و احادیث و اخبار مد ل هّ بر این مطلب بسیار است و این بنده نظر باختصار متعرّ ض ذکر آنهانشدم بلکه آنچه در آسمانها و زمین است محالّ بروز صفات و اسمای الهی هستند چنانچه در هر ذرّهآثار تجلیّ آن شمس حقیقی ظاهر و هویداست که گویا بدون ظهور آن تجلیّ در عالم ملکی هیچ شیءبخلعت هستی مفتخر نیاید و بوجود مشرّف نشود چه آفتابهای معارف که در ذرّ ه مستور شده و چهبحرهای حکمت که در قطره پنهان گشته خاصّه انسان که از بین موجودات باین خلع تخصیص یافتهو باین شرافت ممتاز گشته چنانچه جمیع صفات و اسمای الهی از مظاهر انسانی بنحو اکمل و اشرفظاهر و هویداست و کلّ این اسماء و صفات راجع باوست اینست که فرموده الّنسان سرّی و انا سرّهو آیات متواتره که مدلّ و مشعر بر این مطلب رقیق لطیف است در جمیع کتب سماویّه و صحف الهیّه مسطور و مذکور است چنانچه میفرماید سنریهم آیاتنا فی الآفاق و فی انفسهم و در مقام دیگر میفرماید و فی انفسکم أ فلا تبصرون و در مقام دیگر میفرماید و لّ تکونوا کالذّین نسوا الله فأنساهم انفسهم چنانچه سلطان بقا روح من فی سرادق العمآء فداه میفرماید من عرف نفسه فقد عرف ربّه
The traditions and sayings that bear direct reference to Our theme are divers and manifold; We have refrained from quoting them for the sake of brevity. Nay, whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him. Even as He hath said: “Man is My mystery, and I am his mystery.” Manifold are the verses that have been repeatedly revealed in all the heavenly Books and the holy Scriptures, expressive of this most subtle and lofty theme. Even as He hath revealed: “We will surely show them Our signs in the world and within themselves.”73 Again He saith: “And also in your own selves: will ye not then behold the signs of God?”74 And yet again He revealeth: “And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves.”75 In this connection, He Who is the eternal King—may the souls of all that dwell within the mystic Tabernacle be a sacrifice unto Him—hath spoken: “He hath known God who hath known himself.”
قسم بخدا ای مخدوم من اگر قدری در این عبارات تفکّر فرمائی ابواب حکمت الهیّه و مصاریع علم نامتناهی را بر وجه خود گشوده یابی
I swear by God, O esteemed and honored friend! Shouldst thou ponder these words in thine heart, thou wilt of a certainty find the doors of divine wisdom and infinite knowledge flung open before thy face.
باری از این بیانات معلوم شد که جمیع اشیاء حاکی از اسماء و صفات الهیّه هستند هر کدام بقدر استعداد خود مدلّ و مشعرند بر معرفت الهیّه بقسمی که احاطه کرده است ظهورات صفاتیّه و اسمائیّه هم ه غیب و شهود را اینست که میفرماید أ یکون لغیرک من الظّهور ما لیس لک حتّی یکون هو المظهر لک عمیت عین لّ تراک و باز سلطان بقا میفرماید ما رأیت شیئا الّّ و قد رأیت الله فیه او قبله او بعده و در روایت کمیل نور اشرق من صبح الأزل فیلوح علی هیاکل التّوحید آثاره و انسان که اشرف و اکمل مخلوقات است اشدّ دلّل ة و اعظم حکای ة است از سایر معلومات و اکمل انسان و افضل و الطف او مظاهر شمس حقیقتند بلکه ماسوای ایشان موجودند باراد ه ایشان و متحرّکند بافاض ه ایشان لولّک لما خلقت الأفلاک بلکه کل در ساحت قدس ایشان معدوم صرف و مفقود بحتند بلکه منزّه است ذکر ایشان از ذکر غیر و مقدّس است وصف ایشان از وصف ماسوی و این هیاکل قدسیّه مرایای اوّلیّ ه ازلیّه هستند که حکایت نمود هاند از غیب الغیوب و از کلّ اسماء و صفات او از علم و قدرت و سلطنت و عظمت و رحمت و حکمت و عزّت و جود و کرم و جمیع این صفات از ظهور این جواهر احدیّه ظاهر و هویداست
From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible. Thus hath He revealed: “Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee.” Likewise, hath the eternal King spoken: “No thing have I perceived, except that I perceived God within it, God before it, or God after it.” Also in the tradition of Kumayl it is written: “Behold, a light hath shone forth out of the Morn of eternity, and lo! its waves have penetrated the inmost reality of all men.” Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory. And of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations live by the operation of their Will, and move and have their being through the outpourings of their grace. “But for Thee, I would have not created the heavens.” Nay, all in their holy presence fade into utter nothingness, and are a thing forgotten. Human tongue can never befittingly sing their praise, and human speech can never unfold their mystery. These Tabernacles of holiness, these primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty and grace, are made manifest.
و این صفات مختصّ ببعضی دون بعضی نبوده و نیست بلکه جمیع انبیای مقرّبین و اصفیای مقدّسین باین صفات موصوف و باین اسماء موسومند نهایت بعضی در بعضی مراتب اشدّ ظهورا و اعظم نورا ظاهر میشوند چنانچه میفرماید تلک الرّسل فضّلنا بعضهم علی بعض پس معلوم و محقّق شد که محلّ ظهور و بروز جمیع این صفات عالیه و اسمای غیر متناهیه انبیا و اولیای او هستند خواهبعضی از این صفات در آن هیاکل نوریّه بر حسب ظاهر ظاهر شود و خواه نشود نه اینست که اگرصفتی بر حسب ظاهر از آن ارواح مجرّده ظاهر نشود نفی آن صفت از آن محالّ صفات الهیّه ومعادن اسماء ربوبیّه شود لهذا بر همه این وجودات منیره و طلعات بدیعه حکم جمیع صفات الله ازسلطنت و عظمت و امثال آن جاریست اگرچه بر حسب ظاهر بسلطنت ظاهره و غیر آن ظاهر نشوندو این فقره بر هر ذی بصری ثابت و محقّق است دیگر احتیاج برهان نیست
These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy, and chosen Messengers, are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: “Some of the Apostles We have caused to excel the others.”76 It hath therefore become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they Who are the Daysprings of God’s attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly majesty. To every discerning eye this is evident and manifest; it requireth neither proof nor evidence.
بلی این عباد چون از عیون صافی ه منیرئ علوم الهیّه تفاسیر کلمات قدسیّه را اخذ ننموده اند لهذاتشنه و افسرده در وادی ظنون و غفلت سایرند و از بحر عذب فرات معرض شده در حول ملح اجاجطائفند چنانچه در وصف ایشان ورقاء هویّه بیان فرموده و ان یروا سبیل الرّشد لّ یتّخذوه سبیلا و ان یروا سبیل الغیّ یتّخذوه سبیلا ذلک بأنّهم کذّبوا بآیاتنا و کانوا عنها غافلین که ترجم ه آن اینست اگر ببینند راه صلاح و رستگاری را آن را اخذ نمینمایند و بآن اقبال نمیکنند و امّا اگر راه باطل و طغیان و ضلالت را مشاهده کنند آن را برای خود راه وصول بحقّ قرار دهند و این اقبال بباطل و اعراض از حقّ ظاهر نشد یعنی باین ضلالت و گمراهی مبتلا نشدند مگر بجزای آنکه تکذیب کردند آیات ما را و بودند از نزول آیات ما و ظهورات آن غفلت کنندگان
Yea, inasmuch as the peoples of the world have failed to seek from the luminous and crystal Springs of divine knowledge the inner meaning of God’s holy words, they therefore have languished, stricken and sore athirst, in the vale of idle fancy and waywardness. They have strayed far from the fresh and thirst-subduing waters, and gathered round the salt that burneth bitterly. Concerning them, the Dove of Eternity hath spoken: “And if they see the path of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it. This, because they treated Our signs as lies, and were heedless of them.”77
چنانچه مشاهده شد در این ظهور بدیع منیع که کرورها آیات الهیّه از سماء قدرت و رحمت نازل شد با وجود این جمیع خلق اعراض نموده و تمسّک جسته اند باقوال عبادی که یک حرف از آن را ادراک نمینمایند از این جهت است که در امثال این مسائل واضحه شبهه نموده و خود را از رضوان علم احدیّه و ریاض حکمت صمدیّه محروم نموده اند
To this testifieth that which hath been witnessed in this wondrous and exalted Dispensation. Myriads of holy verses have descended from the heaven of might and grace, yet no one hath turned thereunto, nor ceased to cling to those words of men, not one letter of which they that have spoken them comprehend. For this reason the people have doubted incontestable truths, such as these, and caused themselves to be deprived of the Riḍván of divine knowledge, and the eternal meads of celestial wisdom.
باری راجع بمطلب میشویم که سؤال از آن شده بود که سلطنت قائم با آنکه در احادیث مأثوره از انجم مضیئه وارد شده با وجود این اثری از سلطنت ظاهر نشد بلکه خلاف آن تحقّق یافت چنانچه اصحاب و اولیای او در دست ناس مبتلا و محصور بوده و هستند و در نهایت ذلتّ و عجز در ملک ظاهرند بلی سلطنتی که در کتب در حقّ قائم مذکور است حقّ و لّ ریب فیه ولیکن آن نه آن سلطنت و حکومتی است که هر نفسی ادراک نماید و دیگر آنکه جمیع انبیای قبل که بشارت داده اند مردم را بظهور بعد همئ آن مظاهر قبل ذکر سلطنت ظهور بعد را نموده چنانچه در کتب قبل مسطور است و این تخصیص بقائم ندارد و در حقّ جمیع آن مظاهر قبل و بعد حکم سلطنت و جمیع صفات و اسماء ثابت و محقّق است زیرا که مظاهر صفات غیب یّه و مطالع اسرار الهیّه اند چنانچه مذکور شد و دیگر آنکه مقصود از سلطنت احاطه و قدرت آن حضرتست بر هم ه ممکنات خواه در عالم ظاهر باستیلای ظاهری ظاهر شود و یا نشود و این بسته باراده و مشیّت خود آن حضرتست ولیکن بر آن جناب معلوم بوده که سلطنت و غنا و حیات و موت و حشر و نشر که در کتب قبل مذکور است مقصود این نیست که الیوم این مردم احصا و ادراک مینمایند بلکه مراد از سلطنت سلطنتی است کهدر ایّام ظهور هر یک از شموس حقیقت بنفسه لنفسه ظاهر میشود و آن احاط ه باطنیّه است که بآناحاطه مینماید کلّ من فی السّموات و الأرض را و بعد باستعداد کون و زمان و خلق در عالم ظاهربظهور میآید چنانچه سلطنت حضرت رسول حال در میان ناس ظاهر و هویداست و در اوّل امر آنحضرت آن بود که شنیدید چه مقدار اهل کفر و ضلال که علمای آن عصر و اصحاب ایشان باشند برآن جوهر فطرت و ساذج طینت وارد آوردند چه مقدار خاشاکها و خارها که بر محلّ عبور آنحضرت میریختند و این معلوم است که آن اشخاص بظنون خبیثئ شیطان یّ ه خود اذیّت بآن هیکل ازلیرا سبب رستگاری خود میدانستند زیرا که جمیع علمای عصر بمثل عبدالله ابَُی و ابوعامر راهب وکعب بن اشرف و نضر بن حارث جمیع آن حضرت را تکذیب نمودند و نسبت بجنون و افترا دادند و نسبتهائی که نعوذ بالله من ان یجری به المداد او یتحرّک علیه القلم او یحمله الألواح بلی این نسبتها بود که سبب ایذای مردم نسبت بآن حضرت شد و این معلوم و واضح است که علمای وقت اگر کسی را رد و طرد نمایند و از اهل ایمان ندانند چه بر سر آن نفس میآید چنانچه بر سر این بنده آمد و دیده شد
And now, to resume Our argument concerning the question: Why is it that the sovereignty of the Qá’im, affirmed in the text of recorded traditions, and handed down by the shining stars of the Muḥammadan Dispensation, hath not in the least been made manifest? Nay, the contrary hath come to pass. Have not His disciples and companions been afflicted of men? Are they not still the victims of the fierce opposition of their enemies? Are they not today leading the life of abased and impotent mortals? Yea, the sovereignty attributed to the Qá’im and spoken of in the scriptures is a reality, the truth of which none can doubt. This sovereignty, however, is not the sovereignty which the minds of men have falsely imagined. Moreover, the Prophets of old, each and every one, whenever announcing to the people of their day the advent of the coming Revelation, have invariably and specifically referred to that sovereignty with which the promised Manifestation must needs be invested. This is attested by the records of the scriptures of the past. This sovereignty hath not been solely and exclusively attributed to the Qá’im. Nay rather, the attribute of sovereignty and all other names and attributes of God have been and will ever be vouchsafed unto all the Manifestations of God, before and after Him, inasmuch as these Manifestations, as it hath already been explained, are the Embodiments of the attributes of God, the Invisible, and the Revealers of the divine mysteries. Furthermore, by sovereignty is meant the all-encompassing, all-pervading power which is inherently exercised by the Qá’im whether or not He appear to the world clothed in the majesty of earthly dominion. This is solely dependent upon the will and pleasure of the Qá’im Himself. You will readily recognize that the terms sovereignty, wealth, life, death, judgment and resurrection, spoken of by the scriptures of old, are not what this generation hath conceived and vainly imagined. Nay, by sovereignty is meant that sovereignty which in every dispensation resideth within, and is exercised by, the person of the Manifestation, the Daystar of Truth. That sovereignty is the spiritual ascendancy which He exerciseth to the fullest degree over all that is in heaven and on earth, and which in due time revealeth itself to the world in direct proportion to its capacity and spiritual receptiveness, even as the sovereignty of Muḥammad, the Messenger of God, is today apparent and manifest amongst the people. You are well aware of what befell His Faith in the early days of His dispensation. What woeful sufferings did the hand of the infidel and erring, the divines of that age and their associates, inflict upon that spiritual Essence, that most pure and holy Being! How abundant the thorns and briars which they have strewn over His path! It is evident that wretched generation, in their wicked and satanic fancy, regarded every injury to that immortal Being as a means to the attainment of an abiding felicity; inasmuch as the recognized divines of that age, such as ‘Abdu’lláh-i-Ubayy, ‘Abú-‘Ámir, the hermit, Ka‘b-Ibn-i-Ashraf, and Naḍr-Ibn-i-Ḥárith, all treated Him as an impostor, and pronounced Him a lunatic and a calumniator. Such sore accusations they brought against Him that in recounting them God forbiddeth the ink to flow, Our pen to move, or the page to bear them. These malicious imputations provoked the people to arise and torment Him. And how fierce that torment if the divines of the age be its chief instigators, if they denounce Him to their followers, cast Him out from their midst, and declare Him a miscreant! Hath not the same befallen this Servant, and been witnessed by all?
اینست که آن حضرت فرمود ما اوذی نبیّ بمثل ما اوذیت و در فرقان نسبتها که دادند و اذیّتها که بآن حضرت نمودند همه مذکور است فارجعوا الیه لعلکّم بمواقع الأمر تطّلعون حتّی قسمی بر آن حضرت سخت شد که احدی با آن حضرت و اصحاب او چندی معاشرت نمینمود و هر نفسی که خدمت آن حضرت میرسید کمال اذیّت را باو وارد مینمودند
For this reason did Muḥammad cry out: “No Prophet of God hath suffered such harm as I have suffered.” And in the Qur’án are recorded all the calumnies and reproaches uttered against Him, as well as all the afflictions which He suffered. Refer ye thereunto, that haply ye may be informed of that which hath befallen His Revelation. So grievous was His plight, that for a time all ceased to hold intercourse with Him and His companions. Whoever associated with Him fell a victim to the relentless cruelty of His enemies.
در این موقع یک آیه ذکر مینمایم که اگر چشم بصیرت باز کنی تا زنده هستی بر مظلومی آن حضرت نوحه و ندبه نمائی و آن آیه در وقتی نازل شد که آن حضرت از شدّت بلایا و اعراض ناس بغایت افسرده و دلتنگ بود جبرئیل از سدرة المنتهای قرب نازل شد و این آیه تلاوت نمود و ان کان کبر علیک اعراضهم فان استطعت ان تبتغی نفقا فی الأرض او سلمّا فی السّمآء که ترجم ه آن اینست که اگر بزرگ است بر تو اعراض معرضین و سخت است بر تو ادبار منافقین و ایذای ایشان پس اگر مستطیعی و میتوانی طلب کن نقبی در زیر ارض یا نردبانی بسوی آسمان که تلویح بیان اینست که چاره نیست و دست از تو بر نمیدارند مگر آنکه در زیر زمین پنهان شوی و یا بآسمان فرار نمائی
We shall cite in this connection only one verse of that Book. Shouldst thou observe it with a discerning eye, thou wilt, all the remaining days of thy life, lament and bewail the injury of Muḥammad, that wronged and oppressed Messenger of God. That verse was revealed at a time when Muḥammad languished weary and sorrowful beneath the weight of the opposition of the people, and of their unceasing torture. In the midst of His agony, the Voice of Gabriel, calling from the Sadratu’l-Muntahá, was heard saying: “But if their opposition be grievous to Thee—if Thou canst, seek out an opening into the earth or a ladder into heaven.”78 The implication of this utterance is that His case had no remedy, that they would not withhold their hands from Him unless He should hide Himself beneath the depths of the earth, or take His flight unto heaven.
و حال امروز مشاهده نما که چه قدر از سلاطین باسم آن حضرت تعظیم مینمایند و چه قدر از بلاد و اهل آن که در ظلّ او ساکنند و بنسبت بآن حضرت افتخار دارند چنانچه بر منابر و گلدسته ها این اسم مبارک را بکمال تعظیم و تکریم ذکر مینمایند و سلاطینی هم که در ظلّ آن حضرت داخل نشدهاند و قمیص کفر را تجدید ننموده اند ایشان هم ببزرگی و عظمت آن شمس عنایت مقرّ و معترفند اینست سلطنت ظاهره که مشاهده میکنی و این لّبدّ است از برای جمیع انبیا که یا در حیات و یا بعد از عروج ایشان بموطن حقیقی ظاهر و ثابت میشود چنانچه الیوم ملاحظه میگردد ولیکن آن سلطنت که مقصود است لم یزل و لّ یزال طائف حول ایشانست و همیشه با ایشان است و آنی انفکاک نیابد وآن سلطنت باطنیّه است که احاطه نموده کلّ من فی السّموات و الأرض را
Consider, how great is the change today! Behold, how many are the Sovereigns who bow the knee before His name! How numerous the nations and kingdoms who have sought the shelter of His shadow, who bear allegiance to His Faith, and pride themselves therein! From the pulpit-top there ascendeth today the words of praise which, in utter lowliness, glorify His blessed name; and from the heights of minarets there resoundeth the call that summoneth the concourse of His people to adore Him. Even those Kings of the earth who have refused to embrace His Faith and to put off the garment of unbelief, nonetheless confess and acknowledge the greatness and overpowering majesty of that Daystar of loving-kindness. Such is His earthly sovereignty, the evidences of which thou dost on every side behold. This sovereignty must needs be revealed and established either in the lifetime of every Manifestation of God or after His ascension unto His true habitation in the realms above. What thou dost witness today is but a confirmation of this truth. That spiritual ascendancy, however, which is primarily intended, resideth within, and revolveth around Them from eternity even unto eternity. It can never for a moment be divorced from Them. Its dominion hath encompassed all that is in heaven and on earth.
و از جمل ه سلطنت آنست که از آن شمس احدیّه ظاهر شد آیا نشنیدی که بیک آیه چگونه میان هنور و ظلمت و سعید و شقی و مؤمن و کافر فصل فرمود و جمیع اشارات و دلّلّت قیامت که شنیدیاز حشر و نشر و حساب و کتاب و غیره کل بتنزیل همان یک آیه هویدا شد و بعرص ه شهود آمد وهمچنین آن آی ه منزله رحمت بود برای ابرار یعنی انفسی که در حین استماع گفتند ربّنا سمعنا و اطعناو نقمت شد برای فجّار یعنی آنهائی که بعد از استماع گفتند سمعنا و عصینا و سیف الله بود برایفصل مؤمن از کافر و پدر از پسر چنانچه دیده اید آنهائی که اقرار نمودند با آنهائی که انکار نمودنددر صدد جان و مال هم برآمدند چه پدرها که از پسرها اعراض نمودند و چه عاشقها که از معشوقها احتراز جستند و چنان حادّ و برنده بود این سیف بدیع که هم ه نسبتها را از هم قطع نمود و از یک جهت ملاحظه فرمائید چگونه وصل نمود مثل آنکه ملاحظه شد که جمعی از ناس که سالها شیطان نفس تخم کینه و عدوان مابین ایشان کاشته بود بسبب ایمان باین امر بدیع منیع چنان متّحد و موافق شدند که گویا از یک صلب ظاهر شده اند کذلک یؤلفّ الله بین قلوب الذّینهم انقطعوا الیه و آمنوا بآیاته و کانوا من کوثر الفضل بأیادی العزّ من الشّاربین و دیگر آنکه چه قدر از مردم مختلف العقاید و مختلف المذهب و مختلف المزاج که از این نسیم رضوان الهی و بهارستان قدس معنوی قمیص جدید توحید پوشیدند و از کأس تفرید نوشیدند
The following is an evidence of the sovereignty exercised by Muḥammad, the Daystar of Truth. Hast thou not heard how with one single verse He hath sundered light from darkness, the righteous from the ungodly, and the believing from the infidel? All the signs and allusions concerning the Day of Judgment, which thou hast heard, such as the raising of the dead, the Day of Reckoning, the Last Judgment, and others have been made manifest through the revelation of that verse. These revealed words were a blessing to the righteous who on hearing them exclaimed: “O God our Lord, we have heard, and obeyed.” They were a curse to the people of iniquity who, on hearing them, affirmed: “We have heard and rebelled.” Those words, sharp as the sword of God, have separated the faithful from the infidel, and severed father from son. Thou hast surely witnessed how they that have confessed their faith in Him and they that rejected Him have warred against each other, and sought one another’s property. How many fathers have turned away from their sons; how many lovers have shunned their beloved! So mercilessly trenchant was this wondrous sword of God that it cleft asunder every relationship! On the other hand, consider the welding power of His Word. Observe, how those in whose midst the Satan of self had for years sown the seeds of malice and hate became so fused and blended through their allegiance to this wondrous and transcendent Revelation that it seemed as if they had sprung from the same loins. Such is the binding force of the Word of God, which uniteth the hearts of them that have renounced all else but Him, who have believed in His signs, and quaffed from the Hand of glory the Kawthar of God’s holy grace. Furthermore, how numerous are those peoples of divers beliefs, of conflicting creeds, and opposing temperaments, who, through the reviving fragrance of the Divine springtime, breathing from the Riḍván of God, have been arrayed with the new robe of divine Unity, and have drunk from the cup of His singleness!
اینست معنی حدیث مشهور که فرموده گرگ و میش از یک محل میخورند و میآشامند و حال نظر بعدم معرفت این جهّال فرمائید بمثل امم سابقه هنوز منتظرند که کی این حیوانات بر یک خوان مجتمع میشوند اینست رتب ه ناس گویا هرگز از جام انصاف ننوشیده اند و هرگز در سبیل عدل قدم نگذاشته اند از همه گذشته این امر وقوعش چه حسنی در عالم احداث مینماید فنعم ما نزّ ل فی شأنهم لهم قلوب لّ یفقهون بها و لهم اعین لّ یبصرون بها
This is the significance of the well-known words: “The wolf and the lamb shall feed together.”79 Behold the ignorance and folly of those who, like the nations of old, are still expecting to witness the time when these beasts will feed together in one pasture! Such is their low estate. Methinks, never have their lips touched the cup of understanding, neither have their feet trodden the path of justice. Besides, of what profit would it be to the world were such a thing to take place? How well hath He spoken concerning them: “Hearts have they, with which they understand not, and eyes have they with which they see not!”80
و دیگر آنکه ملاحظه فرمائید بتنزیل همین یک آی ه منزل ه از سماء مشیّت چگونه حساب خلایق کشیده شد که هر کس اقرار نمود و اقبال جست حسنات او بر سیّئات زیادتی نمود و جمیع خطایای او معفوّ شد و مغفور آمد کذلک یصدق فی شأنه بأنّه سریع الحساب و کذلک یبدّل الله السّیّئات بالحسنات لو انتم فی آفاق العلم و انفس الحکمة تتفرّ سون و همچنین هر کس از جام حبّ نصیب برداشت از بحر فیوضات سرمدیّه و غمام رحمت ابدیّه حیات باقی ه ابدیّ ه ایمانیّه یافت و هر نفسی که قبول ننمود بموت دائمی مبتلا شد و مقصود از موت و حیات که در کتب مذکور است موت و حیات ایمانیست و از عدم ادراک این معنی است که عامّ ه ناس در هر ظهور اعتراض نمودند و بشمس هدایت مهتدی نشدند و جمال ازلی را مقتدی نگشتند
Consider how with this one verse which hath descended from the heaven of the Will of God, the world and all that is therein have been brought to a reckoning with Him. Whosoever acknowledged His truth and turned unto Him, his good works outweighed his misdeeds, and all his sins were remitted and forgiven. Thereby is the truth of these words concerning Him made manifest: “Swift is He in reckoning.” Thus God turneth iniquity into righteousness, were ye to explore the realms of divine knowledge, and fathom the mysteries of His wisdom. In like manner, whosoever partook of the cup of love, obtained his portion of the ocean of eternal grace and of the showers of everlasting mercy, and entered into the life of faith—the heavenly and everlasting life. But he that turned away from that cup was condemned to eternal death. By the terms “life” and “death,” spoken of in the scriptures, is intended the life of faith and the death of unbelief. The generality of the people, owing to their failure to grasp the meaning of these words, rejected and despised the person of the Manifestation, deprived themselves of the light of His divine guidance, and refused to follow the example of that immortal Beauty.
چنانچه وقتی که سراج محمّدی در مشکاة احمدیّه مشتعل شد بر مردم حکم بعث و حشر وحیات و موت فرمود این بود که اعلام مخالفت مرتفع شد و ابواب استهزاء مفتوح گشت چنانچه اززبان مشرکین روح الأمین خبر داده و لئن قلت انّکم مبعوثون من بعد الموت لیقولنّ الذّین کفروا ان هذاالّّ سحر مبین مضمون آن اینست که اگر بگوئی باین مشرکین که شما مبعوث شده اید بعد از مردنهرآینه میگویند آنهائی که کافر شده اند بخدا و آیات او نیست این مگر سحری ظاهر و آشکار و هویداو در جای دیگر میفرماید و ان تعجب فعجب قولهم أ ئذا کنّا ترابا أ ئنّا لفی خلق جدید که ترجم ه آناینست میفرماید اگر عجب میداری پس عجبست قول کافران و معرضان که میگویند آیا ما تراب بودیمو از روی استهزاء میگفتند که آیا مائیم مبعوث شدگان اینست که در مقام دیگر قهرا لهم میفرماید أفعیینا بالخلق الأوّل بل هم فی لبس من خلق جدید مضمون آن این است که آیا ما عاجز و مانده شدیم از خلق اوّل بلکه این مشرکین در شک و شبهه هستند از خلق جدید
When the light of Qur’ánic Revelation was kindled within the chamber of Muḥammad’s holy heart, He passed upon the people the verdict of the Last Day, the verdict of resurrection, of judgment, of life, and of death. Thereupon the standards of revolt were hoisted, and the doors of derision opened. Thus hath He, the Spirit of God, recorded, as spoken by the infidels: “And if thou shouldst say, ‘After death ye shall surely be raised again,’ the infidels will certainly exclaim, ‘This is nothing but manifest sorcery.’”81 Again He speaketh: “If ever thou dost marvel, marvelous surely is their saying, ‘What! When we have become dust, shall we be restored in a new creation?’”82 Thus, in another passage, He wrathfully exclaimeth: “Are We wearied out with the first creation? Yet are they in doubt with regard to a new creation!”83
و علمای تفسیر و اهل ظاهر چون معانی کلمات الهیّه را ادراک ننمودند و از مقصود اصلی محتجب ماندند لهذا بقاعد ه نحو استدلّل نمودند اذا که بر سر ماضی درآید معنی مستقبل افاده میشود و بعد در کلماتی که کلم ه اذا نازل نگشته متحیّر ماندند مثل اینکه میفرماید و نفخ فی الصّور ذلک یوم الوعید و جآءت کلّ نفس معها سائق و شهید که معنی ظاهر آن این است دمیده شد در صور و آنست یوم وعید که بنظرها بسیار بعید بود و آمد هر نفسی برای حساب و با اوست راننده و گواه و در مثل این مواقع یا کلم ه اذا را مقدّر گرفتند و یا مستدلّ شدند بر اینکه چون قیامت محقّق الوقوعست لهذا بفعل ماضی ادا شد که گویا گذشته است ملاحظه فرمائید چه قدر بی ادراک و تمیزند نفخ ه محمّدیّه را که باین صریحی میفرماید ادراک نمیکنند و از افاض ه این نقر ه الهی خود را محروم مینمایند و منتظر صور اسرافیل که یکی از عباد اوست میشوند با اینکه تحقّق وجود اسرافیل و امثال او ببیان خود آن حضرت شده قل أ تستبدلون الذّی هو خیر لکم فبئس ما استبدلتم بغیر حقّ و کنتم قوم سوء اخسرین
As the commentators of the Qur’án and they that follow the letter thereof misapprehended the inner meaning of the words of God and failed to grasp their essential purpose, they sought to demonstrate that, according to the rules of grammar, whenever the term “idhá” (meaning “if” or “when”) precedeth the past tense, it invariably hath reference to the future. Later, they were sore perplexed in attempting to explain those verses of the Book wherein that term did not actually occur. Even as He hath revealed: “And there was a blast on the trumpet—lo! it is the threatened Day! And every soul is summoned to a reckoning—with him an impeller and a witness.”84 In explaining this and similar verses, they have in some cases argued that the term “idhá” is implied. In other instances, they have idly contended that whereas the Day of Judgment is inevitable, it hath therefore been referred to as an event not of the future but of the past. How vain their sophistry! How grievous their blindness! They refuse to recognize the trumpet-blast which so explicitly in this text was sounded through the revelation of Muḥammad. They deprive themselves of the regenerating Spirit of God that breathed into it, and foolishly expect to hear the trumpet-sound of the Seraph of God who is but one of His servants! Hath not the Seraph himself, the angel of the Judgment Day, and his like been ordained by Muḥammad’s own utterance? Say: What! Will ye give that which is for your good in exchange for that which is evil? Wretched is that which ye have falsely exchanged! Surely ye are a people, evil, in grievous loss.
بلکه مقصود از صور صور محمّدیست که بر هم ه ممکنات دمیده شد و قیامت قیام آن حضرت بود بر امر الهی و غافلین که در قبور اجساد مرده بودند همه را بخلعت جدید ه ایمانیّه مخلعّ فرمود و بحیات تاز ه بدیعه زنده نمود اینست وقتی که آن جمال احدیّه اراده فرمود که رمزی از اسرار بعث و حشر و جنّت و نار و قیامت اظهار فرماید جبرئیل وحی این آیه آورد فسینغضون الیک رؤوسهم و یقولون متی هو قل عسی ان یکون قریبا یعنی زود است این گمراهان وادی ضلالت سرهای خود را از روی استهزاء حرکت میدهند و میگویند چه زمان خواهد این امور ظاهر شد تو در جواب بگو که شاید اینکه نزدیک باشد تلویح همین یک آیه مردم را کافیست اگر بنظر دقیق ملاحظه نمایند
Nay, by “trumpet” is meant the trumpet-call of Muḥammad’s Revelation, which was sounded in the heart of the universe, and by “resurrection” is meant His own rise to proclaim the Cause of God. He bade the erring and wayward arise and speed out of the sepulchers of their bodies, arrayed them with the beauteous robe of faith, and quickened them with the breath of a new and wondrous life. Thus at the hour when Muḥammad, that divine Beauty, purposed to unveil one of the mysteries hidden in the symbolic terms “resurrection,” “judgment,” “paradise,” and “hell,” Gabriel, the Voice of Inspiration, was heard saying: “Erelong will they wag their heads at Thee, and say, ‘When shall this be?’ Say: ‘Perchance it is nigh.’”85 The implications of this verse alone suffice the peoples of the world, were they to ponder it in their hearts.
سبحان الله چه قدر آن قوم از سبل حقّ دور بودند با اینکه قیامت بقیام آن حضرت قائم بود و علامات و انوار او هم ه ارض را احاطه نموده بود م عذلک سخر یّه مینمودند و معتکف بودند بتماثیلی که علمای عصر بافکار عاطل باطل جسته اند و از شمس عنایت ر بّانیّ ه و امطار رحمت سبحان یّه غافلگشته اند بلی جعل از روائح قدس ازل محرومست و خفّ اش از تجلیّ آفتاب جهانتاب در گریز و این مطلب در هم ه اعصار در حین ظهور مظاهر حقّ بوده چنانچه عیسی میفرماید لّ بدّ لکمبأن تولدوا مرّة اخری و در مقام دیگر میفرماید من لم یولد من المآء و الرّوح لّ یقدر ان یدخل ملکوتالله المولود من الجسد جسد هو و المولود من الرّوح هو روح که ترجمه آن اینست نفسی که زنده نشدهاست از ماء معرفت الهی و روح قدسی عیسوی قابل ورود و دخول در ملکوت ربّانی نیست زیرا هرچه از جسد ظاهر شد و تولدّ یافت پس اوست جسد و متولدّ شده از روح که نفس عیسوی باشد پساوست روح خلاص ه معنی آنکه هر عبادی که از روح و نفخ ه مظاهر قدسیّه در هر ظهور متولدّ وزنده شدند بر آنها حکم حیات و بعث و ورود در جنّت محبّت الهیّه میشود و م ندون آن حکم غیر آن که موت و غفلت و ورود در نار کفر و غضب الهی است میشود و در جمیع کتب و الواح و صحائف مردمی که از جامهای لطیف معارف نچشیده اند و بفیض روح القدس وقت قلوب ایشان فائز نشده بر آنها حکم موت و نار و عدم بصر و قلب و سمع شده چنانچه از قبل ذکر شده لهم قلوب لّ یفقهون بها
Gracious God! How far have that people strayed from the way of God! Although the Day of Resurrection was ushered in through the Revelation of Muḥammad, although His light and tokens had encompassed the earth and all that is therein, yet that people derided Him, gave themselves up to those idols which the divines of that age, in their vain and idle fancy, had conceived, and deprived themselves of the light of heavenly grace and of the showers of divine mercy. Yea, the abject beetle can never scent the fragrance of holiness, and the bat of darkness can never face the splendor of the sun. Such things have come to pass in the days of every Manifestation of God. Even as Jesus said: “Ye must be born again.”86 Again He saith: “Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”87 The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto “life” and “resurrection” and have entered into the “paradise” of the love of God. And whosoever is not of them, is condemned to “death” and “deprivation,” to the “fire” of unbelief, and to the “wrath” of God. In all the scriptures, the books and chronicles, the sentence of death, of fire, of blindness, of want of understanding and hearing, hath been pronounced against those whose lips have tasted not the ethereal cup of true knowledge, and whose hearts have been deprived of the grace of the holy Spirit in their day. Even as it hath been previously recorded: “Hearts have they with which they understand not.”88
و در مقام دیگر در انجیل مسطور است که روزی یکی از اصحاب عیسی والدش وفات نمود و او خدمت حضرت معروض داشت و اجازه خواست که برود و او را دفن و کفن نموده راجع شود آن جوهر انقطاع فرمود دع الموتی لیدفنوه الموتی یعنی واگذار مرده ها را تا دفن کنند مرده ها
In another passage of the Gospel it is written: “And it came to pass that on a certain day the father of one of the disciples of Jesus had died.” That disciple reporting the death of his father unto Jesus, asked for leave to go and bury him. Whereupon, Jesus, that Essence of Detachment, answered and said: “Let the dead bury their dead.”89
و همچنین دو نفر از اهل کوفه خدمت حضرت امیر آمدند یکی را بیتی بود که اراد ه بیع آن داشت و دیگری مشتری بود و قرار بر آن داده بودند که باطّلاع آن حضرت این مبایعه وقوع یابد و قباله مسطور گردد آن مظهر امر الهی بکاتب فرمودند که بنویس قد اشتری میّت عن میّت بیتا محدودا بحدود اربعة حدّ الی القبر و حدّ الی اللحّد و حدّ الی الصّراط و حدّ امّا الی الجنّة و امّا الی النّار حال اگر این دو نفر از صور حیات علوی زنده شده بودند و از قبر غفلت بمحبّت آن حضرت مبعوث گشته بودند البتّه اطلاق موت بر ایشان نمیشد
In like manner, two of the people of Kúfih went to ‘Alí, the Commander of the Faithful. One owned a house and wished to sell it; the other was to be the purchaser. They had agreed that this transaction should be effected and the contract be written with the knowledge of ‘Alí. He, the exponent of the law of God, addressing the scribe, said: “Write thou: ‘A dead man hath bought from another dead man a house. That house is bounded by four limits. One extendeth toward the tomb, the other to the vault of the grave, the third to the Ṣiráṭ, the fourth to either Paradise or hell.’” Reflect, had these two souls been quickened by the trumpet-call of ‘Alí, had they risen from the grave of error by the power of his love, the judgment of death would certainly not have been pronounced against them.
و هرگز در هیچ عهد و عصر جز حیات و بعث و حشر حقیقی مقصود انبیا و اولیا نبوده و نیست اگر قدری تعقّل شود در همین بیان آن حضرت کشف جمیع امور میشود که مقصود از لحد و قبر و صراط و جنّت و نار چه بود ولیکن چه چاره که جمیع ناس در لحد نفس محجوب و در قبر هوی مدفونند خلاصه اگر قدری از زلّل معرفت الهی مرزوق شوید میدانید که حیات حقیقی حیات قلب است نه حیات جسد زیرا که در حیات جسد هم ه ناس و حیوانات شریکند ولیکن این حیات مخصوص است بصاحبان افئد ه منیره که از بحر ایمان شاربند و از ثمر ه ایقان مرزوق و این حیات را موت از عقب نباشد و این بقا را فنا از پی نیاید چنانچه فرموده اند المؤمن حیّ فی الدّارین اگر مقصود حیات ظاهر ه جسدی باشد که مشاهده میشود موت آن را اخذ مینماید
In every age and century, the purpose of the Prophets of God and their chosen ones hath been no other but to affirm the spiritual significance of the terms “life,” “resurrection,” and “judgment.” If one will ponder but for a while this utterance of ‘Alí in his heart, one will surely discover all mysteries hidden in the terms “grave,” “tomb,” “ṣiráṭ,” “paradise” and “hell.” But oh! how strange and pitiful! Behold, all the people are imprisoned within the tomb of self, and lie buried beneath the nethermost depths of worldly desire! Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude. This life knoweth no death, and this existence is crowned by immortality. Even as it hath been said: “He who is a true believer liveth both in this world and in the world to come.” If by “life” be meant this earthly life, it is evident that death must needs overtake it.
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