Nor would He—the Glorified—have praised metamorphosed entities (masmukhat)—such as the dog, the she-camel, the cow, and others—while blaming Celestial Lights (anwar samawiyya) and praised earthly objects in many places throughout the Quran. This ensures that those worldly names serve as a Veil (Hijab), preventing the disbeliever from knowing what is intended regarding the knowledge of the Praised and Blamed Persons in the Inward (Batin); it acts as a disguise (talbees) for the disbeliever and a guide for the believer.

Indeed, it is a wall (sur) between the disbeliever and the believer: {Its inward contains mercy} for the believer, {and its outward toward it is punishment} for the disbeliever. This is because the disbeliever is barred by the veil of his ignorance, the fortress of his darkness, and the wall of his protection from affirming the Luminous Inward (Al-Batin al-Nurani), which is neither of his substance nor his familiarity. Consequently, he inclines only toward the Ambiguous Outward, which is his substance, his element, and his familiarity.