Surely your Lord is God, Who created the heavens and the earth in six days, that is to say, He became hidden in the forms of the heaven of the spirits and the earth of bodies in six thousand years, because of His statement, exalted be He, that And truly a day with your Lord is like a thousand years of your counting [Q. 22:47], in other words, from the time of the creation of Adam to the time of Muḥammad, blessings and peace be upon them both - for creation is the concealment of the Truth in the manifestation loci of creatures. This duration, from the incipience of the cycle of concealment to the incipience of manifestation, which is the time of the sealing of prophethood and the manifestation of sainthood, as he [the Prophet] said, 'Indeed time has come full circle to how it was configured on the day in which God created the heavens and the earth'. For the incipience of concealment in creation is the end of manifestation and so when concealment turns into manifestation, one has then returned to the beginning of creation, as has already been mentioned. Manifestation will be complete with the emergence of the Messiah (mahdī), peace be upon him, completing the seven days, which is why they say that the duration of this world is seven thousand years; then He presided upon the Throne, that is, the throne of the Muḥammadan heart by means of complete self-disclosure therein in all of His attributes, as has been mentioned with regard to the meaning of ṣād. He cloaks, the night of the body and the darkness of physical nature with the day of the light of the spirit each following the other, by configuring itself and preparing to receive it, its constitution in equilibrium, swiftly, while the sun of the spirit, the moon of the heart and the stars of the senses, have been made subservient by His command, which is the affair mentioned where He says every day He is upon some affair [Q. 55:29]. Verily, to Him belongs, the power of existentiation and disposal with wisdom; or [it means] verily to Him belongs engenderment and creation from nothing. If one is to understand the [reference to the] heavens and the earth according to the literal meaning then the six days are the six aspects, since the events are referred to by the [word] 'days', as in where He says and remind them of the Days of God [Q. 14:5], that is to say, [of] the creation of the world of bodies in all six aspects, whereupon He rose to mastery over the Throne by exercising [His] effect through It by fixing the forms of engendered things in It. There is an exoteric and an esoteric aspect to the Throne. The exoteric one is the ninth heaven in which are etched the forms of engendered things in their entirety and whose existence and non-existence pertains to the effacing and the fixing therein, as will be mentioned, God willing, in the interpretation of His words God effaces what He will and fixes [cf. Q. 13:39]. The esoteric aspect [of the Throne] is the First Intellect on which are engraved the forms of things in a universal way, the one referred to as the 'innermost interior of the Throne' (bu?nān al-ʿarsh), as has been related - 'A crier calls out from the innermost interior of the Throne'- being the locus of the Preceding Decree (al-qa?āÌ al-sābiq). The presiding over It [the Throne] then means [His] proceeding to take mastery over It throught the exercising of effect in bringing thing into existence by fixing their forms upon It, a proceeding that is firm without turning to anything else creation and the command. Blessed be God, the Lord of the Worlds!