قسم بخدا که این حمام ه ترابی را غیر این نغمات نغمه هاست و جز این بیانات رموزها که هر نکته ئی از آن مقدّس است از آنچه بیان شد و از قلم جاری گشت تا مشیّت الهی چه وقت قرار گیرد که عروسهای معانی بی حجاب از قصر روحانی قدم ظهور بعرص ه قدم گذارند و ما من امر الّّ بعد اذنه و ما من قدرة الّّ بحوله و قوّته و ما من اله الّّ هو له الخلق و الأمر و کلّ بأمره ینطقون و من اسرار الرّوح یتکلمّون
By God! This Bird of Heaven, now dwelling upon the dust, can, besides these melodies, utter a myriad songs, and is able, apart from these utterances, to unfold innumerable mysteries. Every single note of its unpronounced utterances is immeasurably exalted above all that hath already been revealed, and immensely glorified beyond that which hath streamed from this Pen. Let the future disclose the hour when the Brides of inner meaning will, as decreed by the Will of God, hasten forth, unveiled, out of their mystic mansions, and manifest themselves in the ancient realm of being. Nothing whatsoever is possible without His permission; no power can endure save through His power, and there is none other God but He. His is the world of creation, and His the Cause of God. All proclaim His Revelation, and all unfold the mysteries of His Spirit.
از قبل دو مقام از برای شموس مشرقه از مشارق الهیّه بیان نمودیم یکی مقام توحید و رتب ه تفرید چنانچه از قبل ذکر شد لّ نفرّق بین احد منهم و مقام دیگر مقام تفصیل و عالم خلق و رتب ه حدودات بشریّه است در این مقام هر کدام را هیکلی معیّن و امری مقرّر و ظهوری مقدّر و حدودی مخصوص است چنانچه هر کدام باسمی موسوم و بوصفی موصوف و بامری بدیع و شرعی جدید مأمورند چنانچه میفرماید تلک الرّسل فضّلنا بعضهم علی بعض منهم من کلمّ الله و رفع بعضهم درجات و آتینا عیسی بن مریم البیّنات و ایّ دناه بروح القدس
We have already in the foregoing pages assigned two stations unto each of the Luminaries arising from the Daysprings of eternal holiness. One of these stations, the station of essential unity, We have already explained. “No distinction do We make between any of them.”132 The other is the station of distinction, and pertaineth to the world of creation and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite Mission, and is entrusted with a particular Revelation. Even as He saith: “Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.”133
نظر باختلاف این مراتب و مقاماتست که بیانات و کلمات مختلفه از آن ینابیع علوم سبحانی ظاهر میشود والّّ ف یالحقیقه نزد عارفین معضلات مسائل الهیّه جمیع در حکم یک کلمه مذکور است چون اکثر ناس اطّلاع بر مقامات مذکوره نیافته اند اینست که در کلمات مختلف ه آن هیاکل متّحدهمضطرب و متزلزل میشوند
It is because of this difference in their station and mission that the words and utterances flowing from these Wellsprings of divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of divine wisdom, all their utterances are in reality but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they therefore feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same.
باری معلوم بوده و خواهد بود که جمیع این اختلافات کلمات از اختلافات مقاماتست اینست کهدر مقام توحید و علوّ تجرید اطلاق ربوبیّت و الوهیّت و احدیّت صرفه و هو یّ ه بحته بر آن جواهروجود شده و میشود زیرا که جمیع بر عرش ظهور الله ساکنند و بر کرسیّ بطون الله واقف یعنیظهور الله بظهورشان ظاهر و جمال الله از جمالشان باهر چنانچه نغمات ربوبیّه از این هیاکل احدیّهظاهر شد
It hath ever been evident that all these divergences of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the divine Being.
و در مقام ثانی که مقام تمیز و تفصیل و تحدید و اشارات و دلّلّت ملکیّه است عبودیّت صرفهو فقر بحت و فنای باتّ از ایشان ظاهر است چنانچه میفرماید انّی عبد الله و ما انا الّّ بشر مثلکم
Viewed in the light of their second station—the station of distinction, differentiation, temporal limitations, characteristics and standards—they manifest absolute servitude, utter destitution and complete self-effacement. Even as He saith: “I am the servant of God.134 I am but a man like you.”135
و از این بیانات محقّق ه مثبته ادراک فرما مسائل خود را که س وال نموده بودی تا در دین الهی راسخ شوی و از اختلافات بیانات انبیا و اصفیا متزلزل نشوی
From these incontrovertible and fully demonstrated statements strive thou to apprehend the meaning of the questions thou hast asked, that thou mayest become steadfast in the Faith of God, and not be dismayed by the divergences in the utterances of His Prophets and Chosen Ones.
و اگر شنیده شود از مظاهر جامعه انّی انا الله حقّ است و ریبی در آن نیست چنانچه بکرّات مبرهن شد که بظهور و صفات و اسمای ایشان ظهور الله و اسم الله و صفة الله در ارض ظاهر اینست که میفرماید و ما رمیت اذ رمیت ولکنّ الله رمی و همچنین انّ الذّین یبایعونک انّما یبایعون الله و اگر نغم ه انّی رسول الله برآرند این نیز صحیح است و شکیّ در آن نه چنانچه میفرماید ما کان محمّد ابا احد من رجالکم ولکنّ رسول الله و در این مقام همه مرسلند از نزد آن سلطان حقیقی و کینونة ازلی و اگر جمیع ندای انا خاتم النّبیّین برآرند آن هم حقّ است و شبهه را راهی نه و سبیلی نه زیرا که جمیع حکم یک ذات و یک نفس و یک روح و یک جسد و یک امر دارند و همه مظهر بدئیّت و ختمیّت و اوّلیّت و آخریّت و ظاهر یّت و باطنیّت آن روح الأرواح حقیقی و ساذج السّواذج ازلیند و همچنین اگر بفرمایند نحن عباد الله این نیز ثابت و ظاهر است چنانچه بظاهر در منتها رتب ه عبودیّت ظاهر شده اند احدی را یارای آن نه که بآن نحو از عبودیّت در امکان ظاهر شود اینست که از آن جواهر وجود در مقام استغراق در بحار قدس صمدی و ارتقاء بمعارج معانی سلطان حقیقی اذکار ربوبیّه و الوهیّه ظاهر شد اگر درست ملاحظه شود در همین رتبه منتهای نیستی و فنا در خود مشاهده نمودهاند در مقابل هستی مطلق و بقای صرف که گویا خود را معدوم صرف دانسته اند و ذکر خود را در آن ساحت شرک شمردهاند زیرا که مطلق ذکر در این مقام دلیل هستی و وجود است و این نزد واصلان بس خطا چه جای آنکه ذکر غیر شود و قلب و لسان و دل و جان بغیر ذکر جانان مشغول گردد و یا چشم غیر جمال او ملاحظه نماید و یا گوش غیر نغم ه او شنود و یا رجل در غیر سبیل او مشی نماید
Were any of the all-embracing Manifestations of God to declare: “I am God!” He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: “Those shafts were God’s, not Thine!”136 And also He saith: “In truth, they who plighted fealty unto thee, really plighted that fealty unto God.”137 And were any of them to voice the utterance: “I am the Messenger of God,” He also speaketh the truth, the indubitable truth. Even as He saith: “Muḥammad is not the father of any man among you, but He is the Messenger of God.”138 Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: “I am the Seal of the Prophets,” they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the “Beginning” and the “End,” the “First” and the “Last,” the “Seen” and “Hidden”—all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: “We are the servants of God,” this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and nonexistent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man’s heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way.
در این زمان نسمة الله وزیده و روح الله احاطه نموده قلم از حرکت ممنوع و لسان از بیان مقطوع گشته
In this day the breeze of God is wafted, and His Spirit hath pervaded all things. Such is the outpouring of His grace that the pen is stilled and the tongue is speechless.
باری نظر باین مقام ذکر ربوبیّه و امثال ذلک از ایشان ظاهر شده و در مقام رسالت اظهاررسالت فرمودند و همچنین در هر مقام باقتضای آن ذکری فرمودند و همه را نسبت بخود داده اند ازعالم امر الی عالم خلق و از عوالم ربوبیّه الی عوالم ملکیّه اینست که آنچه بفرمایند و هر چه ذکرنمایند از الوهیّت و ربوبیّت و نبوّت و رسالت و ولّیت و امامت و عبودیّت همه حقّست و شبهه در آننیست پس باید تفکّر در این بیانات که استدلّل شده نمود تا دیگر از اختلافات اقوال مظاهر غیبیّه ومطالع قدسیّه احدی را اضطراب و تزلزل دست ندهد
By virtue of this station, they have claimed for themselves the Voice of Divinity and the like, whilst by virtue of their station of Messengership, they have declared themselves the Messengers of God. In every instance they have voiced an utterance that would conform to the requirements of the occasion, and have ascribed all these declarations to Themselves, declarations ranging from the realm of divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship or Servitude, all is true, beyond the shadow of a doubt. Therefore, these sayings which We have quoted in support of Our argument must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Daysprings of Holiness may cease to agitate the soul and perplex the mind.
باری در کلمات شموس حقیقت باید تفکّّر نمود و اگر ادراک نشد باید از واقفین مخازن علمس وال شود تا بیان فرمایند و رفع اشکال نمایند نه آنکه بعقل ناقص خود کلمات قدسیّه را تفسیر نمایندو چون مطابق نفس و هوای خود نیابند بنای رد و اعتراض گذارند چنانچه الیوم علما و فقهای عصر که بر مسند علم و فضل نشستهاند و جهل را علم نام گذاشته اند و ظلم را عدل نامیده اند اگر مجعولّت خاطر خود را از شمس حقیقی س وال نمایند و جواب موافق آنچه فهمیده و یا از کتاب مثل خود ادراک نموده اند نشنوند البتّه نفی علم از آن معدن و منبع علم نمایند چنانچه در هر زمانی این واقع شد مثل اینکه مذکور شد در س وال از اهلهّ که از سیّد وجود نمودند و آن حضرت بامر الهی جواب فرمود که هی مواقیت للنّاس بعد از استماع نفی علم از آن حضرت نمودند
Those words uttered by the Luminaries of Truth must needs be pondered, and should their significance be not grasped, enlightenment should be sought from the Trustees of the depositories of Knowledge, that these may expound their meaning, and unravel their mystery. For it behooveth no man to interpret the holy words according to his own imperfect understanding, nor, having found them to be contrary to his inclination and desires, to reject and repudiate their truth. For such, today, is the manner of the divines and doctors of the age, who occupy the seats of knowledge and learning, and who have named ignorance knowledge, and called oppression justice. Were these to ask the Light of Truth concerning those images which their idle fancy hath carved, and were they to find His answer inconsistent with their own conceptions and their own understanding of the Book, they would assuredly denounce Him Who is the Mine and Wellhead of all Knowledge as the very negation of understanding. Such things have happened in every age.
و همچنین در آی ه روح که میفرماید و یسألونک عن الرّوح قل الرّوح من امر ربّی و چون این جواب مذکور شد کل فریاد واویلا برآوردند که جاهلی که نمیداند روح چه چیز است خود را عالم علم لدنّی میداند و الیوم چون علمای عصر باسم آن حضرت مفتخرند و آبای خود را هم مذعن دیده اند لهذا تقلیدا حکمش را قبول دارند چنانچه اگر انصاف باشد و الیوم در جواب امثال این مسائل چنین جواب بشنوند البتّه رد نمایند و اعتراض کنند و همان سخنهای قبل را اعاده نمایند چنانچه نمودند با اینکه آن جواهر وجود مقدّسند از کلّ این علمهای مجعوله و منزّهند از جمیع این کلمات محدوده و متعالیند از ادراک هر مدرکی کلّ این علوم نزد آن علم کذب صرفست و جمیع این ادراکات افک محض بلکه هر چه از آن معادن حکمت الهی و مخازن علم صمدانی ظاهر میشود علم همانست و العلم نقطة کثّرها الجاهلون دلیل بر آن و العلم نور یقذفه الله فی قلب من یشآء مثبت این بیان
For instance, when Muḥammad, the Lord of being, was questioned concerning the new moons, He, as bidden by God, made reply: “They are periods appointed unto men.”139 Thereupon, they that heard Him denounced Him as an ignorant man. Likewise, in the verse concerning the “Spirit,” He saith: “And they will ask Thee of the Spirit. Say, ‘the Spirit proceedeth at My Lord’s command.’”140 As soon as Muḥammad’s answer was given, they all clamorously protested, saying: “Lo! an ignorant man who knoweth not what the Spirit is, calleth Himself the Revealer of divine Knowledge!” And now behold the divines of the age who, because of their being honored by His name, and finding that their fathers have acknowledged His Revelation, have blindly submitted to His truth. Observe, were this people today to receive such answers in reply to such questionings, they would unhesitatingly reject and denounce them—nay, they would again utter the selfsame cavils, even as they have uttered them in this day. All this, notwithstanding the fact that these Essences of being are immensely exalted above such fanciful images, and are immeasurably glorified beyond all these vain sayings and above the comprehension of every understanding heart. Their so-called learning, when compared with that Knowledge, is utter falsehood, and all their understanding naught but blatant error. Nay, whatsoever proceedeth from these Mines of divine Wisdom and these Treasuries of eternal knowledge is truth, and naught else but the truth. The saying: “Knowledge is one point, which the foolish have multiplied” is a proof of Our argument, and the tradition: “Knowledge is a light which God sheddeth into the heart of whomsoever He willeth” a confirmation of Our statement.
باری چون معنی علم را ادراک ننموده اند و افکار مجعول ه خود را که ناشی از مظاهر جهل شده اسم آن را علم گذاشته بر مبدء علوم وارد آورده اند آنچه دیده اید و شنیده اید
Inasmuch as they have not apprehended the meaning of Knowledge, and have called by that name those images fashioned by their own fancy and which have sprung from the embodiments of ignorance, they therefore have inflicted upon the Source of Knowledge that which thou hast heard and witnessed.
مثلا در کتاب یکی از عباد که مشهور بعلم و فضل است و خود را از صنادید قوم شمرده و جمیع علمای راشدین را رد و سب نموده چنانچه در همه جای از کتاب او تلویحا و تصریحا مشهود است و این بنده چون ذکر او را بسیار شنیده بودم اراده نمودم که از رسائل او قدری ملاحظه نمایم هرچند این بنده اقبال بملاحظ ه کلمات غیر نداشته و ندارم ولیکن چون جمعی از احوال ایشان س وال نموده و مستفسر شده بودند لهذا لّزم گشت که قدری در کتب او ملاحظه رود و جواب سائلین بعد ازمعرفت و بصیرت داده شود باری کتب عرب یّ ه او بدست نیفتاد تا اینکه شخصی روزی ذکر نمود کهکتابی از ایشان که مسمّی به ارشادالعوامست در این بلد یافت میشود اگرچه از این اسم رائح ه کبر وغرور استشمام شد که مردم را عوام و خود را عالم فرض نموده و جمیع مراتب او فی الحقیقه ازهمین اسم کتاب معلوم و مبرهن شد که در سبیل نفس و هوی سالکند و در تیه جهل و عمی ساکن گویاحدیث مشهور را فراموش نموده اند که میفرماید العلم تمام المعلوم و القدرة و العزّة تمام الخلق با وجوداین کتاب را طلب نموده چند روز معدود نزد بنده بود و گویا دو مرتبه در او ملاحظه شد از قضامرتب ه ثانی جائی بدست آمد که حکایت معراج سیّد لولّک بود ملاحظه شد که قریب بیست علم او ازیدشرط معرفت معراج نوشته اند و همچو مستفاد شد که اگر نفسی این علوم را درست ادراک ننموده باشد بمعرفت این امر عالی متعالی فائز نگردد و از جمل ه علوم علم فلسفه و علم کیمیا و علم سیمیا را مذکور نموده و ادراک این علوم فانی ه مردوده را شرط ادراک علوم باقی ه قدسیّه شمرده
For instance, a certain man,141 reputed for his learning and attainments, and accounting himself as one of the preeminent leaders of his people, hath in his book denounced and vilified all the exponents of true learning. This is made abundantly clear by his explicit statements as well as by his allusions throughout his book. As We had frequently heard about him, We purposed to read some of his works. Although We never felt disposed to peruse other peoples’ writings, yet as some had questioned Us concerning him, We felt it necessary to refer to his books, in order that We might answer Our questioners with knowledge and understanding. His works, in the Arabic tongue, were, however, not available, until one day a certain man informed Us that one of his compositions, entitled Irshádu’l-‘Avám,142 could be found in this city. From this title We perceived the odor of conceit and vainglory, inasmuch as he hath imagined himself a learned man and regarded the rest of the people ignorant. His worth was in fact made known by the very title he had chosen for his book. It became evident that its author was following the path of self and desire, and was lost in the wilderness of ignorance and folly. Methinks he had forgotten the well-known tradition which sayeth: “Knowledge is all that is knowable; and might and power, all creation.” Notwithstanding, We sent for the book, and kept it with Us a few days. It was probably referred to twice. The second time, We accidentally came upon the story of the “Mi‘ráj”143 of Muḥammad, of whom was spoken: “But for Thee, I would not have created the spheres.” We noticed that he had enumerated some twenty or more sciences, the knowledge of which he considered to be essential for the comprehension of the mystery of the “Mi‘ráj.” We gathered from his statements that unless a man be deeply versed in them all, he can never attain to a proper understanding of this transcendent and exalted theme. Among the specified sciences were the science of metaphysical abstractions, of alchemy, and natural magic. Such vain and discarded learnings, this man hath regarded as the prerequisites of the understanding of the sacred and abiding mysteries of divine Knowledge.
سبحان الله با این ادراک چه اعتراضات و تهمتها که بهیاکل علم نامتناهی الهی وارد آورده فنعم ما قال متّهم داری کسانی را که حقّ کرد امین مخزن هفتم طبق و یک نفر از اهل بصیرت و دانش و صاحبان علوم و عقول ملتفت این مزخرفات نشده با اینکه بر هر صاحب بصیرتی واضح و هویداست که اینگونه علمها لم یزل مردود حقّ بوده و هست و چگونه علومی که مردود است نزد علمای حقیقی ادراک آن شرط ادراک معارج معراج میشود با اینکه صاحب معراج حرفی از این علوم محدود ه محجوبه حمل نفرموده و قلب منیر آن سیّد لولّک از جمیع این اشارات مقدّس و منزّه بوده چه خوب میگوید جمله ادراکات بر خرهای لنگ حقّ سوار باد پرّان چون خدنگ والله هر کس بخواهد سرّ معراج را ادراک نماید و یا قطره ئی از عرفان این بحر بنوشد اگر هم این علوم نزد او باشد یعنی مرآت قلب او از نقوش این علوم غبار گرفته باشد البتّه باید پاک و منزّه نماید تا سرّ این امر در مرآت قلب او تجلیّ نماید
Gracious God! Such is the measure of his understanding. And yet, behold what cavils and calumnies he hath heaped upon those Embodiments of God’s infinite knowledge! How well and true is the saying: “Flingest thou thy calumnies unto the face of Them Whom the one true God hath made the Trustees of the treasures of His seventh sphere?” Not one understanding heart or mind, not one among the wise and learned, hath taken notice of these preposterous statements. And yet, how clear and evident it is to every discerning heart that this so-called learning is and hath ever been rejected by Him Who is the one true God. How can the knowledge of these sciences, which are so contemptible in the eyes of the truly learned, be regarded as essential to the apprehension of the mysteries of the “Mi‘ráj,” whilst the Lord of the “Mi‘ráj” Himself was never burdened with a single letter of these limited and obscure learnings, and never defiled His radiant heart with any of these fanciful illusions? How truly hath he said: “All human attainment moveth upon a lame ass, whilst Truth, riding upon the wind, darteth across space.” By the righteousness of God! Whoso desireth to fathom the mystery of this “Mi‘ráj,” and craveth a drop from this ocean, if the mirror of his heart be already obscured by the dust of these learnings, he must needs cleanse and purify it ere the light of this mystery can be reflected therein.
و الیوم متغمّسان بحر علوم صمدانی و ساکنان فلک حکمت ربّانی مردم را از تحصیل این علوم نهی میفرمایند و صدور منیرشان بحمد الله منزّه از این اشارات است و مقدّس از این حجبات حجاب اکبر را که میفرماید العلم حجاب الأکبر بنار محبّت یار سوختیم و خیم ه دیگر برافراختیم و باین افتخار مینمائیم که الحمد لله سبحات جلال را بنار جمال محبوب سوختیم و جز مقصود در قلب و دل جا ندادیم نه بعلمی جز علم باو متمسّکیم و نه بمعلومی جز تجلیّ انوار او متشبّث
In this day, they that are submerged beneath the ocean of ancient Knowledge, and dwell within the ark of divine wisdom, forbid the people such idle pursuits. Their shining breasts are, praise be to God, sanctified from every trace of such learning, and are exalted above such grievous veils. We have consumed this densest of all veils with the fire of the love of the Beloved—the veil referred to in the saying: “The most grievous of all veils is the veil of knowledge.” Upon its ashes, We have reared the tabernacle of divine knowledge. We have, praise be to God, burned the “veils of glory” with the fire of the beauty of the Best-Beloved. We have driven from the human heart all else but Him Who is the Desire of the world, and glory therein. We cleave to no knowledge but His Knowledge, and set our hearts on naught save the effulgent glories of His light.
باری بسیار متعجّب شدم در این بیانات ندیدم مگر اینکه میخواهد بر مردم برساند که جمیع اینعلوم نزد ایشانست با وجود اینکه قسم بخدا نسیمی از ریاض علم الهی نشنیده و بر حرفی از اسرارحکمت ربّانی اطّلاع نیافته بلکه اگر معنی علم گفته شود البتّه مضطرب شود و جبل وجود او مندکگردد با وجود این اقوال سخیف ه بی معنی چه دعویهای زیاده از حدّ نموده
We were surprised exceedingly when We observed that his one purpose was to make the people realize that all these learnings were possessed by him. And yet, I swear by God that not one breath, blowing from the meads of divine knowledge, hath ever been wafted upon his soul, nor hath he ever unraveled a single mystery of ancient wisdom. Nay, were the meaning of Knowledge ever to be expounded unto him, dismay would fill his heart, and his whole being would shake to its foundation. Notwithstanding his base and senseless statements, behold to what heights of extravagance his claims have reached!
سبحان الله چه قدر متعجّبم از مردمی که باو گرویده اند و تابع چنین شخصی گشتهاند بترابقناعت نموده و اقبال جسته اند و از ربّ الأرباب معرض گشته اند و از نغم ه بلبل و جمال گل بنعیبزاغ و جمال کلاغ قناعت نموده اند و دیگر چه چیزها ملاحظه شد از کلمات مجعول ه این کتاب فی الحقیقه حیف است که قلم بتحریر ذکر آن مطالب مشغول شود و یا اوقات مصروف بآن گردد ولیکن اگر محکّی یافت میشد حقّ از باطل و نور از ظلمت و شمس از ظلّ معلوم میآمد
Gracious God! How great is Our amazement at the way the people have gathered around him, and have borne allegiance to his person! Content with transient dust, these people have turned their face unto it, and cast behind their backs Him Who is the Lord of Lords. Satisfied with the croaking of the crow and enamored with the visage of the raven, they have renounced the melody of the nightingale and the charm of the rose. What unspeakable fallacies the perusal of this pretentious book hath revealed! They are too unworthy for any pen to describe, and too base for one moment’s attention. Should a touchstone be found, however, it would instantly distinguish truth from falsehood, light from darkness, and sun from shadow.
از جمله علومی که این مرد مدّعی بآن شده صنعت کیمیاست بسیار طالبم که سلطانی و یا نفسی که مقتدر باشد ظهور این علم را از عالم لفظ بعالم شهود و از قول بفعل از ایشان طلب نماید و این بی علم فانی هم که دعوی اینگونه علوم ننموده و بلکه کون این علوم و فقدان آن را علتّ علم و جهل نمیدانم با این مرد در همین فقره قیام نمائیم تا صدق و کذب معلوم شود ولیکن چه فائده از ناس این زمان جز زخم سنان ندیده ام و غیر سمّ قاتل چیزی نچشیده ام هنوز اثر حدید بر گردن باقیست و هنوز علائم جفا از تمام بدن ظاهر
Among the sciences which this pretender hath professed is that of alchemy. We cherish the hope that either a king or a man of preeminent power may call upon him to translate this science from the realm of fancy to the domain of fact and from the plane of mere pretension to that of actual achievement. Would that this unlearned and humble Servant, who never laid any pretension to such things, nor even regarded them as the criterion of true knowledge, might undertake the same task, that thereby the truth might be known and distinguished from falsehood. But of what avail! All this generation could offer Us were wounds from its darts, and the only cup it proffered to Our lips was the cup of its venom. On our neck We still bear the scar of chains, and upon Our body are imprinted the evidences of an unyielding cruelty.
و در مراتب علم و جهل و عرفان و ایقان او در کتابی که ترک نشد از آن امری ذکر شده اینست که میفرماید انّ شجرة الزّقّوم طعام الأثیم و بعد بیانات دیگر میفرماید تا اینکه منتهی میشود باین ذکر ذق انّک انت العزیز الکریم ملتفت شوید که چه واضح و صریح وصف او در کتاب محکم مذکور شده و این شخص هم خود را در کتاب خود از بابت خفض جناح عبد اثیم ذکر نموده اثیم فی الکتاب و عزیز بین الأنعام و کریم فی الّسم
And as to this man’s attainments, his ignorance, understanding and belief, behold what the Book which embraceth all things hath revealed; “Verily, the tree of Zaqqúm144 shall be the food of the Athím.”145 And then follow certain verses, until He saith: “Taste this, for thou forsooth art the mighty Karím!”146 Consider how clearly and explicitly he hath been described in God’s incorruptible Book! This man, moreover, feigning humility, hath in his own book referred to himself as the “athím servant”: “Athím” in the Book of God, mighty among the common herd, “Karím” in name!
تفکّّر در آی ه مبارکه نموده تا معنی و لّ رطب و لّ یابس الّّ فی کتاب مبین درست در لوح قلب ثبت شود با وجود این جمعی معتقد او شده و از موسی علم و عدل اعراض نموده به سامریّ جهل تمسّک جسته اند و از شمس معانی که در سماء لّیزالی الهی مشرقست معرض گشته اند و کأن لم یکن انگاشته اند
Ponder the blessed verse, so that the meaning of the words “There is neither a thing green nor sere but it is noted in the unerring Book”147 may be imprinted upon the tablet of thy heart. Notwithstanding, a multitude bear him allegiance. They have rejected the Moses of knowledge and justice, and clung to the Sámirí148 of ignorance. They have turned away their eyes from the Daystar of truth which shineth in the divine and everlasting heaven, and have utterly ignored its splendor.
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