He obligated Jihad to cut off the remnants of the people of corruption among the disbelievers. This is God’s Outward Wisdom in what He legislated for His servants. As for His Inward Wisdom (ḥikmatuhu al-bāṭina), it contains pathways known only to the People of the Precedent Response (ahl al-ijāba al-sābiqa); none perceive it except for the singular individuals among thousands of thousands—for it is the comprehensive blessing, the perfect pleasure, the supreme degree, and the Supreme Gnosis.

This pertains to the Names which we have turned away from [explicitly naming] in this epistle, opting instead to point toward them and indicate them from the Holy Stations and the Exalted Intellectual Essences (al-dhawāt al- ‘aqliyya)—beyond the perfected physical bodies, through power and potentiality. These [Stations] are the realities toward which the Traditions (Sunan) point, and the Religious Duties (Farā’iḍ) are set in correspondence to their loci of manifestation (mazāhir).

None shall enter the Supreme Kingdom (al-Malakūt al-A‘lā) who is ignorant of even one of its stations or denies one of its ranks.