حیف است که انسان از این عط یّ ه لطیفه خود را منع نماید و از این نعمت باقیه و حیات دائمه خود را محروم سازد پس قدر این مائد ه معنوی را دانسته که بلکه از الطاف بدیع ه آن شمس حقیقی اجسادهای مرده حیات تازه یابند و ارواح پژمرده بروح بیاندازه فائز شوند ای برادر من جهدی باید تا ایّام باقیست از اکواب باقی چشیم همیشه نسیم جان از مصر جانان نوزد و همیشه نهرهای تبیان در جریان نه و مدام ابواب رضوان مفتوح نماند آید وقتی که عندلیبان جنان از گلستان قدسی بآشیانهای الهی پرواز نمایند دیگر نه نغم ه بلبل شنوی و نه جمال گل بینی پس تا حمام ه ازلی در شور و تغنّی است و بهار الهی در جلوه و تزیین غنیمت شمرده گوش قلب را از سروش او بی بهره مکن اینست نصیحت این عبد آن جناب و احبّای خدا را فمن شآء فلیقبل و من شآء فلیعرض انّ الله کان غنیّ ا عنه و عمّا یشاهد و یری
O the pity! that man should deprive himself of this goodly gift, this imperishable bounty, this everlasting life. It behooveth him to prize this food that cometh from heaven, that perchance, through the wondrous favors of the Sun of Truth, the dead may be brought to life, and withered souls be quickened by the infinite Spirit. Make haste, O my brother, that while there is yet time our lips may taste of the immortal draft, for the breeze of life, now blowing from the city of the Well-Beloved, cannot last, and the streaming river of holy utterance must needs be stilled, and the portals of the Riḍván cannot forever remain open. The day will surely come when the Nightingale of Paradise will have winged its flight away from its earthly abode unto its heavenly nest. Then will its melody be heard no more, and the beauty of the rose cease to shine. Seize the time, therefore, ere the glory of the divine springtime hath spent itself, and the Bird of Eternity ceased to warble its melody, that thy inner hearing may not be deprived of hearkening unto its call. This is My counsel unto thee and unto the beloved of God. Whosoever wisheth, let him turn thereunto; whosoever wisheth, let him turn away. God, verily, is independent of him and of that which he may see and witness.
و اینست نغمات عیسی بن مریم که در رضوان انجیل بالحان جلیل در علائم ظهور بعد فرموده در سفر اوّل که منسوب به متّی است در وقتی که سؤال نمودند از علامات ظهور بعد جواب فرمود و للوقت من بعد ضیق تلک الأیّام تظلم الشّمس و القمر لّ یعطی ضوئه و الکواکب تتساقط من السّمآء و قوّات الأرض ترتجّ حینئذ یظهر علامات ابن الّنسان فی السّمآء و ینوح کلّ قبائل الأرض و یرون ابن الّنسان آتیا علی سحاب السّمآء مع قوّات و مجد کبیر و یرسل ملائکته مع صوت السّافور العظیم انتهی ترجم ه آن بفارسی اینست که بعد از تنگی و ابتلا که هم ه مردم را احاطه مینماید شمس از افاضه ممنوع میشود یعنی تاریک میگردد و قمر از اعطای نور بازمیماند و ستاره های سماء بر ارض نازل میشوند و ارکان ارض متزلزل میشود در این وقت ظاهر میگردد نشان ههای پسر انسان در آسمان یعنی جمال موعود و ساذج وجود بعد از ظهور این علامات از عرص ه غیب بعالم شهود میآید ومیفرماید در آن حین جمیع قبیله ها که در ارض ساکنند نوحه و ندبه مینمایند و میبینند خلایق آن جمالاحدیّه را که میآید از آسمان در حالتی که سوار بر ابر است با قوّت و بزرگی و بخششی بزرگ ومیفرستد ملائکه های خود را با صدای سافور عظیم انتهی و در اسفار ثلاث ه دیگر که منسوب به لوقا ومرقس یوحنّاست همین عبارات مذکور است و چون در الواح عربیّه بتفصیل مذکور شد دیگر دراین اوراق متعرّض ذکر آنها نشدیم و اکتفا بیکی از آنها نمودیم
These are the melodies, sung by Jesus, Son of Mary, in accents of majestic power in the Riḍván of the Gospel, revealing those signs that must needs herald the advent of the Manifestation after Him. In the first Gospel according to Matthew it is recorded: And when they asked Jesus concerning the signs of His coming, He said unto them: “Immediately after the oppression19 of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet.”20 Rendered into the Persian tongue,21 the purport of these words is as follows: When the oppression and afflictions that are to befall mankind will have come to pass, then shall the sun be withheld from shining, the moon from giving light, the stars of heaven shall fall upon the earth, and the pillars of the earth shall quake. At that time, the signs of the Son of man shall appear in heaven, that is, the promised Beauty and Substance of life shall, when these signs have appeared, step forth out of the realm of the invisible into the visible world. And He saith: at that time, all the peoples and kindreds that dwell on earth shall bewail and lament, and they shall see that divine Beauty coming from heaven, riding upon the clouds with power, grandeur, and magnificence, sending His angels with a great sound of a trumpet. Similarly, in the three other Gospels, according to Luke, Mark, and John, the same statements are recorded. As We have referred at length to these in Our Tablets revealed in the Arabic tongue, We have made no mention of them in these pages, and have confined Ourselves to but one reference.
و علمای انجیل چون عارف بمعانی این بیانات و مقصود مودع ه در این کلمات نشدند و بظاهرآن متمسّک شدند لهذا از شریع ه فیض محمّدیّه و از سحاب فضل احمدیّه ممنوع گشتند و جهّال آنطائفه هم تمسّک بعلمای خود جسته از زیارت جمال سلطان جلال محروم ماندند زیرا که در ظهور شمس احمدیّه چنین علامات که مذکور شد بظهور نیامد اینست که قرنها گذشت و عهدها بآخر رسید و آن جوهر روح بمقرّ بقای سلطنت خود راجع شد و نفخ ه دیگر از نفس روحانی در صور الهی دمیده شد و نفسهای مرده از قبور غفلت و ضلالت بارض هدایت و محلّ عنایت محشور شدند و هنوز آن گروه در انتظار که کی این علامات ظاهر شود و آن هیکل معهود بوجود آید تا نصرت نمایند و مالها در راهش انفاق کنند و جانها در سبیلش ایثار چنانچه امم دیگر هم بهمین ظنونات از کوثر معانی رحمت نامتناهی حضرت باری دور مانده اند و بخیال خود مشغولند
Inasmuch as the Christian divines have failed to apprehend the meaning of these words, and did not recognize their object and purpose, and have clung to the literal interpretation of the words of Jesus, they therefore became deprived of the streaming grace of the Muḥammadan Revelation and its showering bounties. The ignorant among the Christian community, following the example of the leaders of their faith, were likewise prevented from beholding the beauty of the King of glory, inasmuch as those signs which were to accompany the dawn of the sun of the Muḥammadan Dispensation did not actually come to pass. Thus, ages have passed and centuries rolled away, and that most pure Spirit hath repaired unto the retreats of its ancient sovereignty. Once more hath the eternal Spirit breathed into the mystic trumpet, and caused the dead to speed out of their sepulchers of heedlessness and error unto the realm of guidance and grace. And yet, that expectant community still crieth out: When shall these things be? When shall the promised One, the object of our expectation, be made manifest, that we may arise for the triumph of His Cause, that we may sacrifice our substance for His sake, that we may offer up our lives in His path? In like manner, have such false imaginings caused other communities to stray from the Kawthar of the infinite mercy of Providence, and to be busied with their own idle thoughts.
و از این عبارت گذشته بیان دیگر در انجیل هست که میفرماید السّمآء و الأرض تزولّن ولکن کلامی لّ یزول که معنی آن بفارسی اینست که آسمان و زمین ممکن است که زایل و معدوم شوند امّا کلام من هرگز زایل نمیشود و همیشه باقی و ثابت میان ه ناس خواهد بود و از این راه است که اهل انجیل میگویند که حکم انجیل هرگز منسوخ نمیشود و هر وقت و زمان که طلعت موعود با هم ه علامتها ظاهر شود باید شریعت مرتفع ه در انجیل را محکم و ثابت نماید تا در همئ عالم دینی باقی نماند مگر این دین و این فقره از مطالب محقّق ه مسلمّه است نزد ایشان و چنان اعتقاد کرده اند که اگر نفسی هم مبعوث شود بجمیع علامات موعوده و بر خلاف حکم ظاهر در انجیل حکم نماید البتّه اذعان نکنند و قبول ننمایند بلکه تکفیر نمایند و استهزاء کنند چنانچه در ظهور شمس محمّدیّه مشهود شد حال اگر معانی این کلمات منزل ه در کتب را که جمیع ناس از عدم بلوغ بآن از غایت قصوی و سدر ه منتهی محجوب شدهاند از ظهورات احدیّه در هر ظهور بتمام خضوع سؤال مینمودند البتّه بانوار شمس هدایت مهتدی میشدند و باسرار علم و حکمت واقف میگشتند
Beside this passage, there is yet another verse in the Gospel wherein He saith: “Heaven and earth shall pass away: but My words shall not pass away.”22 Thus it is that the adherents of Jesus maintained that the law of the Gospel shall never be annulled, and that whensoever the promised Beauty is made manifest and all the signs are revealed, He must needs reaffirm and establish the law proclaimed in the Gospel, so that there may remain in the world no faith but His faith. This is their fundamental belief. And their conviction is such that were a person to be made manifest with all the promised signs and to promulgate that which is contrary to the letter of the law of the Gospel, they must assuredly renounce him, refuse to submit to his law, declare him an infidel, and laugh him to scorn. This is proved by that which came to pass when the sun of the Muḥammadan Revelation was revealed. Had they sought with a humble mind from the Manifestations of God in every Dispensation the true meaning of these words revealed in the sacred books—words the misapprehension of which hath caused men to be deprived of the recognition of the Sadratu’l-Muntahá, the ultimate Purpose—they surely would have been guided to the light of the Sun of Truth, and would have discovered the mysteries of divine knowledge and wisdom.
حال این بنده رشحی از معانی این کلمات را ذکر مینمایم تا اصحاب بصیرت و فطرت از معنی آن بجمیع تلویحات کلمات الهی و اشارات بیانات مظاهر قدسی واقف شوند تا از هیمن ه کلمات از بحر اسماء و صفات ممنوع نشوند و از مصباح احدیّه که محلّ تجلیّ ذاتست محجوب نگردند
This servant will now share with thee a dewdrop out of the fathomless ocean of the truths treasured in these holy words, that haply discerning hearts may comprehend all the allusions and the implications of the utterances of the Manifestations of Holiness, so that the overpowering majesty of the Word of God may not prevent them from attaining unto the ocean of His names and attributes, nor deprive them of recognizing the Lamp of God which is the seat of the revelation of His glorified Essence.
قوله من بعد ضیق تلک الأیّام یعنی وقتی که ناس در سختی و تنگی مبتلا شوند و این در وقتیاست که آثار شمس حقیقت و اثمار سدر ه علم و حکمت از میان مردم زایل شود و زمام ناس بدستجهّال افتد و ابواب توحید و معرفت که مقصود اصلی از خلق انسانیست مسدود شود و علم بظنّ تبدیلگردد و هدایت بشقاوت راجع شود چنانچه الیوم مشاهده میشود که زمام هر گروهی بدست جاهلیافتاده بهر نحو که اراده کنند حرکت میدهند و در میان ایشان از معبود جز اسمی و از مقصود جزحرفی نمانده و بقسمی بادهای هوی و نفس غالب شده که سراجهای عقل و فؤاد را در قلوب خاموشنموده با اینکه ابواب علم الهی بمفاتیح قدرت ربّانی مفتوح گشته و جواهر وجود ممکنات بنور علمیو فیوضات قدسی منوّر و مهتدی گشتند بقسمی که در هر شیء بابی از علم باز گشته و در هر ذرّه آثاری از شمس مشهود شده و با هم ه این ظهورات علمی که عالم را احاطه نموده هنوز باب علم را مسدود دانسته اند و امطار رحمت را مقطوع گرفته اند بظنّ تمسّک جسته از عروة الوثقای محکم علم دور مانده اند و آنچه از ایشان مفهوم میشود گویا بعلم و باب آن بالفطرة رغبتی ندارند و در خیال ظهور آن هم نیستند زیرا که در ظنّ و گمان ابوابی برای نان یافته اند و در ظهور مظهر علم جز انفاق جان چیزی نیافته اند لهذا البتّه از این گریزانند و بآن متمسّک و با اینکه حکم الهی را یک میدانند از هر گوشه حکمی صادر میشود و از هر محلیّ امری ظاهر دو نفس بر یک حکم ملاحظه نمیشود زیرا جز هوی الهی نجویند و بغیر از خطا سبیلی نخواهند ریاست را نهایت وصول بمطلوب دانسته اند و کبر و غرور را غایت بلوغ بمحبوب شمرده اند تزویرات نفسانی را مقدّم بر تقدیرات ربّانی دانند از تسلیم و رضا گذشته اند و بتدبیر و ریا اشتغال نموده اند و بتمام قوّت و قدرت حفظ این مراتب را مینمایند که مبادا نقصی در شوکت راه یابد و یا خللی در عزّت بهم رسد و اگر چشمی از کحل معارف الهی روشن شود ملاحظه میکند سبعی چند را که بر مردارهای نفوس عباد افتاده اند
As to the words—“Immediately after the oppression of those days”—they refer to the time when men shall become oppressed and afflicted, the time when the lingering traces of the Sun of Truth and the fruit of the Tree of knowledge and wisdom will have vanished from the midst of men, when the reins of mankind will have fallen into the grasp of the foolish and ignorant, when the portals of divine unity and understanding—the essential and highest purpose in creation—will have been closed, when certain knowledge will have given way to idle fancy, and corruption will have usurped the station of righteousness. Such a condition as this is witnessed in this day when the reins of every community have fallen into the grasp of foolish leaders, who lead after their own whims and desire. On their tongue the mention of God hath become an empty name; in their midst His holy Word a dead letter. Such is the sway of their desires, that the lamp of conscience and reason hath been quenched in their hearts, and this although the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun have been made manifest. And yet, in spite of all these manifold revelations of divine knowledge, which have encompassed the world, they still vainly imagine the door of knowledge to be closed, and the showers of mercy to be stilled. Clinging unto idle fancy, they have strayed far from the ‘Urvatu’l-Vuthqá of divine knowledge. Their hearts seem not to be inclined to knowledge and the door thereof, neither think they of its manifestations, inasmuch as in idle fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter. Though they recognize in their hearts the Law of God to be one and the same, yet from every direction they issue a new command, and in every season proclaim a fresh decree. No two are found to agree on one and the same law, for they seek no God but their own desire, and tread no path but the path of error. In leadership they have recognized the ultimate object of their endeavor, and account pride and haughtiness as the highest attainments of their heart’s desire. They have placed their sordid machinations above the divine decree, have renounced resignation unto the will of God, busied themselves with selfish calculation, and walked in the way of the hypocrite. With all their power and strength they strive to secure themselves in their petty pursuits, fearful lest the least discredit undermine their authority or blemish the display of their magnificence. Were the eye to be anointed and illumined with the collyrium of the knowledge of God, it would surely discover that a number of voracious beasts have gathered and preyed upon the carrion of the souls of men.
حال کدام ضیق و تنگی است که ازید از مراتب مذکوره باشد که اگر نفسی طلب حقّی و یا معرفتی بخواهد نماید نمیداند نزد کدام رود و از که جویا شود از غایت اینکه رأیها مختلف و سبیلها متعدّد شده و این تنگی و ضیق از شرایط هر ظهور است که تا واقع نشود ظهور شمس حقیقت نشود زیرا که صبح ظهور هدایت بعد از لیل ضلالت طالع میشود اینست که در روایات و احادیث جمیع این مضامین هست که کفر عالم را فرو میگیرد و ظلمت احاطه مینماید و امثال اینها چنانچه مذکور شد و این عبد بواسط ه شهرت این احادیث و اختصار دیگر متعرّض ذکر عبارات حدیث نشده ام
What “oppression” is greater than that which hath been recounted? What “oppression” is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied. This “oppression” is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of the morn of divine guidance must needs follow the darkness of the night of error. For this reason, in all chronicles and traditions reference hath been made unto these things, namely that iniquity shall cover the surface of the earth and darkness shall envelop mankind. As the traditions referred to are well known, and as the purpose of this servant is to be brief, He will refrain from quoting the text of these traditions.
حال اگر مقصود از این ضیق را همچو ادراک نمایند که عالم ضیق بهم رساند و یا امورات دیگر که بخیال خود توهّم نمایند هرگز مشهود نگردد و البتّه گویند که این شرط ظهور نیافته چنانچه گفته اند و میگویند باری مقصود از ضیق ضیق از معارف الهیّه و ادراک کلمات ربّانیّه است که در ایّام غروب شمس و مرایای او عباد در تنگی و سختی افتند و ندانند به که توجّه نمایند چنانچه مذکور شد کذلک نعلمّک من تأویل الأحادیث و نلقی علیک من اسرار الحکمة لتطّلع بما هو المقصود و تکونمن الذّینهم شربوا من کأس العلم و العرفان
Were this “oppression” (which literally meaneth pressure) to be interpreted that the earth is to become contracted, or were men’s idle fancy to conceive similar calamities to befall mankind, it is clear and manifest that no such happenings can ever come to pass. They will assuredly protest that this prerequisite of divine revelation hath not been made manifest. Such hath been and still is their contention. Whereas, by “oppression” is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God. By it is meant that when the Daystar of Truth hath set, and the mirrors that reflect His light have departed, mankind will become afflicted with “oppression” and hardship, knowing not whither to turn for guidance. Thus We instruct thee in the interpretation of the traditions, and reveal unto thee the mysteries of divine wisdom, that haply thou mayest comprehend the meaning thereof, and be of them that have quaffed the cup of divine knowledge and understanding.
و قوله تظلم الشّمس و القمر لّ یعطی ضوئه و الکواکب تتساقط من السّمآء مقصود از شمس وقمر که در کلمات انبیا مذکور است منحصر باین شمس و قمر ظاهری نیست که ملاحظه میشود بلکه از شمس و قمر معانی بسیار اراده فرموده اند که در هر مقام بمناسبت آن مقام معنیی اراده میفرمایند مثلا یک معنی از شمس شمسهای حقیقتند که از مشرق قدم طالع میشوند و بر جمیع ممکنات ابلاغ فیض میفرمایند و این شموس حقیقت مظاهر کل یّّ ه الهی هستند در عوالم صفات و اسمای او و همچنان که شمس ظاهری تربیت اشیای ظاهره از اثمار و اشجار و الوان و فواکه و معادن و دون ذلک از آنچه در عالم ملک مشهود است بامر معبود حقیقی باعانت اوست و همچنین اشجار توحید و اثمار تفرید و اوراق تجرید و گلهای علم و ایقان و ریاحین حکمت و بیان از عنایت و تربیت شمسهای معنوی ظاهر میشود اینست که در حین اشراق این شموس عالم جدید میشود و انهار حیوان جاری میگردد و ابحر احسان بموج میآید و سحاب فضل مرتفع میشود و نسمات جود بر هیاکل موجودات میوزد و از حرارت این شمسهای الهی و نارهای معنویست که حرارت محبّت الهی در ارکان عالم احداث میشود و از عنایت این ارواح مجرّده است که روح حیوان باقیه بر اجساد مردگان فانیه مبذول میگردد و فی الحقیقه این شمس ظاهری یک آیه از تجلیّ آن شمس معنوی است و آن شمسی است که از برای او مقابلی و شبهی و مثلی و ندّی ملاحظه نمیشود و کل بوجود او قائمند و از فیض او ظاهر و باو راجع منها ظهرت الأشیآء و الی خزائن امرها رجعت و منها بدئت الممکنات و الی کنائز حکمها عادت
And now, concerning His words—“The sun shall be darkened, and the moon shall not give light, and the stars shall fall from heaven.” By the terms “sun” and “moon,” mentioned in the writings of the Prophets of God, is not meant solely the sun and moon of the visible universe. Nay rather, manifold are the meanings they have intended for these terms. In every instance they have attached to them a particular significance. Thus, by the “sun” in one sense is meant those Suns of Truth Who rise from the dayspring of ancient glory, and fill the world with a liberal effusion of grace from on high. These Suns of Truth are the universal Manifestations of God in the worlds of His attributes and names. Even as the visible sun that assisteth, as decreed by God, the true One, the Adored, in the development of all earthly things, such as the trees, the fruits, and colors thereof, the minerals of the earth, and all that may be witnessed in the world of creation, so do the divine Luminaries, by their loving care and educative influence, cause the trees of divine unity, the fruits of His oneness, the leaves of detachment, the blossoms of knowledge and certitude, and the myrtles of wisdom and utterance, to exist and be made manifest. Thus it is that through the rise of these Luminaries of God the world is made new, the waters of everlasting life stream forth, the billows of loving-kindness surge, the clouds of grace are gathered, and the breeze of bounty bloweth upon all created things. It is the warmth that these Luminaries of God generate, and the undying fires they kindle, which cause the light of the love of God to burn fiercely in the heart of humanity. It is through the abundant grace of these Symbols of Detachment that the Spirit of life everlasting is breathed into the bodies of the dead. Assuredly the visible sun is but a sign of the splendor of that Daystar of Truth, that Sun Which can never have a peer, a likeness, or rival. Through Him all things live, move, and have their being. Through His grace they are made manifest, and unto Him they all return. From Him all things have sprung, and unto the treasuries of His revelation they all have repaired. From Him all created things did proceed, and to the depositories of His law they did revert.
و اینکه در مقام بیان و ذکر تخصیص داده میشوند ببعضی از اسماء و صفات چنانچه شنیده اید و میشنوید نیست مگر برای ادراک عقول ناقص ه ضعیفه والّّ لم یزل و لّیزال مقدّس بود هاند از هر اسمی و منزّه خواهند بود از هر وصفی جواهر اسماء را بساحت قدسشان راهی نه و لطائف صفات را در ملکوت عزّشان سبیلی نه فسبحان الله من ان یعرف اصفیائه بغیر ذواتهم او یوصف اولیائه بغیر انفسهم فتعالی عمّا یذکر العباد فی وصفهم و تعالی عمّا هم یعرفون
That these divine Luminaries seem to be confined at times to specific designations and attributes, as you have observed and are now observing, is due solely to the imperfect and limited comprehension of certain minds. Otherwise, they have been at all times, and will through eternity continue to be, exalted above every praising name, and sanctified from every descriptive attribute. The quintessence of every name can hope for no access unto their court of holiness, and the highest and purest of all attributes can never approach their kingdom of glory. Immeasurably high are the Prophets of God exalted above the comprehension of men, who can never know them except by their own Selves. Far be it from His glory that His chosen Ones should be magnified by any other than their own persons. Glorified are they above the praise of men; exalted are they above human understanding!
و اطلاق شموس بر آن انوار مجرّده در کلمات اهل عصمت بسیار شده از آن جمله در دعای ندبه میفرماید این الشّموس الطّالعة این الأقمار المنیرة این الأنجم الزّاهرة پس معلوم شد که مقصود از شمس و قمر و نجوم در مقام اوّلیّه انبیا و اولیا و اصحاب ایشانند که از انوار معارفشان عوالم غیب و شهود روشن و منوّر است
The term “suns” hath many a time been applied in the writings of the “immaculate Souls” unto the Prophets of God, those luminous Emblems of Detachment. Among those writings are the following words recorded in the “Prayer of Nudbih”:23 “Whither are gone the resplendent Suns? Whereunto have departed those shining Moons and sparkling Stars?” Thus, it hath become evident that the terms “sun,” “moon,” and “stars” primarily signify the Prophets of God, the saints, and their companions, those Luminaries, the light of Whose knowledge hath shed illumination upon the worlds of the visible and the invisible.
و در مقام دیگر مقصود از شمس و قمر و نجوم علمای ظهور قبلند که در زمان ظهور بعد موجودند و زمام دین مردم در دست ایشانست و اگر در ظهور شمس اخری بضیای او منوّر گشتند لهذا مقبول و منیر و روشن خواهند بود والّّ حکم ظلمت در حقّ آنها جاریست اگرچه بظاهر هادیباشند زیرا که جمیع این مراتب از کفر و ایمان و هدایت و ضلالت و سعادت و شقاوت و نور وظلمت منوط بتصدیق آن شمس معنوی الهی است بر هر نفسی از علما حکم ایمان از مبدء عرفان دریوم تغابن و احسان جاری شد حکم علم و رضا و نور و ایمان در بار ه او صادقست والّّ حکم جهلنفی و کفر و ظلم در حقّ او جریان یابد
In another sense, by these terms is intended the divines of the former Dispensation, who live in the days of the subsequent Revelations, and who hold the reins of religion in their grasp. If these divines be illumined by the light of the latter Revelation, they will be acceptable unto God, and will shine with a light everlasting. Otherwise, they will be declared as darkened, even though to outward seeming they be leaders of men, inasmuch as belief and unbelief, guidance and error, felicity and misery, light and darkness, are all dependent upon the sanction of Him Who is the Daystar of Truth. Whosoever among the divines of every age receiveth, in the Day of Reckoning, the testimony of faith from the Source of true knowledge, he verily becometh the recipient of learning, of divine favor, and of the light of true understanding. Otherwise, he is branded as guilty of folly, denial, blasphemy, and oppression.
و این بر هر ذی بصری مشهود است که همچنان که نور ستاره محو میشود نزد اشراق شمسظاهره همین قسم شمس علم و حکمت و عرفان ظاهره نزد طلوع شمس حقیقت و آفتاب معنوی محوو تاریک میشود
It is evident and manifest unto every discerning observer that even as the light of the star fadeth before the effulgent splendor of the sun, so doth the luminary of earthly knowledge, of wisdom, and understanding vanish into nothingness when brought face to face with the resplendent glories of the Sun of Truth, the Daystar of divine enlightenment.
و اطلاق شمس بر آن علما بمناسبت علوّ و شهرت و معروفیّت است مثل علمای مسلمّ عصر که مشهور بلاد و مسلمّند بین عباد و اگر حاکی از شمس الهی باشند از شموس عالیه محسوبند والّّ از شموس سجّین چنانچه میفرماید الشّمس و القمر بحسبان و معنی شمس و قمر هم که در آی ه مذکوره هست البتّه شنید هاید احتیاج بذکر نیست و هر نفسی هم که از عنصر این شمس و قمر باشد یعنی در اقبال بباطل و اعراض از حقّ البتّه از حسبان ظاهر و بحسبان راجع خواهد شد
That the term “sun” hath been applied to the leaders of religion is due to their lofty position, their fame, and renown. Such are the universally recognized divines of every age, who speak with authority, and whose fame is securely established. If they be in the likeness of the Sun of Truth, they will surely be accounted as the most exalted of all luminaries; otherwise, they are to be recognized as the focal centers of hellish fire. Even as He saith: “Verily, the sun and the moon are both condemned to the torment of infernal fire.”24 You are no doubt familiar with the interpretation of the term “sun” and “moon” mentioned in this verse; no need therefore to refer unto it. And whosoever is of the element of this “sun” and “moon,” that is, followeth the example of these leaders in setting his face towards falsehood and in turning away from the truth, he undoubtedly cometh out of infernal gloom and returneth thereunto.
پس ای سائل باید بعروة الوثقی متمسّک شویم که شاید از شام ضلالت بنور هدایت راجع گردیم و از ظلّ نفی فرار نموده در ظلّ اثبات درآئیم و از نار حسبان آزاد شده بنور جمال حضرت منّان منوّر گردیم و السّلام کذلک نعطیکم من اثمار شجرة العلم لتکوننّ فی رضوان حکمة الله لمن المحبرین و در مقامی هم مقصود از اطلاقات شمس و قمر و نجوم علوم و احکام مرتفع ه در هر شریعت است مثل صلوة و صوم که در شریعت فرقان بعد از اخفای جمال محمّدی از جمیع احکام محکمتر و اعظمتر است چنانچه احادیث و اخبار مشعر بر آنست و بعلتّ شهرت احتیاج ذکر نیست بلکه در هر عصری حکم صلوة محکم و مجری بوده چنانچه از انوار مشرقه از شمس محمّدیّه
And now, O seeker, it behooveth us firmly to cling unto the ‘Urvatu’l-Vuthqá, that perchance we may leave behind the darksome night of error, and embrace the dawning light of divine guidance. Shall we not flee from the face of denial, and seek the sheltering shadow of certitude? Shall we not free ourselves from the horror of satanic gloom, and hasten towards the rising light of the heavenly Beauty? In such wise, we bestow upon you the fruit of the Tree of divine knowledge, that ye may gladly and joyously abide in the Riḍván of divine wisdom. In another sense, by the terms “sun,” “moon,” and “stars” are meant such laws and teachings as have been established and proclaimed in every Dispensation, such as the laws of prayer and fasting. These have, according to the law of the Qur’án, been regarded, when the beauty of the Prophet Muḥammad had passed beyond the veil, as the most fundamental and binding laws of His dispensation. To this testify the texts of the traditions and chronicles, which, on account of their being widely known, need not be referred to here. Nay rather, in every Dispensation the law concerning prayer hath been emphasized and universally enforced. To this testify the recorded traditions ascribed to the lights that have emanated from the Daystar of Truth, the essence of the Prophet Muḥammad.
مأثور است که بر جمیع انبیا در هر عهدی حکم صلوة نازل شده نهایت آنکه در هر عصر باقتضای وقت بقسمی و آدابی جدید مخصوص گشته و چون در هر ظهور بعد آداب و عادات و علوم مرتفع ه محکم ه مشرق ه واضح ه ثابت ه در ظهور قبل منسوخ میشود لهذا تلویحا باسم شمس و قمر ذکر نموده اند لیبلوکم ایّکم احسن عملا
The traditions established the fact that in all Dispensations the law of prayer hath constituted a fundamental element of the Revelation of all the Prophets of God—a law the form and the manner of which hath been adapted to the varying requirements of every age. Inasmuch as every subsequent Revelation hath abolished the manners, habits, and teachings that have been clearly, specifically, and firmly established by the former Dispensation, these have accordingly been symbolically expressed in terms of “sun” and “moon.” “That He might prove you, which of you excel in deeds.”25
و در حدیث هم اطلاق شمس و قمر بر صوم و صلوة شده چنانچه میفرماید الصّوم ضیآء و الصّلوة نور ولکن روزی در محلیّ نشسته بودم شخصی از علمای معروف وارد شد و بمناسبتی این حدیث را ذکر نمود و فرمود چون صوم حرارت در مزاج احداث مینماید لهذا بضیاء که شمس باشد تعبیر یافته و صلوة لیل چون برودت میطلبد لهذا بنور که قمر باشد معبّر گشته ملاحظه نمودم که آن فقیر بقطرهئی از بحر معانی موفّق نشده و بجذوه ئی از نار سدر ه حکمت ربّانی فائز نگشته بعد از مدّتی در نهایت ادب اظهار داشتم که جناب آنچه فرمودید در معنی حدیث در السن و افواه ناس مذکور است ولیکن گویا مقصود دیگر هم از حدیث مستفاد میشود بیان آن را طلب نمود ذکر شد که خاتم انبیا و سیّد اصفیا دین مرتفع در فرقان را تشبیه بسماء فرموده اند بعلتّ علوّ و رفعت و عظمت و احاط ه آن بر جمیع ادیان و چون در سماء ظاهره دو رکن اعظم اقوم مقرّر شده است که نیّرین باشد و بشمسقمر نامیده و همچنین در سماء دین هم دو نیّر مقدّر گشته که صوم و صلوة باشد الّسلام سمآء والصّوم شمسها و الصّلوة قمرها
Moreover, in the traditions the terms “sun” and “moon” have been applied to prayer and fasting, even as it is said: “Fasting is illumination, prayer is light.” One day, a well-known divine came to visit Us. While We were conversing with him, he referred to the above-quoted tradition. He said: “Inasmuch as fasting causeth the heat of the body to increase, it hath therefore been likened unto the light of the sun; and as the prayer of the night-season refresheth man, it hath been compared unto the radiance of the moon.” Thereupon We realized that that poor man had not been favored with a single drop of the ocean of true understanding, and had strayed far from the Burning Bush of divine wisdom. We then politely observed to him saying: “The interpretation your honor hath given to this tradition is the one current amongst the people. Could it not be interpreted differently?” He asked Us: “What could it be?” We made reply: “Muḥammad, the Seal of the Prophets, and the most distinguished of God’s chosen Ones, hath likened the Dispensation of the Qur’án unto heaven, by reason of its loftiness, its paramount influence, its majesty, and the fact that it comprehendeth all religions. And as the sun and moon constitute the brightest and most prominent luminaries in the heavens, similarly in the heaven of the religion of God two shining orbs have been ordained—fasting and prayer. ‘Islám is heaven; fasting is its sun, prayer, its moon.’”
باری این است مقصود از تلویحات کلمات مظاهر الهی پس اطلاق شمس و قمر در این مراتببر این مقامات مذکوره بآیات نازله و اخبار وارده محقّق و ثابت شد اینست که مقصود از ذکر تاریکی شمس و قمر و سقوط انجم ضلالت علما و نسخ شدن احکام مرتفع ه در شریعت است که مظهر آن ظهور باین تلویحات اخبار میدهد و جز ابرار را از این کأس نصیبی نیست و جز اخیار را قسمتی نه انّ الأبرار یشربون من کأس کان مزاجها کافور ا
This is the purpose underlying the symbolic words of the Manifestations of God. Consequently, the application of the terms “sun” and “moon” to the things already mentioned hath been demonstrated and justified by the text of the sacred verses and the recorded traditions. Hence, it is clear and manifest that by the words “the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven” is intended the waywardness of the divines, and the annulment of laws firmly established by divine Revelation, all of which, in symbolic language, have been foreshadowed by the Manifestation of God. None except the righteous shall partake of this cup, none but the godly can share therein. “The righteous shall drink of a cup tempered at the camphor fountain.”26
و این مسلمّ است که در هر ظهور بعد شمس علوم و احکام و اوامر و نواهی که در ظهور قبل مرتفع شده و اهل آن عصر در ظلّ آن شمس و قمر معارف و اوامر منوّر و مهتدی میشدند تاریک میشود یعنی حکمش و اثرش تمام میگردد و حال ملاحظه فرمائید که اگر امّت انجیل مقصود از شمس و قمر را ادراک مینمودند و یا از مظهر علم الهی مستفسر میشدند بدون اعتراض و لجاج البتّه معانی آن واضح میگشت و اینگونه در ظلمت نفس و هوی مبتلا و گرفتار نمیشدند بلی چون علم را از مبدء و معدنش اخذ ننمودند لهذا در وادی مهلک کفر و ضلالت بهلاکت رسیده اند و هنوز مشعر نشدند که علامات کل ظاهر شد و شمس موعود از افق ظهور اشراق نمود و شمس و قمر علوم و احکام و معارف قبل تاریک شد و غروب نمود
It is unquestionable that in every succeeding Revelation the “sun” and “moon” of the teachings, laws, commandments, and prohibitions which have been established in the preceding Dispensation, and which have overshadowed the people of that age, become darkened, that is, are exhausted, and cease to exert their influence. Consider now, had the people of the Gospel recognized the meaning of the symbolic terms “sun” and “moon,” had they sought, unlike the froward and perverse, enlightenment from Him Who is the Revealer of divine knowledge, they would have surely comprehended the purpose of these terms, and would not have become afflicted and oppressed by the darkness of their selfish desires. Yea, but since they have failed to acquire true knowledge from its very Source, they have perished in the perilous vale of waywardness and misbelief. They still have not awakened to perceive that all the signs foretold have been made manifest, that the promised Sun hath risen above the horizon of divine Revelation, and that the “sun” and “moon” of the teachings, the laws, and learning of a former Dispensation have darkened and set.
حال بچشم علم الیقین و جناحی عین الیقین بصراط حقّ الیقین قدم گذار قل الله ثمّ ذرهم فی خوضهم یلعبون تا از اصحابی محسوب شوی که میفرماید انّ الذّین قالوا ربّنا الله ثمّ استقاموا تتنزّل علیهم الملائکة تا جمیع این اسرار را ببصر خود مشاهده فرمائی
And now, with fixed gaze and steady wings enter thou the way of certitude and truth. “Say: It is God; then leave them to entertain themselves with their cavilings.”27 Thus, wilt thou be accounted of those companions of whom He saith: “They that say ‘Our Lord is God,’ and continue steadfast in His way, upon them, verily, shall the angels descend.”28 Then shalt thou witness all these mysteries with thine own eyes.
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