Kitab-i-Badi/Page10

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181	و اين مسلّم است كه هر نفسی در اين ظهور توقّف نمايد از بيان خارج و از حصن معانی محروم، چنانچه خود نقطه بيان - روح ماسواه فداه – به اين تصريح فرموده اند. لذا آيات هر يك از مظاهر ظهور ذكر آيتيّت بر ايشان صادق مادامي كه در ظلّ ذوالآية مستقرّ و ساكنند، و بعد از تجاوز از اهل نار محسوب. و همان تجاوز نفس نار او است لو أنتم مِن النّاظرين. (edit)	And it is certain that every soul stops in this manifestation, outside of the expression and deprived of the meaning, as the point of expression itself - the spirit of self-sacrifice - has stated this. Therefore, the verses of each of the manifestations of the manifestation of the mention of the ayat are true for them as long as they are settled and settled in the shadow of the following verses, and after transgression, they are considered to be among the people of Hell. And that is the transgression of his fiery soul. (edit)	Nothing entered yet... (edit)
182	باری اظلال و اشباح را شمس فرض مگيريد و به تحريف معانی كلمات الهيّه مشغول نشويد چنانچه از قبل مشغول شده ايد! از جمال نقطه بيان كه الان مشرق و مشهود است حيا كنيد، به خلق او از او اعراض منمائيد! كلماتش رحمتی بوده از نزد او بر عباد او، او را سيف خود قرار مدهيد و بر نفس مباركش ضربت مزنيد. چنانچه اهل فرقان به كلمات رسول الله[۹۴] استدلال نموده بر كينونتش وارد آوردند آنچه وارد آوردند. (edit)	Don't assume shadows and ghosts are the sun and don't get busy distorting the meanings of God's words if you have already got busy! Be ashamed of the beauty of the point of expression, which is now clear and evident, and do not blame his creation! His words are a mercy from him to his servants, make him your sword and strike his blessed soul. If the people of Furqan argued with the words of the Messenger of Allah[94], they brought what they brought to the truth. (edit)	Nothing entered yet... (edit)
183	از جميع اين امور گذشته بگو: ای غافلان، مگر سمع و بصر نداريد؟ خود آيات را بخوانيد. فوالله الّذی لا إله إلاّ هو، به لوحی از آيات بديع مقابله نمي نمايد آنچه استماع نموده ايد. آيا مشاهده نشد كه بالغ كامل طفل را چه قدر مرحمت مي نمايد به شأني كه افعال او را تعريف مي كند؟ اين تعريف و توصيف نظر به ملاطفت كبری است، و اگر همان فعل از عاقلی ظاهر شود البتّه قبيح بوده و خواهد بود. در حقّ صبیّ افعال او در رتبه او ممدوح و از رتبه كه تجاوز نمود قبيح و غير مقبول. درست ملتفت شويد كه چه ذكر مي شود. اگر چه در ناس شعور ملاحظه نشده و ادراك مشاهده نگشته، ولكن اگر شما و امثال شما عارف نشويد عبادی خلق خواهد شد كه كوثر معانی را از كأس كلمات الهی بياشامند و به مقصود مطّلع گردند. (edit)	After all these matters, say: O ignorant people, don't you have hearing and sight? Read the verses yourself. For God's sake, there is no god but what you have heard. Wasn't it observed how much the perfect adult shows mercy to the child with the dignity that defines his actions? This is the definition and description of the idea of great kindness, and if the same act appears from a wise person, it is and will be ugly. Regarding the boy, his actions are praiseworthy in his rank and ugly and unacceptable in the rank he exceeded. Pay attention to what is mentioned. Although consciousness has not been seen in people and perception has not been observed, but if you and your likes do not become mystics, worshipers will be created who will drink the abundance of meanings from the cup of divine words and be informed about the meaning. (edit)	Nothing entered yet... (edit)
184	اكثری اليوم رضيع عندالله محسوبند چه كه از ثدی غفلت مي آشامند و هنوز ايّام فطام ايشان نرسيده، چه رسد به بلوغ. و اگر بالغ يافت شود از آيات عزّ صمدانی كه در اين ظهور ظاهر شده حلاوت تسنيم معرفت ربّانی و سلسبيل قدس صمدانی را مي چشد و ادراك مي نمايد[۹۵]و دونش را مثل سراب بقيعه مشاهده مي كند. قل: خافوا عن الله و لا تَذكُرُوا دونَه عندَهُ ولا تُقاسُوا ما سواه بنفسه ولا تَظُنُّوا فی حقّه ما لا يُليق و لا ينبغی لكم! إتّقوا اللهَ، يا قوم، و لاتُعَقِّبُوا الّذين كفروا بالله فی أيّامه و جادلوا ببرهانه و غصبوا حقَّه وتجاوزوا عن عدله و ظلموا و إستظلموا. أولئك يَلعَنُهُم كلُّ الذّرّات إنْ أنتم تفقهون. (edit)	Most of the people of this day are considered to be infants in the sight of Allah, because they drink from the breast of neglect, and they have not yet reached the days of their weaning, let alone reaching puberty. And if he is matured, he will taste and understand from the verses of Ezz Samdani that appeared in this apparition, the sweetness of the Tasnim of divine knowledge and the sacred salve of Samadani [95], and he will see his knowledge like a mirage of Baqiyyah. Say: Fear Allah, and do not remember His knowledge, and do not be cruel to us except for Himself, and do not believe in our truth. Fear God, O people, and do not follow those who disbelieve in God in these days, and argue with evidence, and usurp the truth, and transgress the law, and oppress and oppress. Those of you will curse all the grains if you understand them. (edit)	Nothing entered yet... (edit)
185	و ديگر نوشته بوديد: آيات ميرزا يحيی در اطراف منبسط است و مدّعی مقام حقيّت خود مي باشد به بيّنه آيات خود، قطع نظر از نصّ ربّ اعلی كه اعظم دليل است. (edit)	And you had already written: Mirza Yahya's verses are expanded all around and he claims his position of truth based on his verses, regardless of the text of God Almighty, who is the greatest proof. (edit)	Nothing entered yet... (edit)
186	اين دعوی از اصل باطل بوده، چه كه اگر خلق مستقلّا ادّعای آيات نمايند، باطل بوده و خواهند بود و همان ادّعا دليل بر بطلان است. بعينه مثل آن است كه عكس در مرآت بگويد كه "من شمس سماء هستم". خود تو نوشته كه او مرآت است. لو نُصَدِّقُكَ شكّی نيست كه وجود مرايا لِإنطباع تجلّی شمس بوده و خواهد بود. مع اين رتبه ادّعای رتبه فوق باطل بوده و خواهد بود. تناقض در اين مقام است، نه در آن مقام كه ذكر نموده، چه كه با وصف مرآتيّت خواسته رتبه شمس ثابت نمائی. آيا تجلّی كه در مرآت ديده مي شود اگر دعوی نمايد كه "من به نفس[۹۶]خود قائمم" صادق است؟ لا فو نفس الله المهيمن القيّوم. (edit)	This claim is invalid from the beginning, what if the people independently claim the verses, they are and will be invalid, and the same claim is a proof of invalidity. It is like a picture saying "I am Shams Sama". You yourself wrote that he is meritorious. If you are right, there is no doubt that the existence of mirrors was and will be for the impression of the manifestation of the sun. With this rank, the claim of the above rank is and will be invalid. The contradiction is in this position, not in that position that you mentioned, which is to prove the rank of Shams with the description of Meratit's request. Is the manifestation seen in Marat true if he claims that "I stand by my soul"? La fu Nafs Allah Al-Muhaimin Al-Qayyum. (edit)	Nothing entered yet... (edit)
187	و ديگر عجب است كه انتشار آيات موهومی را كه نشناخته حجّت اخذ نموده و دليل بر حقيّت او ذكر نموده، مع آن که آن آيات در رتبه خود او بوده، كلّما ظهر مِن الخلق فی حدّه و مقامه، و از آياتي، كه مهيمن است بر كلّ مَن فی السّموات و الأرض و مشرق است مثل شمس از افق ابهی، محتجب مانده. اگر انتشار است كه انتشار اين آيات به شأنی شده كه فوق آن متصوّر نه. خَف عن الله الّذی خلقك و لا تذكر آياتِ أحدٍ تلقاء ذكرِ آياته! لو تُقابِلُ شمسُ الّتی كانتْ فی صُوَر المرايا شمسَ الّتی كانت مشرقةً عن أفقِ القدس، لَتقابل آياته بآيات الله المهيمن العزيز القيّوم. و اين در وقتی است كه مرآت حقيقی باشد، و اگر مرآت امثال شما بوده كه ذكری نزد حقّ نداشته و نخواهد داشت. (edit)	And it is another wonder that the publication of imaginary verses that he did not know, he took evidence and mentioned the proof of his truth, even though those verses were in his own rank, the words of Zohr min al-Khalq fi hadda wa maqamah, and from the verses that are dominant over All of me is in the heavens, the earth, and the east, like the sun, hidden from the sky. If it is a publication, then the publication of these verses has not been done in the manner described above. Be afraid of Allah, the One who created you, and do not remember the verses of Uhud. If you were to meet the rising sun in the form of the mirrors, the rising sun was rising from the holy horizon, to match its verses with the verses of Allah Al-Muhaiman Al-Aziz Al-Qayyum. And this is when the merit is real, and if it is the merit of the likes of you, he has no right and will not have a mention. (edit)	Nothing entered yet... (edit)
188	فافتح أُذُنَك لِتسمعَ مِن كلّ حرفٍ مِن آياتِ ربّك "إنّه لا إله إلاّ أنا، أنْ يا كلَّ شیء، قد خُلقتم بنفسی لنفسی، إيّاكم أنْ تُنكرونِ!" و لو تُطهّر بصرَك لَتشهدُ كلَّ كلماتِ ربِّك علی هيكلِ الرّوح ويَنطِقنّ بأنّه لا إله إلاّ أنا المقتدر المهيمن العزيز المحبوب. قل: فاستغفر عمّا إرتكبتَ، يا أيّها الغافل، لأنّ ما عندك لنْ يُذكرَ عند الله و ما عرفتَهُ يَرجِعُ إليك. كذلك كان الأمر، ولكن أنت[۹۷] لا تكون مِن الشّاعرين. (edit)	So open your ears to hear from each letter of the signs of your Lord: “There is no god but Me, that O everything, you have been created by Myself for Myself, do not deny you!” And if you purify your eyes, you will witness all the words of your Lord on the temple of the soul and pronounce that there is no god but Me, the Powerful, the Dominant, the Mighty, the Beloved. Say: So seek forgiveness for what you have committed, O heedless one, because what you have will not be mentioned with God, and what you know will return to you. That was the case, but you[97] are not among the poets. (edit)	Nothing entered yet... (edit)
189	نسائم خريف را به نسائم ربيع چه مناسبت و نفحات علّيين را به نفحات سجّين چه مشابهت؟ فو الّذی نفسی بيده، اگر بصير بودی همان لوحی، كه از سماء مشيّت الهی اتماماً لحجّته نازل و مخصوص تو ارسال شد، حرفی از آن تو را كافی بود. و همان لوح را ميزان كن با آنچه از قبل نازل شده، لِتشهد بأنّ هذا قد نُزِّل مِن لدن مُنزلٍ قديم! اگر در دون كلمات الله تعريف و يا توصيف شود، اين نظر به اظهار عنايت و تشويق نفوس است و علی حدّهم و شأنهم ذكر مي شود. لو يقترن المخلوق إلی الخالق و يقابل السّراج بالشّمس لَتقترن آياتُ دونه بآياته و تقابلها. (edit)	How do you compare Kharif breezes to Rabi breezes, and how do you compare the breezes of Al-Aleyen to the breezes of Sajjin? Fu al-Zhi give a breath, if you were a visionary, the same tablet, which was sent down from the sky of God's providence completely and specially for you, a word from it would have been enough for you. And measure the same tablet with what has been revealed before, to testify that this is the height of an ancient house! If it is defined or described under the words of Allah, this opinion is an expression of the care and encouragement of souls and it is mentioned on their dignity and dignity. If the creation is compared to the creator and the sun is compared to the sun, the verses of the two verses will be compared to the verses and the opposites. (edit)	Nothing entered yet... (edit)
190	إتّق الله و لا تُفسد فی الأرض بعد إصلاحها و لا تكن مِن الّذينهم بذكر الورقة إحتجبوا عن الشّجر و أفنانه و أغصانه و أوراقه و أثماره! لو يكون ورقةً حقيقيّةً، چون از عين كدره نوشيده از عين عذبه سايغه سايله جاريه محروم مانده. و قُل: "بسم الله" و "بالله"، ثمّ إرفع يدك و خُذ منه غرفةً، ثم إشربها! تالله يستنير بها قلبك و تطمئنّ بها نفسك و يبرد فؤادك و تكون من الموقنين. (edit)	Fear God and do not cause corruption in the land after its reformation, and do not be among those who, by mentioning the leaf, hide themselves from the trees and their branches, branches, leaves and fruits! If it were a real leaf, it would be like a cloudy eye, a nasheed from a sweet eye, a flowing stream, deprived of its energy. And say: “In the name of God” and “By God,” then raise your hand and take a handful of it, then drink it! By Allah, your heart will be enlightened by it, and your soul will be reassured by it, and your heart will be cooled, and you will be among those who are certain. (edit)	Nothing entered yet... (edit)
191	بدان اين که نوشته مدّعی مقام حقيّت خود است به بيّنه آيات خود، هذا بغیٌ منك و منه علی الله المهيمن القيّوم. [۹۸]چه كه اين رتبه مخصوص مظاهر احديّه و اين ظهور بدع رحمانيّه بوده و خواهد بود، كه به آيات الله و بيّناته ظاهر شده و جز آيات منزله و ظهورات قدرتيّه به امری متمسّك نشده، چنانچه در جميع اوراق بيان مسطور است. فافتح بصرَك لِتعرفَ! و اين است مقام (يا مَنْ دَلَّ عَلیَ ذَاتِهِ بِذَاتِهِ) و همچنين مقام (دَلِيلُهُ آياتُهُ وَ وُجُودُهُ إِثْبَاتُهُ) و همچنين (إِعْرَفُوا اللهَ بِاللهِ). چه كه بر او جايز نيست كه به غير خود استدلال بر حقيّت خود نمايد. او به نفس خود معروف بوده و خواهد بود و ماسواه به او معروف و بنسبتهم إليه مفتخر. او است ميزان الهيّه و صراط احديّه و شمس قدميّه و بحر اعظم و كلمه اتمّ و رمز مستور و بيت معمور و كتاب مسطور. جميع به اين ميزان سنجيده مي شوند و او به ذات خود. كلّ به نفحه از او مبعوث واو به نفس خود. (edit)	Know that the claimant's writing is the authority of its truth, according to its verses. [98] This rank is specific to the manifestations of Ahadiya and the appearance of the Rahmani heresy, which appeared through the signs of Allah and its visions and did not adhere to anything other than the signs of authority and the appearances of power, as it is mentioned in all the manifest documents. Fatah Basrak Letarif! And this is the position (or who has the heart of his own self) and also the position (the evidence of his verses and the existence of his evidence) and also (I know Allah by Allah). It is not permissible for him to argue about his rightness other than himself. He has been and will be famous for himself, and similarly, he is famous for himself and I am proud of him. He is the measure of God, the path of one, the ancient sun, the great sea, the word of the atom, the hidden code, the hidden house, and the hidden book. All are measured by this measure and he by his nature. All are sent by breath from him and by their own breath. (edit)	Nothing entered yet... (edit)
192	قل: يا أيّها البعيد، تقول و لا تشعر وتذكر و لا تعرف. اگر فی الجملة شعور ملاحظه مي شد ذكری از معانی مستوره، كه در سرادق عرفان معنوی اين ظهور مستور است، مذكور مي آمد تا بر جنّت لا ظلَّ لها فی الجملة مطّلع مي شدی. ولكن حيف است كه لئالی قلزم عزّ ربّانی را به دست سارقين داد و حور معانی مقصوره را در محضر ظالمين[۹۹]مكشوف آورد، چه كه به چشم و بصر و فؤاد و قلب خائن بوده و هستند. مثل آن که عبارات حضرت ابهی - روح ماسواه فداه - را سرقت نموده به كلمات مجعوله خود مركّب نموده اند و به اسم خود انتشار داده اند و غافل از اين که صرّافان احديّه در صد هزار هزار حجر يك دانه لؤلؤ را بشناسند و از او به معدنش پی برند. چه كه ازمعدن آهك تسنيم قدس الهی جاری نشود و از منبع قطران سلسبيل حكمت ربّانی ساری نگردد. و عبادی هستند كه به رايحه رضوان به مكمن رحمن پی برند. چه كه رايحه طيّبه هدايت نماينده است صاحبان شامّه اصفی را به رضوان جمال علیّ ابهی. البتّه در ملك ابصر حديده ظاهر شوند و صرّافان احديّه به وجود آيند و جواهر كلماتش را به جان خريدار شوند و از كون و امكان در سبيلش بگذرند و جان در رهش ايثار نمايند. به اسمش از رسم دنيا منقطع گردند و به ذكرش از ذكر عالمين بی نياز و به يادش از ياد دونش فارغ. (edit)	Qal: O you who are far away, you say and do not feel and remember and do not know. If consciousness was considered in the sentence, a mention of the hidden meanings, which is hidden in the spiritual mysticism of this emergence, would be mentioned so that you would be informed about Paradise without shame in the sentence. But it's a pity that Leali gave Qulzm Ezz Rabbani into the hands of thieves and Hor Mani Maksoorah was exposed in the presence of the oppressors [99], who were and are treacherous to the eyes, sight, Fouad and heart. It's like they have stolen the expressions of Hazrat Abhi - the spirit of self-sacrifice - and compounded them with their fake words and published them under their own name, and they are unaware that the money changers of Ahadiya recognize one pearl in a hundred thousand stones and from him to its mine. find out May God's sanctity not flow from the lime mine of Tasnim, and divine wisdom may not flow from the source of tar. And there are worshipers who realize the fragrance of Rezvan to Makman Rahman. What is the good smell of Hedayat representing the owners of Shama Asfi to Rizwan Jamal Ali Abhi. Of course, they should appear in the kingdom of Absar Hodeidah, and the money changers of Ahadiya will come into being and buy the jewels of his words with their lives, and they will go through all the possibilities for his sake and sacrifice their lives for his sake. In his name, they will be cut off from the customs of the world, and in his remembrance, they will be free from the remembrance of the worlds, and in his remembrance, they will be free from the remembrance of knowledge. (edit)	Nothing entered yet... (edit)
193	بگو: ای بی بصر، اگر به منظر اكبر ناظر شوی و در رضوان بيان سير نمائی جز اين كلمه نخواهی ديد: "لم يزل به نفس خود دليل بر خود بوده و به ظهورش حجّت بر جميع اهل عالم تمام و كامل." و اگر از فضل و مرحمتش اتيان به آيات فرموده، اين[۱۰۰] از فضل او است مخصوص عباد او. مي فرمايد به غير ما يظهر مِن عنده بر او استدلال مكنيد، چه كه دليل از او ظاهر و حجّت به او ثابت و برهان از او مشهود و غيرش در ساحت مقدّسش معدوم و مفقود. (edit)	Say: O blind man, if you look at the great view and look at Rizwan's explanation, you will not see anything but this word: "Lam Yazl is a proof of itself by itself, and its appearance is a proof for all the people of the world, complete and perfect." And if he said to come to the verses out of his grace and mercy, this [100] is from his grace, especially for his servants. He says, "It is clear to us, so do not argue against him, because the proof is apparent from him, the proof is clear to him, and the proof is evident from him, and the others are extinct and missing in his holy domain." (edit)	Nothing entered yet... (edit)
194	بگو: ای كر حقيقی، آخر نشنيده كه فرموده به بيان و ما نزّل فی البيان از آن طلعت رحمن محتجب نمانيد و به حروفات بيان در امرش توقّف مكنيد، چه كه جميع حروفات و مرايا به قول او خلق شده اند و جميع بيان از سماء امرش نازل؟ گويا شما از اهل جابلقای موهوم اهل فرقانيد و تازه از جنگل وهميّه بيرون آمده ايد و به بيشه ظنّيّه اخری وارد شده ايد. حرفی از بيان مطّلع نبوده ونيستيد، از سنن عارفين بی خبريد و از مذهب عاشقين به غايت دور. (edit)	Say: O true deaf, who has not heard the end of what He said to say and we are sent down in the statement, do not be afraid of the Most Merciful and do not stop at the letters of the statement in His command, because all the letters and mirrors were created by His word, and all the statements are from the heavens. nozzle? It is as if you are from the people of Jabalqa, the delusional people of Furganid, and you have just come out of the forest of illusion and entered the forest of last suspicion. You have not been informed about the statement and you are not aware of the traditions of the mystics and are far away from the religion of lovers. (edit)	Nothing entered yet... (edit)
195	بگو: ای مغرور دارالغرور، با اين ادراك سيف جفا بر تارك "لولاك" كشيده و به گمان خود عارف شده و به حقّ رسيده. كاش اين راهی كه مي روی انتهايش به تركستان باشد، چنانچه گفته اند: "اين ره كه تو مي روی به تركستان است." ولكن اين سبيل منتهی به اسفل نيران بوده و خواهد بود. و اين عجب است كه مدّت ها است در جوار حقّ آمده، چه كه مدينه كبيره با اين ارض طيّبه مباركه[۱۰۱] اين قدر بعيد نبوده كه قاصدين را زحمت دهد. مع ذلك خود نيامديد كه سهل است يك نفس مقدّسی هم به ساحت اقدس از تو نيامد و ذكر لطيفی به مقرّ الطف اطهر وارد نشد. و بذلك جعلتَ نفسَكَ محروماً عمّا خُلِقتَ لهُ و كنتَ مِن المُبْعَدِين. (edit)	Say: O proud and proud man, with this understanding, he has drawn the sword against Tarek "lolak" and has become a mystic in his own opinion and has reached the truth. I wish this road you are going to end up in Turkestan, as they said: "This road you are going to is Turkestan." But this path has been and will be leading to the downfall of Niran. And it is a wonder that it has been near the truth for a long time, and that the great Medina with this blessed land [101] was not so far away as to trouble the messengers. However, you did not come by yourself, which is easy, not a single holy breath came from you to the holy place, and no kind mention came to the abode of pure grace. And with that, you made yourself deprived of everything you were created for, and you were one of the distant ones. (edit)	Nothing entered yet... (edit)
196	در آخر اين مطلب ذكر مي شود: بدان كه اين آيات همان آياتی است كه نقطه بيان به آن مبعوث شده و محمّداً رسول الله به آن ظاهر و روح به آن ناطق و كليم به آن ثابت. حال قدری تفكّر نمائيد كه معرضين به اين ظهور چه ارتكاب نموده اند! عند متغمّسين بحر معانی و ساكنين فلك حكمت ربّانی نفوس معرضه از اين آيات بديعه الهيّه از كلّ انبيا و رسل معرض بوده و خواهند بود. و لنْ يجدنّ رائحةَ الجنّة الّتی كانتْ نفسَ الظّهور. أولئك مِن أخسر النّاس، ولكن هم لايعلمون. نسئل الله بأن يُعطيك جناحَ اليقين فی هذا الأمر المبين لِتطيرَ بها إلی سماء العزّ و التّقديس و تقولَ: "الحمد للّه ربّ العالمين." (edit)	At the end of this article, it is mentioned: Know that these verses are the verses in which the point of expression was sent, and Muhammad is the Messenger of God in appearance, in spirit, in speech, and in speech. Now think about what those who are exposed to this appearance have done! For those who are drowning in the sea of meanings and the inhabitants of the constellation of divine wisdom, the souls exposed to these verses of divine innovation from all the prophets and messengers have been and will be exposed. And let them not find the fragrance of Paradise, which was the breath of appearance. Those of us are inferior to people, but we are also ignorant. We ask God to give you the righteous wing in this matter, so that you can fly with it to the sky of glory and sanctification and say: "Praise be to God, Lord of the worlds." (edit)	Nothing entered yet... (edit)
197	و اين که نوشته بودی: قطع نظر از نصّ ربّ اعلی، بشنو ندای اين عبد را و ابداً از نصّ نقطه اولی - روح ماسواه فداه - سخن ذكر منما! چه كه، و نفسه المنّان و جماله الرّحمن، كه به هيچ وجه مطّلع نيستی كه مقصود از نصّ[۱۰۲]نقطه بيان كه بوده و چي است. نه شما مطّلع و نه دون شما. چه كه اين امر از ابصر كلّ مستور و احدی به تفصيل آن مطّلع نه إلاّ نفسان: واحدٌ مِنهما أستشهد فی سبيل الله، و نفس ديگر موجود و مشركين او را كاذب دانسته اند كه هذيانات خود را بين ناس انتشار دهند. (edit)	And the fact that you wrote: regardless of the text of the Almighty God, hear the call of this servant, and always from the text of the first point - the spirit of redemption - the speech of Menma! What is that, and Nafseh al-Mannan and Jamala al-Rahman, that you are not informed in any way what was the meaning of the text [102] of the statement and what it is. Neither you are informed nor without you. This matter is hidden from all eyes and no one is aware of its details except the souls: one of them was martyred in the cause of Allah, and the other soul exists and the polytheists have considered him false to spread their delusions among people. (edit)	Nothing entered yet... (edit)
198	و از اين گذشته اين نصّی، كه معرض بالله ادّعای آن مي نمايد و به شما ذكر نموده اند، درباره اسم الله الديّان ميرزا اسدالله اعظم از آن نازل. بيانات نقطه بيان را ملاحظه كن كه جميع اسماء الهی را به او راجع فرموده اند و تفصيل اين در كلماتي، كه از مشرق اصبع رحمن اشراق فرموده، موجود. و همچنين عبد حاضر لدی العرش بعضی الواح در اين امور مبسوط نوشته اند، ملاحظه كن لعلّ تتذكّر فی نفسك و تخرق أحجاب التّقليد بقدرةِ ربّك المقتدر العزيز الحميد. (edit)	And besides this, this text, which is attributed to Allah and has been mentioned to you, was revealed from it about the name of Allah, the religions of Mirza Asadullah Azam. Look at the statements of the point of expression that all the divine names have been mentioned about him and the details of this are available in the words that have been highlighted by Mashreq Isba Rahman. Also, Abd al-Hahader Ladi al-Arsh has written some extensive tablets on these matters, see why you should remember in your soul and break the hijab of taqlid by the power of Rabk Al-Muktadir Al-Aziz Al-Hameed. (edit)	Nothing entered yet... (edit)
199	و همين اسم مذكور را، كه نقطه بيان "ديّان" فرموده كه اعظم اسماء الهی است، شما اليوم دنیّ مي خوانيد و "ابوالشّرور" مي ناميد. و مرشد شما ميرزا يحيی تصريحاً مِن غير تلويح در كتاب سجّين خود، كه به مستيقظ معروف است، فتوای قتل آن مظلوم را داده و همچنين نفوس ديگر را. برويد و بخوانيد تا مطّلع شويد كه بر مظاهر[۱۰۳] حقّ چه وارد شده. و همچنين نقطه اولی به او مرقوم فرموده: إنّك أنتَ أنْ يا حرفَ الثّالث المؤمن بِمَن يُظهره الله. و اين مقامی است كه سبقت داشته بر كلّ مقامات. (edit)	And this same name, which the point of expression "Diyaan" said is the greatest of divine names, you call it today and call it "Abul Sharroor". And your mentor Mirza Yahya explicitly issued a fatwa to kill that oppressor and also other souls in his book Sajjin, which is known as Mustaqiq. Go and read to find out what has happened to the manifestations [103] of the truth. And also the first point, Markoum said to him: You are the one, or the letter of the Trinity of the believer, in whom God appears. And this is a position that has preceded all the positions. (edit)	Nothing entered yet... (edit)
200	و بعد بيانی در اين مقام فرموده اند كه از تلويح كلمات الهی چنان مستفاد مي شود كه به لقاءالله در ظهور بعد فائز مي گردد و آن هيكل قدم او را به او مي شناساند، چنانچه بين يدی حاضر شد و لسان الله به او متكلّم. مجملی از تفصيل او اين که: هنگامی كه ميرزا يحيی فتوای قتل او را نوشت حضرت ابهی از عراق هجرت اختيار فرموده بودند و قريب دو سنه بود كه ابداً احدی از ايشان اطّلاع نداشت. و چون رقم قتل از نزد مرشدت ظاهر شد ميرزا محمّد نامی مخصوص رفته به آذربايجان كه آن مظلوم را شهيد نمايد. أبی الله عمّا أراد لِيتمَّ القولُ فيما ذُكر فی اللّوح. و اسم مذكور از آذربايجان آمده و جميع اصحاب بر قتلش ايستادند از عرب و عجم. و اين در وقتی بود كه حضرت ابهی مراجعت فرموده بودند و در عراق تشريف داشتند. به قسمی امر شديد شد كه يومی از ايّام جمال ابهی از اوّل طلوع فجر تا قريب به عصر يك يك از اصحاب را، كه در صدد اذيّت بيچاره بودند، طلبيده[۱۰۴]و نهی بليغ فرمودند. (edit)	And then a statement has been made in this position that the interpretation of divine words is used in such a way that he will be blessed with the meeting of Allah in the next appearance, and that temple of his step will be known to him, as if he was present with a hand and the tongue of Allah spoke to him. A summary of his details is that: When Mirza Yahya wrote the fatwa to kill him, Hazrat Abhi had decided to emigrate from Iraq, and it had been almost two years that no one knew about him. And when the figure of the murder appeared in front of Murshidat, Mirza Mohammad Nama went to Azerbaijan to make that oppressor a martyr. Abi Allah amma arad leitma quhol fima zukr fi al-loh. And the mentioned name came from Azerbaijan, and all the companions stood for his murder, both Arab and non-Ajam. And this was when Hazrat Abhi had returned and was celebrating in Iraq. The matter became so severe that one day during the days of Jamal Abhi, from the beginning of dawn until the end of the evening, one by one of the Companions, who were trying to harm the poor, were asked for [104] and they gave a eloquent prohibition. (edit)	Nothing entered yet... (edit)

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