اینست که در هر ظهور بعد انفسی که سبقت یافتند بایمان از کلّ من علی الأرض و شربت زلّل معرفت را از جمال احدیّت نوشیدند و باعلی معارج ایمان و ایقان و انقطاع ارتفاع جستند حکمرجوع انفس قبل که در ظهور قبل باین مراتب فائز شده اند بر این اصحاب ظهور بعد میشود اسم ا ورسما و فعلا و قولّ و امرا زیرا آنچه از عباد قبل ظاهر شد از این عباد بعد بعینه ظاهر و هویداگشت مثلا اگر شاخسار گلی در مشرق ارض باشد و در مغرب هم از شاخ ه دیگر آن گل ظاهر شوداطلاق گل بر او میشود دیگر در این مقام نظر بحدودات شاخه و هیئت آن نیست بلکه نظر برائحه وعطریست که در هر دو ظاهر است
Therefore, those who in every subsequent Dispensation preceded the rest of mankind in embracing the Faith of God, who quaffed the clear waters of knowledge at the hand of the divine Beauty, and attained the loftiest summits of faith and certitude, these can be regarded, in name, in reality, in deeds, in words, and in rank, as the “return” of those who in a former Dispensation had achieved similar distinctions. For whatsoever the people of a former Dispensation have manifested, the same hath been shown by the people of this latter generation. Consider the rose: whether it blossometh in the East or in the West, it is nonetheless a rose. For what mattereth in this respect is not the outward shape and form of the rose, but rather the smell and fragrance which it doth impart.
پس نظر را از حدودات ظاهره طاهر و منزّه کن تا همه را بیک اسم و یک رسم و یک ذات ویک حقیقت مشاهده نمائی و اسرار رجوع کلمات را هم در حروفات نازله ملاحظه فرمائی قدریتفکّّر در اصحاب عهد نقط ه فرقان نما که چگونه از جمیع جهات بشریّه و مشتهیات نفسیّه بنفحات قدس یّ ه آن حضرت پاک و مقدّس و منقطع گشتند و قبل از هم ه اهل ارض بشرف لقا که عین لقآء الله بود فائز شدند و از کلّ اهل ارض منقطع گشتند چنانچه شنیده اید که در مقابل آن مظهر ذی الجلال چگونه جان نثار میفرمودند و حال همان ثبوت و رسوخ و انقطاع را بعینه ملاحظه فرما در اصحاب نقط ه بیان راجع شده چنانچه ملاحظه فرموده اید که چگونه این اصحاب از بدایع جود ربّ الأرباب علم انقطاع بر رفرف امتناع برافراشتند باری این انوار از یک مصباح ظاهر شدهاند و این اثمار از یک شجره روئیده اند فی الحقیقه فرقی ملحوظ نه و تغییری مشهود نه کلّ ذلک من فضل الله یؤتیه من یشآء من خلقه انشآءالله از ارض نفی احتراز جوئیم و ببحر اثبات درآئیم تا عوالم جمع و فرق و توحید و تفریق و تحدید و تجرید الهی را ببصری که مقدّس از عناصر و اضداد است مشاهده کنیم و باعلی افق قرب و قدس حضرت معانی پرواز نمائیم
Purge thy sight, therefore, from all earthly limitations, that thou mayest behold them all as the bearers of one Name, the exponents of one Cause, the manifestations of one Self, and the revealers of one Truth, and that thou mayest apprehend the mystic “return” of the Words of God as unfolded by these utterances. Reflect for a while upon the behavior of the companions of the Muḥammadan Dispensation. Consider how, through the reviving breath of Muḥammad, they were cleansed from the defilements of earthly vanities, were delivered from selfish desires, and were detached from all else but Him. Behold how they preceded all the peoples of the earth in attaining unto His holy Presence—the Presence of God Himself—how they renounced the world and all that is therein, and sacrificed freely and joyously their lives at the feet of that Manifestation of the All-Glorious. And now, observe the “return” of the selfsame determination, the selfsame constancy and renunciation, manifested by the companions of the Point of the Bayán.118 Thou hast witnessed how these companions have, through the wonders of the grace of the Lord of Lords, hoisted the standards of sublime renunciation upon the inaccessible heights of glory. These Lights have proceeded from but one Source, and these fruits are the fruits of one Tree. Thou canst discern neither difference nor distinction among them. All this is by the grace of God! On whom He will, He bestoweth His grace. Please God, that we avoid the land of denial, and advance into the ocean of acceptance, so that we may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of variation and oneness, of limitation and detachment, and wing our flight unto the highest and innermost sanctuary of the inner meaning of the Word of God.
پس از این بیانات معلوم شد که اگر در آخر لّ آخر طلعتی بیاید و قیام نماید بر امری که قیام نمود بر آن طلعت اوّل لّ اوّل هرآینه صدق طلعت اوّل بر طلعت آخر میشود زیرا که طلعت آخر لّ آخر قیام نمود بهمان امر که طلعت اوّل لّ اوّل بر آن قیام نمود اینست که نقط ه بیان روح ما سواه فداه شموس احدیّه را بشمس مثال زده اند که اگر از اوّل لّ اوّل الی آخر لّ آخر طلوع نماید همان شمس است که طالع میشود حال اگر گفته شود این شمس همان شمس اوّلیّه است صحیح است و اگر گفته شود که رجوع آن شمس است ایضا صحیح است و همچنین از این بیان صادق میآید ذکر ختمیّت بر طلعت بدء و بالعکس زیرا که آنچه طلعت ختم بر آن قیام مینماید بعینه همان است که جمال بدء بر آن قیام فرموده
From these statements therefore it hath been made evident and manifest that should a Soul in the “End that knoweth no end” be made manifest, and arise to proclaim and uphold a Cause which in “the Beginning that hath no beginning” another Soul had proclaimed and upheld, it can be truly declared of Him Who is the Last and of Him Who was the First that they are one and the same, inasmuch as both are the Exponents of one and the same Cause. For this reason, hath the Point of the Bayán—may the life of all else but Him be His sacrifice!—likened the Manifestations of God unto the sun which, though it rise from the “Beginning that hath no beginning” until the “End that knoweth no end,” is nonetheless the same sun. Now, wert thou to say that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the “return” of that sun, thou also speakest the truth. Likewise, from this statement it is made evident that the term “last” is applicable to the “first,” and the term “first” applicable to the “last”; inasmuch as both the “first” and the “last” have risen to proclaim one and the same Faith.
و این مطلب با اینکه چه قدر واضحست نزد شاربان صهبای علم و ایقان مع ذلک چه مقدار از نفوس که بسبب عدم بلوغ باین مطلب بذکر خاتم النّبیّین محتجب شده از جمیع فیوضات محجوب و ممنوع شده اند با اینکه خود آن حضرت فرمود امّا النّب یّون فأنا و همچنین فرمودند منم آدم و نوح و موسی و عیسی چنانچه ذکر شد مع ذلک تفکّّر نمینمایند بعد از آنکه بر آن جمال ازلی صادق میآیدباینکه فرمودند منم آدم اوّل همین قسم صادق میآید که بفرمایند منم آدم آخر و همچنان که بدء انبیا راکه آدم باشد بخود نسبت دادند همین قسم ختم انبیا هم بآن جمال الهی نسبت داده میشود و این بسیواضحست که بعد از آنکه بدء النّبیّین بر آن حضرت صادقست همان قسم ختم النّب یّین صادق آید و باین مطلب جمیع اهل ارض در این ظهور ممتحن شده اند چنانچه اکثری بهمین قول تمسّکجسته از صاحب قول معرض شده اند و نمیدانم این قوم از اوّلیّت و آخریّت حقّ جلّ ذکره چه ادراکنموده اند اگر مقصود از اوّلیّت و آخریّت اوّلیّت و آخریّت ملکی باشد هنوز که اسباب ملکی بآخرنرسیده پس چگونه آخریّت بر آن ذات احد یّت صادق میآید بلکه در این رتبه اوّلیّت نفس آخریّت وآخریّت نفس اوّلیّت باشد
Notwithstanding the obviousness of this theme, in the eyes of those that have quaffed the wine of knowledge and certitude, yet how many are those who, through failure to understand its meaning, have allowed the term “Seal of the Prophets” to obscure their understanding, and deprive them of the grace of all His manifold bounties! Hath not Muḥammad, Himself, declared: “I am all the Prophets”? Hath He not said as We have already mentioned: “I am Adam, Noah, Moses, and Jesus”? Why should Muḥammad, that immortal Beauty, Who hath said: “I am the first Adam” be incapable of saying also: “I am the last Adam”? For even as He regarded Himself to be the “First of the Prophets”—that is Adam—in like manner, the “Seal of the Prophets” is also applicable unto that Divine Beauty. It is admittedly obvious that being the “First of the Prophets,” He likewise is their “Seal.” The mystery of this theme hath, in this Dispensation, been a sore test unto all mankind. Behold, how many are those who, clinging unto these words, have disbelieved Him Who is their true Revealer. What, We ask, could this people presume the terms “first” and “last”—when referring to God—glorified be His Name!—to mean? If they maintain that these terms bear reference to this material universe, how could it be possible, when the visible order of things is still manifestly existing? Nay, in this instance, by “first” is meant no other than the “last” and by “last” no other than the “first.”
باری همان قسمی که در اوّل لّ اوّل صدق آخریّت بر آن مربّی غیب و شهود میآید همان قسم هم بر مظاهر او صادق میآید و در حینی که اسم اوّلیّت صادقست همان حین اسم آخریّت صادق و در حینی که بر سریر بدئیّت جالسند همان حین بر عرش ختمیّت ساکن و اگر بصر حدید یافت شود مشاهده مینماید که مظهر اوّلیّت و آخریّت و ظاهریّت و باطنیّت و بدئیّت و ختمیّت این ذوات مقدّسه و ارواح مجرّده و انفس الهیّه هستند و اگر در هوای قدس کان الله و لم یکن معه من شیء طائر شوی جمیع این اسماء را در آن ساحت معدوم صرف و مفقود بحت بینی و دیگر هیچ باین حجبات و اشارات و کلمات محتجب نشوی چه لطیف و بلند است این مقام که جبرئیل بی دلیل سبیل نجوید و طیر قدسی بی اعانت غیبی طیران نتواند
Even as in the “Beginning that hath no beginnings” the term “last” is truly applicable unto Him who is the Educator of the visible and of the invisible, in like manner, are the terms “first” and “last” applicable unto His Manifestations. They are at the same time the Exponents of both the “first” and the “last.” Whilst established upon the seat of the “first,” they occupy the throne of the “last.” Were a discerning eye to be found, it will readily perceive that the exponents of the “first” and the “last,” of the “manifest” and the “hidden,” of the “beginning” and the “seal” are none other than these holy Beings, these Essences of Detachment, these divine Souls. And wert thou to soar in the holy realm of “God was alone, there was none else besides Him,” thou wilt find in that Court all these names utterly non-existent and completely forgotten. Then will thine eyes no longer be obscured by these veils, these terms, and allusions. How ethereal and lofty is this station, unto which even Gabriel, unshepherded, can never attain, and the Bird of Heaven, unassisted, can never reach!
حال قول حضرت امیر را ادراک نما که فرموده کشف سبحات الجلال من غیر اشارة و از جمل ه سبحات مجللّه علمای عصر و فقهای زمان ظهورند که جمیع نظر بعدم ادراک و اشتغال و حبّ بریاست ظاهره تسلیم امر الله نمینمایند بلکه گوش نمیدهند تا نغم ه الهی را بشنوند بل یجعلون اصابعهم فی آذانهم و عباد هم چون ایشان را من دون الله ولیّ خود اخذ نموده اند منتظر رد و قبول این خشبهای مسنّده هستند زیرا از خود بصر و سمع و قلبی ندارند که تمیز و تفصیل دهند میان ه حقّ و باطل
And, now, strive thou to comprehend the meaning of this saying of ‘Alí, the Commander of the Faithful: “Piercing the veils of glory, unaided.” Among these “veils of glory” are the divines and doctors living in the days of the Manifestation of God, who, because of their want of discernment and their love and eagerness for leadership, have failed to submit to the Cause of God, nay, have even refused to incline their ears unto the divine Melody. “They have thrust their fingers into their ears.”119 And the people also, utterly ignoring God and taking them for their masters, have placed themselves unreservedly under the authority of these pompous and hypocritical leaders, for they have no sight, no hearing, no heart, of their own to distinguish truth from falsehood.
با اینکه هم ه انبیا و اصفیا و اولیا من عند الله امر فرمودند که بچشم و گوش خود بشنوند و ملاحظه نمایند معذلک معتنی بنصح انبیا نگشته تابع علمای خود بوده و خواهند بود و اگر مسکینی و یا فقیری که عاری از لباس اهل علم باشد بگوید یا قوم اتّبعوا المرسلین جواب گویند که این همه علما و فضلا با این ریاست ظاهره و البس ه مقطّع ه لطیفه نفهمیده اند و حقّ را از باطل ادراک ننمود هاند و تو و امثال تو ادراک نموده اید و نهایت تعجّب مینمایند از چنین قولی با اینکه امم سلف اکثر و اعظم و اکبرند و اگر کثرت و لباس علم سبب و علتّ علم و صدق باشد البتّه امم سابقه اولی و اسبقند
Notwithstanding the divinely inspired admonitions of all the Prophets, the Saints, and Chosen ones of God, enjoining the people to see with their own eyes and hear with their own ears, they have disdainfully rejected their counsels and have blindly followed, and will continue to follow, the leaders of their Faith. Should a poor and obscure person, destitute of the attire of men of learning, address them saying: “Follow ye, O people! the Messengers of God,”120 they would, greatly surprised at such a statement, reply: “What! Meanest thou that all these divines, all these exponents of learning, with all their authority, their pomp and pageantry, have erred, and failed to distinguish truth from falsehood? Dost thou, and people like thyself, pretend to have comprehended that which they have not understood?” If numbers and excellence of apparel be regarded as the criterions of learning and truth, the peoples of a bygone age, whom those of today have never surpassed in numbers, magnificence and power, should certainly be accounted a superior and worthier people.
و با اینکه این فقره هم معلوم و واضحست که در جمیع احیان ظهور مظاهر قدسیّه علمای عهد مردم را از سبیل حقّ منع مینمودند چنانچه در جمیع کتب و صحف سماوی مذکور و مسطور است واحدی از انبیا مبعوث نشد مگر آنکه محلّ بغض و انکار و رد و سبّ علما گشت قاتلهم الله بما فعلوامن قبل و من بعد کانوا یفعلون حال کدام سبحات جلال اعظم از این هیاکل ضلالست والله کشف آناعظم امور است و خرقش اکبر اعمال و فّقنا الله و ایّاکم یا معشر الرّوح لعلکّم بذلک فی زمن المستغاثتوفّقون و من لقآء الله فی ایّامه لّ تحتجبون
It is clear and evident that whenever the Manifestations of Holiness were revealed, the divines of their day have hindered the people from attaining unto the way of truth. To this testify the records of all the scriptures and heavenly books. Not one Prophet of God was made manifest Who did not fall a victim to the relentless hate, to the denunciation, denial, and execration of the clerics of His day! Woe unto them for the iniquities their hands have formerly wrought! Woe unto them for that which they are now doing! What veils of glory more grievous than these embodiments of error! By the righteousness of God! to pierce such veils is the mightiest of all acts, and to rend them asunder the most meritorious of all deeds! May God assist us and assist you, O concourse of the Spirit! that perchance ye may in the time of His Manifestation be graciously aided to perform such deeds, and may in His days attain unto the Presence of God.
و همچنین ذکر خاتم النّب یّین و امثال آن از سبحات مجللّه است که کشف آن از اعظم امور استنزد این همج رعاع و جمیع باین حجبات محدوده و سبحات مجللّ ه عظیمه محتجب مانده اند آیا نغم ه طیر هویّه را نشنید هاند که میفرماید الف فاطمه نکاح نمودم که همه بنت محمّد بن عبدالله خاتم النّب یّین بودند حال ملاحظه فرما که چه قدر از اسرار در سرادق علم الهی مستور است و چه مقدار جواهر علم او در خزائن عصمت مکنون تا یقین نمائی که صنع او را بدایت و نهایتی نبوده و نخواهد بود و فضای قضای او اعظم از آنست که ببیان تحدید شود و یا طیر افئده آن را طیّ نماید و تقدیرات قدریّ ه او اکبر از آنست که بادراک نفسی منتهی شود خلق او از اوّل لّ اوّل بوده و آخری او را اخذ نکرده و مظاهر جمال او الی نهایت لّ نهایه خواهند بود و ابتدائی او را ندیده حال در همین بیان ملاحظه فرما که چگونه حکم آن بر جمیع این طلعات صدق مینماید
Furthermore, among the “veils of glory” are such terms as the “Seal of the Prophets” and the like, the removal of which is a supreme achievement in the sight of these baseborn and erring souls. All, by reason of these mysterious sayings, these grievous “veils of glory,” have been hindered from beholding the light of truth. Have they not heard the melody of that bird of Heaven,121 uttering this mystery: “A thousand Fáṭimihs I have espoused, all of whom were the daughters of Muḥammad, Son of ‘Abdu’lláh, the ‘Seal of the Prophets’”? Behold, how many are the mysteries that lie as yet unraveled within the tabernacle of the knowledge of God, and how numerous the gems of His wisdom that are still concealed in His inviolable treasuries! Shouldest thou ponder this in thine heart, thou wouldst realize that His handiwork knoweth neither beginning nor end. The domain of His decree is too vast for the tongue of mortals to describe, or for the bird of the human mind to traverse; and the dispensations of His providence are too mysterious for the mind of man to comprehend. His creation no end hath overtaken, and it hath ever existed from the “Beginning that hath no beginning”; and the Manifestations of His Beauty no beginning hath beheld, and they will continue to the “End that knoweth no end.” Ponder this utterance in thine heart, and reflect how it is applicable unto all these holy Souls.
و همچنین نغم ه جمال ازلی حسین بن علی را ادراک نما که به سلمان میفرماید که مضمون آن اینست بودم با الف آدم که فاصل ه هر آدم به آدم بعد خمسین الف سنه بود و با هر یک ولّیت پدرم را عرض نمودم و تفصیلی ذکر میفرماید تا آنکه میفرماید الف مرّه جهاد نمودم در سبیل الهی که اصغر و کوچکتر از همه مثل غزو ه خیبر بود که پدرم با کفّار محاربه و مجادله نمود حال اسرار ختم و رجع و لّ اوّلیّت و لّ آخریّت صنع همه را از این دو روایت ادراک فرما
Likewise, strive thou to comprehend the meaning of the melody of that eternal beauty, Ḥusayn, son of ‘Alí, who, addressing Salmán, spoke words such as these: “I was with a thousand Adams, the interval between each and the next Adam was fifty thousand years, and to each one of these I declared the Successorship conferred upon my father.” He then recounteth certain details, until he saith: “I have fought one thousand battles in the path of God, the least and most insignificant of which was like the battle of Khaybar, in which battle my father fought and contended against the infidels.” Endeavor now to apprehend from these two traditions the mysteries of “end,” “return,” and “creation without beginning or end.”
باری ای حبیب من مقدّسست نغم ه لّهوت که باستماع و عقول ناسوت محدود شود نمل ه وجود کجا تواند بعرص ه معبود قدم گذارد اگرچه نفوس ضعیفه از عدم ادراک این بیانات معضله را انکار نمایند و امثال این احادیث را نفی کنند بلی لّ یعرف ذلک الّّ اولو الألباب قل هو الختم الذّی لیس له ختم فی الّبداع و لّ بدء له فی الّختراع اذا یا ملأ الّرض فی ظهورات البدء تجلیّات الختم تشهدون
O my beloved! Immeasurably exalted is the celestial Melody above the strivings of human ear to hear or mind to grasp its mystery! How can the helpless ant step into the court of the All-Glorious? And yet, feeble souls, through lack of understanding, reject these abstruse utterances, and question the truth of such traditions. Nay, none can comprehend them save those that are possessed of an understanding heart. Say, He is that End for Whom no end in all the universe can be imagined, and for Whom no beginning in the world of creation can be conceived. Behold, O concourse of the earth, the splendors of the End, revealed in the Manifestations of the Beginning!
بسیار تعجّ ب است که این قوم در بعضی از مراتب که مطابق میل و هوای ایشان است متمسّک بآی ه منزل ه در فرقان و احادیث اولی الّیقان میشوند و از بعضی که مغایر هوای ایشانست بالمرّه اعراض مینمایند قل أ تؤمنون ببعض الکتاب و تکفرون ببعض ما لکم کیف تحکمون ما لّ تشعرون مثل آنکه در کتاب مبین ربّ العالمین بعد از ذکر ختمیّت فی قوله تعالی ولکنّه رسول الله و خاتم النّبیّین جمیع ناس را بلقای خود وعده فرموده چنانچه آیات مد ل هّ بر لقای آن ملیک بقا در کتاب مذکور است و بعضی از قبل ذکر شده و خدای واحد شاهد مقال است که هیچ امری اعظم از لقا و اصرح از آن درفرقان ذکر نیافته فهنیئا لمن فاز به فی یوم اعرض عنه اکثر النّاس کما انتم تشهدون
How strange! These people with one hand cling to those verses of the Qur’án and those traditions of the people of certitude which they have found to accord with their inclinations and interests, and with the other reject those which are contrary to their selfish desires. “Believe ye then part of the Book, and deny part?”122 How could ye judge that which ye understand not? Even as the Lord of being hath in His unerring Book, after speaking of the “Seal” in His exalted utterance: “Muḥammad is the Apostle of God and the Seal of the Prophets,”123 hath revealed unto all people the promise of “attainment unto the divine Presence.” To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned. The one true God is My witness! Nothing more exalted or more explicit than “attainment unto the divine Presence” hath been revealed in the Qur’án. Well is it with him that hath attained thereunto, in the day wherein most of the people, even as ye witness, have turned away therefrom.
و مع ذلک بحکم اوّل از امر ثانی معرض گشته اند با اینکه حکم لقا در یوم قیام منصوص استدر کتاب و قیامت هم بدلّئل واضحه ثابت و محقّق شد که مقصود قیام مظهر اوست بر امر او وهمچنین از لقا لقای جمال اوست در هیکل ظهور او اذ انّه لّ تدرکه الأبصار و هو یدرک الأبصار وبا جمیع این مطالب ثابته و بیانات واضحه من حیث لّ یشعر بذکر ختم تمسّک جسته اند و از موجدختم و بدء در یوم لقای او بالمرّه محتجب مانده اند و لو یؤاخذ الله النّاس بما کسبوا ما ترک علی ظهرهامن دابّة ولکن یؤخّرهم الی اجل مسمّی و از هم ه این مراتب چشم پوشیده اگر این قوم بقطره ئی ازچشم ه لطیف یفعل ما یشآء و یحکم ما یرید میآشامیدند هیچ اینگونه اعتراضات غیر مرضیّه بر محلّ امر نمینمودند امر و قول و فعل در قبض ه قدرت اوست کلّ شیء فی قبضة قدرته اسیر و انّ ذلک علیه سهل یسیر فاعلست آنچه را اراده نماید و عامل است آنچه میل فرماید من قال لم و بم فقد کفر و اگر این عباد قدری بشعور بیایند از آنچه مرتکب شده اند هلاک میشوند و بدستهای خود خود را بنار که مقرّ و مرجع ایشانست راجع مینمایند آیا نشنیده اند که میفرماید لّ یسأل عمّا یفعل و با این بیانات چگونه میتوان جسارت نمود و بزخارف قول مشغول شد
And yet, through the mystery of the former verse, they have turned away from the grace promised by the latter, despite the fact that “attainment unto the divine Presence” in the “Day of Resurrection” is explicitly stated in the Book. It hath been demonstrated and definitely established, through clear evidences, that by “Resurrection” is meant the rise of the Manifestation of God to proclaim His Cause, and by “attainment unto the divine Presence” is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, “No vision taketh in Him, but He taketh in all vision.”124 Notwithstanding all these indubitable facts and lucid statements, they have foolishly clung to the term “seal,” and remained utterly deprived of the recognition of Him Who is the Revealer of both the Seal and the Beginning, in the day of His presence. “If God should chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an appointed time doth He respite them.”125 But apart from all these things, had this people attained unto a drop of the crystal streams flowing from the words: “God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth,” they would not have raised any unseemly cavils, such as these, against the focal Center of His Revelation. The Cause of God, all deeds and words, are held within the grasp of His power. “All things lie imprisoned within the hollow of His mighty Hand; all things are easy and possible unto Him.” He accomplisheth whatsoever He willeth, and doeth all that He desireth. “Whoso sayeth ‘why’ or ‘wherefore’ hath spoken blasphemy!” Were these people to shake off the slumber of negligence and realize that which their hands have wrought, they would surely perish, and would of their own accord cast themselves into fire—their end and real abode. Have they not heard that which He hath revealed: “He shall not be asked of His doings”?126 In the light of these utterances, how can man be so bold as to question Him, and busy himself with idle sayings?
سبحان الله جهل و نادانی عباد بمقام و حدّی رسیده که بعلم و اراد ه خود مقبل شده از علم و اراد ه حقّ جلّ و عزّ معرض گشته اند
Gracious God! So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of God—hallowed and glorified be His name!
حال انصاف دهید اگر این عباد موقن باین کلمات درّیّه و اشارات قدسیّه شوند و حقّ را یفعل ما یشآء بدانند دیگر چگونه باین مزخرفات تشبّث مینمایند و تمسّک میجویند بلکه آنچه بفرماید بجان اقرار نمایند و مذعن شوند قسم بخدا که اگر تقدیرات مقدّره و حکمتهای قدریّه سبقت نیافته بود ارض جمیع این عباد را معدوم مینمود ولکن یؤخّر ذلک الی میقات یوم معلوم
Be fair: Were these people to acknowledge the truth of these luminous words and holy allusions, and recognize God as “Him that doeth whatsoever He pleaseth,” how could they continue to cleave unto these glaring absurdities? Nay, with all their soul, they would accept and submit to whatsoever He saith. I swear by God! But for the divine Decree, and the inscrutable dispensations of Providence, the earth itself would have utterly destroyed all this people! “He will, however, respite them until the appointed time of a known day.”
باری هزار و دویست و هشتاد سنه از ظهور نقط ه فرقان گذشت و جمیع این همج رعاع در هر صباح تلاوت فرقان نموده اند و هنوز بحرفی از مقصود فائز نشدند و خود قرائت میکنند بعضی آیات را که صریح بر مطالب قدسیّه و مظاهر عزّ صمدیّه است مع ذلک هیچ ادراک ننموده اند و این مدّت این قدر ادراک نشده که مقصود از تلاوت کتب و قرائت صحف در هر عصری ادراک معانی آن و بلوغ بمعارج اسرار آن بوده والّّ تلاوت بی معرفت را البتّه فائد ه کلیّ نباشد
Twelve hundred and eighty years have passed since the dawn of the Muḥammadan Dispensation, and with every break of day, these blind and ignoble people have recited their Qur’án, and yet have failed to grasp one letter of that Book! Again and again they read those verses which clearly testify to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal Glory, and still apprehend not their purpose. They have even failed to realize, all this time, that, in every age, the reading of the scriptures and holy books is for no other purpose except to enable the reader to apprehend their meaning and unravel their innermost mysteries. Otherwise reading, without understanding, is of no abiding profit unto man.
چنانچه شخصی در یومی نزد این فقیر بحر معانی حاضر بود و ذکری از علائم قیامت و حشر و نشر و حساب بمیان آمد و اصرار مینمود که حساب خلایق در ظهور بدیع چگونه شد که احدی اطّلاع نیافته بعد قدری از صور علم یّه و شئونات حکمیّه بقدر ادراک و فهم سامع القا شد و بعد ذکر شد که این مدّت مگر تلاوت فرقان ننموده ئی و آی ه مبارکه را که میفرماید فیومئذ لّ یسأل عن ذنبه انس و لّ جا نّ را ندید ه اید و بمقصود ملتفت نشده اید که معنی س وال چنان نیست که ادراک نموده اید بلکهس وال بلسان و بیان نیست چنانچه همین آیه مشعر و مدلّ بر آنست و بعد میفرماید یعرف المجرمونبسیماهم فیؤخذ بال نّواصی و الأقدام
And it came to pass that on a certain day a needy man came to visit this Soul, craving for the ocean of His knowledge. While conversing with him, mention was made concerning the signs of the Day of Judgment, Resurrection, Revival, and Reckoning. He urged Us to explain how, in this wondrous Dispensation, the peoples of the world were brought to a reckoning, when none were made aware of it. Thereupon, We imparted unto him, according to the measure of his capacity and understanding, certain truths of Science and ancient Wisdom. We then asked him saying: “Hast thou not read the Qur’án, and art thou not aware of this blessed verse: ‘On that day shall neither man nor spirit be asked of his sin’?127 Dost thou not realize that by ‘asking’ is not meant asking by tongue or speech, even as the verse itself doth indicate and prove? For afterward it is said: ‘By their countenance shall the sinners be known, and they shall be seized by their forelocks and their feet.’”128
اینست که از وجهه حساب خلایق کشیده میشود و کفر و ایمان و عصیان جمیع ظاهر میگردد چنانچه الیوم مشهود است که بسیما اهل ضلالت از اصحاب هدایت معلوم و واضحند و اگر این عباد خالص ا لله و طلبا لرضائه در آیات کتاب ملاحظه نمایند جمیع آنچه را که میطلبند البتّه ادراک مینمایند بقسمی که جمیع امور واقعه در این ظهور را از کلیّ و جزئی در آیات او ظاهر و مکشوف ادراک مینمایند حتّی خروج مظاهر اسماء و صفات را از اوطان و اعراض و اغماض ملتّ و دولت را و سکون و استقرار مظهر کلیّّه در ارض معلوم مخصوص ولکن لّ یعرف ذلک الّّ اولو الألباب
Thus the peoples of the world are judged by their countenance. By it, their misbelief, their faith, and their iniquity are all made manifest. Even as it is evident in this day how the people of error are, by their countenance, known and distinguished from the followers of divine Guidance. Were these people, wholly for the sake of God and with no desire but His good-pleasure, to ponder the verses of the Book in their heart, they would of a certainty find whatsoever they seek. In its verses would they find revealed and manifest all the things, be they great or small, that have come to pass in this Dispensation. They would even recognize in them references unto the departure of the Manifestations of the names and attributes of God from out their native land; to the opposition and disdainful arrogance of government and people; and to the dwelling and establishment of the Universal Manifestation in an appointed and specially designated land. No man, however, can comprehend this except he who is possessed of an understanding heart.
اختم القول بما نزّ ل علی محمّد من قبل لیکون ختامه المسک الذّی یهدی النّاس الی رضوان قدس منیر قال و قوله الحقّ و الله یدعو الی دارالسّلام و یهدی من یشآء الی صر اط مستقیم لهم دارالسّلام عند ربّهم و هو ول یّهم بما کانوا یعملون لیسبق هذا الفضل علی العالم و الحمد لله ربّ العالمین
We seal Our theme with that which was formerly revealed unto Muḥammad that the seal thereof may shed the fragrance of that holy musk which leadeth men unto the Riḍván of unfading splendor. He said, and His Word is the truth: “And God calleth to the Abode of Peace;129 and He guideth whom He will into the right way.”130 “For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works.”131 This He hath revealed that His grace may encompass the world. Praise be to God, the Lord of all being!
بیان را در هر مطلب مکرّر نمودیم که شاید هر نفسی از اعالی و ادانی از این بیانات بقدر و انداز ه خود قسمت و نصیب بردارد و اگر نفسی از ادراک بیانی عاجز باشد از بیان دیگر مقصود خود را ادراک نماید لیعلم کلّ اناس مشربهم
We have variously and repeatedly set forth the meaning of every theme, that perchance every soul, whether high or low, may obtain, according to his measure and capacity, his share and portion thereof. Should he be unable to comprehend a certain argument, he may, thus, by referring unto another, attain his purpose. “That all sorts of men may know where to quench their thirst.”
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