thus confining or limiting the significant of message to only one "night". The concept or belief of reverence any blessed night or special day is like worshiping that event and it can be termed as blasphemy. Attaching any importance to personalities, things, time, dates and address is not the concept of the glorious Quran and the ideology of Islam.

No surah is isolated in the Quran every surah is interconnected to a common theme and a single goal. This surah too is one of the series of an important chain of the Quran.

It is the job of Gabriel / Jibrail (the faculty of mind to decode the unknown) to lodge or download (nazil) the unknown / unseen understanding, which is not visible to the intellect (Qalb) - (2:97). Such unknown knowledge is called بِالْغَيْبِ (Bil-Gayab) in Islamic terminology (2:3). Algebra and Jibrail have a common root word ج ب ر - The function of Algebra is to deduce or to find the X factor and the function of Jibrail the Malaikah (commanding faculty of mind) is also the same, that is to bring out the unknown knowledge which is recognized as revelation (2:97-98) or wahi (7:3) in Arabic. Al-Jabr also means reunion of broken parts.

In short this surah can be treated as an extension of 2:183 – 187 the verses of saum in which the revelation of Quran occurred. The terms Saum – Ramadan – Nazil – Quran – Lail- Hajj is overall related in the understanding of the phenomenon of لَيْلَةِ الْقَدْرِ (Lailathul-Qadr). And the beneficiaries of this amazing knowledge are those who believe in the unseen and works on it, such people are called Mutaqi or “God Conscious” / thoughtful in colloquial terms. Such people are successful (Muflihoon) in Quran because they followed the guidance of their Rabb (2:1-5). Lailthul Qadar is also called Laithul Mubaraka [44:3]. Blessed Anxiety

The first three verses are describing the word or the Arabic term لَيْلَةِ الْقَدْرِ  Lailthul Qadr or rather the entire surah is dedicated to it. The traditionalist term this vibrant term as the night of decree whereas the real meaning of الْقَدْرِ  Al-Qadr is - to evaluate, measure, compute, estimate (6:91), determine and to know some specific purpose. The meaning of لَيْلَةِ Lail is a period or a process or a phase when one is anxious or uncertain about the outcome of his/her research..

This Surah intends to educate us about the phase or process of anxiety (لَيْلَةِ) – This moment can also be identified as the period of uncertainty. The surah does not discuss about the ordinary anxiety, but a very valuable one (الْقَدْر). Seeking of new knowledge or revelation, without any bouts of uneasiness and nervousness is not possible and cannot be considered as of real worth. The idea of the new findings provokes the seeker and this anxiety does not allow the seeker to take rest and be calm till the emergence of solution. Such phase of uneasiness or uncertainty is called Lailth in classical Arabic. 

 A researcher is the first one to initiate this mental journey and values it immensely. The outcome of this valuable anxiety changes his destiny and the destiny of the entire Mankind. This tough / powerful journey on the path of inquiry is actually termed as a pilgrimage or Hajj, in its final stage. This pilgrimage is like a crusade against one’s own self . The term LAITH is called as the period of anxiety and it is generally the period of ignorance or dark phases of one’s life. When a pioneer is in the midst of search of some important breakthrough (Fajr) and is in the dark about the outcome of his / her hard work - a feeling creeps into one’s psyche. And that feeling of uncertainty is called as anxiety, when the outcome is not known. This period / process of intense anxiety or over thinking leads to severe uneasiness, and this condition is termed as Lailth, which is a long tiresome journey or a mental crusade. 

One of the meanings of Lail in classical Arabic also means robber or thief, as he is uneasy during the search of valuables and is not sure about the outcome of his venture. During the period of ‘laith’ a person is in search of unusual important things hence he is restless until the emergence of a breakthrough or an opening or a way out (Fajr) is achieved. This valuable anxiety (لَيْلَةِ) robs away your time, energy and resources.


The beloved author has further explained Lailthul Qadr as a valuable / useful anxiety or a better venture than the usual (Alfi) or familiar manifestations (Shahr). In this process of intense thinking, the person is encouraged or consoled through the Malaikah (a medium of authority embedded in mind) and Al-Ruh (air /spirit of consciousness) for his efforts or attempts in undertaking this long deadly journey. Verify the meaning of  أَلْفِ [Alfi] from its derivatives mention in verse 106:1-2. In the era of Quran the word denoting thousand was not yet discovered so to ascribe the meaning of Alfi as thousand is wrong.

Please note that this phenomenon called Ruh is an important thing whose absence makes one restless, lifeless, senseless and spiritless and whose presence makes things lively, cheerful, sensible and active. When the person is involved in such mental journeys or exercise he gets exhausted very quickly and needs the moral support and consolation at every moment of his research, which he receives from the mechanisms of Malaikah and Ruh. Spirit of consciousness or awareness is Ruh which keeps the person alert, spirited, on the toes and satisfied with his research process or work.

This unusual phenomenon when colludes with one’s intellect, it is called revelation or a breakthrough thinking. The phenomena of Malaikah and Ruh descend upon all those who think unusually and this phenomenon is not easy to understand, unless someone has experienced it. This happening is the main driving force for people who indulge deeply in the field of thinking and research. Such people are restless souls who are anxious until they find the solution or the breakthrough (Al-Fajr) to their dilemma. These individual pioneers need moral support or acknowledgement from time to time. The descent of Malaikah and Ruh is the sign of acknowledgment to the individual's mind that their research is going in the right direction and they should remain steadfast on it. It is an authentication of their valuable work by the Rabb through Ruh and Maliakah to help out or ease the anxiety that the person is going through. All true servants can witness this phenomenon – 16:2


Any researcher or an investigator needs some kind of authentication for their findings on every step, without which he / she cannot move ahead in his / her thought process. The assurance that his work is going on the right track is signaled by these intangible forces. Once these individual pioneers, are sure that the journey of anxiety is on the right track they are relieved or at peace [salam] until their idea sees the light of the day or breakthrough [Al-Fajr] is achieved and its worthiness is measured (Al-Qadr) by all. The sense of relief obtained because of the soothing communication that is received from their Rabb makes them delighted. This momentous feeling of enlightenment is combined with authority is termed as descending of Ruh and Malaikah on one’s efforts during the undergoing task.

A mathematician gets mathematical expressions or formulas in the form of revelations. Archimedes got the breakthrough while he was about to bathe in his bathtub that was his fajr from the journey of anxiety (Lailth) towards enlightenment (Nahr). A Music composer gets his musical notes through revelations or a Poet gets his inspiration to write poetry through revelation. The revelation is the breakthrough through which one becomes famous (Mashur one of the derivatives of Shahr). This revelation changes the fortune (Taqdeer derivative of Qadr) and it becomes the destiny (Muqadar) of the individual and the mankind at large. The beloved author wants us to know the power of thinking in which the entire universal energies conspire to fulfill our urge to know the unknown and the unique.  Only those people achieve it, who value (Qadr) it…If you value sports your muqaddar (destiny) will be in sports. If you value science your muqaddar will be in science. Al-Qadr depends upon what we value in life the most.

MEANINGS: 

إِنَّا  = Indeed

أَنزَلْنَاهُ  = We have caused it to revealed to the deserved destination (Manzil one of the derivatives of Nazil), descended, alighted, settled, downloaded, lodged - 1st person plural (form IV) perfect verb –  subject pronoun – 3rd person masculine singular object pronoun

فِي  = In

لَيْلَةِ  = The process or journey of searching for light or enlightenment, period of darkness – Genitive feminine noun.

 الْقَدْرِ  = The value, measurement, determined, computed, proportion, estimation etc       (Qudrat, Qadir, Taqdeer, Muqadar, Miqdar are some of it derivatives).

 أَلْفِ  = usual, habitually, frequented, familiar, etc.

شَهْرٍ  = Notable manifestation, (Mashoor, Shaurat, Musheer are some of its derivatives). - genitive masculine indefinite noun

 الْمَلَائِكَةُ  = The system of conveying the message with authority, Having power of authority, dominance, A faculty firmly rooted in mind, possessor of command, owned exclusively.

الرُّوحُ  = Something that Cools or soothes, pleasant, spirited, lively, cheerful, wind, blowing with mouth, relief, relieved, restore to him his right due, air of consciousness

أَمْرٍ  = Command, order, consult, counsel, advice, opinion, injunction, judgment, determination, mark, sign, set to show the way in difficult situations, errand (Amir, Tamir are some of the derivatives) – consultation with mind in every affair- Genitive masculine indefinite noun.

رَبِّهِم  = Their Lord, Nourisher, Provider, Consciousness etc

مَطْلَعِ  = Rise, appear, elevates, eminent, apparent, known, emergence, etc

سَلَامٌ = Safety, security, relaxation, free, relax, free from imperfection 

الْفَجْرِ = The breakthrough, passage, channel, break open, open a way, dawn, appearance of light / enlightenment.

بِإِذْنِ  = With call of knowledge, Listens, desired eagerly, permission, leave, apprise, inform etc

EXEGESIS ACCORDING TO THE INTERPRETATION:

The respected author is trying hard to explain the criterion that lead to the revelation (Nazil). Lailth is a journey of anxiety which is termed as the uneasy period or phase of ignorance. The surah is addressed to a single person or a group of individuals. The uneasiness faced by the person going through this period is due to lack of proper enlightenment on a certain subject. This anxiety or uneasiness remains until one does not find a proper solution or does not achieve the breakthrough (Al-Fajr), which he / she are looking for. The breakthrough he/she is looking for is not the usual or ordinary or normal, but it has a great value to it. Due to the constant period of restlessness or anxiety to search for an answer to the long pending problem, a word or expression - an authority of authentication is released from the system of consciousness (Allah). This forces of authority (Malaikah) has the quality to overcome or control the mind of a person by the virtue of which he is full of spirit / energy (Ruh) until the final breakthrough (Al-Fajr) is achieved.

Why this authentication or assurance from Malaikah and Ruh is necessary for a person who is involved in research?

A pioneer researcher is always against all odds as he is constantly trying to do what nobody has ever achieved or done before him. He or she is the pioneer in his/her works, and it’s obvious that the general people will not accept his work because it is ahead of his contemporaries’, unless it is proved by evidence or argument (Al-Hajj). That’s why this surah is connected with the revelation of Al-Quran and Saum. 

EASIER EXPLANATION:

The essence of this surah is not easy to understand from the traditional point of view but this is a common phenomena experienced by all thinking people. 

The feminine marker at the end of the word Malaikah indicates a process or a mechanism, which when activated turns confusion into the position of dominance or authority and Ruh signifies energy, spirit or air of consciousness / awareness.

When the power of anxiety is at its peak, a valuable and precious phenomenon occurs. In that period of anxiety one gets the solution to his research or dilemma or problem, but this is not an ordinary solution, it’s a breakthrough which is beneficial to everyone. The solution during this period of anxiety is better than the thousand months of living in ignorance. It is the dawning of relief to the person until the breakthrough sees the light of the day. This is how Al-Lailth is converted into Al-Fajr or An-Nahr, that is period of anxiety into phase of enlightenment. That's why it is considered as valuable anxiety لَيْلَةِ الْقَدْرِ -

Invention of electricity is a breakthrough for entire mankind. It is an authority and dominance over all other inventions in that field. The same thing could be said about Al-Quran it was a breakthrough work in the field of psychology and character building in the Arabic language. No other book was parallel to this magnificent book of that era. It was a light, guidance and source of enlightenment to those underprivileged nomadic tribes who were living a life of tremendous hardship and fear. 

The purpose of this surah is that, the solutions to all our problems can be solved by us alone, provided we focus on our work. The universal energies will help us to find a way to solve our problems. Malaikah does not come down from heaven; it is a deep rooted faculty in our brain itself (EWL page # 3023) which gives us the power, authority and control over our anxiety. The work of a Ruh is to keep us excited, agile, alert and content with the knowledge of awareness or consciousness.

TRADITIONAL INTERPRETATION:

1) Indeed, we have sent it (this Quran) down in the night of the Decree.

2) And what will make you know what the Night of the Decree is? 

3) The Night of the Decree is better than a thousand months. 

4) Therein descend the Angels and the Ruh (Jibrael) by Allah's Permission with all decrees,

5) (All night), there is peace until the rising of the dawn. 

EXEGESIS ACCORDING TO TRADITIONALIST: 

There are different versions about the meaning of Lailthul Qadr by the traditional translators. Some says it is a Night of Power or Decree, others say it is Night of Majesty or Dignity. The basic concept of these translators are same - that it is in this night the first divine revelation brought by the Arch Angel Jibrael, to the honorable messenger of Arabia in the cave Hira, in the month of Ramadan. Because of this event the night became auspicious and those who are awake all night, busy in performing prayers will have a reward of thousand months from their Lord.... Thus it is called Night of Power, Decree, Dignity, Majesty etc.

If we follow the traditional interpretation of this great surah there is no lesson in it for anyone. Only information is provided about the scenario, how the angels and Chief Angel Jibrael descends down with the revelation of "Quran" and the whole night becomes auspicious due to it, until the emergence of dawn. 

MY POINT:

Again the timeless immemorial message of the book Quran is confined to that particular night only, by the enemies of this sacred book. The message of this surah is so meaningful and deep but the enemies of the honorable author and the noble Quran have made the entire message handicapped by confining it to that superficial event. Sadly, they believe that one cannot understand the Quran without the help of crutches made by “hadith compilers”. We have been conditioned to think that only with the help of Hadith books we can understand or deduce the message of Quran. Although supplementary knowledge is important to deduce overall concept but to think Quran is handicap without the Hadith literature is an insult to the book Quran. This is the severe travesty with the evocative message of the Quran which is meant for everyone and all times to come.

Al-Quran should act as a measuring instrument to check all the extra Islamic material. The “Hadith” should not show light to the "Quran" but on the contrary the traditionalists claim that Quran cannot be understood without referring to Hadith. While Quran itself claims that it is easy to understand (54:17) and is clear. "Quran" should be the measuring instrument to check the veracity of all other books on the subject. The ulterior motive of the so called narratives of the prophet is to give guidance to the "Quran" and misguide the followers of "Quran" from the divine guidance.  All these fabricated books were written after approximately 200 years of the messenger’s or author’s demise and to take these books as a guide to understand the Quran is worse than blasphemy.  

POINTS FROM THIS SURAH:

Every work either big or small creates an anxiety before its completion. However every job does not excite you or in other words, does not give you a kick. This kick or excitement is a sign of manifestation that the work or assignment that you have undertaken is of your interest and is very dear to your heart. You don’t need an extra motivation to do this job as the job itself urges you or commands you to complete it. This extra motivation is provided by the Rabb by secreting Malaikah and Ruh to authenticate your work and ease out the anxiety during the long mental journey of finding the solution.

This job won’t let you sleep. It increases your excitement day by day and the result is that eventually your level of anxiety also grows. This level of anxiety is not an ordinary anxiety and it cannot be subdued unless the entrusted task gets completed. The task is a prolonged one and for that continuous determination and excitement is needed to fulfill that task. The task of soothing and consoling is done by the Malaikah and Ruh by authenticating, consoling and giving energy to find the solution to the bothering problem.

What makes a person to undertake this task? Who commands him / her to do such a thankless job? – The job is entrusted upon him by his consciousness and it is his consciousness that commands him, day and night, to complete it. And it is his consciousness that will ease out his anxiety by acknowledging his work through the secretion of Malaikah and Ruh in him. The pioneers have no master or guide over them to authenticate or acknowledge their work; nevertheless he gets his energy or acknowledgement of his work through the intangible feeling of enlightenment through Malaikah and Ruh. This is the signal from his Rabb to him that his investigation is on the right track; this keeps him fastened towards his goal. Finally there is Peace (Salam), after the attainment of the breakthrough (Fajr). Some call these feelings as eureka moments.


 Q: Are there any special nights in which we should spend our time in superfluous prayers rather than sleep?

A: Contrary to popular practice and belief there are no 'special nights' with special ceremonial prayers. However, thinking, pondering or meditating with sincerity in any dark hour of need is a sign of a Mutaqi or who is conscious about the need of his/her environment.

Although Al-Quran the book mentions specific dark phases of anxiety in the life of any person with the words 'Laithul Al-Qadr' and 'Laithin Mubaarakah' (44:1-7), it is not an annual night for 'special prayers'. According to the Qur'an it is the period of extreme anxiety during which the matter is cooked to its final stage (Ramadan) and is manifested (shahr) in the form of revelation of the Qur'an (Expression in our mother tongue). Thus this is the blessed anxiety (dark phase) due to which the Quran or expression is revealed as the guidance and criterion for agitated souls. Hence 'Surah Al-Qadr' is actually articulating and acknowledging the status of the dark period as a blessed period and not specifying an annual night of special prayers for granting boons.

The overwhelming influence of Hadith literatures over the Qur'an has seduced us to misread the obvious essence of the Surah.

SURAH 114 - AN NAAS

  
CHAPTER 5 – SEEKING REFUGE WITH THE RABB OF THE AGITATED MIND

Surah 114 -  سورة الناس

AN NAS - THE AGITATED MIND

PURPOSE OF THE SURAH:

The main concern of the respected author is to explain the role and position of Rabb/Allah in the entire Quran; surah An-Naas, the last surah of the book Quran is one of that attempt. The respected author wants to emphasize on one of the characters of the Rabb, that is an agitated Mind / Consciousness by help of this surah. The purpose of portraying the attributes of Rabb does not mean to encourage the trend of counting His name on beads but its main purpose is to identify the quality and importance of the Rabb of An-naas - i.e. agitated mind or an unsettled mind / consciousness can also be very dangerous if not taken care properly.

The instruction is given to readers about the character of An-Naas and surprisingly An-Naas does not mean mankind. An-naas is the agitated or disturbed person with agitated mind-set who cannot decide his course of action and he / she is concerned about the welfare of his life and the world at large. This confused or agitated character is in the human nature maybe that’s the reason the traditional translators have translated it as mankind. This character of agitation can be good if applied in right sense or it can be bad if the intention is bigotry.

But all of mankind does not come under this category as some are content in whatever state they are in. The root word of Naas isن و س   and the root word of insaan is ا ن س. Here the addressee is the listener or the reader. He / she is instructed to be aware of such perturbed personalities, whose mind is so perturbed and they are prone or vulnerable to unintentional evil thoughts. The mind is the God (ilah) and the Owner (malik) of such agitated people. If the evil thoughts enter the mind, it will corrupt that person. A corrupt mind is like an evil master ruling over us. So seeking refuge from such conditionings which corrupts the mind / consciousness is what the respected author’s main concern.

In surah Fateha "Quran" states that the Rabb is Malik i-yaum-i-deen.  And here too "Quran" emphasizes that He is also Malik-i-Naas. In both the surahs the emphasis is on Rabb as Malik or Boss. Having a good boss is very important in life. And our Boss, the mind has an anomalous character which depends upon our own behavior or the thoughts we are entertaining. Becoming an obedient employee and not falling prey to the evil prompting is the key message of the surah An- Naas and Quran at large. In this surah the emphasis is given on An-Naas i.e. -The agitated mind / Consciousness – One of the behaviors of the Mind is to get agitated.

Do we really act as His slave or are we really concerned about the evil sneakers around us, who are ever ready to spoil / corrupt our mind / consciousness? We should remember that we are the manifestation of Rabb - "Quran” mentions that we are Insaan, which means a social and helpful character. An agitated man or a disturbed mind (An-naas) cannot be construed as a common human (Insaan) who is social and take care of others. An-Naas is a reclusive character with burning desire to have all the answers to their questions. Such people are advice to take care of their mind, because without right guidance nobody can have all the answers. To have questions in mind is good thing but sometimes the answers a late to come. The period between a question and the right answer is the moment of agitation. 

It is not easy to serve humanity (Insaaniyat) without taking care of our own Rabb. By just imitating the physical appearance and eating habits of the “honorable Messenger” no one can attain the ‘halo’ status of humanity. We have to be with the Rabb, our Master, our ilah, our Malik all the time 24/7. We cannot become Insaan (human) in the day and become Haiwaan (animal) in the night.

The surah is reminding us that the Rabb is our Owner and our God who is always with us and we should take care of not letting it get agitated. The Surah is about An-Naas and not about Insaan. An-Naas is an agitated character whereas Insaan is social or benevolent character. So care should be taken not to make the agitated mind take any wrong steps so as to become violent or aggressive. The mind should always remain balanced and cool by our righteous thoughts. The peace of mind can only be achieved if we ward off sneaking evil thoughts from our surroundings and our system of consciousness. We should take precaution or be safe from such evil thoughts as they are prone to sneak in the mind and ultimately can cause mental damage to us and the society at large. The agitated characters are the people of action, if any negativity enters their mind they are prone to act in a hurry. Peer pressure is the biggest cause of negativity.

Critical Analysis of the surah: 

Same mistake is carried forward by the translators from surah Al-Falaq to surah An-Naas. They have botched up the verses of the "Quran" by fidgeting with their vague assumptions. They do not have an iota of fear of accountability and responsibility towards the community for misleading the followers of the noble "Quran". One fifth of the world population relies on this book for guidance and to misguide them is a heinous crime against humanity. In surah Ikhlaas they have comfortably changed the meaning of Ahad into Wahid.  And here they have fearlessly changed the meaning of the agitated mind (ناس) as the mankind (الانسان). This does not mean that the eminent translators lack Arabic translation skills. This shows that their mind is not clear from their preconceived notions and their beliefs or their cultural understanding is more valuable to them than making an attempt to recheck the meaning of Naas from the classical lexicons and change their stance.

They are so blinded to the facts that they cannot differentiate between the two simple words which even a beginner of Arabic language can identify. The onus of responsibility falls on them, for misleading the lovers of Quran and distorting the message that is full of psychological ethics, meant for the guidance of people who are confused between two opinions or the courses of action to be taken. "Muslims" all over the world rely on this book for guidance. The world will not forgive these eminent "scholars of Islam". The malady in which the whole world is suffering, especially "muslims", is only because of distorted interpretation by these self-proclaimed “protectors of Islam” and the masses that follow them blindly.

Because of these terrible mistakes while translating the Glorious Quran, the masses who love the Quran tremendously, fail to extract the correct guidance from this wonderful book and the result is some become blind followers, ready to die for every word of the holy text while some expel themselves from the folds of “Islam”.

If the "muslims" truly want to change their present condition they should change their doctors and should go in for a second opinion, and question their prescriptions - Why is their plight not improving? This can happen only if we open up the omnipotent mind and stop following blindly, these so called doctors. The respected author emphasizes that the Mind is the jugular vein of our body and our existence. The mind is also termed as Nafs by the Arabic lexicons. So it is our duty to protect the mind from negative and wrong influences as it is a vital part of our evolution. This can only be possible if we safeguard our mind from evil forces. 

 قُلْ أَعُوذُ بِرَبِّ النَّاسِ -کہہ دو میں لوگوں کے رب کی پناہ میں آیا  (urdu translation)

- Verse 114:1 in urdu: Say, "I seek refuge in the Lord of mankind". This traditional translation makes one feel that we are seeking refuge from the Rabb, in the same way as we ask for refuge from the Shaitaan -  بالله من الشيطان الرجيم أعوذ - Since childhood I knew that we ask for protection from the satan - the accursed one, but this was perplexing to me as to why do we have to seek protection from the Rabb or in the lord of mankind ? Instead of asking for help from the Rabb, we are asking for protection from Rabb or with Rabb as though Rabb is as dangerous as Satan. But the message gets drastically clear when instead of mankind we replace it with an agitated mind. The agitated mind is a dangerous companion without proper guidance and care.The honorable author warns that the mind of an agitated person is always wavering, so he should be careful about his Rabb / Mind as it is prone to go astray. Because if the mind is influenced with wrong ideas then there is no place of refuge or safety as mind / consciousness is our continuous companion and we cannot detach ourselves from it. The safety of mind is equally important; therefore it instructs us to seek refuge along with the Rabb / Mind.

The traditionalists have portrayed it as though there are different lords for different species. Translating Rabb as Lord of Mankind, Lord of Animals, and Lord of Worlds smells as if Lord is an anthropomorphic Boss. I had always believed throughout my life that God was only one and that no vision can grasp Him. I could not understand this anthropomorphic nature of lord in the entire "Quran" at that time. I could not imagine Rabb / God in that form and it was beyond my intellect to accept such interpretations. Interpreting verse 1 as “Rabb of agitated mind”, cleared my confusion and it also vindicated my point that Rabb is mind / consciousness and sometimes it could get agitated too.

How the evil forces penetrate into our mind, is explained in verse 4-6. Man is endowed with free will and we have been warned by the author to be careful about the unseen forces and the sneaking temptations which may corrupt us. It is up to us to make our Rabb either our friend or our enemy

بسم الله الرحمن الرحيم

With the identification of the System, The Self Explanatory, The Most Helpful.

Interpretation:

1) قُلْ أَعُوذُ بِرَبِّ النَّاسِ 

 Say " I continuously seek refuge with the Governor / Fountainhead (Rabb) of the agitated mind

2) مَلِكِ النَّاسِ 

The Owner of the agitated mind

3) إِلَـٰهِ النَّاسِ

God of the agitated mind

4) مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ 

From the sneaking of evil whisperer

5) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ 

That whispers in the girth/mind of the agitated mind

6) مِنَ الْجِنَّةِ وَالنَّاسِ

From the process of hidden passion of the agitated mind” 

Contextual and Lexicon Meanings:

قل   = Say (order to repeat)

أَعُوذ  = I seek protection/preservation/refuge- (seek here means to desire to have protection)

بِرَبِّ =  With Fountainhead / Governor / Consciousness

مَلِكِ  = Owner

إِلَـٰهِ  = Ideology, doctrine, god, controller, one who is adored, worshiped

الْخَنَّاس  = The sneaking

مِن = From

شَرِّ  = Evil

يُوَسْوِسُ   = Whisper, temptation

صُدُورِ = minds, highest part, chest, heart, returning to origin, backward, girth 

الْجِنَّةِ = The Unseen [knowledge], Covered, hidden, invisible, latent (forces)...

وَ  = Generally used as conjunction but it is also used to explain or elaborate 

النَّاسِ  = The agitated people / mind - in a state of commotion* also means jinn - EWL page 2866

When we have understood that the Rabb is our constant companion in the state of happiness or sadness. We also know that the negative peer pressure or glamour can lead us to depression (Iblees) and can take us to a point of stagnation (Jahannum) where we are unable to think. If we wish to protect our Rabb from these negative forces which can spoil our basic knowledge of peace, then we should guard our-self from wavering individuals which can dethrone our position of bliss to the position of hell.

The respected author of the “Quran” is emphasizing on us by uttering Qul (say - mental verb) in order to gain the attention of our senses who are listening. When an important announcement or reminder is made by the teacher he makes sure that the student is attentive. So the teacher makes sure that the student repeats his sentence or paragraph. This is done in order that the valuable message gets imprinted in the mind of the student. Here the student is our own senses The cosmic mind keeps on reminding (Zikr) the listener these verses that the state of bliss is more important and it needs to be protected from daily temptations. If the mind gets corrupted it will rule over him / her and drag him to the state of stagnation (Jahannum). If we store good things in our mind, the cosmic mind and our mind will have the same frequency which will lead us to a Peaceful Life. What we feed into our mind, the same thing controls our life, so be careful while feeding because our mind is our continuous associate. The thoughts are our main food of the mind, so be cautious what thoughts we feed it with. Ultimately we will be governed or ruled by what we have fed it with.

Important note:

The root word of ناس (Nas) is نؤس  - the basic meaning is a state of commotion, moved to and fro, hanging down, agitation, wavering etc. When AL is added to Naas it becomes a peculiar quality of specific class of people with specific mind set and not the entire mankind as perceived by many. The character of such people is to ‘agitate’ because of the agitation in their mind. They are restless souls and always in a continuous thinking process, working in specified field, they keep on changing their mind until they find a break-through. Some among these classes of people are committed to their cause, whether right or wrong . The author is emphasizing on us that we should be aware of such characters as they are hidden from the society and they are not easily recognizable. They have a burning passion inside them to find the solutions which bothers them. 

The root word of الْجِنَّةِ  is جنّ. The basic meaning here denotes concealed or hidden. When Al is prefixed, it becomes a specific function. Majnoon, junoon and janana are its derivatives -  possessed by strong emotions, pregnant woman respectively. Furthermore with the suffixed ة (feminine marker) to الْجِنَّةِ it indicates some hidden mechanism or process of knowledge, pregnant with knowledge...all inside man.

صُدُورِ  = The basic meaning is to return, revert, turned or went back, issued, proceeded of any affair, highlighted part, upper part or highest part, precedence or priority, girth – Sadur also means what is in the mind (intellect) رحيب الصدور  = Free-minded – المصدر = Chief Judge or Prime minister to the King.

LESSONS TO BE LEARNT FROM THE SURAH:

1.  Your Conscious / Mind / Governor (Rabb) is your God

2. Your Conscious is your Boss (Malik)

3. Protect your Rabb from negative whispering (Khanas)

4. Seek refuge from agitated Mind / Consciousness / Governor

5. Agitated mind can be very dangerous, take care of it, be a Mutaqi.