religion,” refers to the state of resignation and humility. _To sit down and to stand up before God five times_ means understanding and appreciating the five majesties, which are: divinity, grandeur, dominion, power, and love of humanity. _Two rikâts_,[224] “attitudes of devotion in “the morning,” are indicative of God’s absolute being and of reality. _Four rikâts_ relate to four effulgencies, which are impressiveness, agency, inherence of attributes, and substantiality. _Three rikâts_, imply separation, union, and union of unions, viz.: _separation_, in viewing the creatures without God; _union_, in viewing God without the creatures; and _union of unions_, in viewing God in the creatures, and the creatures in God; so that the view of the one may not to the heart be a veil to the view of the other. _Keeping the fast_ refers to the purity of the interior. _The sight of halál_, “the new moon,”[225] is seeing the eye-brows of the perfect spiritual guide. _Aíd_, “a feast,” is the knowledge of God. _Kurban_, “sacrificing”[226] (killing victims), denotes annihilating the brutal spirit. _Rozah_, “fasting,”[227] has three degrees. The first degree is guarding the belly and the sexual organs from what is improper; the second degree is guarding one’s self from unbecoming words and deeds; the third degree is guarding the heart from whatever is contrary to God. _Jahad_, “holy war upon unbelievers,” signifies combating the spirit of deceit. _Múmen_, “right faith,” implies adherence to whatever is essential to the true worship of God, and tendency to it by any way which God wills, for―― “The road towards the idols is formed of the great number of sighs of the creatures.” The lord _Aín ul-Kazat_ said, he has learned upon his way, that the essence of all creeds is God, and that of all creeds of the sophists is this: “All shall perish except his countenance (that is God’s); all that is upon the earth is perishable.” And the meaning of the verse of the merciful is, that at a certain time he will be nothing, because on that very day all is nothing and this very opinion is the principal part of the creed of sharp-sighted men. In the _takwiyat mâni_, “the strengthening of sense,” the lord _Aín ul Kazat_, _saheb-i zúkí_, “possessor of delight,” said that the mood of the verbal noun is in progressive efficiency at all times, whilst perdition of all things at all times is also constant, but has no determined future time: consequently this perdition, which is an indetermined tense, does not imply that the contingent efficiency is perdition in a future time.