و از همه گذشته علامت صدق و کذب در کتاب معلوم و مقرّر شده باید ادّعا و دعاوی کلّ عباد باین محکّ الهی زده شود تا صادق را از کاذب تمیز دهد اینست که میفرماید فتمنّوا الموت ان کنتم صادقین حال ملاحظه فرمائید با این شهدای صادق که نصّ کتاب شاهد بر صدق قول ایشانست چنانچه دیده اید که همه جان و مال و زن و فرزند و کلّ مایملک را انفاق نموده اند و باعلی غرف رضوان عروج فرمودند شهادت این طلعات عالیه و انفس منقطعه بر تصدیق این امر عالی متعالی مقبول نیست و شهادت این گروه که برای ذهب از مذهب گذشته اند و برای جلوس بر صدر از اوّل ماصدر احتراز جسته اند بر بطلان این نور لّئح جایز و مقبولست با اینکه جمیع مردم ایشان را شناخته اند و اینقدر ادراک نموده اند که از ذرّه ئی از اعتبار ظاهری ملکی در سبیل دین الهی نمیگذرند تا چه رسد بجان و مال و غیره
Furthermore, the sign of truth and falsehood is designated and appointed in the Book. By this divinely appointed touchstone, the claims and pretensions of all men must needs be assayed, so that the truthful may be known and distinguished from the imposter. This touchstone is no other than this verse: “Wish for death, if ye are men of truth.”175 Consider these martyrs of unquestionable sincerity, to whose truthfulness testifieth the explicit text of the Book, and all of whom, as thou hast witnessed, have sacrificed their life, their substance, their wives, their children, their all, and ascended unto the loftiest chambers of Paradise. Is it fair to reject the testimony of these detached and exalted beings to the truth of this preeminent and glorious Revelation and to regard as acceptable the denunciations which have been uttered against this resplendent Light by this faithless people, who for gold have forsaken their faith, and who for the sake of leadership have repudiated Him Who is the First Leader of all mankind? This, although their character is now revealed unto all people who have recognized them as those who will in no wise relinquish one jot or one tittle of their temporal authority for the sake of God’s holy Faith, how much less their life, their substance, and the like.
حال ملاحظه فرمائید که چگونه محکّ الهی بنصّ کتاب تفصیل نمود و خالص را از غش تمیز داده و مع ذلک هنوز شاعر نشده اند و در نوم غفلت بکسب دنیای فانیه و ریاست ظاهریّه مشغول شده اند
Behold how the divine Touchstone hath, according to the explicit text of the Book, separated and distinguished the true from the false. Notwithstanding, they are still oblivious of this truth, and in the sleep of heedlessness, are pursuing the vanities of the world, and are occupied with thoughts of vain and earthly leadership.
یا ابن الّنسان قد مضی علیک ایّام و اشتغلت فیها بما تهوی به نفسک من الظّنون و الأوهام الی متی تکون راقدا علی بساطک فارفع رأسک عن النّوم فانّ الشّمس قد ارتفعت فی وسط الزّوال لعلّ تشرق علیک بأنوار الجمال والسّلام
“O Son of Man! Many a day hath passed over thee whilst thou hast busied thyself with thy fancies and idle imaginings. How long art thou to slumber on thy bed? Lift up thine head from slumber, for the Sun hath risen to the zenith; haply it may shine upon thee with the light of beauty.”
ولکن معلوم باشد که این علما و فقها که مذکور شد هیچیک ریاست ظاهره نداشته اند چه که محالست علمای مقتدر معروف عصر که بر صدر حکم جالسند و بر سریر امر ساکن تابع حقّ شوند الّّ من شآء ربّک چنین امری در عالم ظهور ننمود مگر قلیلی و قلیل من عبادی الشّکور چنانچه دراین عهد احدی از علمای مشهور که زمام ناس در قبض ه حکم ایشان بود اقبال نجستند بلکه بتمام بغضو انکار در دفع کوشیدند بقسمی که هیچ گوشی نشنیده و هیچ چشمی ندیده
Let it be known, however, that none of these doctors and divines to whom we have referred was invested with the rank and dignity of leadership. For well-known and influential leaders of religion, who occupy the seats of authority and exercise the functions of leadership, can in no wise bear allegiance to the Revealer of truth, except whomsoever thy Lord willeth. But for a few, such things have never come to pass. “And few of My servants are the thankful.”176 Even as in this Dispensation, not one amongst the renowned divines, in the grasp of whose authority were held the reins of the people, hath embraced the Faith. Nay, they have striven against it with such animosity and determination that no ear hath heard and no eye hath seen the like.
و ربّ اعلی روح ما سواه فداه بخصوص بجمیع علمای هر بلدی توقیعی صادر فرموده اند ومراتب اعراض و اغماض هر کدام را در توقیع او بتفصیل ذکر فرموده اند فاعتبروا یا اولی الأبصارو مقصود از آن ذکر آن بود که مباد اهل بیان در ظهور مستغاث فی القیامة الأخری اعتراض نمایندکه در ظهور بیان جمعی از علما موقن گشته اند و چرا در این ظهور نشد و نعوذ بالله متمسّکباینگونه مزخرفات شوند و از جمال الهی محروم گردند بلی این علما که مذکور شد اکثری معروف نبودند و بفضل الله از ریاست ظاهره و زخارف فانیه جمیع مقدّس و منزّه بوده اند ذلک من فضل الله یؤتیه من یشآء
The Báb, the Lord, the most exalted—may the life of all be a sacrifice unto Him—hath specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them. “Wherefore, take ye good heed ye who are men of insight!”177 By His references to their opposition He intended to invalidate the objections which the people of the Bayán might raise in the day of the manifestation of “Mustagháth,”178 the day of the Latter Resurrection, claiming that, whereas in the Dispensation of the Bayán a number of divines have embraced the Faith, in this latter Revelation none of these hath recognized His claim. His purpose was to warn the people lest, God forbid, they cling to such foolish thoughts and deprive themselves of the divine Beauty. Yea, these divines to whom We have referred, were mostly unrenowned, and, by the grace of God they were all purged of earthly vanities and free from the trappings of leadership. “Such is the bounty of God; to whom He will He giveth it.”
و دلیل و برهان دیگر که چون شمس بین دلّئل مشرقست استقامت آن جمال ازلیست بر امر الهی که با اینکه در سنّ شباب بودند و امری که مخالف کلّ اهل ارض از وضیع و شریف و غنی و فقیر و عزیز و ذلیل و سلطان و رعیّت بود با وجود این قیام بر آن امر فرمود چنانچه کل استماع نمودند و از هیچکس و هیچ نفس خوف ننمودند و اعتنا نفرمودند آیا میشود این بغیر امر الهی و مشیّت مثبت ه ربّانی قسم بخدا که اگر کسی فکر و خیال چنین امری نماید فی الفور هلاک شود و اگر قلبهای عالم را در قلبش جا دهی باز جسارت بر چنین امر مهم ننماید مگر باذن الهی باشد و قلبش متّصل بفیوضات رحمانی و نفسش مطمئن بعنایات ربّانی آیا این را بچه حمل میکنند آیا بجنون نسبت میدهند چنانچه بانبیای قبل دادند و یا میگویند برای ریاست ظاهره و جمع زخارف دنیای فانیه این امور را متعرّض شده اند
Another proof and evidence of the truth of this Revelation, which amongst all other proofs shineth as the sun, is the constancy of the eternal Beauty in proclaiming the Faith of God. Though young and tender of age, and though the Cause He revealed was contrary to the desire of all the peoples of earth, both high and low, rich and poor, exalted and abased, king and subject, yet He arose and steadfastly proclaimed it. All have known and heard this. He was afraid of no one; He was regardless of consequences. Could such a thing be made manifest except through the power of a divine Revelation, and the potency of God’s invincible Will? By the righteousness of God! Were any one to entertain so great a Revelation in his heart, the thought of such a declaration would alone confound him! Were the hearts of all men to be crowded into his heart, he would still hesitate to venture upon so awful an enterprise. He could achieve it only by the permission of God, only if the channel of his heart were to be linked with the Source of divine grace, and his soul be assured of the unfailing sustenance of the Almighty. To what, We wonder, do they ascribe so great a daring? Do they accuse Him of folly as they accused the Prophets of old? Or do they maintain that His motive was none other than leadership and the acquisition of earthly riches?
سبحان الله در اوّل از کتب خود که آن را قیّوم اسماء نامیده و اوّل و اعظم و اکبر جمیع کتب است اخبار از شهادت خود میدهند و در مقامی این آیه را ذکر فرموده اند یا بقیّة الله قد فدیت بکلیّ لک و رضیت السّبّ فی سبیلک و ما تمنّیت الّّ القتل فی محبّتک و کفی بالله العلیّ معتصما قدیما
Gracious God! In His Book, which He hath entitled “Qayyúmu’l-Asmá’”—the first, the greatest and mightiest of all books—He prophesied His own martyrdom. In it is this passage: “O thou Remnant of God! I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake; and have yearned for naught but martyrdom in the path of Thy love. Sufficient Witness unto me is God, the Exalted, the Protector, the Ancient of Days!”
و همچنین در تفسیر هاء تمنّای شهادت خود را نمود هاند کأنّی سمعت منادیا ینادی فی سرّی افد احبّ الأشیآء الیک فی سبیل الله کما فدی الحسین علیه السّلام فی سبیلی و لو لّ کنت ناظرا بذلک السّرّ الواقع فوالذّی نفسی بیده لو اجتمعوا ملوک الأرض لن یقدروا ان یأخذوا منّی حرفا فکیف عبید الذّی لیس لهم شأن بذلک و انّهم مطرودون الی ان قال لیعلم الکلّ مقام صبری و رضائی و فدائی فی سبیل الله
Likewise, in His interpretation of the letter “Há’,” He craved martyrdom, saying: “Methinks I heard a Voice calling in my inmost being: ‘Do thou sacrifice the thing which Thou lovest most in the path of God, even as Ḥusayn, peace be upon him, hath offered up his life for My sake.’ And were I not regardful of this inevitable mystery, by Him Who hath my being between His hands, even if all the kings of the earth were to be leagued together they would be powerless to take from me a single letter, how much less can these servants who are worthy of no attention, and who verily are of the outcast… That all may know the degree of My patience, My resignation, and self-sacrifice in the path of God.”
آیا صاحب این بیان را میتوان نسبت داد که در غیر صراط الهی مشی مینماید و یا بغیر رضای او امری طلب نموده در همین آیه نسیم انقطاعی مکنون شده که اگر بوزد جمیع هیاکل وجود جان راانفاق نمایند و از روان درگذرند حال ملاحظه نمائید که چه قدر ناس نسناسند و بغایت حقّ ناسپاس کهچشم از جمیع اینها پوشیده اند و بعقب مرداری چند که از بطنشان افغان مال مسلمانان میآید میدوند وبا وجود این چه نسبتهای غیر لّیقه که بمطالع قدسیّه میدهند کذلک نذکر لک ما اکتسبت ایدی الذّینهمکفروا و اعرضوا عن لقآء الله فی یوم القیامة و عذّبهم الله بنار شرکهم و اعدّ لهم فی الآخرة عذابا تحترق به اجسادهم و ارواحهم ذلک بأنّهم قالوا انّ الله لم یکن قادرا علی شیء و کانت یده عن الفضل مغلولة
Could the Revealer of such utterance be regarded as walking any way but the way of God, and as having yearned for aught else except His good-pleasure? In this very verse there lieth concealed a breath of detachment, which if it were to be breathed full upon the world, all beings would renounce their lives and sacrifice their souls. Reflect upon the villainous behavior of this generation, and witness their astounding ingratitude. Observe how they have closed their eyes to all this glory, and are abjectly pursuing those foul carcasses from whose bellies ascendeth the cry of the swallowed substance of the faithful. And yet, what unseemly calumnies they have hurled against those Daysprings of Holiness? Thus do We recount unto thee that which the hands of the infidels have wrought, they who, in the Day of Resurrection, have turned their face away from the divine Presence, whom God hath tormented with the fire of their own misbelief, and for whom He hath prepared in the world to come a chastisement which shall devour both their bodies and souls. For these have said: “God is powerless, and His hand of mercy is fettered.”
و استقامت بر امر حجّتی است بزرگ و برهانیست عظیم چنانچه خاتم انبیا فرمودند ش یّبتنی الآیتین یعنی پیر نمود مرا دو آیه که هر دو مشعر بر استقامت بر امر الهیست چنانچه میفرماید فاستقم کما امرت
Steadfastness in the Faith is a sure testimony and a glorious evidence of the truth. Even as the “Seal of the Prophets” hath said: “Two verses have made Me old.” Both these verses are indicative of constancy in the Cause of God. Even as He saith: “Be thou steadfast as thou hast been bidden.”179
حال ملاحظه فرمائید که این سدر ه رضوان سبحانی در اوّل جوانی چگونه تبلیغ امر الله فرمود و چه قدر استقامت از آن جمال احدیّت ظاهر شد که جمیع من علی الأرض بر منعش اقدام نمودند حاصلی نبخشید آنچه ایذا بر آن سدر ه طوبی وارد میآوردند شوقش بیشتر و نار حبّش مشتعلتر میشد چنانچه این فقرات واضح است و احدی انکار ندارد تا آنکه بالأخره جان را درباخت و برفیق اعلی شتافت
And now consider how this Sadrih of the Riḍván of God hath, in the prime of youth, risen to proclaim the Cause of God. Behold what steadfastness that Beauty of God hath revealed. The whole world rose to hinder Him, yet it utterly failed. The more severe the persecution they inflicted on that Sadrih of Blessedness, the more His fervor increased, and the brighter burned the flame of His love. All this is evident, and none disputeth its truth. Finally, He surrendered His soul, and winged His flight unto the realms above.
و از جمل ه دلّئل ظهور غلبه و قدرت و احاطه که بنفسه از آن مظهر وجود و مظهر معبود در اکناف و اقطار عالم ظاهر شد چنانچه آن جمال ازلی در شیراز در سن ه ستّین ظاهر شدند و کشف غطا فرمودند مع ذلک باندک زمانی آثار غلبه و قدرت و سلطنت و اقتدار از آن جوهر الجواهر و بحر البحور در جمیع بلاد ظاهر شد بقسمی که از هر بلدی آثار و اشارات و دلّلّت و علامات آن شمس لّهوتی هویدا گشت و چه مقدار قلوب صافی ه رقیقه که از آن شمس ازلیّه حکایت نمودند و چه قدر رشحات علمی از آن بحر علم لدنّی که احاطه نمود جمیع ممکنات را با اینکه در هر بلد و مدینه جمیع علما و اعزّه بر منع و ردّ ایشان برخاستند و کمر غل و حسد و ظلم بر دفعشان بستند و چه نفوس قدسیّه را که جواهر عدل بودند بنسبت ظلم کشتند و چه هیاکل روح را که صرف علم و عمل از ایشان ظاهر بود ببدترین عذاب هلاک نمودند مع کلّ ذلک هر یک از آن وجودات تا دم مرگ بذکر ذکر الله مشغول بودند و در هوای تسلیم و رضا طائر و بقسمی این وجودات را تقلیب نمودند و تصرّف فرمودند که بجز اراده اش مرادی نجستند و بجز امرش امری نگزیدند رضا برضایش دادند و دل بخیالش بستند
And among the evidences of the truth of His manifestation were the ascendancy, the transcendent power, and supremacy which He, the Revealer of being and Manifestation of the Adored, hath, unaided and alone, revealed throughout the world. No sooner had that eternal Beauty revealed Himself in Shíráz, in the year sixty, and rent asunder the veil of concealment, than the signs of the ascendancy, the might, the sovereignty, and power, emanating from that Essence of Essences and Sea of Seas, were manifest in every land. So much so, that from every city there appeared the signs, the evidences, the tokens, the testimonies of that divine Luminary. How many were those pure and kindly hearts which faithfully reflected the light of that eternal Sun, and how manifold the emanations of knowledge from that Ocean of divine wisdom which encompassed all beings! In every city, all the divines and dignitaries rose to hinder and repress them, and girded up the loins of malice, of envy, and tyranny for their suppression. How great the number of those holy souls, those essences of justice, who, accused of tyranny, were put to death! And how many embodiments of purity, who showed forth naught but true knowledge and stainless deeds, suffered an agonizing death! Notwithstanding all this, each of these holy beings, up to his last moment, breathed the Name of God, and soared in the realm of submission and resignation. Such was the potency and transmuting influence which He exercised over them, that they ceased to cherish any desire but His will, and wedded their soul to His remembrance.
حال قدری تفکّّر نمائید آیا چنین تصرّف و احاطه از احدی در امکان ظاهر شده و جمیع این قلوب منزّهه و نفوس مقدّسه بکمال رضا در موارد قضا شتافتند و در مواقع شکایت جز شکر از ایشان ظاهر نه و در مواطن بلا جز رضا از ایشان مشهود نه و این رتبه هم معلوم است که کلّ اهلارض چه مقدار غل و بغض و عداوت باین اصحاب داشتند چنانچه اذیّت و ایذای آن طلعات قدسیمعنوی را علتّ فوز و رستگاری و سبب فلاح و نجاح ابدی میدانستند آیا هرگز در هیچ تاریخی ازعهد آدم تا حال چنین غوغائی در بلاد واقع شد و آیا چنین ضوضائی در میان عباد ظاهر گشت و بااین همه ایذا و اذیّت محلّ لعن جمیع ناس شدند و محلّ ملامت جمیع عباد و گویا صبر در عالم کوناز اصطبارشان ظاهر شد و وفا در ارکان عالم از فعلشان موجود گشت
Reflect: Who in this world is able to manifest such transcendent power, such pervading influence? All these stainless hearts and sanctified souls have, with absolute resignation, responded to the summons of His decree. Instead of complaining, they rendered thanks unto God, and amidst the darkness of their anguish they revealed naught but radiant acquiescence to His will. It is evident how relentless was the hate, and how bitter the malice and enmity entertained by all the peoples of the earth towards these companions. The persecution and pain they inflicted on these holy and spiritual beings were regarded by them as means unto salvation, prosperity, and everlasting success. Hath the world, since the days of Adam, witnessed such tumult, such violent commotion? Notwithstanding all the torture they suffered, and manifold the afflictions they endured, they became the object of universal opprobrium and execration. Methinks patience was revealed only by virtue of their fortitude, and faithfulness itself was begotten only by their deeds.
باری در جمیع این وقایع حادثه و حکایات وارده تفکّّر فرمائید تا بر عظمت امر و بزرگی آنمطّلع گردید تا بعنایت رحمن روح اطمینان در وجود دمیده شود و بر سریر ایقان مستریح و جالسشوید خدای واحد شاهد است که اگر فی الجمله تفکّّر نمائید علاوه بر هم ه این مطالب مقرّ ره و دلّئل مذکوره همین رد و سب و لعن اهل ارض بر این فوارس میدان تسلیم و انقطاع اعظم دلیل و اکبر حجّت بر حقّیّت ایشانست و در هر آن که تفکرّ در اعتراضات جمیع مردم از علما و فضلا و جهّال فرمائی در این امر محکمتر و راسختر و ثابت تر میشوی زیرا که جمیع آنچه واقع شده از قبل معادن علم لدنّی و مواقع احکام ازلی خبر داده اند
Do thou ponder these momentous happenings in thy heart, so that thou mayest apprehend the greatness of this Revelation, and perceive its stupendous glory. Then shall the spirit of faith, through the grace of the Merciful, be breathed into thy being, and thou shalt be established and abide upon the seat of certitude. The one God is My witness! Wert thou to ponder a while, thou wilt recognize that, apart from all these established truths and above-mentioned evidences, the repudiation, cursing, and execration, pronounced by the people of the earth, are in themselves the mightiest proof and the surest testimony of the truth of these heroes of the field of resignation and detachment. Whenever thou dost meditate upon the cavils uttered by all the people, be they divines, learned or ignorant, the firmer and the more steadfast wilt thou grow in the Faith. For whatsoever hath come to pass hath been prophesied by them who are the Mines of divine knowledge, and Recipients of God’s eternal law.
اگرچه این بنده اراد ه ذکر احادیث قبل را نداشتم ولیکن نظر بمحبّت آن جناب چند روایتی که مناسب این مقام است ذکر مینمایم با اینکه فیالحقیقه احتیاج نیست زیرا که آنچه ذکر شده جمیع ارض و من علیها را کافی است و فی الحقیقه جمیع کتب و اسرار آن در این مختصر ذکر شده بقسمی که اگر کسی قدری تأمّل نماید جمیع اسرار کلمات الهی و امور ظاهره از آن سلطان حقیقی را از آنچه ذکر شده ادراک مینماید ولیکن چون هم ه ناس بر یک شأن و یک مقام نیستند لهذا چند حدیثی ذکر مینمایم تا سبب استقامت انفس متزلزله شود و اطمینان عقول مضطربه گردد و همچنین حجّت الهی بر اعالی و ادانی عباد تام و کامل گردد
Although We did not intend to make mention of the traditions of a bygone age, yet, because of Our love for thee, We will cite a few which are applicable to Our argument. We do not feel their necessity, however, inasmuch as the things We have already mentioned suffice the world and all that is therein. In fact, all the Scriptures and the mysteries thereof are condensed into this brief account. So much so, that were a person to ponder it a while in his heart, he would discover from all that hath been said the mysteries of the Words of God, and would apprehend the meaning of whatever hath been manifested by that ideal King. As the people differ in their understanding and station, We will accordingly make mention of a few traditions, that these may impart constancy to the wavering soul, and tranquillity to the troubled mind. Thereby, will the testimony of God unto the people, both high and low, be complete and perfect.
از جمل ه احادیث اینست که میفرماید اذا ظهرت رایة الحقّ لعنها اهل الشّرق و الغرب حال باید قدری از صهبای انقطاع نوشید و بر رفرف امتناع مقرّ گزید و تفکّر ساعة خیر من عبادة سبعین سنة را منظور داشت که آخر سبب این امر شنیع چه میشود که جمیع مردم با اظهار حبّ و طلب حقّ بعد از ظهور اهل حقّ را لعن نمایند چنانچه مستفاد از حدیث میشود و این واضحست که سبب نسخ قواعد و رسوم و عادات و آدابست که هم ه ناس بآن محدود گشته اند والّّ اگر جمال رحمن بر همان رسوم و آداب حرکت نماید و تصدیق کند مردم را در آنچه بآن مشغولند دیگر چرا این همه اختلاف و فساد در ملک ظاهر میشود و مصدّق و مثبت این حدیث شریف قوله تعالی یوم یدعو الدّاع الی شیء نکر
Among them is the tradition, “And when the Standard of Truth is made manifest, the people of both the East and the West curse it.” The wine of renunciation must needs be quaffed, the lofty heights of detachment must needs be attained, and the meditation referred to in the words “One hour’s reflection is preferable to seventy years of pious worship” must needs be observed, so that the secret of the wretched behavior of the people might be discovered, those people who, despite the love and yearning for truth which they profess, curse the followers of Truth when once He hath been made manifest. To this truth the above-mentioned tradition beareth witness. It is evident that the reason for such behavior is none other than the annulment of those rules, customs, habits, and ceremonials to which they have been subjected. Otherwise, were the Beauty of the Merciful to comply with those same rules and customs which are current amongst the people, and were He to sanction their observances, such conflict and mischief would in no wise be made manifest in the world. This exalted tradition is attested and substantiated by these words which He hath revealed: “The day when the Summoner shall summon to a stern business.”180
باری چون منادی احدیّه از ورای حجبات قدسیّه مردم را بانقطاع تمام میخواند از آنچه که در دست دارند و این ندای الهی چون مخالف هوی است لهذا اینهمه افتتان و امتحان رو میدهد و حال مردم را ملاحظه نما که هیچ ذکر این احادیث محکمه را که جمیع ظاهر شده نمینمایند ولیکن آناحادیثی که صحّت و سقم آن معلوم نیست تمسّک بآنها جسته اند که چرا ظاهر نشد و حال آنکه آنچه راهم که تعقّل ننموده اند ظاهر شد و باهر گشت و آثار و علامات حقّ بمثل شمس در وسط سماء لّئح معذلک عباد در تیه جهل و نادانی سرگردان مانده اند با اینکه چه قدر از آیات فرقانیّه و روایات محقّقهکه جمیع دالّ است بر شرع و حکم جدید و امر بدیع باز منتظرند که طلعت موعود بر شریعت فرقانحکم فرماید چنانچه یهود و نصاری همین حرف را میگویند
The divine call of the celestial Herald from beyond the Veil of Glory, summoning mankind to renounce utterly all the things to which they cleave, is repugnant to their desire; and this is the cause of the bitter trials and violent commotions which have occurred. Consider the way of the people. They ignore these well-founded traditions, all of which have been fulfilled, and cling unto those of doubtful validity, and ask why these have not been fulfilled. And yet, those things which to them were inconceivable have been made manifest. The signs and tokens of the Truth shine even as the midday sun, and yet the people are wandering, aimlessly and perplexedly, in the wilderness of ignorance and folly. Notwithstanding all the verses of the Qur’án, and the recognized traditions, which are all indicative of a new Faith, a new Law, and a new Revelation, this generation still waiteth in expectation of beholding the promised One who should uphold the Law of the Muḥammadan Dispensation. The Jews and the Christians in like manner uphold the same contention.
و از جمل ه کلمات مد ل هّ بر شرع جدید و امر بدیع فقرات دعای ندبه است که میفرماید اینالمدخّر لتجدید الفرائض و السّنن و این المتخیّر لّعادة الملةّ و الشّریعة و در زیارت میفرماید السّلامعلی الحقّ الجدید سأل ابوعبدالله عن سیرة المهدیّ کیف سیرته قال ]ع[ یصنع ما صنع رسول الله ]ص[ و یهدم ما کان قبله کما هدم رسول الله امر الجاهل یّة
Among the utterances that foreshadow a new Law and a new Revelation are the passages in the “Prayer of Nudbih”: “Where is He Who is preserved to renew the ordinances and laws? Where is He Who hath the authority to transform the Faith and the followers thereof?” He hath, likewise, revealed in the Zíyárat:181 “Peace be upon the Truth made new.” Abú-‘Abdi’lláh, questioned concerning the character of the Mihdí, answered saying: “He will perform that which Muḥammad, the Messenger of God, hath performed, and will demolish whatever hath been before Him even as the Messenger of God hath demolished the ways of those that preceded Him.”
حال ملاحظه فرمائید که با وجود امثال این روایات چه استدلّلها بر عدم تغییر احکام مینمایند با اینکه مقصود از هر ظهور ظهور تغییر و تبدیل است در ارکان عالم سرّا و جهرا ظاهرا و باطنا چه اگر بهیچوجه امورات ارض تغییر نیابد ظهور مظاهر کلیّّه لغو خواهد بود و با اینکه در عوالم که از کتب مشهور ه معتبره است میفرماید یظهر من بنی هاشم صبیّ ذو کتاب و احکام جدید الی ان قال و اکثر اعدائه العلمآء و در مقامی دیگر از صادق بن محمّد ذکر مینماید که فرمودند و لقد یظهر صبیّ من بنی هاشم و یأمر النّاس ببیعته و هو ذو کتاب جدید یبایع النّاس بکتاب جدید علی العرب شدید فان سمعتم منه شیئا فاسرعوا الیه خوب وصیّت ائمّ ه دین و سرج یقین را عمل نمودند با اینکه میفرماید اگر شنیدید که جوانی از بنی هاشم ظاهر شد و میخواند مردم را بکتاب جدید الهی و احکام بدیع ربّانی بشتابید بسوی او مع ذلک جمیع حکم کفر و خروج از ایمان بآن سیّد امکان دادند و نرفتند بسوی آن نور هاشمی و ظهور سبحانی مگر با شمشیرهای کشیده و قلبهای پرکینه و دیگر ملاحظ ه عداوت علما نمائید که بچه صریحی در کتب مذکور است با وجود هم ه این احادیث ظاهر ه مدلهّ و اشارات واضح ه محقّقه جمیع ناس از جوهر صافی معرفت و بیان معرض شده اند و بمظاهر ضلالت و طغیان اقبال نموده اند و با این روایات وارده و کلمات نازله میگویند آنچه نفسشان بآن مایل است و اگر جوهر حقّ بیانی بفرماید که مخالف نفس و هوای این گروه واقع شود فیالفور تکفیر نمایند و میگویند این مخالف قول ائمّ ه دین و انوار مبین است و در شرع متین چنین امری و حکمی صادر نشده چنانچه الیوم امثال این سخنهای بی فائده از این هیاکل فانیه ظاهر شده و میشود
Behold, how, notwithstanding these and similar traditions, they idly contend that the laws formerly revealed must in no wise be altered. And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestation would be apparent. In the “‘Aválim,” an authoritative and well-known book, it is recorded: “A Youth from Baní-Háshim shall be made manifest, Who will reveal a new Book and promulgate a new law”; then follow these words: “Most of His enemies will be the divines.” In another passage, it is related of Ṣádiq, son of Muḥammad, that he spoke the following: “There shall appear a Youth from Baní-Háshim, Who will bid the people plight fealty unto Him. His Book will be a new Book, unto which He shall summon the people to pledge their faith. Stern is His Revelation unto the Arab. If ye hear about Him, hasten unto Him.” How well have they followed the directions of the Imáms of the Faith and Lamps of certitude! Although it is clearly stated: “Were ye to hear that a Youth from Baní-Háshim hath appeared, summoning the people unto a new and Divine Book, and to new and Divine laws, hasten unto Him,” yet have they all declared that Lord of being an infidel, and pronounced Him a heretic. They hastened not unto that Háshimite Light, that divine Manifestation, except with drawn swords, and hearts filled with malice. Moreover, observe how explicitly the enmity of the divines hath been mentioned in the books. Notwithstanding all these evident and significant traditions, all these unmistakable and undisputed allusions, the people have rejected the immaculate Essence of knowledge and of holy utterance, and have turned unto the exponents of rebellion and error. Despite these recorded traditions and revealed utterances, they speak only that which is prompted by their own selfish desires. And should the Essence of Truth reveal that which is contrary to their inclinations and desires, they will straightway denounce Him as an infidel, and will protest saying: “This is contrary to the sayings of the Imáms of the Faith and of the resplendent lights. No such thing hath been provided by our inviolable Law.” Even so in this day such worthless statements have been and are being made by these poor mortals.
حال این روایت را ملاحظه نمائید که چگونه از قبل جمیع امورات را اخبار فرموده اند در اربعین ذکر فرموده یظهر من بنی هاشم صبیّ ذو احکام جدید فیدعو النّاس و لم یجبه احد و اکثر اعدائه العلمآء فاذا حکم بشیء لم یطیعوه فیقولون هذا خلاف ما عندنا من ائمّ ة الدّ ین الی آخر الحدیث چنانچه الیوم جمیع همین کلمات را اعاده مینمایند و شاعر بر این نشده که آن حضرت بر عرش یفعلما یشآء جالسند و بر کرسیّ یحکم ما یرید ساکن
And now, consider this other tradition, and observe how all these things have been foretold. In “Arba‘ín” it is recorded: “Out of Baní-Háshim there shall come forth a Youth Who shall reveal new laws. He shall summon the people unto Him, but none will heed His call. Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’” In this day, all are repeating these very same words, utterly unaware that He is established upon the throne of “He doeth whatsoever He willeth,” and abideth upon the seat of “He ordaineth whatsoever He pleaseth.”
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