Translation, Commentary Surih of Kawthar (2)

uttered the truth. For, in truth, that is a crystal water whose inner essence referreth to naught but

its outer manifestation, nor doth its outer manifestation reveal aught but its inner essence.

Likewise, its inward mystery pointeth unto its outward appearance, and its outward appearance

hinteth at its inward mystery

Those who traverse the path of this river and quaff thereof behold in it naught but the utter pure

revelation of divine outpouring, which only referreth unto the Sovereign Source of Revelation

Who hath shed upon them, and through them, the splendours of His Revelation. It is a river that

by its very essence drowneth all the Names and Attributes. Verily, allusions are the share of the

people of veils (ahl-i-subuhát). But he who fixeth his gaze upon the Lord of Names will behold,

at all times and before all times, that invigorating water within the retreats (ajamah) of the reeds

(qasabát) of divinity (láhút), clearly visible in the manifestations of the inmost reality

(kaynúníyyat) of his own soul

God, verily, assisteth (yumiddu) him in all grades of action and

reception pertaining to his station.

Behold thou, with the glance of thy heart, the loftiest outpouring of the divine creative Act within

thine own soul. That is, in truth, naught but the crystal river of the incorruptible water of kawthar

at the sublime station of divinity (láhút). It calleth upon thee, ceaselessly and essentially, to

testify that “there is none other God but God”; and thou dost witness unto that at all times and all

conditions, without the slightest change in thine outward appearance or inner essence. The same

principle applieth to the lofty celestial Realm. “Verily those endued with understanding cannot

know that which is there, except through that which is here”.

Beneath that lofty station, verily, there are infinite manifold grades within thee, until that

supreme Beginning reacheth, in its manifestation, unto the station of thy body, which is the final

station of creation in its descending order. But within that most excellent station, thou wouldst

not move except through the flow of the living water of Kawthar in thine inner heart….

However, when that crystal incorruptible water is mentioned as referring to the outward

manifestation of the Primal Will, it then pointeth to naught but that which God hath solely

conferred upon Muhammad, the blessings of God rest upon Him, and none other besides Him

This inward mystery is also the station of the concealment of the Manifestation. This way, even the concealed

station of the Báb in His earlier times, testifies and proclaims His truth that was made manifest later.

Guardian has translated in one instance ajamah as retreats. Although in some other instances forest may be used,

here it is the best possible translation.

All events are products of divine action and creatures’ reception or acceptance. These are also the seven stages of

creation which are both action and reception.

According to the Báb Himself, this statement is from Imám Rizá. (INBA 69:409)