Then he added more caution to that and was not satisfied with this alone, so he said, “Al-Humm is for reaching” and “Al-Himmah” is for the knowers of the “Ba’i” and he said about the “Lamite” scholars, but the truth becomes clear when the drawing disappears, and this is the position of the “Lām,” the disappearance of the drawing. Praise be to God is higher than praise to God, for praise be to God sustains you, and praise be to God annihilates you, so if the scholar says Praise be to God, that is, there is no praise for God except Him, so it is better that there should be no praiseworthy other than Him, and the common people say, “Praise be to God,” that is, there is no praiseworthy but God, and it is the Praiseworthy, so they share the form of the word, so the scholars have done good to those who praise created things and those who are praised, and the common people have done well to those who are praised among creation in particular, but as for those who know, it is not possible for them to say, “Praise be to God.” Except for the example of the common people, but their station is to praise God for the survival of their souls with them, so this chapter was fulfilled, for it is from the core of knowledge [Page 113 of the Cairo edition]

( He linked in his saying, “Lord of the worlds, the Most Gracious, the Most Merciful ”)

He proved his statement in our opinion. And in our hearts is the Lord of the Worlds, the Presence of Divinity, and this is the position of the Knower and the firmness of the soul’s footing, and it is the position of the attribute. For our saying to God is the essence of the scene, high and united. Then he followed it by saying, “Lord of the Worlds,” meaning their nurturer and nourisher, and the worlds mean everything other than God, and education is divided into two parts, education by means of and without a mediator.