Know that when God willed to manifest His perfect signs towards Moses, and the effect of this will be coursed through the celestial and terrestrial causes — such as the positions and movements of the heavens which prepare the substances of the world, the mixtures of the elements, and the preparednesses made receptive and ready to manifest all of this — and when the time of his appearance drew close, numerous human constitutions became determined in accordance with the realities of what existed within Moses’s spirit before the determination of his perfect and prophet worthy constitution, and to these constitutions, particular spirits became attached. At the same time, the sages of the period told Pharoah that his end and the end of his kingdom would be at the hand of a child born in that time. So Pharoah ordered the death of all of the sons born to the Children of Israel as a precaution against what God had foreordained and predestined, not knowing that there is no way to resist His destiny or delay His command. Hence this became the cause of these spirits being combined in their own world, their becoming attached to the spirit of Moses and their not being dispersed and scattered far from him by means of bodily attachments and being immersed in the physical world.
Therefore he became strengthened by them, their characteristics combined within him, and he was aided by their faculties. All of this was a particular favor of God to Moses and a confirmation, by aiding him with those spirits, like His aiding him with the celestial Spirits. So when Moses’s spirit became attached to his body, those spirits, as well as the celestial Spirits, cooperated in aiding him with power and victory, and their life coursed into him. The life of everyone whom Pharoah killed for his sake coursed into him. Therefore his flight when he was afraid that they would kill him was only to save the life of those who had been killed. So it is as if he fled for the sake of others, i.e., those children who had been killed. Therefore, because of his mercy and compassion for others, God bestowed upon him messenger hood, which is a particular rank within the prophecy, speaking (to him) without an intermediary (cf. Qur’an) and the imamate, which is the dominion, or domination over and the exercise of free disposal in the world. Then, since He had given him the gift of speaking (to him), He spoke to him in the very form of his need, i.e., in the very form of what he required, or fire, because of the complete concentration of his Intention upon it. So we come to know from the theophany of God in the form of the fire because of the concentration of Moses’s Intention upon it that concentration produces effects. And it, or concentration, is acting and producing effects through Intention, which is aspiration and the turning of one’s attention toward something with all of one’s faculties.
And when the like of this was known by him who knew among the believers and those who obey God, as well as others, he, or some of them, strayed from the path of his own guidance by acting through the concentration of his Intention in something not pleasing to God, while other than he was guided by it, i.e., by acting through the concentration of his Intention in something pleasing to God. So He put it, or acting through Intention and concentration, in the place of the Qur’an in the similitude struck concerning it: He said, “Thereby He leads many astray, and thereby He guides many; and thereby He leads none astray save the ungodly” (cf. Qur’an), and they, or the ungodly, are those who have deviated from the Path of Guidance which is in it.