جمیع این آیات مدل هّ بر لقا را که حکمی محکمتر از آن در کتب سماوی ملحوظ نگشته انکار نموده اند و از این رتب ه بلند اعلی و مرتب ه ارجمند ابهی خود را محروم ساخته اند و بعضی ذکر نموده اند که مقصود از لقا تجلیّ الله است در قیامت و حال آنکه اگر گویند تجلیّ عام مقصود است این در هم ه اشیاء موجود است چنانچه از قبل ثابت شد که هم ه اشیاء محل و مظهر تجلیّ آن سلطان حقیقی هستند و آثار اشراق شمس مجلیّ در مرایای موجودات موجود و لّئحست بلکه اگر انسان را بصر معنوی الهی مفتوح شود ملاحظه مینماید که هیچ شیء بی ظهور تجلیّ پادشاه حقیقی موجود نه چنانچه هم ه ممکنات و مخلوقات را ملاحظه مینمائید که حاکیند از ظهور و بروز آن نور معنوی و ابواب رضوان الهی را مشاهده میفرمائید که در هم ه اشیاء مفتوح گشته برای ورود طالبین در مداین معرفت و حکمت و دخول واصلین در حدائق علم و قدرت و در هر حدیقه ئی عروس معانی ملاحظه آید که در غرفه های کلمات در نهایت تزیین و تلطیف جالسند و اکثر آیات فرقانی بر این مطلب روحانی مدلّ و مشعر است و ان من شیء الّّ یسبّح بحمده شاهدیست ناطق و کلّ شیء احصیناه کتابا گواهیست صادق حال اگر مقصود از لقآء الله لقاء این تجلیّات باشد پس جمیع ناس بلقاء طلعت لّیزال آن سلطان بیمثال مشرّفند دیگر تخصیص بقیامت چرا
This people have repudiated all these verses, that unmistakably testify to the reality of “attainment unto the Divine Presence.” No theme hath been more emphatically asserted in the holy scriptures. Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this supreme and glorious station. Some have contended that by “attainment unto the Divine Presence” is meant the “Revelation” of God in the Day of Resurrection. Should they assert that the “Revelation” of God signifieth a “Universal Revelation,” it is clear and evident that such revelation already existeth in all things. The truth of this We have already established, inasmuch as We have demonstrated that all things are the recipients and revealers of the splendors of that ideal King, and that the signs of the revelation of that Sun, the Source of all splendor, exist and are manifest in the mirrors of beings. Nay, were man to gaze with the eye of divine and spiritual discernment, he will readily recognize that nothing whatsoever can exist without the revelation of the splendor of God, the ideal King. Consider how all created things eloquently testify to the revelation of that inner Light within them. Behold how within all things the portals of the Riḍván of God are opened, that seekers may attain the cities of understanding and wisdom, and enter the gardens of knowledge and power. Within every garden they will behold the mystic bride of inner meaning enshrined within the chambers of utterance in the utmost grace and fullest adornment. Most of the verses of the Qur’án indicate, and bear witness to, this spiritual theme. The verse: “Neither is there aught which doth not celebrate His praise”106 is eloquent testimony thereto; and “We noted all things and wrote them down,”107 a faithful witness thereof. Now, if by “attainment unto the Presence of God” is meant attainment unto the knowledge of such revelation, it is evident that all men have already attained unto the presence of the unchangeable Countenance of that peerless King. Why, then, restrict such revelation to the Day of Resurrection?
و اگر گویند مقصود تجلیّ خاصّ است آنهم اگر در عین ذاتست در حضرت علم ازلّ چنانچه جمعی از صوف یّه این مقام را تعبیر بفیض اقدس نموده اند بر فرض تصدیق این رتبه صدق لقا برای نفسی در این مقام صادق نیاید لأجل آنکه این رتبه در غیب ذات محقّق است و احدی بآن فائز نشودالسّبیل مسدود و الطّلب مردود افئد ه مقرّبین باین مقام طیران ننماید تا چه رسد بعقول محدودین ومحتجبین
And were they to maintain that by “divine Presence” is meant the “Specific Revelation of God,” expressed by certain Ṣúfís as the “Most Holy Outpouring,” if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge. Assuming the truth of this hypothesis, “attainment unto the divine Presence” is in this sense obviously possible to no one, inasmuch as this revelation is confined to the innermost Essence, unto which no man can attain. “The way is barred, and all seeking rejected.” The minds of the favorites of heaven, however high they soar, can never attain this station, how much less the understanding of obscured and limited minds.
و اگر گویند تجلیّ ثانیست که معبّر بفیض مقدّس شده این مسلمّا در عالم خلق است یعنی درعالم ظهور اوّل یّه و بروز بدعیّه و این مقام مختصّ بانبیا و اولیای اوست چه که اعظم و اکبر از ایشاندر عوالم وجود موجود نگشته چنانچه جمیع بر این مطلب مقرّ و مذعنند و ایشانند محالّ و مظاهرجمیع صفات ازلیّه و اسماء الهیّه و ایشانند مرایائی که تمام حکایت مینمایند و جمیع آنچه بایشان راجعاست فی الحقیقه بحضرت ظاهر مستور راجع و معرفت مبدء و وصول باو حاصل نمیشود مگر بمعرفت و وصول این کینونات مشرقه از شمس حقیقت پس از لقاء این انوار مقدّسه لقآء الله حاصل میشود و از علمشان علم الله و از وجهشان وجه الله و از اوّ لیّت و آخریّت و ظاهریّت و باطنیّت این جواهر مجرّده ثابت میشود از برای آن شمس حقیقت بأنّه هو الأوّل و الآخر و الظّاهر و الباطن و همچنین سایر اسماء عالیه و صفات متعالیه لهذا هر نفسی که باین انوار مضیئ ه ممتنعه و شموس مشرق ه لّئحه در هر ظهور موفّق و فائز شد او بلقآء الله فائز است و در مدین ه حیات ابد یّ ه باقیه وارد و این لقا میسّر نشود برای احدی الّّ در قیامت که قیام نفس الله است بمظهر کل یّّ ه خود
And were they to say that by “divine Presence” is meant the “Secondary Revelation of God,” interpreted as the “Holy Outpouring,” this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God. Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being. This truth all recognize, and bear witness thereto. These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God. They are the mirrors that truly and faithfully reflect the light of God. Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible. The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining, therefore, to the presence of these holy Luminaries, the “Presence of God” Himself is attained. From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendor of the Face of God is made manifest. Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is “the First and the Last, the Seen, and the Hidden.”108 Likewise the other lofty names and exalted attributes of God. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the “Presence of God” Himself, and entered the city of eternal and immortal life. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation.
و اینست معنی قیامت که در کلّ کتب مسطور و مذکور است و جمیع بشارت داده شده اند بآن یوم حال ملاحظه فرمائید که آیا یومی از این یوم عزیزتر و بزرگتر و معظّم تر تصوّ ر میشود که انسان چنین روز را از دست بگذارد و از فیوضات این یوم که بمثاب ه ابر نیسان از قبل رحمن در جریانست خود را محروم نماید و بعد از آنکه بتمام دلیل مدللّ شد که یومی اعظم از این یوم و امری اعزّ از این امر نه چگونه میشود که انسان بحرف متوهّمین و ظانّین از چنین فضل اکبر مأیوس گردد و بعد از هم ه این دلّئل محکم ه متقنه که هیچ عاقلی را گریزی نه و هیچ عارفی را مفرّی نه آیا روایت مشهور را نشنیده اند که میفرماید اذا قام القائم قامت القیامة و همچنین ائمّ ه هدی و انوار لّتطفی هل ینظرون الّّ ان یأتیهم الله فی ظلل من الغمام را که مسلمّا از امورات محدث ه در قیامت میدانند بحضرت قائم و ظهور او تفسیر نموده اند
This is the meaning of the “Day of Resurrection,” spoken of in all the scriptures, and announced unto all people. Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind? Having thus conclusively demonstrated that no day is greater than this Day, and no revelation more glorious than this Revelation, and having set forth all these weighty and infallible proofs which no understanding mind can question, and no man of learning overlook, how can man possibly, through the idle contention of the people of doubt and fancy, deprive himself of such a bountiful grace? Have they not heard the well-known tradition: “When the Qá’im riseth, that day is the Day of Resurrection”? In like manner, the Imáms, those unquenchable lights of divine guidance, have interpreted the verse: “What can such expect but that God should come down to them overshadowed with clouds,”109—a sign which they have unquestionably regarded as one of the features of the Day of Resurrection—as referring to the Qá’im and His manifestation.
پس ای برادر معنی قیامت را ادراک نما و گوش را از حرفهای این مردم مردود پاک فرما اگر قدری بعوالم انقطاع قدم گذاری شهادت میدهید که یومی اعظم از این یوم و قیامتی اکبر از این قیامت متصوّر نیست و یک عمل در این یوم مقابل است با اعمال ص دهزار سنه بلکه استغفرالله از این تحدید زیرا که مقدّس است عمل این یوم از جزای محدود و این همج رعاع چون معنی قیامت و لقای الهی را ادراک ننمودند لهذا از فیض او بالمرّه محجوب ماندند با اینکه مقصود از علم و زحمات آن وصول و معرفت این مقامست معذلک همه مشغول بعلوم ظاهره شده اند چنانچه آنی منفکّ نیستند و از جوهرعلم و معلوم چشم پوشیده اند گویا نمی از یمّ علم الهی ننوشیدند و بقطر هئی از سحاب فیض رحمانیفائز نگشتند
Strive, therefore, O my brother, to grasp the meaning of “Resurrection,” and cleanse thine ears from the idle sayings of these rejected people. Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived. One righteous work performed in this Day, equaleth all the virtuous acts which for myriads of centuries men have practiced—nay, We ask forgiveness of God for such a comparison! For verily the reward which such a deed deserveth is immensely beyond and above the estimate of men. Inasmuch as these undiscerning and wretched souls have failed to apprehend the true meaning of “Resurrection” and of the “attainment unto the divine Presence,” they therefore have remained utterly deprived of the grace thereof. Although the sole and fundamental purpose of all learning, and the toil and labor thereof, is attainment unto, and the recognition of, this station, yet they are all immersed in the pursuit of their material studies. They deny themselves every moment of leisure, and utterly ignore Him, Who is the Essence of all learning, and the one Object of their quest! Methinks, their lips have never touched the cup of divine Knowledge, nor do they seem to have attained even a dewdrop of the showers of heavenly grace.
حال ملاحظه فرمائید اگر کسی در یوم ظهور حقّ ادراک فیض لقا و معرفت مظاهر حقّ راننماید آیا صدق عالم بر او میشود اگرچه هزار سنه تحصیل کرده باشد و جمیع علوم محدود ه ظاهریّهرا اخذ نموده باشد و این بالبدیهه معلومست که تصدیق علم در حقّ او نمیشود ولیکن اگر نفسی حرفیاز علم ندیده باشد و باین شرافت کبری فائز شود البتّه او از علمای ربّانی محسوبست زیرا بغایتقصوای علم و نهایت و منتهای آن فائز گشته
Consider, how can he that faileth in the day of God’s Revelation to attain unto the grace of the “Divine Presence” and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men? It is surely evident that he can in no wise be regarded as possessed of true knowledge. Whereas, the most unlettered of all men, if he be honored with this supreme distinction, he verily is accounted as one of those divinely learned men whose knowledge is of God; for such a man hath attained the acme of knowledge, and hath reached the furthermost summit of learning.
و این رتبه هم از علائم ظهور است چنانچه میفرماید یجعل اعلاکم اسفلکم و اسفلکم اعلاکم و همچنین در فرقان میفرماید و نرید ان نمنّ عل یا لذّین استضعفوا فی الأرض و نجعلهم ائمّة و نجعلهم الوارثین و این مشاهده شد که الیوم چه مقدار از علما نظر باعراض در اسفل اراضی جهل ساکن شده اند و اسامیشان از دفتر عالین و علما محو شده و چه مقدار از جهّال نظر باقبال باعلی افق علم ارتقا جستند و اسمشان در الواح علم بقلم قدرت ثبت گشته کذلک یمحو الله ما یشآء و یثبت و عنده امّ الکتاب اینست که گفته اند طلب الدّلیل عند حصول المدلول قبیح و الّشتغال بالعلم بعد الوصول الی المعلوم مذموم قل یا اهل الأرض هذا فتی ناریّ یرکض فی برّ یّة الرّوح و یبشّرکم بسراج الله و یذکّرکم بالأمر الذّی کان عن افق القدس فی شطر العراق تحت حجبات النّور بالسّتر مشهودا
This station is also one of the signs of the Day of Revelation; even as it is said: “The abased amongst you, He shall exalt; and they that are exalted, He shall abase.” And likewise, He hath revealed in the Qur’án: “And We desire to show favor to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs.”110 It hath been witnessed in this day how many of the divines, owing to their rejection of the Truth, have fallen into, and abide within, the uttermost depths of ignorance, and whose names have been effaced from the scroll of the glorious and learned. And how many of the ignorant who, by reason of their acceptance of the Faith, have soared aloft and attained the high summit of knowledge, and whose names have been inscribed by the Pen of Power upon the Tablet of divine Knowledge. Thus, “What He pleaseth will God abrogate or confirm: for with Him is the Source of Revelation.”111 Therefore, it hath been said: “To seek evidence, when the Proof hath been established is but an unseemly act, and to be busied with the pursuit of knowledge when the Object of all learning hath been attained is truly blameworthy.” Say O people of the earth! Behold this flamelike Youth that speedeth across the limitless profound of the Spirit, heralding unto you the tidings: “Lo: the Lamp of God is shining,” and summoning you to heed His Cause which, though hidden beneath the veils of ancient splendor, shineth in the land of ‘Iráq above the dayspring of eternal holiness.
ای دوست من اگر قدری در سموات معانی فرقان طیران فرمائی و در ارض معرفت الهی که در آن مبسوط گشته تفرّج نمائی بسیار از ابواب علوم بر وجه آن جناب مفتوح شود و خواهید یقین نمود بر اینکه جمیع این امور که الیوم این عباد را منع مینماید از ورود در شاطی بحر ازلی بعینها در ظهور نقط ه فرقان هم مردم آن عصر را منع نموده از اقرار بآن شمس و اذعان بآن و همچنین بر اسرار رجعت و بعثت مطّلع شوی و باعلی غرف یقین و اطمینان مقرّ یابی
O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qur’án, were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst assuredly find unnumbered doors of knowledge set open before thee. Thou wouldst certainly recognize that all these things which have in this day hindered this people from attaining the shores of the ocean of eternal grace, the same things in the Muḥammadan Dispensation prevented the people of that age from recognizing that divine Luminary, and from testifying to His truth. Thou wilt also apprehend the mysteries of “return” and “revelation,” and wilt securely abide within the loftiest chambers of certitude and assurance.
از جمله اینکه روزی جمعی از مجاحدان آن جمال بیمثال و محرومان از کعب ه لّیزال از روی استهزاء عرض نمودند انّ الله عهد الینا ان لّ نؤمن لرسول حتّی یأتینا بقربان تأکله النّار مضمون آن اینست که پروردگار عهد کرده است بما که ایمان نیاوریم برسولی مگر آنکه معجز ه هابیل و قابیل را ظاهر فرماید یعنی قربانی کند و آتشی از آسمان بیاید و آن را بسوزاند چنانچه در حکایت هابیل شنیده اند و در کتب مذکور است آن حضرت در جواب فرمودند قد جآءکم رسل من قبلی بالبیّنات و بالذّی قلتم فلم قتلتموهم ان کنتم صادقین ترجم ه آن اینست که آن حضرت فرمودند آمد بسوی شما پیش از من رسولهای پروردگار با بیّنات ظاهرات و بآنچه شما میطلبید پس چرا کشتید آن رسل پروردگار را اگر هستید راستگویان حال انصاف دهید بر حسب ظاهر آن عباد که در عصر و عهد آن حضرتبوده اند کجا در عهد آدم یا انبیای دیگر بودند که چند هزار سال فاصله بود از عهد آدم تا آن زمانمع ذلک چرا آن جوهر صدق نسبت قتل هابیل و یا انبیای دیگر را بعباد زمان خود فرمودند چارهنداری یا اینکه نعوذ بالله نسبت کذب و یا کلام لغو بآن حضرت بدهی یا بگوئی آن اشقیا همان اشقیابودند که در هر عصری با نبیّین و مرسلین معارضه مینمودند تا آنکه بالأخره همه را شهید نمودند
And it came to pass that on a certain day a number of the opponents of that peerless Beauty, those that had strayed far from God’s imperishable Sanctuary, scornfully spoke these words unto Muḥammad: “Verily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour.”112 The purport of this verse is that God hath covenanted with them that they should not believe in any messenger unless he work the miracle of Abel and Cain, that is, offer a sacrifice, and the fire from heaven consume it; even as they had heard it recounted in the story of Abel, which story is recorded in the scriptures. To this, Muḥammad, answering, said: “Already have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.”113 And now, be fair; How could those people living in the days of Muḥammad have existed, thousands of years before, in the age of Adam or other Prophets? Why should Muḥammad, that Essence of truthfulness, have charged the people of His day with the murder of Abel or other Prophets? Thou hast none other alternative except to regard Muḥammad as an impostor or a fool—which God forbid!—or to maintain that those people of wickedness were the selfsame people who in every age opposed and caviled at the Prophets and Messengers of God, till they finally caused them all to suffer martyrdom.
درست در این بیان تفکّّر فرما تا نسیم خوش عرفان از مصر رحمن بوزد و جان را از بیانخوش جانان بحدیق ه عرفان رساند این بود که مردم غافل چون معانی این بیانات بالغ ه کامله را ادراکنمینمودند و جواب را بگمان خود مطابق سؤال نمی یافتند لهذا نسبت عدم علم و جنون بآن جواهر علم و عقل میدادند
Ponder this in thine heart, that the sweet gales of divine knowledge, blowing from the meads of mercy, may waft upon thee the fragrance of the Beloved’s utterance, and cause thy soul to attain the Riḍván of understanding. As the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding.
و همچنین در آی ه دیگر میفرماید تعرّضا باهل زمان و کانوا من قبل یستفتحون علیالذّین کفروا فلمّا جآءهم ما عرفوا کفروا به فلعنة الله علی الکافرین میفرماید بودند این گروه که با کفّار مجاهده و قتال مینمودند در راه خدا و طلب فتح مینمودند برای نصرت امر الله پس چون آمد ایشان را آن کسی که شناخته بودند کافر شدند باو پس لعنت خدا بر کافران حال ملاحظه فرمائید که از آیه چنین مستفاد میشود که مردم زمان آن حضرت همان مردمی بودند که در عهد انبیای قبل برای ترویج آن شریعت و ابلاغ امر الله مجادله و محاربه مینمودند و حال آنکه مردم عهد عیسی و موسی غیر مردم زمان آن حضرت بودند و دیگر آنکه آن کسی را که از قبل شناخته بودند موسی بود صاحب تورات و عیسی بود صاحب انجیل مع ذلک چرا آن حضرت میفرماید چون آمد بسوی ایشان آن کسی که او را شناخته بودند که عیسی باشد یا موسی باو کافر شدند و حال آنکه آن حضرت نظر بظاهر موسوم باسم دیگر بودند که محمّد باشد و از مدین ه دیگر ظاهر شدند و بلسان دیگر و شرع دیگر آمدند مع ذلک چگونه حکم آیه ثابت میشود و ادراک میگردد
Likewise, Muḥammad, in another verse, uttereth His protest against the people of that age. He saith: “Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!”114 Reflect how this verse also implieth that the people living in the days of Muḥammad were the same people who in the days of the Prophets of old contended and fought in order to promote the Faith, and teach the Cause, of God. And yet, how could the generations living at the time of Jesus and Moses, and those who lived in the days of Muḥammad, be regarded as being actually one and the same people? Moreover, those whom they had formerly known were Moses, the Revealer of the Pentateuch, and Jesus, the Author of the Gospel. Notwithstanding, why did Muḥammad say: “When He of Whom they had knowledge came unto them”—that is Jesus or Moses—“they disbelieved in Him”? Was not Muḥammad to outward seeming called by a different name? Did He not come forth out of a different city? Did He not speak a different language, and reveal a different Law? How then can the truth of this verse be established, and its meaning be made clear?
حال حکم رجوع را ادراک فرما که بچه صریحی در خود فرقان نازل شده و احدی تا الیوم ادراک آن ننموده حال چه میفرمائید اگر میفرمائید که آن حضرت رجعت انبیای قبل بودند چنانچه از آیه مستفاد میشود و همچنین اصحاب او هم رجعت اصحاب قبل خواهند بود چنانچه از آیات مذکوره هم رجعت عباد قبل واضح و لّئحست و اگر انکار کنند بر خلاف حکم کتاب که حجّت اکبر است قائل شده اند پس همین قسم حکم رجع و بعث و حشر را در ایّام ظهور مظاهر هویّه ادراک نما تا رجوع ارواح مقدّسه را در اجساد صافی ه منیره بعین رأس ملاحظه فرمائی و غبارهای جهل و نفس ظلمانی را بآب رحمت علم رحمانی پاک و منزّه نمائی که شاید بقوّت یزدانی و هدایت سبحانی و سراج نورانی سبیل صبح هدایت را از شام ضلالت تمیز دهی و فرق گذاری
Strive therefore to comprehend the meaning of “return” which hath been so explicitly revealed in the Qur’án itself, and which none hath as yet understood. What sayest thou? If thou sayest that Muḥammad was the “return” of the Prophets of old, as is witnessed by this verse, His Companions must likewise be the “return” of the bygone Companions, even as the “return” of the former people is clearly attested by the text of the above-mentioned verses. And if thou deniest this, thou hast surely repudiated the truth of the Qur’án, the surest testimony of God unto men. In like manner, endeavor to grasp the significance of “return,” “revelation,” and “resurrection,” as witnessed in the days of the Manifestations of the divine Essence, that thou mayest behold with thine own eyes the “return” of the holy souls into sanctified and illumined bodies, and mayest wash away the dust of ignorance, and cleanse the darkened self with the waters of mercy flowing from the Source of divine Knowledge; that perchance thou mayest, through the power of God and the light of divine guidance, distinguish the Morn of everlasting splendor from the darksome night of error.
و دیگر معلوم آن جناب بوده که حاملان امانت احدیّه که در عوالم ملکیّه بحکم جدید و امر بدیعظاهر میشوند چون این اطیار عرش باقی از سماء مشیّت الهی نازل میگردند و جمیع بر امر مبرمربّانی قیام میفرمایند لهذا حکم یک نفس و یک ذات را دارند چه جمیع از کأس محبّت الهی شاربند واز اثمار شجر ه توحید مرزوق و این مظاهر حقّ را دو مقام مقرّر است یکی مقام صرف تجرید وجوهر تفرید و در این مقام اگر کل را بیک اسم و رسم موسوم و موصوف نمائی بأسی نیست چنانچهمیفرماید لّ نفرّق بین احد من رسله زیرا که جمیع مردم را بتوحید الهی دعوت میفرمایند و بکوثرفیض و فضل نامتناهی بشارت میدهند و کل بخلع نبوّت فائزند و برداء مکرمت مفتخر اینست که نقط ه فرقان میفرماید امّا النّب یّون فأنا و همچنین میفرماید منم آدم اوّل و نوح و موسی و عیسی و همینمضمون را طلعت علوی هم فرموده اند و امثال این بیانات که مشعر بر توحید آن مواقع تجرید است از مجاری بیانات ازلیّه و مخازن لآلی علمیّه ظاهر شده و در کتب مذکور گشته و این طلعات مواقع حکم و مطالع امرند و امر مقدّس از حجبات کثرت و عوارضات تعدّد است اینست که میفرماید و ما امرنا الّّ واحدة و چون امر واحد شد البتّه مظاهر امر هم واحدند و همچنین ائمّ ه دین و سراجهای یقین فرمودند اوّلنا محمّ د و آخرنا محمّد و اوسطنا محمّد
Furthermore, it is evident to thee that the Bearers of the trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Bearers of a new Message. Inasmuch as these Birds of the Celestial Throne are all sent down from the heaven of the Will of God, and as they all arise to proclaim His irresistible Faith, they therefore are regarded as one soul and the same person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the same Tree of Oneness. These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attribute, thou hast not erred from the truth. Even as He hath revealed: “No distinction do We make between any of His Messengers!”115 For they one and all summon the people of the earth to acknowledge the Unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of Prophethood, and honored with the mantle of glory. Thus hath Muḥammad, the Point of the Qur’án, revealed: “I am all the Prophets.” Likewise, He saith: “I am the first Adam, Noah, Moses, and Jesus.” Similar statements have been made by ‘Alí. Sayings such as this, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God’s immortal utterance, and the Treasuries of the gems of divine knowledge, and have been recorded in the scriptures. These Countenances are the recipients of the Divine Command, and the daysprings of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: “Our Cause is but one.”116 Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imáms of the Muḥammadan Faith, those lamps of certitude, have said: “Muḥammad is our first, Muḥammad our last, Muḥammad our all.”
باری معلوم و محقّق آن جناب بوده که جمیع انبیا هیاکل امر الله هستند که در قمایص مختلفه ظاهر شدند و اگر بنظر لطیف ملاحظه فرمائی همه را در یک رضوان ساکن بینی و در یک هوا طائر و بر یک بساط جالس و بر یک کلام ناطق و بر یک امر آمر اینست اتّحاد آن جواهر وجود و شموس غیر محدود و معدود پس اگر یکی از این مظاهر قدسیّه بفرماید من رجوع کلّ انبیا هستم صادقست و همچنین ثابت است در هر ظهور بعد صدق رجوع ظهور قبل و چون رجوع انبیا موافق و مطابق آیات و اخبار ثابت شد رجوع اولیا هم ثابت و محقّق است و این رجوع اظهر از آن است که بدلیل و برهان محتاج شود مثلا ملاحظه فرمائید از جمل ه انبیا نوح بود که چون مبعوث بنبوّت شد و بقیام الهی بر امر قیام فرمود هر نفسی که باو مؤمن و بامر او مذعن شد او فی الحقیقه بحیات جدیده مشرّف شد و در حقّ او صادق میآمد حیات بدیع و روح جدید زیرا که او قبل از ایمان بخدا و اذعان بمظهر نفس او کمال علایق را باموال و اسباب متعلقّ ه بدنیا از قبیل زن و فرزند و اطعمه و اشربه و امثال ذلک داشته بقسمی که اوقات لیل و نهار را مصروف بر اخذ زخارف و اسباب تعیّش داشته و همّت در تحصیل اشیای فانیه گماشته و از این مراتب گذشته قبل از ورود در لجّ ه ایمان بحدودات آباء و اجداد و اتّباع آداب و شرایع ایشان چنان راسخ و محکم بود که اگر حکم بقتل او میشد شاید رضا میداد و راضی بر تغییر حرفی از امور تقلیدیّه که در میان قوم بود نمیشد چنانچه هم ه قوم نداء انّا وجدنا آبائنا علی امّة و انّا علی آثارهم مقتدون برآوردند
It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, Who have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt behold them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those Essences of being, those Luminaries of infinite and immeasurable splendor. Wherefore, should one of these Manifestations of Holiness proclaim saying: “I am the return of all the Prophets,” He verily speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established. Inasmuch as the return of the Prophets of God, as attested by verses and traditions, hath been conclusively demonstrated, the return of their chosen ones also is therefore definitely proven. This return is too manifest in itself to require any evidence or proof. For instance, consider that among the Prophets was Noah. When He was invested with the robe of Prophethood, and was moved by the Spirit of God to arise and proclaim His Cause, whoever believed in Him and acknowledged His Faith was endowed with the grace of a new life. Of him it could be truly said that he was reborn and revived, inasmuch as previous to his belief in God and his acceptance of His Manifestation, he had set his affections on the things of the world, such as attachment to earthly goods, to wife, children, food, drink, and the like, so much so that in the daytime and in the night-season his one concern had been to amass riches and procure for himself the means of enjoyment and pleasure. Aside from these things, before his partaking of the reviving waters of faith, he had been so wedded to the traditions of his forefathers, and so passionately devoted to the observance of their customs and laws, that he would have preferred to suffer death rather than violate one letter of those superstitious forms and manners current amongst his people. Even as the people have cried: “Verily we found our fathers with a faith, and verily, in their footsteps we follow.”117
و همین گروه با هم ه این حجبات محدوده و حدودات مذکوره بمجرّد اینکه صهبای ایمان را از کأس ایقان از ایادی مظاهر سبحان مینوشیدند بالمرّه تقلیب میشدند بقسمی که از زن و فرزند و اموالو اثقال و جان و ایمان بلکه از کلّ ماسوی میگذشتند و بقسمی غلبات شوق الهی و جذبات ذوقصمدانی ایشان را اخذ مینمود که دنیا را و آنچه در آن هست بپر کاهی ندانسته آیا حکم خلق جدید ورجوع در اینها نمیشود و همچنین ملاحظه شد که این نفوس قبل از فوز بعنایت بدیع جدید الهی جانخود را بصد هزار حیله و تدبیر از موارد هلاکت حفظ مینمودند بقسمی که از خاری احتراز میجستندو از روباهی فی المثل فرار مینمودند و بعد از شرف بفوز اکبر و عنایت عظمی صدهزار جانرایگان انفاق میفرمودند بلکه نفوس مقدّسشان از قفس تن بیزار و یک نفر از این جنود در مقابلگروهی مقاتله مینمود مع ذلک چگونه میشود که اگر این نفوس همان نفوس قبل باشند اینگونه اموراتکه مخالف عادات بشر یّه و منافی هوای جسمان یّه است از ایشان ظاهر شود
These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draft of faith, from the cup of certitude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of “rebirth” and “return”? Hath it not been witnessed that these same people, ere they were endued with the new and wondrous grace of God, sought through innumerable devices to ensure the protection of their lives against destruction? Would not a thorn fill them with terror, and the sight of a fox put them to flight? But once having been honored with God’s supreme distinction, and having been vouchsafed His bountiful grace, they would, if they were able, have freely offered up ten thousand lives in His path! Nay, their blessed souls, contemptuous of the cage of their bodies, would yearn for deliverance. A single warrior of that host would face and fight a multitude! And yet, how could they, but for the transformation wrought in their lives, be capable of manifesting such deeds which are contrary to the ways of men and incompatible with their worldly desires?
باری این مطلب واضحست که بدون تغییر و تبدیل الهی محالست این قسم آثار و افعال که بهیچوجه شباهت بآثار و افعال قبل ندارد از ایشان ظاهر شود و در عرص ه کون بوجود آید چنانچه اضطرابشان باطمینان تبدیل میشد و ظنّ بیقین تغییر مییافت و خوف بجرئت مبادله میگشت اینست شأن اکسیر الهی که در یک حین عباد را تقلیب میفرماید
It is evident that nothing short of this mystic transformation could cause such spirit and behavior, so utterly unlike their previous habits and manners, to be made manifest in the world of being. For their agitation was turned into peace, their doubt into certitude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, transmuteth the souls of men!
مثلا در مادّ ه نحاسی ملاحظه فرمائید که اگر در معدن خود از غلب ه یبوست محفوظ بماند در مدّت هفتاد سنه بمقام ذهبی میرسد اگرچه بعضی خود نحاس را ذهب میدانند که بواسط ه غلب ه یبوست مریض شده و بمقام خود نرسیده
For instance, consider the substance of copper. Were it to be protected in its own mine from becoming solidified, it would, within the space of seventy years, attain to the state of gold. There are some, however, who maintain that copper itself is gold, which by becoming solidified is in a diseased condition, and hath not therefore reached its own state.
باری در هر حال اکسیر کامل مادّ ه نحاسی را در آنی بمقام ذهبی میرساند و منازل هفتادساله را بآنی طیّ نماید آیا آن ذهب را بعد میتوان گفت که نحاسست و یا بعالم ذهبی نرسیده و حال آنکه محک در میان است و صفات ذهبی را از نحاسی معیّن و واضح مینماید
Be that as it may, the real elixir will, in one instant, cause the substance of copper to attain the state of gold, and will traverse the seventy-year stages in a single moment. Could this gold be called copper? Could it be claimed that it hath not attained the state of gold, whilst the touchstone is at hand to assay it and distinguish it from copper?
همچنین این نفوس هم از اکسیر الهی در آنی عالم ترابی را طیّ نموده بعوالم قدسی قدم گذارند و بقدمی از مکان محدود بلامکان الهی واصل شوند جهدی باید تا باین اکسیر فائز شوی که در یک آن مغرب جهل را بمشرق علم رساند و ظلمت لیل ظلمانی را بصبح نورانی فائز گرداند و بعید صحرای ظنّ را بچشم ه قرب و یقین دلّلت کند و هیاکل فانیه را برضوان باقی مشرّف فرماید حال اگر در حقّ این ذهب حکم نحاسی صادق میآید در حقّ این عباد هم حکم عباد قبل از فوز بایمان صادق و محقّق است
Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of limitations and reach the domain of the Placeless. It behooveth thee to exert thine utmost to attain unto this Elixir which, in one fleeting breath, causeth the west of ignorance to reach the east of knowledge, illuminates the darkness of night with the resplendence of the morn, guideth the wanderer in the wilderness of doubt to the wellspring of the Divine Presence and Fount of certitude, and conferreth upon mortal souls the honor of acceptance into the Riḍván of immortality. Now, could this gold be thought to be copper, these people could likewise be thought to be the same as before they were endowed with faith.
ای برادر از این بیانات شافی ه کافی ه وافیه اسرار خلق جدید و رجوع و بعث بی حجاب و نقاب ظاهر و هویداست انشآءالله بتأییدات غیبیّه جام ه کهنه را از جسم و جان دور کنی و بخلع جدید ه باقیه مفتخر گردی
O brother, behold how the inner mysteries of “rebirth,” of “return,” and of “resurrection” have each, through these all-sufficing, these unanswerable, and conclusive utterances, been unveiled and unraveled before thine eyes. God grant that through His gracious and invisible assistance, thou mayest divest thy body and soul of the old garment, and array thyself with the new and imperishable attire.
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