Translation, Commentary Surih of Kawthar (2)

Finally His glorified word “Verily it is Thine enemy who will be without posterity” hinteth at the

stations of the wicked and the nethermost layers of the chiefs of the people of fire….

Regard thou, in the station of inward meaning, the One Who carrieth the bestowal to be as the

very Will Itself, then the addressee “Thee” as the very Wish, then the Kawthar fount as the very

Destiny, and the next words as the other stations of divine Action.

It is supremely right and true that thou interpret the Kawthar fount at one level as Muhammad,

the blessings of God rest upon Him and upon His Family, at another as ‘Alí, peace be upon Him,

at another as Fátimih, peace be upon Her, at another as Hasan, peace be upon Him, at yet another

as Husayn, peace be upon Him, at others as the Imáms of Justice and then, in the substantive

station, as the Qá’im, peace be upon Him. He is the intended meaning both in the inward and the

outward levels.

Finally, interpret the addressee (Thee) as the Remnant of God, and the Kawthar fount as My

Soul. For My Soul is the invigorating Water of Life which quickeneth the inmost hearts, the

hearts, the inner essences and the souls. This is verily the conclusive Interpretation, the exalted

Meaning, the shining Station, the radiant Jewel. None but God encompasseth the outward or the

inward thereof….

Inasmuch as God hath enshrined within each letter the principles of all things, I then refer, at this

time and in this place, to some of the manifestations of the living water of the Kawthar fountain,

that those who abide beneath the shadows of the clouds (mukfahirrát) of the Ifrídaws, may drink,

within this world, of the crystal well spring of incorruptible water; and likewise, those who are

securely established upon the loftiest thrones (rafraf) of glory in the heart of Firdaws, may

partake of the well spring of the fresh pure milk; and then those who recline upon the exalted

snow-white couch (ará’ik) beneath the shadows of the mighty, most deeply rooted tree

(shajarati’l-jurthúm) within the Canopy (qubbah) of Zama

may drink of the fresh well spring

of pure honey; and finally, those who walk upon the earth (ard), arrayed in the temple of majesty

A long discussion of Qá’im consisting of tens of pages follows this passage. After that comes the following

specific part of the text that is translated with just few omissions.

Qubbih of zaman is both the canopy and the tabernacle of divine revelation and covenant. Rashtí explains that the

word zaman means that it is everlasting and remains unchanged through time. He links it to the story of Noah as a

safe tower. Bahá’u’lláh and the Báb frequently associate it with Moses and the Sinai.