Kitab-i-Badi/Page30

Paragraph	Persian	English	GPT4_
581	و همچنين قبل از آن در مازندران كه همين ميرزا يحيی همراه بود، كه ايشان را اسير نموده شهر به شهر و ديار به ديار گرداندند. و روزی كه جميع علما و ساير ناس بر رجم جمال احديّه مجتمع شدند و آن جمال مبارك را در محضر ظالمين حاضر نمودند وقع ما وقع، يستحی القلم أن يذكر ما ورد علی مظهر نفس الله. و بعد اراده نمودند كه ميرزا يحيی را تأديب نمايند فرمودند:[۳۱۲]" او با من بود، اگر تقصيری شده از من بوده." و به اين جهت به او تعرّض ننموده و به آن جمال قدم وارد آوردند آنچه وارد آوردند. و همچنين توسّط از ساير همراهان فرمودند، از جمله جناب ملّا باقر حرف حیّ - عليه بهاء الله - كه الان موجود است، جويا شويد. (edit)	And also before that in Mazandaran, where this same Mirza Yahya was with him, who captured him and took him from city to city and country to country. And on the day when all the scholars and other people gathered on the stone of Jamal Ahadiya and presented that blessed Jamal in the presence of the oppressors, Waqah Ma Waqah, it is a shame for the pen to remember what we said about the Manifestation of God's Self. And then they wanted to discipline Mirza Yahya and said: [312] "He was with me, if there was a fault, it was my fault." And for this reason, they did not object to him and brought what they brought to that beauty. And they also said through other companions, including the honorable Mulla Baqir, seek the living word - upon Bahá'u'lláh - which is now available. (edit)	Similarly, before that in Mazandaran, where Mirza Yahya was also present, they captured him and paraded him from city to city and region to region. One day, when all the scholars and other people gathered to stone the beauty of unity, they presented that blessed beauty before the oppressors, and what happened, happened; the pen is too ashamed to mention what befell the manifestation of the spirit of God. Then they wanted to discipline Mirza Yahya, and he said: "He was with me; if there was any fault, it was mine." For this reason, they did not interfere with him and inflicted upon that beauty what they inflicted. Similarly, they sought out other companions through intermediaries, including the person of Mulla Baqer, the living letter - blessed by God - who is present now, and inquired about him. (edit)
582	و از اين مراتب هم گذشته در نيالا كه دهی از دهات دار المرز است بغتةً خمسة مأة نفس أو ازيد بر آن جمال احديّه هجوم آوردند و وارد شد در آن ارض آنچه وارد شد. اگر انصاف دهی از اوّل ظهور بديع تا حين ابداً آسايش نديده اند، و مع ذلك نوشته آنچه را كه نوشته. اين امور چرا واقع شده و از برای كه واقع شده؟ شايد اين امور را هم انكار نمائی، چه كه از آن نفوس عجيب نيست. (edit)	And after these levels, in Niala, which is a tenth of the villages of Dar al-Marz, suddenly, five hundred people, or Azid, attacked that Jamal Ahadiyya, and what entered that land entered. If you are fair, they have never seen comfort from the first appearance of Badi until now, and yet he wrote what he wrote. Why did these things happen and why did they happen? Maybe you will deny these things, which is not strange for those souls. (edit)	And beyond these incidents, in Ni'ala, which is a village of the villages of Dar al-Marz, suddenly about five hundred people or more attacked the beauty of unity and entered the land with what they entered. If you are fair, from the beginning of the manifestation of the beauty until now, they have never seen peace, and yet they have written what they have written. Why have these events happened and for what purpose? Perhaps you will also deny these events, which is not strange for such souls. (edit)
583	حال از معرض بالله مرشدت بگو كه در اين امر بر او چه وارد شده؟ مسلّم است كه لازال به اكل و شُرب و تصرّف در ابكار و نساء ناس بوده، و اعمالي كه و الله خجلت مي كشم از ذكرش مرتكب. بعد از فسادی كه در ارض طا نمود منهزم گشته به عراق آمده و در بيت ايشان وارد شد. و به قسمی خائف كه با وجود حضرت ابهی، كه جميع مي دانند كه كلّ ناس در صدد آن وجود مبارك بودند، مع ذلك - فوالّذی نفسی بيده- به مجرّد يك خبر كه از ايران[۳۱۳]مي رسيد از عراق به اطراف مي رفت و متّصل هم به عيش و عشرت نفسانی مشغول. مع ذلك آنچه مشهود است انكار نموده و نوشته كه از كجا معلوم شد كه اين قيام للّه بوده؟ (edit)	Now, tell me about your teacher, what has happened to him in this matter? It is certain that he was still addicted to eating, drinking, and excessive drinking in Abkar and Nisa, and he committed acts that I am ashamed to mention. After the corruption he did in the land of Ta, he came to Iraq and entered his house. And to some extent afraid that despite the existence of Hazrat Abhi, who everyone knows that all people were aiming for that blessed existence, nevertheless - I will give it my all - just a news that arrived from Iran[313] would go around from Iraq and Also engaged in carnal luxury. However, he denied what is evident and wrote that how did it become known that this was the uprising of God? (edit)	Now, ask your guide, by the grace of God, what has happened to him in this matter? It is certain that he has always been involved in eating, drinking, and indulging in the pleasures of wine and women, and committed actions that I am ashamed to mention, by God. After the corruption he caused in the land of Ta, he was defeated and came to Iraq and entered their house. And he was so afraid that despite the presence of His Holiness, whom everyone knew all people were targeting that blessed being, yet - I swear by the one who holds my soul in His hand - as soon as a piece of news arrived from Iran[313], he would go to the outskirts of Iraq and engage in the pleasures and revelry of the soul. Despite all this, what is evident is that he denies it and writes, "How did it become clear that this uprising was for God?" (edit)
584	ای مغلّ معرض، از كجا بر تو معلوم شد كه لغير الله بوده؟ هرگز نفس مقدّس را در آنی حفظ نفرموده اند. در اين مقام يك فقره از مناجات كه مع الله نموده اند ذكر می شود، لعلّ تتذكّر فی نفسك و تكون من المتذكّرين. مضمون آن به لسان پارسی اين است: ای اله من، هرگز نفس خود را در سبيل تو حفظ ننموده ام و با اعدايت مداهنه ننمودم. در كلّ اوان در دست اعدا مبتلی بوده ام و در احيان قضايای وارده اراده چنان بود كه جان انفاق نمايم. ولكن تو، ای پروردگار من، به حِكَم بالغه و مصالح مستوره از انظر بريّه عبد خود را حفظ فرمودی. ولكن اين حفظ نه به جهت آسايش او بوده، بلكه لاجل قضای آخَر. و توئی محمود در كلّ افعال خود و محبوب در اراده خود. حال اگر امثال تو در كلمات منزله الهيّه نظر می نمودند مطّلع می شدند به اموری كه احدی بر آن مطلع نشده، ولكن قضی عنك و عنهم. (edit)	O Mughal, how did it become clear to you that it was other than Allah? They have never preserved the holy breath in ani. At this point, one paragraph of the supplications that they prayed to Allah is mentioned, so that you may remember in your heart and be among those who remember. The meaning of it in Persian language is: O my God, I have never saved my life for your sake and I have never made excuses. All these years, I have been suffering from enemies, and sometimes I had the will to sacrifice my life. But you, my Lord, with mature wisdom and hidden interests, protected your servant from the naked eye. But this preservation was not for his comfort, but for the sake of the last judgment. And you are Mahmood in all your actions and beloved in your will. Now, if people like you looked at the words of God's status, they would be informed about things that no one has been informed about, but the judgment of Ank and Anham. (edit)	O misguided one, how did it become clear to you that it was not for the sake of God? They have never protected the holy soul in those conditions. In this regard, a passage from their supplications made with God is mentioned, perhaps you will remember it within yourself and be among those who remember. The content of it in the Persian language is this: O my God, I have never protected my soul for Your sake, and I have not appeased Your enemies. At all times, I have been afflicted by the hands of my enemies, and sometimes the incidents that occurred were such that I wished to sacrifice my life. But You, O my Sustainer, by Your wise decree and hidden interests, have protected Your servant from the gaze of creation. However, this protection was not for the sake of their comfort, but for the sake of a final decree. And You are praised in all Your actions and beloved in Your intentions. Now, if people like you looked at these divine words, they would become aware of matters that no one else has known, but fate has kept it hidden from you and them. (edit)
585	و اين که نوشته بودی: نصرت امر الله كسانی نمودند كه در مازندران چرم خوردند[۳۱۴]، فرمودند: در ايّامي كه در ارض طا محبوس بوديم چند يوم اوّل چرم هم نبود كه كسی بخورد. فواحسرتا عليك، يا أيّها الغافل عن كلّ خير و العامل بكلّ شرّ! تنطق بما لا علمته، و هذا لم يكن من عندك بل بما ألقی الشّيطان فی صدرك. نسئل الله بأنْ يأخذه أخذ عزيز مقتدر. جميع ذرّات شهادت مي دهند كه جمال ابهی وحده در مقابل اعدا قائم بودند، چنانچه بعضی از احبّا از ارض طفّ در آن ايّام نوشتند و استدعا نمودند كه چند روزی مستور شوند، چه كه امر به قسمی صعب شده بود كه هر نفسی در كلّ يوم بين يدی وارد می شد خبری جديد از مكر ماكرين و اراده معرضين ذكر مي نمود. و به شأنی اعدا به اعراض برخواستند كه در كوچه ها و اسواق بعضی را معيّن نموده كه در حين مرور به ضرب رصاص شهيد نمايند. مع ذلك آنی وجه مبارك را ستر نفرموده و وحده از بيت بيرون تشريف مي آوردند و ابداً اعتنا به نفسی نمي فرمودند و هميشه "واشوقا للقاء المحبوب!" مي فرمودند. اهل ملأ اعلی از فعلشان متحيّر و جميع به "تبارك الله احسن المُبدِعين!" ناطق. و تو جميع را انكار نموده، چه كه به انفُس فجّار مأنوس گشته و از حقّ تبرّی جسته. (edit)	And the fact that you wrote: Those who ate leather in Mazandaran [314] helped Allah's command, he said: During the days when we were imprisoned in the land of Ta, no one ate leather for the first few days. Your sorrow is upon you, O you who are ignorant of all good and the doer of all evil! Argue with me without your knowledge, and this is not me with you, but with me, I cast the devil in your chest. We ask God to take it away from the beloved Almighty. All the particles bear witness that Jamal Abi Wahadh stood firm in front of the enemy, as some of his friends wrote from the land of Taff in those days and begged them to hide for a few days, because the matter had become so difficult that every soul in the whole day between A hand came in and mentioned new news about the machinations of the cunning and the will of the exposed. And in a dignified manner, they set up some people in the streets and markets to kill them with bullets. However, Ani did not cover the face of the blessed one, and they used to bring him out of the house alone, and they never paid attention to anyone's soul, and they always said, "Washogha lalqa al-muhoob!" They used to say Ahl al-Malla Ala are surprised by their actions and all of them say "Blessed be God, Ahsan al-Mobdeein!" speaker And you have denied everything, because you have become accustomed to the blasphemy and have sought freedom from the truth. (edit)	And this that you wrote: "The supporters of the Cause of God were those who ate leather in Mazandaran [314]," they said: "In the days when we were imprisoned in the Land of Ta (Tihran), there was not even leather for anyone to eat in the first few days." Woe to you, O heedless of all good and doer of all evil! You speak of what you do not know, and this did not come from you but from what Satan cast into your heart. We ask God to take you with a mighty, powerful grasp. All the atoms bear witness that the Exalted Beauty (Baha'u'llah) alone stood against the enemies, just as some of the friends wrote from the Land of Taff (Baghdad) in those days and pleaded to be concealed for a few days, for the situation had become so difficult that every day a new piece of news about the deceit of the deceivers and the intentions of the misguided was mentioned. In such a situation, the enemies decided to attack, appointing some in the alleys and markets to be martyred by gunshot while passing. Despite this, they did not cover their blessed face and came out of their house alone, never caring for themselves, and always saying, "How eager I am to meet the Beloved!" The people of the Supreme Assembly were astonished by their actions, and all exclaimed, "Blessed be God, the Best of Creators!" But you have denied everyone, for you have become intimate with the wicked souls and have sought to be absolved of the truth. (edit)
586	بلی، چيزی[۳۱۵]كه فرق بوده اين بوده كه اين ظهور ابدع ناس را از قتل و نزاع و جدال منع فرمودند، چنانچه در سنين توقّف در عراق ابداً در محلّ محاربه واقع نشد و تصريحاً در آيات نازل كه نصرت و تبليغ امر به مواعظ حسنه و بيانات شافيه بوده و خواهد بود، نه به مجادله و محاربه. و به شأنی اين حكم محكم نازل شده كه در بعضی از كلمات الهی مذكوركه اگر نفسی به ابنا و يا ذوی قرابه من ضُرّی وارد آورد نزد اين عبد احسن و محبوب تر است از اين که متعرّض نفسی شود. فانظر فيما نزّل فی الألواح لعلّ تنصف فی نفسك و تكون من المنصفين. و لذا در اين مدّت امری واقع نشد مگر اين که چند نفر از اين طايفه خود به امر مرشدت يك ديگر را كشتند و ديگر به احدی متعرّض نشدند. و در جميع الواح نازل كه مقصود اين ظهور اتّحاد و اتّفاق بوده، نه افتراق و اختلاف. (edit)	Yes, the thing that was different [315] was that they forbade this emergence of Ibade Nas from killing and quarreling, as during the years of Toqaf in Iraq, it never took place in the place of Muharribeh, and explicitly in the revealed verses that support and preaching are the order of preaching. Shafia's good deeds and statements have been and will be, not for fighting and fighting. And in the dignity of this firm ruling, it is mentioned in some of the divine words that if a person causes harm to my children or relatives, it is better and more beloved to this slave than if he becomes a victim of his own. So look at what was revealed in the panels, because there is fairness in your soul and I am the fair-minded. And therefore, during this period, nothing happened except that several people from this tribe killed each other at the order of the master and did not have any conflict with anyone. And in all the revealed tablets, the purpose of this emergence was unity and agreement, not division and disagreement. (edit)	Yes, the difference [315] has been that this Manifestation of the Exalted prohibited people from killing, fighting, and quarreling. As in the years of residence in Iraq, there was never any conflict, and it was explicitly stated in the revealed verses that support and propagation of the Cause were through good exhortations and healing explanations, not through argument and fighting. In this regard, a firm command has been revealed, which is mentioned in some divine words, that if someone brings harm to their children or relatives, it is better and more beloved to this servant than if they attack someone else. Look at what has been revealed in the Tablets, so that you may be fair in your heart and be among the fair. And for this reason, during this period, nothing happened except that several people from this group killed each other by the command of your guide, and did not attack anyone else. And in all the revealed Tablets, it is stated that the purpose of this Manifestation has been unity and harmony, not division and disagreement. (edit)
587	و اين که نوشته بودی كه نه اشخاصي كه در بغداد و جای ديگر در ايّام و ليالی در صرف چای با سماور و اوضاع و دستگاه الخ. ای ارذل وجود، و الله الّذی لا إله إلاّ هو كه اگر اقلّ از ذرّه نجابت در تو و مرشدينت بود هرگز چنين كلمات مذكور نمي نمودی و نفس الله را به جهت سرور انفس خبيثه نمي آزردی. تا حال[۳۱۶]هيچ رذلی چنين كلمات ذكر نموده كه تو نموده؟ لا فو ربّ العالمين، إلاّ أنت و أمثالك. إسمع نداء نقطة البيان، ثمّ إستحی عن جماله و لاتضرب محبوبه بسيوف البغضاء و لا مقصودَه برماح الفحشاء! إتّق مِن يوم تضطرب فيه كلّ الوجود مِن الغيب و الشّهود و تقشعرّ فيه جلود العالمين. (edit)	And the fact that you had written that not the people who in Baghdad and elsewhere during the days and nights were having tea with a samovar and the situation and device etc. O scoundrel of existence, and God is the only god, if there was even an iota of decency in you and your mentors, you would never have mentioned such words and you would not have offended the soul of God for the sake of the master of the evil soul. Until now [316] no scoundrel mentioned such words as you did? No, Lord of the worlds, except you and the likes of you. Listen to the call of the point of the statement, then I am ashamed of the beauty and hit the beloved with the swords of the indignity and not the intention of the sword of the obscenity! Be afraid of the day when the whole existence will be troubled by the unseen and the witnesses, and the world will be dismayed. (edit)	And as for what you wrote, that there were no individuals in Baghdad and elsewhere who spent days and nights drinking tea with samovars and arranging various things, etc. O despicable existence, by Allah, who there is no god but Him, if there was even the least bit of nobility in you and your guides, you would never mention such words and would not offend the breath of God for the pleasure of wicked souls. Until now [316], has any vile person mentioned such words as you have? No, by the Lord of the Worlds, except you and those like you. Listen to the call of the Point of Explanation, then feel ashamed before its beauty and do not strike the Beloved with the swords of hatred, nor the purpose with the spears of obscenity! Fear the Day when all existence, both the unseen and the witnessed, will be agitated and the skins of the worlds will shudder. (edit)
588	قوله - عزّ إعزازه و جلّ كبريائه -: ثمّ فی ليلة مِن آلاء الله تسعة عشر عدّة بين أيديكم لَتحصون. إلی عدد المستغاث أذن لمن يقدر، و لا تحزننّ إذا أنتم لاتستطيعون. می فرمايد تا عدد مستغاث اگر مستطيع باشيد در يك مجلس حاضر نمائيد اذن داده شده ايد، و مع ذلك تو نفهميده اعتراضاً علی الله ذكر چای و سماور و اطعمه و شيرينی و مهماني ها نموده. مع آن که امر نقطه بيان است كه می فرمايند قوله - عزّ ذكره -: فلتضيفنّ فی تسعة عشر يوماً تسعة عشر نفساً ولو أنتم ماء الواحد لتؤتون. و همچنين می فرمايند كه فرض است بر هر نفسی كه عدد واحد از بلّور دربيت خود موجود نمايد. و همچنين می فرمايد قوله - عزّ ذكره - : و أنتم أسبابكم الّتی بها فی سرّكم لَتعيشون من الذّهب و الفضّة تصنعون. مع ذلك تو پست فطرت و ارذل اعتراض به چای و سماور نموده. جميع اين بيانات را نقطه اولی ذكر نفرموده مگر آن که كسی تمسّك نجويد كه "خبز شعير[۳۱۷]خوردم تا به رتبه اعلی فائز شدم." (edit)	Qula - the glory of the glory and the glory of the greatness -: Then, in the night of Allah's glory, there are nineteen numbers between my hands for protection. Until the number of those asking for permission, I can't do it, and if you don't worry, you won't be able to do it. He says that if you are able to attend a meeting, you have been given permission to attend the meeting, and yet you did not understand, he mentioned tea, samovar, food, sweets, and parties as a protest against Allah. However, it is a point of expression that they say, "Az-zakrah-: Let them eat nine times a day for nine times a day, even if you are the same water for you." And they also say that it is obligatory for every soul to have a single number of crystals in its house. And he also says the saying - Ezz-e-Zakrah -: And you are the ones who create gold and silver in your head so that you can live with me. However, you objected to tea and samovar in the post of Fitrat and Arzal. All these statements are not mentioned by the first point unless someone insists that "I ate barley bread [317] until I attained the highest rank." (edit)	He says - may His glory be exalted and His majesty be magnified -: "Then on a night of Allah's blessings, nineteen in number before you to count. To the number of the needy, permission is given to whoever is able, and do not grieve if you cannot." He says that if you are able to present the number of the needy in one gathering, you are allowed. However, you still misunderstood and mentioned tea, samovar, food, sweets, and parties in objection to God. Yet, the command of the Point of Explanation says, "Host nineteen souls for nineteen days, and even if you are the water of the one, you will give." And likewise, he says that it is assumed that each soul has the number one of crystal in his abode. Also, he says - may His remembrance be exalted -: "And you make your means by which you live secretly with gold and silver." Despite all this, you, of low nature, have contemptuously objected to tea and samovar. All these statements were not mentioned by the First Point unless someone seeks to cling, saying, "I ate barley bread [317] to attain the highest rank." (edit)
589	بلی، آن قدر هست كه انسان بايد به قليل كفايت كند و شاكر باشد و به كثير از حقّ غافل نشود، اصل امر اين است. و إلاّ رياضت و عدم آن علامت حقّ و باطل نبوده، و علامت احبّای حقّ از جبينشان ظاهر و مشهود، چنانچه اليوم به خاتم عقيق معانی بر جبين احبّای الهی مرقوم كه "هذا مِن أهل الله بين العالمين". و والله مقصودی از اين بيان نداشته اند مگر آن که شايد به عنايت الهی عباد از اين حدودات فارغ شوند. فرمودند: اگر ممكن می شد اليوم امر مي نمودم كه جميع اهل الله بر اكراس ذهب جالس شوند، چه كه آنچه خلق شده در حقيقت اوّليه مخصوص مؤمنين بالله بوده. كجا است اين نظر و آن نظری كه در چای خوردن اعتراض می نمايد، مع آن که از مذهب بيان است؟ (edit)	Yes, there is so much that a person should be satisfied with a little and be thankful and not neglect the truth too much, the principle of the matter is this. And there is no sign of truth and falsehood except discipline and the absence of it, and the sign of the lovers of the truth is visible and evident from their foreheads, as today the agate seal means on the foreheads of the lovers of God, that "This is from the people of God among the worlds." And by God, they did not mean this statement, except that perhaps by the grace of God, the worshipers will be freed from these limitations. He said: If it were possible, I would order today that all the people of God should sit on the golden thrones, even though what was created was originally for the believers of God. Where is this opinion and that opinion that protests against drinking tea, even though it is an expression of religion? (edit)	Indeed, one should be content with little, be grateful, and not be heedless of many rights; this is the essence of the matter. Otherwise, asceticism and its absence are not signs of truth and falsehood, and the signs of the true lovers are evident and visible on their foreheads. Today, the seal of agate meanings is inscribed on the foreheads of the divine lovers, saying, "This is from the people of God among the worlds." And by God, they had no purpose in this statement except that perhaps by divine grace, the servants would be freed from these limitations. They said: If it were possible, I would command today that all the people of God sit on golden carpets, for what has been created in its original reality has been for the believers in God. Where is this view and that view that objects to drinking tea, even though it is of the religion of explanation? (edit)
590	ای اهل بيان، تفكّر در اعتراضات معرضين نمائيد كه چه وارد نموده اند! تفكّروا لتكوننّ فيهم لَمن المتبصّرين! چه زود جميع شئونات الهيّه را تبديل نموده اند، چه كه مخصوص حضرت اعلی - روح ماسواه فداه - در كلّ يوم چای ميل مي فرمودند و جميع احبّا را امر فرموده اند به شرب چای. و می فرمايند به رياضت به اين مقام نرسيده ام، چنانچه جمال ابهی می فرمايند هرگز رياضت[۳۱۸]نكشيده ام و از اهل علم نبوده ام، بلكه اين عنايتی كه ظاهر شده از فضل پروردگار بوده مِن غير استحقاقی بِهِ. ولكن به اضطرارْ بسيار از ليالی كه از نعماء الهی بين يدی هيچ شیء نبوده حتّی نان، و همچنين دو سنه متواليه به حسب ظاهر هيچ از اسباب تعيّش نبوده، ولكن در كلّ حال شاكر بوده ايم و راضی خواهيم بود. (edit)	O people of expression, think about the objections of the exposed people, what they have brought! Thinking and being among them is the blessing of the discerning! How quickly they have changed all the affairs of God, what they used to say about tea every day and ordered all their loved ones to drink tea. And they say that I have not reached this position through discipline, as Jamal Abhi says, I have never practiced discipline [318] and I was not from the people of knowledge, but this favor that appeared was from the grace of God, I do not deserve it. However, due to the urgency of many nights when there was nothing from God's favors, not even bread, and also for two consecutive years, according to the appearance, there were no means of living, but we have been grateful and will be satisfied. (edit)	O people of explanation, consider the objections of the opponents and see what they have brought up! Reflect, so that you may be among the discerning! How quickly they have transformed all divine affairs, given that His Holiness the Most High - may our souls be sacrificed for Him - used to drink tea every day and commanded all the lovers to drink tea. And they say, "I have not reached this position through asceticism," just as the Glorious Beauty says, "I have never practiced asceticism nor been among the learned. Rather, this manifestation of grace has been from the bounty of the Creator, without any merit on my part." However, out of sheer necessity, there have been many nights when there was nothing from divine blessings, not even bread. Similarly, for two consecutive years, there appeared to be no means of sustenance. Yet, in every situation, we have been grateful and will remain content. (edit)
591	و اليوم احبّای الهی بايد به هيچ وجه بر خود سخت نگيرند. در صورت امكان به اغذيه لطيفه متنعّم شوند و در كلّ احوال به حدّ اعتدال حركت نمايند. و اگر غذا واحد باشد احبّ است عند الله. ولكن جهد نموده كه آن واحد از اغذيه لطيفه باشد علی قدر وسع. و بايد اولو الغَنا فقرا را فراموش ننمايند، چه كه فقرا امانات الله اند بين عباد. أن أنفقوا، يا قوم، ما رزقكم الله به و كونوا من (الّذين يُؤْثِرُون علی أنفسهم و لو كان بهم خَصَاصَةٌ). كذلك نزل فی البيان، ثمّ فی الفرقان، ثمّ فی الإنجيل و الزّبور و التّوراة و صحف الله المهيمن العزيز القيّوم. (edit)	And today, God's friends should not be hard on themselves in any way. If possible, indulge in light food and move in moderation in all circumstances. And if the food is one, it is loved by Allah. But he has tried to make it one of the nicest foods. And first of all, they should not forget the poor, because the poor are God's trust among the servants. That we spend, O people, we will provide you with Allah's provision and be mine (those who influence themselves and if it was characteristic of them). It was also revealed in al-Bayan, then in al-Furqan, then in al-Anjil, al-Zabor, al-Torah, and the pages of Allah, the Mighty, the Mighty, the Mighty and Majestic. (edit)	And today, the lovers of God should not be too hard on themselves. If possible, they should indulge in delicate foods and maintain a balanced lifestyle in all circumstances. And if there is only one type of food, it is more beloved by God. However, they should make an effort to have that single food be a delicate one, as much as they are able. They must not forget the poor, as the poor are the trust of God among His servants. "Spend, O people, from what God has provided you with, and be among those who prefer others over themselves even if they are in need themselves." Thus, it has been revealed in the Bayan, and then in the Furqan, and then in the Gospel, the Psalms, the Torah, and the Scriptures of God, the Guardian, the Mighty, the Self-Subsisting. (edit)
592	باری امر الله مقدّس از جميع اين امور بوده و كلّ آنچه خلق شده ما بين سموات و ارض مخصوص مظاهر امر خلق شده. ولكن فو الله الّذی لا اله إلاّ هو كه آن نفوس مشرقه از افق احديّه لازال خود به قليل كفايت فرموده اند و ناس را در اين امورات بر انفس مبارك[۳۱۹]خود مقدّم داشته اند، چنانچه بسا شده كه آنچه در بيت حاضر بوده مخصوص احبّا فرستاده اند و آن ليل و يا يوم را اهل حرم گرسنه مانده اند. فللّه الحمد فی كلّ الأحوال و إنه إطّلع ما لا إطّلعتم به، يا معشر المفترين! (edit)	Allah's order is the most sacred of all these matters, and all of our creations between the heavens and the earth are special manifestations of the created order. But by God, there is no god but that those souls of the east from the horizon of Ahadiya have always said that they are enough for a little and have put people before themselves in these matters, as it is enough that what was present in the house is for the loved ones. They have sent and the people of the shrine have remained hungry that night or day. Praise be to God in all circumstances, and it is our knowledge, not your knowledge, O group of transgressors! (edit)	The blessed cause of God has been above all these matters, and everything that has been created between the heavens and the earth has been specifically created for the manifestations of the creative command. But by God, who there is no deity but Him, those radiant souls from the horizon of Oneness have always been content with little and have prioritized others in these matters over their own blessed selves. Many times, they have sent what was present in the house for the lovers and left the members of the sanctuary hungry that night or day. So, praise be to God in all circumstances, and indeed, He knows what you, O fabricators, do not know! (edit)
593	اگر كلّ مَن علی الأرض و آنچه در او خلق شده از نعمای لطيفه و فواكه طيّبه در يك مجلس حبّاً للّه از برای نفس مؤمن بالله حاضر شود، اسراف نبوده و نخواهد بود. ولكن تو و امثال تو اگر لقمه نانی تصرّف نمائيد مسرف بوده و خواهد بود، چه كه اسراف در غفلت از حقّ مشهود است. و همان لقمه نان كه به نفس آن معرض بالله معذّب شده پناه مي برد به خدا از اين که نصيب او گشته. و والله كلّ ما يأكل لَينوح و يضجّ و يقول: "يا إلهی، بأیّ جرم جعلتنی رزق هذا الفاجر الّذی كفر بك و بآياتك؟" ولكن تو شاعر نشده و نخواهی شد. (edit)	If the whole of me on earth and all that is created in it from the graces of beauty and the fruits of goodness are present in one assembly for the sake of God for the sake of the soul of the believer, it would not be an extravagance. But you and those like you, if you waste a morsel of bread, you are and will be wasteful, which wastefulness is evident in neglecting the right. And the same morsel of bread, whose soul has been subjected to torture, takes refuge in God because it has become his share. And by God, all of us eat linuh and yizj and say: "O God, by what crime did you falsify the sustenance of this early morning, the one who disbelieves in you and your revelations?" But you are not a poet and you will not be. (edit)	If all the people on earth and everything created in it, from delicate blessings and pleasant fruits, were to be present in a gathering for the love of God for a soul who believes in God, it would not be considered wasteful and never will be. However, you and those like you, if you consume even a morsel of bread, it is considered wasteful and always will be, for wastefulness is evident in neglect of the truth. That same morsel of bread, which is tormented by the breath of that person who opposes God, seeks refuge in God for having become his share. By God, all that he eats groans and cries out: "O my God, for what crime have You made me the sustenance of this wicked one who disbelieves in You and Your signs?" Yet, you do not become aware and never will be. (edit)
594	و از اين مراتب گذشته و الله الّذی لا إله إلاّ هو و به حقّ طلعت مبارك خود ايشان كه اكثر اوقات در حَرَم غذای يوم نبوده. و بسا از ايّام كه قريب به عصر نان از برای اهل حرم تحصيل می شد، آن هم به دَين. و بعضی احيان كه بعضی از اصحاب ضيافت می نمودند بعضی از احباب را حبّاً للّه طلب مي فرمودند و بعد از قرائت آيات الهی و كلمات[۳۲۰]عزّ صمدانی هر كسی به قدر خود مرزوق می شد. و اين مقصود اظهار حبّ بوده. باری در آن ايّام خيال نمي رفت كه مثل تو معرض محتجبی پيدا شود كه به اين گونه امور اعتراض نمايد، ولكن فو الله الّذی لا إله إلاّ هو كه آن نفس معرض بالله كه جميع اين كلمات را به تو القا نموده در جميع ايّام راحت بوده و با نساء متعدّده به عيش مشغول. و به حقّ خود ايشان كه لازال زخارف ملكيّه نزدش موجود و هر وقت كه فی الجملة گفتگوئی در عراق می شد عازم بصره و ديار اخری بوده، چنانچه كلّ مي دانند. ولكن كلمات الحقّ لا يزيدك إلاّ غلّا و إعراضاً. (edit)	And beyond these levels, and God Almighty, there is no god but Him, and by the right of his blessedness, he was not in the sanctuary of the food of the day most of the time. And probably from the days when it was close to the age of bread, it was taught to the people of the Haram, that too about religion. And sometimes, when some of the companions would have a feast, some of the friends would ask for the love of God, and after reciting the divine verses and the words [320] of Ezz Samdani, everyone would be blessed according to their own level. And this is meant to express love. In those days, it was never imagined that there would be a protester like you who would object to such matters, but by God, that soul is subject to God, who inspired all these words to you, and was comfortable in all the days. Lives with many women. And by his own right, he still has Zakharov Malikiya with him, and whenever there was a conversation in Iraq, he was going to Basra and other countries, as everyone knows. But the words of the truth do not help you, except for grain and symptoms. (edit)	Having passed these stages, and by God, there is no god but He, and by the truth of His blessed countenance, most of the time there was no daily food in the sanctuary. Often, bread was obtained for the people of the sanctuary close to the evening, even that on credit. Sometimes, when some of the companions held feasts, some of the beloved ones were invited for the love of God. After reciting the divine verses and the mighty words, each person would be provided with sustenance according to their capacity. The purpose was to express love. In those days, it was unimaginable that someone like you, who is veiled, would be found to object to such matters. But, by God, there is no god but He, that opposing soul who has inspired all these words in you has been comfortable throughout all the days, and has been busy with life among numerous women. By the truth of His own essence, the royal adornments have always been with him, and whenever there was a general conversation in Iraq, he would go to Basra and other lands, as everyone knows. However, the words of truth only increase you in resentment and aversion. (edit)
595	ای بی خبر بی بصر، در حسين بن علیّ چه مي گوئی كه در حين حركت از مدينه طيّبه مباركه با هودج های زرّين حركت فرمودند و با كمال اسباب ظاهره، چنانچه امثال تو مي گويند كه ساربان حضرت چون ديده بود كه بند اِزار مبارك مطرّز به لئالی است، لذا بعد از شهادت حضرت رفته و بعد واقع شد آنچه اين عبد شرم می نمايد از ذكر آن. البتّه آن را هم نسبت به دنيا خواهی داد. (edit)	O ignorant, blind person, what do you say about Husayn bin Ali, that while moving from the blessed city of Madinah, they moved with golden hodges and with all the visible equipment, as people like you say that the messengers of the Prophet, when he saw that the band of Ezar Mubarak was It is loyal, therefore, after the martyrdom of the Prophet, he left and then what this Abd is ashamed of mentioning happened. Of course, you will also give it to the world. (edit)	O uninformed and blind one, what are you saying about Husayn ibn Ali? When he set out from the blessed city of Medina, he traveled with golden howdahs and with all the outward means, as people like you say. When the caravan leader saw the blessed waistband embroidered with pearls, after the martyrdom of His Holiness, he went and what happened afterward is something that this servant is ashamed to mention. Certainly, you would attribute that to worldliness as well. (edit)
596	و از كلّ اين امور گذشته در اين ظهور تا به حال اسباب دنيا فراهم نيامد تا تو يا غير تو اعتراض نمايد. فی كلّ حين قد كنّا فی بلاء و شدّةٍ[۳۲۱]عظيم لو أنتم مِن المنصفين. و اين که به القای آن معرض ملقی نوشته كه جمال احديّه با اجامر و اوباش معاشر بوده اند و به صحبت های لاطايل مشغول بوده اند، يكذّبك كلماتُ بعدِك كلماتِ قبلك. مي نويسی بيست سال با عرفا مجالس و مؤانس بوده اند و بعد نوشته با اجامر و اوباش. مُتْ بغيظك، يا أيّها الغافل، إنّک أنت الّذی ذُكرتَ فی كتاب القبل بقوله - تعالی -: (كَمَثَلِ الكلبِ إنْ تَحْمِلْ عليه يَلهَث أو تَترُكهُ يَلهَث.) در كلّ احوال به هوی ناطقند و در مسالك نفس سالك. بلی، و الله اگر با اجامر معاشر نبودند البته با سيّد محمّد و مرشدش معاشر نمی شدند. اجامر و اوباش امثال اين نفوس بوده اند، و إلاّ آن اجامر كه بوده و اوباش چه نفوسی بوده اند؟ (edit)	And from all these past affairs, in this advent, until now, no worldly reasons have been provided for you or anyone else to protest. At all times, stand tall in calamity and severity [321] if you are among the righteous. And the fact that, by inducing it, Maalqi wrote that Jamal Ahadiya was hanging out with Ajamar and mobsters and was engaged in dirty talk, it is a lie of the next words of the previous words. You write that they have been with mystics for twenty years, and then you write with Ajamer and mobs. Die, you who are ignorant, you are the one who was mentioned in the Book of the Predestined by the Exalted: (Like a dog, if you bear it when it breathes or let it breathe). Yes, and Allah, if they did not associate with Ajamer, of course they would not associate with Seyyed Muhammad and his mentor. There have been thugs and mobs like these people, and what kind of people were there other than those thugs and thugs? (edit)	And beyond all these matters, until now in this manifestation, worldly means have not been provided so that you or anyone else could object. At all times, we have been in tribulation and severe hardship, if only you were fair-minded. As for what was written by the instigation of that slanderer, claiming that the Beauty of Oneness had been in the company of criminals and wicked people, and had been preoccupied with futile conversations, your later words contradict your previous ones. You write that they spent twenty years in the gatherings and company of mystics, and then you write that they were with criminals and wicked people. Die of your envy, O heedless one! Indeed, you are the one mentioned in the prior scripture, as He says - exalted is He -: "Like the example of a dog: if you burden it, it pants; if you leave it, it pants." In all circumstances, they speak according to their desires and tread the paths of their ego. Indeed, by God, if they had not been in the company of criminals, they certainly would not have been in the company of Sayyid Muhammad and his guide. Criminals and wicked people are like these souls. Otherwise, who were those criminals and wicked people? (edit)
597	البتّه كلمات الهی را لا طايل دانسته، چه كه تكلّم نفرموده اند مگر به آيات الهی. برو و از اهل عراق سؤال كن! بسيار كلمات صدقی به تو القا نموده اند. يُكذّبك كلُّ شیء ولكن أنت لا تشعر. از اين گذشته، ای بی انصاف ظالم، تو كجا بوده و كجا ديده كه ايشان با اجامر و اوباش نشسته باشند؟ البتّه اراذل و اوباش مؤمنين بالله را دانسته. لا زال در احيان هر ظهور مشركين مخصوص به همين كلمه تكلّم نموده اند، بقوله - تعالی -: (و ما نراك إتّبعك إلاّ[۳۲۲]الّذينهم أراذِلُنا بادیَ الرّأی). چنانچه از قبل ذكر شد، لايق تو آن که به امثال اين كلمات تكلّم نمايد. فو الله همين كلمه تو دليل بر حقيّت حقّ بوده و خواهد بود. لعن الله أوّل ظالم ظلم نقطة الأولی فی ظهوره الأخری و إفتری علی نفسه و كفر بآياته و ملاء صدره مِن غلّه و بغضائه، و بهذا اللّعن يلعنه كلّ مَن فی السّموات و الأرضين. (edit)	Of course, he considered God's words useless, because they did not speak except for God's verses. Go and ask the people of Iraq! Many sincere words have inspired you. You deny everything, but you don't feel it. After this, O unjust and cruel one, where have you been and where have you seen them sitting with thugs and thugs? Of course, he knows the thugs and thugs of the believers of Allah. Still, at every appearance of polytheists, they have spoken about this particular word, with the saying - Exalted -: (And we will not follow you except [322] those who are our rascals, Badi al-Rai). As already mentioned, it is worthy of you to speak like these words. God willing, this very word of yours has been and will be proof of the truth of the truth. The curse of Allah, the first oppressor, the first point of oppression in the last appearance, and defamation of the verses, and his chest full of grain and malice, and with this curse he curses all of me in the heavens and the earth. (edit)	Indeed, they have considered the divine words as having no purpose, as they have not spoken except in divine verses. Go and ask the people of Iraq! Many truthful words have been inspired in you. Everything contradicts you, but you do not realize it. Beyond that, O unjust, unfair oppressor, where were you and where did you see them sitting with criminals and wicked people? Surely, the outcasts and wicked people have recognized the believers in God. In every manifestation, the idolaters have spoken specifically to this word, as He says - exalted is He -: "And we do not see those who follow you except the outcasts among us, who are hasty in judgment." As mentioned before, it is fitting for you to speak with words like these. By God, this very word of yours is and will be evidence of the truth of the Truth. May God's curse be upon the first oppressor who oppressed the Primal Point in his final manifestation, slandered himself, disbelieved in His signs, and filled his heart with malice and hatred, and with this curse, may he be cursed by all in the heavens and the earths. (edit)
598	و الله الّذی لا إله إلاّ هو، بلايائی بر اين جمال مظلوم وارد شده كه بر احدی از اوّل ابداع تا حين وارد نشده. امری كه مشهود عالميان است او را انكار نموده ايد. مثل آن که كلّ مشاهده نموده اند كه در امر الله به نفسی مداهنه نفرموده اند و به نفسی ملتجی نشده اند، چنانچه در عراق سركار مشير خواستند معاشرت نمايند قبول نفرمودند، تا آن که بالاخره به مسجد تشريف بردند، چنانچه كلّ شنيده اند. و بعد از ورود به مدينه كبير هم نزد احدی نرفتند و به نفسی توجّه نفرمودند و كلّ شاهد و گواهند. مع ذلك چنين نفسی را مي نويسيد كه با اجامر و اوباش معاشر بوده. و نفسی را كه برای لقمه نان به كلّ نفوس شكايت كرده كه سواد عرايضش الان موجود و زن مخصوص نان به سرايه فرستاده و به استانبول دويده و به هر نفسی ملتجی شده، افعال چنين نفسی مقبول و افعال[۳۲۳]حقّ غير مقبول. ای و الله، كذلك ينبغی لكم و لأنفسكم. (edit)	And Allah Almighty, there is no god but Him, calamities have befallen this oppressed beauty that have not befallen anyone since the beginning of creation until now. You have denied him, which is evident to the world. As they have all observed that they did not self-advocate in the command of Allah and they did not accept any self, if they asked to hang out with the adviser in Iraq, they did not accept it, until finally they took him to the mosque, as they all heard. And after entering Madinah Kabir, they did not go to anyone and did not pay attention to anyone, and they are all witnesses. However, you write such a person who has been hanging out with thugs and mobs. And the soul that has complained to all souls for a piece of bread, whose literacy is now available, and sent a special bread woman to Saraya, and ran to Istanbul and became a victim of every soul, the actions of such a soul are acceptable and the actions of the right are unacceptable. Oh God, it should be the same for you and me. (edit)	By God, there is no god but He, such afflictions have befallen this oppressed Beauty that have not befallen anyone from the beginning of creation until now. You have denied the matter that is evident to the people. As everyone has observed, they have not shown any flattery or sought refuge in anyone in the cause of God. As when in Iraq, they were asked to socialize with a high-ranking official but did not accept, until eventually, they were taken to the mosque, as everyone has heard. And after entering the great city, they did not visit anyone, nor did they pay attention to anyone, and all are witnesses to this. Yet, you write that such a person has socialized with criminals and wicked people. And for the one who has complained to all souls for a morsel of bread, whose letters of complaint are available now, who sent his wife to beg for bread, who fled to Istanbul, and sought refuge in everyone, the deeds of such a person are acceptable, and the deeds of the Truth are unacceptable. By God, this is indeed fitting for you and your kind. (edit)
599	قدری تفكّر كن كه همين كلمه امثال تو چه قدر عظيم است، و چگونه خورشيد نورانی را در فكر افتاده ايد كه به حجبات نفس و هوی مستور داريد و اعمالش را ضايع كنيد. نه، و الله جز امثال تواحدی به اين كلمات التفات ننمايد، چه كه كلّ فعل حقّ را به بصر خود ديده اند. يومی از ايّام فرمودند كه: اعظم از اين بلايا در سرادق قضا مستور است و بايد نازل شود، چنانچه خوابی در عراق ديده ام و از آن چنين مستفاد می شود. قال و قوله الحقّ: كنت نائماً فی ليلة البلماء بعد عفراء. إذاً رأيتُ بأن إجتمعتْ فی حولی النّبيّون و المرسلون و هم قد جلسوا فی أطرافی و كلّهم ينوحون و يبكون و يصرخون و يضجّون. و إنّی تحيّرتُ فی نفسی، فسئلتُ عنهم. إذاً إشتدّ بكائهم و صريخهم و قالوا: "لنفسك، يا سرّ الأعظم و يا هيكل القدم!" و بكوا علی شأن بكيتُ ببكائهم. (edit)	Think for a while about how great this word like you is, and how you have thought of the bright sun that you hide behind the veils of your ego and ego, and waste its actions. No, and Allah does not pay attention to these words except for the likes of Tawheed, because they have seen all the actions of the truth with their own eyes. One day they said that: The greatest of these calamities is hidden in the gate of judgment and must be revealed, as if I had a dream in Iraq and it will be used as such. Qal and Qula al-Haqq: I was sleeping in Lailat al-Balma after Afra. So I saw that the Prophets and the Messengers were gathered together, and they were all sitting in the corners, and they were all lamenting and crying and screaming and shouting. And this is my surprise in my soul, my question is about them. So, their crying and their cries intensified and they said: "For your soul, O Sir-ul-Azam and O Temple of the Eternal!" And cry for the dignity of crying. (edit)	Reflect a little on how great these words are for the likes of you, and how you have imagined the luminous Sun to be veiled by the veils of self and desire and to waste its actions. No, by God, no one but the likes of you pays attention to these words, for they have seen all the actions of the Truth with their own eyes. One day, they said that greater tribulations are hidden in the pavilion of destiny and must come to pass, as they have seen in a dream in Iraq and so it is inferred. They said, and the truth is their word: I was asleep on a dark night after a dusty day. Suddenly, I saw that the prophets and messengers had gathered around me, and they all sat on the edges, wailing, crying, screaming, and clamoring. I was puzzled in my mind, so I asked about them. Then, their crying and screaming intensified, and they said: "For your sake, O Most Great Mystery and O Ancient Temple!" And they wept so much that I wept with their weeping. (edit)
600	و إذاً سمعت بكاء أهل ملاء الأعلی و فی تلك الحالة خاطبونی و قالوا: "قد عظم بلائك، يا سدرة المنتهی! و كبر قضائك، يا سرّ الآخرة و الأولی! عليك بالصّبر يا آيةَ الكبری و ظهورَ نقطة الأولی! ثمّ عليك بالصّبر، يا شجرة القصوی و ظهور القضاء فی ملكوت الإمضإ! فسوف تری بعينك ما لا رئاهُ[۳۲۴]أحدٌ من المعشر النّبيّين و تشهد ما لا شهده أحد مِن العالمين و تسمع ما لا سمعه أذنُ الأصفياء و الأودّاء. فصبراً صبراً، يا سرّ الله المكنون و رمز المخزون و كلمته المحتوم و كتابه المختوم." (edit)	Then I heard the crying of the people of the Most High, and in that state they addressed me and said: “Your affliction has become great, O Sidrat al-Muntaha! And your decree is great, O secret of the hereafter and the first! You have to be patient, O sign of the greatest and the appearance of the first point! Then you have to be patient, O tree Al-Qasawi and the emergence of the judiciary in the kingdom of signature! You will see with your eyes what none of the prophets has seen[324] and witness what no one from the worlds has witnessed, and hear what the ear of the pure and the faithful has not heard. His inevitable word and His sealed book. (edit)	And then I heard the weeping of the inhabitants of the highest heavens, and in that state they addressed me and said: "Your tribulation has become immense, O Lote Tree of the Farthest Boundary! And your destiny is great, O Mystery of the Hereafter and the First! Be patient, O Great Sign and the Manifestation of the First Point! Then be patient, O Tree of Qaswa and the Manifestation of the Divine Decree in the Realm of the Immortal! For you will see with your own eyes what none of the assembly of prophets has seen, and you will witness what no one among the worlds has witnessed, and you will hear what no ear of the elect and the devoted has heard. So be patient, be patient, O Hidden Mystery of God and the Symbol of the Hidden Treasure, His Inevitable Word and His Sealed Book." (edit)

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