Kitab-i-Badi/Page5

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81	اگر نفسی اليوم اين شئونات الهيّه و ظهورات ربوبيّه و آيات منزله ای، كه در اين ظهور امنع اقدس ظاهر شده و به مثل غيثِ هاطل جاری، انكار نمايد انكار حقّ و كلّ رسل را نموده. و إنّه مِن المشركين قد كان فی أمّ الألواح مِن قلم الأمر مرقوماً. (edit)	If a soul today denies these divine affairs, divine apparitions, and noble verses, which have appeared in this apparition of the Holy One and are like the flow of a current, he has denied the truth and the whole of the Messenger. And indeed, among the polytheists, he was tall in the Umm al-Hawhal from the pen of the decree. (edit)	If today, someone denies these divine manifestations, theophanies of Lordship, and the revealed verses which have appeared in this greatest, most sacred appearance, and which flow like abundant rain, they are in fact denying the truth and all the messengers. And verily, they are among the polytheists, as it has been recorded in the Mother of the Tablets by the Pen of the Command. (edit)
82	يك نغمه از نغمات ورقاء بيان در ذكر ميزان مخصوص قاصدان حرم رحمن ذكر می شود، لعلّ به معرفت آن فائز شده از مظاهر شيطانيّه به كلّيه منقطع شوند و حجبات اوهام را شقّ نمايند، علی شأنٍ[۴۱] يسمعنّ أهلُ ملاء الأعلی صوتَ خرقِها و يشهدنّ أنفسَهُم فوقَ ملاء البيان كلّها، مِن الّذينهم كفروا و أشركوا و يفرّنّ مِن غصنٍ إلی غصنٍ ليُدخِلنّ الشّكَّ و الرّيبَ فی قلوبِ الّذين قلّبتْهم نسماتُ الرّحمن عن شمالِ الظّنّ إلی يمينِ اليقين. قوله - عزّ ذكرُهُ و عزّ ثنائُهُ و عزّ كلمتُهُ و أُعظِمَ إحسانُهُ -: او است ميزان و امرِ او است ميزان و احوال او است ميزان و دلالات او است ميزان. ما يُنسَب إلی الميزان ميزان. (edit)	One of the songs of Warqa Bayan is mentioned in the mention of the special measure of the messengers of the Rahman's Shrine, so that by knowing it, they will be completely cut off from satanic manifestations and their veils will be torn. Their souls are above the fullness of the statement of all, among them are the disbelievers and polytheists, and they run from branch to branch, so that doubt and suspicion enter the hearts of those whose hearts are filled with the names of the Most Merciful, from the north of the thought to the right of the righteous. Qula - The glory of remembrance and the glory of thanksgiving and the glory of His words and the greatness of His kindness -: He is the measure and His command is the measure and His condition is the measure and His signs are the measure. We are related to Al Mizan Mizan. (edit)	A melody from the melodies of the exalted utterance is mentioned in relation to the specific criterion for the seekers of the sanctuary of the Merciful, so that perhaps by gaining knowledge of it, they may completely detach themselves from satanic manifestations and tear apart the veils of illusions. Those who are among the highest assembly hear the sound of its breaking and bear witness to their own selves above all the assemblies of expression, among those who have disbelieved and associated partners with God, and who flee from branch to branch to instill doubt and suspicion in the hearts of those whom the breezes of the Merciful have turned from the left of suspicion to the right of certainty. The saying - exalted be His mention, exalted be His praise, exalted be His word, and great be His beneficence -: He is the criterion, and His command is the criterion, and His states are the criterion, and His signs are the criterion. What is attributed to the criterion is the criterion. (edit)
83	باری ميزان نفس ظهور بوده و خواهد بود، و آنچه از بحر جود وكرم ظاهر فرمايد و به آنچه اليوم عاملند و به آنچه ناطقند و به آنچه آمرند، ميزان كلّ از قبل و بعد بوده و خواهد بود. و اليوم هر نفسی را از اين ميزان قدس رحمانی خارج مشاهده نمائی باطل دان و مردود شمر، و نعوذُ بالله به اصل ميزان جسارت منماَ! خَف عن الله الّذی خلقكَ مِن قطرةِ ماءٍ مُهين. (edit)	Again, the measure of self-appearance has been and will be, and what appears from the sea of existence and karma, and what they are doing today, what they speak, and what they command, has been and will be the measure of the whole before and after. And today, count every soul out of this measure of the holy and merciful view as a false and rejected sight, and seek refuge in God by the principle of Manma's courage! Be afraid of Allah, who created you from a drop of offensive water. (edit)	Indeed, the criterion has always been and will always be the essence of the Manifestation, and what appears from the ocean of generosity and grace, and what they act upon today, what they speak and what they command, has been and will be the criterion for everything, before and after. Today, consider every soul that deviates from this sacred criterion of the Merciful as false and rejected, and may we seek refuge in God from daring to challenge the original criterion! Fear God, who created you from a humble drop of water. (edit)
84	قول ديگر آن مبغض: اوّلاً آن که در اصل مدّعی و مطلب عرض نمايم، همان حضرت باب، كه شما ربّ اعلی می گوئيد، در حقيّت خود آيات خود را مقرّر فرموده اند و به آيات اثبات حقيّت خود فرموده، و هيچ كسی را از معتقدين انكار بر اين نيست. و يقين است [۴۲]كه شما هم نمی توانيد انكار نمائيد، بلكه تصديق شما و ديگران حضرت باب را به آيات بوده. (edit)	The other saying of that hater: First of all, let me state the main claimant and content, the same Prophet Báb, whom you call the Most High Lord, has established his verses in his truth, and he has said the proof of his truth with the verses, and no one of the believers There is no denying this. And it is certain [42] that you cannot deny it either, but you and others have confirmed the Prophet's message with the verses. (edit)	The other statement of the adversary is as follows: Firstly, the one whose claim and demand I am presenting, His Holiness the Báb, whom you call the Supreme Lord, has indeed established His verses in truth and has referred to His verses as proof of His legitimacy, and none of the believers deny this. And it is certain [42] that you too cannot deny it; rather, your confirmation and that of others has been based on the verses of the Báb. (edit)
85	فو الّذی نفسی بيده كه هيچ ذی شمّی از اين كلمات كه مرقوم داشته رايحه حقّ استشمام ننمايد. زهی حسرت و ندامت كه در اين ربيع روحانی به طراز بديع مزيّن نشدی و از نفحات خوش رضوان معانی استشمام ننمودی. كلماتت مثل كلمات محتجبين، بل احقر. فوالله، لو تتفكّر فيها لَتكونُ خجلاً فی نفسك و تمحو كلَّها. قدر و شأن انسان از كلماتش ظاهر و فی الحقيقة كلمهْ مرآت نفس است لو أنت مِن العارفين. (edit)	Fu Al-Zhi, give breath so that no living being will smell the scent of truth from these words that have been written. You regret that you were not decorated in a new style in this spiritual spring and did not smell the pleasant scents of meanings. Your words are like the words of protestors, even worse. By Allah, if you think about it, you will be ashamed of yourself and erase everything. The value and dignity of a person is apparent from his words, and in fact, the word is the reward of the soul. (edit)	By the One in Whose hand is my soul, not a single person with a sense of smell will perceive the fragrance of truth from these words that you have written. How great is the regret and remorse that you did not partake in this spiritual spring adorned with exquisite patterns, and did not inhale the sweet breezes of the divine garden of meanings. Your words are like the words of the veiled ones, even more insignificant. By God, if you were to reflect upon them, you would be ashamed of yourself and would erase them all. The worth and status of a person is revealed through their words, and in truth, words are the mirrors of the soul, if only you were among the knowledgeable. (edit)
86	لم يزل به اين كلمات غير متقنه هياكل ظنونيّه ناس را از شطر احديّه منع نموده اند. چه مقام مشاهده می شود تقديس امر، و چه مقام مشاهده می شود انفس محتجبه. إسْمَعْ قولی، ثمّ دَعْهَا عن ورائك، فاقبِل إلی الله بكلّك لعلّ يجری مِن قلبك بحورُ المعانی و البيان فی ذكر ربّك المقتدر العزيز المنّان! (edit)	He still has unprofessional words, structures of people's assumptions. What is the position of witnessing that is required to sanctify a matter, and what is the position of what is seen is what is hidden. Hear what I say, then leave it behind you, so turn to God with all of you, so that perhaps oceans of meanings and clarification will flow from your heart in the remembrance of your Lord, the Powerful, the Mighty, the Beneficent! (edit)	These imperfect words have always prevented the structures of people's conjectures from the side of Oneness. What a station of witnessing the sanctity of the Cause can be seen, and what a station of witnessing the veiled souls can be seen. Listen to my words, then leave them behind you, and turn to God with all of you, so that perhaps the oceans of meanings and eloquence will flow from your heart in the remembrance of your Lord, the Almighty, the All-Powerful, the Bestower! (edit)
87	اگر چه قلم خجلت می كشد در ذكر جواب چنين كلمات، ولكن نظر به آن که جواب را واجب دانسته اند مذكور می دارم كه همين كلمات شما ردّ بر شما است، و اثبات امرالله نوشته و ملتفت نشده. كذلك يجری الله مِن القلم ما يكون غافلاً عنه[۴۳]كاتبُِهُ. فويلٌ للمحتجبين مِن عذابِ يومٍ عظيم. (edit)	Although the pen is ashamed to mention the answer to such words, but I am of the opinion that they considered the answer to be obligatory, that your very words are a rejection of you, and the proof of God's will has not been written and interpreted. In the same way, God runs from our pen, even if the writer is oblivious to him [43]. A foil for those who protest against the punishment of a great day. (edit)	Although the pen is ashamed to mention the answer to such words, considering that they have deemed the response necessary, I mention that these very words of yours are a refutation against you, and you have written them without paying attention to the proof of God's Cause. Thus, God lets flow from the pen what the writer is heedless of. Woe to the veiled ones from the punishment of a great Day. (edit)
88	ای برادر، مرئه عقيمه در كلّ ملل بی قدر بوده، چه كه محروم گشته از نسل ظاهره. فوالله، نفوسی كه قلوبشان عقيم گشته از ظهور ابكار معارف الهيّه، اين نفوس اشدّ محروماً به نظر آيند. و حال مشاهده می شود اكثری از محتجبين قلب و فؤاد و بصرشان عقيم گشته، به شأنی كه آنچه خود می نويسند به ادراك آن قادر نيستند، تا چه رسد به اشارات كلمات الهيّه و جواهر حِكَم بالغه ربّانيّه. تالله، اولائک عقيمٌ مِن رحمةِ الله و مِن الصّدق و الإنصاف، و لم يظهرْ منهم إلاّ ما يشتدُّ به غضبُ الله و سُخْطُهُ عليهم، ولكنّهم لا يفقهون. (edit)	O brother, barrenness has been unappreciated in all nations, which is deprived of the generation of Zahir. God willing, those souls whose hearts have become sterile from the appearance of the beginnings of divine knowledge, these souls will seem severely deprived. And now it can be seen that most of the protestors have become sterile in their heart, mind, and vision, to the extent that they are not able to understand what they are writing, let alone the hints of God's words and the jewels of divine wisdom. By God, the people are barren of God's mercy and of righteousness and justice, and none of them appeared except for us, the anger of God and His wrath against them, but they do not understand. (edit)	O brother, being barren has been of no value in all nations, as it has been deprived of offspring. By God, souls whose hearts have become barren from the appearance of the divine knowledge are more deprived in view. Now it can be seen that most of the veiled ones' hearts, emotions, and sights have become barren, to the extent that they are not able to comprehend what they write themselves, let alone the allusions of the divine words and the essence of the sublime divine wisdom. By God, they are barren of God's mercy, truthfulness, and justice, and nothing appears from them but what intensifies God's wrath and anger upon them, yet they do not understand. (edit)
89	اين که نوشته همان حضرت باب كه شما ربّ اعلی می دانيد، از اين كلمه معلوم می شود كه شما ربّ اعلی نمی دانيد. و يا تقيّه نموده ايد، مثل مرشدين شما كه در بعضی مواضع انكار می نمايند و تبرّی می جويند و به اطراف پشته پشته كتب مجعوله در اثبات حقيّت خود می فرستند. شما و كلّ مَن فی السّموات و الأرض جميعاً بدانيد بأنّا كُنّا موقناً معترفاً مذعناً ناطقاً ذاكراً قائلاً منادياً مضجّاً مصرخاً مصحّاً متكلّماً مبلّغاً معجّاً بأعلی الصّوتِ بأنّه هو ربُّ الأعلی و سدرةُ المنتهی[۴۴] و شجرةُ القُصوی و ملكوتُ العُلی و جبروتُ العماء و لاهوت البقاء و روح البهاء و سرّ الأعظم و كلمة الأتمّ و مظهر القِدَم و هيكلُ الأكرم و رمزُ المُنَمْنَم و ربُّ الأُمم و البحرُ المُلْتَطَم و كلمةُ العليا و درّة الأولی و صحيفة المكنون و كتاب المخزون و جمال الأحديّه و مظهر الهوّيّة و مطلع الصّمديّة. لولاهُ ما ظهر الوجودُ و ما عُرِفَ المقصودُ و ما بُرِزَ جمالُ المعبود. تالله، بِاسمه قد خُلِقَت السّماءُ و ما فيها و الأرضُ و مَن عليها. و به موّجتْ البِحارُ و جرتْ الأنهار و أثمرتْ الأشجار. و به حُقّقتْ الأديان و ظهر جمالُ الرّحمن. فوالله، لو نَصِفُهُ إلی آخِرِ الّذی لا آخِرَ لهُ لن يسكنَ فؤادی مِن عطشِ حبِّ ذكرِ أسمائه و صفاته، فكيف نفسِهِ المقدَّسِ العزيزِ الجميل. (edit)	Where is the name of His Holiness, the presence of Bab Ke Shamma, Lord of the Most High, is Danid? And O Taqiyya, we will support him, like the two guides in Shamka, in some of the places of denial and disapproval of me, and in which there are many parties to the books made in proving the truth of my soul. Shamma and all who are in the heavens and the earth are all united that we were certain, acknowledging, submitting, speaking, remembering, saying, calling, clamoring, shouting, correcting, speaking, informing, shouting with the loudest voice that he is the Lord of the Most High, the Sidrat of the End[44], the Tree of Power, the Tree of Power, the Kingdom of the Most High, the Kingdom of the Most High, and the Kingdom of the Most High. The Spirit of Splendor, the Secret of the Greatest, the Word of the Most Complete, the Manifestation of Antiquity, the Temple of the Noblest, the Symbol of the Minimized, the Lord of Nations, the Shattered Sea, the Word of the Most High, the Pearl of the First, the Book of the Hidden, the Book of Stores, the Beauty of Oneness, the Manifestation of Identity, and the Beginning of Samadiya. Without him, existence would not have appeared, the meaning would not have been known, and the beauty of the deity would not have emerged. By God, in His name the heavens and what is in it and the earth and whoever is on it were created. With it, the seas undulated, rivers flowed, and trees bore fruit. And with it the religions were fulfilled and the beauty of the Most Merciful appeared. By God, if we describe him to the end of Him who has no other, my heart will not be satisfied from the thirst of love for the remembrance of His Names and Attributes, so how is His Holy, Mighty, Beautiful Self? (edit)	This, which you have written, is from the same Bab whom you consider the Supreme Lord. It becomes clear from this statement that you do not know the Supreme Lord. Or you have practiced taqiyya (dissimulation), like your guides who deny in some situations and seek exoneration and send piles of forged books to justify their own truth. You and everyone in the heavens and the earth should know that we have always been certain, confessing, obedient, speaking, remembering, declaring, proclaiming, shouting, screaming, correcting, communicating, conveying, and announcing with the highest voice that He is the Supreme Lord, the Lote-Tree of the farthest boundary, the Tree of the utmost, the Dominion of the Highest, the Omnipotence of the Darkness, the Divinity of Eternity, the Spirit of Splendor, the Great Mystery, the Most Complete Word, the Manifestation of Eternity, the Most Honorable Temple, the Encoded Emblem, the Lord of the Nations, the Roaring Sea, the Supreme Word, the First Pearl, the Hidden Scroll, the Treasured Book, the Beauty of Oneness, the Manifestation of the Divine Essence, and the Source of the Eternal. Without Him, existence would not have appeared, the purpose would not have been known, and the beauty of the worshiped would not have emerged. By God, with His name, the heavens and everything in them, and the earth and those on it were created. By Him, the seas swelled, the rivers flowed, and the trees bore fruit. Through Him, the religions were fulfilled, and the beauty of the Merciful appeared. By God, if we were to describe Him until the end of what has no end, my heart would not be satisfied with the thirst for the love of the mention of His names and attributes, let alone His holy, mighty, and beautiful Self. (edit)
90	و شما شاهد و گواه باشيد، همين لوح را به هر نفسی از نفوس معرضه كه بخواهيد بنمائيد، مرخّصيد. چنانچه مرشدت الواح الهيه به خطّ غصن ربّانيّه اخذ نموده و به بعضی نشان داده و خود تبرّی جسته. هذا ما فَعَلَ فی السّرّ، ولكن فی الجهر يخضَعُ رأسَهُ و يُطوِّل نَفَسَهُ بين ملاءِ البيانِ الّذين إتّخذوه ربّاً لأنفسهم و يستدلُّ لهم إثباتَ نفسِهِ المجعولة المكذوبة و يفرَحُ برياستِهِ عليهم. قل[۴۵]: فويلٌ لك، يا أيّها الخائف الخائن الخائب الخاسر، ما يُغنيك اليومَ شیءٌ و لو تتمسّكُ بكلّ ما خُلِقَ بين السّموات و الأرضين. (edit)	And Shama Shahid and his guise are basheed. Chanancheh guides divine tablets with the handwriting of a divine branch that took its growth and in it some parts of its body and its body. This is what he did in secret, but in public he lowered his head and lengthened himself among the plethora of eloquence who took him as their own lord and evidenced for them the proof of his false self and rejoiced in his leadership over them. Say [45]: So woe to you, O you who are afraid, traitors, disappointed, losers! Nothing will avail you today, even if you cling to everything that was created between the heavens and the earth. (edit)	And you be a witness and testify, present this Tablet to any soul among those exposed whom you wish to show, you are permitted. Just as your guide has taken the divine Tablets in the handwriting of the Divine Branch and shown them to some and sought exoneration himself. This is what he has done in secret, but in public, he bows his head and draws out his breath among the eloquent ones who have taken him as their lord for themselves and he provides evidence for them of his fabricated, false self and rejoices in his dominance over them. Say: Woe to you, O fearful, treacherous, disappointed, and loser! Today, nothing will avail you, even if you cling to everything created between the heavens and the earths. (edit)
91	و ای كاش به همين كفايت می نمودند، بلكه كلماتی شبه آن نوشته و به اسم حقّ به بعضی نموده. إنّ الله يعلم ما فی سرّه و أحصی كلَّ شیءٍ فی إمامٍ مبين. حال شما هم اگر اراده نمائيد اين لوح را به هر نفسی كه اراده كنيد بنمائيد. فو الله، إنَّ ربّی ما حفِظ نفسَهَ و ما يحفَظ أبداً و ينتظرُ الصّليبَ مِن اليهودِ و السَّنانَ من السَّنَّانِ لو أنت مِن العارفين. بدان كه حقّ منتظر است آنچه را كه به ظهور قبلش وارد شده، و همچنين آنچه را كه به رسول الله از قبل وارد شده، و همچنين از قبل او به روح، ثمّ مِن قبلِهِ بالخليل. ما خاف مِن أحدٍ و لن يخافَ بفضلِ الله و عنايته. إذاً فاجتمعوا لِسفكِ دمِهِ المطهَّرِ العزيزِ المنيع. (edit)	And I wish they would be satisfied with this, instead, he wrote words similar to it and did it to some people in the name of truth. Indeed, Allah knows us in the head and the bottom of everything in the clear Imam. Now, if you want, you can make this tablet to any breath you want. God forbid, our Lord protects his soul and us forever and waits for the cross from the Jews and the teeth from the teeth if you are from the knowledgeable. Know that the truth is waiting for what happened to the appearance before it, and also what happened to the Messenger of God before, and also before him in the soul, then from the Qiblah of Khalil. Ma khaf min uhd and lan yakhafa thanks to Allah and his care. So, gather together for the sake of the Holy One, the Most Pure, the Most Merciful. (edit)	If only they had been content with that, but they have written words similar to that and shown them to some in the name of truth. Indeed, God knows what is in their hearts and has counted everything in a clear record. Now, if you wish, you may show this Tablet to any soul you desire. By God, my Lord has not preserved Himself, and He will never preserve Himself, and He awaits the cross from the Jews and the lance from the lancers if you are among the knowledgeable. Know that the truth awaits what has befallen those who appeared before it, and likewise what befell the Messenger of Allah before, and likewise before him to the Spirit, then before him to Abraham. He fears no one and will never fear, by the grace of God and His care. So gather together to shed the blood of His sacred, mighty, and impregnable being. (edit)
92	و اين که نوشته بودی: در حقيّت خود آيات خود را مقرّر فرموده اند و به آيات اثبات حقيّت خود فرموده، همين كلمه لو تعرفُ در اثبات اين امر از قلم جاری شده و شما ادراك ننموده ايد. چه كه اين آياتی كه ذكر نموده شما به آن موقنيد، يا نه؟ اگر نيستيد جميع اين كلمات كه ذكر نموده ايد لغو بوده و خواهد بود. و اگر موقنيد[۴۶] چرا به اين آيات منزله، كه به مثابه غيثِ هاطله در كلّ حين نازل است، منكر و معرضيد؟ يقين بدان كه اهل بصر و فؤاد فرصتت نمی دهند كه از كلمه اوّل تجاوز نمائی. در همين يك كلمه تو برهان الهی و حجّت او را بر تو ثابت و مسجّل می نمايند. (edit)	And the fact that you had written: They have established their verses in their truth, and they have said the verses to prove their truth, this very word has been used to prove this, and you have not understood. Do you believe in the verses he mentioned or not? If you are not, all these words that you have mentioned have been and will be canceled. And if you believe [46], why do you deny these verses, which are revealed like the Ghaith of Hatla in all time? Be sure that the people of Basr and Fouad will not give you a chance to violate the first word. In this one word, they prove and record God's proof and His authority for you. (edit)	And what you have written: They have established their own verses concerning their truth and have commanded their verses to prove their truth; this very word, if you knew, has flowed from the pen to prove this matter, and you have not realized it. Are you certain about these verses that you have mentioned, or not? If you are not, all these words you have mentioned are and will be void. And if you are certain [46], why do you deny and turn away from these verses which, like pouring rain, are constantly being revealed? Be sure that the people of insight and heart do not allow you to pass beyond the first word. In this very word, they establish the divine proof and argument upon you and record it. (edit)
93	به همان نحو كه آن شجره احديّه اثبات امر خود فرموده و ما عارف شده ايم، حال هم به همان قسم امر الله ظاهر و آيات الله نازل و اين عباد موقن شده اند. اهل انكار اين عباد نبوده و نخواهند بود. منكر نفوسی هستند كه (آمَنُوا بِبعضِ الكتابِ و كَفَرُوا بِبعضٍ). لا والله، بل كَفَرُوا بكلِّ الكتب. چه كه اليوم اگر نفسی از حرفی از اين آيات اعراض نمايد اعراضش بر كلّ ثابت و محقّق است. إنّا آمنّا بما نزّل مِن قبلُ و حينئذٍ و يشهدُ بذلك كلُّ شیء إنْ أنت مِن الموقنين.خوب استدلال مي نمائی و به محبوب نقطه اولی به اعتراض و جدال مشغولی. و می نويسی كه به آياتْ حقّ او ثابت شده. به گمان خود به تنزيل ناظری، ولكن از مُنْزِل بسی بعيد. (edit)	In the same way that the tree of Ahadiya proved its command and we have become mystics, in the same way the command of Allah and the revelations of Allah have been revealed and these servants have become trustworthy. People who deny these worshipers are not and will not be. The deniers are those who believe in some parts of the book and disbelieve in others. No, by God, but disbelievers in all the books. Today, if a person complains about a letter from these verses, his complaints are consistent and true. We believe in what was revealed before and then, and everything bears witness to that, that you are one of the trustworthy. And you write that his truth is proved by the verses. According to his own opinion, he is a watcher, but he is very far from home. (edit)	In the same way that the Tree of Oneness has established its cause and we have attained knowledge, now by the same token, the cause of God has become manifest, the verses of God have been revealed, and these servants have become certain. The people of denial are not and will not be these servants. Deniers are those souls who (believe in some parts of the scripture and disbelieve in others). No, by God, rather they disbelieve in all the scriptures. For today, if a soul turns away from even a single letter of these verses, their denial is established and proven upon all. Verily, we believe in what has been revealed before and then, and everything bears witness to that if you are among the certain ones. You are arguing well and engaging in objection and debate regarding your beloved original point. And you write that the verses of His truth have been proven. In your opinion, you are considering the revelation, but you are far from the Revealer. (edit)
94	و اين که نوشته بودی كه: يقين است شما هم نمی توانيد انكار نمائيد، يشهدُ بآياته سرُّنا و كينونتُنا و لسانُنا و قلبُنا و جوارِحُنا إنْ أنت مِن العارفين. قسم به آفتاب عزّ توحيد كه حرفی[۴۷] از كلمات آن مظهر اسماء و صفات نزد جمال ابهی احبّ و اعزّ است از كلّ آنچه در آسمان ها و زمين ها است، ديگر تا چه رسد به اين عباد كه معدوميم نزد حرفی از او و خاضعيم نزد آنچه ظاهر شده از آن شجره حقيقت و شمس عنايت و قمر عطوفت. فرق ما بين اين عباد و شما اين است كه شما لفظاً از وراء هزار ستر و حجاب موقنيد و از نفس و كينونت و روح و ذات او معرض. و كاش به اعراض هم كفايت می رفت. لا فو نفسِهِ الرّحمنِ الرّحيمِ، بلكه در ليالی و ايّام در تدبير سفك دم طيّب طاهر مشغوليد، چنانچه از مكری كه در آن ارض نموده واضح شد. و اين عباد به آيات او و كلمات او و ظهور او و نفس او و روح او به جميع موقن و مذعن و معترفيم. إذاً فاعرَفْ شأنَ المعرضين و شأنَ اللهِ العلیِّ العظيم و شأنَ هؤلاء الفقراء و المساكين. (edit)	And the fact that you wrote that: It is certain that you cannot deny it either, it bears witness with the verses of our heads, our hearts, our tongues, our hearts, and our neighbors that you are among those who know. I swear by the sun of the glory of monotheism, that one letter[47] of its words is the manifestation of the names and attributes of the most beloved and dearest of all that is in the heavens and the earth. In the presence of that which has appeared, the tree of truth, the sun of kindness, and the moon of mercy. The difference between these worshipers and you is that you are literally protected from behind a thousand veils and hijabs, and you are exposed from his soul and essence. And if only the symptoms were enough. La fu nafseh el-rahman-el-raheem, but you are busy during the nights and days in the preparation of the safak tail of Tayyab Tahir, as it was clear from the trick that he made in it. And these worshipers, we believe in his verses, his words, his apparition, his soul, and his spirit. If so, know the status of the poor and the status of Allah Almighty and the status of those who are poor and needy. (edit)	And as for what you wrote, that you cannot deny it with certainty, our secrets, our existence, our tongues, our hearts, and our limbs bear witness to His verses if you are among the knowledgeable. I swear by the sun of the glory of unity that a single word from the words of that Manifestation of Names and Attributes is more beloved and esteemed in the presence of the Sublime Beauty than all that is in the heavens and the earth; how much more so for these servants who are non-existent before a single word from Him and submissive before what has appeared from that Tree of Truth, the sun of grace, and the moon of tenderness. The difference between us, these servants, and you is that you are certain in words, behind a thousand veils and barriers, and you turn away from His breath, His existence, His spirit, and His essence. If only you were content with denial. No, by the soul of the Most Merciful and Compassionate, but rather, in nights and days, you are engaged in devising the shedding of pure, immaculate blood, as has become evident from the deceit you have shown in that land. And we, these servants, are certain, submissive, and acknowledging of His verses, His words, His manifestation, His breath, and His spirit in their entirety. So recognize the status of those who turn away, the status of the Exalted and Great God, and the status of these poor and needy ones. (edit)
95	و ديگر نوشته: و خودش هم آيات را از غير آيات از ديگران بهتر تميز خواهد داد، بلكه امتياز واقعی را او بايد بدهد. و البتّه چنين شخصی دروغ گو هم نخواهد بود و به هوای نفس حركت نخواهد نمود. (edit)	And he also wrote: And he himself will purify verses better than others, but he should give the real distinction. And of course, such a person will not be a liar and will not act on his own whims. (edit)	And it was also written: And He Himself will distinguish the verses better than others from non-verses, rather, He must give the real distinction. And certainly, such a person will not be a liar and will not act according to selfish desires. (edit)
96	اگر شما به ظنّ و گمان نوشته ايد، اين عباد موقناً بين سموات[۴۸] و ارض ناطقند بأنّه لا إله إلاّ هو، و أنَّ نقطةَ البيان لميزانُهُ و ظهورُهُ، و كلّما نزّل مِن عنده لحقٌّ لا ريبَ فيه، و أنّهُ لَمُميِّزُ الحقِّ عنِ الباطل و الشّكِّ عن اليقين. حال اين مميّزی كه ذكر نموده به كلّ آيات او موقن و مذعنی، يا به آنچه به نفس و هوای خود تفسير نموده و مطابق ديده؟ اگر به جميع ما نزّل مِن عنده موقنی كه می فرمايند قوله - عزّ ذكره -: كلّ آنچه در بيان است تحفه ای است از خدا از برای آن ظهور عزّ صمدانی. و بعد می فرمايند: سبحانك ألّلهمّ، يا إلهی، ما أصغر ذكری و مايُنسب إلیّ. إذاً أريد أن أنسبَهُ إليك، فلتقبلنّنی و ما يُنسب إلیّ بفضلك، و إنّك أنت خيرُ الفاضلين. (edit)	اگر شما بزنّ و گمان نوشته ايد، ئين اباد بين بين Smowa[48] and the irregularities of La ilaha illa h, and ana nqtay al-Ban iban lemizanmu wa zahor, and klima nzal mِnn lib haqqah fiye, u unah لَمُمِ الحقِ الحق و الشّكِّ عن اليقين. Is it such a distinction that the mention is exemplified by all the verses of the present and the future, or is the interpretation exemplified by the self and the air itself? If all of us descend from him in a small position, He will say: Everything in the expression is a gift from God for its appearance. Then he said: Subhanall Allah, O Allah, what is the smallest of mention and what is attributable to Him. If he wishes to attribute it to you, accept it and do not attribute it to you by grace, and you are the best of the doers of good. (edit)	If you have written this out of suspicion and conjecture, these servants are certainly declaring between the heavens[48] and the earth that there is no god but He, and that the point of expression is His standard and manifestation, and whatever descends from Him is the absolute truth, without doubt, and that He distinguishes the truth from falsehood and certainty from doubt. Now, this distinction that you mentioned, are you certain and submissive to all His verses, or to what you have interpreted according to your own desires and perception? If you are certain of everything that has been revealed from Him, as you say, then He says - exalted be His mention -: "All that is in the expression is a gift from God for that glorious, self-sufficient manifestation." And then He says: "Exalted are You, O my God, how insignificant is my mention and what is attributed to me. Therefore, I want to attribute it to You, so accept me and what is attributed to me by Your grace, and indeed, You are the best of those who give grace." (edit)
97	ای غافلين از ملاء بيان، مع اين خضوع نقطه اولی عند ظهوره الآخَر مرَّةً أخری متنبّه نشده، به اين اذكار مشغول گشته ايد. فو الله اگر فی الجملة تفكّر نمائيد از برای انفس خود نوحه كنيد، چه كه در اين مقام آن وجود مبارك خود را به كمال خشوع و فنای محض ذكر فرموده اند، ديگر كجا مقام مرايا و ما يُنسبُ إليهنّ مذكور می شود؟ آيا سطری از بيان مشاهده شده كه منتهی به اين ذكر ابدع بديع نشده؟ لا فونفسه الحقّ، ولكن أنتم لا تعرفون. والله در مقامی افتاده ايد كه گويا[۴۹] به هزار سلاسل حركت ننمائيد. آخر يك نَفَس از مفازه اشارات بيرون خرام و در فضای خوش تجريد وارد شو، تا حقّ منيع را به نفس مقدّسش بشناسی و از دونش منقطع شوی. (edit)	O you who are oblivious to the fullness of the statement, with this submission of the first point at the appearance of the latter, you have not been warned one last time, you have engaged in this remembrance. By Allah, if you think about the whole sentence, lament for yourself, what if in this position they have mentioned their blessed existence with complete humility and pure destruction, where else is the position of the Marayas and our attribute to them mentioned? Has there been a line of the statement that did not lead to this mention of innovation? La funfse al-Haq, but you don't know. By God, you have fallen into a position where you cannot move with a thousand chains. Finally, take a breath from the silence of allusions and enter into a beautiful abstract space, so that you can recognize the right of the forbidden by its holy breath and be cut off from it. (edit)	O you who are heedless of the realm of expression, despite this humility at the point of origin, you have not been alerted by the last appearance, and have become preoccupied with these invocations. By God, if you reflect on the whole matter, you would lament for yourselves, for in this position, that blessed being has mentioned Himself with the utmost humility and pure self-effacement; where else is the station of mirrors and what is attributed to them mentioned? Have you seen any line of expression that does not ultimately lead to this innovative, unique mention? No, by the truth of His essence, but you do not know. By God, you have fallen into a position where it seems[49] you are not moving with a thousand chains. At last, take a single breath out of the confines of allusions and enter the pleasant space of abstraction so that you may recognize the impregnable truth through His holy breath and be severed from your ignorance. (edit)
98	و اين که آن طلعت احديّه را "مميِّز" ذكر نموده به چه دليل؟ اگر به آيات بوده، پس چرا از اين مميّز معرضی كه به آياتی ظاهر شده كه كلّ ذی آيه خاضع است لدی حضرته، إلاّ الّذينهم تُحَرِّكُهُم أرياح الرّياسة كيف تشاء؟ مرّةً يَضْرِبُهُم علی قُلل الجبال و مرّة علی تيه الضّلال، و مرّة يَطْرَحُهُم إلی غَمَراتِ الفناء و مرّة يَدَعُهم تحت ذِئَابِ النّفس و الهوی. قل: مُوتوا بغيظكم. تالله قد ظهر مَن ثبت بِقوله حجّةُ الأوّلين و الآخِرين، و به تثبت إلی آخِر الّذی لا آخِرَ له و لا يُنكر ذلك إلاّ كلُّ كفَّارٍ أثيم. (edit)	And where did one of them arise, a “distinguished” one, who mentioned his example with any evidence? Respect the verses of God, but why do you distinguish between my verses, so do you like all those who have a submissive verse with His Holiness, except for those who are moved by the winds of power, how do you want? Sometimes he strikes them on the peaks of the mountains, and once on the abyss of misguidance, and on another occasion he throws them into the depths of annihilation, and on another occasion he leaves them under the wolves of the soul and passion. Say: Die in your anger. By Allah, the proof of the ancients and the later ones has been proven by His saying, and through Him is confirmed to the Last One who has no end, and none denies that except every sinful disbeliever. (edit)	And why have you mentioned that divine effulgence as the "distinguisher"? If it is related to the verses, then why do you turn away from this distinguisher, which has appeared in verses before which all possessors of verses are humbled in its presence, except for those who are driven by the winds of leadership as they please? Sometimes it strikes them upon the tops of the mountains, and sometimes in the wilderness of misguidance, and sometimes it casts them into the depths of annihilation, and sometimes it leaves them under the wolves of the self and desire. Say: Die in your rage. By God, the one who has appeared and established the proof by his word for both the ancients and the moderns, and by him, it will be established until the end, which has no end, and none deny that except every disbelieving sinner. (edit)
99	و اين که نوشته: دروغ گو هم نخواهد بود، اگر چه به ظاهر تصديق صدق حضرت نموده، ولكن اين تصديق شبحی بوده و اخذ شد. چه كه اگر موقن به صدق نقطه اولی بودی منبع صدق را، كه به اراده از او حقيقت صدق مخلوق و ممدوح، تكذيب نمی نمودی. و تصديق صدق حضرت در اين مقام نظر به آن بوده كه به اين تصديق ظاهره كينونت و حقيقتش را تكذيب نمائی. چنانچه علمای قبل حين ظهور نقطه بيان[۵۰] - جلّتْ عظمتُهُ - همين قسم متكلّم كه: "يقين ائمّه هدی صادقند، احاديث متواتره از ايشان موجود كه هر نفسی قائل شود كه بايد قائم متولّد شود كاذب و منافق و مفتری است و قتلش واجب." و همچنين استدلال می نمودند كه" (خاتَمُ النَّبِيِّينَ) قول خدا است و در قرآن به نصّ صريح نازل، و يقين است كه خدا صادق است و نبیّ او صادق." و بعد اعتراضاً علی الله و مظهر نفسه به اين كلمات ناطق كه: "اين شخصِ مدّعیْ قولش باطل و از درجه اعتبار ساقط، چه كه مخالف كتاب الله و سننه و نبیّ صادق تكلّم نموده. چنانچه در كتاب او است كه نبیّ از اوّل لا اوّل آمده و إلی آخر لا آخر خواهد آمد." (edit)	And the fact that he wrote: He will not be a liar, even though he apparently confirmed the truth of the Holy Prophet, but this confirmation was ghostly and was taken. What if you were sure of the truth of the first point, you would not deny the source of truth, from whom the truth of truth was created and praised at will. And confirming the truth of the Holy Prophet in this position is to deny the appearance of his identity and reality. If the previous scholars at the time of the emergence of the point of expression [50] - Jalat-e-Azmathu - the same theologian swears that: "I am sure that the imams of Hoda are truthful, the hadiths are more frequent than those existing that any soul who believes that one should be born righteous is a liar, a hypocrite, and a blasphemer, and killing him is obligatory. " And they also argued that "(Khatamu al-Nabbaiyyin) is the word of God and revealed in the Qur'an in a clear text, and it is certain that God is truthful and His Prophet is truthful." And then, in protest against Allah and the Manifestation of His Self, these words of the speaker: "This person's claim is invalid and discredited, because he has spoken against the Book of God, the Sunnah, and the truthful Prophet. As it is in his book that he was a prophet from the beginning, not the first." It has come and it will come until the end. (edit)	And as for what you wrote: "He will not be a liar," although on the surface you have confirmed the truth of His Holiness, this confirmation was merely a shadow and was taken away. For if you were certain of the truth of the original point, you would not deny the source of truth, from which the reality of truth is created and praised by His will. Your confirmation of His Holiness's truth in this position has been in view of the fact that by this apparent confirmation, you may deny his existence and reality. Just as the scholars of the past, during the appearance of the point of expression [50] - may His greatness be glorified - spoke in the same way: "Certainly, the Imams of guidance are truthful; there are numerous authentic traditions from them stating that whoever claims that the Qa'im (the Promised One) must be born is a liar, a hypocrite, and a fabricator, and his killing is obligatory." And they also argued that "(Seal of the Prophets) is the word of God and is explicitly revealed in the Qur'an, and it is certain that God is truthful and His Prophet is truthful." And then, objecting to God and the manifestation of His essence with these words, they said: "This claimant's statement is false and devoid of credibility, for it contradicts the Book of Allah, His traditions, and the truthful Prophet. As it is in his book, the Prophet has come from the beginning with no beginning and will come until the end with no end." (edit)
100	بعينه همين قسم، كه شما اعتراض نموده ايد، اولائك إعترضوا، بل أنتم أشدّ إعتراضاً لو أنتم تعرفون. حال ملاحظه كن كه چه قدر متوهّمند آن معرضين كه اين كلمات را به شما القا نموده اند! گويا به حرفی از معانی كلمات الهيّه فائز نشده اند و به غرفه از قلزم عزّ صمدانيه مرزوق نگشته اند. فَوَيلٌ لهم و بما أَمَرَهُم نفسُهُم و هواهُم. آنچه از بيان ذكر نمائيد، و تسليم هم نمائيم كه جميع را فهميده ايد - و حال آن که اين محال بوده، چه كه احدی به معانی آن مطّلع نه إلاّ الله - و همچنين به جميع اعمال آن[۵۱] عامل، در حين ظهور نفع نمی بخشد تو را إلاّ به تصديق ظهور. چه كه به نصّ صريح می فرمايد: بما نزّل فی البيان از آن طلعت رحمن محتجب نشويد، تا چه رسد به اين چهار كلمه كه شما ذكر نموده ايد. (edit)	It is exactly the same oath that you have protested, you protesters, but you are more protestant if you know it. Now see how deluded those people are who have inspired you with these words! It seems that they have not gained a single word of the meanings of God's words, and they have not approached the pavilion of Qulzam Ezz Samdanieh Marzouq. My soul and my air are with me. What you mention from the statement, and we submit that you have understood all of it - and this was impossible, because no one knows its meanings except Allah - and also all the actions of its [51] agent, when the benefit appears. He will not forgive you except to confirm the appearance. What he says in plain text: Do not be dismayed by the revelation of the Most Merciful, until it comes to these four words that you have mentioned. (edit)	In the same way that you have objected, those before you objected, but you object even more strongly, if only you knew. Now observe how deluded those who have instilled these words in you are! It seems they have not attained a single letter of divine meanings and have not been blessed with a drop from the ocean of the Almighty's greatness. Woe to them for what their souls and desires have commanded them. What you mention from the explanation, and we do not submit that you have understood all of it - while this is impossible, for no one is informed of its meanings except Allah - and likewise to all the actions of it [51] during its appearance, does not benefit you except by confirming the appearance. For He explicitly says: "Do not be veiled by what is revealed in the explanation from the countenance of the Merciful," let alone these four words that you have mentioned. (edit)

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