Kitab-i-Badi/Page23

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441	به نصّ طلعت اعلی - روح ما سواه فداه - كلّ مأمور شده اند به ثناء و سلام در حين ظهور، ولكن احدی به آن موفّق نشده و نصح الهی را لغو شمرده اند و وصيّتش را از قلب محو نموده. بلی، اگر به ثناء و سلام در بين يدی مليك علّام حاضر نشده اند، ولكن به سنان و سهام از كلّ اطراف هجوم آورده اند. و للّه الأمر مِن قبل و من بعد و عليه يثنی نفسه وذاته لو أنتم من العارفين. و چون احدی به اين ثناء موفّق نشد كه مِن قِبَل الرّحمن ابلاغ دارد، لذا كينونت سبحانی در اين ظهور بدع رحمانی خود مِن قبل الله بر نفس خود ابلاغ ذكر و ثناء فرموده اند. قوله - جلّ ثنائه -: أن يا محبوبَ البهاء، بلّغتَ ذكرَك و ثنائك، ثمّ ثناء كلّ شیء مِن قبلك علی نفسی لِيثبت قولك فی العالمين و يظهرَ آياتك للعارفين. و إذاً أقول: عليك، يا محبوبَ البهاء، ذكرُ الله و ثنائه، ثمّ ثناء أهل ملاء الأعلی و ثناء[۲۳۲] أهل مدائن البقاء، ثمّ ثناء أهل لجج الكبرياء، ثمّ ثناء العالمين فی كلّ حين و قبل حين و بعد حين و حين حين! (edit)	It is the text of Talaat al-A'la - may the soul of all beside him be sacrificed for him - every commanded adversity and praise and peace with him at the time of his appearance, but one of them is the one who is successful in his aspiration and advised his God, may God bless him and grant him peace, and his will is the heart of his obliteration. Yes, praise and peace be upon him in the hands of Malik Allam, who is present in his will, but he has arrows and arrows from all sides of his attack. And to Allah belongs the matter before and after, and upon Him he praises Himself and Himself, if you are of those who know. And any one with it is a successful praise that is sought by the Most Gracious, informing Dard, so the Subhani entity in where the emergence of Rahmani innovations that have been received by God with the same kindness as an informing of remembrance and praise of His mercy and. His saying - may His praise be exalted -: O Beloved of Baha, I conveyed Your remembrance and Your praise, then the praise of everything before You to myself, so that Your saying may be established among the worlds and Your signs will appear to those who know. And then I say: On you, O Beloved of Baha, is the remembrance and praise of God, then the praise of the people of the Most High and the praise of the people of the cities of survival, then the praise of the people of the waves of pride, then the praise of the worlds in every time and before and after a time and after a while and a while at a time ! (edit)	According to the explicit statement of the Exalted Countenance - may our souls be sacrificed for him - everyone was commanded to offer praise and greetings during the manifestation, but no one succeeded in doing so, and they considered the divine advice to be void and erased His testament from their hearts. Indeed, if they did not present themselves with praise and greetings in the presence of the All-Knowing King, they did, however, attack with spears and arrows from all directions. To God belongs the command before and after, and He praises Himself and His Essence if only you knew. Since no one has been successful in offering the praise that is conveyed by the Most Merciful, the Sublime Essence in this manifestation has, therefore, conveyed the mention and praise of Himself by the grace of the Most Merciful. He says - may His praise be exalted -: "O Beloved of Glory, you have conveyed Your mention and praise, then the praise of everything before You upon Myself, so that Your word may be established among the worlds and Your signs may appear to those who know." And then I say: "Upon You, O Beloved of Glory, be the mention of God and His praise, then the praise of the people of the highest assembly, and the praise of the inhabitants of the everlasting cities, then the praise of the people of the greatest depths, then the praise of all the worlds in every time, before the time, after the time, and at the time!" (edit)
442	در اين مقام از جبروت ابهی اين كلمات ابدع احلی فی المناجات مع الله العلیّ الأعلی نازل: عليك، يا بهاءَ الله محبوب البهاء ذكر الله و بهائه، ثمّ بهاء أهل ملاء الأعلی، ثمّ بهاء أهل مدائن البقاء، ثمّ بهاء كلّ الأشياء، ثمّ بهاء نفسك لنفسك بنفسك، و بهاء هذا البهاء الّذی ظهر لِنصرك بين العالمين. فيا محبوبَ البهاء، فو عزّتك و جلالك، إنّک ما قصّرتَ فی تبليغك عبادَك و تدبيرك بريّتَك و ما أردتَ فی كلّ ذلك إلاّ خضوعهم بين يدی سلطان أحديّتك و الخشوع عند ظهورات أنوار وجهتك. فو عزّتك، يا محبوبی، إنّی أجد نفسی خجلاً عمّا بلّغته لظهوری بحيث ما تنفّستَ إلاّ بذكری و ما تكلّمتَ إلاّ لإثبات أمری و ما جری من قلمك إلاّ ما كان فيه مقصودُ نفسك ذكری و ثنائی. و فی كلّ شأن ظهر منك ما يكون مُدلاً لنفسی و صريحاً فی ظهوری و حاكياً عن جمالی. (edit)	Where is the abode of the tyranny of Abhi, where are the most beautiful words in conversations with the Most High God, the Most High descends: Upon you, O Baha’u’llah, beloved of Baha, is the remembrance of God and His splendor, then the splendor of the people of the Most High, then the splendor of the people of the cities of survival, then the splendor of all things, then the splendor of yourself For yourself, and the splendor of this splendor that appeared for your victory between the two worlds. O Beloved of Baha, by Your might and majesty, You did not fall short in conveying Your message to Your servants and managing Your creation, and in all of that You desired nothing but their submission before the authority of Your Oneness and reverence at the appearance of the lights of Your destination. By Your glory, O my Beloved, I find myself ashamed of what I have communicated to my advent, as you breathed only with my remembrance, and you spoke only to prove my case, and nothing came out of your pen except what your self intended to remember and praise me. And in every matter, what appeared from you would be self-indulgence, frank in my appearance, and talk about my beauty. (edit)	In this position, these most beautiful, wondrous words have descended from the sublime divine power in intimate communion with the Most High God: "Upon You, O Glory of God, the Beloved of Glory, be the mention of God and His Glory, then the glory of the inhabitants of the highest assembly, then the glory of the inhabitants of the everlasting cities, then the glory of all things, then the glory of Yourself to Yourself, by Yourself, and the glory of this Glory that has appeared to support You among the worlds. O Beloved of Glory, by Your Majesty and Your Glory, You have not been negligent in conveying Your message to Your servants, nor in managing Your creation, and in all of that, You intended nothing but their submission before the authority of Your Oneness and their humility in the presence of the manifestations of the lights of Your Countenance. By Your Majesty, O my Beloved, I find myself unworthy of what You have conveyed for my appearance, as You have not breathed but in My remembrance, nor have You spoken but to establish My Cause, and nothing has flowed from Your pen except what had in it the purpose of Your own mention and praise. In every situation, what has appeared from You is a guide to Myself, explicit in My appearance, and a narrator of My beauty." (edit)
443	و مع ذلك كيف أذكرك، يا محبوبی، بعد الّذی فو عزّتك لَترادف القضايا و تتابع البلايا؟ لن أجدَ من فرصة لِأبكی علی نفسی و كيف[۲۳۳]ثناء نفسك العلیّ العظيم. كلّما أريد أن أثنيك بثناء أو أتقرّب إليك ببدايع ذكرك يمنعنی غلّ أعدائك و إعراض طغاة بريّتك بحيث لو ألتفتُ إلی اليمين أجدُ كتابَ السّجّين من أحد من خلقك و فيه ما إضطربت عنه أركان كلّ شیء، ثمّ أركان ملكوت أسمائك الحسنی. و كلّما أتوجّه إلی اليسار أجد كتاباً من الفجّار. و فيه ما صاحتْ و ضجّتْ و ناحتْ حقائق أصفيائك و أفئدة أنبيائك بعد الّذی إنّک أمرتَ ملاءَ البيان الّذين يدّعون الإيمان بنفسك و الإقرار بفردانيّتك و الإذعان عند ظهورات أنوار عزّ وحدانيّتك بأن يكتبَ كلُّ نفس فی كلّ واحد كتاباً فی إثبات أمرك فی هذا الظّهور الّذی به أشرقتْ شمسُ العزّة و الإقتدار عن أفق سماء عزّ رحمانيّتك ليتذكّرنّ به العباد و ينتظرنّ هذا النّباء الّذی بشّرتهم فی كلّ ألواحك و زبرك و صحائف مجدك بقولك الحقّ مخاطباً لملاء البيان: و أنتم فی كلّ واحدٍ كتابَ اثباتٍ لِمَن نُظهره بعضُكم إلی بعض تكتبون لعلّكم يومَ ظهوره بما تكتبون لَتعملون. (edit)	However, how can I remember you, O my beloved, after what has forfeited your honor for the succession of issues and the succession of misfortunes? I will not find an opportunity to weep for myself, and how [233] praise Yourself, the Most High, the Great. Whenever I want to commend You with praise or draw near to You with the praises of Your remembrance, the enmity of Your enemies and the tyranny of Your wilderness prevent me so that if I turn to the right I find the Book of the Prisoner from one of Your creation, and in it is what the pillars of everything are confused about, then the pillars of the kingdom of Your Most Beautiful Names. And whenever I turn to the left, I find a book from Al-Fajjar. And in it what she shouted, clamored, and lamented the truths of Your Chosen Ones and the hearts of Your Prophets after You have commanded the fullness of eloquence who claim to believe in Yourself, to acknowledge Your individuality, and to submit when the lights of the glory of Your Oneness appear, that every soul in each one write a book confirming Your command in this manifestation with which You shone. The sun of glory and power is on the horizon of the sky of the glory of Your Mercy, so that the servants may remember it and await this news that You announced to them in all Your tablets, scrolls, and sheets of Your glory, with Your word of truth, addressing the full of statement: And you are in every one a book of proof of whom We reveal to each other, you write, so that on the day of His appearance, you may write with what you write. to work. (edit)	And yet, how can I mention You, O my Beloved, after what has happened, by Your Majesty, with the recurrence of trials and the succession of tribulations? I will not find an opportunity to weep for myself, let alone praise Your Exalted, Great Self. Whenever I want to praise You or draw near to You with the wonders of Your remembrance, the enmity of Your enemies and the defiance of the tyrants among Your creation prevent me. If I turn to the right, I find a book of the imprisoned from one of Your creatures, in which the foundations of all things are disturbed, then the foundations of the kingdom of Your Beautiful Names. And whenever I turn to the left, I find a book of the wicked, in which the realities of Your chosen ones and the hearts of Your Prophets cry out, lament, and moan. After all this, You have commanded the assembly of eloquent speakers who claim to have faith in You, acknowledge Your uniqueness, and submit to the manifestations of the lights of Your Majesty and Oneness, to write a book in affirmation of Your Cause for each individual in this appearance, by which the sun of dignity and power has risen from the horizon of the sky of Your merciful Majesty, so that the servants may remember and await the good news that You have announced to them in all Your tablets, scriptures, and scrolls of Your Glory with Your True Word, addressing the assembly of eloquent speakers: "And you, in each individual, write a book of affirmation for whoever We reveal, some of you to others, so that you may work on the day of his appearance with what you write." (edit)
444	و إنّهم، يا إلهی، نبذوا أحكامك عن ورائهم و نسوا ما نصحتهم به فی ألواحك. فيا ليتَ كانوا قانعاً بذلك، بل كتب كلّ واحدٍ[۲۳۴] منهم كتاباً إحترقتْ عنه نفسك و حقائقُ كلّ شیء و أكبادُ المقرّبين من أحبّائك و المقدّسين من أصفيائك. و إنتشروه فی البلاد لِيضيع به حرمةُ الله بين بريّته و عزّة الله بين خلقه و إحترامه بين عباده. فو عزّتك، يا محبوبی، ما ادركت صباحاً إلا و قد إرتدّ فيه بصری إلی ما إحترق به كبدی و إضطرب به نفسی و حزن به قلبی. و بذلك بكيتُ بعيون سرّی و بَكَتْ ببُكائی عيون الّذين كرّمتَهم مِن بريّتك و إصطفيتهم من بين خلقك و جعلتهم مهابطَ وحيك و مخازن علمك و مظاهر أمرك و مطالع قدرتك و مكامن إلهامك و مشارق شموس إحسانك. (edit)	And they, my God, have left behind your judgments and forgotten what you advised them to do in your tablets. I wish they were content with that, rather each one [234] of them wrote a book about which your soul burned, the facts of everything, and the livers of those close to your loved ones and the sanctified ones among your chosen ones. And they spread it in the country so that the sanctity of God among his people, the honor of God among his people, and the respect of God among his servants would be lost. By Your Honor, O my Beloved, I did not catch a morning except that my sight returned to what my liver was burning, my soul was troubled by, and my heart was grieved. And with that, I wept with the eyes of my secret, and with my weeping the eyes of those whom You honored from among Your creatures, whom You chose from among Your creation, and made them the landings of Your revelation, the stores of Your knowledge, the manifestations of Your command, the springs of Your power, the places of Your inspiration, and the sunrises of the suns of Your benevolence. (edit)	And indeed, O my God, they have cast Your ordinances behind their backs and forgotten what You advised them in Your tablets. If only they were content with that, rather each one of them wrote a book by which Your Essence, the realities of all things, and the hearts of those who are near and dear to You, and the sanctified among Your chosen ones, were burned. They spread it throughout the lands to make the sanctity of God vanish among His creation, the dignity of God among His creatures, and His respect among His servants. By Your Majesty, O my Beloved, I have not perceived a morning without my gaze returning to what has burned my heart, disturbed my soul, and saddened my heart. And thus, I wept with the eyes of my innermost secret, and the eyes of those whom You honored among Your creation and chose from among Your creatures, and made them the receptacles of Your Revelation, the storehouses of Your knowledge, the manifestations of Your command, the places of Your power, the abodes of Your inspiration, and the dawning places of the suns of Your benevolence, wept with my weeping. (edit)
445	و ما أدركت من مساء إلاّ وفيه قد ورد علیّ ما منعتْ به نسمات رحمانيّتك عن الممكنات و غلقتْ به أبواب فضلك علی وجوه الكائنات. فو عزّتك، يا محبوبی، صرتُ متحيّراً فی أمری و إذاً تشاهدنی كالحوت المتبلبل علی التّراب و تسمع صريخ قلبی، يا من بيدك جبروت الآيات. و كلّ ذلك ورد علیّ بعد الّذی دعوتُهم إلی شطر مواهبك و ألطافك و عرّفتهم مناهج أمرك و رضائك و أمرتهم بالخضوع لدی باب رحمانيّتك و الورود علی فناء عزّ فردانيّتك. و كلّما ناديتهم، يا[۲۳۵] إلهی، بما ألهمتنی من بدايع كلماتك و جواهر آياتك قاموا علی الإعراض بشأن لا يقدر أحد أنْ يحصيه. و إنّک أنت أحصيته بسلطانك و علمك. (edit)	And I did not realize an evening except that in it, what you prevented the breezes of your mercy from the possible and closed the doors of your grace on the faces of beings has come to me. By Your glory, my beloved, I became perplexed in my case, and then you watch me like a whale curled up in the dust and hear the cry of my heart, O you who hold the might of the verses in your hand. And all of this came to me after I called them to share your talents and kindnesses, introduced them to the methods of your order and your pleasure, and commanded them to submit to the door of your mercy and roses to the yard of your individual glory. And whenever I called them, O [235] my God, with what You inspired me of the beauties of Your words and the jewels of Your verses, they turned away from a matter that no one can count. And you counted it with your authority and knowledge. (edit)	And I have not experienced an evening without it bringing to me what has withheld the breezes of Your mercy from the realms of possibility and closed the doors of Your grace upon the faces of beings. By Your Majesty, O my Beloved, I have become bewildered in my affair and now see myself like a stranded whale on the earth, and hear the cry of my heart, O You in whose hands is the power of signs. All this has come upon me after I called them to partake of Your gifts and bounties, informed them of the paths of Your command and Your pleasure, and instructed them to submit at the gate of Your mercy and enter the annihilation of the glory of Your oneness. And every time I called them, O my God, with what You inspired me of the wonders of Your words and the gems of Your verses, they arose to turn away in a manner that none could enumerate. And indeed, You have counted it with Your authority and knowledge. (edit)
446	فإذاً، يا محبوبَ البهاء و محيی البهاء و مشوّق البهاء و ذكر البهاء و حبيب البهاء، فابكِ علی نفس البهاء! تالله إنّها قد بقتْ فريداً بين خلقك و وحيداً بين عبادك و يفعلون به ما يريدون و ليس لی من ناصرٍ لِيمنعهم عن فعلهم أو يطردهم عن حول حرم قدسك و سرادق عزّك و إجلالك. فلك الحمد فی كلّ ذلك و فی كلّ ما ورد علی نفسی فی سبيلك. ولو أنّ عبادك نزعوا عن هيكلی ثوبَ السّرور و رداء البهجة و العزّة و الحرمة، ولكن أعطيتَنی بفضلك ما لا يقدر أنْ يتصرّف فيه أحدٌ و لو يجتمع علیّ خلق السّموات و الأرضين. فلك الحمد علی ما أعطيتنی بجودك، يا محبوبَ قلبی و مقصودَ قلوبِ العارفين. و أنا الّذی بحبّك لن أجزعَ مِن شیء و لو يمطر علیّ سحابُ القضاء سهامَ البلاء. فوّضتُ أمری إليك و توكّلت عليك و أنت حسبی و معينی و ناصری و بك إكتفيت عن الخلائق أجمعين. و الحمد لك إذ إنّك أنت معبودی و معبود مَن فی العالمين. (edit)	So, O Beloved of Baha, Reviver of Baha, Inspiration of Baha, Remembrance of Baha, and Lover of Baha, weep for the soul of Baha! By God, it has remained unique among your creation and alone among your servants, and they do with it whatever they want, and I have no supporter to prevent them from doing it or expel them from around the precincts of your sanctity and the pavilion of your glory and majesty. Praise be to You for all of that and for everything that came to my soul in Your path. Even if your servants removed from my temple the garment of pleasure and the garment of joy, honor and sanctity, but you gave me with your grace what no one can dispose of even if the creation of the heavens and the earth meets. Praise be to You for what You have bestowed upon me with Your generosity, O beloved of my heart and intended for the hearts of those who know. And I who love you will not be afraid of anything, even if the clouds of judgment rain down on me with arrows of affliction. I delegated my affairs to you and put my trust in you, and you are my sufficiency, my helper, and my supporter, and with you I have had enough of all creatures. And praise be to You, because You are my deity and the deity of everyone in the worlds. (edit)	So then, O Beloved of Glory, Reviver of Glory, Attractor of Glory, Remembrance of Glory, and Friend of Glory, weep for the Self of Glory! By God, it has remained alone among Your creation and isolated among Your servants, and they do to it what they will, and I have no supporter to prevent them from their actions or to drive them away from the vicinity of the sanctity of Your holy precinct and the pavilion of Your might and majesty. Praise be to You in all that and in all that has befallen my self in Your path. Even if Your servants were to strip my temple of the garment of joy, the mantle of delight, honor, and sanctity, You have, by Your grace, given me what none can dispose of, even if the inhabitants of the heavens and the earth were to unite against me. Praise be to You for what You have given me through Your generosity, O Beloved of my heart and the goal of the hearts of the knowing. I, through Your love, shall not despair of anything, even if the clouds of divine decree shower upon me the arrows of tribulation. I have entrusted my affair to You and have relied upon You, and You are sufficient for me as a supporter, helper, and defender. In You, I am content and have no need of all creation. Praise be to You, for You are my God and the God of all who are in the worlds. (edit)
447	و ای کاش مهلت مي دادند كه جمال ربّ العالمين بثناء[۲۳۶] الله و ذكره مشغول شود. فو الله فرصت آن که بر نفس خود نوحه نمايد از ظلم مشركين نيافته تا چه رسد به ذكر و ثنا. مع آن که نقطه بيان كلّ اهل بيان را امر فرموده كه در هر واحد بعضی به بعضی كتابی مرقوم دارند و در آن كتاب يكديگر را به بدايع ذكر اين ظهور اعظم متذكّر دارند، كه ذكری باشد آن كتاب لإثبات امر الله و تذكّر آن نفوس تا آن که جميع مستعدّ شوند از برای تصديق و تسليم در حين ظهور مشيّت اوليّه و كلمه جامعه و استواء كينونت قدميّه بر عرش رحمانيّه، چنانچه فرموده قوله - عزّ ذكره -: أنتم فی كلّ واحد كتابَ إثباتٍ لِمَن نُظهره بعضُكم إلی بعضٍ تكتبون لأنّكم يومَ ظهوره بما تكتبون لَتعملون - ولكن آنچه اهل بيان معمول داشته اند اين است كه مشاهده می شود. در رأس ميقات و وعده الهيّه كلّْ الواح ردّيّه بر جمال احديّه نوشته اند و بعضی به بعضی ارسال داشته اند و بعضی هم به ساحت عرش فرستاده اند. و از جمله كتاب سجّين آن نفس غافل است كه بين يدی حاضر شده. فأفّ لوفائكم، فأفّ لحيائكم، فأفّ لأَدَبكم، فأفّ لما إكتسبتْ أيديكم، يا ملاءَ الغافلين! (edit)	And I wish they would give time so that the beauty of the Lord of the worlds would be busy with the praise and remembrance of Allah [236]. For God's sake, he did not get the opportunity to mourn his own soul from the oppression of polytheists, let alone mention and praise. Even though the point of expression is that he ordered all the people of expression that in each unit some have a book with others, and in that book they remind each other of the beginnings of the remembrance of this great advent, that the book is a remembrance to prove the command of God and the remembrance of those souls until then. That all of them should be ready to confirm and surrender during the appearance of the first providence and the word of the community and the establishment of your eternal existence on the throne of mercy, as the saying - may Allah be pleased with him - said: You are all in one unit of the book of proof, why do you write one to another, because you write with us on the Day of Resurrection. Latamalon - But what the people of Bayan used to say is that it is observed. At the beginning of the miqat and the promise of God, all the tablets have written a refutation on the beauty of Ahadiya, and some have sent it to others, and some have sent it to the throne. And among the books of Sajjin is that unconscious soul that is present in your hand. So sorry for your love, so sorry for your beard, so sorry for my manners, so sorry for the fact that you acquired my hands, O Mlaa al-Ghaflin! (edit)	I wish they would give respite so that the beauty of the Lord of the worlds would be occupied with the praise of Allah and His remembrance. By God, there has been no opportunity for it to lament for itself due to the oppression of the polytheists, let alone remember and praise. Although the Point of Expression has commanded all the people of expression to have a book inscribed in each unit, some reminding others of the sublime appearance of this Greatest Theophany in that book, which is a record for the affirmation of God's cause and a reminder for those souls so that they all become prepared to confirm and submit at the time of the appearance of the primary Will, the comprehensive Word, and the establishment of the ancient existence on the throne of the Divine Mercy. As He, whose remembrance is exalted, has said, "You have in each unit a book of proof for whom We manifest, you write to each other, for on the day of his appearance, you will act according to what you write." However, what the people of expression have done is this: They have written all the Tablets of Rejection on the beauty of Unity at the head of the appointed time and divine promise, sent some to each other and sent some to the court of the throne. Among them, the heedless soul is oblivious to the Book of Sijjin, which is present before it. Woe to your loyalty, woe to your modesty, woe to your manners, woe to what your hands have acquired, O assembly of the heedless! (edit)
448	ملاحظه نمائيد، ای اهل بيان، كه آن سلطان سرير تقدير[ ۲۳۷ ] چه مقدار تدبير فرموده. بعينه مشابه آن که انسان طيور را نطق تعليم مي دهند، و والله اعظم از آن اهل بيان را تعليم فرموده اند. و اوقات مبارك را مصروف داشته اند كه مباد در حين ظهور احدی وارد آورد امری را كه سبب حزن آن قلب رقيق لطيف منير شود. چنانچه در مقامی بعد از نصايح مشفقه متقنه محكمه می فرمايند قوله - جلّ إجلاله –: فإنّ مثله - جلّ ذكره - كمثل الشّمس. لو يُقابلنّه إلی ما لا نهاية مراياً كلّهنّ لَيستعكسنّ عن تجلّی الشّمس فی حدّهم. و إنْ لمْ يقابلْها مِن أحد فيطلع الشّمس و يغرب و الحجاب للمرايا. و إنّی ما قصرتُ عن نصحی لذلك الخلق و تدبيری لإقبالهم إلی الله ربّهم و إيمانهم بالله بارئهم. (edit)	Consider, O People of Bayan, how much the Sultan of the Bed of Destiny [237] has done. It is similar to the way they teach humans and birds to speak, and by Allah the Most High they have taught people to speak. And they have kept the blessed times busy, so that during the appearance of someone, he would not bring something that would cause sadness to the tender heart of Latif Moenir. If in a place after the advices of Mushfiqa, Moqna, they say Qolah - Jall Ijlalah -: For the example - Jall Zikra - like the example of the sun. If they could face us endlessly, all of them would reflect the manifestation of the sun in their limits. And if he does not meet them, then the sun rises and sets, and the hijab is for the mirrors. And indeed, we are short of advice for the people and a measure for them to turn to Allah, their Lord, and their faith in Allah is with them. (edit)	Observe, O people of expression, how much deliberation the Sovereign of the Realm of Destiny has ordained. Indeed, just as humans teach birds to speak, and by God, greater than that, they have taught the people of expression. They have occupied the blessed times so that no one would bring forth a matter during the appearance (of the Manifestation) that would cause sorrow to that tender, delicate, and luminous heart. As in a station after the caring, perfect, and firm advices, they say - exalted be His majesty -: "Indeed, His likeness - exalted be His remembrance - is like the sun. If it were to be faced with countless mirrors to infinity, all of them would reflect the sun's radiance in their limits. And if no one faces it, the sun rises and sets, and the veils are for the mirrors." I have not fallen short in my advice to that creation and my planning for their turning to God, their Lord, and their belief in God, their Creator. (edit)
449	حال ملاحظه نمائيد در آن بيان كه فرموده اند در رأس هر واحد كتابی در اثبات ظهور بعد مرقوم دارند چه تدبير فرموده اند. و همچنين در اين بيان كه می فرمايند اگر مرايای ما لانهايه مقابل شوند به شمس هرآينه تجلّی در حدّ آن مرايا ظاهر، و اگر كلّ محتجب مانند شمس در كمال ضياء و اشراق و انوار طالع و مشرق. چنانچه مشهود است به افاضه اش بر كلّ مرايا و انطباع كلّ از او بر قدرش نيفزايد. و همچنين اگر كلّ از او[۲۳۸]محتجب مانند نقصی بر او وارد نگردد. و تدبير اين بيان آن جمال رحمن اين که اهل بيان در يوم ظهور و اشراق شمس معانی به مرايا متمسّك نشوند، چه كه وجود و عدم كلّ مرايا نزد آن شمس ممتنعه منيعه فی حدّ سواء بوده. (edit)	Now consider what they have done in the statement that they have said that at the top of each unit of the book they have a number to prove the appearance of the next mark. And also in this statement that they say that if our mirrors are infinitely opposite to the sun, every mirror is manifested to the extent of those mirrors, and if the whole object is like the sun in the perfection of light and brightness and the lights of the horoscope and the east. As it is evident, it does not add to his value by his spread over all the mirrors and the overall impression of him. And also if the whole thing against him [238] does not affect him like a defect. And the idea of this statement by Jamal Rahman is that the people of the statement should not cling to the mirrors of meanings on the day of the appearance and the shining of the sun, because the presence and absence of all mirrors in the presence of that sun are prohibited in both ways. (edit)	Now observe the deliberation they have ordained in that statement, where they say that at the beginning of each unit, they have a book inscribed for the affirmation of the appearance (of the Manifestation). And similarly, in this statement where they say, if our mirrors face the sun infinitely, the sun's radiance appears in the limits of those mirrors, and if all are veiled, the sun rises and sets in its full brightness and illumination, and its light is unaffected. As it can be seen, its effulgence is upon all mirrors, and the impression of all from it does not increase according to their capacity. And similarly, if all are veiled from it, no deficiency befalls it. The plan for this statement, in the beauty of the Merciful, is that the people of expression would not cling to the mirrors on the day of the appearance and illumination of the sun of meanings, for the existence and non-existence of all mirrors are equal and the same in the presence of that sun, which is inaccessible and protected. (edit)
450	فيا ليتَ كان نقطةُ الأولی حينئذٍ و يشهد بأنّكم إتّخذتم لأنفسكم مراياً و جعلتموها ميزاناً لِمعرفة الّذی لولاه ما خُلقتْ حقائقهنّ و كينوناتهنّ. و أسرفتم فی أمر الله علی شأن علّقتم تصديقَكم نفسَه بتصديق مرايا المحتجبين. فويلٌ لكم، يا معشر الظّالمين و الغافلين! مع اين بيانات واضحه لايحه واين تدبيرات محكمه متقنه آن شمس عزّ احديّه بعد از اتمام واحد اوّل و ظهور نيّر آفاق، كلّْ ميثاق الله را شكسته به نفاق برخواستند و تدابير ونصايح الهی را فراموش نمودند. كأنّهم إتّخذوها هزواً، فويلٌ لهم بما إرتكبوا تلقاء وجه الله العلیّ العظيم. (edit)	I wish it was the first point at that time, and it testifies that you have taken mirrors for yourselves and made them a balance to know the one without whom their realities and entities would not have been created. And you were extravagant in God's command, and you made your belief in Himself dependent on believing in the mirrors of the veiled. Woe to you, O group of the wrongdoers and the heedless! Where are the clear statements of the rule, and where are the elaborate arrangements, that the sun of glory is one of them after the completion of the first one and the appearance of the yoke of horizons, all the covenant of God, may God’s prayers and peace be upon him, which I formed with hypocrisy, and based on the arrangements and advice of God, Ra Faramush Namoudand. As if they took it in jest, so woe to them for what they committed by the face of God, the Most High, the Great. (edit)	Oh, would that the Point of the Beginning were then, and you bear witness that you have made mirrors for yourselves and have set them as a measure for knowing the One without whom their realities and essences would not have been created. You have transgressed in the matter of God and clung to validating your own selves by validating the mirrors of those veiled. Woe to you, O people of injustice and negligence! Despite these clear explanations and precise, well-founded plans, after the completion of the first unit and the appearance of the luminous horizons, they broke all of God's covenants and rose up with hypocrisy, forgetting divine advice and plans. It is as if they have taken them in jest; woe to them for what they have committed in the face of the Exalted, the Great God. (edit)
451	و اين که نوشته بودی كه: اگر اوصاف نازله به جهت اسم بها است، اين اسم از اسماء الله و تعريفات اسماء الله اختصاص به اين اسم مبارك نداشته و إستهزاءً علی الله ذكر ميرزا كمال و ميرزا جمال نموده بودی و بذلك صرتَ مِن أوّل مَن إستهزء علی فطرة البديع، ثمّ علی الخليل[۲۳۹]، ثمّ علی الكليم. تالله إنّک أنت أوّل مَن إستهزء علی الرّوح، ثمّ إستهزء بمحمّد رسول الله، ثمّ إستهزء بعلیّ حين الّذی فلق فجر المعانی و أشرقت شمس البيان بسلطنة الله المهيمن القيّوم. و كنتَ أوّلَ مَن إستهزء علی هذا الظّهور الّذی به ثبت كلّ ما نزل فی أزل الآزال و به إستعرج كلُّ نفسٍ إلی معراج الحقائق و دخل كلُّ موقن فی رضوان الله المقتدر العزيز المحبوب. خُذ قلمك، يا أيّها المستهزء بالله! تالله به ناح قلم الأعلی، ثمّ ما كان و ما يكون. و كلّما إرتكبتَ يرجع و ينتهی إلی قلم أوّل مَن أعرض بالله الواحد الفرد الملك المهيمن القيّوم. و إنّ حقيقة قلمه قد فرّ عنه و حضر بين يدی الله و ضجّ بضجيجٍ بكی عليه كلّ ما وقع عليه إسم شیء و ناح بين يدی ربّه. ثمّ إشتكی من صاحبه إنْ أنت من الّذينهم يعرفون. (edit)	And where is the name of the name of God, where is the name of the names of God and the definitions of the names of God are specific to it. Ali Al-Badi’, then Ali Al-Khalil [239], then Ali Al-Kaleem. By God, you are the first to mock the spirit, then mock Muhammad, the Messenger of God, then mock Ali when he broke the dawn of meanings and the sun of the statement shone with the authority of God, the Dominant and Subsisting. And you were the first to ridicule this revelation, by which everything that was revealed in eternity is established, and by which every soul ascends to the ascent of truths, and every certainty enters into the pleasure of God, the Almighty, the Mighty, the Beloved. Take your pen, you mocker of God! By God, the pen of the Most High mourned for him, then what was and what will be. And whenever you commit it, it returns and ends to the pen of the first to turn away from God, the One, the Single, the Sovereign, the Dominant, the Sustainer. And the truth of his pen has escaped from him, and he was present in the hands of God, and he roared with a noise, he wept over him everything that the name of something fell on him, and he mourned in the hands of his Lord. Then he complained about his companion, if you are one of those who know. (edit)	And you wrote that: If the descending attributes are due to the Name Baha, this Name is among the Names of God and the definitions of the Names of God do not exclusively pertain to this blessed Name, and you had mentioned Mirza Kamal and Mirza Jamal in mockery of God. Thus, you became the first to mock the Incomparable Creation, then [you mocked] the Friend [Abraham], then [you mocked] the Speaker [Moses]. By God, you are the first to mock the Spirit, then to mock Muhammad, the Messenger of God, and then to mock Ali at the time when the dawn of meanings split and the sun of eloquence rose with the sovereignty of God, the Dominant, the Self-Subsisting. And you were the first to mock this Manifestation, by which everything that descended in the eternity of pre-eternity was established, and by which every soul ascended to the ladder of realities, and every believer entered into the good pleasure of God, the Powerful, the Mighty, the Beloved. Take your pen, O you who mock God! By God, with it lamented the pen of the Most High, and then what was and what will be. And whatever you commit returns and ends with the pen of the first one who turned away from God, the One, the Unique, the Sovereign, the Dominant, the Self-Subsisting. And indeed, the reality of his pen has fled from him and has appeared before God, and it raised an outcry with a clamor that made everything upon which the name of a thing had fallen weep, and it wailed before its Lord. Then it complained about its companion if you are among those who know. (edit)
452	حقيقت قلم معرض بالله در يومی از ايّام بين يدی العرش حاضر و نوحه نمود به نوحه كه اهل ملاء اعلی بر حال او گريستند. و عجب است كه شما ناله و حنين كلّ شیء را در آن حين نشنيده ايد و اصغا ننموده ايد. و از آن يوم إلی حين جميع مقدّسين و مقرّبين، ثمّ حقائق كلّ شیء به نوحه وندبه و جزع مشغولند. در اين مقام لازم شد كه مناجات او را كه بين يدی[۲۴۰]العرش نموده ذكر نمايم، لعلّ نفوس مستعدّه از ناله آن مظلوم به مظلوميّت محبوب امكان پی برند كه بر آن جمال اقدس چه وارد شده از ظلم ظالمان فئه بيان. و هذا ما ناجی به القلمُ ربَّه و ربَّ كلِّ شیء و ربَّ العالمين: (edit)	The truth of the pen of Ballah, in one of those days, he was present between the hands of the throne and lamented the lamentation that the people of Mullah Ala wept for him. And it's a wonder that you didn't hear and listen to the moaning and yearning of the whole thing at that time. And from that day until now, all the saints and close ones, then the truths of the whole thing, are engaged in lamentation and lamentation. At this point, it was necessary to mention his prayers, which he placed between the hands of the throne, so that the souls of the people who are prone to the lamentation of the oppressed will understand the oppressed of the beloved, that it is possible to express what has been done to that holy beauty by the oppression of the oppressors. And this is our savior by the pen of our Lord and Lord of all things and Lord of the worlds: (edit)	The reality of the pen that turned away from God was present on a day among the days before the Throne, and it lamented in such a way that the inhabitants of the highest heaven wept for its condition. It is astonishing that you did not hear the moaning and yearning of everything at that time and did not pay attention. And from that day until now, all the sanctified and near ones, and then the realities of everything, are occupied with lamentation, mourning, and grief. In this station, it became necessary to mention the supplication that it made before [the presence of] the Throne, so that the prepared souls may find a way from the lamentation of that oppressed one to the oppression of the Beloved, and see what has befallen that most sacred Beauty from the injustice of the unjust faction of eloquence. And this is what the pen supplicated to its Lord, and the Lord of everything, and the Lord of the worlds: (edit)
453	"سبحانك اللهمّ، يا إلهی و محبوبی! أنت الّذی بأمرك إرتفع صريرُ قلم الأعلی بين الأرض و السماء و به قضيت علی الألواح ما قضيت بعلمك المحفوظ و بأمرك المحتوم و بما أثبتت به علی اللّوح تظهر فی الإبداع ما قدّر بمشيّتك و قضی بإرادتك. اذاً، يا إلهی، إسمعْ نداء هذا القلم الّذی بعُد عن شاطی قربك و لقائك و أبتلی بين أنامل أحد مِن أشقياء خلقك. فو عزّتك، يا محبوبی! أكون خائفاً من سطوة قهرك و شئونات إنتقامك. إذاً تشهد إضطراب نفسی و تزلزل فؤادی و تبلبل جسدی بما جعلتنی مقهوراً بأنامل هذا المشرك الّذی ما إستنشق روائح الإنصاف من رضوان عدلك و مواهبك و ما وجد نفحاتِ الطّيب مِن قميص فضلك و الطافك. (edit)	“Glory be to You, O God, my God and my Beloved! It is You who by Your command the squeak of the pen of the Most High rose between the earth and the heavens, and with it You have decreed on the tablets what You have decreed with Your preserved knowledge and with Your predetermined decree, and with what You have established on the tablet, You manifest in creativity what is predestined by Your will and decreed by Your will. So, Oh my God, hear the call of this pen who is far from the shores of your nearness and encounter with you, and is afflicted among the fingertips of one of your most wretched creatures. By your glory, O my beloved! I am afraid of the power of your oppression and the affairs of your revenge. Then you witness my psychological turmoil, my heart trembles, and my body becomes confused with what you made me Oppressed by the fingertips of this polytheist who did not inhale the fragrances of fairness from the pleasure of your justice and gifts, and did not find the scents of perfume from the shirt of your grace and kindness. (edit)	"Glory be to You, O Allah, my God and my Beloved! You are the One who, by Your command, raised the sound of the Supreme Pen between earth and heaven, and by it, You decreed upon the Tablets what You decreed with Your preserved knowledge, Your irrevocable command, and by what You confirmed upon the Tablet, You manifested in creation what was determined by Your will and decreed by Your desire. So, O my God, listen to the cry of this pen that has been distanced from the shore of Your nearness and meeting and has been tested between the fingers of one of the most wretched among Your creation. By Your glory, O my Beloved! I am fearful of the power of Your wrath and the consequences of Your vengeance. So, bear witness to the turmoil of my soul, the shaking of my heart, and the trembling of my body due to what You have made me suffer at the hands of this idolater, who has not inhaled the scents of fairness from the gardens of Your justice and Your gifts, nor has he found the breezes of goodness from the shirt of Your bounty and Your grace." (edit)
454	إذا، يا إلهی، فو عزّتك لو تأمرنی لأشقّ بطنَه مِن قدرة الّتی قدّرت فی سرّی لعلّ بذلك تستريح نفسی و يسكن فؤادی، لانّه إستعان منّی فی هتك حجاب عزّتك و حرمتك. و إرتكب ما إحترقت به أفئدة[۲۴۱]أصفيائك فی خباء مجدك و قلوب أمنائك فی غرفات عزّ تقديسك و خيام قدس تجريدك. أسئلك، يا محبوبی، بسلطانك، ثمّ بإسمك و ظهورك و كبريائك بأنّك إنْ لاتأمرْنی بما دعوتُك به خَلِّصْنی عن هذا الخبيث و أنامله. (edit)	If, O God, for Your honor to practice love only from the power of Your power in secret so that you can relax yourself and rest in peace, otherwise I will help you in your hijab and love. And gather what you long for with the refreshment[241] of your healing in your dreams, and your safe hearts in your graves, and your holy nights, your absorption. I ask you, O beloved, by your power, then by your name and your appearance and your pride that I do not command you to invite me to be free from this evil and its name. (edit)	"So, O my God, by Your glory, if You were to command me, I would split his belly with the power that You have placed within me, so that my soul may find rest and my heart may find peace, for he has taken advantage of me in violating the veil of Your dignity and sanctity. He has committed what has caused the hearts of Your chosen ones to burn in the hidden recesses of Your glory, and the hearts of Your trustworthy ones in the chambers of Your exalted sanctification and the tents of Your sacred abstraction. I ask You, O my Beloved, by Your authority, then by Your name, Your manifestation, and Your majesty, that if You do not command me to do what I have called upon You for, deliver me from this wicked one and his fingers." (edit)
455	فآه آه، يا محبوبی! أنت خلقتنی لذكرك و ثناء نفسك و إنّی صرتُ محروماً عمّا خُلقتُ له. و ظهر منّی ما شقّ به ستر العظمة و الكبرياء و تغيّرتْ وجوه أهل ملاء الأعلی و إنعدمت حقائق مَن فی ملكوت الأسماء و تزلزلتْ أركان مدائن البقاء. فكيف، يا إلهی، أرفع رأسی بين الأقلام لخجلة الّتی به ناكس رأسی فی محضر المقرّبين عند ظهورات أنوار جمالك و مقعد الموحّدين علی فناء باب عظمتك. فو عزّتك لو تلبسنی رداء الغفران و تهبّ علیّ من شطر عنايتك نفحات إسمك الرّحمن و تغمسنی فی أبحر عطوفتك وألطافك و تغفرنی عمّا إرتكبت فی أيّامك، فو عزّتك لن يسكن فؤادی و لن تطمئنّ نفسی. هبنی، يا محبوبی، بأنّك بفضلك وعنايتك طهّرتنی عن العصيان، فكيف يذهب منّی روائح خجلة الّتی تهبّ من نفسی علی نفسی فی كلّ الأحيان و جعلنی محروماً عن نفحات رضوان الّذی جعلته فوق الجنان؟ (edit)	Uh-uh, my love! You created me to remember you and praise yourself, and I have become deprived of what I was created for. And what appeared from me was the veil of greatness and pride, and the faces of the people of the Most High changed, and the realities of those in the kingdom of names ceased to exist, and the foundations of the cities of perpetuity shook. So how, O my God, do I raise my head between the pens for the shame in which I bow my head in the presence of the close ones at the appearance of the lights of your beauty and the seat of the monotheists in the courtyard of the door of your greatness. By Your Honor, if You clothe me in the mantle of forgiveness, and blow upon me from the part of Your providence the fragrances of Your Most Merciful Name, and immerse me in the seas of Your kindness and gentleness, and forgive me for what I have committed during Your days, then by Your Honor my heart will not be calm and my soul will not be at peace. Grant me, O my Beloved, that by Your grace and care You have purified me from disobedience, so how can I remove from me the smells of shame that blow from my soul upon myself at all times and made me deprived of the whiffs of pleasure that You made above the heavens? (edit)	"Alas, alas, O my Beloved! You created me for Your remembrance and the praise of Your Self, yet I have become deprived of that for which I was created. From me has appeared what has torn the veil of greatness and majesty, the countenances of the inhabitants of the highest assembly have changed, the realities of those in the dominion of names have vanished, and the pillars of the cities of eternity have been shaken. So how, O my God, can I raise my head among the pens, in shame for what has caused my head to bow in the presence of the close ones at the manifestations of the lights of Your beauty and the seat of the monotheists at the gate of Your greatness? By Your glory, if You were to clothe me in the garment of forgiveness and bestow upon me the breezes of Your name, the Most Merciful, from the direction of Your favor, and immerse me in the oceans of Your kindness and Your grace, and forgive me for what I have committed in Your days, by Your glory, my heart will not find peace, and my soul will not find tranquility. Grant me, O my Beloved, that by Your grace and favor, You have purified me from disobedience, so how can the scent of shame that blows from my soul upon myself at all times and has made me deprived of the breezes of Your good pleasure, which You have placed above the gardens, ever leave me?" (edit)
456	و إنّك يا إلهی و مالكی لو تجاوزت عنّی بحلمك و غفرت لی[۲۴۲]خطيئتی بفضلك و كرمك كيف أرفع رأسی تلقاء مدين عزّك و لقائك؟ فو عزّتك قد بلغتُ فی الذّلّة إلی مقام لو تنظر إلیّ بلحظات رأفتك لَتبكی بنفسك علی هذا المسكين الّذی صار مأيوساً عن نفسه و عن كلّ الجهات بما جُعل محروماً من بوارق انوار جمالك الّتی أشرقت عن أفق سماء عزّك و مشيّتك. فآه آه عن يأسی فی هذا اليوم الّذی فتحتْ فيه أبواب وصلك لمن فی أرضك و سمائك و دعوتَ الكلّ إلی مقرّ قربك و لقائك. فآه آه عمّا قدّر لی فی ألواح قضائك و محوت به حظّی و لذيذ مناجاتی عند مشاهدة أنوار وجهك. فيا ليت كنتُ محروماً عن كلّ ما قدّرته لخير بريّتك و ما عاشرتُ مع الّذين ما عرفوك و ما سجدوك و ظهر منهم بإعانتی ما إحترقت عنه قلوب أمنائك و أصفيائك. (edit)	And if You, O my God and Sovereign, had You pardoned me through Your forbearance and forgave me[242] my sins through Your grace and generosity, how would I raise my head before the debtor of Your honor and meeting with You? Your glory has reached a place of humiliation, if you look at me with your moments of compassion, you would cry by yourself for this poor person who has become hopeless from himself and from all sides, as he was made deprived of the glimmers of the lights of your beauty that shone from the horizon of the sky of your glory and your will. Oh, oh, my despair, on this day when you opened the doors of your connection to those in your land and your sky, and you invited everyone to the place of your closeness and meeting with you. Ah, ah, for what was destined for me in the boards of your judgment, and with it you erased my luck, and the sweetest conversations I have when I see the lights of your face. I wish I had been deprived of all that You have destined for the good of Your creation, and that I had not cohabited with those who did not know You and did not prostrate to You, and that through my help the hearts of Your trustees and Your pure ones were burned for. (edit)	"And indeed, O my God and my Master, if You were to overlook my faults with Your forbearance and forgive my transgression[242] by Your grace and generosity, how can I raise my head towards the city of Your glory and Your presence? By Your glory, I have reached such a state of abasement that if You were to look at me with moments of Your compassion, You would weep Yourself for this poor one who has become despondent about himself and from all directions, having been made deprived of the flashes of the lights of Your beauty that have shone forth from the horizon of the sky of Your glory and Your Will. Alas, alas for my despair on this day in which You have opened the gates of Your connection to all those on Your earth and in Your heavens, and called everyone to the abode of Your nearness and Your presence. Alas, alas for what has been decreed for me in the tablets of Your destiny, and what has been erased from my share and the sweetness of my communion when witnessing the lights of Your countenance. Oh, if only I had been deprived of all that You have decreed for the good of Your creatures, and had not associated with those who did not recognize You, did not prostrate before You, and from whom, with my assistance, has appeared what has set the hearts of Your trusted ones and Your pure ones aflame." (edit)
457	و لو أقول هذا ورد علیّ بما كنتُ مستحقّاً به، فو عزّتك، يا محبوبی، لم أجد لنفسی إستقراراً عند هبوب أرياح قضائك و لا لكينونتی وجوداً تلقاء مدين سلطان قدرتك و إقتدارك و لا لی ذكر عند ظهورات عزّ وحدانيّتك. و الّذی لم يكن له وجود تلقاء ظهورك و قدرتك كيف يقدر أنْ يتحرّك بغير إذنك و إرادتك؟ (edit)	And if I say this and respond to me with what I deserved, then by Your glory, O my beloved, I did not find stability for myself when the winds of Your decree blow, nor for my being to be indebted to the authority of Your power and might, and I have no remembrance when the manifestations of Your glory and oneness. And he who did not exist due to your appearance and power, how could he move without your permission and will? (edit)	"And if I were to say this and what I deserve was to befall me, by Your glory, O my Beloved, I would find no rest for myself when the winds of Your decree blow, nor any existence for my being in the presence of the city of Your sovereign power and omnipotence, nor any mention of me at the appearances of Your glory and oneness. And the one who has no existence in the presence of Your manifestation and power, how can he move without Your permission and Your will?" (edit)
458	و لو أقول إنّک إبتليتنی بذلك من غير[۲۴۳]إستحقاقی هذا بغْیٌ منّی عليك. لأنّی ما إطّلعتُ بأسرار أمرك و شئونات حكمتك و قضائك. و بذلك صرتُ متحيّراً فی أمری و لن يرتقی عرفانی إلی سموات حكمتك الّتی جعلتها مستوراً عن أنْظر خلقك و بريّتك. و لن يطير طير علمی إلی هواء علمك الّذی جعلته مكنوناً فی كنائز عصمتك. و بذلك يزيد إضطرابی و يشتدّ حزنی و بأسی و إبتلائی. (edit)	243 And say, 'You have nothing but the right to rebel against me. Now let us know the secrets of your country and the conditions of your wisdom and judgment. And therefore it must be changed in command and not mystical approach to the heavens of Your wisdom that makes it hidden from the sight of Your creation and Your light. And to fly a scientific bird into the air your knowledge that made you can be in your brain. And therefore he is more sad and sad and sick and stupid. (edit)	"And if I were to say that You have afflicted me with this without [243] my deserving it, that would be insolence from me towards You. For I have not glimpsed the secrets of Your command and the affairs of Your wisdom and decree. Thus, I have become bewildered in my affair, and my understanding will not ascend to the heavens of Your wisdom, which You have made hidden from the gaze of Your creation and Your creatures. And the bird of my knowledge will not fly in the atmosphere of Your knowledge, which You have kept concealed in the treasuries of Your protection. And so, my turmoil increases, and my sorrow, hardship, and tribulation intensify." (edit)
459	فآه آه، يا محبوبی! كيف أذكر ما أشاهد من ظهورات فعلك و شئونات أمرك؟ مرّةً أشاهد بأنّك أخذت قلم الّذی كان مثلی بأنامل رحمتك و جعلته مُعاشر نفسك و مؤانس جمالك، و تأخذه بأصابع عزّك و كبريائك و تجری منه بحور الحيوان الّتی بقطرة منها بعثت حقائق الإمكان و أفئدة أهل الأكوان و من صريره إستجذبت قلوب المقرّبين و أفئدة المخلصين. و مرّةً أشاهد بأنّك إبتليتنی بأنامل المشركين و جعلتنی مقهوراً تحت أصابعهم و ظهر منّی ما إضطربت منه أفئدة ملاء الأعلی، ثمّ سكّان مدائن البقاء و تشبّكتْ أكباد الّذين كرّمتَ وجوههم عن التّوجّه إلی غيرك و قدّستهم عن إشارات أهل أرضك و إستقربتهم فی ظلّ عنايتك و إفضالك. فو عزّتك أخاف بأنّ مِن عصيانی يتوقّف قلم أمرك ويعطّل ألواح قضائك و[۲۴۴]صحائف تقديرك. فيا ليت ما كنتُ موجوداً و ما كنتُ مذكوراً. (edit)	Uh-uh, my beloved! How do I remember what I see of your actions and affairs? Once upon a time, I witness that you took the pen of the one who was like me with the fingertips of your mercy and made it the companion of your soul and the companion of your beauty, and you take it with the fingers of your glory and your pride, and from it flow the seas of the animal, from which, by a drop of it, you sent the realities of possibility and the hearts of the people of the universes, and from its creak you attracted the hearts of the close ones and the hearts of the sincere. Once upon a time, I see that you afflicted me with the fingertips of the polytheists and made me subjugated under their fingers, and the hearts of the people of the Most High became disturbed in me, then the inhabitants of the cities of survival, and the livers of those whose faces you honored from turning to others and sanctified them from the signs of the people of your land and sought nearness in the shade of your care and bounty. By Your might, I fear that whoever disobeys me, the pen of Your command will cease and the tablets of Your judgment and [244] the sheets of Your decree will cease. I wish I had not existed and had not been mentioned. (edit)	"Ah, ah, my Beloved! How can I mention what I see of the manifestations of Your actions and the affairs of Your command? Once, I see that You have taken the pen, which was like me, with the fingers of Your mercy, and made it a companion to Your presence and a confidant of Your beauty. You hold it with the fingers of Your might and majesty and make oceans of life flow from it, with a single drop of which You have brought forth the realities of possibility and the hearts of the people of the worlds. And from its scratching, You have attracted the hearts of those who are near and the cores of the sincere. And another time, I see that You have afflicted me with the fingers of the idolaters and made me oppressed under their fingers, and from me has emerged that which has disturbed the hearts of the inhabitants of the highest realm, then the dwellers of the cities of eternity, and have entangled the livers of those whose faces You have honored by turning away from anyone other than You and sanctified them from the gestures of the people of Your land and brought them close in the shade of Your care and favor. By Your might, I fear that because of my disobedience, the pen of Your command will stop, and Your decrees and [244] Your determinations will be hindered. Oh, if only I had not existed and had not been mentioned." (edit)
460	فو عزّتك، يا إلهی، لن أجد لنفسی وجوداً بعد ذلك. و إنْ لا ترجعنی إلی العدم فاحكم بينی و بين هذا الظّالم الّذی من فعله تغيّر وجهی بين المخلصين من بريّتك و المقرّبين من أحبّتك. و إنّی فی تلك السّاعة، يا إلهی، قد هربتُ منه إليك و جئتُك بضجيج الفاقدين و صيحة العاصين و نوح الخاطئين. إذاً فاحكم بينی و بينه بسلطان قضائك و مليك عدلك و إقتدارك. هل مِن حاكمٍ، يا محبوبی، دونك لِألتجئَ به و أفرَّ إليه؟ لا فو عزّتك لا مهربَ إلاّ أنت و لا مفرّ إلاّ إليك. (edit)	By Your glory, O my God, I will not find existence for myself after that. And if you do not return me to non-existence, then judge between me and this oppressor whose act has changed my face between the sincere ones of your creation and those close to your loved ones. And at that hour, my God, I fled from it to you and came to you with the noise of the lost, the cry of the disobedient, and the wailing of the sinners. So judge between me and him with the power of your judgment and your king, your justice and your might. Is there a ruler, my beloved, without you that I can turn to and flee to? There is no way out of your glory, there is no way out but you, and there is no way out except to you. (edit)	"By Your might, O my God, I will not find any existence for myself after that. And if You do not return me to non-existence, judge between me and this wrongdoer whose actions have changed my face among the sincere ones of Your creatures and those who are near among Your loved ones. And at that moment, O my God, I have fled from him to You and have come to You with the clamor of the bereaved, the outcry of the disobedient, and the lamentation of the wrongdoers. So, judge between me and him with the authority of Your decree, the dominion of Your justice, and Your omnipotence. Is there any judge, O my Beloved, other than You to whom I can seek refuge and flee to? No, by Your might, there is no refuge but You and no escape except to You." (edit)

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