BB00010: Tafsir-i-Surah wa’l-’Asr (Commentary on the Surah of the Afternoon)

1. Exordium

In the name of God, the Most Merciful, the Most Compassionate

All praise be to God Who hath manifested Himself unto all created things through the revelation of the signs of His creation in the kingdom of Command and Creation, that the essential realities of all existing things might be illumined by the effulgent rays of the divine verses, and that the very essence of all abstract realities might resound with the reverberations of the signs of His dominion through the manifestations of the verses of His kingdom, that all might bear witness in every station of Command and every sign of Consummation to that whereunto God Himself hath testified in the primordial eternity that there is none other God but Him. He hath ever been, and no thing existed with Him. He shall ever be even as He hath been. He is the Single One, the Unique, Who hath no description in creation, no attribute in invention, no mention in origination, and no decree in innovation.

He is the Single One, the Self-Subsisting, Who hath brought the Will into being from naught before all things, by itself and for itself, without any mention accompanying it, nor decree parallel to it, nor attribute resembling it, nor description equaling it, that through its existence might be established in the realities of souls and horizons the unity of His eternity, which He hath deposited in the essential natures of the most exalted abstract realities of creation, that all might acknowledge in the station of the manifestation of His revelation that which He hath desired in bringing all things into being.

Then He brought into existence Volition for the manifestation of the essence of Will in the First Particle after the appearance of the First Scene in the degree of Will, that all might know in the stations of essences, realities, souls, accidents, substances, moments, stations, indications, allusions, signs, verses, beginnings and ends, that which God hath desired for His creation in the station of knowledge of the degrees of action and the manifestations of passion, that all might be distinguished at the beginning of the mention of duality from the manifestations of unity and from the sign of multiplicity.

Then, after the manifestation of the creation of Volition, He brought forth the surging ocean of Decree for the manifestation of that which is decreed, and made it the connection of causality in the station of effect and the manifestation of objectivity in the station of trinity and the degree of that which is made, that through the manifestation of its signs in the worlds of contingency and the manifestations of entities might be distinguished the degrees of the choices of the atoms of contingent beings, and that he who is to be wretched might be wretched through the manifestation of that degree in the Third Scene, and he who is to be blessed might be blessed through the manifestation of the signs of that causality gleaming from the manifestation of the First Degree, and that all might be distinguished according to what the atoms deserve and the existences accept and the moments choose from what God hath desired in the Book and hath desired in the beginning and the return.

Then God originated, after the manifestation of these three degrees, the degrees of manifestation of the descent of those stations, and He sent down their names in the world of Names in accordance with what God hath sent down in the Book through the mention of Decree, Permission, Term and Book, that the creation of all things might be completed through the manifestation of those seven from all directions, and that what God hath detailed in the stations of the world of Names and Attributes might become clear in the degree of dust, until each hath taken its portion in all stations according to what God hath ordained for it in the mention of beginnings unto what God hath ordained for it without end in the degree of address. Thus hath prospered whosoever hath prospered, and thus hath lost whosoever hath desired judgment without proof or Book.

2. The questioner and the question

And now, when the Command hath descended from His Eminence of lofty and exalted lineage, of transcendent and sublime glory, of high and noble descent, possessed of the most excellent attributes and praiseworthy qualities, the Sultan of the Learned—may God perpetuate the shadow of his kindness over those who dwell beneath the shade of His mercy—to interpret the blessed Surah which God hath revealed in the Qur’an “By the declining day [wa al-asr]! Verily man is in loss, except those who believe and do good works, and exhort one another to truth and exhort one another to steadfastness.” [Q103:1-3]

Since his command is to be obeyed and his decree is decisive in manifesting this exposition, I have sought God’s assistance and proceeded to reveal that which God has created in existence, bringing it forth into visible reality, so that through the commentary on this blessed Surah there might be distinguished the station of one who is aided by God’s grace in that station from others, and that the reward of whoever understands any part of it may remain with his eminence until the Day of Return.

I beseech God of His grace to preserve the eyes of those who gaze upon the allusions revealed in that Book from objection, and to inspire all with the decree of justice regarding the stations of the significances of the words revealed in that station for this most delightful cause. Verily, I place my trust in God for manifesting the reality of the mystery of contingent existence through that which God has placed in existence by bringing it forth into visible reality. There is no power nor strength save in God, the Most High, the All-Bountiful.

3. Regarding distinguishing the true from the false

Before I mention a single letter in the station of interpretation, I beseech his most delightful eminence—may God perpetuate the shadow of his kindness—to pardon my soul should any error flow from my pen, for the station of the servant in every condition is that of sin. I hope that God will establish, through the mention of certain stations for those who dwell in the stations of the world of names and attributes, that which God has ordained for them in the decree of the Book. Verily unto God returns all judgment and command, in the beginning and in the return.

Before I mention the exposition of a single letter from the inner meaning of that sacred Surah, I shall mention certain signs whereby truth may be distinguished from falsehood, and the sincere from the heedless. Yet I desire by this nothing save knowledge for whoever wishes to become aware of the realities of abstraction, recognize the signs of divine unity, and become established upon the throne of uniqueness and detachment.

Among the signs which it behooves the fair-minded one to recognize is the knowledge of the forms of the exalted ones from the debased, for judgment is neither established in the Law nor made manifest in Reality except through recognition of that sublime rank.

And that matter cannot be known except through knowledge of reality, for the forms in this world are similar, and one who, in the world of multiplicities, turns toward the Countenance of the Divine Essence in that station cannot be distinguished except through the negation of allusions and veils in the world of origins through negation of names and attributes.

Since this matter was difficult for certain souls, God has established for every truth its reality and for every matter its clear evidence, lest anyone follow another merely due to outward forms and manifest conditions, for true honor lies in the divine mystery and the manifestation of the light of eternality in all aspects of the servant.

In this world, since the two natures are mixed, God has commanded all with that whereby all may be distinguished upon investigation, such that none can harbor doubt therein beneath the zenith of certainty in the manifest horizon. Were that balance not established in the exposition of the scale, the decree of the answer would not be clear in following the most delightful command.

After these allusions, there is no doubt that today all people claim truth and establish within themselves proof for what they claim. Yet in reality complete proof is not in the possession of all—otherwise they would not differ regarding the realities of the manifestations of divine verses, the conditions of the realm of might, the signs of sovereignty, the tokens of the kingdom, and the stations of limitation in the chain of the human realm. And after this there is no doubt that God’s proof in every time is conclusive for all things, and God’s command and His words are complete. Were it not so, God would have no proof over anyone—glorified be He far above what those who liken Him to creation assert in great exaltation! When it is established in the path of truth that pure truth is not proven except by a true balance from God, to which all differences among all peoples return.

And since today if the balance were the Book of God it would not remove differences because all sects derive proofs for their claims from it—and likewise is the case with traditions, practices of the companions, and signs in the souls and horizons, for differences in all ranks are evident—God refuses that judgment be by difference or that He should reveal it in His Book or accept it from anyone. For God created all things by His command and made the cause of the appearance of all things His very decree. Therefore the decree must needs be one from Him, as is clearly stated in the judgment of the Qur’an where He, exalted be His mention, says “And Our command is but one”.

And that which is like unto it must needs be one, and this is a just decree that speaks in the station of unity and the sign of abstraction, where the people of divine unity recognize through the word of glorification. When it is established that the balance is not complete in these true signs, it behooves man to make the measure of the Cause that to which the high must refer and the low must follow, whereby forms of falsehood are distinguished from truth. And this measure must needs be from the Creator, for in the station of fruition and deriving results, a single decree is not established.

Since this is the case, your honor witnesses the existence of a just balance whereby decree was previously established and none can oppose it or question it with “why” or “how”. And this is the glory which God gives to whom He wishes among His servants, and by it He punishes and establishes, and concerning it all shall be questioned on the Day of Judgment. And this is the glory which all are powerless to resist in its manifestation. And since the matter was veiled behind veils, and for every mention there is a station in mentioning the proofs, and since establishing the balance is not in the station of that exposition, I ask of your honor to observe the measure of exposition in the stations which I wrote before you. And similarly it was established in the commentary on Al-Kawthar for whoever wishes to remember or take warning.

4. Commentary on the individual parts of the surah

And now I shall explain what God intended in that station regarding the interpretation of that blessed Surah in the station of limitation for those who distinguish separation from union. And from your honor the paths of the outward and inward are not hidden, and verily the matter in reality is not concealed from you, rather He desired to remind of certain traditions and the appearance of lights and the word of mysteries for certain righteous ones.

And since the matter comprised numbered stations, I shall point out some of its wisdom, which is that every letter of the Qur’an hath manifold stations. Indeed, God hath created within a single verse the reality of all things upon which the name of a thing hath been conferred—signs of all things, lest it prove difficult for anyone to recognize the manifestations of the signs of His grace and the revelations of His justice in all things. And one beholdeth in all things the manifestation of His sovereignty in the creation of all things, visible and existent, to such extent that one seeth nothing except that he seeth it before that thing.

Among these is the station of the Point in the stations of divine action, whose reality none can comprehend save him whom God hath made the station of His Self in the first world—the station of justice. This station is exclusively reserved for Muhammad, the Apostle of God, and none else hath any portion therein. In that station, He is a manifestation from His presence in the reality of that letter, and all allusions fall short of His mention, and all goals are circumscribed at the dawning of the lights of His glory. The mention of that station is not of the paths of knowledge, rather it is of the light of exposition which God hath created in the reality of all things for the exposition of all things. The mystery of this matter is unveiled before thee and requireth no elaborate mention. For others, I see no way for them to know it.

Among these also is the station of the soft alif, which is the second rank among the stations of divine action. This is the station where the first letter is made manifest in the revelation of divine action. God, through His subtle wisdom and supreme grace, hath made this station exclusively reserved for the successor of His beloved, Ali. None hath any portion in the knowledge of that letter, for it reflecteth His countenance as a mirror and indicateth His beauty, as the Apostle of God hath explicitly stated in the celebrated tradition: “None knoweth it save God and his own self.” None besides him hath any way to know that letter, for he determineth it from his own essence in the essential realities of the kingdoms of the heavens and earth. He standeth in the stations of unity that follow the station of the Point in the station of that letter, and none knoweth God’s handiwork regarding him save He, glorified and exalted be He above what they describe.

Among these also is the station of the hidden alif, the pure everlasting, the divine light, the letter of the manifestation of the Divine Identity, and the sign of Oneness in human essence. In that station it relateth to the station of Hasan and indicateth the manifestation of trinity in the station of Power. Concerning this matter all have differed in the ranks of the choices of existence. From the wisdom of this letter in the station of manifestation, the Christians took the form of the cross and declared the infusion of divinity into humanity—exalted be God far above what the wrongdoers say, with great exaltation!

Among these also is the station of the unbent alif, which is the station of the manifestation of God’s name “the Slayer” in the ranks of divine action, and the beginning of the cause of destiny for the manifestation of alteration after execution. God hath made the bearer of this letter in that station Abu Abdullah Al-Husayn. Therefore he—may my spirit and all who dwell in the kingdoms of command and creation be a sacrifice for him—refused to give allegiance and cut himself off entirely unto the Creator of humanity, accepting martyrdom through the manifestation of universal authority in that letter.

Before attesting to the manifestation of the Universal Guardianship in that Letter—may my spirit be a sacrifice unto Him—in that station He reflects the stations of the three Letters from the simplicity of the Point, the immediacy of the Will, and the indication of the Hidden Alif behind the infinite veils that have no end, unto the limit that hath no bound in contingent existence. Thus did al-Sadiq (peace be upon Him) indicate in His visitation prayer for the night of mid-Sha’ban:

“No one is abased whom God exalteth, and none is vanquished whom God aideth.”

And verily He—may my spirit be sacrificed for His sake—in that station indicateth naught save the Manifestation of the Divine Essence in the realm of attributes, and likewise is the decree for that Letter of the Qur’an. Were the seas of the heavens and earth to become ink for explaining that Letter of the Qur’an, they would be exhausted ere a single explanation of that First Letter could be revealed, for God hath chosen it for Himself and selected it for His love. Verily it is the Letter of the Command through which the heavens and earth were established. None knoweth how it is save God and those whom God hath created above its rank from among His grandfather, His father, and His brother—the blessings of God be upon them so long as creation endureth.

Verily my mention in that station was naught save like my mention in the station of the Essence in both stations. I found no existence for myself in that rank, but since God created some signs of His power in the reality of my heart, I indicated it through a subtle hint for thee, shouldst thou desire to observe the rank of the non-existent in the existent.

Among them is a Letter in the station of Permission, which is the station of the Letters, and this is specific to the Suns of Grandeur—the blessings of God be upon them—and none hath any share in the knowledge of that Letter, for it relateth their majesty and indicateth their presence, and was a gate for knowing the stations of their power. Exalted and glorified is that Letter above explanation and utterance.

And among them is a Letter in the combined Letters, which is the rank of the Term and the station of the light of the Remnant of God in the essences of the realities of the Divine Realm, the entities of the signs of the Realm of Might, the indications of the stations of sovereignty and dominion, and the conditions of the incidental manifestations of the human world. God alone knoweth the decree of that Letter, and none of the Prophets or Messengers hath any share in the knowledge of that Letter of the Qur’an. Upon God do we rely concerning the decrees of the beginning and the return.

And among them is a Letter in the station of the Word, which is the rank of the Book in the decree of the Address. Verily God hath ordained the decree of that Letter for Fatimih—the blessings of God be upon her—and none among those whom God hath created beneath her rank hath any share in its knowledge. And were all else to know a single decree from that Letter which God created in the station of the immediacy of that Letter in rank—verily the paths are blocked and the ways are barred, neither can the proof be mentioned in the path nor can the path be established by the proof. Glorified be its Creator above what they describe.

When some stations of the Letters of the Qur’an were manifested, it is not hidden from thee that after those ranks, which are the fundamental cause in the origins of causes, there are many stations, among them in the station of the effect of the Will, and among them in the station of the manifestation of the effect of the Divine Purpose, and among them in the stations of passivity in the act itself, and among them are stations at the inception of attributes, and among them are in the realm of infinity in the station of manifestations of the Essence, and beyond that in the station of negation of names and attributes, and among them in the inner station of the Throne, and among them in the outer station of the Seat, and among them in the signs of the heavens.

And verily what is in the earth, were it to be released, would be but a portion in relation to the stations which have been detailed before thy presence. And verily one such as thyself knoweth the stations when the veils are lifted from the station of the countenance of attributes in the manifestness of the light of the Essence. And verily upon that difficult path and arduous way doth the observer recognize the stations of the Qur’an and beareth witness to this through the judgment of the Bayan, and interpreteth all that he willeth by what God hath revealed in the Qur’an.

And verily what hath been mentioned in the traditions that the Qur’an hath inner meanings unto seventy or unto seven hundred is due to the inability of creation to bear it, otherwise the judgment of the letters of the Qur’an and its Command is greater than that, to the number of all that God’s knowledge hath encompassed of the mention of the Essence, the limitations, the Names and the Attributes. And for it there is an interpretation, and for every interpretation an interpretation unto infinity with what hath no end.

God knoweth the greatness of His Book, and just as there is nothing fresh or withered except it is in a Clear Book, and it is assumed that all believe in this, likewise the judgment is true in every letter thereof, such that if the Imam desired to extract the judgments of all hidden things and manifest things, of beginnings and endings from the letter Alif in the Qur’an, he would be able to do so. And God hath placed in it, as the Imam Sadiq hath clearly stated in the interpretation of ʿthe Eternal’, and verily this is the judgment in reality and the manifest path.

And when this explanation is established, how then can any letter of the Qur’an be interpreted? Nay, none can do this save Him upon Whom God hath sent it down, nor is it possible in contingent existence, for the outpouring is ever renewed through the existence of creation, and verily this is a judgment that hath no end in invention. And God knoweth all things, and verily unto Him alone returneth the judgment of the Qur’an, for from Him was it sent down in truth alone, glorified and exalted be He above what they describe.

5. Commentary on the first letter of the surah (waw)

And verily after this explanation, there are unveiled before thy presence indications of certain verses in the Qur’an, and verily the interpretation of that blessed Surih as it is, according to what God hath sent down upon His Beloved, conformeth to what God hath ordained for His Cause. And verily in the inner station, for each letter thereof there is an interpretation, and verily I hereby indicate the interpretation of the first letter of that Surih that it may be a path for the recognition of all verses and words by the people of vision. And it is that the first letter was the Vav, and it hath infinite stations:

Among them it is a name for the universal Guardianship and the first Divine Rod and the gleaming, eternal, creative Countenance, and verily in that station it is the first letter from the stations of the manifestation of the Ha’, and it existeth with the people of the cloud of unknowing, and in its essence is the letter Ha’ in creation, and they deduce its outward from its inward and its inward from its outward, and its mystery from its manifestness and its manifestness from its mystery, and it is the Guardianship before whose presence of might all essential things are cut off. And this is the Walayat by which all essences are cut off from the threshold of His might, and all beings from the nearness of the splendor of His mercy, for it, by its very essence, separates all realities from the station of attributes and bars all things from mention of Names and Verses. God alone knows its wisdom and none can comprehend it.

And from it stems the outward Walayat from the station of the Blessed Primal Reed and the Divine Tree which is neither of the east nor of the west. This is the Walayat manifest in the station of Will. God created it in the station of justice—the station of Purpose—and in the station of grace at the level of His Self. This is the Walayat which, by God’s leave, was established upon the throne of bounty, giving each with right their right and conveying to each soul its provision, whereto God indicated its station in the Qur’an saying:

“There, the Walayat belongs to God, the Truth. He is best in reward and best in outcome.”

And in that exalted station and glorious sign all differences are distinguished, all gatherings are separated, all that is scattered is united, and all multiplicities are confirmed beneath the shadows of the darkening paradise of Names and Attributes. Thus did al-Sadiq indicate in the tradition of Mufaddal, when asked about recognition of the station of that universal Walayat and its bearer, that it is the house of light, the garment of manifestation, the sign of the Forgiving Lord—neither is it Him nor other than Him.

The difference is that the first Walayat speaks of God in the primal mirrors which have no cause before them and no separation between them and the station of Manifestation, which is God’s creation in their essence. Through it are confirmed the sign of Oneness, the divine lights, the sea of eternality, and the everlasting glory. It has no shadow in its essential station and no mention in its rank of aught else. This is the eternal Walayat indicating God through the indication by which God revealed Himself to it and caused it to shine, making it the station of the manifestation of His countenance, that all might unify His Oneness through the sign of that Walayat and glorify through it His eternality, thereby becoming knowers of their Lord’s right and praisers of their Creator’s praise in the beginning of causes and their end.

Through knowledge of this exposition the servant distinguishes the first station through the light of eternity and the second station through the manifestation of the rank of Will. There is no doubt that Walayat in the first rank is established, and that in the second it has no manifestation in the first rank except through the manifestation of Will, and that in the ranks of that Walayat all signs are established through the manifestation of contingent being, and that mentions, stations, indications and tokens, were they to be mentioned in that second rank, would be in the station of the ray in relation to the first rank.

And among the stations of interpretation of the letter waw is the resplendent, radiant, brilliant Walayat which determined, brought into being, ordained, decreed, permitted, glorified and perfected in the essences of its realities, the beings of its stations, the signs of its oneness, the manifestations of its indications, and what God ordained for it in the stations of creation and command. And this Walayat is that which speaks of the second Walayat in the rank of destiny, and in the station of that Walayat appear the hidden ranks of formation, the realities of the determination of composition, and the essential natures of the manifestations of divine unity in the realm of the one who stands gazing upon a clear truth.

And for whosoever desires to become acquainted with the reality of the appearance of that Authority, it behooveth him to contemplate the stations of the manifestation of that Authority, that his heart may be strengthened and his soul be assured by that which God hath sent down concerning the ordinances of religion and the signs of the Manifest Book, and that which God hath ordained regarding the Day of Judgment, and that which God hath willed and commanded concerning the stations of Paradise and the depths of the Fire, and that which God hath willed in all things for all things. And verily these signs are witnessed before thee, otherwise the mention of proofs before thee would be naught but an elaboration of the manifestation of Words and the appearance of that which God hath willed in the Book. And verily unto God do all beginnings and endings return, in origin and return.

And among the stations of the interpretation of the letter Vav is the Authority in the manifestation of the rank of Decree and Origination, then Implementation and Praise. And by it is established the ordinance of Authority which God hath sent down in the Qur’an in the station of manifest vision, and it is the Authority which God, glorified be He, hath bestowed upon the people of infallibility, may God’s blessings be upon them. And verily by it they judge as they will through what they will, and they will naught save that which God willeth. And verily it is the Most Exalted in the expanse of the Imamate, in the beginnings of the beginning and the end.

And verily in the station of Reality these signs are in the interpretation of Vav in the station of the inner meaning, and therefore this matter flows in the inner of the inner unto the ultimate ranks which, if thou desirest to become acquainted with their reality, shall not be hidden from thee. And verily in some stations, when it is desired that the interpretation of Vav be manifested, it is not fitting at this time, as its time hath not yet come, for those stations which are witnessed before thee, as no one is able to know and become acquainted with the reality of what hath occurred.

And when the Pen floweth with mention of the interpretation of the inner meaning, I mention in that Book a principle from among the principles of the true philosophers by which the learned one may know the inner meaning of verses and traditions from the outward meaning. And it is that God hath established creation in the first scene for the mention of His unity, then in the second scene for the Prophethood of Muhammad the Messenger of God, then in the third scene for the Authority of the people of infallibility, may God’s blessings be upon them, then in the fourth scene for the followers of the divines of religion and the callers to certitude.

And that is in the rank of descent, and when anyone desireth to know the balance of the science of the inner meaning, it behooveth him to return the judgment to those stations and to interpret all verses in the rank of ascent with the inner of the inner, and conversely with the outer of the inner, as is indicated by the famous tradition which Al-Kulayni hath related in Al-Kafi from As-Sadiq, peace be upon him, and which Al-Kazim, peace be upon him, spoke to Mutammim ibn Fayruz.

But the science of the inner meaning is difficult for most people as they cannot bear the apex of the matter, but for thee it is easy if thou desirest to become acquainted with it. And if God were to will, it would be possible that I interpret regarding the interpretation of Vav with some ordinances of religion from the known signs and recognized tokens, but now the matter doth not flow due to what thou hast become acquainted with concerning the detail of stations and the multiplicity of signs. But I indicate some stations thereof lest anyone forget its ordinance:

God hath created all things as they are, according as they are. The Command hath descended from the primal causes in all things until it reached the station of letters. In that station God made the name of the letter of unity and its mystery His Word, corresponding to the higher realm. Those possessed of understanding know not what is there except through what is here. God, through His subtle handiwork, hath joined the letter Vav with Ha, as no specification can be seen in the letters themselves, and it is closest to the Source. The number of that letter exceeds the letter Ha by only one, and that is the letter of Being which God created to preserve its station.

The stations of unity in that letter return to the reality of unity and the mystery of detachment. It is the single letter that in every condition indicates God, glorified be He. All letters in every station, of the spirits and the bodies, return to the letter Vav, and it returneth to the letter Ha, which is the letter of detachment in the depths of praise. From this exposition branch forth lofty stations that minds are bewildered to comprehend, and their reality cannot be revealed. Now is not the time, as the heart’s awareness cannot fully express it. Among the stations of the interpretation of that letter is the station of the appearance of Qur’anic meanings, from the stations of allusions to the ultimate ends of endings, and what God hath ordained in the knowledge of the Book for those possessed of understanding among the people of return.

The wayfarer, in the journey from creation to Truth, seeth that very letter as the station of stillness in the depths of Oneness which God hath ordained for him in the journey from creation to Truth, for the seal is itself the very beginning. The recognition of the Essence is not valid in the journeys enumerated in the knowledge of the Book except through negating indications from the court of the nearness of attributes, as ʿAli, peace be upon him, indicated in his sermon where he said, exalted be his mention: “The beginning of religion is His recognition,” until he said, “and the perfection of unity is the negation of attributes from Him, testifying that every attribute is other than the One described, and every One described is other than the attribute.”

This is the most subtle of the stations of unity in the manifestations of detachment. There is no nobility above it, no mention, and for one who attaineth not unto it, no glory or good.

Sufficient are these allusions in interpreting the first letter of the blessed Surih. It hath levels in the station of forms that man should be certain of their reality, namely:

That the spirit of the word Vav which God revealed at the beginning of that Surih in its station is sovereign over all verses in the souls and horizons, and likewise was the decree in its form. Should all who are in the heavens and earth gather together to produce the like of that Vav as the first letter of that word from the Qur’an, they would never succeed, for just as God made its spirit sovereign over all indications and verses, likewise was the decree in its form. However, most people are confused about the forms, not having understood the reality of the Qur’an’s mystery. Just as the forms of people in human temples are one, though one among them may be a proof among them, likewise is the decree regarding the forms of the letters, for all that the people speak and that enters their hearts concerning the composition of letters does not equal either the spirit or body of that letter Vav from the Book of the All-Merciful. Indeed, this is evident in thy presence, requiring no further explanation after what hath been made clear.

6. Commentary on the letters of the surah in their inner aspect

Part 1: “And whereas some stations of the letter Vav…”

And whereas some stations of the letter Vav have been established through these allusions, I shall mention for every letter of that Surih an aspect of its inner interpretation, as thy noble presence hath commanded regarding the station of exposition, in accordance with the commentary on Al-Kawthar in the Tibyan. Permission hath come through the Suns of Prophethood and Mystery in the traditions that all names, both praiseworthy and otherwise, pertain to the people of infallibility, and that which its outward form doth not equal its inner mystery—God hath revealed concerning the Imams of fire a mention for every letter of that Surih as God hath willed and desired in that Book, and unto Him do beginning and end return.

Verily the first letter is Vav, and it is the allusion to the stations of Universal Guardianship in the realm of Lahut, then in the throne of Jabarut, then in the evidences of dominion and kingdom, then in the signs of the stations of every soul’s guardianship which God’s knowledge hath encompassed. Beyond the judgment of these allusions no one knoweth save God, glorified and exalted be He above what they describe.

Then the second letter is Alif, and it is the allusion to the stations of Paradise’s bounties and the commands of the All-Merciful. It is the letter through which all letters stand, and in its presence all inner meanings are witnessed by God’s leave. None knoweth the reality of the mystery of that hidden command save whom God willeth. Every name upon which the name of “thing-ness” is bestowed—were man to interpret that Alif to act truthfully, he would have a reward in God’s Book for having revealed the hidden meanings within the depths of words and allusions. It hath ranks which, if thy presence observeth them, thou wouldst become aware of its reality through the expansion of the Command in the beginning and the end.

Then the third letter is Lam, and in its inner station it is the allusion to the All-Encompassing, All-Pervading, Universal, Primordial Standard under whose shade God hath placed all things, making its bearer ʿAli in all stations from the world of beginning to the world of ending. It is the Standard of Divine Unity for which God hath made no shade nor station save the manifestation of its vastness, then the Standard of the All-Merciful, then the Standard of the name of Oneness, then the Standard of Unity, indicating in its essential reality what God hath ordained for it in the knowledge of reality.

Beyond this interpretation it hath recorded aspects, for the letter Lam is the number of nights God promised Moses son of Imran upon Sinai, and unto it returns all manifestation when the inner meaning is concealed. It hath an aspect in the countenance of letters which God hath not placed in any other, and for this reason God placed the letter Lam in the middle of the name of Ali, peace be upon him, for the rank of receptivities is not complete except through the mention of the accepted ones in the completion of its number forty, and verily he—may my spirit be sacrificed for him—is the One Who standeth by God’s leave between the worlds and Who judgeth between the two gulfs. Whoso possesseth inner knowledge can expand in that station whatsoever he willeth regarding the emergence of the signs of realities and the tokens of subtleties, and all that God, glorified be He, hath placed in all stations beneath his rank and the manifestation of His Will, where the nature of exposition in the paths of that utterance is not hidden from you.

Then from the fourth letter, the letter ʿAyn: the transcendence of the Divine Unity in the stations of the Lahut, then the transcendence of Oneness in the conditions of the Jabarut, then the transcendence of the All-Merciful in the stations of the Mulk and Malakut, then the transcendence of the Eternal in what God has manifested from all through all in the realities of souls and horizons in the realm of Nasut.

Then from the fifth letter, the letter Sad: the mention of the stations of Eternality manifested in the essences and beings of the people of Lahut, then the radiant, sanctified Eternality manifested in the essential natures of the abstract beings of Jabarut, then the brilliant, wondrous Eternality from the inner realities of the people of Mulk and Malakut, then the Eternality which relates the first rank from the degrees of action wherein God has sent down the forms of His light’s manifestations in the souls of the people of Nasut.

Then from the sixth letter, the letter Ra: the universal mercy through which God created the Will by itself before all things, then made it the cause of all atoms, then the unitary mercy through which God created the souls of whatsoever His knowledge encompasses in the Book, then the universal mercy descending in the station of Destiny—a surging, boundless, billowing ocean wherein the ordinances of creation are distinguished, and blessed is he who is blessed through recognition of the station which God created at the ultimate end of that station, and wretched is he who is wretched through his heedlessness of what God has sent down in that surging, boundless, billowing ocean.

Then the mercy which embraceth all things, which God its Creator made to be one hundred parts, as Al-ʿAskari explained in his commentary on “the All-Merciful,” and through one part thereof He showeth mercy unto all who dwell in the world, and through ninety-nine parts God will show mercy unto His servants on the Day of Resurrection according to what He hath willed and ordained in the Book—and this is the all-embracing mercy which encompasseth the believer and the infidel and all things, and verily through that mercy the essential natures of all contingent beings came into existence and were endowed with identity. And verily God made Husayn, peace be upon him, the bearer of that mercy in that station, and therefore he—may my spirit and all who dwell in the kingdom of Command and Creation be a sacrifice unto him—will intercede before God on the Day of Resurrection as none other can intercede. May God grant me and all who desire to attain his intercession on the Day of Reckoning—verily He is the All-Forgiving in the beginning and the end.

Then from the seventh letter, the letter Alif: the inner reality of the Will as the beginning of action, which the people of truth express as Purpose, then the inner reality of essential natures in the rank of Destiny from the realm of Lahut and Jabarut and Mulk and Malakut, then the inner reality which God created in the realities of all things from the principles of causes which end in impenetrable, pitch-black darkness, then the inner reality whereby the truthful one is distinguished in the manifestations of the signs of majesty from others when the decree of the Concourse on high is not witnessed.

Then from the eighth letter, the letter Nun: the light of God in the station of the essential natures of the manifestations of Lahut, then the light of God in the station of the essences of the beings of Jabarut, then the light of God in the hidden meanings of the verses of Mulk and Malakut, then the light of God which was sent down in the Qur’an and which He attributed to His own exalted Self, where He, exalted be His mention, said:

“God is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth even though no fire touched it. Light upon Light! God guides to His Light whom He wills. God sets forth parables for men, and God has knowledge of all things.”

[Q24:35]

The ninth letter is the letter Alif, signifying the will of the action itself in the stations of principles and causes, then signifying the third rank among the ranks of action. In that station are distinguished the wills of created things, to which the Proof referred in the visitation prayer of the Family of God, which issued from the Sacred Precinct to Uthman ibn Umar, where he, exalted be His mention, said: “Verily your will is the will of God…” Then there is the will by which God created the essences of wills beneath the rank of the Family of God from among the Prophets, Messengers and Martyrs. Then there is the will which God placed in the chain of subjects, and through these two man does what he wills. Glory be to God, exalted is He above what those who draw comparisons say about His wisdom.

Indeed some philosophers have erred in explaining the mention of God’s will, claiming it to be an attribute of the Divine Essence. This is manifest unbelief in the school of the pure Family of God, for will is an attribute of action, and God originated it through the Primal Will for its own manifestation in the stations of the abstract and the accidental. None knows the nature of what God has originated in those stations save whom God wills. He is the Most High, the Most Exalted.

The tenth letter is the letter Lam, signifying the pearls which God created in the seas of the Divine Realm, then the pearls which God created in the seas of the Realm of Power, then the pearls which God created in the seas of the Kingdom and Dominion, then the pearls which God created in the seas of the earthly realm, of every kind that God created by His command. He is the Mighty, the Bestower.

The eleventh letter is the letter Alif, signifying the origination of the Primal Will in the world of the Cloud, then the creation of Will after the Divine Realm in the Realm of Power, then the bringing into being of essences from what God’s knowledge has encompassed in the realm of the Kingdom, then the generation of pure being in the rank of Destiny according to what God’s Book encompasses in the realm of Dominion.

The twelfth letter is the letter Nun, signifying the pure light in the dawning of the manifestation of the Divine Essence, then the determinate light in the world of Names and Attributes, then the light connected to the third pillar of the Throne, which God made yellow in color facing the first pillar of white color, then the light which God created in the lamp which tells of its manifestation in the colors of the Throne from yellow after white, then green before red. This is God’s light in the horizons and souls and the greater worlds, whereby the separated were united and the united were separated according to what God willed and ordained in the beginning and the return.

The thirteenth letter is the letter Sin, signifying the glory of splendor, then the glory of praise, then the glory of the Cloud, then the glory of Destiny when it flows to execution and is not preceded by origination.

The fourteenth letter is the letter Alif, signifying the signs of Unity in the manifestations of the stations of the Divine Realm, then the signs of Oneness in the conditions of the appearances of the Realm of Power, then the signs of the All-Merciful in the tokens indicating the signs of the Dominion and the Kingdom, and what was established upon the throne of bounty by God’s leave in all stations of limitation and infinitude according to God’s will in the manifestation of the essence of the dominion and kingdom; then the signs radiating from those signs dawning in the essential realities of abstract beings and what God’s knowledge has encompassed in the world of names and attributes.

Then from the fifteenth letter, the letter Nun: the white light from which every whiteness in contingent existence became white; then the yellow light from which yellowness in all things became yellow in their essences; then the green light from which everything in the heavens and earth became green according as God the All-Merciful willed and revealed in the Furqan; then the red light from which redness in all things became red from the mystery of contingent existence in their essences.

Then from the sixteenth letter, the letter Lam: verily it is the banner in the stations of creation and composition with their endless manifestations, and through it realities are realized, entities are specified, utterances are repeated, and pearls shine forth, and whatsoever the word of names and attributes is applied to.

Then from the seventeenth letter, the letter Fa’: the uniqueness of unity; then the uniqueness of the All-Merciful; then the uniqueness of signs which God created and the ranks of essential realities of beings of the dominion and kingdom; then the uniqueness of stations of the principles of causes and what God created in the essential realities of ranks of origination and modes of invention according to God’s will and desire in the Book, verily He is the Mighty, the Bestower.

Then from the eighteenth letter, the letter Ya’: the sea of the realm of Lahut; then the sea of the realm of Jabarut; then the sea of the dominion and kingdom; then the sea about which God revealed His decree in the Qur’an where He, exalted be His mention, said:

“And We revealed unto Moses’ mother, saying: Suckle him, and when thou fearest for him then cast him into the sea, and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him one of Our messengers.”

Then from the nineteenth letter, the letter Kha’: the state of the seclusion of oneness from all else, and the imposition of the separation of attributes but not isolation between what God created through origination and what is besides it; then the seclusion of the act from the object; then the seclusion of the cause from the effect; then the seclusion of what God created in the upper chain from the lower chain.

Then from the twentieth letter, the letter Sin: the splendor of God in the world of the divine cloud; then the splendor of God in the world of glory; then the splendor of God in the world of decree; then the splendor of God in the world of execution.

Then from the twenty-first letter, the letter Ra’: the humming of the army of bees of Lahut in the thickets of Jabarut; then the thickets which God created for the familiarity of fabricated things; then the thickets wherein God ordained the decree of justice and none attains to it except through grace; then the thickets which God intended for all He created and originated from what His knowledge encompasses, verily He is the Mighty, the Powerful.

Then from the twenty-second letter, the letter Alif: the root of the universal tree which God created in the realm of Lahut and made it a sign for the manifestation of the light of His eternity in origination; then the root of the Tuba tree in Paradise; then the root of the blessed leaf which was paired with the first branch from the tree which God created for the manifestation of the sign of divine authority in the station of bodies; then the root of the sacred tree which spoke on the Mount by God’s leave and indicated naught but God—glorified, glorified and exalted be He above what they describe.

Then from the twenty-third letter, the letter Lam, which in that station is the Most Great Tablet wherein all conditions are enumerated, then the Tablet of Command wherein God has inscribed all that He has revealed, then the Preserved Tablet which records the deeds of all creation to the extent encompassed by God’s knowledge, then the Tablet which God created through Azrael’s knowledge for bestowing spirit upon every possessor of spirit, and verily he looks upon it at all times and obeys his Lord’s command according to what he learns of the decrees of that Tablet by God’s leave—glorified and exalted be He.

Then from the twenty-fourth letter, the letter Alif, the first sign of Oneness which God gave for the repetition of that primal Remembrance, then the sign of Oneness which God gave through the Imams of religion whereby they unite with God their Creator in all things and unite with God only through what God has testified for them within the knowledge of the unseen, then the sign of Oneness which God has deposited in the reality of all upon which the name of anything is bestowed from the worlds of the abstract, material, essential, accidental, qualitative and whatsoever God’s knowledge encompasses beyond those indications and signs whereby they turn toward the dawning-place of the manifestation of the Divine Essence through negating names, multiplicities and attributes.

Then the twenty-fifth letter, the letter Alif, the command of God whereby man recognizes the signs of abstraction, the tokens of uniqueness, the evidences of unity and the stations of glorification, then the command of God whereby the servant knows the stations of Oneness, essential identities, spiritual realities and the stations which God has made unceasing in every place, to which the Proof refers in his prayer on the day of Rajab: “And by the stations which cease not in any place.” Then the command of God whereby the separate things became separate, the gathered things gathered, the harmonious things harmonized, and there appeared what was in the kingdom of names and attributes and the stations of ends and conclusions up to what God ordained in the rank of the Book.

Then the command of God which Husayn son of Ali established on the day of Ashura when none could stand with him save those who willed and who had taken the covenant of his love in the realm of pre-existence. Thus he said when he stood before the party of Satan: “Do you call upon Baal and forsake the Best of creators?” So I ask God of His grace to gather us with those who desire His decree and who detest those who are content with the deeds of those who fought against him—may God punish them as they deserve, for God is not unjust to His servants.

Part 2: “Then from the twenty-sixth letter, the letter Lam…”

Then from the twenty-sixth letter, the letter Lam, the slight sins which God intended in the Book for those who dwell beyond the veils of divinity—servants for whom God has not established specific manifestation in the rank of appearance even if they possess rank of appearance, and they are a people who look upon things only through the gaze of the Lord, exalted be His glory. Were they to look at anything without the perspective of the First Point, they would not be among the people of that station. God knows their station and is aware of their conditions. May God grant me, and those who are righteous among their fathers and their offspring, to dwell in the Gardens of Eden.

Verily, He is the All-Forgiving, the Loving. Then there are those whom God has placed beneath the shade of the yellow corner of the Throne, and they are people in whom the fruit of the present has appeared more than those dwelling in the station of the first corner, and thus its color appeared as yellow. Then there are those whom God has placed beneath the shade of the green light from the third corner of the Throne. Then there are those whom God has placed beneath the shade of the red light from the fourth corner of the Throne, and in that station appear the principles of the light of the first corner in its reality, then the light of the second corner in its manifestation, then the light of the third corner in its attributes, and thus multiplicities and infinities are found beyond these stations.

And if the observer were to look with the perspective of the First Point at these signs, he would know the wisdom of grace in that corner and justice in the ranks to which I have referred. Verily, unto God returns all judgment in the beginning and the return.

Then from the twenty-seventh letter, the letter Dhal: the pinnacle of the Throne in the heights of the Command, then the pinnacle of Paradise, then the pinnacle of the ranks of the abstract and essential realities, then the pinnacle of everything upon which falls the name of anything among names and attributes.

Then from the twenty-eighth letter, the letter Ya, which is the letter that God created at the end of the name of Ali (peace be upon him) for the manifestation of the ten grips at the ultimate rank of the Seal. This letter is among the luminous letters, and God created the origin of letters as an example of the supreme realm. Fourteen letters thereof are for the manifestation of the Family of God (peace be upon them) in the stations of composition and creation, and it is the path of Ali, truth we hold fast to. And fourteen letters thereof are for the manifestation of the stations of reflections of those mirrors in the station of exposition. God has not created anything self-subsisting except through the causality of those universal meanings in the rank of the spirits of those letters, then the causality of those letters in the rank of the utterances of these letters which are the station of bodies. And there is no end to God’s bounty in any regard.

Then from the twenty-ninth letter, the letter Nun, which may be interpreted as that which brings forth the inner wisdom from utterances: the light of creation in the rank of glorification, then the light of invention in the rank of praise, then the light of origination in the rank of unity, then the light of glory in the rank of magnification.

Then from the thirtieth letter, the letter Alif: the Command of God by which the heavens and earth were established, then the Command of God by which the laws of religion are confirmed in all stations, then the Command of God which He has made obligatory upon all to know and understand its reality, then the Command of God which has appeared upon the realities of all created things as He willed, how He willed, such that none among the people of creation knows how that is, except as God, glorified and exalted be He above what they describe, may will.

Then from the thirty-first letter, the letter Mim: the glory of God in the kingdoms of the heavens and earth, then the glory of God in the stations of Command and Creation; then the glory of God for His chosen ones whom He hath created for Himself and selected for His Cause, making them the station of His Self in expression, inasmuch as God cannot be perceived by sight while He perceiveth all sight, and He is the All-Subtle, the All-Informed. Then the glory of God for all His servants whom He hath created from nothing by His decree, and ordained for them every good thing should they follow His command through His grace. Verily He is the Bestower, the Possessor of Perpetual and Supreme Grace.

Then from the thirty-second letter, the letter Nun, signifying the light of God in the Primary Niche; then the light of God in the Lamp; then the light of God in the stations which God hath ordained for everything in His creation from the numbered chains: the first chain being the rank of the manifestation of the principles of action, then the second chain being the principles of the manifestation of the chain of the Seal, then the chain of the essential realities of creation from the human plane until reaching the station of dust.

Then the thirty-third letter, the letter Waw, signifying the Authority which God hath created for the manifestation of His Own Authority in the principles of the Command and the final ends of the Seal; then the Authority which God bestowed upon Muhammad in stations which none can reckon save God; then the Authority which God established for ʿAli in all stations, signs, tokens and verses; then the Authority which God established in the essences of the abstract realities of contingent beings in all ranks and stations.

Then the thirty-fourth letter, the letter Alif, signifying the mention of that Eternity which God hath reserved for Himself and hath forbidden its like to be attributed to any other, and through it God unifieth all His servants—that Eternity which was expressive of the manifestation of His Presence, whereof God made its beginning the same as its end, and its end the same as its beginning, and its inward aspect the same as its outward aspect, and its outward aspect the same as its inward aspect—the pure, absolute Eternity that indicateth God, glorified be He. Then the Eternity which He permitted for the First Mention from His Self, and Light from His Command, and Sign from His Sovereignty, and Geometry from His Grandeur, and Greatness from His Might, and Manifestation from His Hidden Presence, and made it for Muhammad, His Beloved, whom He chose in the First World for the manifestation of the sovereignty of His Self, and selected from among all the atoms of contingent beings in the worlds of principles for the manifestation of the authority of His Self-Subsistence over all else.

Then the Eternity which God, exalted be His mention, originated for the Successors of Muhammad the Messenger of God and his daughter, establishing it in six stations for the manifestation of the letter Waw, among which is the Authority that relateth to the rank of Will and indicateth the eternity of indication in the verses of expression, and verily it is the Authority of Ali before whose sublime glory all within the kingdoms of creation and the cloud-veiled realm did bow down, and to the certitude of whose supreme dominion all that beareth the name of existence submitted, and it is the Authority whereby none in creation can don the garment of existence except after acknowledging him whom God hath given that supreme rank in creation.

Then the Authority which was derived from that Authority and indicated the reminder of the End and the Beginning, and it is the Authority which God, glorified be He, gave to Al-Hasan ibn Ali—may my spirit and all within the kingdoms of Command and Creation be a sacrifice unto him—who stood in the station of His Father in all praise and glory, then in judgment and radiance, then in execution and splendor. His was all the grace that belonged to His Father in might and obedience, in loftiness and honor, and in what God had ordained in the beginning and the end. He is the One Who, by God’s leave, conveys to every created thing its sustenance and gives to everything its due.

For those who recognize Him in that station, neither the veils of contingent existence, nor the glories of creation, nor the proofs of explanation, nor the signs of justice in the utterance can conceal Him. God praised His Beloved through His grace, for He is indeed the Generous, the Bestower. Then the exalted, resplendent Authority which was derived from that Authority and indicated those Mirrors that tell of the Beginning—this is the Authority whose bearer God made to be Husayn. Then the Authority which God, glorified be He, specifically assigned to the Qa’im from the family of Muhammad due to His supreme glory and the pinnacle of His radiance—this is the Authority to which He points at all times upon His breast, saying:

“Therein authority belongs to God, the Truth. He is best in reward, and best in outcome.”

May God hasten His manifestation for the appearance of that exalted Authority and that sublime, resplendent station, through Muhammad and His family, the best of God’s creation among humanity. Then the Authority which God gave to the Imams of the Faith, the pillars of certitude, and the guides of all creation—His servants whom God made, due to their supreme glory, to be in His Own station, and made them the pillars of His unity, the manifestations of His uniqueness, the signs of His sanctity, and the proofs of His glorification. Through that universal Authority, they do whatsoever they will by God’s leave, and their command in any matter is none other than the command of God, glorified and exalted be He above what they describe. Then the Authority which God, glorified be He, gave to Fatima—may God’s blessings be upon her—for the manifestation of her grandeur; she is the Greater World, and none knows her right nor the decree of the Authority which God gave her except God and those whom God created above her station. And glorified be God, the Lord of the Throne, above what they describe.

Then from the thirty-fifth letter, the letter Waw: The Authority which God created in the Imam. Then the Authority which was derived from the trace of that Authority, which God gave to the Chiefs. Then the Authority which was derived from that Authority borne by the Chiefs, which God gave to the Nobles. Then the Authority which was derived from that Authority and was borne by the guides of Islam from among the great scholars.

Then from the thirty-sixth letter, the letter ʿAyn: The essence of sulfur before the depth of Oneness, which is the sign of the Will. Then the right eye before the depth of Decree. Then the eye of Tiberias before the vast ocean of Judgment. Then the eye of Barhut before the vast ocean of Execution.

Then the thirty-seventh letter, the letter Mim: The Mim of glory in the station of the first determination. Then the Mim of glory in the station of the second determination in the rank of passivity. Then the Mim of glory in the station of absolute, sublime Authority. Then the Mim of glory in the station of the manifestations of the radiance of all atoms, from what God has encompassed in the Book. Glorified and exalted is He, He knows what is in the heavens and what is on earth, and not an atom’s weight escapes His knowledge, and He is the Self-Sufficient, the All-Knowing.

Then from the thirty-eighth letter, the letter Lam: the signs in the realm of Lahut, then the indications in the realm of Jabarut, then the stations in the realm of Mulk, then the tokens in the realm of Malakut. And verily the paths of proof in manifesting these signs are through the vision of the heart, through the mystery of possibility which God hath created in all things—the sign of all things and the meaning of all things. And thou, gaze and thou shalt undoubtedly recognize the Cause of God through the Greatest Vision. Then when God’s knowledge encompasses, if God willeth, the knowledge of destiny and the mystery of what is ordained.

Then from the thirty-ninth letter, the letter Vav: the essential nature, then the innate nature, then the personal nature, then the temporal nature in the stations of the signs of Command and Creation, whereof none can comprehend the knowledge save whom God willeth, glorified and exalted be He above what they describe.

Then in the fortieth letter, the letter Alif: the execution of the Divine Will in the degree of Decree, then the execution of Purpose in the degree of Origination, then the execution of Destiny in the degree of Glory, then the execution of the Decree itself in the ranks of Creation, according to what God willeth in the judgment of the Beginning and the Day of Return.

Then from the forty-first letter, the letter Alif: the deeds of those who work in God’s religion in the degree of the Truth of Certainty, then the deeds of those who work in God’s religion in the degree of the Knowledge of Certainty, then the deeds of those who work in God’s religion in the degree of Knowledge—and for each are ranks and stations which none can comprehend save whom God willeth. Verily He is the Mighty, the Bestower.

Then from the forty-second letter, the letter Lam: the banner of Divine Manifestation in the station of that which is manifested to it through it, then the banner of the first degree of manifestation, then the appearance of the banner following the degree of manifestation, then the appearance of the banner which encompasseth all atoms and surroundeth all existing things—and this is the banner which today is in the hands of God’s Proof (may my spirit and all who are in the kingdoms of Command and Creation be a sacrifice unto him). And the banner is not in the station of the body, but rather it is the all-encompassing spirit over the receptacles of contingent beings.

Then from the forty-third letter, the letter Sad: the middle prayer, then the Friday prayer, then the noon prayer at the time of decline, then the prayer which God hath prescribed for all people, which is the foundation of deeds, the most splendid of good works, the most excellent of pure things, and the highest of good acts. Whosoever is able to pray to God as He hath desired in the Book for the believers hath indeed achieved a mighty triumph.

Then the forty-fourth letter, the letter Alif: the mysteries of Lahut, then the mysteries of the stations of Jabarut, then the ordinances of the conditions of the signs of Mulk and Malakut, then the tokens which God hath placed with the believers that through them the decree of everything might be distinguished for every soul, and all might be through these tokens among those who know.

Then from the forty-fifth letter, the letter Lam: the pearls of the seas of abstract realities in the holy realm, the pearls of the seas of essential natures in the realms of paradise, then the pearls of the seas of possibility which follow these indicative ranks, which are in reality possibility in relation to the descending chain and being in relation to the ascending chain, then the pearls of the seas of physical earth from the beginning of determination to the end of the stations which God hath desired in the Book, and created by His command above the dust unto that which terminateth in the moist earth and the impenetrable, pitch-black, blind darkness.

Then from the forty-sixth letter, the letter Ha: the permitted things of this religion which are permitted until the Day of Resurrection; then the forbidden things of that religion which are forbidden until the Day of Resurrection; then the judgment of justice for whomsoever God willeth; then the judgment of grace for whomsoever God desireth—glorified be God and exalted above what they describe!

Then from the forty-seventh letter, the letter Alif: the command of origins in the hidden things; then the command of origins in the manifestations of the essences of abstract realities; then the command wherewith God hath commanded all from the day of the mention of His existence unto that which hath no end from the outpouring of the All-Merciful; then the command of God which descendeth thereafter and whereby is established the judgment of religion as before—may God hasten his relief and bring near His promise—and to this referreth His word, exalted be His mention:

“And when Our command came, We turned them upside down, and rained upon them stones of baked clay, one after another, marked from thy Lord, and they are not far from the wrongdoers.”

Then from the forty-eighth letter, the letter Ta: the soil of the grave of Husayn (peace be upon him); then the soil of the grave of his father—the blessings of God be upon him as long as the sun riseth in brilliance and setteth in departure; then the soil of the graves of the Imams of justice; then the soil of the grave of the Messenger of God—peace and blessings be upon him and his family.

Part 3: “Then from the forty-ninth letter, the letter Vav…”

Then from the forty-ninth letter, the letter Vav: the true authority in the rank of the verse of unity; then the true authority in the rank of the Will itself; then the authority attributed to the first authority which is the source of all intentions and verses and stations and relations and signs; then the authority which God hath permitted in the Book to those who follow His command and uphold His religion, for they are the wise ones of the Household and the learned ones of the school of justice—whoso recognizeth one of them, it becometh incumbent upon him to follow him and arise to serve him, for God hath made love for him love for Himself and obedience to him obedience to Himself, and none hath any way in judgment except by taking from them and following them, for he perisheth who perisheth by following others than them, and he succeedeth who succeedeth in recognizing one of them—and glorified be God above what they describe!

Then from the fiftieth letter, the letter Ta: the soil which hath been taken as permitted by the suns of infallibility and the lights of grandeur, for it is the healing for every disease and the protective talisman from every fear.

Then the fifty-first letter, the letter Vav: the authority which God hath placed in the pillars, and the Imam (peace be upon him) hath commanded certitude in recognizing them and believing in their station, as is clearly stated in the tradition of Jabir where he said, exalted be His mention, until Jabir said: “Dost thou know what recognition is? Recognition is the affirmation of unity first, then recognition of the meanings second, then recognition of the gates third, then recognition of the Imam fourth, then recognition of the pillars fifth, then recognition of the chiefs sixth, then recognition of the nobles seventh”—and it is His word, mighty and glorious: “If the ocean were ink for the words of my Lord, the ocean would be exhausted before the words of my Lord were exhausted, even if We brought the like thereof to add.” And He also recited: “If all the trees on earth were pens and the sea (were ink), with seven seas behind it to add to its (supply), yet the words of God would not be exhausted. For God is Exalted in Power, full of Wisdom.”

Then from the fifty-second letter are the letters of the Alif: verses of sanctification in the stations of the Divine Realm, verses of glorification in the stations of the Realm of Might, verses of praise in the evidences of sovereignty and dominion, and verses of unity in the essences of the manifestations of attributes and names in the earthly realm.

Then from the fifty-third letter is the letter Sad: the prayer of Ghadir among the prescribed prayers, then the prayer of the Day of Mubahilih, then the prayer of the Day of the Festival, then the Friday prayer which is the lord of days by the decree of the Lord of all beings, may God’s blessings be upon him and his family morning and evening.

Then from the fifty-fourth letter is the letter Vav: the creative Guardianship in the inventive Temple, then the inventive Guardianship in the human Temple, then human Guardianship in the exalted station and the most distinguished form which indicated the Divine Identity and declared Divinity, then the Guardianship established over every soul according to what it has earned, which none in the realm of existence knows in reality except God, glorified and exalted be He above what they describe.

Then from the fifty-fifth letter is the letter Alif: the hidden Alif, then the soft Alif, then the manifest Alif, then the non-connected Alif.

Then from the fifty-sixth letter is the letter Ba: God’s trials in this worldly life for the people of Paradise, then God’s trials for the people of Ridvan, then God’s trials for the people of the Crimson Hill, then God’s trials for the people of the Garden of Peace, and verily that bounty is from the manifestation of the abundance of trials from the All-Merciful for the people of those gardens, so ask God by His grace to ordain for the believers entry into Ridvan by His bounty and favor, for He is the Bestower, the All-Bountiful.

Then from the fifty-seventh letter is the letter Alif: the Command of God which God revealed its decree in the Qur’an where He, exalted be His mention, said “Say: The Spirit is of my Lord’s Command,” then the Command by which all in the kingdom of the heavens and earth stand, then the Command which God has made obligatory upon all to recognize, and it is the Command of the connected, hidden Pillar from the three Pillars mentioned in the tradition, then the Command by which God distinguishes between all things on the Day of Resurrection in truth and by it God gives to whom He wishes as He wishes, glorified and exalted be He above what they describe.

Then in the fifty-eighth letter is the letter Lam: the pearls of the seas of contingent being, then the pearls of the seas of realities, then the pearls of the seas which God created in Ridvan, then the pearls of the seas which God created on earth, and God and the water of all things bears witness to all things and He is the All-Knowing, the All-Informed.

Then the fifty-ninth letter is the letter Ha: the limit of maleness in the First Mention is the station of Will, then the limit of duality in confirming the First Mention in the station of duality, then the limit of the station of trinity in the station of Destiny for the manifestation of multiplicities and the emergence of verses and what God has made from the principles of causes to the ultimate station of names in the plane of dust, then the limit of the station of Decree and by it is distinguished the wisdom of origination, and verily when God decrees a matter, there is no averting it. And truly, modification occurs when a thing has not yet attained to the degree of its decree; otherwise nothing equals it in decisiveness.

Yet for all things there is modification in the station of its essence, which is inseparable from anything, and this is the station of the manifestation of justice that encompasses all contingent beings. None can find tranquility in anything save through the Lord of Attributes, for contingent modification is a truth in the Book. Verily God, exalted be the glory of His grandeur and the majesty of His eternal manifestation, has not caused such modification for anyone, for through His manifestation nothing remains in the heavens or earth. Were He to will this decree for anyone, all atoms would instantly perish and nothing among created things would endure. To this refers His exalted Word in the prayer of Khidr:

“For it comes only from Thy wrath, Thy vengeance and Thy displeasure, which neither the heavens nor the earth can withstand.”

I seek refuge in God from His wrath and beseech God of His grace; verily He is the Bountiful, the Generous.

Then from the sixtieth letter, the letter Qaf, is the mention of Power which God created in the station of connection between Will and Purpose. And verily it is the mention of the ocean of Oneness which was revealed in the prayer where His exalted Word states:

“Lord, cause me to enter the depths of the house of Thy unity and the ocean of the sea of Thy oneness.”

Then Power which is in all ranks of action from the first mention to the ultimate manifestation, and upon it turn all affairs. Then Power concerning which, when the Imam was asked about it, he said: “A deep ocean—enter it not.”

Then Power of which God has made incumbent upon all to know it, and it is more vast than what lies between the earth of acceptances and the heaven of receptivities. And upon all in that station is the decree that they should know that God compels no one into existence, but rather creates whatsoever He willeth, as He willeth, through what He willeth at the instant of bringing the thing into being for Himself. And verily the decree of that is the mystery of Power for whoso desires to know or to remember.

Then the sixty-first letter, the letter Vav: The Universal Authority in the presence of that Countenance which is the cause of Prophethood in its essence—the blessings of God be upon him as long as the sun of creation rises with creation and as long as the sun of invention sets with invention. Never has any eye beheld the like of Muhammad in the realm of possibility.

Then the Authority separate from that Authority which God gave to the Imams of religion and the guides of the people of certitude, whom God made in the worlds of possibility to stand in His own stead, and chose them for His mystery, and selected them for His authority, and made the knowledge of them identical to knowledge of Him, and obedience to them identical to obedience to Him, and all that is attributed to them is like what is attributed to Himself, glorified and exalted be He. None knows their station save God, glorified and exalted be He above what they describe.

Then the Authority which God derived from the Second Authority and made it, through the might of His sublime authority, for the successors of His Beloved among the Prophets and Messengers. And verily through it they do, by God’s leave, what they are commanded, and they disobey not God for the twinkling of an eye, and verily they are the chosen ones.

Then the Authority which God, glorified be His sublimity, has given to all contingent beings, and verily through knowledge of it they excel one another. To this refers the word of Ali, peace be upon him, where he said:

“Verily the learned excel one another in knowledge of what is not apparent.”

And to this refereth the words of Ali, who said: “Verily, the learned differ in their knowledge of that which is neither manifest nor hidden.” The ways of expressing this matter differ according to the degrees, for in the first day it was the Word of Unity. Then, when the causes of the greater world had matured, God made it the Word of Prophethood. Then, when the station of religion was established thereby, God made it the station of Divine Authority. And verily it hath a station that shall be made manifest in the hidden pillar of the Word that was revealed in the tradition of its wisdom. And if thou wilt observe with the eye of reality the secret of existence, thou wilt witness the decree of the four pillars in the Perfect Word.

Therefore did the Imam say, when asked by one of the Christians about the Most Great Name: “I shall tell thee of all four. As for the first, it is There is no God but God, alone with no partner, the Everlasting.’ The second is Muhammad is the Messenger of God, the sincere one.’ The third is We are the Family of the House.’ And the fourth is Our followers are from us, and we are from the Messenger of God, and the Messenger of God is from God.”’

For this reason did the seeker say:

“I bear witness that there is no God but God and that Muhammad is the Messenger of God, and that whatsoever he brought from God is truth, and that ye are God’s chosen ones from among His creation, and that your followers are the purified, the guided ones, and unto them belongeth the end with God. And praise be to God, the Lord of the worlds.”

Then the Divine Authority which God hath bestowed upon all things according to their capacity, as befitteth them—and none knoweth the decree of this handiwork in the mention of Divine Authority save God, and glorified be God above what they describe.

Then from the sixty-second letter, the letter Ta: the soil of the ground of Husayn’s tomb, then the soil of the ground of Kufih, then the soil of the tombs of the Imams of justice, then the soil of Medina, for excellence lieth in the degree of manifestation, not in the degree of precedence in stations that preceded the thing in the station of concealment.

Then from the sixty-third letter, the letter Vav: servitude through the signs of majesty after the removal of the veils and allusions, then servitude in the station of the sobriety of the known, then servitude in the station of the attraction of Oneness, and servitude in the station wherein Ali commanded Kumayl, when he, exalted be His mention, said in the stations of unity: “Extinguish the lamp, for the dawn hath broken.”

Then the sixty-fourth letter, the letter Alif: the bounties of God for the people of the Paradise of Firdaws, then the bounties of God for the people of the Paradise of Ridvan, then the bounties of God for the people of the Garden of Eden, then the bounties of God for the Garden of Peace. And the mention of attachment to these gardens is from the manifestation of the degree of decree in the execution whereby all manifestations in the degree of exposition are distinguished from the conditions in the station of explanation.

Then from the sixty-fifth letter, the letter Sad: the patience of the servant upon the decree of his Creator, then the patience of the servant in obedience to his Lord, then the patience of the servant in disobedience, then the patience of the servant in calamity. And for all are degrees according to what they have wrought, and verily God will recompense the doers.

Then from the sixty-sixth letter, the letter Vav: the universal Divine Authority in the degree of the Point, then the all-embracing Divine Authority in the degree of the Alif, then the Divine Authority standing over every soul in the degree of the Ba, then the Divine Authority which God hath made in the station of the sign of the unity of all things in the degree of the letter Lam. And verily that letter hath many stations, as thou knowest in the station of remembrance, while in the station of exposition it is manifest and needeth no mention in discourse.

Then from the sixty-seventh letter, the letter Alif, are the signs of the conditions of the Divine Essence in the station of essential realities, identities, individualities, and momentary states, and whatsoever God hath intended beyond these indications, tokens and allusions, and that which none can comprehend save the Lord of Names and Attributes. Then the signs of the manifestations of Will in the station of infinitudes, mysteries, and ultimate ends in their ranks unto whatsoever God, exalted be His glory, hath intended in the mention of tokens, verses, stations, indications, qualities, accidents, and momentary states, which none can comprehend save whom God willeth. Then the signs of the stations of the All-Merciful and conditions of Divine Unity and manifestations of Eternality in the essential rank of destiny and the mystery of determination, wherein the judgments of that rank do not suffice in the outward station save through inward manifestations and indications of the inmost heart, which none can comprehend save God, glorified and exalted be He above what they describe.

Then the radiating, effulgent, resplendent verses which God hath created in the ranks of the oneness of worship for the orientation of beings toward the station which He hath deposited in the realities of the abstract and the essences of the material, which is not hidden from him who beholdeth the signs of first principles in the station of manifestations within the eye of multiplicity. Thus do most people associate partners with God in the station of unity, though this matter, despite its lofty station, its great significance and its glory, is nearer than the twinkling of an eye when it attaineth unto the Greatest Vision, for the servant in the moment of his orientation toward God pierceth the veils and attaineth unto the light of majesty without separation or extinction.

Verily this matter, despite the greatness of its essence and the antiquity of its identity, is easier in the rank of existence than the mention of the Intended One. May God preserve each of His servants on that path through His grace, for He is the Bestower, the Forgiving.

Then from the sixty-eighth letter, the letter Ba, is the mainland of the Divine Essence which God hath created in what He intended of the conditions of abstract essences which none among creation can comprehend. Then the mainland of Divine Unity wherein is mentioned somewhat of the aspect of limitations and infinite signs, and verily in that station there floweth not what floweth in the judgments of the first mainland, for in the first rank is the station of pure abstraction, while in that rank it hath a mentioned identity, though it appeareth not to any save whom God willeth, due to its pure simplicity and lofty rank. Yet it is not hidden from Him from Whose knowledge nothing in the heavens and earth escapeth, and verily He is the Mighty, the All-Knowing.

Then the mainland of the Kingdom and the Realm wherein are the essential realities of pure signs and manifest tokens indicating the Command. Yet since the Command was veiled in discourse behind veils, it behooveth the wayfarer in that land to observe not the signs of abstraction therein save through the eye which God created in his highest consciousness, for in the rank of trinity true worship and unity are not possible, since the servant at the time of worship, were he to have one aspect turned toward God, one aspect turned toward himself, and one aspect turned toward the words he reciteth—making them an intermediary between himself and his Creator—he has not achieved true unity with the Truth. For the Christians said He was the third of three, and whoever does not trace back the multiple aspects to the Single Point in the station of verses, his sin is recorded in the Book of God.

Indeed God, through His subtle craftsmanship, has deposited in the essential reality of all atoms a sign of His oneness, that they might recognize His unity thereby and know Him through it, associating nothing with Him. Since people are veiled from the countenance of the Divine Essence, they cannot, in the world of multiplicity, observe the signs of unity within multiplicity itself. Therefore most people commit polytheism in the station of unity. Yet this matter, despite its lofty station, grand significance and glory, is nearer than the twinkling of an eye when connected to the Greatest Vision. For when the servant turns to God, he rends the veils and attains to the light of majesty without separation or extinction. And this matter, despite its mighty essence and eternal being, is easier in the realm of existence than mentioning the non-existent. God preserves all His servants on this path through His grace, for He is the Bestower, the Forgiving One.

Part 4: “Then know that the earth of the human…”

Then know that the earth of the human realm is the source of desires, misdeeds and sins by which the servant perishes in matters of religion. It has various ranks in this exalted station which all must understand lest they stumble in matters of doubt. Among them is the earth of the universal soul within the servant, through which the servant assumes the forms of hell or paradise as encompassed by God’s knowledge. Another is the earth of nature, through which one inclines toward desires, habits, connections, associations and similar stations. Another is the earth of the ego-self which, when the servant ascends and rises to it, is a dark black darkness that will destroy him if he becomes heedless of it. The wayfarer in these stations must observe in all conditions and manifestations the revelation of the light of the Divine Essence. If anything interferes with His cause, one should obey, otherwise take refuge in one’s Lord lest these temporary egos destroy him in any station.

When this matter was mentioned in the Book, its trace was detailed in the discourse so that none would be deprived of their portion, and all might witness their Creator’s bounty in all their stations, signs, indications, movements, glances and thoughts, and what God has ordained for them from the beginning of causes to the end of the matter, until it connects with the deaf, dark, blind, hellish darkness. Then from the sixty-ninth letter comes the standing alif by which God established all who are in the kingdoms of creation and command, then the alif which God made hidden in the realities of contingent beings and existence, then the alif which appeared after the Point’s manifestation in the world of appearance, then the alif through which all letters are adorned in this world and through which all speak as God wills, however He wills, with what He wills. There is no repelling His command and no exhausting His wisdom. Glory be to Him and exalted is He! How mighty is His cause and how noble His station! Glory be to Him!

And exalted be His glory, high above all that they describe! Then the letter Alif, which in the letters indicates in the fifth rank from the numerical value of the letter Ha’, points to God, the All-Glorious. He is the Unknowable, the Inaccessible, Who cannot be comprehended by those who dwell within the multiplicities of the Command or the signs of creation. God alone knoweth His wisdom—glorified and exalted be He above all that they associate with Him!

Then from the seventieth letter, the letter Lam is the banner of the Name “the Restrainer” in the rank of the element of fire in the realm of celestial spheres, Names and Attributes. Ha’ Mim Lam is the Name “the Life-Giver” in the rank of air, whereby God giveth life to whomsoever He willeth. Then the Lam which God hath placed in the station of His Name “the Ever-Living” for the creation of contingent beings, the manifestation of hidden things, and the concealment of wills. Then the Lam which God hath placed in the rank of His Name “the Slayer” for the appearance of the seal in the ranks of beginning, from infinity unto infinity, as God willeth—glorified and exalted be He above all that they describe!

Then from the seventy-first letter, the letter Sad is the decree of the Divine Unity which was revealed in the station manifesting the signs of the Essence, that He verily hath ever been, with no mention of aught else beside Him, and will ever be as He hath been. He is the Eternal, Whose beginning is identical with His end and Whose end is identical with His beginning. No thing in contingent existence hath ever known Him, nor is there any sign of Him in the entities. He is exalted above the mention of all else, for knowledge is contingent upon association, and unity comes after the non-existence of otherness in the rank of mentioning the station.

Verily the Command in that station is the pure, absolute Unity which hath ever indicated God through the indication of establishment, not of revelation. It hath ever indicated that He is the Single, the Eternal, Whom none besides Him can comprehend, and none save Him can know His presence. For the highest abstractions of the realities of creation are, in their essence, severed from the presence of His invention, and the loftiest ranks of the substances of the station of origination are separate from the holy precincts of the station of His creative manifestation.

Glorified and exalted is He Who created all He willed as He willed from nothing, with no connection between Him and His eternity, nor any mention in any station of His causation. Exalted and sublime is His presence above anyone being able to say regarding Him “He is”, for the word of identity in the highest ranks of the manifestations of Divine Unity indicateth through severance and relateth through prevention. The similitude in the realities of abstraction indicateth naught save His creation, nor in the ultimate aims of uniqueness save His invention—glorified and exalted be He above all they describe!

Then the Divine Unity which hath appeared in the station manifesting the mention of the First, indicating Him, and in every aspect being a name for Him—and it is the Name which God hath specially designated for His Beloved and chosen for His Prophet (peace be upon him). It is not permissible for anyone in that station to mention the pure Unity except His holy presence, for He hath ever been a needy servant before His presence of Self-Subsistence, and His essential nature hath no mention save through mention itself in the station of existence. And verily apart from that, were it possible in contingent existence, He—may my spirit be a sacrifice for Him—would have been its bearer. And it is not permissible for anyone in that station to mention those Names and Attributes except after the removal of the veils and allusions.

And the attributes, except after the unveiling of the veils, the allusions, the signs and the tokens, and that which God hath ordained beyond the endings, through the infinite unto the utmost end. For without the consciousness of the heart none can comprehend that which was revealed in that Book to that most excellent being, since the consciousness of the intellect is but the first station of determination and cannot know things in their limited state. Therefore most people, when they behold that Book or learn somewhat of its inner meanings, cannot grasp the reality of the matter and speak with their tongues what followeth their desires. God is not heedless of them—their description shall be their recompense, and on the Day of Resurrection He will judge between them concerning that which they fabricated.

Then mention of the Divine Unity which God hath bestowed upon His Friend in the station of the manifestation of absolute sovereignty and universal authority, which hath ascended above all things and naught can withstand it. Verily, He is the Guide in that station unto every created thing its sustenance, and the Giver unto every possessor of right his right. And verily He beareth, by God’s leave, mention of the Divine Unity in the degree of His oneness, and this station befitteth none other than Him. Glory be to God, Lord of Creation! The eye of origination hath not seen the like of ʿAli, nor is it possible in invention, and God was, beyond him, powerful over all things.

Let none be confused regarding the decree that after God’s power over all things, how could there not be possible in origination the like of ʿAli. For the power by which origination is made possible is itself in the degree of the Will, and naught else is possible. All that God hath created He willed to create—it is not possible except through it. Therefore most people have become confused in understanding that exposition, but the decree, as I have indicated, is evident in thy presence, for the matter in reality correspondeth to outer forms.

Yea, in the forms of the debased, were man to imagine aught, it would be like His words, exalted be His mention: “Take not two gods,” [Q16:51] for verily, that Word is the key that unlocketh the souls, and the broom that sweepeth away the cobwebs of vain imaginings; for in truth naught can be compared unto it, since he who would liken it unto aught else shall never succeed, once the tokens become subtle, the signs exalted, the symbols magnified, and the names and attributes sanctified.

Return thou not, then, save unto that which was cast forth for him who desireth to behold the realities of the stations of origination in that Book; for unto God belongeth the judgment, in the beginning and in the end.

He then made mention of the Divine Singleness (Samadaniyyah), which God hath permitted the Imams of justice to proclaim in the station of bounty. They, verily, are the guides unto God and unto His Singleness from the pre-eternity of all eternities, through that guidance which announced the appearance of the second manifestation of Singleness after the disclosure of the first rank. None save them is allowed to utter that Name in the realm of exposition; for even as God created the Imams and made them the guardians of His own Self within the worlds of possibility and the manifestations of created forms, so likewise hath He, exalted be He, chosen from among the Names and Attributes certain most comely Words, which He hath reserved unto His own Essence, that none besides Him may utter.

Among these is His Name al-Samadaniyyah—a Name that none may reveal save to manifest His unity and the signs of His abstraction in the stations of command and creation.

And now, as I make mention of these allusive mysteries, I beseech those who look upon these Words to pronounce the decree of exposition according to the path of the people of elucidation. But should none among them comprehend the import of these intimations, and should aught of doubt find place within his heart, let him return unto God and supplicate of His grace; then let him be silent, if the meanings appear obscure unto him.

Yet the matter is manifest before Thy Presence, and needeth no exposition; and upon God is reliance in whatsoever hath been revealed from the world of being and creation unto the realm of vision.

Then from the seventy-second letter, the letter Ba, is the innermost essence of the Primal Eternity which God created by itself for itself, and made it, in the very essence of multiplicity, a sign of unity, as ʿAli (peace be upon him) indicated in his sermon on Friday and at Ghadir:

“And I bear witness that Muhammad is His servant and His Messenger, whom He chose in pre-existence above all nations, distinct from any likeness among humankind or similitude. He established him in His own station in conveyance, since eyes comprehend Him not, nor do thoughts of mind encompass Him, yet He comprehendeth all sight, and He is the All-Subtle, the All-Informed.”

Then the innermost essence of the Secondary Eternity in the rank of Guardianship, then the innermost essence of multiplicity in the station of Power, which is the greatest depth and the mightiest ocean and the vastest sea. Then the aforementioned innermost essence in the worlds of the abstract and material, the essential and accidental, the existential and essential qualities, the personal and temporal, the purposes and aims and ends, and what God hath created beyond these stations of the signs of the realm of divinity, the indications of the station of might, the tokens of the station of sovereignty and dominion, and the verses deposited in the essential realities of the people of the mortal realm, which none encompasseth save God, glorified and exalted be He above what they describe.

Then from the seventy-third letter, the letter Ra, is the mercy by which abstractions gained essence and materiality became real, and by which beings ascend from the stations of beginnings unto the infinite, and what God hath created beyond these stations of that which no one’s knowledge encompasseth save His own hallowed Being. Then the mercy by which God originated all contingent things from nothing through pure creation and absolute origination, and the conditions which are in themselves the cause in the principles of causes for themselves by themselves, whereby realities became real and separated things united and opposites combined and essences gained essence and brilliant things shone forth, and what God intended beyond these signs of names and attributes.

Then the mercy which God hath given to the Imams of justice and the guides of the people of grace, whereby they act in God’s religion as God willeth for them and aid God’s religion through His words, though the idolaters be averse. Then the mercy which God originated in the station of the unity of deeds, whereby the choices of beings and the signs of all contingent things are distinguished—and this is the mercy whose outer aspect is vengeance for the wicked and whose inner aspect is mercy for the righteous, and whereby He causeth whom He willeth to enter Paradise and whom He willeth to enter the fires by God’s will, glorified be He. And His mercy is not fully manifest in appearance except in that station.

And verily God hath borne His bearer Al-Hasan (peace be upon him)—may my spirit and all within the kingdom of command and creation be his sacrifice—and he giveth unto all multiplicities according to how their souls have turned and their hearts have praised, and he shall surely recompense them their due and judge between them, and not an atom’s weight is hidden from His knowledge in the heavens and the earth. And verily in that station this mercy is the name of the Life-Giver, and through it the unbeliever accepts the decree of unbelief and is content with the fire in the fire through his knowledge, and likewise is the decree for the believer. And nothing can don the garment of existence except through that Universal, Effulgent, Radiant, Resplendent, Sanctified Mercy, and it is the Universal Tree whose decree God hath sent down in the Qur’an.

It hath no manifestations in the realm of the outward except through the essence of the inward. God knoweth the true decree of that mercy—glorified and exalted be He above what they describe. Then there is the mercy which God hath sent down beneath the third rank, and through it the divine decree floweth before final judgment through implementation. And in that rank there is no decree of justice except without grace when the receptacles of created things are completed in the presence of the holy bounty of Glory.

At this juncture the interpretation of each letter is ended. Verily God inspireth whomsoever He willeth with knowledge of these allusions as He willeth through what He willeth, and His command in His affairs hath no end. And verily whenever I have expounded the meanings in the letters, it is from the inner interpretation concerning which permission hath come in the traditions from the pure Imams (peace be upon them) that mention of the names which God and His friends love—if anyone were to interpret the Qur’an, he should act upon the path which God, glorified be He, hath intended. But none have been able to determine the decree of interpretation along that path, for the Balance must needs be in the hand of man, and the Standard removeth all contradictions and doubts.

And verily none but he who hath known the stations of the attributes and reached the depth of knowledge is able to interpret even a letter in the stations of the inner meaning, for God will question all on the Day of Resurrection concerning what their hands have wrought. And if anyone should expound a decree without clear proof, his shall be the sin in the Book of God. But some people, since they have not intended reality, have been unable to distinguish between forms; perchance they make judgments or interpret some aspect of the verses when God hath not permitted anyone to mention allusions, significances, signs and stations.

7. Commentary on the surah from the outward perspective

Part 1: “But now a kind of outward interpretation…”

But now a kind of outward interpretation is raised, which is that what is meant by His exalted words “By the declining day” can be understood in the station of interpretation as all manifestations of justice and aspects of grace. And one who hath not become aware of the reality of abstraction or knoweth not the decree of unity hath no station on that path, and this is what is meant by the inner meaning of the outward. And it is possible to make it the Point of existence and make the Command an action.

And when “the declining day” is interpreted by the First Remembrance, it hath numbered aspects, including the simplicity of the upright alif which relateth to the station of the Most Great Lord—may my spirit and all who are in the kingdom of command and creation be a sacrifice for Him. And verily that matter hath manifestations in the station of composition, appearances in the station of creation, verses in the station of abstraction, signs in the station of unity, evidences in the station of glorification, and names and appearances beyond that matter when the servant desireth to mention the words of the attributes or desireth to become aware of the holy lights of the manifestation of the Essence in the realm of particles.

And verily thou knowest that some manifestations become confused for the servant in the station of admixture, yet when one observeth in all ranks the aspects of Lordship in each station according to its measure, one recognizeth all ranks in the stations which God hath ordained for them. In explaining this station, some philosophers have stumbled in establishing knowledge of the Essence through mention of fixed archetypes and Simple Reality, for they failed to unveil from behind the veils of their inner mysteries the Glory of the Command and the signs of creation. Thus have souls fallen, in mentioning justice and the balance of grace, to the station of limitation.

As the Pen hath flowed in mentioning this station, I shall explain its meaning: God hath made the Will its own identity to preserve its existence, which is not mentioned except through it, and in the station of limitation it was a sign unto it in the realm of the manifestation of its essential nature. The knowledge of the Essence and Attributes mentioned by the people of infallibility—God’s blessings be upon them—if the observer’s gaze be fixed upon the manifestations of the signs of the Essence and tokens of the primal Attributes, and if aspect of the inner meaning be mentioned, then should man witness the stations of the First Principles, he would interpret in the word “by the declining day” all the Most Beautiful Names which God hath sent down in the Book.

The intended meaning in this station is ʿAli, for Muhammad the Messenger of God was in the station of the dawning of the Light of Manifestation, and He was the noon, while He (may my spirit be a sacrifice unto Him) was the bearer of His light itself in the afternoon prayer. The oath by His truth is the oath by the truth of God’s Most Great Name, for it is the first name God chose for Himself and made it the station of His action. To this referreth the saying of al-Sadiq (peace be upon him):

“The first that God chose for Himself was the Most High, the Great.”

When “the declining day” is interpreted as Ali, it behooveth man to interpret “man” in the station of ignorance of the Universal Soul from which sins and misdeeds are differentiated. Therefore doth God station it on the Bridge on the Day of Resurrection that it might recognize the emanation of all sins from itself. Though there be differences in the meaning of the verse, there is no judgment in the station of returning to the observer’s view, for in the noble verse “and man assumed it, indeed he was unjust, ignorant,” [Q33:72] it hath been interpreted in one station as referring to Ali (peace be upon him), for he bore the guardianship and was of unknown worth and oppressed in judgment, while in another station it hath been interpreted as referring to Abu’d-Dawahi (God’s curse be upon him), for he bore in reverse the guardianship which God had forbidden him, and he was indeed unjust and ignorant.

“Man” hath specified stations: among them is man in the station of meanings, then man in the station of gates, then man in the station of Imamate, and among them is man in the station of pillars, and among them is man in the station of chiefs, and among them is man in the station of nobles.

For the latter ranks, nothing is mentioned in any station except under its rank. Just as in the atoms there are essential natures in the descending chain breadthwise and in fullness in relation to the ascending chain, likewise is the judgment in the station of bodies, for essences descend through all ranks until reaching the station of bodies. All that floweth in the station of the Essence floweth likewise in the station of Attributes and bodies. The reason why bodies of the higher rank are affected by the lower rank is due to the station of acceptance which the one of higher station willingly chooses, lest anyone be prevented from what God, exalted be His glory, has bestowed upon them.

Without doubt, had Husayn on the Day of Ashura wished to destroy all who are in earth and heaven, they would have perished through him, for the cause of all existence was naught but the decree of God which God had made him the bearer thereof. Yet despite such supreme power and exalted station, when the hosts of falsehood mustered the force of deeds possible at their stations, he—may my spirit and all who dwell in the kingdoms of command and creation be a sacrifice for him—did not withhold from them the gift which he had graciously bestowed upon them from his presence. He desired God’s good-pleasure and meeting with Him, and those stations which God, glorified be He, had promised in the hereafter.

Were it not for this, how could it be possible for the body of the Messenger of God (peace be upon him) to be simultaneously in the house of Humayra, in heaven, in paradise, in the fire, and in every place designated by a name? Indeed, even now for God’s sake his holy body is likewise. Verily, had no one wronged him—may my spirit be a sacrifice for him—his body would not have changed in this earthly life, for it was perfectly balanced to such a degree that even if endless ages and the ultimate manifestations were to pass over it, it would not change. Indeed his body—may my spirit be a sacrifice for him—was mightier than the station of abstraction of those whom God had placed beneath his rank, for that station appeared in creation through their bodies, and this is the ruling of reality.

Therefore the Proof remained alive despite what was decreed for him of numbered circumstances. Verily, had no one wronged him—may my spirit be a sacrifice for him—he would not have changed throughout ancient ages nor in times to come, but would have entered paradise in his body. However, now God’s way has proceeded differently due to what people have done to them besides Him. Had they prevented them from what God had ordained for them, they would not have been able to war against God’s friend. But they did not prevent them from God’s bounty, that their choices might be manifest and their deeds might emerge, and what God had willed for them in the Book. And verily in the outward station, although their bodies are affected by the action of steel, yet at the time of being affected they feel no pain.

Thus it is related in the traditions that when Ali removed the arrow from his foot during prayer, he did not feel it. Likewise concerning the companions of Husayn (peace be upon him), where it is related in meaning that their hearts were like snow in their longing for the Supreme Concourse and the Greatest Vision, and they were not affected by what befell their bodies, for in that station they found delight in naught save the meeting with God and His good-pleasure. Thus those who feel no pain endure all pain in God’s path, hoping for His grace and seeking His good-pleasure and tranquility in the presence of His Beauty. Beyond the mention of these stations there undoubtedly flow infinite decrees unto ends which none can reckon save God, glorified and exalted be He above what they describe.

And all that I have indicated regarding the meaning of “man” pertains to the inner stations, while regarding the outward aspect, without doubt the human form—which is the divine temple—is as Ali (peace be upon him) said: “The human form is God’s greatest proof to His creation, and it is the book written by His hand, and it is the temple built by His wisdom, and it is the gathering of all the forms of the worlds, and it is the summary of the preserved tablet, and it is the witness to all that is hidden, and it is the proof against all who deny, and it is the straight path, and it is the bridge extended between Paradise and Hell.”

The meaning of His exalted mention regarding “loss” encompasses infinite degrees in all stations within its realm. Among these is the loss in the station of the unity of the Divine Essence, which occurs when the servant approaches God through the perspective of contingency and sees himself and his Lord in the station of unity in consciousness. The subtlest degree of loss lies in that station, which is the most severe of stations in the manifestation of retribution.

Among these also is the loss in the station of the unity of attributes, when the servant fails to comprehend what God has commanded regarding the laws of that station—concerning the negation of names and attributes from the holy sanctuary of the Essence, and the affirmation of the attributes of the Essence for the repose of hearts and minds in the station of the Essence without alteration in the mention of names and attributes. Rather, the Essence is knowledge, power, and life, and what is beyond that is what hearts need to affirm in the station of exposition.

The judgment over which philosophers have differed—that the attributes of knowledge and life are distinct in the station of recognition because the existence of knowledge necessitates the existence of the known, while in life this cause does not apply—stems from the limited perspective of the observer. Otherwise, just as the Essence is that life, so too is the Wise One in the station of knowledge. Just as the cause of life in the Essence needs no mention of life from creation, likewise in knowledge the servant needs no existing known thing to prove His exalted knowledge.

Some philosophers, being unable to understand that station, found themselves compelled to affirm secondary essences within the Essence—and that is polytheism in the school of God’s pure family. Whoever traverses this path without this pure approach has indeed borne the loss of the station of recognition and was thereby among the sinful.

Among these also is loss in the station of the unity of deeds. In this station, most people’s feet have slipped in failing to recognize the mystery of destiny and the decree of the Ordainer. Some people have gone toward compulsion—and that is indeed loss—while others have gone toward delegation—and that is indeed loss. The one who does not suffer loss in that station is he who sees through the command between two commands and the position between two positions, who knows the stations of everyone’s choices as they truly are, and who witnesses the answer in God’s words “Am I not your Lord?” in the first scene at the time of address, wherein the servant witnesses in every circumstance the decree of power, the mystery of divine determination, observing the quality of opposition within the station of unity.

For how can the servant, in the very moment he is consumed by the fire of accepting unbelief, accept punishment, when reason neither consents to this nor passes judgment upon it? Likewise is the decree in this earthly life, for man, despite his knowledge of God’s punishment and his certainty of His decree, persists in disobedience. None can distinguish between these stations in any way, for this is the station of man’s attainment when he comprehends the mystery of the divine utterance and suffers no loss.

Among such losses is that which occurs in the station of the unity of worship, when the servant associates aught else with the worship of his Lord. The degrees of such association are more subtle than any can enumerate. The ultimate station of pure recognition is the servant’s regard for himself or for that whereby he worships, for such deed gives rise to a third decree. This is akin to the saying of the Christians, whereof God hath spoken: “The Christians say: God is the third of three.” Thus hath God spoken concerning the stations of men: “And most of them believe not in God without associating others with Him.” He hath warned all against such association, saying in the Book: “Verily God forgiveth not that partners should be associated with Him, though He forgiveth whom He pleaseth as to all else.”

Verily the path, despite its utmost delicacy and supreme glory, is exceedingly difficult, for if the servant can perform two cycles of prayer without attending to mention of self or aught else besides God, but rather turneth wholly toward the pure manifestation of the Essential Being, beside Whom naught else is mentioned, then hath he attained the pinnacle of grace and the ultimate justice. None among His creation can truly know this station, for when mention of conjunction or of aught besides His Essence occurs, it is but the trace of that rank. Though this matter may be attained by the servant in less than the twinkling of an eye, it is more difficult than all else in the stations of the four journeys.

The ultimate grace, were people capable of it, is pure identity and orientation toward His manifested countenance through Him. Beyond this is the station of pure annihilation wherein no mention of the servant remains save God’s mention of Himself. Less than this God bestoweth upon whomsoever He willeth among His servants as He pleaseth. None can reverse His command or His word, and He is the Most High, the Supreme.

When thou witnesseth the decree of loss in these recorded stations, knowledge of which is incumbent upon all, likewise doth the decree flow in the verses of Prophethood and Guardianship, and in what God hath intended for mankind in the verses of His light-manifesting Ones. Verily God, glorified be He, hath created all things in all stations in the likeness of the stations of His unity’s manifestation and the signs of His glorification. He hath brought forth in man’s station four ranks [fu’ad, ʿaql, nafs, jasad]:

Among them the rank of his heart [fu’ad], which is the station of the mystery of contingent being and the appearance of His Holiness the Bab’s countenance in human essence. This is the station of the impenetrable unseen, which veils cannot conceal, which proofs cannot parallel, which no mention in the station of essences, identities, substances and accidents can equal, save through God’s revelation thereof through it in its station of indicating that station, which is the station of the Hidden Pillar that God hath made a part of the Perfect Word, as revealed in the tradition. Therefore appeared the word of the three verses’ ordinances while its mystery remained concealed, due to creation’s inability to bear it in the beginning and the end. Rather, it is the fruit of origination and the ultimate purpose of the outpouring of invention in the station of man, through whom God is known and none else. Were its mystery to be unveiled, the station of the inmost of the inmost would be revealed. Whosoever knoweth it and asketh “why” and “how” hath opposed God in His judgment, disputed His sovereignty, contended with His grandeur, and incurred His wrath—his abode shall be hell, a woeful refuge for the wrongdoers.

Verily this station in man [the fu’ad] is the station of his highest consciousness, than which nothing higher is possible in contingent being. It is the station of the fourth letter of the Greatest Name mentioned in the tradition of Kazim, where he—exalted be his remembrance—said in reply to the monk as we mentioned before. Along this difficult path and arduous way, some mystics have sought to know the bearer of that Name hypothetically, just as they sought to know the three pillars of the Names. It hath an appointed time when God willeth to manifest it—the Name which when the Proof manifesteth it at the beginning of his revelation to the three hundred and thirteen companions, they flee from its exalted nature and cannot bear the apex of his Cause, until they say before his presence “Thou art not our master.”

Likewise is the judgment regarding the Reality which he—may my spirit and the spirits of all in the kingdoms of command and creation be his sacrifice—shall manifest in Kufa: a scroll from the Messenger of God which he shall draw forth from his sword’s hilt, written in fresh golden ink by his own hand at that time. Thus hath it been in all ranks—God hath not tested any people except through that Name, its manifestation and its mystery. For the limitations in the three pillars are not lifted from the eye of the beholder, but in that station, were the beholder to look upon that Name with limited vision, he would not see it and it would have no effect, for it indicates God through the indication with which God hath manifested Himself through it. It is the station of the ultimate outpouring of the Ancient One to bring creation into being.

Part 2: “And among these is the station…”

And among these is the station of the intellect [ʿaql]—the station which God originated in all ranks for the recognition that Muhammad, the Messenger of God, is unique in the worlds of possibility, without peer or likeness; that He standeth at the station of the manifestation of the Divine Essence in the kingdom of names and attributes; that He is the sanctified One whom none equals in the station of the Essence nor in attributes; that nothing in contingent existence can be like unto His presence, for all that is possible therein God hath originated through Him for Himself; that He hath power over all things and nothing in the heavens or earth can frustrate Him—verily He is the Mighty, the Wise.

And among these is the station of the soul [nafs] for the manifestation of thirteen souls from the Tree of Prophethood, the eternal Garments, the Unity of the divine Verse, and the universal divine First Reed, according to the varying ways God manifested Himself unto them through them from the manifestations of His power and signs of His grandeur, from the eight ranks mentioned in the traditions from the Point of Knowledge of the Bayan to the final stations of man, wherein God has manifested Himself to them through the revelations of His power and the signs of His grandeur. No one can enumerate the indications of the Cause in that station, nor can anyone comprehend even some of its wisdom, for each wisdom from each soul has infinite stations and ranks as God has willed without end. However, when the servant recognizes their truth and acknowledges their grace, he becomes capable of bearing all stations and signs that God has ordained for them in the knowledge of reality and outward forms. Through that soul, the servant recognizes the signs of the Imams of Justice in the stations of Command and Creation, for from them emerged the beginnings and endings in the origins to what God has ordained in the endings.

And among these is the station of the body [jasad], which is the station of the sign of Unity, and it is the lowest of ranks in the arc of descent and the highest of ranks in the arc of ascent. Just as the body in relation to the spirit is an essential shadow, likewise in reality the bearer of the pillar of the Name related to Unity is a shadow in relation to the pillar of the Name related to the Guardianship, and likewise the Seal in Prophethood and the station of the Hidden Letter from the Concealed Pillar.

God has created these four ranks in a single Word which is itself their interpretation. The precedence of ranks in each part thereof flows through the three Manifestations, though in reality it is one Word whose beginning is only expressed through its end, its outer through its inner, and its secret through its public aspect. The very cause of agency at the beginning of action is identical to the three causes, even though in manifestation and rank it precedes those three causes. Such is the case in the stations of the four signs in man. Whoever fails to recognize one of these ranks or judges a pillar contrary to what God has ordained for it has borne loss through lack of knowledge of the reality of the secret of the Bayan and has fallen into the shadows of that blessed verse of the Qur’an. May God protect us through Muhammad and his family, verily He is the Beneficent Guardian.

When the decree of loss is established in the ranks of utterance, reference is made from the station of faith so all may witness the ranks of the manifestations of the Cause and the endings of the Seal as God has ordained in the Book. For man has infinite ranks that none can encompass except God and whom He wills.

Among these is the station of faith in the Essence, which is only established after the unveiling of the veils, signs, proofs, and tokens, and what God has placed beyond that in the knowledge of beginnings and endings. This is the station of which the Imam said: “We have states with God wherein we are He and He is we, except that He is He and we are we.” This is the highest of the stations of faith for one who knows the truth of the Bayan. This station has many aspects, including the rank of the servant’s exposition, which is the station that is only indicated outwardly through its inward reality and indicates nothing except God, glory be to Him.

This is a station wherein, when thou attainest unto it, thou shalt witness how the Divine Essence is made manifest unto thee through thine own self, at thine own level, and thou shalt behold all thy qualities subordinate to thy deeds and the manifestations of thy command. In that station, through thee is thy self made manifest, inasmuch as God thy Lord hath revealed Himself, pointing to thine own essence, telling of thine own being, and indicating thy presence. No veils can conceal it, nor can the highest-soaring birds of hearts and verses attain unto it. This is the station of divine grace which God hath ordained for thy self, and none higher is possible at thy level. When one attaineth unto this station, one beholdeth all multiplicities beneath the light of divine unity which God hath revealed unto him at his level.

In no circumstance doth he abide save through God, for he seeth all else as limited, and pure delight in absolute reality can only be attained through reaching the mine of grandeur, whereof Ali, peace be upon him, spoke in his prayer on the day of Sha’ban: “O my God! Grant me complete severance unto Thee and illuminate the vision of our hearts with the light of their gazing upon Thee, until the sight of hearts teareth asunder the veils of light, attaining unto the Source of Grandeur, and our spirits become suspended in the glory of Thy holiness.”

Among these is the station of faith which is prescribed for the servant at the level of the Throne of Unity and the Seat of Eternity, wherein all the stars are fixed. This is the station which Ali, peace be upon him, mentioned, saying: “Lord, immerse me in the depths of the sea of Thy unity,” though what is intended is not this phrase but rather his words “and in the fathomless ocean of Thy oneness,” which is the station of “we are we and He is He” that is mentioned in the tradition. The manifestations of that station are beyond enumeration, for beginnings in divine revelations must needs exist at every moment, and endings in ultimate goals and infinitudes are sealed at every instant.

Were the servant at any moment to witness the mystery of reality and essential faith which God hath made the foundation of all goodness and righteousness, he would not be veiled from aught, would see all multiplicities with a single eye, and no veils would conceal him in the realm of limitations. The faith of this station is but a shadow compared to faith at the higher station, and likewise is the judgment concerning deeds. But he who is heedless of the countenance of the light of the Divine Essence distinguisheth not between deeds and seeth all prayer with the same eye, though this judgment is improper in the school of the pure Family of God, peace be upon them, for the prayer performed by Ali cannot be equated in form with all prayers from all stations.

Since the station of religious obligation is the very form of the outward, how can the servant distinguish between the deeds of the believer and the unbeliever? Therefore hath God commanded the recognition of the ranks of deeds from all stations. And for him who cannot weigh the knowledge of the divine word with such balance, pure deeds cannot be distinguished from those mixed with accidental and glorified attributes. The ranks of that station in mentioning faith are inexhaustible, and God in His knowledge judgeth between all according to what their hands have wrought. Glorified and exalted is He above what they describe.

Verily, the degrees of faith consist in belief in the pillars of prophethood and the suns of divine authority. Faith, in its stages of action and manifestations of effect, is incumbent upon all, even as al-Sadiq (peace be upon him) hath commanded regarding the principles of action, that nothing existeth in earth or heaven save through seven: through Will, Purpose, Destiny, Decree, Permission, Term, and Book. Whoso claimeth the absence of but one of these hath indeed denied the Faith.

The manifestations of these stages, through which God hath revealed Himself to all created things according to what He hath ordained for them in the manifestations of action, are where the decree hath been made binding. Thus hath it been revealed in the traditions concerning the degrees of faith, as Muhammad ibn Ya’qub Kulayni hath recorded in Al-Kafi, that God, exalted be His remembrance, hath established faith upon seven pillars: righteousness, truthfulness, certitude, contentment, fidelity, knowledge, and forbearance. He then divided these among the people. Whoso possesseth all these seven shares is perfect and complete. To some people He gave one share, to others two, to others three, until reaching seven. Then He said:

“Place not upon the possessor of one share the burden of two, nor upon the possessor of two the burden of three, lest ye cause them to fall.”

Thus did He continue until reaching seven.

In these stages, it behooveth the believer to recognize the stations of difference, that he may give unto each multiplicity according to their ranks and capacities, and what God hath ordained in the degree of their manifestation. Were the servant not to recognize the stages of faith of all and the aspects of their servitude, he would be unable to give unto each their due right, for each chain hath its right in giving. Among the people are those whom God hath placed in stations of the manifestation of Will and the mysteries of Identity. Should one give unto any of them that which is due to those who dwell beneath the shade of the Tree of Divine Authority in the rank of Purpose, he hath indeed wronged them. Thus continueth the matter until it reacheth unto the furthermost particles of multiplicities, wherein no end is mentioned in relation to their rank.

Were people to know the places of command and prohibition, none would blame another, for all would witness through their own choice their stations which God hath ordained for them in the knowledge of the unseen. None loveth save according to what his soul accepted in the world of pre-existence, and were he to be given less than that, he could not bear it, and thereby would his faith be changed to denial. Thus did the Imam indicate:

“Had Abu Dharr known what was in Salman’s heart, he would have killed him.”

And Ali ibn Al-Hussein said:

“By the Lord! There are jewels of knowledge that were I to disclose them, it would be said of me that I am of those who worship idols, and men who call themselves Muslims would deem it lawful to spill my blood, seeing as beautiful the ugliest of their deeds.”

Having detailed in the mention of faith some of the stages of the abstract, material, spectral, and accidental in all ranks, I shall indicate in explaining action that it hath stations which none can enumerate save God. Among them is the action around the light of the Essence, by the Essence, for the Essence, and this is indeed the most resplendent of stations and the highest of degrees, for the servant’s action is not complete in the station of Reality except that he become as one self, with no distinction between them, otherwise the deed would not be from God. This is in the station of the knowledge of the Essence, and below that it is possible in the station of Names and Attributes.

However, in the station of recognizing the Essence, if mention of another is mixed into the deed, it is not befitting to His holy and glorious court and will not ascend to the heaven of His exalted Being. This is the ruling concerning deeds in the station of particles. As for what is below that, deed is the effect and attribute of a thing, and this varies at all levels according to the different stations of beings. Though the number of worlds is mentioned as eight, this ruling differs according to the manifestations, revelations, beginnings and endings. The deeds of the people of the Bayan are in the station where God has not assigned any shadow, for their deeds are adorned by their own beings, and God has given them no sign except the sign of His manifestations in the station of Command.

Therefore the deeds of the people of that chain are of greater significance than the deeds of the people of the chain of seven, for they have found a shadow in the prison. But God has given them what He has due to the simplicity of their beings and the purity of their nearness to the holy court of their Creator. None knows their station except God and whomsoever He wills—glorified and exalted is He above what they describe.

As for the deeds of the chain of seven, every deed found in the higher chain is essence in relation to the lower chain, even though all deeds in this world are equal. However, any deed that does not follow the ruling of the people of infallibility is not a deed in God’s sight, but rather is a punishment from God upon its doer. For today the common people perform religious deeds according to Qur’anic laws and traditions of Muhammad in the station of existence, but their deeds are an illusory shadow in the forms of the prison, as the Imam indicated in his statement until he said:

“And Husayn ibn Ali, that is, the ascetic worshipper, said that Ali’s virtue over all creation after the Prophet would become like a flame of fire on a stormy day, while the deeds of those who reject Ali’s virtue, like the caliphs—though they filled the deserts and that fire blazed in them and that wind covered them—would all be destroyed leaving nothing remaining.”

And this is the truth, for the spirit of deeds in every world is the word of unity, the word of prophethood, the affairs of divine authority, and the covenant of love for the people of that authority. Whoever acts in the third station, God will not raise him to the station of mercy, for the verses of unity, prophethood and authority are a word whose manifestation is not complete except through its pillar, as the Imam declared in the tradition of the Name. The deeds of most people, even if purified from mention of multiplicities, indicate the manifestations of unity, except for those whom God wills and has taken His covenant from them and who know their own station and the manifestation of their being, except for those who will otherwise. For their deeds are the essential beings of the abstract and material realms, and whatever God wills beyond those stations of the infinite and finite. Each has a share in receiving rulings from the principles of causes to the ultimate ends.

After mentioning a drop from the explanation of deeds, I mention a ruling for good deeds to distinguish them from evil deeds in the station of attributes and names, and that each one might know the meaning of signs in the station of the Essence from the tokens in the station of attributes. And it is that the good deed is that deed wherein is sound the mention of the stations of unity, the ultimate purposes of detachment, the signs of glorification, and the evidences of praise. For if there be lacking from it the narration of any condition, it shall not be raised unto God in the reality of the matter, because the good deed is that deed which in all its stations indicates the origins of action and the manifestations of influence.

And if a deed does not relate the third station, it is not good in the sight of God, for whosoever uniteth God through the unity of the Essence, if he doth not unite Him through the unity of deeds, he is not purely unified but rather is a polytheist. And likewise is the judgment in all good works, virtues, beneficences, pure things, and whatsoever God hath intended in the Book for all created things. And verily the ranks of that station are beyond counting, for the servant may work for God purely and sincerely in one station yet be veiled from another station, and according to the measure of his being veiled his deed is not good. And verily the root of judgment with God is in the station of the Essence, for if a servant’s essence be of the clay of the highest heaven, though he commit all evil deeds, they shall not harm him after intercession; and if the matter be the reverse, though he perform all good deeds, they shall not profit him save as God willeth, even as that tradition from the suns of grandeur and majesty hath clearly stated:

“Verily God created happiness and misery before He created His creation. Whomsoever God created happy, He never hateth him though he worketh evil—He hateth his deed but hateth not him; and if one be wretched He never loveth him though he worketh good—He loveth his deed but hateth him for what he shall become. For when God loveth a thing He never hateth it, and when He hateth a thing He never loveth it.”

Part 3: “And that is the judgment of reality…”

And that is the judgment of reality in the beginning and the return, for deed is but a shadow and accident in relation to essence. For if the servant’s essence be in the station of knowledge of the Essence, he is of the clay of the highest heaven, and that is the love through which God revealed Himself to him, which was revealed in the tradition: “I was a hidden treasure and loved to be known, so I created creation that I might be known.” And that love in the stations of manifestation is indicated by His exalted Word: “Love for ʿAli is a virtue with which no evil deed can harm.”

And if the essence be in the station of veils and intimations, it is of the clay of the lowest depth, and no deed shall profit him in the heavens or on earth, for the balance with the All-Merciful is work around the places of His Command, where the Imam (peace be upon him) indicated in interpreting His Word “For some of them wrong their own souls, some follow a middle course, and some are foremost in good works” that the wrongdoer is he who circles around his self, and the moderate one circles around his mind, and he who is foremost in good works circles around his Lord.

And the pure deed is that deed which proceedeth from the servant through the manifest appearances in the kingdom of Command and Creation, and without that straight path man cannot distinguish the conditions of those stations and separate true forms from false, and verily this is a matter that hath not been established in all regions save through the balance of the knowledge of the Book and the signs within souls and horizons, and God encompasseth all things from beyond. Nay, it is a glorious Qur’an preserved in a guarded tablet.

And verily the degrees of righteousness differ according to the manifestations of stations, among them prayer, whose stations differ according to the manifestations of times and seasons. The essence of deeds in the station of reality is the removal of the veils of glory from the countenance of the Divine Essence. The intended meaning is the Manifest Essence that hath been revealed to all through all in the stations of the Command and the ultimate manifestations of creation. Should the servant attain unto the apex of the Command, he performeth no deed save through the manifestations of the principles of the Command, which is the station of the effacement of the imagined and the sobriety of the known, and the attraction of the One toward the attribute of unity in the world of manifestation. This rank hath its own bounds, which if anyone neglecteth, he entereth the realm of veils, for whenever the servant ascendeth in station, an ego ariseth which, if he turneth unto it, would destroy him. How excellent are the words of the poet:

“No eye exists save His eye, for the light of His eye is darkness, and whoso is heedless of this findeth in himself grief.”

All that I have indicated in that station is from the station that God hath made to distinguish between Him and it, though it was His servant and creation. God hath never commanded anyone to act save through the manifestations of His supremacy in that condition, lest he be veiled from Him for less than the twinkling of an eye, and that he might behold his Lord manifest and supreme in such wise that he seeth naught else besides Him, as the Imam (peace be upon him) referred to that station in his words, saying:

“He seeth no light save His light and heareth no voice save His voice.”

May God cause me to reach the sphere of that station through His grace, verily He is the Guardian, the Beginning and the End.

The meaning of His exalted words “and enjoin one another to truth” is a reference to all degrees of manifestation upon which the name of truth hath fallen, from essences, entities, selves, egos, substances, elements, and accidents, and whatsoever God hath ordained beyond these in the knowledge of indications, stations, signs, qualities, glorifications and verses. All truth revolveth around Ali (peace be upon him) for he is the Truth in the realm of contingency, while in the station of the Essence he is the Truth with which there is no creation, and except which there is no deity, and in the station of establishing unity he is the Truth unto which nothing can be compared, all else being His creation and within His grasp, whereto the Imam indicated: “Truth and creation, with no third between them nor besides them.”

When the Command descendeth from that station, truth is applied in the station of the First Remembrance in creation, which is the station of the Reality of Muhammad, who was above all truth through the reality of his entity unto which God revealed Himself through it at the time of its existence, and God alone knoweth its essence, glorified and exalted be He above what they describe.

Were anyone to attempt to mention the conditions of the Word of Truth, the seas of the heavens and earth would be exhausted, but sometimes falsehood is confused with truth, for were truth to be pure, none would deny it. Yet sometimes falsehood becomes confused with truth, for if truth were pure, none would deny it, and if falsehood were pure, none would believe it. But he who wishes to follow his own desires takes something from each and mingles them together, and thus confusion arises among people. The matter proceeds from the beginning of detachment to the ultimate outpouring of creation.

In the station of reality, sometimes one may witness a countenance manifested by His appearance before him and see it with himself—this is pure polytheism according to the people of detachment. Just as mixing occurs at the beginning of subtlety, likewise truth becomes confused with falsehood, or vice versa, in the ranks of limitations and indication. If in all things the servant does not deviate from the Face of God to which the near ones turn, he is upon the straight path. But when one who speaks for God and has reached the station of detachment speaks truth, his words cannot be confused with anyone else’s words. For He Who said in the Qur’an “Verily, there is no God but I” spoke words that were not the custom of any among mankind, thus showing He spoke not of Himself. Those besides Him who spoke semblances of such words bore sin knowingly while thinking they did good, as when Muhyi’d-Din al-ʿArabi wrote strange words in his Fusus until he said “I am that Holy One veiled in the Divine Sublimity.” There is no doubt that for such words, if one interprets them with good intention, a meaning can be found. But I do not like interpretation—rather I beseech God concerning him as He wills, for He is the Mighty, the Exalted.

In the station of his rank, when Muhammad utters the word of truth, it is the Truth that is singular beyond similarity and likeness and sanctified above allusion and resemblance. It is the Truth through which was manifested in the kingdom of heaven and earth that God is the Evident Truth. In that station He is the Truth—the recognition of Whom God has made incumbent upon all—Who stands in God’s place in the worlds of creation, Who gives from God to all as He wills what He wills. He is the Beloved to whom God said on the night of ascension: “Thou art the Beloved and thou art the Beloved One.” He is the Lord whom God has preferred above all beings as He prefers His own Self, such that none knows how He is except He, glorified and exalted be He above what they describe.

When Truth is spoken of in the station of absolute, radiant, resplendent Guardianship, in the station of abstract form which said “My outward aspect is His leadership and my inward reality is an impenetrable mystery that cannot be comprehended”—this is the Truth mentioned in the tradition that “Truth is with Ali and Ali is with Truth, circling with it wherever it circles.” Every sign of truth found in anything derives from Him, comprehends from Him, indicates Him, and ascends to Him when the rank of its selfhood disappears. Every truth that indicates God is created from His light in the realities of souls and horizons, where God, exalted be His mention, referred to Truth in the Book: “We shall show them Our signs in the horizons and in themselves until it becomes clear to them that it is the Truth.”

Al-Sadiq explained this verse in Al-Misbah, until he said—may my soul be sacrificed for him: “What existence is there in your absence and presence,” for the stations of remembrance of that Truth cannot be contained within contingent reality, since everything has a sign of God’s truth in the station of its heart. If one is an unbeliever, He punishes him with His justice, and if one is a believer, He bestows His mercy upon him. This is God’s grace which He gives to whom He pleases, and God is the Lord of great bounty.

And for the manifestations of that Truth, as revealed in the tradition, there are four stations, where the Imam said:

“Our Cause is the Truth, and the Truth of the Truth, and it is the Outward and the inward of the Outward, and the inward of the inward, and it is the Mystery, and the Mystery of the Mystery, and the Mystery of that which is enshrouded, and the Mystery veiled by Mystery.”

And likewise is the decree regarding the Suns of Prophethood and the Stars of Divine Authority, that every truth found in them exists in the Kingdom of Names and Attributes, where the Proof indicated in his prayer on the day of Rajab:

“By Thy stations and Thy signs which suffer no suspension in any place—by them do they who know Thee recognize Thee. There is no difference between Thee and them, save that they are Thy servants and Thy creation. Their origin is from Thee and their return is unto Thee. They are supports and witnesses, defenders and protectors and guardians. Through them Thou hast filled Thy heaven and Thy earth until it became manifest that there is no God but Thee.”

And there hath appeared from the signs which were explained in mention of His words—exalted be His remembrance—concerning the meanings of “and enjoin the truth”, mention of His words—exalted be His glory—“and enjoin patience.” And if anyone were to interpret patience as Muhammad, it would be true, as is explicitly stated in the tradition narrated from Ali (peace be upon him), and I mention the tradition for the wondrous signs and hidden significances therein, lest anyone’s decree be forgotten. And it is as he (peace be upon him) said:

“Knowledge of me through Light is knowledge of God, and knowledge of God is knowledge of me. This is the pure religion, as God, glorified and exalted be He, says: And they were not commanded except to worship God, being sincere to Him in religion’ through unity, which is sincerity, and His word uprightly’ which is acknowledgment of Muhammad’s prophethood—this is the upright religion. And His word and establish prayer’—this is my authority. So whoever accepts my authority has established prayer. This is difficult, most difficult, O Salman and O Jundab! The tested believer is he who, when anything of our Cause comes to him, his breast is expanded to accept it, and he doubts not nor wavers. And whoever says why’ and how’ has disbelieved.

So submit the affair to God, for we are God’s Cause. O Salman and O Jundab! God has made me His trustee over His creation and His vicegerent in His earth and His lands, and has given me what describers cannot describe nor knowers know. When you know me thus, you are believers. O Salman and O Jundab! God the Exalted said: Seek help through patience and prayer’—patience is Muhammad and prayer is my authority. Therefore He said and it is’ not and they are’, then He said ʿexcept for the humble’, thus making an exception for my people who are illumined by the light of my guidance. O Salman and O Jundab! We are God’s Mystery that is not hidden, and His Light that is not extinguished, and His Blessing that cannot be requited. Our first is Muhammad, and our middle is Muhammad, and our last is Muhammad. Whoso hath known Us hath, verily, perfected the true and upright Faith.’

“O Salman and O Jundab! Muhammad and I were a light engaged in glorification before all who glorify, and shining before all creation. Then the light was divided in twain between Mustafa the Chosen and Ali the Well-Pleased. God, exalted be His glory, said to one”Be Muhammad” and to the other “Be Ali.” Thus did the Prophet say “I am from Ali and Ali is from me, and none can discharge my obligations except myself or Ali.” This is referenced in His words “and our selves and your selves,” indicating their unity in the realm of spirits and lights. Similarly in His words “if he dies or is killed, will you turn back,” meaning if the Prophet dies or the Successor is killed, for they are one thing and one light, united in meaning and attributes though separate in body and name.

They are one thing in the spiritual realm—“you are my soul between my sides”—and likewise in the physical realm—“you are from me and I am from you, you will inherit from me and I will inherit from you, you are to me as the spirit is to the body.” This is referenced in His words “send blessings upon him and greet him with peace,” meaning send blessings upon Muhammad and submit to Ali’s authority. He joined them in one essential body while distinguishing between them in name and attributes, saying “send blessings upon him and greet him with peace”—meaning send blessings upon the Prophet and submit to the Successor, for your blessings upon the Prophet through his Message benefit you not except through your submission to Ali’s Guardian Authority.

O Salman and O Jundab! Muhammad was the Speaker and Ali was the Silent One, and in every age there must be a Speaker and a Silent One. Muhammad is the master of gathering and I am the master of resurrection. Muhammad is the warner and I am the guide. Muhammad is the master of Paradise and I am the master of return. Muhammad is the master of the Pool and I am the master of the Standard. Muhammad is the master of the keys and I am the master of Paradise and Hell. Muhammad is the master of revelation and I am the master of inspiration. Muhammad is the master of proofs and I am the master of miracles. Muhammad is the Seal of the Prophets and I am the Seal of the Successors.”

Since patience exists in all ranks, it can be interpreted according to the stations God has ordained therein. If one interprets it within the seven stations of action—as multiplicities appear in each realm according to its nature—they have borne a worthy remembrance, for when the appearance of lights from the word of the people of mysteries corresponds to the judgments of the Book, it is one of the divine conditions and evidence for expanding the knowledge of the observer regarding the judgments of origin and return.

As the paths within the stations are limitless, none can enumerate the knowledge of that station, for when patience is applied to the station of prophethood, it has a meaning none should interpret within the lower chain of ranks of the gates, Imamate, pillars, and what God has ordained beyond that in what has been revealed in the traditions from the pure Imams, may God’s blessings be upon them. No sooner does the sun of Will rise with creation than the sun of Purpose sets with events. Glory be to God, the Exalted! None knows His nature save Him, and He is the Mighty, the Bestower.

What I have detailed regarding the meaning of the blessed Surah, though it be from the inner paths, yet the matter in all worlds corresponds to the outer, for every mention found in contingent being has infinite aspects, being a mention from the manifestations of the light of divine authority in contingent realities and worldly manifestations.

8. Commentary on spiritual interpretations of the surah

And verily that blessed Surah hath spiritual interpretations whereby are revealed the hidden inner meanings of traditions amidst concealed trials. Among these is an interpretation at the level of inner meanings, above which no higher is possible in the contingent world, for beyond that station no sign exists in creation. This is that the servant should observe with the eye of the heart the mystery of creation and see all the letters of that Surah as a single letter and its meanings as a single meaning, for the Command is one and God’s Command is but quicker than the twinkling of an eye. This is the station of the Light wherein God was manifest in that Surah which in all its stations speaks of a single station, all its indications point to a single indication, all its meanings to a single meaning, and all its letters to a single letter.

Likewise is the decree regarding all meanings God hath ordained therein, for every meaning hath in truth a meaning. Just as the mystery of the Command flows in the first meaning through the reality of the manifestation of unity and pure detachment, so too in the second meaning, until the levels end in what hath no end in the stations of the Command and purposes which none knoweth save God, glorified be He. Verily in that station all letters point to the manifest letter of Oneness therein, and all meanings to the meaning of Divine Unity manifested thereby. In truth, in that station that Surah is a sign of the Divine Will which God made its outward identical with its inward and its beginning the same as its end, for it indicates the unity of His Most Holy Essence which testifieth that there is no God but He, the Mighty, the Exalted.

And among these in the station of Unity is the source of multiplicities and the cause of beginnings and ends in the chain of Names and Attributes. Verily in that station each letter thereof indicates the manifestation of a name from among the manifestations of the Universal Name and the divine encrypted symbol and the radiant manifest appearances, and what God hath ordained for it of names and attributes in the realm of dominion.

The meaning of “Time” [al-asr] is the Threefold Name which God chose for Himself before all names and attributes, and it is the name “’Ali”.

The meaning of “man” in the station of humanity is the All-Encompassing Name, Lord of high degrees, Possessor of the Throne, Who sendeth down the Command.

And “loss” appeareth in the reflections of that Name and is the deficient one who hath lost, in the station of the manifestation of the Name of Unity, the universal manifestations. Verily if there be not in man a sign of the manifestation of aught in the realm of being and contingency, he is in the station of loss, for God hath placed in His All-Encompassing Name, which is the station of man, examples of the signs of possibility to the extent possible therein. Thus whoso manifesteth all the qualities God hath created in him entereth not under the decree of loss, but whoso concealeth a sign within himself and bringeth it not forth to the station of visibility despite his knowledge thereof hath indeed borne loss in the eyes of the people of the Bayan. And some people, through their lack of knowledge of that station, are veiled by multiplicities from the manifestation of the qualities of God’s All-Encompassing Name in the station of man, where these allusions in the station of origins are not hidden from thy eminence.

Some people, due to their lack of knowledge of this station, are veiled by multiplicities from perceiving the manifestations of God’s all-comprehensive Name in the station of man. As you well know, there are references to this in relation to origins and ends, including the meaning of His exalted words regarding religion: “believe and do good works.” Indeed, this has several stations, evident to those who perceive with the light of the Source. Among these is belief at the level of explanation, to know the Essence through the Essence, as He, exalted be His glory, has described Himself.

Another is belief at the level of inner meanings, wherein the servant witnesses in the stations of the Family of God His Command, His decree, His countenance, His knowledge, and all attributes pertaining to the manifestation of His presence in the worlds of Command and Creation—such that the servant sees no light except their light, hears no mention in creation except their mention, and perceives that through them the unseen and visible realms are filled with the effulgence of the sign of the Worshipped One, that there is no God but Him, the Ever-Living, the All-Praised. Were the seas of heaven and earth to become ink for expressing the meaning of that station, they would be exhausted before a single letter of it could be revealed.

Another is belief at the level of the Gates, wherein the servant witnesses with the eye of truth in the eternal, radiant Cities that all bounty descends from them and unto them it ascends; nothing has mention except through their mention, nothing has decree except through their decree. All essences are cut off before the holy splendor of their majesty, and all signs fade at the rising of the lights of their power. God creates nothing except after its descent to that station at the level of the Gates, and nothing ascends to God except through its arrival at that station. This is the station of Universal Guardianship, of which the Messenger of God said:

“I am the City of Knowledge and Ali is its Gate; whosoever desires to enter the City must enter through its Gate.”

Another is belief at the level of the Imamate, wherein one recognizes the Imam of one’s time as incomparable to any of God’s creation. One who dies without knowing the Imam of their time dies the death of ignorance. Though complete knowledge of the Imam by the servant is impossible, yet God has revealed Himself to all through the manifestations of the lights of the Imamate, which transcends limitation and comparison. I shall mention the description of the Imam as described by the Imam Rida in his exalted words, as reported by Abdul-Aziz ibn Muslim who said:

“We were with Rida in Merv and gathered in the mosque on Friday. They discussed the matter of Imamate and mentioned the many differences people had about it. I went to my master and informed him of people’s discussions about it. He smiled and said: O Abdul-Aziz, the people are ignorant and have been deceived about their religion. Indeed, God, exalted be His glory, did not take His Prophet until He had perfected the religion for him and revealed to him the Qur’an, wherein is the explanation of all things—clarifying the lawful and unlawful, the limits, the laws, and all that people need in its completeness.’ He said, exalted be His glory: We have not neglected anything in the Book.’ And He revealed during the Farewell Pilgrimage, which was at the end of his life: ʿThis day have I perfected your religion for you and completed My favor upon you, and have chosen for you Islam as your religion.’ And the matter of Imamate is part of the perfection of religion, and he (peace be upon him) did not pass away until he had explained to his community the features of their religion, made clear their path, left them upon the straight path of truth, and established Ali as a banner and Imam.

He left nothing that the community would need except that he clarified it. Whoever claims that God, the Mighty and Glorious, did not perfect His religion has rejected God’s Book, and whoever rejects God’s Book is an unbeliever.

“Do you know the rank of the Imamate and its position in the community, that you would allow their choice in it? The Imamate is more majestic in rank, greater in importance, higher in position, more impenetrable in aspect, and deeper in significance than that people could reach it with their intellects, attain it with their opinions, or establish an Imam by their choice. Indeed, the Imamate is what God, the Mighty and Glorious, specifically granted to Abraham, the Friend, after prophethood and friendship as a third rank, honoring and ennobling him with them. He, exalted be His mention, indicated this saying: I will make you an Imam for mankind.’ The Friend said, rejoicing in it, And from my offspring?’ God, the Blessed and Exalted, said: ʿMy covenant does not include the wrongdoers.’ This verse nullified the Imamate of every wrongdoer until the Day of Resurrection, and it remained among the pure ones.

“Then God honored him by placing it in his offspring, the people of purity and cleanliness, saying: And We gave him Isaac and Jacob as an additional gift, and We made all of them righteous. And We made them Imams, guiding by Our command, and We inspired them to do good deeds, establish prayer, and give charity, and they were worshippers of Us.’ It continued in his offspring, inherited from one to another, generation after generation, until God, the Mighty and Glorious, caused the Prophet to inherit it. He, the Exalted and Most High, said: Indeed, the nearest of people to Abraham are those who followed him and this Prophet and those who believe. And God is the ally of the believers.’ It was specifically his, and he (peace be upon him) entrusted it to Ali by God’s command, according to what God had ordained.

“Thus it came to be in his pure offspring, whom God gave knowledge and faith, as He, the Exalted and Most High, said: And those who were given knowledge and faith will say, You remained according to the decree of God until the Day of Resurrection.” So it is specifically in the children of Ali until the Day of Resurrection, as there is no prophet after Muhammad.

“How then can these ignorant ones choose? The Imamate is the station of the Prophets and the inheritance of the successors. The Imamate is the vicegerency of God and the succession of the Messenger, the position of the Commander of the Faithful, and the inheritance of Hasan and Husayn.

“The Imamate is the reins of religion, the organization of Muslims, the welfare of the world, and the honor of believers. The Imamate is the growing foundation of Islam and its lofty branch. Through the Imam comes the perfection of prayer, charity, fasting, pilgrimage, jihad, the distribution of spoils and alms, the implementation of legal punishments and ordinances, and the protection of borders. The Imam makes lawful what God has made lawful, prohibits what God has prohibited, establishes God’s limits, defends God’s religion, and calls to the way of his Lord with wisdom, good counsel, and conclusive proof. The Imam is like the rising sun that illuminates the world with its light while it is in the horizon where hands and eyes cannot reach it. The Imam is the radiant full moon, the shining lamp, the brilliant light, and the guiding star in the depths of darkness, vast lands, deserts, and ocean depths.

“The Imam is like unto sweet water to the thirsty, a guide to right guidance, and a deliverer from destruction. The Imam is like a warming fire in cold places for those who seek its warmth, and whosoever parts from him is lost. The Imam is like the rain-bearing cloud, the pouring rain, the brilliant sun, the overshadowing sky, the expansive earth, the flowing spring, and the garden. The Imam is the gentle companion, the compassionate father, the tender brother, the loving mother to her young child, and the refuge of servants in calamities. The Imam is God’s trusted one among His creation, His proof unto His servants, His vicegerent in His lands, the caller unto God, and the defender of God’s sanctuary. The Imam is purified from sins, free from defects, singularly endowed with knowledge, characterized by forbearance, the order of religion, the might of Muslims, the frustration of hypocrites, and the destruction of unbelievers.

“The Imam is unique in his time—none can approach his station, nor equal his knowledge, nor can any substitute be found for him, nor is there any like or similar to him. He is specially favored with all excellence without seeking or acquiring it, but rather through the bestowal of the All-Generous Bestower.

“Who then can attain the knowledge of the Imam or can choose him? How far, how far from possible this is! Minds are bewildered, understanding is confused, intellects are perplexed, eyes are dimmed, the great are humbled, the wise are confused, the forbearing fall short, orators are speechless, the intelligent are ignorant, poets are weakened, writers are unable, and the eloquent fail to describe any of his station or virtue, and they acknowledge their inability and deficiency. How can he be described in his entirety, or his essence be characterized, or anything of his affair be understood, or one be found to take his place and fulfill his function? No, how could this be? He is as a star beyond the reach of those who would grasp it or those who would describe him.

“Where is choice in this matter, and where are minds in relation to this, and where can the like of this be found? Do they think this can be found in other than the family of the Prophet Muhammad? Their souls have deceived them and falsehood has deluded them. They have attempted to scale a difficult height and have fallen to the depths. They sought to establish an Imam through confused, deficient minds and misguiding opinions, which only increased them in remoteness. May God destroy them! How they are deluded! Verily, they sought to scale a height forbidding and uttered a grievous falsehood. They have strayed with a far-straying, and are fallen into bewilderment, for they abandoned the Imam though endowed with insight. Satan made fair unto them their deeds and turned them aside from the path, even though they had been among those who discern.

“They turned away from the choice of God, from the choice of the Messenger of God and of His household, unto their own choice and desire; while the Qur’an itself calleth out unto them: ʿThy Lord createth what He willeth and chooseth; no choice have they in their affair. Exalted be God above what they associate with Him.’

“And He, exalted be His glory, hath said: It is not for a believing man or woman, when God and His Messenger have decreed a matter, to have any choice in their affair.’ And again: What aileth you? How judge ye? Have ye a Book wherein ye study that ye shall have therein what ye desire? Or have ye a covenant binding upon Us until the Day of Resurrection that ye shall have what ye judge? Ask them which of them will guarantee it, or have they partners? Then let them bring their partners, if they be truthful.’

“And He hath said, exalted be He: Do they not ponder the Qur’an, or are there locks upon their hearts? Or hath God set a seal upon their hearts so they understand not? Or do they say We hear,’ while they hear not? Verily, the worst of beasts in God’s sight are the deaf and dumb who understand not. Had God known any good in them, He would have made them hear, and if He had made them hear, they would have turned away in aversion.’ Or do they say ʿWe hear and disobey’?

“Nay, it is the grace of God which He bestoweth on whom He willeth, and God is the Lord of great bounty. How then can they choose the Imam? The Imam is one learned, never ignorant; a shepherd who never shirks; the mine of sanctity, purity, devotion and asceticism; of knowledge and worship. He is singled out by the Prophet’s call, offspring of the pure Virgin. No flaw mars his lineage, none can match his noble descent. He is of Quraysh stock, from the summit of Hashim’s line, from the Prophet’s household, pleasing unto God. He is the most noble of nobles, branch of ʿAbd Manaf’s tree, full in knowledge, perfect in forbearance, capable in Imamate, learned in governance, his obedience obligatory, steadfast in God’s command, sincere counselor to God’s servants, guardian of God’s religion.

“Verily the Prophets and Imams are granted success by God, Who bestoweth upon them from His stored knowledge and wisdom what He bestoweth on none else, making their knowledge superior to that of their time, as He, exalted and glorified, hath said: Is he who guideth unto truth more worthy to be followed, or he who himself goeth not aright unless he is guided? What then aileth you? How judge ye?’ And His blessed and exalted words: He who is given wisdom hath been given abundant good.’ And His words concerning Saul: ʿGod hath chosen him over you and increased him abundantly in knowledge and stature. God giveth His kingdom to whom He willeth, and God is All-Embracing, All-Knowing.’

“And He said to His Prophet: He hath sent down unto thee the Book and wisdom and taught thee what thou knewest not, and great hath been God’s grace unto thee.’ And He said concerning the Imams from His Prophet’s household, his kindred and progeny: Or do they envy mankind for what God hath given them of His grace? Indeed We gave to Abraham’s house the Book and wisdom, and We gave them a mighty kingdom. And of them were some who believed in it and some who turned away from it. Hell sufficeth for a burning fire.’

“Verily when God chooseth a servant for the affairs of His servants, He expandeth his breast therefor, depositeth springs of wisdom in his heart, and inspireth him with knowledge, after which he never faileth to answer, nor strayeth from the right path. Thus is he infallible, divinely supported, aided and guided, secured from error, slips and stumbling. God distinguisheth him with this, that he may be His proof unto His servants and His witness unto His creation. This is God’s grace which He bestoweth on whom He willeth, and God is the Lord of mighty grace.

“Can they then produce one like unto him? Can their chosen one possess such attributes that they should prefer him? They have transgressed against God’s House of Truth and cast God’s Book behind their backs as though they knew not. In God’s Book is guidance and healing, yet they rejected it and followed their own desires. Therefore God hath condemned them, abhorred them and caused them to stumble. He, exalted and glorified, hath said: And who is more astray than one who followeth his own desires without guidance from God? Verily God guideth not wrongdoing folk.’ And He said: Perish they! How He hath caused their works to fail!’ And He said: ʿMost hateful is it in the sight of God and in the sight of those who believe; thus doth God set a seal on every heart that is arrogant and tyrannical.’ And may God’s blessings and abundant peace be upon the Prophet Muhammad and his family.”

Among these is the station of faith at the rank of the Pillars, who were four souls who received the divine grace from the Imam and conveyed it to all particles. Today they are Jesus and Khidr, then Idris and Elias. It is incumbent upon all today to recognize that they move through all stations of their detachment and their attributes around the light of Fatima, and that when they reach the sacred and true precinct, they cannot openly perceive the light of Fatima, peace be upon her, neither when the sun of creation rose through creation, nor when the sun of invention set through invention.

Among these is faith at the rank of the Chiefs (Nuqaba), whose number today is thirty souls, as revealed in the tradition:

“How excellent is the good station, and there is no loneliness with thirty.”

But at the appearance of the Proof, their number must be three hundred and thirteen souls. They are the bearers of universal grace from the Imam through the medium of the Pillars in the mystery of contingent being, not in the station of concrete entities. The sign of their recognition is the mystery of subtlety in the station of their essence and the mystery of guidance in the station of their identity. Each of them truly has a special right from the Imam by which they are distinguished among themselves. If they wish and desire something by which the Faith would be established, they are empowered to do so through God’s bounty and His vast mercy. And God is possessed of great bounty.

Among these is faith at the rank of the Nobles (Nujaba), who have no specific number mentioned in the traditions. They are the bearers of mysteries from the suns of lights, and they receive universal grace from the Imam through the medium of the Chiefs before all particles. The sign of their recognition is knowledge of the places of command and prohibition, and action around the stations of the manifestation of the Essence in the beginning and in the ultimate ends, as clarified in that well-known tradition from Jabir from Ali ibn Al-Husayn, as we mentioned before.

What has been mentioned in the explanation of faith is from the universal fundamental principles. Everything has a limit of faith which none other can bear, as revealed in the traditions from the suns of grandeur and lights:

“Our Cause is the mystery, and the mystery of the mystery, and the mystery concealed by mystery, and the mystery veiled by mystery.”

There is no doubt that one who stands in a lower rank, were he to discover the manifestations of the Source for one placed above his rank, would deny it, as decreed in the tradition of Abu Dharr that if he knew what was in Salman’s heart, he would have declared him an unbeliever.

To this points the saying of Ali ibn Al-Husayn (peace be upon him):

“Indeed I conceal the jewels of my knowledge, lest the ignorant seeing knowledge should be tempted thereby. If I were to disclose it, it would be said to me: ʿYou worship idols,’ and Muslim men would deem my blood lawful, considering the worst of what they do to be good.”

And in this Abu Hassan preceded Husayn, and before him advised Hassan. And the people of the ranks of Paradise, each rank bears of the stations that God has ordained for contingent being what none below their rank can bear.

Verily the people of the stations of Paradise, each station beareth from the ranks which God hath ordained for contingent being that which none beneath their station can bear. Likewise is this true of the reflections of these stations, for they differ according to the differences in the stages of manifestation. Were I now to expound the reality of these stations, the discourse would be prolonged and the exposition of the matter would transcend the bounds of utterance.

The meaning of the stations of the manifestations of the Cause in His words “And enjoin one another to truth, and enjoin one another to patience” requireth the wayfarer’s journey and his gaze upon the stations of the unseen and the visible. Should the word “truth” be interpreted as the station of the manifestation of Divine Unity, and “patience” as the station of the Primal First Remembrance, this is the station of Universal Primordial Prophethood, which is itself the Guardianship of God made manifest in the stage of its appearance. And if “truth” be interpreted as referring to the Guardianship and “patience” to the concealed pillar, then the meaning hath been interpreted through the mystery of reality.

All interpretations of these two words return to a single point, which is the manifestation of the Divine Essence in the station of attributes. Truth is the mention of truth in all stations of the Cause and manifestations of the Seal. Patience is that station wherein the servant attaineth unto the station of contentment, wherein he chooseth for himself naught save what God hath chosen for him, and seeth for himself no desire nor mention save what God hath ordained in station and chosen for him in the station of His mystery. Thus did Ali indicate in his prayer on the day of Sha’ban:

“My God! Grant me complete severance unto Thee and enlighten the vision of our hearts with the light of its gazing upon Thee, until the sight of hearts rendeth asunder the veils of light and attaineth unto the Source of Grandeur, and our spirits become suspended by the glory of Thy sanctity. My God! Make me one of those whom Thou didst call and who answered Thee, whom Thou didst behold and who were thunderstruck by Thy majesty, whom Thou didst commune with secretly and who acted for Thee openly.”

This is the pinnacle of the matter in the stations of the servant, whereto the Imam referred in its meaning, saying it comprises three letters: the ʿayn is knowledge of God, the ba’ is separation from creation, and the dal is nearness to the Creator without how or indication. Whoso traverseth this path and in every condition circleth round its pivot, choosing for himself naught save what God hath chosen for him, and for His creation naught save what He hath chosen for Himself, hath taken his portion from the bounty of his Lord and attained unto the sacred presence ordained by his Lord’s decree. Unto this station did I take up the pen in its flow. I mention in the outward station what the compiler of the Safi mentioned regarding the revelation of verses in mentioning traditions, and I ask God’s pardon for what I have mentioned in that book for that most excellent person—may God cause him to attain the ultimate of his desires in the decrees of his Beginning unto the Day of Return.

The compiler of the Safi hath mentioned the interpretation of the blessed Surah “By the declining day! Lo! man is in a state of loss”—it is said He swears by the afternoon prayer, or by the age of prophethood—“Lo! man is in a state of loss,” that is, in their strivings and the spending of their lives in their pursuits—“Save those who believe and do good works,” for they have purchased the Hereafter with this world and thus attained eternal life and everlasting felicity—“and exhort one another to truth”—the established truth whose denial is not proper, whether in belief or deed—“and exhort one another to patience”—against sins and in obedience and tribulations, and this is from the conjunction of the specific with the general.

This is a specific reference to a general principle. And in the Ikmal it is related from the Sadiq that “the time” refers to the time of the appearance of the Qa’im. “Verily man is in loss” refers to our enemies, “except such as have believed” means in our signs, “and do good works” means showing kindness to the brethren, “and enjoin on each other truth” refers to the Imamate, “and enjoin on each other patience” refers to the Family. And al-Qummi relates from him saying that He made an exception for His chosen ones among His creation where He said “Verily man is in loss, except such as have believed” in the authority of the Commander of the Faithful, “and enjoin on each other truth”—their descendants and those who succeeded them in authority enjoined it and were patient in it. And in the Majma’ from the Sadiq and al-Qummi from Ali, they both read “By the time! Verily man is in loss” until the end of time. And in the Thawab al-A’mal and the Majma’ from the Sadiq: “Whosoever recites By the time!’ in his voluntary prayers, God will raise him on the Day of Resurrection with his face radiant, his teeth gleaming, and his eyes bright, until he enters Paradise.”

Here ends this book with the words of the All-Merciful:

“Glorified be thy Lord, the Lord of the Throne, from that which they attribute! And peace be upon the Messengers! And praise be to God, the Lord of the worlds!”

[Q37:180-182]