Who is Al-Mahdi?
By distinguishing between the passive state of receiving guidance and the active, mature mentorship of a Murshid (Murshid; r-sh-d; the guide/mentor), the text argues that true salvation lies in the intellectual toil ["Irrigators" or As-Saa'a (As-Saa'a; s-y/s-q; the irrigators/striving)] of extracting meaning from the text rather than awaiting a supernatural savior. The narrative reinterprets cosmic events, such as the splitting of the moon, as metaphors for the cessation of the Israelite model of prophethood, establishing a theology grounded in linguistic equity rather than folklore.
According to the source's methodology, "Al-Mahdi" is not a specific individual named in the Quran, nor is it the "superman" figure on a white horse described in traditional folklore. Instead, the concept refers to a group of people and a specific historical era.
- Linguistic Definition: The word Mahdi is a passive participle meaning "one who is guided" or "the recipient of guidance". It implies a state of being already fully guided. The source argues that no human (other than the Messenger regarding the message) is fully guided; rather, humans are constantly seeking guidance. Therefore, the Quran uses the term Al-Muhtadi (the active seeker of guidance) rather than Al-Mahdi.
- A Collective, Not an Individual: The concept refers to a "type of person" or a "community/group of people" who toil on the scripture, not a single savior figure.
- The "Fake" Mahdi: Anyone who explicitly claims "I am the Mahdi" is belying the Quran. Calling oneself "Mahdi" (Guided One) implies one has ceased seeking guidance and has achieved a state of perfection, which violates the Quranic principle that guidance is a continuous process of seeking.
Al-Mahdi (passive participle, Form I) does not appear in the Qur'an.
The Qur'anic analogue—sharing the same root ($h-d-y$) and meaning "the one who is rightly guided"—is Al-Muhtadī (active participle, Form VIII).
Primary Analogue: Al-Muhtadī (المهتدي)
Grammatically, while Mahdi implies one upon whom guidance is bestowed (passive), Muhtadī implies one who has accepted and internalized that guidance (reflexive /active, present continuous sense: In contrast to Past Tense of Mahdi). In Qur'anic usage, Al-Muhtadī is the definitive status of being "rightly guided."
Reference: Surah Al-Kahf (18:17)
Arabic: مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ
Transliteration: Man yahdi Allahu fahuwa al-muhtadi
Translation: "He whom Allah guides is the [rightly] guided one..."
This phrase appears virtually identically in three places:
Surah Al-A'raf (7:178)
Surah Al-Isra (17:97)
Surah Al-Kahf (18:17)
Secondary Semantic Analogue: Rashīd (رشيد)
While deriving from a different root ($r-sh-d$), this term describes a state of correct direction, rectitude, and maturity in guidance.
Reference: Surah Hud (11:87)
Arabic: إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ
Translation: "...Indeed, you are the forbearing, the right-minded [one]."
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"guidance" vs. "maturity" vs Rashīd vs Murshid
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The specific term Al-Mahdi (passive participle, Form I) does not appear in the Qur'an.
The Qur'anic analogue—sharing the same root ($h-d-y$) and meaning "the one who is rightly guided"—is Al-Muhtadī (active participle, Form VIII).
Primary Analogue: Al-Muhtadī (المهتدي)
Grammatically, while Mahdi implies one upon whom guidance is bestowed (passive), Muhtadī implies one who has accepted and internalized that guidance (reflexive). In Qur'anic usage, Al-Muhtadī is the definitive status of being "rightly guided."
Reference: Surah Al-Kahf (18:17)
Arabic: مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ
Transliteration: Man yahdi Allahu fahuwa al-muhtadi
Translation: "He whom Allah guides is the [rightly] guided one..."
This phrase appears virtually identically in three places:
Surah Al-A'raf (7:178)
Surah Al-Isra (17:97)
Surah Al-Kahf (18:17)
Secondary Semantic Analogue: Rashīd (رشيد)
While deriving from a different root ($r-sh-d$), this term describes a state of correct direction, rectitude, and maturity in guidance.
Reference: Surah Hud (11:87)
Arabic: إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ
Translation: "...Indeed, you are the forbearing, the right-minded [one]."
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The Philological Distinction: Navigation vs. Judgment
The difference lies in the nature of the "error" each term cures. $h-d-y$ (Guidance) cures Lostness (Dalālah). $r-sh-d$ (Rectitude) cures Delusion/Corruption (Ghayy).
1. Root $h-d-y$ (The Compass)
Core Meaning: To show the way; to direct; to lead.
Function: Directional. It is the external provision of a map or path.
The Opposite: Dalāl (Lostness/Straying). One who lacks $h-d-y$ is simply lost or ignorant of the destination.
Implication for "Mahdi": A Mahdi is one whom God has placed upon the correct path. It emphasizes destination and alignment.
2. Root $r-sh-d$ (The Competence)
Core Meaning: Maturity; integrity of conduct; hitting the mark; good judgment.
Function: Intellectual/Moral. It is the internal capacity to make the right choice and remain firm. In Islamic law, Rushd signifies the mental maturity required to manage one's own finances.
The Opposite: Ghayy (Transgression based on delusion). One who lacks $r-sh-d$ may know the path but chooses wrongly due to corruption or lack of sense.
Implication for "Rashīd": A Rashīd is one who possesses deep insight and stability. They do not just know the way; they have the maturity to walk it without stumbling.
Comparative Summary
| Feature | H-D-Y (e.g., Mahdi, Muhtadī) | R-Sh-D (e.g., Rashīd, Murshid) |
| Primary Concept | Navigation (Knowing the Truth) | Judgment (Acting on Truth wisely) |
| Opposite | Dalāl (Being Lost) | Ghayy (Being Deluded/Corrupt) |
| Nature | Can be passive (receiving the path). | Active/Reflexive (internal maturity). |
| Analogy | The Map. | The Driver's Skill. |
Qur'anic Intersection
The two concepts are linked in Surah Al-Jinn (72:2), where the Jinn describe the Qur'an:
Arabic: يَهْدِي إِلَى الرُّشْدِ
Transliteration: Yahdee ila al-rushd
Translation: "It guides ($h-d-y$) to the right course ($r-sh-d$)."
Here, $h-d-y$ is the function of the message (the action of guiding), and $r-sh-d$ is the ultimate destination or state of being (maturity and rectitude) that the guidance produces.
In the Qur'an, the term Murshid (مُرْشِد) appears exactly once.
Its usage reveals a critical distinction: a "simple guide" ($H\text{-}d\text{-}y$) gives you the coordinates; a Murshid ($R\text{-}sh\text{-}d$) provides the mentorship and protection required to survive the journey.
The Sole Occurrence: Surah Al-Kahf (18:17)
Arabic: ...وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
Transliteration: ...wa man yudlil falan tajida lahu waliyyan murshidan
Translation: "...and he whom [Allah] leaves astray—never will you find for him a protecting mentor (guide)."
The Semantic Contrast
The Qur'an distinguishes between the functional role of showing the way (Hād) and the transformative role of mentoring (Murshid).
| Term | Root | Meaning | Qur'anic Context |
| Hād (Guide) | $h\text{-}d\text{-}y$ | Informational. Pointing out the direction. A signpost or a map is a Hād. | "For every people is a guide (hād)." (13:7) |
| Murshid (Mentor) | $r\text{-}sh\text{-}d$ | Transformational. Requires wisdom, authority, and corrective power. It implies making the follower "mature" or "right-minded." | Paired with Wali (Protector). (18:17) |
Key Nuance: The Wali-Murshid Connection
In 18:17, Murshid is grammatically linked to Wali (Protector/Guardian/Ally).
You cannot have Irshad (mentorship to rectitude) without Wilayah (closeness/protection).
A simple guide leaves you to walk the path alone. A Murshid accompanies, corrects, and protects you.
Practical Example: Musa and Al-Khidr
The narrative context of Surah Al-Kahf provides the perfect definition. Shortly after verse 18:17, Moses meets Al-Khidr. Moses asks him:
"May I follow you on the condition that you teach me from what you have been taught of sound judgment (Rushd)?" (18:66)
Here, Al-Khidr acts as the Murshid. He does not just tell Moses "go that way"; he forces Moses to undergo difficult experiences to correct his internal understanding of justice and destiny.
The Concept of Al-Mahdi and the Three Phases of History
The project rejects the traditional belief in a single messianic figure named Al-Mahdi. Instead, it posits a historical framework of three distinct phases:
- Phase 1: The time of Prophet Muhammad and his immediate companions, when the Quran was understood correctly.
- Phase 2: The subsequent 1400 years, described as "Islamic dark ages" or "disjointed unproductive years," dominated by the erroneous, superficial interpretations of traditional scholarship.
- Phase 3: A new era of human awareness, believed to be the present time, in which Allah is allowing humanity to rediscover the Quran's true methodology and reconnect directly with its message.
The term Mahdi (one who is passively guided) is deemed theologically incorrect, as no living person can be guaranteed to be permanently guided. The proper Quranic term is Muhtadi (one who actively and persistently seeks guidance).
As-Saa'a (The Hour) and The Irrigators
The Quranic term As-Saa'a, traditionally understood as "The Hour" or the Day of Judgment, is reinterpreted through morphological analysis. It is argued to be a plural active participle meaning "The Irrigators."
- The Irrigators are a community of people in Phase 3 who receive direct divine guidance (likened to ma'a, or water) from Allah.
- They then apply this guidance to the scripture (likened to al-ard, or the earth), causing it to revivify and produce new layers of understanding (likened to plants and fruits).
- Quranic verses stating that knowledge of As-Saa'a is with Allah alone and that it will come "suddenly" are interpreted as referring to the unpredictable and direct nature of this divine inspiration, which is not mediated by human authority.
The Moon Splitting Event
The event described as inshaqqa al-qamar is interpreted not as a physical miracle, but as a theological declaration.
- The verb inshaqqa is defined as "to become untenable, inoperable, or dysfunctional."
- The noun al-qamar (the moon) is defined within the Abrahamic Locution as a metaphor for the institution of prophethood (Nubuwwah) in the style of Bani Israel.
- Therefore, the verse signifies the moment that this form of prophethood expired and became inoperable, with Muhammad being its seal. A narration from the companion Ibn Mas'ud is reinterpreted to support this conclusion, arguing it was misunderstood by later generations who did not grasp the original locution.
The Six Days of Creation
The six days of creation are not interpreted as the physical creation of the universe. They are presented as six distinct periods of direct divine guidance:
- Period 1: The revelation of the Torah.
- Period 2-4: Three subsequent periods where prophets (nabiyun) were sent to Bani Israel to explain and update the understanding of the Torah (David & Solomon; Zakariya, Maryam, Yahya & Isa; and finally Muhammad).
- Period 5: The revelation of the Quran during the time of Prophet Muhammad (Phase 1).
- Period 6: The current era (Phase 3), where the deeper layers of the Quran are being made accessible again after the 1400-year interruption of Phase 2.
Quranic Terminology & Symbols
While the name "Al-Mahdi" does not appear in the Quran, the source identifies several Quranic terms that describe this group and this era of awareness:
- As-Saa’a (The Irrigators): Traditionally translated as "The Hour" (Judgment Day), the source reinterprets this based on the root Sa'y (striving) and Saqa (to irrigate). As-Saa’a refers to the "Irrigators"—the group of people who bring "Divine Water" (guidance/Ma') to the "Dry Earth" (the Scripture/Ardh) to revivify it.
- Daabbatul Ardh (The Creature/Beast of the Earth): Traditionally a monster of the end times, the source defines Dabba as "toilers" (those who work hard/commute). Ardh refers to the Scripture. Thus, this refers to the "Toilers of the Scripture"—humans who diligently dig into the text to extract its true meaning.
- At-Tariq (The Pathfinder): Interpreted not as a star, but as the "Pathfinder" or "Path Seeker" who commits to the prescribed methodology of understanding the Quran.
- Al-Muhtadun: The active participants who persistently seek guidance.
3. Historical Timeline: The "When"
The source outlines a specific historical timeline derived from the Quran (specifically Surah Ar-Rum and Surah Al-Asr) that predicts this era:
- Phase 1 (The Pristine Era): The time of Prophet Muhammad and his close companions (approx. first 40 years Hijri). Guidance was available and understood.
- Phase 2 (The Dark Ages/Era of Misguidance): A period lasting approximately 1,400 years where the interpretation of the Quran was corrupted. This phase is characterized by "hasty interpreters" (Al-Adiyat) and reliance on "corrupted versions of earlier scriptures" (Isra'iliyyat) rather than the Quran itself.
- Phase 3 (The New Era of Human Awareness): The current era. This is the time of Al-Mahdi (or As-Saa'a), where the "Earth" (Scripture) yields its "heavy loads" (deep meanings). It is the era where the "correct interpretation" is restored.
4. The Mission: The "What"
The function of this group/era (the Mahdi entity) is specific:
- Restoration of Meaning: To "fill the earth with equity/justice (Qist) as it was filled with transgression." In the source's methodology, this means filling the Scripture (Ardh) with linguistic equity (correct interpretation) after it was filled with erroneous interpretations.
- Methodological Discipline: To apply the "Organic Quranic Methodology" and "Abrahamic Locution" to cleanse the tradition of false attributions and return to the Quran as the primary authority.
- Revival: To revivify the "dead" scripture by applying fresh Divine Guidance, making it relevant and understandable for the modern world.
5. Relationship with Prophetic Narrations (Hadith)
The source treats Hadith not as a primary authority over the Quran, but as secondary historical corroboration. Regarding Mahdi narrations:
- Confirmation of Eras: The source cites a narration where the Prophet warns his companions they will follow the Jews and Christians "lizard hole by lizard hole," predicting Phase 2 (the era of misguidance).
- Confirmation of Function: A narration in Bukhari (5074) is cited where the Prophet speaks of a person/group filling the "Ardh" (Scripture) with Qist (equity/justice). The source interprets this as linguistic justice in interpretation.
- Multiple Mahdis: The source cites a narration suggesting there are "multiple" people who follow the right path (Sunnah), implying Mahdi is a pluralistic concept, not a single individual.
Summary
In the Marvelous Quran methodology, Al-Mahdi is the New Era of Human Awareness (Phase 3). It is a collective movement of "Irrigators" (As-Saa'a) and "Toilers" (Daabbatul Ardh) who use a specific methodology to purify the interpretation of the Quran from 1,400 years of accumulated corruption (Phase 2), thereby restoring the "Earth" (Scripture) to its rightful status of providing direct Divine Guidance.
Other topics:
Specific examples cited as evidence of flawed traditional interpretation include:
- The claim that the sun goes to sleep under Allah's throne after sunset.
- The assertion that Jews were physically transformed into apes and pigs.
- The narrative of Al-Khidr killing a boy, which is described as theologically "offensive against Allah."
- The story of Prophet Ibrahim being commanded to slaughter his son.
- The claim that Prophet Muhammad was allowed to marry nine wives, despite the Quranic limit of four.
- The importation of details from the Bible, such as the name of Pharaoh's wife, a practice the Quran and Prophet Muhammad are said to have warned against.
3.1 Prophet Noah's Mission Duration
The claim that Prophet Noah lived for 950 years is described as a "huge misunderstanding" resulting from importing a figure from the Old Testament. A linguistic analysis of the relevant verse proposes a different meaning:
- The word Sana is argued to refer not to a temporal year, but to a state of barrenness or an unproductive group of people.
- The word Aam is argued to refer to a single, complete temporal year.
- Therefore, the verse "a thousand sana less fifty aam" is interpreted to mean that Noah stayed with a community of one thousand unproductive people (minus 50 who were followers) for a period of one year (aam).
3.2 The Prophethood of Muhammad
A critical distinction is made between Prophet Muhammad’s dual roles:
- Rasul (Messenger): In this capacity, he was an emissary to all humanity, tasked with delivering the scripture of the Quran. Followers of the Quran relate to him as a Rasul.
- Nabi (Prophet): This role is argued to have been exclusively for Bani Israel. He was the final Nabi in the tradition of the Torah, sent to guide them and conclude their prophetic lineage. The Quran is said to provide irrefutable evidence for this, and it is claimed that his close companions were explicitly prohibited by the Quran from revealing this "secret" regarding the expiration of prophethood.
4.0 Analysis of Key Reinterpreted Terminology
The Organic Quranic Methodology relies on a specific lexicon where common words are given different, metaphorical meanings. The following table summarizes some of the most critical reinterpretations presented.
Term | Traditional Meaning | Proposed "Abrahamic Locution" Meaning |
As-Sama | Sky / Heaven | The abstract layer of understanding |
Al-Ard | The Earth | The scripture / text |
Al-Jibal | Mountains | Compositional units of the scripture (phrases, clauses) |
Sana | Year | A state of barrenness; an unproductive group |
Aam | Year | A temporal year |
Al-Qamar | The Moon | The institution of prophethood (in the style of Bani Israel) |
Inshaqqa | To split | To become untenable, inoperable, difficult |
Dabbah | Beast / Animal | A diligent toiler on the scripture |
As-Saa'a | The Hour / Day of Judgment | "The Irrigators"; a community receiving direct divine guidance |
Nabi | Prophet | A prophet sent to Bani Israel to explain the Torah |
Rasul | Messenger | An emissary bringing a divine scripture |
Ahl al-Bayt | People of the House (Prophet's family) | Cohorts of the linguistic motif (a metaphorical theme) |
Jumu'ah | Friday | A transitory instruction for followers of the Sabbath, not a Friday prayer for Muslims |
Key Quranic Terms and Concepts
| Term | Source Definition/Interpretation | Supporting Verses/Context |
|---|---|---|
| al-'Ādiyāt | Plural feminine active participle, meaning hasty interpreters and inimical aggressors (associated with Phase 2, the dark ages). | Surah Al-'Adiyāt (100:1). |
| ad-Dīn | The established order of Allāh; the order that is established or commanded by Allāh. The true established order. | Surah Ar-Rūm (30:30, 30:34); Surah Al-Infiṭār (82:11). |
| Ahlul Bayt | The cohorts of the linguistic motif; a community of practice competent in the motifs (metaphorical representations) of the Abrahamic locution. | Surah Al-Aḥzāb (33:33). |
| al-Arḍ | Refers to the scripture itself (as opposed to the physical earth/land). | Referenced frequently, e.g., Surah Ar-Rūm, Surah An-Naml (27:82). |
| Ar-Rūm | Interpreted as The Seekers; those who seek or rush to interpret the scripture superficially. | Surah Ar-Rūm (30:2). |
| As-Sā'ah | Interpreted as The Irrigators; a plural active participle referring to those who seek and apply the Divine guidance to the scripture to revivify it. Not the Day of Judgment. | Referenced in 39 ayāt, e.g., Surah Al-An'ām (6:40-41), Surah Al-Aḥzāb (33:63), Surah Al-Qamar (54:1). |
| As-Samā' | The abstract layer of understanding of the scripture (the conceptual understanding above the text). | Surah Aṭ-Ṭāriq (86:1); Surah Al-Infiṭār (82:1). |
| Ash-Shi'rā | The spontaneous, misleading knowledge people receive if they wrongly assume the Quran is poetry; contrasts with dhikrā (spontaneous knowledge received from Allāh). | Surah An-Najm (53:49). |
| Aṭ-Ṭāriq | The Pathfinder or Path Seeker; refers to the person or type of person who commits to the prescribed method/methodology. | Surah Aṭ-Ṭāriq (86:1). |
| Dābba / Dābbatu l-Arḍ | Plural is al-Dawab or al-Dābba. Interpreted as toiler/toilers (one who walks diligently on the scripture). Dābbatu l-arḍ is a group of toilers in the scripture who speak to those lacking certainty about the signs. | Surah An-Naml (27:82); Surah Al-Anfāl (8:22). |
| Jahannam | A long period of time (aḥqāb) characterized by murkiness and obscurity. Defined as a state of wide opened eyes in the full darkness, depravity of senses/inputs. | Surah An-Naba' (78:21, 78:23); Surah Al-Infiṭār (82:14). |
| Khātam an-Nabiyyīn | Muḥammad was never sent as a forefather or patriarch (Abā) to the followers of the Quran, signaling the expiration of prophethood. | Surah Al-Aḥzāb (33:40). |
| Maghfirah | To seek to reconnect with Allāh (not necessarily forgiveness, which is a different word). | Surah Fuṣṣilat (41:6). |
| Mahdī | Passive participle, meaning already guided. The word Mahdī is not found in the Quran. | Linguistic Analysis. |
| Muhtadī | Active participle, meaning one who constantly, regularly, persistently seeks guidance; necessitates intentionality (ifta'ala). | Linguistic Analysis; Surah Al-Qaṣaṣ (28:56). |
| Qamar | The institution of prophethood that follows the book of Mūsā (Torah). | Surah Ash-Shams (91:2); Surah Al-Qamar (54:1). |
| Rūḥ | The Divine Messenger or the Divine Message (has nothing to do with the human spirit). | Surah An-Naba' (78:38). |
| Ṣalāt | A decreed matter for Believers at specified times. Defined as engaging the Dhikr (remembrance/scripture) of Allāh, standing, sitting, or lying on one's sides. | Surah An-Nisā' (4:103); Surah Al-Jumu'ah (62:10). |
| Samawāt | The seven layers of understanding related to the Quran (plural of Samāwā). | Surah Fuṣṣilat (41:12). |
| Ṣaḥāb | Clouds of potential rain/ideas/hypotheses resulting from Divine triumphs. | Surah Ar-Rūm (30:48). |
| Tafsīl | Diverrication; restructuring the syntax of sentences or separating a clause to make the ayāt more intelligible; a methodological hint provided by Allāh. | Surah Fuṣṣilat (41:3); Surah Yūsuf; Surah Ar-Rūm (30:28). |
| Zikrā | Spontaneous knowledge or epiphany received directly from Allāh upon awakening, following diligent toiling on the scripture. | Surah An-Najm (53:10); Surah At-Takwīr (81:27). |
List of Quranic Verses and Interpretations
| Surah and Ayah(s) | Key Term(s) / Interpretation | Context / Explanation |
|---|---|---|
| Surah Al-Baqarah (2) | ||
| 2:246 | Nabiyyan Lahum (A Prophet for them) | This refers to Muḥammad being a Prophet for Bani Isrā'īl to compel them to fight, confirmed by three exclusive markings linking this verse to Bani Isrā'īl and fighting. |
| Surah Al-Imrān (3) | ||
| 3:55 | Mūtawaffīka | Related to the story of Isa; Allāh promised Isa he would be caused to "die" (metaphorically/physically) and be brought back again. |
| Surah An-Nisā’ (4) | ||
| 4:102-103 | Aqqīmuṣ-Ṣalāt (Restore Ṣalāt) | Instructions given to Muḥammad to restore Ṣalāt for them (Bani Isrā’īl) while emphasizing that true Believers are instructed to engage Dhikr standing, sitting, or lying down. |
| Surah Al-A'rāf (7) | ||
| 7:54 | Sittati Ayyām (Six Days) | Allāh created/provided guidance to the layers of understanding and scripture (al-arḍ) in six periods of direct divine guidance. |
| Surah Yūnus (10) | ||
| 10:95 | Lā Uqsimu (I do not take an oath) | Allāh reports the corrupters' confusion between Sā'ah (The Irrigators) and Sā'at (one hour). |
| Surah Hūd (11) | ||
| 11:7 | Sittati Ayyām (Six Days) | Reinforces creation/guidance in six time periods. |
| Surah Yūsuf (12) | ||
| 12:102 | Dhalika Min Anbā’i l-Ghayb | This story (Yūsuf’s) has been undisclosed, yet books of Tafsīr ignored it and relied on the Bible's version. |
| Surah Al-Isrā’ (17) | ||
| 17:4-7 | Fī l-Kitāb (In the Scripture) | Allāh decreed consequences for Bani Isrā’īl who were liable to corrupt the understanding/interpretation of the scripture twice (their own and ours). |
| Surah Ar-Rūm (30) | ||
| 30:2-5 | Ghulatī ar-Rūm (The Seekers) | The Seekers (those rushing superficial interpretation) were defeated but shall win again (Phase 2, resulting in disjointed years). |
| 30:26 | Kullun Lahu Qānitūn (Spiritual Silence) | Those engaging the scripture must practice spiritual silence. |
| 30:48 | Sahāb (Clouds) | Allāh sends triumphs that excite ṣaḥāb, interpreted as clouds of potential ideas or hypotheses. |
| Surah Al-Aḥzāb (33) | ||
| 33:35 | Wa l-Muslimīna Wa l-Muslimāt (Accompanying Article) | The conjugation word waw is used as an accompaniment article, instructing men to accompany women in all ten spiritual/moral instructions given in the preceding verses. |
| 33:40 | Khātam an-Nabiyyīn | Muḥammad was not a forefather (abā) to the followers of the Quran, confirming the expiration of the prophethood system. |
| Surah Fāṭir (35) | ||
| 35:43 | Sunnah (Custom) | The term sunnah is used to mean oath, responsibility, or customary habits (not merely historical practice). |
| Surah Ghāfir (40) | ||
| 40:40-41 | An-Nār (The Fire) | Discusses the punishment of separation (an-Nār) for the followers of Fir’awn, who are subjected to a standard of judgment in the mornings and evenings. |
| Surah Fuṣṣilat (41) | ||
| 41:9-12 | Sittati Ayyām (Six Days) | Details the six periods of Divine guidance related to the revelation of the Torah (first arḍ) and the Quran (second arḍ), and the creation of seven layers of understanding (samawāt). |
| Surah An-Najm (53) | ||
| 53:1 | An-Najm (The Star) | Refers to ‘Īsā ibn Maryam falling into disrepute when his mistakes are exposed. |
| 53:56 | Āzifat (Nearness) | The period of hurriedness in interpreting the scripture (Phase 2) is coming very near. |
| Surah Al-Qamar (54) | ||
| 54:1 | Inshiqqa l-Qamar (Prophethood Split) | The institution of prophethood has become permanently untenable/inaccessible. The time of remuneration for The Irrigators (As-Sā'ah) has approached. |
| Surah Al-Jumu'ah (62) | ||
| 62:9-10 | Salāt and Dhikr | Instructs those who believed (followers of the old tradition) to engage Dhikr after the day of gathering (al-Jumu'ah); for us, Ṣalāt is decreed as spreading out in the scripture and seeking the beneficence of Allāh. |
| Surah An-Naba' (78) | ||
| 78:2 | An-Naba' al-'Aẓīm (The Great Announcement) | The news/declaration that is prevalent throughout the entire Quran regarding the new era of human awareness (Phase 3). |
| Surah At-Takwīr (81) | ||
| 81:1-9 | Takwīr (Enveloping) | Describes Phase 2 (The Dark Ages): the Quran (ash-shams) is enveloped in layers of misinformation, knowledge is obscured, confusion spreads, and the companions (al-'ishār) are deactivated. |
| 81:10 | Aṣ-Ṣuḥuf (Tomes) | The physical copies of the preserved scripture (Quran) are widely spread, marking the beginning of Phase 3. |
| Surah Al-Infiṭār (82) | ||
| 82:1-5 | Al-Infiṭār (Exposure) | Describes Phase 3: the abstract understanding (samā') is exposed, blind followers (kawākib) disperse, and those in the graves (old scholars' opinions) are desecrated. |
| 82:6 | Yā Ayyuhā l-Insān (O Guidable Man) | Addresses Isa ibn Maryam (the Kareem), questioning what enticed him to take his Lord for granted. |
| Surah Al-Inshiqāq (84) | ||
| 84:1 | Idhā s-Samā’u nshaqqat (Unplayable Scripture) | The abstract understanding (As-Samā') of the new scripture (Quran) is made difficult/untenable. |
| 84:3 | Idhā l-Arḍu Muddat (Scripture Written) | The scripture (al-arḍ) is repeatedly written with ink (published widely). |
| Surah Aṭ-Ṭāriq (86) | ||
| 86:13 | Innahū la-qawlun faṣl (Decisive Declaration) | The surah's foretelling is a decisive declaration that also hints at the need for Diverrication (Faṣl/Tafsīl) to be understood. |
| Surah Az-Zalzalah (99) | ||
| 99:1-8 | Izā Zulzilatil-Arḍu Zilzālahā | Describes a future time when the scripture is cleft and reveals its heavy loads, and groups are shown the results of their methodological toiling. |
| Surah Al-'Adiyāt (100) | ||
| 100:1-5 | Wa l-Ādiyāti Dabḥan (The Charred Aggressors) | An oath by the process of repeated, inevitable searing/charring (Dabḥan) of the hasty interpreters and aggressors (al-'Ādiyāt) due to their erroneous interpretations and conceit (Phase 2 punishment). |
| 100:6 | Inna l-Insāna Li-Rabbihī La-Kanūd | The Insān (Isa/Karīn) is miserly and ungrateful to his Lord. |
| 100:9-10 | Bū'thira mā fī l-Qubūr (Graves Desecrated) | Those in the graves (patriarchs/old opinions) are desecrated and stripped of their sanctity, and their core thoughts (ḥūṣṣilat) are exposed as premature harmful debris. |
| Surah At-Takāthur (102) | ||
| 102:1-2 | Zurtum al-Maqābir (Forged the Graves) | You were preoccupied by prosperity, leading you to forge in the names of dead people in the graveyards (i.e., claiming authority from Pious Predecessors). |
| 102:6 | La-tara-wunna l-Jaḥīm | Seeing the state of wide opened eyes in the full darkness (Al-Jaḥīm) before seeing the certainty of knowledge. |