It is mentioned that the word derives from the Persian āsumān, which comes from ās mânend, and that it resembles the word for mill.
We have assigned each of these children the task of turning a mill. They are charged with those tasks, and we do not concern ourselves with those matters. —By this, it is meant that, being mujarrad (abstracted) from the material world, they do not pay attention to such things.— The children are occupied with every kind of work related to these mills: the children look at their mill with one eye, and with the other eye, they look toward where their father is. My mill has four layers—that is, the four elements (fire, water, air, earth).— I have so many children that even the most intelligent accountants could not count them. At every moment, many of my children appear. —The author means by these children the particular forms that constantly appear in the material world.— I send them to their mills. Each is assigned there for a certain period. During this period, they manage the structure of the mill.
When their time is up—the author bayān (clearly explains) that what is non-existent (maʿdūm) cannot be brought into existence again. For what is non-existent cannot be restored to its former state (it cannot exist exactly as it did before). That is, when a composite (muraqqab) body is separated into parts, each element returns to its own natural existence. Thus, the composite thing becomes corrupt (spoiled). Everything returns to its former state. For this reason, it is impossible for it to return to its previous state. (When their time is up,) ...they return to me and never separate from me again. Then, other children are born. —By these other children, the author means the forms that are renewed upon corrupt forms and follow one another by means of emanation (fayḍ).— These children also go to their mills. Thus,