Translation, Commentary Surih of Kawthar

first river. 23 It is for the presence of a significant admixture of dust in this river, which preserveth the heat of the fire, that God hath referred to it as a milk “whose taste changeth not.” 24 That is the river of yearning, rapture, love and proximity. Thus when He ascendeth the throne of Glory (jalál), He calleth unto the Countenance of Beauty (jamál), by all His outward appearance and inward essence. 25 He explicitly exclaimed Divinity (láhút) within the midmost centre of dust, Dominion (jabarút) upon the sphere of Names and Attributes, and Sovereignty (mulkíyyah) through the simile of the ring upon His hand, as attested by Himself, exalted be His mention, in this regard. 26 This, verily, is evident before those who have torn away the veils from the Countenance of Glory, and recognised Him in all His expressions, from the midmost point of the Vernal Equinox (nuqtiy-i-i‘tidál) to the most sublime Summit of His divine Manifestation. 27 Thus ‘Alí, peace be upon Him, hath said about Himself, that which Muhammad, the Apostle of God, the blessings of God rest upon Him, had mentioned aforetime about His own Self. For the well spring of fresh milk, “whose taste changeth not”, bubbleth through the utterance of the determinedthingness, which is its snow-white colour. 28 Verily, within the first stage, the crystal incorruptible water is sanctified above any colour whatsoever, on account of the transparent intensity of its purity, the shining glory of its station, and the lofty proximity of its inner mystery to the station of its Sovereign Source of Revelation. The snow-white colour is attributed to it merely by virtue of its station of limitation. Whoso drinketh from this well spring must yield praise at all times unto the Family of God, with that which is enshrined within him and through him, of the splendours of Their Knowledge, as well as with that which God hath destined for Them in His knowledge of the Unseen. 29 23 As it is explained in the next paragraph, the inward essence of ‘Alí’s station is divinity. But the outward manifestation of the station of Muhammad is servitude. 24 The Qur’án 47:15. Here the station of servitude is expressed as dust, and the pure Will as fire. 25 These are all reference to ‘Alí and His dual station. It is ‘Alí Who said “Outwardly I am an Imám; inwardly I am the Unseen, the Unknowable.” Obviously these are also affirmation of the Báb’s own station Who is both ‘Alí and Muhammad. 26 This is most likely a reference to ‘Alí’s expression of his happiness of having been conferred the ring of Muhammad, which was also a symbol of His authority. Namely the authority of Muhammad has been conferred upon ‘Alí. 27 This indirectly refers to the stations of the Báb and Bahá’u’lláh as both are ‘Alí. 28 The stage of milk is the stage of Wish and that is the stage of determination of things. The determination is symbolized by the color white. 29 This is an almost universal pattern in the writings of the Báb. The praise must be through what behoveth the praiser and what befiteth the station of the praised.