باری ای برادر من لآلی علم ربّانی جز از معدن الهی بدست نیاید و رائح ه ریحان معنوی جز از گلزار حقیقی استشمام نشود و گلهای علوم احدیّه جز از مدین ه قلوب صافیه نروید و البلد الطّیّ ب یخرج نباته باذن ربّه و الذّی خبث لّ یخرج الّّ نکدا
O my brother! A divine Mine only can yield the gems of divine knowledge, and the fragrance of the mystic Flower can be inhaled only in the ideal Garden, and the lilies of ancient wisdom can blossom nowhere except in the city of a stainless heart. “In a rich soil, its plants spring forth abundantly by permission of its Lord, and in that soil which is bad, they spring forth but scantily.”149
و چون مفهوم گشت که تغ نّیات ورقاء هویّه را احدی ادراک ننماید الّّ اهلش لهذا بر هر نفسیلّزم و واجبست که مشکلات مسائل الهیّه و معضلات اشارات مطالع قدسیّه را بر صاحبان افئد ه منیرهو حاملان اسرار احدیّه عرضه دارد تا بتأییدات ربّانی و افاضات الهی حلّ مسائل شود نه بتأییداتعلوم اکتسابی فاسألوا اهل ال ذّکر ان کنتم لّ تعلمون
Inasmuch as it hath been clearly shown that only those who are initiated into the divine mysteries can comprehend the melodies uttered by the Bird of Heaven, it is therefore incumbent upon every one to seek enlightenment from the illumined in heart and from the Treasuries of divine mysteries regarding the intricacies of God’s Faith and the abstruse allusions in the utterances of the Daysprings of Holiness. Thus will these mysteries be unraveled, not by the aid of acquired learning, but solely through the assistance of God and the outpourings of His grace. “Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not.”150
ولیکن ای برادر من شخص مجاهد که اراده نمود قدم طلب و سلوک در سبیل معرفت سلطانقدم گذارد باید در بدایت امر قلب را که محلّ ظهور و بروز تج لیّ اسرار غیبی الهی است از جمیعغبارات تیر ه علوم اکتسابی و اشارات مظاهر شیطانی پاک و منزّه فرماید و صدر را که سریر ورودو جلوس محبّت محبوب ازلی است لطیف و نظیف نماید و همچنین دل را از علاق ه آب و گل یعنی ازجمیع نقوش شبحیّه و صور ظلیّّه مقدّس گرداند بقسمی که آثار حبّ و بغض در قلب نماند که مبادا آن حبّ او را بجهتی بیدلیل میل دهد و یا بغض او را از جهتی منع نماید چنانچه الیوم اکثری باین دو وجه از وجه ه باقی و حضرت معانی بازماند هاند و بیشبان در صحراهای ضلالت و نسیان میچرند و باید در کلّ حین توکّل بحقّ نماید و از خلق اعراض کند و از عالم تراب منقطع شود و بگسلد و بربّ الأرباب دربندد و نفس خود را بر احدی ترجیح ندهد و افتخار و استکبار را از لوح قلب بشوید و بصبر و اصطبار دل بندد و صمت را شعار خود نماید و از تکلمّ بی فائده احتراز کند چه زبان ناریست افسرده و کثرت بیان سمّی است هلاک کننده نار ظاهری اجساد را محترق نماید و نار لسان ارواح و افئده را بگدازد اثر آن نار بساعتی فانی شود و اثر این نار بقرنی باقی ماند
But, O my brother, when a true seeker determineth to take the step of search in the path leading to the knowledge of the Ancient of Days, he must, before all else, cleanse and purify his heart, which is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired knowledge, and the allusions of the embodiments of satanic fancy. He must purge his breast, which is the sanctuary of the abiding love of the Beloved, of every defilement, and sanctify his soul from all that pertaineth to water and clay, from all shadowy and ephemeral attachments. He must so cleanse his heart that no remnant of either love or hate may linger therein, lest that love blindly incline him to error, or that hate repel him away from the truth. Even as thou dost witness in this day how most of the people, because of such love and hate, are bereft of the immortal Face, have strayed far from the Embodiments of the divine mysteries, and, shepherdless, are roaming through the wilderness of oblivion and error. That seeker must at all times put his trust in God, must renounce the peoples of the earth, detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords. He must never seek to exalt himself above anyone, must wash away from the tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation, observe silence, and refrain from idle talk. For the tongue is a smoldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century.
و غیبت را ضلالت شمرد و بآن عرصه هرگز قدم نگذارد زیرا غیبت سراج منیر قلب را خاموش نماید و حیات دل را بمیراند بقلیل قانع باشد و از طلب کثیر فارغ مصاحبت منقطعین را غنیمت شمارد و عزلت از متمسّکین و متکبّرین را نعمت شمرد در اسحار باذکار مشغول شود و بتمام همّت و اقتدار در طلب آن نگار کوشد غفلت را بنار حبّ و ذکر بسوزاند و از ما سوی الله چون برق درگذرد و بر بی نصیبان نصیب بخشد و از محرومان عطا و احسان دریغ ندارد رعایت حیوان را منظور نماید تا چه رسد بانسان و اهل بیان و از جانان جان دریغ ندارد و از شماتت خلق از حقّ احتراز نجوید و آنچه برای خود نمی پسندد برای غیر نپسندد و نگوید آنچه را وفا نکند و از خاطئان در کمال استیلا درگذرد و طلب مغفرت نماید و بر عاصیان قلم عفو درکشد و بحقارت ننگرد زیرا حسن خاتمه مجهول است ای بسا عاصی که در حین موت بجوهر ایمان موفّق شود و خمر بقا چشد و بملأ اعلی شتابد و بسا مطیع و مؤمن که در وقت ارتقای روح تقلیب شود و باسفل درکات نیران مقرّ یابد باری مقصود از جمیع این بیانات متقنه و اشارات محکمه آنست که سالک و طالب باید جز خدا را فنا داند و غیر معبود را معدوم شمرد
That seeker should also regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the soul. He should be content with little, and be freed from all inordinate desire. He should treasure the companionship of those that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God, and with all his soul persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him. He should succor the dispossessed, and never withhold his favor from the destitute. He should show kindness to animals, how much more unto his fellowman, to him who is endowed with the power of utterance. He should not hesitate to offer up his life for his Beloved, nor allow the censure of the people to turn him away from the Truth. He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfill. With all his heart should the seeker avoid fellowship with evildoers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner, at the hour of death, attained to the essence of faith, and, quaffing the immortal draft, hath taken his flight unto the celestial Concourse. And how often hath a devout believer, at the hour of his soul’s ascension, been so changed as to fall into the nethermost fire. Our purpose in revealing these convincing and weighty utterances is to impress upon the seeker that he should regard all else beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter nothingness.
و این شرایط از صفات عالین و سج یّ ه روحان یّین است که در شرایط مجاهدین و مشی سالکین در مناهج علم الیقین ذکر یافت و بعد از تحقّق این مقامات برای سالک فارغ و طالب صادق لفظ مجاهد در بار ه او صادق میآید و چون بعمل و الذّین جاهدوا فینا مؤیّد شد البتّه ببشارت لنهدینّهم سبلنامستبشر خواهد شد
These are among the attributes of the exalted, and constitute the hallmark of the spiritually minded. They have already been mentioned in connection with the requirements of the wayfarers that tread the Path of Positive Knowledge. When the detached wayfarer and sincere seeker hath fulfilled these essential conditions, then and only then can he be called a true seeker. Whensoever he hath fulfilled the conditions implied in the verse: “Whoso maketh efforts for Us,”151 he shall enjoy the blessing conferred by the words: “In Our ways shall We assuredly guide him.”152
و چون سراج طلب و مجاهده و ذوق و شوق و عشق و وله و جذب و حبّ در قلب روشن شدو نسیم محبّت از شطر احدیّه وزید ظلمت ضلالت شک و ریب زایل شود و انوار علم و یقین هم ه ارکان وجود را احاطه نماید در آن حین بشیر معنوی ببشارت روحانی از مدین ه الهی چون صبحصادق طالع شود و قلب و نفس و روح را بصور معرفت از نوم غفلت بیدار نماید و عنایات وتأییدات روح القدس صمدانی حیات تاز ه جدید مبذول دارد بقسمی که خود را صاحب چشم جدید و گوش بدیع و قلب و فؤاد تازه می بیند و رجوع بآیات واضح ه آفاقیّه و خفیّات مستور ه انفس یّه مینماید و بعین الله بدیعه در هر ذرّه بابی مفتوح مشاهده نماید برای وصول بمراتب عین الیقین و حقّ الیقین و نور الیقین و در جمیع اشیاء اسرار تجلیّ وحدانیّه و آثار ظهور صمدانیّه ملاحظه کند
Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker’s heart, and the breeze of His loving-kindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being. At that hour will the mystic Herald, bearing the joyful tidings of the Spirit, shine forth from the City of God resplendent as the morn, and, through the trumpet-blast of knowledge, will awaken the heart, the soul, and the spirit from the slumber of negligence. Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind. He will contemplate the manifest signs of the universe, and will penetrate the hidden mysteries of the soul. Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the mysteries of divine Revelation and the evidences of an everlasting manifestation.
قسم بخدا که اگر سالک سبیل هدی و طالب معارج تقی باین مقام بلند اعلی واصل گردد رائح ه حقّ را از فرسنگهای بعیده استنشاق نماید و صبح نورانی هدایت را از مشرق کلّ شیء ادراک کند و هر ذرّه و هر شیء او را دلّلت بر محبوب و مطلوب نماید و چنان مم یّز شود که حقّ را از باطل چون شمس از ظلّ فرق گذارد مثلا اگر نسیم حقّ از مشرق ابداع وزد و او در مغرب اختراع باشد البتّه استشمام کند و همچنین جمیع آثار حقّ را از کلمات بدیعه و اعمال منیعه و افعال لمیعه از افعال و اعمال و آثار ماسوی امتیاز دهد چنانچه اهل لؤلؤ لؤلؤ را از حجر و انسان ربیع را از خریف و حرارت را از برودت و دماغ جان چون از زکام کون و امکان پاک شد البتّه رائح ه جانان را از منازل بعیده بیابد و از اثر آن رائحه بمصر ایقان حضرت منّان وارد شود و بدایع حکمت حضرت سبحانی را در آن شهر روحانی مشاهده کند و جمیع علوم مکنونه را از اطوار ورق ه شجر ه آن مدینه استماع نماید و از تراب آن مدینه تسبیح و تقدیس ربّ الأرباب بگوش ظاهر و باطن شنود و اسرار رجوع و ایاب را بچشم سر ملاحظه فرماید چه ذکر نمایم از آثار و علامات و ظهورات و تجلیّات که بامر سلطان اسماء و صفات در آن مدینه مقدّر شده بی آب رفع عطش نماید و بی نار حرارت محبّة الله بیفزاید در هر گیاهی حکمت بالغ ه معنوی مستور است و بر شاخسار هر گل هزار بلبل ناطقه در جذب و شور از لّله های بدیعش سرّ نار موسوی ظاهر و از نفحات قدسیّه اش نفخ ه روح القدس عیسوی باهر بی ذهب غنا بخشد و بی فنا بقا عطا فرماید در هر ورقش نعیمی مکنون و در هر غرفه اش صد هزار حکمت مخزون
I swear by God! Were he that treadeth the path of guidance and seeketh to scale the heights of righteousness to attain unto this glorious and supreme station, he would inhale at a distance of a thousand leagues the fragrance of God, and would perceive the resplendent morn of a divine Guidance rising above the dayspring of all things. Each and every thing, however small, would be to him a revelation leading him to his Beloved, the Object of his quest. So great shall be the discernment of this seeker that he will discriminate between truth and falsehood even as he doth distinguish the sun from shadow. If in the uttermost corners of the East the sweet savors of God be wafted, he will assuredly recognize and inhale their fragrance, even though he be dwelling in the uttermost ends of the West. He will likewise clearly distinguish all the signs of God—His wondrous utterances, His great works, and mighty deeds—from the doings, words and ways of men, even as the jeweler who knoweth the gem from the stone, or the man who distinguisheth the spring from autumn and heat from cold. When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude. Therein he will discern the wonders of His ancient wisdom, and will perceive all the hidden teachings from the rustling leaves of the Tree—which flourisheth in that City. With both his inner and his outer ear he will hear from its dust the hymns of glory and praise ascending unto the Lord of Lords, and with his inner eye will he discover the mysteries of “return” and “revival.” How unspeakably glorious are the signs, the tokens, the revelations, and splendors which He Who is the King of names and attributes hath destined for that City! The attainment of this City quencheth thirst without water, and kindleth the love of God without fire. Within every blade of grass are enshrined the mysteries of an inscrutable wisdom, and upon every rosebush a myriad nightingales pour out, in blissful rapture, their melody. Its wondrous tulips unfold the mystery of the undying Fire in the Burning Bush, and its sweet savors of holiness breathe the perfume of the Messianic Spirit. It bestoweth wealth without gold, and conferreth immortality without death. In every leaf ineffable delights are treasured, and within every chamber unnumbered mysteries lie hidden.
و مجاهدین فی الله بعد از انقطاع از ماسوی چنان بآن مدینه انس گیرند که آنی از آن منفّکّ نشوند دلّئل قطعیّه را از سنبل آن محفل شنوند و براهین واضحه را از جمال گل و نوای بلبل اخذ نمایند و این مدینه در رأس هزار سنه او ازید او اقلّ تجدید شود و تزیین یابد
They that valiantly labor in quest of God’s will, when once they have renounced all else but Him, will be so attached and wedded to that City that a moment’s separation from it would to them be unthinkable. They will hearken unto infallible proofs from the Hyacinth of that assembly, and receive the surest testimonies from the beauty of its Rose and the melody of its Nightingale. Once in about a thousand years shall this City be renewed and readorned.
پس ای حبیب من باید جهدی نمود تا بآن مدینه واصل شویم و بعنایت الهیّه و تفقّدات ربّانیّه کشف سبحات جلال نمائیم تا باستقامت تمام جان پژمرده را در ره محبوب تازه نثار نمائیم و صدهزار عجز و نیاز آریم تا بآن فوز فائز شویم و آن مدینه کتب الهیّه است در هر عهدی مثلا در عهد موسیتورات بود و در زمن عیسی انجیل و در عهد محمّد رسول الله فرقان و در این عصر بیان و در عهدمن یبعثه الله کتاب او که رجوع کلّ کتب بآنست و مهیمن است بر جمیع کتب و در این مداین ارزاقمقدّر است و نعم باقیه مقرّر غذای روحانی بخشد و نعمت قدمانی چشاند بر اهل تجرید نعمت توحیدعطا فرماید بی نصیبان را نصیب کرم نماید و آوارگان صحرای جهل را کأس علم عنایت کند و هدایت و عنایت و علم و معرفت و ایمان و ایقان کلّ من فی السّموات و الأرض در این مدائن مکنون و مخزون گشته
Wherefore, O my friend, it behooveth Us to exert the highest endeavor to attain unto that City, and, by the grace of God and His loving-kindness, rend asunder the “veils of glory”; so that, with inflexible steadfastness, we may sacrifice our drooping souls in the path of the New Beloved. We should with tearful eyes, fervently and repeatedly, implore Him to grant us the favor of that grace. That city is none other than the Word of God revealed in every age and dispensation. In the days of Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of Muḥammad the Messenger of God the Qur’án; in this day the Bayán; and in the dispensation of Him Whom God will make manifest His own Book—the Book unto which all the Books of former Dispensations must needs be referred, the Book which standeth amongst them all transcendent and supreme. In these cities spiritual sustenance is bountifully provided, and incorruptible delights have been ordained. The food they bestow is the bread of heaven, and the Spirit they impart is God’s imperishable blessing. Upon detached souls they bestow the gift of Unity, enrich the destitute, and offer the cup of knowledge unto them who wander in the wilderness of ignorance. All the guidance, the blessings, the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities.
مثلا فرقان از برای امّت رسول حصن محکم بوده که در زمان او هر نفسی داخل او شد از رمی شیاطین و رمح مخالفین و ظنونات مجتثّه و اشارات شرکیّه محفوظ ماند و همچنین مرزوق شد بفواکه طیّب ه احدیّه و اثمار علم شجر ه الهیّه و از انهار ماء غیر آسن معرفت نوشید و خمر اسرار توحید و تفرید چشید
For instance, the Qur’án was an impregnable stronghold unto the people of Muḥammad. In His days, whosoever entered therein was shielded from the devilish assaults, the menacing darts, the soul-devouring doubts, and blasphemous whisperings of the enemy. Upon him was also bestowed a portion of the everlasting and goodly fruits—the fruits of wisdom from the divine Tree. To him was given to drink the incorruptible waters of the river of knowledge and to taste the wine of the mysteries of divine Unity.
چنانچه جمیع مایحتاج آن امّت در احکام دین و شریعت سیّد المرسلین در آن رضوان مبین موجود و معیّن گشته و آنست حجّت باقیه برای اهلش بعد از نقط ه فرقان زیرا مسلمّ است حکم آن و محقّق الوقوعست امر آن و جمیع مأمور با تّباع آن بوده اند تا ظهور بدیع در سن ه ستّین و آنست که طالبان را برضوان وصال میرساند و مجاهدان و مهاجران را بسرادق قرب فائز فرماید دلیلی است محکم و حجّ تی است اعظم و غیر آن را از روایات و کتب و احادیث این فخر نه زیرا حدیث و صاحبان حدیث وجود و قولشان بحکم کتاب ثابت و محقّق شده و دیگر آنکه در احادیث اختلاف بسیار است و شبهه بیشمار
All the things that people required in connection with the Revelation of Muḥammad and His laws were to be found revealed and manifest in that Riḍván of resplendent glory. That Book constitutes an abiding testimony to its people after Muḥammad, inasmuch as its decrees are indisputable, and its promise unfailing. All have been enjoined to follow the precepts of that Book until “the year sixty”153—the year of the advent of God’s wondrous Manifestation. That Book is the Book which unfailingly leadeth the seeker unto the Riḍván of the divine Presence, and causeth him that hath forsaken his country and is treading the seeker’s path to enter the Tabernacle of everlasting reunion. Its guidance can never err, its testimony no other testimony can excel. All other traditions, all other books and records, are bereft of such distinction, inasmuch as both the traditions and they that have spoken them are confirmed and proven solely by the text of that Book. Moreover, the traditions themselves grievously differ, and their obscurities are manifold.
چنانچه نقط ه فرقان در آخر امر فرمودند که انّی تارک فیکم الثّقلین کتاب الله و عترتی با اینکه احادیث بسیار از منبع رسالت و معدن هدایت نازل شده بود با وجود این جز ذکر کتاب چیزی نفرمودند و آن را سبب اعظم و دلیل اقوم برای طالبان مقرّر فرمودند که هادی عباد باشد تا یوم معاد
Muḥammad, Himself, as the end of His mission drew nigh, spoke these words: “Verily, I leave amongst you My twin weighty testimonies: The Book of God and My Family.” Although many traditions had been revealed by that Source of Prophethood and Mine of divine Guidance, yet He mentioned only that Book, thereby appointing it as the mightiest instrument and surest testimony for the seekers; a guide for the people until the Day of Resurrection.
حال بچشم انصاف و قلب طاهر و نفس زکیّه ملاحظه فرمائید که در کتاب خدا که مسلمّ بین طرفین است از عامّه و خاصّه چه را حجّت برای معرفت عباد قرار فرموده باید بنده و شما و کلّ من علی الأرض بنور آن تمسّک جسته حقّ را از باطل و ضلالت را از هدایت تمیز دهیم و فرق گذاریم زیرا که حجّت منحصر شد بدو یکی کتاب و دیگر عترت عترت که از میان رفته پس منحصر شد بکتاب
With unswerving vision, with pure heart, and sanctified spirit, consider attentively what God hath established as the testimony of guidance for His people in His Book, which is recognized as authentic by both the high and lowly. To this testimony we both, as well as all the peoples of the world, must cling, that through its light we may know and distinguish between truth and falsehood, guidance and error. Inasmuch as Muḥammad hath confined His testimonies to His Book and to His Family, and whereas the latter hath passed away, there remaineth His Book only as His one testimony amongst the people.
و اوّل کتاب میفرماید الم ذلک الکتاب لّ ریب فیه هدی للمتّقین در حروف مقطّع ه فرقان اسرار هویّه مستور گشته و لآلی احدیّه در صدف این حروف مخزون شده که این مقام مجال ذکر آن نه ولیکن بر حسب ظاهر مقصود خود آن حضرتست که باو خطاب میفرماید یا محمّد این کتاب منزل از سماء احدیّه نیست ریبی و شکیّ در آن هدایتی است برای پرهیزکاران ملاحظه فرمائید که همینفرقان را مقرّر و مقدّر فرموده برای هدایت کلّ من فی السّموات و الأرض و بنفسه آن ذات احدیّه وغیب هویّه شهادت داده بر آنکه شک و شبهه در آن نیست که هادی عباد است الی یوم معاد آیاانصاف هست ثقل اعظم را که خدا شهادت بر حقّیّت آن داده و حکم بر حقّ یّت آن فرموده این عباد درآن شک نمایند و یا شبهه کنند و یا امری را که او سبب هدایت و وصول بمعارج معرفت قرار فرموده از آن اعراض نمایند و امر دیگر طلب نمایند و یا بحرف مزخرف ناس تشکیک نمایند که فلان چنین گفته و فلان امر ظاهر نشده و حال آنکه اگر امری و یا احداثی غیر کتاب الهی علتّ و دلیل برای هدایت خلق بود البتّه در آیه مذکور میشد
In the beginning of His Book He saith: “Alif. Lám. Mím. No doubt is there about this Book: It is a guidance unto the God-fearing.”154 In the disconnected letters of the Qur’án the mysteries of the divine Essence are enshrined, and within their shells the pearls of His Unity are treasured. For lack of space We do not dwell upon them at this moment. Outwardly they signify Muḥammad Himself, Whom God addresseth saying: “O Muḥammad, there is no doubt nor uncertainty about this Book which hath been sent down from the heaven of divine Unity. In it is guidance unto them that fear God.” Consider, how He hath appointed and decreed this selfsame Book, the Qur’án, as a guidance unto all that are in heaven and on earth. He, the divine Being, and unknowable Essence, hath, Himself, testified that this Book is, beyond all doubt and uncertainty, the guide of all mankind until the Day of Resurrection. And now, We ask, is it fair for this people to view with doubt and misgiving this most weighty Testimony, the divine origin of which God hath proclaimed, and pronounced to be the embodiment of truth? Is it fair for them to turn away from the thing which He hath appointed as the supreme Instrument of guidance for attainment unto the loftiest summits of knowledge, and to seek aught else but that Book? How can they allow men’s absurd and foolish sayings to sow the seeds of distrust in their minds? How can they any longer idly contend that a certain person hath spoken this or that way, or that a certain thing did not come to pass? Had there been anything conceivable besides the Book of God which could prove a more potent instrument and a surer guide to mankind, would He have failed to reveal it in that verse?
باری باید از امر مبرم الهی و از تقدیر مقدّر صمدانی که در آیه ذکر یافت تجاوز ننمائیم و کتب بدیعه را مصدّق شویم چه اگر تصدیق این کتب را ننمائیم تصدیق این آی ه مبارکه نشده چنانچه این واضحست که هر کس تصدیق فرقان ننمود فی الحقیقه مصدّق کتب قبل از فرقان هم نبوده و این معانی از ظاهر آیه مستفاد میشود و اگر معانی مستور ه آن ذکر شود و اسرار مکنون ه آن بیان گردد البتّه زمان بآخر نرساند و کون حمل ننماید و کان الله علی ما اقول شهید ا
It is incumbent upon us not to depart from God’s irresistible injunction and fixed decree, as revealed in the above-mentioned verse. We should acknowledge the holy and wondrous Scriptures, for failing to do this we have failed to acknowledge the truth of this blessed verse. For it is evident that whoso hath failed to acknowledge the truth of the Qur’án hath in reality failed to acknowledge the truth of the preceding Scriptures. This is but the manifest implication of the verse. Were We to expound its inner meanings and unfold its hidden mysteries, eternity would never suffice to exhaust their import, nor would the universe be capable of hearing them! God verily testifieth to the truth of Our saying!
و همچنین در جای دیگر میفرماید و ان کنتم فی ریب ممّا نزّلنا علی عبدنا فأتوا بسورة من مثله و ادعوا شهدائکم من دون الله ان کنتم صادقین که ترجم ه ظاهر آن اینست اگر بودید شما در شک و شبهه در آنچه ما نازل فرمودیم بر عبد خود محمّد پس بیارید سوره ئی بمثل این سور منزله و بخوانید شهدای خود را یعنی علمای خود را تا اعانت نمایند شما را در انزال سوره اگر هستید راست گویان حال ملاحظه فرمائید چه مقدار عظیم است شأن آیات و بزرگست قدر آن که حجّت بالغه و برهان کامل و قدرت قاهره و مشیّت نافذه را بآن ختم فرموده و هیچ شیء را آن سلطان احدیّه در اظهار حجّت خود بآن شریک نفرموده چه میان ه حجج و دلّئل آیات بمنزل ه شمس است و سوای آن بمنزل ه نجوم و آنست حجّت باقیه و برهان ثابت و نور مضیء از جانب سلطان حقیقی در میان عباد هیچ فضلی بآن نرسد و هیچ امری بر آن سبقت نگیرد کنز لآلی اله یّه است و مخزن اسرار احدیّه و آنست خیط محکم و حبل مستحکم و عرو ه وثقی و نور لّیطفی شریع ه معارف الهیّه از آن در جریانست و نار حکمت بالغ ه صمدانیّه از آن در فوران این ناریست که در یک حین دو اثر از آن ظاهر است در مقبلین حرارت حبّ احداث نماید و در مبغضین برودت غفلت آورد
In another passage He likewise saith: “And if ye be in doubt as to that which We have sent down to Our Servant, then produce a Súrah like it, and summon your witnesses, beside God, if ye are men of truth.”155 Behold, how lofty is the station, and how consummate the virtue, of these verses which He hath declared to be His surest testimony, His infallible proof, the evidence of His all-subduing power, and a revelation of the potency of His will. He, the divine King, hath proclaimed the undisputed supremacy of the verses of His Book over all things that testify to His truth. For compared with all other proofs and tokens, the divinely revealed verses shine as the sun, whilst all others are as stars. To the peoples of the world they are the abiding testimony, the incontrovertible proof, the shining light of the ideal King. Their excellence is unrivaled, their virtue nothing can surpass. They are the treasury of the divine pearls and the depository of the divine mysteries. They constitute the indissoluble Bond, the firm Cord, the ‘Urvatu’l-Vuthqá, the inextinguishable Light. Through them floweth the river of divine knowledge, and gloweth the fire of His ancient and consummate wisdom. This is the fire which, in one and the same moment, kindleth the flame of love in the breasts of the faithful, and induceth the chill of heedlessness in the heart of the enemy.
ای رفیق باید از امر الهی نگذریم و بآنچه حجّت خود قرار فرموده راضی شویم و سر بنهیم خلاصه حجّت و برهان این آی ه منزله اعظم از آنست که این علیل تواند اقام ه دلیل نماید و الله یقول الحقّ و هو یهدی السّبیل و هو القاهر فوق عباده و هو العزیز الجمیل
O friend! It behooveth us not to waive the injunction of God, but rather acquiesce and submit to that which He hath ordained as His divine Testimony. This verse is too weighty and pregnant an utterance for this afflicted soul to demonstrate and expound. God speaketh the truth and leadeth the way. He, verily, is supreme over all His people; He is the Mighty, the Beneficent.
و همچنین میفرماید تلک آیات الله نتلوها علیک بالحقّ فبأیّ حدیث بعد الله و آیاته یؤمنونمیفرماید اینست آیات منزل ه از سماء هویّه میخوانیم بر شما پس بکدام سخن بعد از ظهور حقّ و نزولآیات او ایمان میآورند اگر تلویح این آیه را ملتفت شوی میفهمی که هرگز مظهری اکبر از انبیا نبودهو حجّتی هم اکبر و اعظم از آیات منزله در ارض ظاهر نشده بلکه اعظم از این حجّت حجّتی ممکننه الّّ ما شآء ربّک
Likewise, He saith: “Such are the verses of God: with truth do We recite them to thee. But in what revelation will they believe, if they reject God and His verses?”156 If thou wilt grasp the implication of this verse, thou wilt recognize the truth that no manifestation greater than the Prophets of God hath ever been revealed, and no testimony mightier than the testimony of their revealed verses hath ever appeared upon the earth. Nay, this testimony no other testimony can ever excel, except that which the Lord thy God willeth.
و در جای دیگر میفرماید ویل لکلّ افّاک اثیم یسمع آیات الله تتلی علیه ثمّ یصرّ مستکبرا کأن لم یسمعها فبشّره بعذاب الیم یعنی وای بر افک کنند ه گنه کار که میشنود آیات نازل ه از سماء مشیّت الهیّه را که خوانده میشود بر او پس استکبار مینماید که گویا نشنیده آن را پس بشارت ده او را بعذابی دردناک اشارات همین آیه کلّ من فی السّموات و الأرض را کفایت میکند لو کان النّاس فی آیات ربّهم یتفرّسون چنانچه الیوم میشنوید که اگر از آیات الهیّه قرائت شود احدی اعتنا ندارد که گویا پست ترین امرها نزدشان آیات الهیّه است و حال آنکه اعظم از آیات امری نبوده و نخواهد بود بگو بایشان ای بیخبران میگوئید آنچه را قبل پدران شما گفتند اگر ایشان ثمری از شجر ه اعراض خود دیدند شما هم خواهید دید و عنقریب با آبای خود در نار مقرّ خواهید یافت فالنّار مثواهم فبئس مثوی الظّالمین
In another passage He saith: “Woe to every lying sinner, who heareth the verses of God recited to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of a painful punishment.”157 The implications of this verse, alone, suffice all that is in heaven and on earth, were the people to ponder the verses of their Lord. For thou hearest how in this day the people disdainfully ignore the divinely revealed verses, as though they were the meanest of all things. And yet, nothing greater than these verses hath ever appeared, nor will ever be made manifest in the world! Say unto them: “O heedless people! Ye repeat what your fathers, in a bygone age, have said. Whatever fruits they have gathered from the tree of their faithlessness, the same shall ye gather also. Ere long shall ye be gathered unto your fathers, and with them shall ye dwell in hellish fire. An ill abode! the abode of the people of tyranny.”
و در جای دیگر میفرماید و اذا علم من آیاتنا شیئا اتّخذها هزؤا اولئک لهم عذاب مهین یعنی در وقتی که عالم شود از آیات ما شیئی را اخذ مینماید آن را از روی استهزاء از برای ایشانست عذابی خوارکننده از جمل ه استهزاء این بود که میگفتند معجز ه دیگر ظاهر نما و برهان دیگر بیاور آن یکی فأسقط علینا کسفا من السّمآء میگفت و دیگر ان کان هذا هو الحقّ من عندک فأمطر علینا حجار ة من السّمآء مذکور میداشت بمثل یهودان عهد موسی که تبدیل نمودند مائد ه سمائیّه را باشیای خبیث ه سیر و پیاز آن قوم هم طلب تبدیل مینمودند آیات منزله را بظنونات نجس ه کثیفه چنانچه الیوم مشاهده میشود که مائد ه معنو یّه از سماء رحمت الهیّه و غمام مکرمت سبحانیّه نازلست و بحور حیوان در رضوان جنان بامر خالق کن فکان در موج و جریان و جمیع چون کلاب بر اجساد میّته مجتمع آمد هاند و ببرک ه شور که ملح اجاجست قانع گشته اند سبحان الله کمال تحیّر حاصلست از عبادی که بعد از ارتفاع اعلام مدلول طلب دلیل مینمایند و بعد از ظهور شمس معلوم باشارات علم تمسّک جسته اند مثل آنست که از آفتاب در اثبات نور او حجّت طلبند و یا از باران نیسان در اثبات فیضش برهان جویند حجّت آفتاب نور اوست که اشراق نموده و عالم را فراگرفته و برهان نیسان جود اوست که عالم را بردای جدید تازه فرموده بلی کور از آفتاب جز گرمی حاصلی نداند و ارض جرز از رحمت نیسانی فضلی احصا ننماید عجب نبود که از قرآن نصیبی نیست جز نقشی که از خورشید جز گرمی نیابد چشم نابینا
In yet another passage He saith: “And when he becometh acquainted with any of Our verses he turneth them to ridicule. There is a shameful punishment for them!”158 The people derisively observed saying: “Work thou another miracle, and give us another sign!” One would say: “Make now a part of the heaven to fall down upon us”;159 and another: “If this be the very truth from before Thee, rain down stones upon us from heaven.”160 Even as the people of Israel, in the time of Moses, bartered away the bread of heaven for the sordid things of the earth, these people, likewise, sought to exchange the divinely revealed verses for their foul, their vile, and idle desires. In like manner, thou beholdest in this day that although spiritual sustenance hath descended from the heaven of divine mercy, and been showered from the clouds of His loving-kindness, and although the seas of life, at the behest of the Lord of all being, are surging within the Riḍván of the heart, yet these people, ravenous as the dogs, have gathered around carrion, and contented themselves with the stagnant waters of a briny lake. Gracious God! how strange the way of this people! They clamor for guidance, although the standards of Him Who guideth all things are already hoisted. They cleave to the obscure intricacies of knowledge, when He, Who is the Object of all knowledge, shineth as the sun. They see the sun with their own eyes, and yet question that brilliant Orb as to the proof of its light. They behold the vernal showers descending upon them, and yet seek an evidence of that bounty. The proof of the sun is the light thereof, which shineth and envelopeth all things. The evidence of the shower is the bounty thereof, which reneweth and investeth the world with the mantle of life. Yea, the blind can perceive naught from the sun except its heat, and the arid soil hath no share of the showers of mercy. “Marvel not if in the Qur’án the unbeliever perceiveth naught but the trace of letters, for in the sun, the blind findeth naught but heat.”
prev next