Kitab-i-Badi/Page14

Paragraph	Persian	English	GPT4_
261	بلی، اين عباد تصديق مظاهر الهيّه از قبل نموده و از بعد هم بفضل الله و منّه خواهند نمود، و إنشاءالله از عنايت و مكرمت او به هيچ حجابی محتجب نشويم و به هيچ منعی ممنوع نگرديم. فوالله آنچه از آن ملحد خبيث شنيده، كذب صرف و افتراء بحت بوده، و نمي دانی كه بنفس كه مؤانس شده. تالله الحقّ، يفرّ الجحيم من نفسه و يستعيذ الحسبان بالله من وجهه و لقائه. به حقّ ايشان كه اگر يك كلمه صدق اين عباد از اين دو نفس استماع نموده! و نمي دانی چه كرده اند. به كلّ ظلم قيام نمودند و بعد نظر به القای شبهه در قلوب ناس و ستر اعمال مردوده شنيعه خود، مفترياتی به حقّ نسبت داده اند كه احصای آن ممكن نه. اميدوارم كه در دنيا و آخرت خير نبينند و به عذاب دنيا قبل عذاب آخرت معذّب شوند. (edit)	Yes, these servants have confirmed the manifestations of God from before and will continue to do so with the grace of God and me, and God willing, we will not be hindered by any hijab or forbidden by any prohibition. By Allah, what he heard from that evil atheist was pure lies and slander, and you don't know that he has been reconciled with himself. God Almighty, Yafr Jaheem, my soul, and Yastiz al-Hasban, with God, my face and meeting. By their right, if a single word of truth has been heard by these worshipers from these two souls! And you do not know what they have done. They rose up against all the oppression and after instilling doubt in the hearts of people and covering up their abominable deeds, they have attributed to the truth a number of things that are impossible to count. I hope that they will not see good in this world and the hereafter and will be tormented by the torment of this world before the torment of the hereafter. (edit)	Yes, these servants have affirmed the divine manifestations before and will continue to do so by the grace and favor of God. God willing, we will not be veiled by any obstacles or be hindered by any prohibitions due to His care and generosity. By God, what you have heard from that wicked, deceitful person is pure lies and sheer fabrication. You do not know who has become his companion. By God, the truth, even Hell shuns his soul, and the guardian angels seek refuge in God from his face and encounter. In truth, if these servants had listened to even a single word of truth from these two souls! And you do not know what they have done. They have risen with every injustice and then, in order to cast doubt into the hearts of people and cover up their heinous, reprehensible deeds, they have attributed fabrications to the truth, the enumeration of which is impossible. I hope they do not see any good in this world or the hereafter and suffer the punishment of this world before the punishment of the hereafter. (edit)
262	باری للّه كلمه ذكر مي شود كه شايد از تصوّر و تصديق و بديهيات و نظريات خود طاهر و مقدّس شوی و به شريعه تصديق، كه عين و حقيقت تصوّر است، وارد شوی. نقطه اولی - جلّتْ عظمته - مي فرمايند: قبل أن يعرّفكم نفسَه أنتم فی نار الحبّ تدخلون. مي فرمايند[۱۳۶]قبل از آن که آن جمال قدم بشناساند نفس خود را، شما در نار حبّ او داخل شويد. و اين عباد سال های سال است كه ذكر و ثنای ايشان را از كلّ عباد شنيده ايم، تا اين که به شريعه قرب وارد شديم و در كلّ حين ديده آنچه از احدی نديده و نشنيده ايم. و از كلّ اين امور گذشته آيات الهی بمثل باران نيسانی در كلّ حين نازل. مع ذلك چگونه توقّف جايز، با آن که نقطه بيان تصريحاً در كلّ بيان مي فرمايند منتهی جدّ و جهد خود را نموده كه به قدر قول "بلی" توقّف ننمائی كه همان قدر در نار خواهی بود و جميع اعمالت هباء مي گردد. (edit)	Once the word Allah is mentioned, you may be purified and sanctified from imagining and verifying your own axioms and theories and enter the law of verification, which is the object and reality of perception. The first point - the glory of greatness - they say: Before your soul knows you, you intervene in the fire of love. They say [136] before that handsome step knows his soul, you should enter into the fire of his love. And these worshipers have been hearing their mention and praise from all the worshipers for years, until we entered the sharia of nearness and in all this time we have seen what we have never seen or heard from anyone. And from all these past affairs, the divine revelations like the rain of Nisan all the time. However, how is it permissible to stop, even though the point of the statement is clearly stated in the whole statement, they say that you have done your best and don't stop as much as saying "yes" because you will be in the fire and all your actions will be in vain. (edit)	Indeed, it is for God that a word is mentioned, so that perhaps you will purify and sanctify yourself from your own thoughts, beliefs, self-evident truths, and theories, and enter into the affirmation of the divine law, which is the essence and reality of thought. The Primal Point - exalted be His glory - says: "Before the beauty of His countenance reveals itself to your soul, you must enter the fire of His love." And for years, we have heard the praises of Him from all His servants, until we entered the path of proximity according to His divine law, and at all times, we have seen and heard what we have never seen or heard from anyone else. Moreover, divine verses have been descending like April showers at all times. Nonetheless, how can hesitation be permissible when the Primal Point explicitly states in all His declarations that the ultimate effort should be made not to hesitate even for the duration of uttering "Yes," because that is the extent to which you will be in the fire, and all your deeds will turn into vanity. (edit)
263	بسيار اين عبد شرم نمود از اين كلمه تو. خود تو هم تصديق اين عبد مي نمودی، ولكن حجاب حايل شد. نسئل الله بأن يرفعه بقدرته لِتشهدَ شمسَ وجه ربّك مشرقاً مضيئاً طالعاً بين العالمين. و الله حيرت فوق حيرت است كه چه باز داشته تو را كه به هتك حرمت حقّ كمر بسته و به منتهی سعی به مجادله و محاربه بر خواسته. فوالله سيفُ إعراضِكَ أحدُّ مِن سيفِ الحديد، لأنّ منه يُجرَحُ جسدُ الظّاهر و مِن سيفك قُطع أكبادُ الوجود من الغيب و الشّهود. ولكن أنت تفرح فی نفسك كأنّك لا ذنبَ لك. نسئل الله بأن يُرجع إليك ما عملتَ و فعلتَ[۱۳۷]و إرتكبت أو يكفّر عنك خطيئاتِك و يهديك إلی نفسه و يرزقك لقائه العزيز المنيع. (edit)	Bisyaar, where is Abdel Sharm Namoud, where is his word? You should have believed where Abed Mai Namudi is, but the veil was tightened. We ask God to raise it with His power so that you may witness the sun of your Lord’s face, bright and shining, rising between the two worlds. By God, I was perplexed beyond my perplexity, as if you were so angry that you were so angry that you were deprived of the right of a woman who was wearing it and with it an end to which he sought to argue and fight for his righteousness. By God, the sword of your turning away is sharper than the iron sword, because from it the apparent body is wounded, and from your sword the livers of existence are cut off from the unseen and the witnesses. But you rejoice in yourself as if you had no fault. We ask God to return to you what you did and did[137] and committed, or atone for your sins, guide you to Himself, and grant you a meeting with Him, the Mighty and Immeasurable. (edit)	This servant felt much shame at your words. You yourself were affirming this servant, but a veil came in between. We ask God to remove it with His power so that you may witness the sun of your Lord's countenance shining brightly and rising among the worlds. It is truly bewildering, what has held you back from tying yourself to the desecration of the sacred and striving to the utmost in argument and hostility? By God, the sword of your turning away is sharper than the sword of iron, for from it the body of the outward is wounded, and from your sword, the livers of existence are cut off from the unseen and the witnessed. Yet, you rejoice in yourself as if you have no guilt. We ask God to return to you what you have done, accomplished, and committed, or to forgive your sins and guide you to Himself, granting you the meeting with the Almighty, the Impenetrable. (edit)
264	و اين که اين عباد را عوامّ ذكر نموده، قسم به مربّی امكان، همين قول شما دليل بر حجيّت اين امر است. چه كه در اوّل ظهور ستّين اعتراضاً علی الحقّ بعينه همين قول را ذكر مي نمودند، و از قبل هم در احيان مظاهر ظهورْ لسان مشركين به اين كلمات ناطق. چنانچه در كتاب مبين نازل، قوله تعالی: (فقال الملاءُ الّذين كفروا مِن قومه ما نَرَاكَ إلاّ بَشَراً مِثلَنَا و ما نراكَ إتَّبَعَكَ إلاّ الّذينهم أراذِلُنَا بَادِی الرّأْیِ و ما نری لكم علينا مِن فضلٍ بَل نَظُنُّكُم كاذِبِين)، كه جميع مؤمنين به حقّ را اراذل و عوامّ مي شمردند. (edit)	And the fact that you mentioned these worshipers in public, I swear to the teacher of possibility, this very word of yours is proof of the authenticity of this matter. In the first appearance of Setin, they used to mention the exact same saying in protest against the truth, and even before that, during the manifestations of the emergence of the tongues of the polytheists, they used these words. As in the Book of Mubayin Nazl, the saying of the Almighty: (The unbelievers from our people said, We will not see you except as human beings like us, and we will not see you, except those who follow you, but those who are our villains, you are the wind of the opinion, and we will not come to you out of grace, but because of your thoughts, you are liars) They were considered commoners. (edit)	And as for your mentioning that these servants are considered common people, I swear by the Educator of all possibilities, this very statement of yours is evidence of the validity of this matter. For at the beginning of the Manifestation, sixty objections were raised against the truth itself, and they were repeating this very statement. Even before that, during the times of the Manifestations, the tongues of the polytheists spoke these words. As revealed in the Clear Book, the words of the Almighty: "The eminent ones who disbelieved among his people said: 'We see you but a man like ourselves, and we see none following you except the meanest among us, at first thought, and we do not see any merit in you over us. In fact, we think you are liars'" (Quran 7:66), who counted all the believers in truth as lowly and common people. (edit)
265	و الله انعام از قول آن ملقی ملحد ننگ دارند. بگو: خود را بشناس و به حدّ خود تكلّم كن! قدرت از آنچه القا نموده مشهود و معلوم شد. إنّا لا نُشرك بربّنا أحداً و لا نتوجّه إلی أحدٍ دونه. بحول الله و قوّته در اين مقام چون مشاهده شد، كه معرضين از كأس غرور شاربند و از كوب كبر مشروب چه كه عارفين بالله را عوامّ ذكر نموده اند، لذا لازم شد كه اين عبد بعضی از آيات نقطه اولی - روح ماسواه فداه – را ذكر نمايم تا اقلّاً عالم از جاهل تميز داده شود. قوله - عزّ ذكره -: قل: ما خَلَقَ اللهُ شيئاً أعزَّ مِن العلم عنده، كلّ به يُخلقون[۱۳۸]، كلّ به يُرزقون، كلّ به يَميتون، كلّ به يحيون. ذلك علمكم بالله، ثمّ بمظهر نفسه فی كلِّ ظهور، ثمّ ما يظهر مِن عند مظهر نفسه. دون ذلك لمْ يكنْ عند الله بعلمٍ إن أنتم تعلمون. و عند ظهور الأُخری كلُّ العلم علمُكُم به و ما يظهرُ مِن عنده، لا بما قد ظهر مِن قبل. و علمكم بما قدّر مِن قبل، فإنّكم أنتم حينئذٍ به لا تُوجرون، بل عنه تسئلون. ينبغی فی كلّ ظهور أدلّاء ذلك أن يحيطون بما نزّل فی ذلك الظّهور، لا علی فصل الّتی أنتم تفصلون. إلی أن قال - عزّ ذكره -: بل الأمر أن تتركنّ كلَّ ذلك و تعد من أنفسكم و علمكم إن أنتم بالله و آياته مؤمنون. (edit)	And God is the best of what you say that you meet an atheist. Beko: Take a walk in Bashnas, and have someone talk to you! I was able to find a well-known and well-known example. We do not associate anyone with our Lord, and we do not turn to anyone other than Him. By God’s will and power, in the place where you can watch it, so you are exposed to the cup of arrogance, drink it, and from the cup of wine you drink, so you know God. Gossip, at least a scientist, as an ignorant person, distinguished him. His saying - Glory be to Him -: Say: God has not created anything dearer than knowledge with Him, each with it they are created[138], each with it they are given sustenance, each with it they cause death, each with it they give life. That is your knowledge of God, then the Manifestation of Himself in each manifestation, then what appears from the Manifestation of Himself. Other than that, God has no knowledge if you know. And when the afterlife appears, all knowledge is your knowledge of Him and what appears from Him, not what appeared before. And He taught you what was predetermined before, for at that time you will not be punished for it, but rather you will be questioned about it. In every appearance, the evidence should surround what was revealed in that manifestation, not on the chapter that you decide. Until he said - Glory be to Him -: Rather, the command is that you leave all of that and promise from yourselves and your knowledge that you are believers in God and His verses. (edit)	By Allah, even the cattle are ashamed of the words of that cursed disbeliever. Say: Know yourself and speak within your limits! His power has become evident and known from what He has inspired. Indeed, we do not associate anyone with our Lord, nor do we turn to anyone besides Him. By the grace of Allah and His strength, it became necessary in this position to mention some of the verses of the First Point - may the spirit be sacrificed for Him - when it was observed that those who drink from the cup of arrogance and the chalice of pride have called the mystics who know Allah as common people. So at least the knowledgeable should be distinguished from the ignorant. He says - may His remembrance be exalted -: "Say: Allah has not created anything more valuable than knowledge in His sight, all are created by it, all are sustained by it, all die by it, and all are revived by it. That is your knowledge of Allah, then of the manifestation of His essence in every appearance, and then of what appears from the manifestation of His essence. Other than that, there is no knowledge with Allah if you know. At the time of the next appearance, all knowledge is your knowledge of Him and what appears from Him, not what has appeared before. And your knowledge of what He has determined before, for then you will not be rewarded for it, but you will be questioned about it. In every appearance, it is fitting that the proofs thereof should encompass what has been revealed in that appearance, not according to the distinctions you make. To the point that He said - may His remembrance be exalted -: 'But the matter is that you should leave all that and return from your own selves and your knowledge if you are believers in Allah and His signs.'" (edit)
266	حال قدری ملاحظه در اين كلمات الهيّه لازم كه شايد علمی را، كه لم يزل عند الله محبوب و محمود بوده، ادراك نمايند و معرضين بالله را عالم ندانيد. فو الّذی أيّد الرّوح بالرّوح، اليوم اگر كلّ مَن فی السّموات و الأرض به تمام علوم ارض ظاهر شوند و در امر بديع توقّف نمايند از جهلا عند الله مذكور. مؤيِّد اين بيان نصّ بيان نقطه بيان - روح ما سواه فداه –، قوله - جلّ و عزّ - مخاطباً لحرف الحیّ: إنْ آمنتَ به سواء علمتَ من شیء أو لا علمتَ، فلا ينقص مِن فضلك من شیءٍ، ولكن إن إحتجبتَ عنه إن علمتَ كلَّ علمٍ لا ينفعك. به نصّ آن جوهر وجود اليوم اطلاق اسم "عالِم" بر احدی[۱۳۹]نخواهد شد، مگر آن نفوسي كه به قميص ايمان امر بديع مزيّن شده اند. (edit)	The state of my destiny is an observation in where the Divine Words are necessary, as a scholarly supporter, so that God is still loved and praised by God, understanding of what is needed and turning away from God, who is a knower. So He who supported the spirit with the spirit, today I envy everyone in the heavens and the earth with the completeness of earthly sciences, evident and in a wonderful thing that stopped, and what is ignorance of God is mentioned. Where is the statement, the text of the statement, the point of the statement - the spirit of what is other than Him, may He be sacrificed - His saying - may He be glorified and exalted - addressing the letter Al-Hayy: If you believe in Him whether you know something or not, nothing will diminish your bounty, but if you veil from Him if you know all knowledge It doesn't work for you. It is stated in the text that the essence of the existence of the day is to give the name “Alam” to the righteousness of one of the people[139] of the souls of my soul, as it has a shirt of faith that is a wonderful thing embellished with it. (edit)	Now, it is necessary to pay some attention to these divine words so that you may comprehend a knowledge that has always been beloved and praiseworthy to Allah and not consider those who turn away from Allah as knowledgeable. By the One who supported the spirit with the spirit, today, if all who are in the heavens and the earth appear with all the knowledge of the earth and stop in the matter of the marvelous, they will be mentioned as ignorant in the sight of Allah. The supporting evidence for this statement is the text of the First Point's statement - may our souls be sacrificed for Him. He says, exalted and mighty, addressing the Living letter: "If you believe in Him, whether you know anything or not, nothing will diminish your virtue. But if you are veiled from Him, even if you know all knowledge, it will not benefit you." According to the essence of existence today, the title "knowledgeable" will not be attributed to anyone [139], except those souls who are adorned with the robe of faith in the marvelous matter. (edit)
267	عجب است مع اين آيات واضحات، مع ذلك مؤمنين بالله را عوامّ ناميده ايد. چه زود نَفََس رحمن از آن قلوب منقطع شده و از نفس سبحان محتجب گشته اند. چه كه اگر اقلّ مِن ذر رايحه علم و حكمتش بر نفوس معرضه مرور مي فرمود، هرگز به اين كلماتی، كه پست ترين ملّت فرقان سال ها به آن مستدلّ بوده اند، مشغول نمي شدند. فواحسرتا عليهم بما إرتكبوا فی جَنْب الله و كانوا مِن الخاسرين! (edit)	It's amazing that despite these clear verses, you still call the believers of God common people. How soon the breath of the Most Merciful has been cut off from those hearts and they have turned away from the breath of the Most High. What if the least bit of his knowledge and wisdom had been passed on to the souls of the people, they would never have been engaged in these words, which the lowest people of Farghan have been arguing about for years. For those who are sorry for their sins, let them be on the side of God, and let them be of the losers! (edit)	It is astonishing that despite these clear verses, you have still called the believers in Allah common people. How quickly the breath of the Most Merciful has been cut off from those hearts, and they have become veiled from the breath of the Glorious. If even the slightest fragrance of His knowledge and wisdom were to pass over the souls of those who turn away, they would never have been preoccupied with these words, which the lowest of nations have relied upon for years. Alas for them, because of what they have committed against Allah, and they are among the losers! (edit)
268	نغمه ديگر آن سلطان احديّه را بشنو. مخاطباً لحرف الحیّ مي فرمايند قوله - عزّ بيانه -: فإنّه يُعرّف كلَّ شیء نفسَه بنفسِهِ، فمَن يقدر أنْ يعرفَهُ بغيره؟ ألا إنّك لو أدركتَ يومَ ظهوره إنْ عرفتَه بأعلم علماء البيان ما عرقتَهُ. و إن رأيتَهُ واقفاً فی أمره، ثمّ ذكرتَ عليه إسمَ الإنسانيّة ما أنفيتَ حروفَ النّفی لإثبات مظهر الأحديّة. (edit)	Nagham Diger An Sultan Ahadih Ra Bishno. Addressing the letter al-Hayy May Vermaynd, his saying - may his statement be exalted -: He defines everything itself by itself, so who can define it by another? Except that if you realized the day of his appearance, if you knew him with the most knowledgeable scholars of eloquence, you would not obstruct him. And if you saw him standing in his command, and then you mentioned the name of humanity to him, you would not have uttered the negative letters to prove the appearance of oneness. (edit)	Listen to another melody from the Sultan of the Oneness. Addressing the letter of life, He says - exalted is His statement -: Indeed, everything recognizes itself by itself, so who can know it by another? Verily, if you had perceived the day of His appearance, even if you recognized Him by the most knowledgeable of the scholars of eloquence, you would not have truly known Him. And if you saw Him standing in His command, then you mentioned upon Him the name of humanity, you would not negate the letters of negation to affirm the appearance of the Oneness. (edit)
269	فما أعزّ كلماته و أحكم إشاراته و أظهر برهانه و أجلّ بيانه، ولكن أنتم، يا ملاء البيان، ظلمتم علی نفس الله و كينونته. و إنّه ما قصّر فی بيانه، قد شرّع لكم كلّ مناهج و بيّن لكم كلّ ما كان مستوراً عنكم و فصّل لكم من كلّ شیءٍ تفصيلاً، رحمةً مِن عنده عليكم و هدیً و ذكری للعالمين. و أنتم إشتبهتم أمر الله علی أنفسكم كما إشتبهوا ملل القبل علی أنفسهم و بذلك ضلّ[۱۴۰]سعيُهُم فی الدّنيا و الآخرة و كانوا قومَ سوءٍ أخسرين. (edit)	So what is the most powerful of his words, the wisest of his signs, the most evident of his proof, and the greatest of his exposition, but you, O full of explanatory, have wronged God’s soul and being. And he did not fall short in his explanation, he has legislated for you all methods and made clear to you everything that was hidden from you and explained everything to you in detail, as a mercy from Him upon you and a guidance and a reminder to the worlds. And you doubted God’s command over yourselves just as they suspected the boredom of kisses against themselves, and with that, [140] their striving in this world and the Hereafter went astray, and they were an evil people who lose. (edit)	How exalted are His words, and how firm are His signs, and how manifest is His proof, and how glorious is His statement! But you, O leaders of eloquence, have wronged the essence of God and His existence. Indeed, He did not fall short in His statement; He has set forth for you all the paths and clarified for you everything that was concealed from you, and explained everything in detail for you, as a mercy from Him upon you, and as guidance and a reminder for the worlds. And you have confused the command of God upon yourselves, just as the previous nations confused it upon themselves, and thus their efforts went astray in this world and the Hereafter, and they were a people of evil, the most losers. (edit)
270	مع آن که آن جمال رحمن مي فرمايد كه اگر اعلم علمای بيان را در يوم ظهور و طلوع و اشراق نيّر اعظم متوقّف ديدی و ذكر انسانيّت بر او نمودی، هرآينه از نفوسی خواهی بود، كه حروف نفی را در آن يوم نفی ننموده اند از برای اثبات مظهر احديّه. اليوم هر نفسی بر احدی از معرضين، مِن أعلاهم أو مِن أدناهم، ذكر انسانيّت نمايد از جميع فيوضات رحمانی محروم است، تا چه رسد كه بخواهد از برای آن نفوس اثبات رتبه و مقام نمايد. (edit)	However, that Jamal Rahman says that if you see the scholars of Bayan on the day of the emergence, rising and shining of the supreme yoke, and remember humanity on him, you will be one of those souls who did not write the letters of negation on that day. Proof of manifestation of one. Today, any person who mentions humanity to one of the exposed, whether I am above or below, is deprived of all merciful benefits, even if he wants to prove his rank and status for those souls. (edit)	Even though the beauty of the Most Merciful says that if you saw the most knowledgeable of scholars in the day of appearance, and the rise and radiance of the greatest light, and mentioned humanity about him, you would undoubtedly be among those who have not negated the letters of denial on that day, for the affirmation of the manifestation of Oneness. Today, any soul who mentions humanity to any one of those who turn away, whether from the highest or the lowest, is deprived of all the outpourings of divine mercy. Let alone trying to establish a rank and position for those souls. (edit)
271	ملاحظه نموده كه مخاطب آيه منزله يكی از حروفات حیّ است، كه اسبق از كلّ بيان بوده و خواهد بود به نصّ خود نقطه بيان، كه مي فرمايند ايشانند اوّل خلق بيان، و مي فرمايند كلّ به وجود اين حروفات به شريعه احديّه و ظهور الهيّه فائز شدند. و مع ذلك به آن نفوس به اين قسم تحديد فرموده چنانچه ذكر شد. فتفكّروا، يا أولوالأبصار! فتفكّروا، يا أولوالأنظار! فتفكّروا، يا أولوالأخيار! فتفكّروا، يا أولوالأبرار! فتفكّروا، يا أولوالعلم و الحكمة و البيان! (edit)	He noticed that the addressee of the verse is one of the living letters, which was and will be the point of expression before the whole, according to the text itself. became And yet, he has defined those people in this way, as mentioned. Think about it, O Ulu Al-Absar! Be thoughtful, or first of all! Think about it, or the first of the last! Think about it, O Ula Al-Abrar! Thinking, O first of knowledge, wisdom and explanation! (edit)	Consider that the addressee of the verse is one of the letters of the Living, who has been and will always be prior to all expression, according to the statement of the Point of Expression itself, which says that they are the first creation of expression. And it says that all have attained the divine law of Oneness and the divine manifestation through the existence of these letters. Yet, it has determined such limits for those souls as mentioned. So ponder, O people of insight! Ponder, O people of vision! Ponder, O people of virtues! Ponder, O people of righteousness! Ponder, O people of knowledge, wisdom, and eloquence! (edit)
272	قل: تالله كلّما نزّل فی البيان قد رجع إلی نقطةٍ، و إنّها هی حينئذٍ مقبوضة بكفّ القدرة و الإقتدار. و نُريد أنْ نفصّلها مرّهً أخری رغماً لأنفسكم، يا ملاء[۱۴۱]المشركين، كما فصّلناها مرّةً بعد مرّةٍ. و هذه مِن مرّة فزعتْ عنها سُكّانُ السّموات و الأرض، ثمّ سكّان مدائن الأسما إنْ أنتم من العارفين. قل: إنّه قد كان نفسی و إنّ حينئذٍ قد ظهرتْ نفسه بالحقّ و نطقتْ بين السّموات و الأرضين و يقول بالحقّ: إنّ كلَّ الآيات قد رجعتْ إلی آياتی و بعثتْ فی كلماتی و ظهرتْ بإذْنی و نزّلتْ مِن سماء مشيّتی إن أنتم مِن الموقنين. ثمّ كلّ الظّهورات إنتهتْ بظهوری و كلّ المشارق قد أشرقت بإشراقی و كلّ المطالع قد إستبهتْ بطلوعی و ظهوری. فأين أبصار الناظرة، فأين قلوب العارفة، فأين أفئدة المقدّسة، و أين أنفسُ الزّكيّة، و أين صدور المنيرة لِيعرف و يفقه و ينظر و يشهد ما ظهر و أشرق من أفق الله المقتدر العزيز العظيم؟ (edit)	Say: By God, every time He descends in the statement, He returns to a point, and at that time it is grasped with the palm of power and might. And we want to elaborate it again in spite of yourselves, O lords[141] of the polytheists, just as we have explained it time after time. And this is from a time when the inhabitants of the heavens and the earth feared it, then the inhabitants of the cities of the names, if you are of the knowers. Say: It was my soul, and at that time his soul appeared with truth and spoke between the heavens and the earth, and he says with truth: All signs have returned to my signs and were sent in my words and appeared with my permission and descended from the sky with my will, if you are of those who are certain. Then all the appearances ended with my appearance, and all the easts shone with my rising, and all the risings were surprised by my rising and my appearance. Where are the eyes of the beholder, where are the hearts of the gnostic, where are the hearts of the sanctified, where are the souls of the pure, and where are the breasts of enlightenment to know, comprehend, look and bear witness to what appeared and shone from the horizon of God, the Almighty, the Mighty, the Great? (edit)	Say: By Allah, every time something was revealed in the expression, it has returned to a point, and at that time it is held by the hand of power and authority. We wish to explain it once again, in spite of yourselves, O assembly of polytheists, as we have explained it time after time. And this is one of the times when the inhabitants of the heavens and the earth were terrified, and then the inhabitants of the cities of names, if you are among those who know. Say: Indeed, it was my soul, and at that time, it appeared in truth and spoke between the heavens and the earth, saying in truth: All the signs have returned to my signs, been sent forth in my words, appeared by my permission, and descended from the heaven of my will, if you are among the certain. Then all the manifestations have ended with my appearance, all the easts have shone with my radiance, and all the dawns have been astonished by my rising and appearance. So where are the eyes of the observers? Where are the hearts of the knowledgeable? Where are the sacred hearts? Where are the pure souls? And where are the enlightened breasts to recognize, understand, see, and witness what has appeared and shone from the horizon of the Almighty, the Powerful, the Great God? (edit)
273	قل: موتوا بغيظكم. إنّه قد ظهر بالحقّ و لا يخاف مِن أحد و ينتظر ما قدّر له من لدن محبوبه المقتدر العليم الحكيم. و يقول فی كلّ حين مخاطباً لأسيافكم و رماحكم و سهامكم: هلمّوا و تعالوا، لأنّی أكون مشتاقاً بكم و يشهد بذلك شوقی و إشتياقی، ثمّ شغفی و نغماتی لو أنتم من الشّاعرين. إنّ الّذی قد ظهر بالحقّ هو محبوبی و أنا محبوبه و هو نفسی و أنا نفسه. و ما يخرج من لسانی هو بيانه الأبدع الأملح الأقدس المنيع. و من يكون عنده[۱۴۲]أقلّ من الشّعر شعور و أقلّ من الذّرّ بصر، لَيشهد ظهور الله و عظمته و يجد روائح قدسه من نفحات هذه النّغمات و يكون من الرّاسخين علی هذا الأمر الأعظم المبين. (edit)	Say: Die in your anger. He has appeared with the truth and is not afraid of anyone and is waiting for what is destined for him from his Beloved, the Powerful, the All-Knowing, the Wise. And he says at all times, addressing your swords, your spears, and your arrows: Come and come, for I am longing for you, and my yearning and longing bear witness to that, then my passion and my tunes, if you were among the poets. He who has appeared with the truth is my beloved, and I am his beloved, and he is my soul, and I am himself. And what comes out of my tongue is its most creative, salty, sacred, impenetrable eloquence. And whoever possesses [142] less than poetry and less sight than atoms, to witness the appearance of God and His greatness and to find the fragrances of His sanctity from the whiffs of these notes and to be among those who are firm on this greatest and clear cause. (edit)	Say: Die in your rage. Indeed, he has appeared in truth and does not fear anyone, and he awaits what has been decreed for him by his beloved, the Almighty, the All-Knowing, the Wise. And he says at every moment, addressing your swords, spears, and arrows: Come and approach, for I am eager for you, and my longing and yearning bear witness to this, then my passion and melodies, if you are among the poets. Indeed, the one who has appeared in truth is my beloved, and I am his beloved; he is my soul, and I am his soul. And what comes out of my tongue is his most beautiful, sweetest, holiest, and invulnerable expression. Whoever has the slightest sense of poetry and the least bit of vision will witness the appearance of God and His greatness, and will find the fragrances of His sanctity from the breezes of these melodies and will be among those firmly established in this greatest and most evident matter. (edit)
274	قل: إنّی أكون حيّاً بحيوته و أتحرّك بحبّه كما أنّه كان حيّاً بحيوتی و ما تنفّس إلاّ بذكری و ثنائی بين العالمين. نفسی فداه و نفسه فدایَ، كلّی فداه و كلّه فدایَ. كلّما أقول "إنّه فدای" هو نفسُ قوله بأنّه فدائه. إيّاكم أن تشهدوا الفرقَ، يا ملاء المتبصّرين. كذلك نزّل الله حينئذٍ من آيات عظمته علی طور الفؤاد و قد أظهرناها لكم لتشكروا الله بارئكم، يا ملاء البيان، و لا تكوننّ من المحتجبين. (edit)	Say: I am alive with his life and I move with his love just as he was alive with my life and he did not breathe except with my remembrance and my duality between the two worlds. My life is for him and his life is for him, all for his sacrifice and all for his ransom. Whenever I say “he is my redemption” it is the same as his saying that he is his redemption. Beware of witnessing the difference, O chiefs of insight. Likewise, God at that time sent down signs of His greatness on the heart, and We have revealed them to you so that you may thank God, the Creator of you, O full of eloquence, and do not be among those who are veiled. (edit)	Say: Indeed, I am alive with his life and move with his love, just as he was alive with my life and breathed only with my remembrance and praise among the worlds. My soul is sacrificed for him, and his soul is sacrificed for me; all of me is sacrificed for him, and all of him is sacrificed for me. Whenever I say, "Indeed, he is sacrificed for me," it is the same as his saying that he is sacrificed for me. Do not bear witness to any difference, O assembly of the discerning. Thus, at that time, God revealed verses of His greatness upon the Mount of the heart, and we have shown them to you so that you may give thanks to God, your Creator, O assembly of eloquence, and not be among those who are veiled. (edit)
275	أنْ يا ايّها المستغرق فی بحر الإشارات، فاعلم بأنّ إعراضك و إعتراضك لا يرجع إلی نفسی، بل علی الله ربّی و ربّك و ربّ آبائنا الأوّلين. لأنّی عبدٌ آمنتُ به و برسله و صفوته و لا أجد لنفسی من وجودٍ، لأنّه قد بعثنی بالحقّ و أرسلنی علی العالمين. إنّك لو تريد الإعتراض إذهب إليه و قل: "بأیّ جهة بعثتَ الّذی به فزعتْ كينونتی، ثمّ حقائق المشركين؟" و لو وجدته و تكون مستطيعاً فی نفسك فاذكر لی كلمةً عنده، لعلّ يخلّصنی منك و من ملاء الأشرار و يجعلنی من المنقطعين. قل: أی ربِّ، أنت تعرف ملاء البيان، لِمَ أرسلتَ عبدَك[۱۴۳]هذا؟ إذاً فاشهده تحت أسيافهم و مخاليبهم و أظفارهم، يا من بيدك ملكوت ملك السّموات و الأرضين. إرحمه، يا مالك الملوك، ثمّ أنصره بالحقّ و إنّك أنت المقتدر المتعالی الغالب العزيز المريد. (edit)	O you who are immersed in the sea of signs, know that your turning away and objecting is not due to myself, but to God, my Lord, your Lord, and the Lord of our forefathers. Because I am a servant who believed in him and his messengers and his elite, and I do not find any existence for myself, because he sent me with the truth and sent me to the worlds. If you want to object, go to him and say: “With what direction did you send him who was afraid of my being, then the facts of the polytheists?” And if you find him and you are able in yourself, then mention to me a word he has, so that he may save me from you and from the affliction of the wicked, and make me from those who are cut off. Say: O Lord, you know the fullness of clarification, why did you send this servant of yours[143]? So witness it under their swords, claws and nails, O in whose hand is the kingdom of the kingdom of the heavens and the earth. Have mercy on him, O Master of kings, then help him with the truth, and that You are the Powerful, the Exalted, the Overcoming, the Mighty, the Willing. (edit)	O you who are immersed in the ocean of allusions, know that your turning away and objecting does not return to me, but rather to God, my Lord, your Lord, and the Lord of our forefathers. For I am a servant who believes in Him, His messengers, and His chosen ones, and I find no existence for myself, for He has sent me with the truth and dispatched me to the worlds. If you wish to object, go to Him and say, "By what means did you send the one who has frightened my existence and then the realities of the polytheists?" And if you find Him and are able in yourself, mention to me a word from Him, so that perhaps He may save me from you and from the assembly of evildoers and make me among those who are cut off. Say: O Lord, You know the assembly of eloquence, why have You sent this servant of Yours[143]? Then witness him under their swords, their prongs, and their claws, O You in Whose hand is the dominion of the Kingdom of the heavens and the earths. Have mercy on him, O King of kings, then support him with the truth, and indeed, You are the Almighty, the Exalted, the Victorious, the Mighty, the Desired. (edit)
276	فو الّذی أرسلنی بالحقّ، إنّی أكون متحيّراً من فعله فی حقّی لأنّه بعثنی فی أيّام ما هبّتْ فی مثلها نفحاتُ الله المقتدر العزيز العليم. و بذلك أُبتُلِيتُ بما لا أُبتُلِیَ به أحدٌ مِن الأصفياء و يشهد بذلك نفسه العليم الخبير. هل تظنّ بأنّی أنطق من تلقاء نفسی و أكون موجوداً بوجودی؟ لا فو ربّ العالمين، بل يحرّكنی أرياح مشيّته كيف شاء و أراد. و مَن كان له درايةٌ لَيجد من إهتزازِ نفسی إهتزازَ الله الملك المقتدر الغالب القدير. هل تقدر أنْ تسكن تلقاء نفسك حين الّذی يأخذك حمّی الرّعد الّذی به يرتعش كلّ الأعضا؟ لا فوالّذی خلقك بالحقّ، لو أنت من المستشعرين. فكما يحرّكك و لا تقدر أنْ تسكن كذلك تُحرّكنی أرياحُ مشيّة الله. و إنّك إن تريد أن تعترض فاعترض عليه. و ما أنا إلاّ عبدٌ منيبٌ، و لم أجدْ لنفسی سكوناً و لا قراراً و لاحركةً إلاّ بعد أمره. و لا ينكر ذلك إلاّ كلّ مغلّ معتد اثيم. (edit)	By the one who sent me with the truth, I am perplexed about what he did in my right, because he sent me in days when the breezes of God, the Powerful, the Mighty, the All-Knowing, blew. And with that I was afflicted with what no one of the pure ones is afflicted with, and the All-Knowing, the All-Aware bears witness to that. Do you think that I speak on my own and exist with my presence? Not by the Lord of the worlds, but the winds of His will move me as He wills and wills. And whoever has the knowledge to find from the vibration of my soul the vibration of God, the King, the Powerful, the Overpowering, the Powerful. Can you calm down by yourself when you are seized by the thunderstorm with which all the members tremble? No, by Him who created you with truth, if you were of the sensed. Just as it moves you and you cannot still, so the winds of God's will move me. And if you want to object, object to it. And I am only a repentant slave, and I did not find for myself stillness, decision or movement except after His command. And no one denies that except every sinful transgressor. (edit)	By the One Who sent me with the truth, I am astonished by what He has done to me, for He sent me in days when the breezes of God, the Almighty, the Mighty, the All-Knowing, did not blow like them. And so I was tested with what no one of the chosen ones was tested, and the All-Knowing, the Expert Himself bears witness to this. Do you think that I speak on my own and exist by my own existence? No, by the Lord of the worlds, but rather the winds of His will move me as He pleases and desires. And whoever has insight will find the trembling of my soul to be the trembling of God, the Sovereign, the Almighty, the Victorious, the Able. Can you be still on your own when the fever of thunder takes you, which makes all your limbs tremble? No, by the One who created you with the truth, if only you were perceptive. Just as it moves you and you cannot be still, so too do the winds of God's will move me. And if you wish to object, then object to Him. I am nothing but a repentant servant, and I find no stillness, no settlement, and no movement for myself except after His command. And none denies this but every sinful transgressor. (edit)
277	باری در جميع ظهورات اوّل معرض علمای عصر بوده اند، چه كه اگر علما انكار حقّ الله نمي نمودند[۱۴۴] احدی اعراض نمي نمود. و آنچه فساد در ارض شده از انكار علما بوده، چنانچه تصريحاً مي فرمايند قوله - عزّ ذكره -: وَ إنّ أوّل مَن إحتجب عن نقطة البيان أدلّاء العلم عند أنفسهم ولكنّهم عند الله لا يدركون مِن شیء و لا يتعقلون. اين است كه عند الله امثال آن نفوس از اهل علم محسوب نه، و نفوسی، كه به ايمان موفّق شده اند، بر كرسی علم مستقرّ، اگرچه به حرفی از علوم ظاهره مطلع نباشند. (edit)	They have been exposed to the scholars of the age in all the first appearances, because if the scholars did not deny the truth of Allah [144], no one would have objected. And the corruption in the land was due to the denial of the scholars, as they clearly say in the Qur'an - Ezz-e-Zakrah -: And the first of them to deny the point of the statement is that the evidence of knowledge is with themselves, but with Allah, they do not understand anything and do not reason. This is that in the sight of Allah, people like those are not considered as people of knowledge, and people who have succeeded in faith are seated on the seat of knowledge, even if they do not know a word about the visible sciences. (edit)	In all the early manifestations, the scholars of the age have been the first to oppose. If the scholars did not deny the truth of God, no one would have objected. The corruption that has occurred on earth is due to the denial of the scholars, as it is explicitly stated - His mention is exalted -: "Indeed, the first to be veiled from the point of the statement were the leaders of knowledge in their own selves, but with God, they do not comprehend anything and do not understand." This is why those souls, according to God, are not considered among the people of knowledge, and the souls who have been successful in faith are established on the seat of knowledge, even if they are not informed of any outward sciences. (edit)
278	اليوم علم و جهل و اعلی و ادنی و قُرب و بُعد و صادق و كاذب، حیّ و ميّت، بالغ و رضيع، عاقل و غافل به تصديق ظهورْ معلوم و ممتاز مي شوند. مَن آمن به فهو مِن أعلی العلماء و أعزّ النّاس و أبصرهم و أتقاهم و أعقلهم و أعلاهم و أقربهم و أصدقهم و أدقّهم و أفقههم. كذلك نزّل بالحقّ مِن جبروتِ عزٍّ عظيم. اين است كه نقطه بيان در اين مقام مي فرمايند قوله - عزّ ذكره -: فلتهدينّ، أللهمّ، كلَّ أولی محبّتی إلی دينك. فإنّ الأمر مِن عندك علی حدٍّ سواء، لو يؤمن بحجّتك و آياتك أدنی الخلق لَيكون أعلاه، و أبعدُ الخلق ليكون أقربَهُ. (edit)	Today knowledge and ignorance, higher and lower, near and far, truthful and false, living and dead, adult and suckling, sane and heedless, the emergence of the known and the excellent is beyond belief. Whoever believes in him is one of the highest scholars, the dearest of people, the most insightful, the most pious, the wisest, the highest, the closest, the most truthful, the most accurate, and the most knowledgeable. He also sent down the truth from the might of mighty glory. Where is the point of clarification? Where is the place of Mi Vermaand, who said - may his memory be glorified -: May you guide, O God, all my first love to your religion. For the matter is from You equally, if he believes in Your argument and Your verses, the lowest of creation would be the highest, and the furthest of creation would be the closest. (edit)	Today, knowledge and ignorance, high and low, near and far, truthful and deceitful, living and dead, adult and infant, wise and heedless are distinguished by acknowledging the Manifestation. Whoever believes in it is among the highest scholars, the most honorable people, the most insightful, the most pious, the wisest, the highest, the closest, the most truthful, the most precise, and the most understanding. Thus, it was revealed with the truth from the great power of majesty. This is the point of the statement in this position where it is said - His mention is exalted -: "Guide, O God, all the people of my love to Your religion. Indeed, the matter is the same from You; if the lowest of creation believes in Your proof and signs, they will be the highest, and the farthest of creation will be the closest." (edit)
279	مقصود از اين بيانات آن که جميع بدانند كه عند الله اهل علم نفوسی هستند كه عالم به او شده اند و در كلمه "بلی" توقّف ننموده اند. آن نفوسند اهل علم و ادلّاء آن و اهل عصمت و معدن حكمت و منبع[۱۴۵]بيان و مطلع ذكر. كلّ اسماء خير به آن نفوس راجع مادامي كه در ظلّ الله مستقرّند. علوم ظاهريّه در اين مقام معتبر نبوده و نخواهد بود. اين است كه آن نقطه وجود و طلعت مقصود در كلمات منزله مخاطباً به اهل علم وصايای لا يُحصی فرموده اند و جميع را وصيّت فرموده، كه در حين ظهور مغرور به علم و حكمت و بيان خود نشده كه شايد به علم الله و ما عنده فائز گردند. اين است كه نقطه بيان مي فرمايد قوله - عزّ ذكره -: لعلّ يوم ظهور حقّ كسی به افتخار تعلّم نزد آن مبدأ علم متعلّم گردد. و چه بسيار عظيم است اين امر زيرا كه علم او غير نفس او نيست. و مي فرمايد - عزّ ذكره -: هيچ لذّتی اعظم تر در امكان خلق نشده كه كسی استماع نمايد آيات آن را و بفهمد مراد آن و لِمَ و بِمَ در حقّ كلمات آن نگويد و مقايسه با كلام غير او نكند. همين قسم كه كينونت او مظهر الوهيّت و ربوبيّت است بر كلّ شیء، همين قسم كلام او مظهر الو هيّت و ربوبيّت است بر كلّ كلامها، كه اگر آن انسانی بود متكلّم هرآينه مي گفت: "إنّی أنا الله لا إله إلاّ أنا و إنّ ما دونی خلقی. أن يا كلَّ الحروف إيّای فاتّقون." (edit)	The purpose of these statements is for everyone to know that in the sight of Allah, there are people who have knowledge and have not stopped at the word "yes". Those souls are the people of knowledge and its proofs, and the people of infallibility, the mine of wisdom, the source [145] of expression and the informer of remembrance. All the names are good for those souls as long as they are in the shadow of Allah. The external sciences are not and will not be valid in this position. This is that the point of existence and exaltation of Maqsood in the words of Majliseh has given innumerable commandments to the people of knowledge, and he has bequeathed them all, that during the emergence, they were not proud of their knowledge, wisdom, and self-expression, so that they might be blessed with the knowledge of God and us. . This is the point of the saying - Ezz-Zakrah -: For the day of the emergence of the truth, one should learn from that source of knowledge for the honor of learning. And how great this is because his knowledge is not other than his soul. And he says - Ezz-e-Zakrah -: There is no greater pleasure in the possibility of creation than when someone listens to its verses and understands its meaning, and does not say anything wrong with its words and does not compare it with the words of others. In the same way that his existence is the manifestation of divinity and lordship over all things, in the same way his words are the manifestation of divinity and lordship over all words. Khalqi. That or all the letters, those who are fattaqun." (edit)	The purpose of these statements is for everyone to know that, in the sight of God, the people of knowledge are the souls who have become knowledgeable about Him and have not paused at the word "Yes." They are the knowledgeable souls, the evidence of that, the people of infallibility, the mine of wisdom, the source of expression, and the place of remembrance. All the names of goodness apply to those souls as long as they are established under the protection of God. External sciences are not and will not be considered in this position. That point of existence and the desired appearance has addressed countless admonitions to the people of knowledge and has advised everyone not to become arrogant in their knowledge, wisdom, and eloquence during the Manifestation, so that they may attain the knowledge of God and what is with Him. This is where the point of expression says - His mention is exalted -: "Perhaps on the day of the Manifestation of Truth, someone, in honor of learning, becomes a student before that source of knowledge. And how great this matter is, for his knowledge is nothing other than his own self." And it says - His mention is exalted -: "There has been no greater pleasure available to creation than for someone to listen to and understand the verses of that [source] and not say 'why' and 'for what reason' concerning the words of that [source], and not compare it with the speech of others. Just as his essence is the manifestation of Divinity and Lordship over everything, so is his speech the manifestation of Divinity and Lordship over all other speeches, so that if he were human, he would surely say: 'Indeed, I am God; there is no god but Me, and everything other than Me is My creation. O all letters, fear Me.'" (edit)
280	ای اهل بيان، اگر چه به حدودی ظاهر شده ايد، كه ابداً گمان تقديس و تنزيه نمي رود[۱۴۶]كه احدی به آن فائز شود، و چنان مشاهده مي شود، كه اگر صد هزار باب معارف الهيّه مفتوح شود احدی گوش ندهد تا چه رسد به ادراك، بشنويد نصح الهی را و در كلّ ايّام تفكّر در ظهور قبل و امورات واقعه در ايّامش نمائيد كه شايد آن امور محدثه از نظر محو نشود و سبب استقامت گردد. (edit)	O People of Bayan, although you have appeared to a certain extent, there is no thought of consecration and sanctification [146] that anyone will benefit from it, and it is observed that if a hundred thousand chapters of divine knowledge are opened, no one will listen until what time. When you come to understanding, listen to God's advice and think all the days about the previous appearance and the things that happened in those days, so that those things that happened may not disappear from your eyes and cause you to persevere. (edit)	O people of expression, although you have appeared to some extent, it is never thought that anyone will attain sanctification and purification. It seems that if a hundred thousand doors of divine knowledge were opened, no one would listen, let alone comprehend. Listen to the divine advice and contemplate the previous Manifestation and the events that occurred during its days, so that perhaps those new events will not be erased from sight and become a cause for steadfastness. (edit)

<- Previous page Next page ->