in that vast property and takes him as an honoured guest and beloved addressee of Himself – could anything other than Him have free disposal over the property and be lord over the totally owned slave?
F o u r t h S e c t i o n : “His art in the former displays it as a book, while His colouring in the latter shines through speech.” Its meaning is this: the Glorious Maker’s art in the macrocosm is so meaningful that because it is manifested in the form of a book, thus making the universe into a huge volume, the human intellect has extracted the library of true natural science and philosophy from it and has written the library accordingly. And that book of wisdom is bound to reality and draws assistance from reality to such a degree that it has been proclaimed in the form of the All-Wise Qur’an, which is a copy of that huge manifested book.
Moreover, just as His art in the universe is in the form of a book, describing its perfect orderedness, so too His colouring and the inscription of His wisdom in man has opened the flower of speech. That is, His art is so meaningful, sensitive, and beautiful that it has caused the components of that animate machine to speak as though they were gramophones. It has given man such a dominical colouring in his “fairest of forms” that the flower of speech and expression, which is immaterial, insubstantial and living, has opened in his material, corporeal and solid head. And it has equipped the power of speech and expression, which is situated in man’s head, with such exalted tools and abilities that it has caused it to develop and progress to a degree whereat he becomes the addressee of the Pre-Eternal Monarch. That is, the dominical colouring in man’s essential nature has opened the flower of divine address.
Is it at all possible that anything other than the Single One of Unity could interfere in that art in creatures, which is so high as to be in the form of a book, and in that colouring in man whereby he attains to the station of speech and address? God forbid!
F i f t h S e c t i o n : “His power in the former reveals His majesty, while His mercy in the latter arrays His bounty.” It has this meaning: divine power in the macrocosm demonstrates the majesty of His dominicality, whereas dominical mercy arrays His bounties in man, who is the microcosm. That is, the Maker’s power, in respect of grandeur and glory (celâl), creates the universe in the form of a palace so magnificent that its sun is a mighty electric light, its moon, a lamp, and its stars, candles, gilded fruits and scattered lights. While the face of the earth is a laden table, an arable field, a garden, a carpet; and its mountains, each a storehouse, a mast, a fortress; and so on.
He demonstrates the majesty of His dominicality in brilliant fashion by,