And so We have appointed to every Prophet an enemy, to the end [of the verse]: it is a concomitant of the hierarchical order of the levels of spirits that the purest and most luminous of preparednesses be countered by the most sullied, the darkest and the remotest of these, and the concomitant of that is that there be an enemy for every prophet on account of the real contrareity between the two. The significance of the existence of an enemy as his counterpart is that the perfection predetermined for him [that prophet] in accordance with his preparedness does not manifest itself upon him except by the potency of [his] love for [divine] reinforcement [against that enemy]. As for vanquishing, it is [the result of] his [that prophet's] soul being broken by that [enemy] and his humiliation and disdain of him [the enemy], his constancy upon encountering him at the station of the heart as well as his endurance in turning away from the soul and its pleasures by his preoccupation with the enemy, distracted from it by the intense vehemence and eager desire to secure the excellent quality by which he vanquishes that enemy, guarding himself against animal and satanic garments that he might thereby distance himself from his [the enemy's] station and [from] any correspondence with him, and lest the latter find a means of defaming, disdaining or scorning him by that [soul]. That is why he [the Prophet] said, 'No prophet has ever been suffered hurt as I have', for no one possesses the [potential for] perfection which he possesses. Thus the cause for bringing that [potentiality] out into actuality must necessarily be more powerful, given the sheer extent of his [the Prophet's] remoteness from the attributes of the soul and its habits.