Let us strike a parable for you: The Almighty has named both the Inward Science and the Outward Science in His discourse by a single name, which is Wine (Al-Khamr). He has both blamed and praised it by this name, in order to indicate two meanings: the praise of the Inward Science and the blame of the Outward Science. Because of His knowledge of the disbeliever's persistence in believing in the Outward (Zahir) and disbelieving in the Inward, He made the prohibition of this outward wine a veil and a preventative fortress for him, barring him from knowing what the Almighty intends by its prohibition and blame in the Inward. Likewise, He made its prohibition and permission for the believer a proof, an instruction, and an awakening for him to recognize the Persons (Ashkhas) and the praised and blamed knowledges that the Almighty intends through His praise and blame.

Similarly, regarding the Five Boundaries (Al-Hudud al-Khamsa): because of his [the disbeliever's] disbelief in their Inward, the Almighty mandated upon him the establishment of their Outward form to serve as a veil and a fortress preventing him from knowing their Inward realities, and as fetters and shackles (asaran wa aghlalan) upon him. He also mandated their establishment upon the believers, except in seclusions (Al- Khalwat).

The same applies to the prohibition of Wine (Al-Khamr) except in seclusions (Al- Khalwat). This is due to the extreme necessity of