the zeal of ignorance. If it accords with the truth, it is religious zeal.
This is why anger for God and within God is praised, while anger for other than God and within other than God is blamed. This belongs to the governance of the Wise, the Real, who arranged matters in their ranks and gave everything its creation, so that it might be a sign of Him for possessors of understanding and the other people of signs within the world, since their ways of receiving this differ, as God enumerated them within His Mighty Book, to which ‘falsehood comes neither from before it nor from behind it: a sending down from One Wise, Praiseworthy’ [Fussilat 41:42].
(The Book of Existence and Return to Mercy)
He brought all these signs together within the Book of Existence, within which is nothing but clarification and mercy. Everything appearing within the world, whether from the Real's side or through some of it dealing with some of it, that contradicts mercy is an incidental matter within the Book. Clarification makes it clear where that incidental matter is; it is not within this Book itself.
The Book is wholly mercy and clarification in respect of its essence. God did not make it torment. God is too generous to torment His creation with a torment whose affair does not end at a term included and determined by the Book's clarification. The ruling then returns to mercy. This is inevitable, and God is All-Forgiving, Especially Merciful.
(A Ruling the Author Relates from His Particular Instruction)
Then know that God acquainted me with a strange ruling concerning the human world. I do not know whether it concerns anything in the world other than the human being or not: God did not acquaint me with that[4]. I ought not say concerning God what I do not know. May God protect me
Notes
[4]
(The author here states the limits of what he relates: he affirms that the ruling concerns the human world and suspends judgment about extending it to the rest of the world.)
