و در جای دیگر میفرماید و اذا تتلی علیهم آیاتنا بیّنات ما کان حجّتهم الّّ ان قالوا ائتوا بآبائنا انکنتم صادقین یعنی در وقتی که تلاوت کرده میشود بر ایشان آیات ما نیست حجّت ایشان مگر آنکهبگویند بیاورید پدرهای ما را اگر هستید راستگویان مشاهده نما که چه حجّتها بر آن رحمتهای کامل ه واسعه میگرفتند بآیاتی که حرفی از آن اعظم است از خلق سموات و ارض و مردگان وادی نفس وهوی را بروح ایمان زنده میفرماید استهزا مینمودند و میگفتند پدرهای ما را از قبر بیرون آر این بود اعراض و استکبار قوم و هر کدام از این آیات برای کلّ من علی الأرض حجّتی است محکم و برهانیست معظم که جمیع ارض را کفایت میکند لو انتم فی آیات الله تتفکّّرون و در همین آی ه مذکوره لآلی اسرار مکنونست اگر فی الجمله دردی یافت شود دوا میرسد
In another passage He saith: “And when Our clear verses are recited to them, their only argument is to say, ‘Bring back our fathers, if ye speak the truth!’”161 Behold, what foolish evidences they sought from these Embodiments of an all-encompassing mercy! They scoffed at the verses, a single letter of which is greater than the creation of heavens and earth, and which quickeneth the dead of the valley of self and desire with the spirit of faith; and clamored saying: “Cause our fathers to speed out of their sepulchers.” Such was the perversity and pride of that people. Each one of these verses is unto all the peoples of the world an unfailing testimony and a glorious proof of His truth. Each of them verily sufficeth all mankind, wert thou to meditate upon the verses of God. In the above-mentioned verse itself pearls of mysteries lie hidden. Whatever be the ailment, the remedy it offereth can never fail.
گوش بحرفهای مزخرف عباد مدهید که میگویند کتاب و آیات از برای عوام حجّت نمیشود زیرا که نمیفهمند و احصا نمیکنند با اینکه این قرآن حجّت است بر مشرق و مغرب عالم اگر ق وّ ه ادراک آن در مردم نبود چگونه حجّت بر کل واقع میشد از این قرار بر معرفت الهیّه هم نفسی مکلفّ نیست و لّزم نه زیرا که عرفان او اعظم از عرفان کتاب اوست و عوام استعداد ادراک آن ندارند
Heed not the idle contention of those who maintain that the Book and verses thereof can never be a testimony unto the common people, inasmuch as they neither grasp their meaning nor appreciate their value. And yet, the unfailing testimony of God to both the East and the West is none other than the Qur’án. Were it beyond the comprehension of men, how could it have been declared as a universal testimony unto all people? If their contention be true, none would therefore be required, nor would it be necessary for them to know God, inasmuch as the knowledge of the divine Being transcendeth the knowledge of His Book, and the common people would not possess the capacity to comprehend it.
باری این سخن بغایت لغو و غیر مقبولست همه از روی کبر و غرور گفته میشود که مردم را از ریاض رضای الهی دور کنند و زمام آنها را محکم حفظ نمایند با اینکه نزد حقّ این عوام از علمای ایشان که از حقّ اعراض نموده اند بغایت مقبولتر و پسندیده ترند و فهم کلمات الهیّه و درک بیانات حمامات معنو یّه هیچ دخلی بعلم ظاهری ندارد این منوط بصفای قلب و تزکی ه نفوس و فراغت روح است چنانچه حال عبادی چند موجودند که حرفی از رسوم علم ندیده اند و بر رفرف علم جالسند و از سحاب فیض الهی ریاض قلوبشان بگلهای حکمت و لّله های معرفت تزیین یافته فطوبی للمخلصین من انوار یوم عظیم
Such contention is utterly fallacious and inadmissible. It is actuated solely by arrogance and pride. Its motive is to lead the people astray from the Riḍván of divine good-pleasure and to tighten the reins of their authority over the people. And yet, in the sight of God, these common people are infinitely superior and exalted above their religious leaders who have turned away from the one true God. The understanding of His words and the comprehension of the utterances of the Birds of Heaven are in no wise dependent upon human learning. They depend solely upon purity of heart, chastity of soul, and freedom of spirit. This is evidenced by those who, today, though without a single letter of the accepted standards of learning, are occupying the loftiest seats of knowledge; and the garden of their hearts is adorned, through the showers of divine grace, with the roses of wisdom and the tulips of understanding. Well is it with the sincere in heart for their share of the light of a mighty Day!
و همچنین میفرماید و الذّین کفروا بآیات الله و لقائه اولئک یئسوا من رحمتی و اولئک لهم عذاب الیم و همچنین میفرماید و یقولون ائنّا لتارکوا آلهتنا لشاعر مجنون مضمون این آیه واضحست مشاهده فرمائید که بعد از تنزیل آیات چه میگفتند آیا ما ترک کنندهایم خدایان خود را برای شاعری مجنون که آن حضرت را شاعر مینامیدند و بآیات الهیّه سخریّه مینمودند و میگفتند این کلمات اساطیر اوّلین است یعنی کلماتیست که قبل گفته شده و محمّد آن کلمات را ترکیب نموده میگوید از خدا است
And likewise, He saith: “As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.”162 Also, “And they say, ‘Shall we then abandon our gods for a crazed poet?’”163 The implication of this verse is manifest. Behold what they observed after the verses were revealed. They called Him a poet, scoffed at the verses of God, and exclaimed saying: “These words of his are but tales of the Ancients!” By this they meant that those words which were spoken by the peoples of old Muḥammad hath compiled and called them the Word of God.
چنانچه الیوم بمثل همان را شنیده اید که نسبت باین امر میدهند و میگویند که این کلمات را با کلمات قبل ترکیب نموده و یا کلماتیست مغلوط قد کبر قولهم و صغر شأنهم و حدّهم
Likewise, in this day, thou hast heard the people impute similar charges to this Revelation, saying: “He hath compiled these words from the words of old”; or “these words are spurious.” Vain and haughty are their sayings, low their estate and station!
اینست که بعد از این انکارها و اعتراضات که مذکور شد گفتند بعد از موسی و عیسی موافق کتب نباید نبیّ مستقلّ که ناسخ شریعت باشد مبعوث شود باید شخصی بیاید که مکمّل شریعت قبل باشد این آی ه مبارکه که مشعر بر جمیع مطالب الهیّه و مدلّ بر عدم انقطاع فیوضات رحمانیّه است نازل شد و لقد جآءکم یوسف من قبل بالبیّنات فما زلتم فی شکّ ممّا جآءکم به حتّی اذا هلک قلتم لن یبعث الله منبعده رسولّ کذلک یضلّ الله من هو مسرف مرتاب و بتحقیق آمد شما را یوسف از پیش با بیّنه ها پسپیوسته بودید در شک از آنچه آمد شما را بآن تا چون هلاک شد گفتید مبعوث نمیگرداند خدا بعد از اورسولی را همچنین اضلال میکند خدا کسی را که اوست اسراف کننده و شک آورنده بپروردگار خودپس از این آیه ادراک فرمائید و یقین کنید که در هر عصر امم آن عهد بآیه ئی از کتاب تمسّک جسته از اینگونه حرفهای مزخرف میگفتند که دیگر نبی نباید در ابداع بیاید مثل آنکه آی ه انجیل را که مذکور شده علمای آن استدلّل بآن نمودند که هرگز حکم انجیل مرتفع نمیشود و پیغمبری مستق لّ مبعوث نگردد الّّ برای اثبات شریعت انجیل و اکثری از ملل مبتلا باین مرض روحی شده اند
After the denials and denunciations which they uttered, and unto which We have referred, they protested saying: “No independent Prophet, according to our Scriptures, should arise after Moses and Jesus to abolish the Law of divine Revelation. Nay, he that is to be made manifest must needs fulfill the Law.” Thereupon this verse, indicative of all the divine themes, and testifying to the truth that the flow of the grace of the All-Merciful can never cease, was revealed: “And Joseph came to you aforetime with clear tokens, but ye ceased not to doubt of the message with which He came to you, until, when He died, ye said, ‘God will by no means raise up a Messenger after Him.’ Thus God misleadeth him who is the transgressor, the doubter.”164 Therefore, understand from this verse and know of a certainty that the people in every age, clinging to a verse of the Book, have uttered such vain and absurd sayings, contending that no Prophet should again be made manifest to the world. Even as the Christian divines who, holding fast to the verse of the Gospel to which We have already referred, have sought to explain that the law of the Gospel shall at no time be annulled, and that no independent Prophet shall again be made manifest, unless He confirmeth the law of the Gospel. Most of the people have become afflicted with the same spiritual disease.
چنانچه اهل فرقان را می بینی که چگونه بمثل امم قبل بذکر خاتم النّبیّین محتجب گشت هاند با اینکه خود مقرّند بر اینکه ما یعلم تأویله الّّ الله و الرّاسخون فی العلم بعد که راسخ در علوم و امّها و نفسها و ذاتها و جوهرها بیان میفرماید که قدری مخالف هوای ایشان واقع میشود اینست که میشنوی که چه میگویند و چه میکنند و نیست اینها مگر از رؤسای ناس در دین یعنی آنهائی که الهی بجز هوی اخذ نکرده اند و بغیر ذهب مذهبی نیافته اند و بحجبات علم محتجب گشته اند و بضلالت آن گمراه شده اند چنانچه بتصریح تمام ربّ الأنام میفرماید أ فرأیت من اتّخذ الهه هواه و اضلهّ الله علی علم و ختم علی سمعه و قلبه و جعل علی بصره غشاو ة فمن یهدیه من بعد الله أ فلا تذکّرون یعنی آیا دیدی آن غافل را که گرفت خدای خود خواهشهای نفس خود را و اضلال کرد او را خدا بر علمی و مهر نهاد بر گوش و دلش و گردانید بر چشمش پرده ئی پس که هدایت میکند او را از بعد خدا آیا پند نمیگیرید
Even as thou dost witness how the people of the Qur’án, like unto the people of old, have allowed the words “Seal of the Prophets” to veil their eyes. And yet, they themselves testify to this verse: “None knoweth the interpretation thereof but God and they that are well-grounded in knowledge.”165 And when He Who is well-grounded in all knowledge, He Who is the Mother, the Soul, the Secret, and the Essence thereof, revealeth that which is the least contrary to their desire, they bitterly oppose Him and shamelessly deny Him. These thou hast already heard and witnessed. Such deeds and words have been solely instigated by leaders of religion, they that worship no God but their own desire, who bear allegiance to naught but gold, who are wrapt in the densest veils of learning, and who, enmeshed by its obscurities, are lost in the wilds of error. Even as the Lord of being hath explicitly declared: “What thinkest thou? He who hath made a God of his passions, and whom God causeth to err through a knowledge, and whose ears and whose heart He hath sealed up, and over whose sight He hath cast a veil—who, after his rejection by God, shall guide such a one? Will ye not then be warned?”166
در معنی و اض لهّ الله علی علم اگرچه در ظاهر آنست که ذکر شد ولیکن نزد این فانی مقصود از آیه علمای عصرند که اعراض از جمال حقّ نمودند و بعلوم خود که از نفس و هوی ناشی گشته متمسّک شده بر نبأ الهی و امر او احتجاج مینمودند قل هو نبأ عظیم انتم عنه معرضون و همچنین میفرماید و اذا تتلی علیهم آیاتنا ب یّنات قالوا ما هذا الّّ رجل یرید ان یصدّکم عمّا کان یعبد آبائکم و قالوا ما هذا الّّ افک مفتری و الحقّ یقول و چون خوانده شود بر ایشان یعنی بر آن کفر ه فجره آیات قدس یّ ه احدیّه گویند آن مشرکان از حقّ بیخبران نیست این رسول پروردگار مگر مردی که میخواهد منع کند شما را از آنچه که میپرستیدند آن را پدرهای شما و دیگر گفتند نیست این مگر کذبی افترا کرده شده بشنوید ندای قدس الهی و نوای خوش صمدانی را که چگونه در تلویح انذار فرموده مکذّبین آیات را و بیزاری جسته منکرین کلمات قدسیّه را و بعد ناس را ملاحظه فرمائید از کوثر قرب و اعراض و استکبار آن محرومان را بر آن جمال قدس با اینکه آن جوهر لطف و کرم هیاکل عدم را بعرص ه قدم هدایت میفرمود و آن فقیران حقیقی را بشریع ه قدس یّ ه غنا دلّلت مینمود مع ذلک بعضی میگفتند این مردیست افتراکننده بر پروردگار عالمیان و بعضی میگفتند این منع کننده است ناس را ازشریع ه دین و ایمان و برخی نسبت جنون میدادند و امثال ذلک
Although the outward meaning of “Whom God causeth to err through a knowledge” is what hath been revealed, yet to Us it signifieth those divines of the age who have turned away from the Beauty of God, and who, clinging unto their own learning, as fashioned by their own fancies and desires, have denounced God’s divine Message and Revelation. “Say: It is a weighty Message, from which ye turn aside!”167 Likewise, He saith: “And when Our clear verses are recited to them, they say, ‘This is merely a man who would fain pervert you from your father’s worship.’ And they say, ‘This is none other than a forged falsehood.’”168 Give ear unto God’s holy Voice, and heed thou His sweet and immortal melody. Behold how He hath solemnly warned them that have repudiated the verses of God, and hath disowned them that have denied His holy words. Consider how far the people have strayed from the Kawthar of the divine Presence, and how grievous hath been the faithlessness and arrogance of the spiritually destitute in the face of that sanctified Beauty. Although that Essence of loving-kindness and bounty caused those evanescent beings to step into the realm of immortality, and guided those destitute souls to the sacred river of wealth, yet some denounced Him as “a calumniator of God, the Lord of all creatures,” others accused Him of being “the one that withholdeth the people from the path of faith and true belief,” and still others declared Him to be “a lunatic” and the like.
چنانچه الیوم مشاهده میکنید چه سخنهای لغو که بآن جوهر بقا گفته اند و چه نسبتها و خطاها کهبآن منبع و معدن عصمت داده اند با اینکه در کتاب الهی و لوح قدس صمدانی در جمیع اوراق وکلمات انذار فرموده مکذّبین و معرضین آیات منزله را و بشارت فرموده مقبلین آن را با وجود این چه قدر اعتراضات که بر آیات منزل ه از سموات قدس یّ ه بدعیّه نموده اند و حال آنکه چشم امکان چنین فضلی ندیده و قوّ ه سمع اکوان چنین عنایتی نشنیده که آیات بمثاب ه غیث نیسانی از غمام رحمت رحمانی جاری و نازل شود چه که انبیای اولو العزم که عظمت قدر و رفعت مقامشان چون شمس واضح و لّئحست مفتخر شدند هر کدام بکتابی که در دست هست و مشاهده شده و آیات آن احصا گشته و از این غمام رحمت رحمانی اینقدر نازل شده که هنوز احدی احصا ننموده چنانچه بیست مجلدّ الآن بدست میآید و چه مقدار که هنوز بدست نیامده و چه مقدار هم که تاراج شده و بدست مشرکین افتاده و معلوم نیست چه کرده اند
In like manner, thou observest in this day with what vile imputations they have assailed that Gem of Immortality, and what unspeakable transgressions they have heaped upon Him Who is the Source of purity. Although God hath throughout His Book and in His holy and immortal Tablet warned them that deny and repudiate the revealed verses, and hath announced His grace unto them that accept them, yet behold the unnumbered cavils they raised against those verses which have been sent down from the new heaven of God’s eternal holiness! This, notwithstanding the fact that no eye hath beheld so great an outpouring of bounty, nor hath any ear heard of such a revelation of loving-kindness. Such bounty and revelation have been made manifest, that the revealed verses seemed as vernal showers raining from the clouds of the mercy of the All-Bountiful. The Prophets “endowed with constancy,” whose loftiness and glory shine as the sun, were each honored with a Book which all have seen, and the verses of which have been duly ascertained. Whereas the verses which have rained from this Cloud of divine mercy have been so abundant that none hath yet been able to estimate their number. A score of volumes are now available. How many still remain beyond our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of which none knoweth.
ای برادر باید چشم گشود و تفکّّر نمود و ملتجی بمظاهر الهیّه شد که شاید از مواعظ واضح ه کتاب پند گیریم و از نصایح مذکور ه در الواح متنبّه شویم اعتراض بر منزل آیات نکنیم امرش را بجان تسلیم کنیم و حکمش را بتمام جان و روان قبول نمائیم و مذعن شویم که شاید در فضای رحمت وارد شویم و در شاطی فضل مسکن یابیم و انّه بعباده لغفور رحیم
O brother, we should open our eyes, meditate upon His Word, and seek the sheltering shadow of the Manifestations of God, that perchance we may be warned by the unmistakable counsels of the Book, and give heed to the admonitions recorded in the holy Tablets; that we may not cavil at the Revealer of the verses, that we may resign ourselves wholly to His Cause, and embrace wholeheartedly His law, that haply we may enter the court of His mercy, and dwell upon the shore of His grace. He, verily, is merciful and forgiving towards His servants.
و همچنین میفرماید قل یا اهل الکتاب هل تنقمون منّا الّّ ان آمنّا بالله و ما انزل الینا و ما انزل من قبل و انّ اکثرکم فاسقون چه قدر واضح است مقصود در این آیه و چه مبرهن است حجّ یّت آیات منزله و این آیه در وقتی نازل شد که کفّار به اسلام اذیّت مینمودند و نسبت کفر میدادند چنانچه نسبت میدادند باصحاب آن حضرت که بخدا کافر شده اید و بساحری کذّاب مؤمن و موقن گشته اید و در صدر اسلام که هنوز امر بر حسب ظاهر قوّت نداشت در هر مقام و مکان که دوستان آن حضرت را ملاقات مینمودند نهایت اذیّت و زجر و رجم و سب بر آن مقبلین الی الله معمول میداشتند در این وقت این آی ه مبارکه از سماء احدیّه نازل شد ببرهانی واضح و دلیلی لّئح و تعلیم فرمود اصحاب آن حضرت را که بگوئید بکافران و مشرکان که آیا اذیّت میکنید ما را و ستم مینمائید و عملی از ما صادر نشد مگر آنکه ایمان آوردیم بخدا و بآیاتی که نازل شد بر ما از لسان محمّد و همچنین آیاتی که نازل شد بر انبیای او از قبل که مقصود این است تقصیری نداریم مگر آنکه آیات جدید ه بدیع ه الهیّه راکه بر محمّد نازل شد و آیات قدیمه که بر انبیای قبل نازل شد جمیع را من عند الله دانستیم و تصدیق و اذعان نمودیم و این دلیلی است که سلطان احدیّه تعلیم فرموده عباد خود را
And likewise, He saith: “Say, O people of the Book! do ye not disavow us only because we believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?”169 How explicitly doth this verse reveal Our purpose, and how clearly doth it demonstrate the truth of the testimony of the verses of God! This verse was revealed at a time when Islám was assailed by the infidels, and its followers were accused of misbelief, when the Companions of Muḥammad were denounced as repudiators of God and as followers of a lying sorcerer. In its early days, when Islám was still to outward seeming devoid of authority and power, the friends of the Prophet, who had turned their face toward God, wherever they went, were harassed, persecuted, stoned and vilified. At such a time this blessed verse was sent down from the heaven of divine Revelation. It revealed an irrefutable evidence, and brought the light of an unfailing guidance. It instructed the companions of Muḥammad to declare the following unto the infidels and idolaters: “Ye oppress and persecute us, and yet, what else have we done except that we have believed in God and in the verses sent down unto us through the tongue of Muḥammad, and in those which descended upon the Prophets of old?” By this is meant that their only guilt was to have recognized that the new and wondrous verses of God, which had descended upon Muḥammad, as well as those which had been revealed unto the Prophets of old, were all of God, and to have acknowledged and embraced their truth. This is the testimony which the divine King hath taught His servants.
مع ذلک آیا جایز است این آیات بدیعه که احاطه فرمود شرق و غرب را از آن معرض شوند وخود را از اهل ایمان دانند و یا آنکه مؤمن شوند منزل آیات را باین استدلّل که خود فرموده مقرّین رااز اهل ایمان محسوب نفرماید حاشا ثمّ حاشا که مقبلین و مقرّین آیات احدیّه را از ابواب رحمت خودبراند و متمسّکین بحجّت مثبته را تهدید فرماید اذ انّه مثبت الحقّ بآیاته و محقّق الأمر بکلماته و انّه لهوالمقتدر المهیمن القدیر
In view of this, is it fair for this people to repudiate these newly revealed verses which have encompassed both the East and the West, and to regard themselves as the upholders of true belief? Should they not rather believe in Him Who hath revealed these verses? Considering the testimony which He Himself hath established, how could He fail to account as true believers them that have testified to its truth? Far be it from Him that He should turn away from the gates of His mercy them that have turned unto and embraced the truth of the divine verses, or that He should threaten those that have clung to His sure testimony! He verily establisheth the truth through His verses, and confirmeth His Revelation by His words. He verily is the Powerful, the Help in peril, the Almighty.
و همچنین میفرماید و لو نزّلنا علیک کتابا فی قرطاس فلمسوه بأیدیهم لقال الذّین کفروا ان هذا الّّ سحر مبین و اکثری آیات فرقانیّه مدلّ و مشعر بر این مطلب است و این بنده اختصار نمودم باین آیات مذکوره و حال ملاحظه فرمائید که در جمیع کتاب جز آیات را که حجّت قرار فرموده برای معرفت مظاهر جمال خود دیگر امری ذکر شده تا بآن متمسّک شوند و اعتراض نمایند بلکه در هم ه موارد بر منکرین آیات و استهزاءکنند ه آن وعد ه نار فرموده اند چنانچه معلوم شد
And likewise, He saith: “And had We sent down unto Thee a Book written on parchment, and they had touched it with their hands, the infidels would surely have said ‘This is naught but palpable sorcery.’”170 Most of the verses of the Qur’án are indicative of this theme. We have, for the sake of brevity, mentioned only these verses. Consider, hath anything else besides the verses been established in the whole Book, as a standard for the recognition of the Manifestations of His Beauty, that the people might cling to, and reject the Manifestations of God? On the contrary, in every instance, He hath threatened with fire those that repudiate and scoff at the verses, as already shown.
حال اگر کسی بیاید بکرورها از آیات و خطب و صحائف و مناجات بی آنکه بتعلیم اخذ نموده باشد آیا بچه دلیل میتوان اعتراض نمود و از این فیض اکبر محروم شد و جواب چه خواهند گفت بعد از عروج روح از جسد ظلمانی آیا متمسّک میشوند که بفلان حدیث تمسّک جستیم و چون معنی آن را بظاهر نیافتیم لهذا بر مظاهر امر اعتراض نمودیم و از شرایع حقّ دور گشتیم آیا نشنیده اید که از جمل ه علتّ اینکه بعضی از انبیا اولو العزم بودند نزول کتاب بود بر آنها و این مسلمّ است با وجود این چگونه جایز است که بر صاحب کتب که چندین مجلدّات از او ظاهر شده بحرفهای فلان مرد که از روی جهل بعضی کلمات برای القای شبهه در قلوب جمع نموده و شیطان عصر شده برای اغفال عباد و اضلال من فی البلاد پیروی نمایند و از خورشید فیض الهی بی بهره گردند و از هم ه این مراتب گذشته آیا از این نفس قدسی و نفس رحمانی احتراز جویند و ادبار نمایند نمیدانم بکه تمسّک جویند و بکدام وجه اقبال کنند بلی و لکلّ وجهة هو مو لیّها فقد هدیناک السّبیلین فی هذین المنهجین ثمّ امش علی ما تختار لنفسک و هذا قول الحقّ و ما بعد الحقّ الّّ الضّلال
Therefore, should a person arise and bring forth a myriad verses, discourses, epistles, and prayers, none of which have been acquired through learning, what conceivable excuse could justify those that reject them, and deprive themselves of the potency of their grace? What answer could they give when once their soul hath ascended and departed from its gloomy temple? Could they seek to justify themselves by saying: “We have clung to a certain tradition, and not having beheld the literal fulfillment thereof, we have therefore raised such cavils against the Embodiments of divine Revelation, and kept remote from the law of God”? Hast thou not heard that among the reasons why certain Prophets have been designated as Prophets “endowed with constancy” was the revelation of a Book unto them? And yet, how could this people be justified in rejecting the Revealer and Author of so many volumes of verses, and follow the sayings of him who hath foolishly sown the seeds of doubt in the hearts of men, and who, Satan-like, hath risen to lead the people into the paths of perdition and error? How could they allow such things to deprive them of the light of the Sun of divine bounty? Aside from these things, if these people shun and reject such a divine Soul, such holy Breath, to whom, We wonder, could they cling, to whose face besides His Face could they turn? Yea—“All have a quarter of the Heavens to which they turn.”171 We have shown thee these two ways; walk thou the way thou choosest. This verily is the truth, and after truth there remaineth naught but error.
و از جمل ه ادلهّ بر اثبات این امر آنکه در هر عهد و عصر که غیب هویّه در هیکل بشریّه ظاهر میشد بعضی از مردمی که معروف نبودند و علاقه بدنیا و جهتی نداشته اند بضیاء شمس نبوّت مستضیء و بانوار قمر هدایت مهتدی میشدند و بلقآء الله فائز میگشتند لهذا این بود که علمای عصر و اغنیای عهد استهزاء مینمودند چنانچه از لسان آن گمراهان میفرماید فقال الملأ الذّین کفروا من قومه ما نراک الّّ بشرا مثلنا و ما نراک اتّبعک الّّ الذّینهم اراذلنا بادی الرّأی و ما نری لکم علینا من فضل بل نظنّکم کاذبین اعتراض مینمودند و بآن مظاهر قدسیّه میگفتند که متابعت شما نکرده مگر اراذل ما که اعتنائی بشأن آنها نیست و مقصودشان این بوده که علما و اغنیا و معارف قوم بشما ایمان نیاوردند و باین دلیل و امثال آن استدلّل بر بطلان من له الحقّ مینمودند
Amongst the proofs demonstrating the truth of this Revelation is this, that in every age and Dispensation, whenever the invisible Essence was revealed in the person of His Manifestation, certain souls, obscure and detached from all worldly entanglements, would seek illumination from the Sun of Prophethood and Moon of divine guidance, and would attain unto the divine Presence. For this reason, the divines of the age and those possessed of wealth would scorn and scoff at these people. Even as He hath revealed concerning them that erred: “Then said the chiefs of His people who believed not, ‘We see in Thee but a man like ourselves; and we see not any who have followed Thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves: nay, we deem you liars.’”172 They caviled at those holy Manifestations, and protested saying: “None hath followed you except the abject amongst us, those who are worthy of no attention.” Their aim was to show that no one amongst the learned, the wealthy, and the renowned believed in them. By this and similar proofs they sought to demonstrate the falsity of Him that speaketh naught but the truth.
و امّا در این ظهور اظهر و سلطنت عظمی جمعی از علمای راشدین و فضلای کاملین و فقهایبالغین از کأس قرب و وصال مرزوق شدند و بعنایت عظمی فائز گشتند و از کون و امکان در سبیلجانان گذشتند بعضی از اسامی آنها ذکر میشود که شاید سبب استقامت انفس مضطربه و نفوس غیرمطمئ نّه شود
In this most resplendent Dispensation, however, this most mighty Sovereignty, a number of illumined divines, of men of consummate learning, of doctors of mature wisdom, have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honor of His most excellent favor. They have renounced, for the sake of the Beloved, the world and all that is therein. We will mention the names of some of them, that perchance it may strengthen the fainthearted, and encourage the timorous.
از آن جمله جناب ملاّ حسین است که محلّ اشراق شمس ظهور شدند لولّه ما استوی الله علی عرش رحمانیّته و ما استقرّ علی کرسیّ صمدانیّته و جناب آقا سیّد یحیی که وحید عصر و فرید زمان خود بودند و ملاّ محمّد علی زنجانی و ملاّ علی بسطامی و ملاّ سعید بارفروشی و ملاّ نعمة الله مازندرانی و ملاّ یوسف اردبیلی و ملاّ مهدی خوئی و آقا سیّد حسین ترشیزی و ملاّ مهدی کندی و برادر او ملاّ باقر و ملاّ عبدالخالق یزدی و ملاّ علی برقانی و امثال آنها که قریب چهارصد نفر بودند که اسامی جمیع در لوح محفوظ الهی ثبت شده
Among them was Mullá Ḥusayn, who became the recipient of the effulgent glory of the Sun of divine Revelation. But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory. Among them also was Siyyid Yaḥyá, that unique and peerless figure of his age,Mullá Muḥammad ‘Alíy-i-ZanjáníMullá ‘Alíy-i-BastámíMullá Sa‘íd-i-BárfurúshíMullá Ni‘matu’lláh-i-MázindaráníMullá Yúsuf-i-ArdibílíMullá Mihdíy-i-Khu’íSiyyid Ḥusayn-i-TurshízíMullá Mihdíy-i-KandíMullá BáqirMullá ‘Abdu’l-Kháliq-i-YazdíMullá ‘Alíy-i-Baraqáníand others, well-nigh four hundred in number, whose names are all inscribed upon the “Guarded Tablet” of God.
هم ه اینها مهتدی و مقرّ و مذعن گشتند برای آن شمس ظهور بقسمی که اکثری از مال و عیال گذشتند و برضای ذی الجلال پیوستند و از سر جان برای جانان برخاستند و انفاق نمودند بجمیع آنچه مرزوق گشته بودند بقسمی که سینه هاشان محلّ تیرهای مخالفین گشت و سرهاشان زینت سنان مشرکین چنانچه ارضی نماند مگر آنکه از دم این ارواح مجرّده آشامید و سیفی نماند مگر آنکه بگردنهاشان ممسوح گشت و دلیل بر صدق قولشان فعلشان بس آیا شهادت این نفوس قدسیّه که باین طریق جان در راه دوست دادند که هم ه عالم از ایثار دل و جانشان متحیّر گشتند کفایت نمیکند برای این عبادی که هستند و انکار بعضی عباد که دین را بدرهمی دادند و بقا را بفنا تبدیل نمودند و کوثر قرب را بچشمه های شور معاوضه کردند و بجز اخذ اموال ناس مرادی نجویند چنانچه مشاهده میشود که کل بزخارف دنیا مشغول شده اند و از ربّ اعلی دور مانده
All these were guided by the light of that Sun of divine Revelation, confessed and acknowledged His truth. Such was their faith, that most of them renounced their substance and kindred, and cleaved to the good-pleasure of the All-Glorious. They laid down their lives for their Well-Beloved, and surrendered their all in His path. Their breasts were made targets for the darts of the enemy, and their heads adorned the spears of the infidel. No land remained which did not drink the blood of these embodiments of detachment, and no sword that did not bruise their necks. Their deeds, alone, testify to the truth of their words. Doth not the testimony of these holy souls, who have so gloriously risen to offer up their lives for their Beloved that the whole world marveled at the manner of their sacrifice, suffice the people of this day? Is it not sufficient witness against the faithlessness of those who for a trifle betrayed their faith, who bartered away immortality for that which perisheth, who gave up the Kawthar of the divine Presence for salty springs, and whose one aim in life is to usurp the property of others? Even as thou dost witness how all of them have busied themselves with the vanities of the world, and have strayed far from Him Who is the Lord, the Most High.
حال انصاف دهید که شهادت اینها مقبول و مسموعست که قولشان و فعلشان موافق و ظاهرشان و باطنشان مطابق بنحوی که تاهت العقول فی افعالهم و تحیّرت النّفوس فی اصطبارهم و بما حملت اجسادهم و یا شهادت این معرضین که بجز هوای نفس نفسی برنیارند و از قفس ظنونات باطله نجاتی نیافته اند و در یوم سر از فراش برندارند مگر چون خفّاش ظلمانی در طلب دنیای فانیه کوشند و در لیل راحت نشوند مگر در تدبیرات امورات دانیه کوشند بتدبیر نفسانی مشغول گشته و از تقدیر الهی غافل شده اند روز بجان در تلاش معاشند و شب در تزیین اسباب فراش آیا در هیچ شرع و ملتّی جایز است که باعراض این نفوس محدوده متمسّک شوند و از اقبال و تصدیق نفوسی که از جان و مال واسم و رسم و ننگ و نام در رضای حقّ گذشته اند اغفال نمایند
Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their words, whose outward behavior conforms with their inner life? The mind is bewildered at their deeds, and the soul marveleth at their fortitude and bodily endurance. Or is the testimony of these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in the cage of their idle fancies, acceptable? Like the bats of darkness, they lift not their heads from their couch except to pursue the transient things of the world, and find no rest by night except as they labor to advance the aims of their sordid life. Immersed in their selfish schemes, they are oblivious of the divine Decree. In the daytime they strive with all their soul after worldly benefits, and in the night-season their sole occupation is to gratify their carnal desires. By what law or standard could men be justified in cleaving to the denials of such petty-minded souls and in ignoring the faith of them that have renounced, for the sake of the good-pleasure of God, their life and substance, their fame and renown, their reputation and honor?
آیا نبود که از قبل امر سیّدالشّهدآء را اعظم امور و اکبر دلیل بر حقّیّت آن حضرت میشمردند ومیگفتند در عالم چنین امری ا تّفاق نیفتاد و حقّی باین استقامت و ظهور ظاهر نشد با اینکه امر آنحضرت از صبح تا ظهر بیشتر امتداد نیافت ولیکن این انوار مقدّسه هیجده سنه میگذرد که بلایا ازجمیع جهات مثل باران بر آنها بارید و بچه عشق و حبّ و محبّت و ذوق که جان رایگان در سبیلسبحان انفاق نمودند چنانچه بر همه واضح و مبرهن است با وجود این چگونه این امر را سهل شمرندآیا در هیچ عصر چنین امر خطیری ظاهر شد و آیا اگر این اصحاب مجاهد فی الله نباشند دیگر کهمجاهد خواهد بود و آیا اینها طالب عزّت و مکنت و ثروت بودند و آیا مقصودی جز رضای حقّ داشتند و اگر این همه اصحاب با این آثار عجیبه و افعال غریبه باطل باشند دیگر که سزاوار است که دعوی حقّ نماید قسم بخدا که همین فعلشان برای جمیع من علی الأرض حجّت کافی و دلیل وافی است لو کان النّاس فی اسرار الأمر یتفکّرون و سیعلم الذّین ظلموا ایّ منقلب ینقلبون
Were not the happenings of the life of the “Prince of Martyrs”173 regarded as the greatest of all events, as the supreme evidence of his truth? Did not the people of old declare those happenings to be unprecedented? Did they not maintain that no manifestation of truth hath ever evinced such constancy, such conspicuous glory? And yet, that episode of his life, commencing as it did in the morning, was brought to a close by the middle of the same day, whereas, these holy lights have, for eighteen years, heroically endured the showers of afflictions which, from every side, have rained upon them. With what love, what devotion, what exultation and holy rapture, they sacrificed their lives in the path of the All-Glorious! To the truth of this all witness. And yet, how can they belittle this Revelation? Hath any age witnessed such momentous happenings? If these companions be not the true strivers after God, who else could be called by this name? Have these companions been seekers after power or glory? Have they ever yearned for riches? Have they cherished any desire except the good-pleasure of God? If these companions, with all their marvelous testimonies and wondrous works, be false, who then is worthy to claim for himself the truth? I swear by God! Their very deeds are a sufficient testimony, and an irrefutable proof unto all the peoples of the earth, were men to ponder in their hearts the mysteries of divine Revelation. “And they who act unjustly shall soon know what lot awaiteth them!”174
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