Kitab-i-Badi/Page32

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621	اوّلاً اين بحث بر شما و امثال شما وارد، چه كه سال ها نفوسی را پيشوا مي دانستيد، كه اخبث از آن نفوس در ابداع نيامده. چنانچه به حكم آن نفوس[۳۳۴]مظهر نفس الهی را به تمام ظلم شهيد نمودند. و ثانياً اين که اين عباد به او خلوص داشته ايم و مقرّيم، چه كه در كلمات حضرت ابهی بعضی اوصاف مشاهده می شد، و همچه گمان مي نموديم كه مرجع آن اوصاف نفس موهوم است، إلی أنْ كشف الله لنا ما كشف و إطّلعنا مِن أفعاله ما لا فعله النّمرود و لا الفرعون. و لذا كسّرنا صنمَ الوهم و عرفنا ما هو المقصود فی كلماته الأبدع البديع، ثمّ إطّلعنا به و بأصل أمره، ما كان مقنوعاً عنك و عن مثلائك. و إنّک لو تعرف لتفرّ منه و تشقّ سبحات الجلال و تتوجّه إلی مشرق الجمال و تكون من الموقنين. (edit)	First of all, this debate is about you and your ilk, because for many years you have considered people as leaders, and no evil has come from those people. According to the judgment of those souls [334], the manifestation of the divine soul, they were martyred to all oppression. And secondly, the fact that these servants have been pure to him and we have determined him, because some attributes were observed in the words of Hazrat Abhi, and we thought that the reference of those attributes is the imaginary self, until God reveals to us, he reveals and informs us of his actions. We do not do Nimrod and Pharaoh. And that's why we broke the idolatry and our knowledge, what is meant in the words of Al-Bada'a Al-Badi', then informed us of the origin of the commandment, we were forbidden from you and your likes. And lo, if you know, you will avoid me, and you will love the glory of the Almighty, and you will turn your attention to the east of beauty and the creation of me, the Almighty. (edit)	Firstly, this discussion applies to you and those like you, as for years you considered some souls as leaders who were more wicked than those souls that have ever appeared. As per the judgment of those souls[334], they martyred the manifestation of the divine soul with utmost injustice. Secondly, we had purity and devotion towards him, and in the words of His Holiness, we observed some qualities, and we also thought that the reference for those qualities was an imaginary soul until God revealed to us what He revealed and showed us from his actions, which were not done by Nimrod or Pharaoh. So, we broke the idol of illusion and recognized what was meant in his innovative and unique words. Then, we became aware of the essence of the matter, which was concealed from you and those like you. If you knew, you would flee from him, tear the beads of glory, turn to the sunrise of beauty, and be among the believers. (edit)
622	حمد مي كنيم خدا را كه به بازوی توكّل و انقطاعْ صنم وهم را شكستيم و به شريعه يقين وارد شديم. و كاش تو هم مي بودی و به بصر خود مشاهده مي نمودی. نحمد الله بذلك و نشكره فی كلّ حين. فو الله اگر ذرّه انصاف در تو مي بود هرآينه بايد ليل و نهار به اوصاف اين عباد متكلّم شوی، چه كه فعل ما بر دين ما گواهی است صادق و شاهدی است واضح و آشكار. چه كه سلاسل تقليد را شكستيم و به حقّ فائز گشتيم و از وهمي كه جميع قلوب را اخذ نموده بود فارغ شديم. ای فقير بی بضاعت، بسيار بسيار در وهم مستغرقی. فيا ليت رأيته و عرفته و إطلعت بما عنده. كاش ملاقات شده بود و از عرفاني كه در مجالس[۳۳۵]ذكر مي نمود مذكور مي آمد و مطّلع می شدی از آنچه اين ايّام از او محتجبی. (edit)	We praise God that with the arm of trust and severance of idolatry we broke the idol and entered into the law of certainty. And I wish you were there and could see it with your own eyes. Thank God for that and thanks for all this time. God willing, if there was even an iota of fairness in you, you should talk day and night about these servants, because our actions are a testimony to our religion, and it is a clear and obvious testimony. That we broke the shackles of imitation and gained the truth and got rid of the illusion that had captured all hearts. O poor poor man, you are very much in illusion. You have seen and understood and informed us. I wish we had met him and he would have been mentioned about the mystic he used to mention in the gatherings [335] and you would have been informed about what you are expecting from him these days. (edit)	We praise God that with reliance and detachment, we broke the idol of illusion and entered the path of certainty. And if only you were there too and could see with your own eyes. We praise and thank God for this at all times. By God, if you had a speck of fairness in you, you would have to speak about the qualities of these people day and night, as our actions are a true testimony and a clear witness to our faith. We broke the chains of imitation and became victorious in truth, and we were freed from the illusion that had captivated all hearts. O poor one without possessions, you are deeply immersed in illusion. Oh, if only you had seen and known and witnessed what he has. If only you had met him and heard of the knowledge he mentioned in the gatherings[335] and became aware of what is concealed from you these days. (edit)
623	و إنّک إن لا تعرفنا نحن نُعرّفك أنفسنا لِتطّلعَ و تكونَ من العالمين. نحن عباد الّذين جعل الله أبصارنا حديداً و عرفناه بنفسه و إنقطعنا عن العالمين. و ما مَنَعَنا منع مانعٍ و لا مكر ماكر و لا خدع خادع و لا ريب قلوب المغلّين. نحمد الله بما عَرَّفَنا نفسه الّذی كان موعوداً فی ألواحه المقدّس المحكم البديع. و ما مَنَعَنا عن عرفانه حجباتُ الّذينهم كفروا بالله، ثمّ سبحات الّذينهم أشركوا بنفسه الواحد الفرد العزيز الحميد. (edit)	And if you do not know us, we will introduce ourselves to you so that you may learn and be of the worlds. We are the servants of whom God made our sight iron, and we knew Him Himself, and we were cut off from the worlds. And we are not prevented by the blocking of the blocker, nor the cunning cunning, nor the deceitful tricks, nor the doubt of the hearts of the oppressors. We praise God for what He made Himself known to us, which was promised in His sacred, decisive, and magnificent Tablets. And what prevents us from knowing Him are the veils of those who disbelieved in God, then the glorifications of those who associated Him with Him, the One, the Unique, the Mighty, the Praiseworthy. (edit)	And if you do not know us, we will introduce ourselves to you so that you may become aware and be among the knowledgeable. We are the servants of God who has made our vision sharp as iron, and He has made Himself known to us and detached us from the rest of the world. No obstacle has stopped us, no schemer's plot, no deceiver's trick, and no doubt from the hearts of the arrogant. We praise God for making His promised Self known to us in His Holy, Perfect, and Wonderful Tablets. What prevented us from recognizing Him were the veils of those who disbelieved in God, and then the praise of those who associated partners with His Unique, Singular, Mighty, and Praiseworthy Self. (edit)
624	عجب است كه به اين گونه تحقيقات مشغول شده. إذا ظهر الشّطّ، هل يليق لأحد أن يلتفتَ إلی ماء الغدير؟ إذاً فانصف، يا أيّها الحمير! و إذا أشرقتْ الشّمس، هل ينبغی لأحدٍ أن يستضیء بالسّراج، و لو كان سراجاً حقيقيّاً؟ فانصف، يا أيّها الغافل الّذی بغفلتك ناح كلّ شیء و لو إنّک أنت فی حجبات غليظ. و إذا تموّج بحر الأعظم، هل يتوجّه العاقل إلی سراب بقيعة؟ لا فو ربّنا الرّحمن الرّحيم. ولكن أنت لن تجد ما نذكر لأنّ قلبك صار محروماً من نفحات الله المقتدر العلیّ الحكيم. (edit)	It's amazing how busy investigations are. If a river appears, is it appropriate for anyone to pay attention to the water of the river? So be fair, you donkeys! And when the sun shines, is it necessary for someone to light himself with a lamp, even if it is a real lamp? Be fair, O heedless one who, through your negligence, mourns everything, even if you are in harsh veils. And if the Sea of Greatness ripples, does the sane person turn to the mirage of a desert? No, our Lord, the Most Gracious, the Most Merciful. But you will not find what we mention because your heart has become deprived of the whiffs of God, the Almighty, the Most High, the Wise. (edit)	It is surprising that you are engaged in such investigations. When the sea appears, is it appropriate for anyone to pay attention to the water of a small stream? So be fair, O you donkeys! And when the sun rises, is it proper for anyone to seek light from a lamp, even if it is a real lamp? So be fair, O you heedless one, whose heedlessness made everything lament, while you are indeed in thick veils. And when the Greatest Ocean surges, does the wise one turn to the mirage of a barren desert? No, by our Merciful and Compassionate Lord! But you will not find what we mention because your heart has become deprived of the breezes of the Almighty, the Most High, the Wise God. (edit)
625	و الله نسوان ننگ دارند از ادلّه تو. شيطان در هر آسمانی به اسمی معروف و معلّم ملكوت بوده و زياده از الف سنه به كلّ اسماء موسوم، و بعد يك مرتبه "رجيم" شده[۳۳۶]. اين امور از بدايع قدرت الهی است. هل تُنكرها؟ و إنّک لو تنكر يصدّقها عبادُهُ الموقنين. (edit)	And Allah, women are ashamed of your evidence. Satan has been known by a name in every heaven and a teacher of the kingdom, and has been known by all names for more than a thousand years, and then he became "regime" once [336]. These matters are among the innovations of divine power. Are the tankers? And lo and behold, the righteous are the worshipers of the pious. (edit)	By God, women are more ashamed of your arguments. Satan has been known and taught by a name in every heavenly realm, and has been designated by all names for more than a thousand years, and then became "the outcast" once. These are the wonders of divine power. Do you deny them? If you deny it, His believing servants will confirm it. (edit)
626	آيا نشنيده، يهوذای اسخريوطی يكی از حروفات اثنا عشريّه انجيل بوده، و بعد به شقاوتی ظاهر كه كلمة الله را تسليم يهود نمود. و كاش رئيس شما به فعل او ارتكاب مي نمود، چه كه او بعد از آن عمل شنيع نادم شده، ولكن مرشدت نقطه بيان و كلّ انبيا و مرسلين و حرمة الله جميع را به زخارف ارض مبادله نموده و فروخته، چنانچه ذكر شد و تو به جميع مطّلعی. (edit)	Haven't you heard that Judas Iscariot was one of the 12 letters of the Bible, and then he delivered the word of God to the Jews with apparent cruelty. And I wish your leader had committed his act, because he regretted it after that heinous act, but your mentor has exchanged and sold the point of expression and all the prophets and messengers and the sanctity of God for the ornaments of the earth, as mentioned and you All informed. (edit)	Haven't you heard that Judas Iscariot was one of the twelve apostles of the Gospel, and then committed a heinous act by betraying the Word of God to the Jews? If only your leader had committed such an act as he did, for he regretted it afterward. However, your guide has traded and sold the point of explanation, all the prophets, messengers, and the sanctity of God for worldly adornments, as mentioned and as you are well aware. (edit)
627	و ديگر در اسمعيل بن حضرت صادق چه مي گوئی؟ بعد از آن که به جميع ولايات نوشته كه او بعد از من امام است و پيشوای خلق، بعد از مدّتی اموری از او ظاهر شد و حضرت او را عزل فرمودند، كه مخصوص زراره و بعضی از اصحاب عرض كردند: "يا إبنَ رسول الله، اين امر بزرگی است. چگونه می شود شخصی امام خلق باشد و حقّ، و بعد باطل شود؟" حضرت ذكر بداء فرمود. برو و روايت كلينی را ببين. (edit)	And what else do you say about Ismail bin Hazrat Sadiq? After he wrote to all provinces that he is the imam after me and the leader of the people, after some time things appeared from him and they deposed him, which especially Zarara and some companions said: "O son of the Messenger of God, This is a big matter. How can a person be the Imam of the people and be right, and then be invalid?" Hazrat Zikr bada said. Go and see Klini's story. (edit)	And what do you say about Isma'il, the son of Imam Sadiq? After he had written to all the provinces that he was the Imam and the leader of the people after him, some events emerged from him and his holiness dismissed him. Zararah and some of his companions asked, "O son of the Messenger of God, this is a great matter. How can someone be the Imam of the people and be right, and then become wrong?" His holiness mentioned the doctrine of Bada' (divine change of decision). Go and look at the narration of Kulayni. (edit)
628	ای فقير، از هيچ امری خبر نداری، نه از بيان و نه از فرقان و نه از تورات و نه از انجيل. و در ظهور اين امر انقلابات بسيار شده، و اين عبد نظر به اختصار ذكر ننمود و در كتب خود شما مذكور است، چنانچه حال هم[۳۳۷]بعضی از اطراف اسمعيل را امام مي دانند. كتب ظاهره را هم نديده و مطّلع نيستی. شأن شما اين است كه به حرف های عوامّ تكلّم نمائيد و به اين گونه ادلّه مستدلّ شويد. بر بصير خبير مشتبه نشده و نمی شود. و بسا از امور كه واقع شده و احدی مطّلع نه، چه كه حقّ از قبل ستر فرموده. ای کاش كه از هوی مي گذشتی و چندی للّه در كوی دوست مقرّ مي گزيدی تا بعضی از امور مستوره بر تو كشف می شد. (edit)	O poor man, you don't know about anything, neither from Bayan, nor from Furqan, nor from Torah, nor from Bible. And there have been many revolutions in the emergence of this matter, and this Abd Nazar was not briefly mentioned and it is mentioned in your own books, as even now [337] some people around Ismail are considered Imam. You have not even seen the book of appearance and you are not informed. Your dignity is to speak to the words of the common people and be justified by such evidence. Expert insight is not and cannot be doubted. And perhaps from the things that have happened and no one is informed, what the truth has already said. I wish you would pass by Hoy and settle down in Koi Dost for a while until some of the hidden things would be revealed to you. (edit)	O poor one, you are unaware of anything, neither the revelations nor the criterion, nor the Torah, nor the Gospel. Many upheavals have occurred in the manifestation of this matter, which this servant has not mentioned briefly, and it is mentioned in your own books, as even now some consider those around Isma'il as the Imam. You haven't seen the apparent books and are not informed. Your situation is such that you engage in the talk of the common people and become convinced by such arguments. It does not and will not affect the insightful and well-informed. There are many incidents that have happened and no one is aware of them because the truth had been concealed beforehand. If only you would let go of your desires and choose to be in the abode of God's love for a while, some of the hidden matters would be revealed to you. (edit)
629	و ديگر از بلعم باعور اطلاع نداری، كه بسيار از رئيس شما مشهورتر بود؟ ولايتش كه مسلّم بوده، مع ذلك بعد از ظهور شمس كليم مِن أفق ربّك الرّحمن الرّحيم فعل ما فعل، و بذلك بدّل الله نورَه بالنّار، و إنّه لعلی كلّ شیء قدير. كاش از رئيس خود اطّلاع مي داشتی! فو الله الّذی لا إله إلاّ هو إنّ يد القدرة و القوّة قد أخذ كفّاً مِن التّراب و نفخ فيه روحاً من أرواح الّتی خلقتْ بمشيّته. فلمّا إهتزّ و قام ألبسه بقميص الأسماء بين الأرض و السّماء لِحكمة الّتی ما إطّلع بها أحد إلاّ نفسه العليم الخبير. زياده از اين نبوده و نخواهد بود. فلمّا عاد علی الله عاد الله عليه كما عاد. كذلك يجزی عباده المعتدين. (edit)	And do you have a well-informed eye, how do you drive from a boss who is well-known? And he was not a Muslim with his love, however, after the appearance of Shams Kalim from the horizon of your Lord, the Most Gracious, the Most Merciful, he did what he did, and with that God changed his light with fire, and that he is capable of everything. Cash az Raees Khud Inform Mi Dashti! By God, besides Whom there is no god, the Hand of Power and Power has taken a handful of dust and breathed into it a soul from the spirits that were created by His will. When he shook and stood up, he clothed him in the shirt of the names between the earth and the sky, for a wisdom that no one knew except himself, the All-Knowing, the All-Aware. An increase in where we drink it and drink it. When he returned to God, God returned to him as he returned. He also rewards His transgressors. (edit)	And you are not aware of Balaam, the son of Beor, who was much more famous than your leader? His authority was accepted, yet after the sun of the divine word appeared from the horizon of your Merciful and Compassionate Lord, he did what he did, and thus God replaced his light with fire, and indeed He has power over all things. If only you knew about your leader! By God, the One who there is no god but Him, the hand of power and strength has taken a handful of dust and breathed into it a spirit from the souls created by His will. When it quivered and stood, He clothed it with the garment of names between the earth and the sky for the wisdom which no one has insight into except His all-knowing and well-informed self. There has been and will be nothing more than this. When he turned against God, God turned against him as he turned. Thus He punishes His transgressing servants. (edit)
630	بشنو سخن اين عبد را: سبب وهم ناس مشو! رحم كن بر امر الله و بر ناس[۳۳۸]! در هر عصر نفوس متوهّمه مجتمع شده و ناس را از شاطی بحر احديّه محروم نموده اند. قدری تفكّر نما كه چه مقدار توهّمات در ما بين ملاء فرقان بود از ظهور قائم و ظهور قيامت و ظهور ساعت. و بعد از ظهور نقطه اولی - روح ما سواه فداه - معلوم شد كه جميع خاطی بوده اند و به قطره از بحر علم مشروب نه. و آن جمال قدم به زحمت تمام كسر اصنام وهم و هوی نموده. تازه امثال آن نفوس اراده نموده اند ناس را به اوهام جديد مبتلا نمايند. بگو: بترسيد از خداوند يكتا و مرتكب مشويد امري را كه از چشم مقرّبين به جای اشك خون جاری شود! حقّ را باطل مدانيد و باطل را حقّ مشمريد! بلی، حقّ لم يزل حقّ بوده، ولكن تو آن حقّ را نشناخته. (edit)	Listen to the words of this servant: Don't be the cause of delusion! Have mercy on God's command and on people [338]! In every era, delusional people have been integrated and people have been deprived from the shores of the Ahediya sea. Think for a while about how many illusions we had among the people of Fargan about the appearance of the Qaim, the appearance of the Resurrection, and the appearance of the Hour. And after the appearance of the first point - our soul other than self-sacrifice - it became clear that all of them were wrong and did not drink even a drop from the sea of knowledge. And that beautiful step has taken all the hard work of idols and idols. New people like those have decided to infect people with new illusions. Say: Be afraid of God, the one and only, who is responsible for what causes blood to flow from the eyes of those close to you instead of tears! You know the truth as false and you call falsehood the truth! Yes, Lam Yazal's right was right, but you did not know that right. (edit)	Listen to the words of this servant: Do not be deluded by the illusions of people! Have mercy on the cause of God and the people! In every age, deluded souls have gathered and deprived people of the shores of the sea of unity. Reflect a little on how many illusions there were among the ranks of the discerning about the appearance of the Promised One, the advent of the Resurrection, and the appearance of the Hour. And after the appearance of the first Point - may our souls be sacrificed for Him - it became clear that they were all mistaken and had not drunk a drop from the sea of knowledge. That eternal Beauty has painstakingly shattered all the idols of illusion and desire. Recently, the likes of those souls have sought to afflict people with new delusions. Say: Fear the One True God and do not commit something that causes tears of blood to flow from the eyes of the near ones! Do not consider the truth to be falsehood and do not count the falsehood as truth! Indeed, the truth has always been the truth, but you have not recognized it. (edit)
631	و اين مسلّم بوده كه بعد از نقطهْ حقّ منحصر است در حروفات حیّ، چه كه كلّ خلق بيان در ظلّ واحد اوّل خلق شده و می شوند، و حقّ هر ذی حقّی به اين نفوس ثابت، و همچنين كلّ صفات و اسماء حُسنی. و مع ذلك خطاب می فرمايد به يكی از حروفات حیّ كه از ظهور بعد سؤال نموده، می فرمايد اگر بدانم كه تو در يوم اشراق نيّر معانی به ايمان به او فائز نمي شوی، حال حكم دون ايمان در حقّ تو جاری مي نمايم. و اگر بدانم يكی از نصاری در يوم[۳۳۹]ظهور مؤمن به او می شود، حال حكم ايمان درباره او مي فرمودم، مع آن که مؤمن نيست و فعل محبوبی از او ظاهر نشده. قدری تفكر نما و حقّ را بشناس! (edit)	And this has been confirmed that after the dot, the truth is unique in the letters of life, that the whole creation of expression was created and will be under the shadow of the first unit, and the right of every person has a right to this soul, as well as all the attributes and good names. And yet, he addresses one of the letters of Hay who asked about the next appearance, and says, "If I know that you will not gain faith in him on the day of the revelation of the meaning of God, then I will judge you without faith." And if I knew that one of the Christians would become a believer on the Day of Dhuhr [339], I would say the ruling of faith about him, even though he is not a believer and no beloved deed has appeared from him. Think a little and know the truth! (edit)	And it has been established that after the Point, the truth is exclusively in the living letters, for all creation is created and continues to exist under the shadow of the single, first letter. The right of each rightful person is confirmed to these souls, as well as all the beautiful names and attributes. Yet, He addresses one of the living letters who asked about the appearance after, saying that if I knew you would not attain faith in Him on the day of the illumination of spiritual meanings, I would now decree the fate of disbelief for you. And if I knew that one of the Christians would become a believer in Him on the day of His appearance, I would now decree the fate of belief for him, even though he is not a believer and no favored action has manifested from him. Reflect a bit and recognize the truth! (edit)
632	اين نفوس حقّند مادامي كه در ظلّ حقّ باشند، چه كه در آن وقت ديده نمی شود در آن نفوس مگر حقّ. و بعد از توقّف دام الملك فی الملك و رجع المخلوق إلی شكله و مثله. آن حقّي كه لم يزل باطل نشده و نخواهد شد، آن شجره حقيقت است. فاعرف لو تكون من العارفين. كذلك فصّل الأمر من لدن منزل قديم. تفكّر يا عبد، لعلّ تكون من المهتدين. (edit)	These souls are entitled as long as they are under the shadow of the truth, which at that time cannot be seen in those souls but the truth. And after the end of the reign of the king in the king and the return of the created to the shape and form. The right that has not been invalidated and will not be invalidated is the family tree of truth. If you know me, I know you. As well as Fasl al-Amr in the old house. Think about it, O slave, because I am a believer. (edit)	These souls are truthful as long as they are under the shadow of the truth, for at that time, nothing but the truth is seen in those souls. And after the cessation, the kingdom's trap is within the kingdom, and the creature returns to its original form and likeness. That truth which has always been, will never become false; it is the tree of reality. So know, if you are among those who have knowledge. Thus, the matter has been explained from an ancient abode. Reflect, O servant, so that you may be among the guided ones. (edit)
633	ای غافل غير بالغ، بدان كه در "بعث" مراتب ما لانهايه بوده و خواهد بود، و بعث اسماء را از دونش تميز ده. بسا نفوس كه اسماً مبعوثند مِن غير رسم. ذلك لحكمة لن يعرفها أحد، و لو تريد أنْ تعرفها فاسئل عن الله ربّك بخضوع و خشوع و إنابة مبين لِيعلّمك ما عنده، و إنّه لهو العليم الخبير. در الواح قبل در اين مقام از قلم امر فی الجملة نازل شده، اگر اراده نمائی در آن الواح نظر كن، شايد به همان قدر قناعت نمائی. و مقصود از اين ذكر آن كه به اسماء از مُنزل آن محتجب نمانی. اگر چه به شأنی محتجب مانده كه ابداً گمان نمي رود كه خرق شود إلاّ بارادة الله و مشيّته. (edit)	O heedless and immature, know that in "Baath" our levels were and will be infinite, and cleanse the Baath of names from your knowledge. Perhaps the people who are nominally sent by me are not formal. That's because no one knows them, and if you want to know them, then ask Allah your Lord with submission and humility. In the previous tablets, in this position, the command has been revealed in the sentence, if you have the will to look at those tablets, you may be equally satisfied. And the purpose of this mention is that you should not be afraid of the names of its houses. Although it has remained a protected dignity that is never thought to be violated except by God's will and will. (edit)	O heedless and immature one, know that in the "Resurrection," our ranks have been and will be endless, and distinguish the Resurrection of the names from the lower level. Many souls are resurrected by name without ceremony. This is due to a wisdom that no one will know, and if you want to know it, ask your Lord with humility, reverence, and clear repentance so that He may teach you what He has, and indeed He is the All-Knowing, the All-Aware. In the previous tablets, this matter has been generally revealed from the pen; if you wish, you may look at those tablets, and perhaps you will be content with that. The purpose of mentioning this is that you may not remain hidden from the names of that place. Although it has remained concealed to the extent that it is never thought to be revealed except by the will of God and His decree. (edit)
634	نقطه بيان – جلّت[۳۴۰]عظمته - در تبديل كينونات هم ذكر فرموده اند، تا چه رسد به اسماء، چنانچه بعضی از آن از قبل ذكر شد. و همچنين می فرمايد قوله - جلّ ذكره -: فإنّ عند كلّ ظهور أدلّاء إثباتها يبدّلنّ بالنفی، ولكن الله فی ذلك الظّهور يثبت أمره و يتقن صنعه، لأنّ فيه لا يبدّلنّ النّور بالنّار إلاّ فی ظهور الله. فإنّ حزنی علی كلّ مَن فی البيان مِن يؤمئذ. (edit)	A point of clarification - majesty [340] of His greatness - in the exchange of beings, they are a mention of his name and, a list of names, and a name for each other before he was mentioned. And they are concerned about what he said - may he be glorified -: For at every appearance there are evidences of affirmation, they replace it with negation, but God confirms His command in that manifestation and perfects His work, because in it they do not replace light with fire except in the appearance of God. My grief is for everyone in the statement who calls that time. (edit)	The Point of Explanation - may His Majesty be exalted[340] - has also mentioned the transformation of existences, let alone the names, as some of them have been mentioned before. And He also says - may His remembrance be exalted -: "Indeed, at every appearance, the proofs of affirmation change with negation, but in that appearance, God establishes His command and perfects His creation, because in it, the light does not change to fire except in the manifestation of God. Indeed, my sorrow is for everyone in the explanation from that time." (edit)
635	ملاحظه نمائيد كه صريح می فرمايند نور مبدّل به نار می شود، چنانچه نوری كه شما آن را نور فرض گرفته ايد كينونتش به نار تبديل شده، ولكن شاعر نيست و در كمال غفلت مشغول به تحريف كلمات الهيّه بوده و هست. و اين که می فرمايند إلاّ فی ظهور الله، همچه ندانيد كه قبل از ظهور تبديل نور نمی شود. بلی، فونفسه الحقّ، غير از نفس ظهور كلّ تبديل شده و می شوند. و اين مسائل موهومه نزد ناس بوده و تا اين ظهور كشف نشده. فلمّا خرقتم حجاب حرمة الله لذا خرق سِتر حجابكم بأنامل القدرة و القوّة. (edit)	Note that they clearly say that light turns into fire, if the light that you assumed to be light has changed into fire, but he is not a poet and he was and still is busy distorting God's words in total negligence. And that they say except in the appearance of Allah, you should not know that before the appearance of light, it will not be transformed. Yes, the soul of al-Haqq is transformed and becomes other than the soul of the emergence of the whole. And these issues were mysterious with Nas and were not discovered until this appearance. So I broke the veil of the sanctity of God, so I broke the veil of my veil with the grace of power and strength. (edit)	Observe that it is explicitly stated that light is transformed into fire, just as the light you have assumed has now been transformed into fire. However, he is not a poet and is engaged in distorting divine words in complete negligence. And when it is said إلاّ فی ظهور الله (except in the manifestation of God), it is as if you do not know that light does not transform before the manifestation. Indeed, the truth is in its essence, other than the essence of the manifestation, all transformations have occurred and will occur. And these imagined matters have been among the people and have not been revealed until this manifestation. So when you have violated the sanctity of God's veil, the veil of your concealment has been torn by the fingers of power and strength. (edit)
636	فرق اين است كه در حين ارتقاء مظهر احديّه به رفيق اعلی إلی ظهور بعد مشيّت ظاهره مشهود نه تا حكم نمايد، اگر چه لازال إنّه هو حیّ فی الأفق الأبهی. ولكن چون بر حسب ظاهر احدی بر او عارف نه و كلّ نفوس از لقا ممنوع، لذا حكم تبديل مستور تا حين[۳۴۱]ظهور. چه كه در آن حين اگر نور اقلّ مِن آن توقّف نمايد در قول "بلی"، حكم نار از منبع علم لدنّی الهی در حقّ او جاری. چنانچه در ظهور قبل مشاهده شد و در اين ظهور هم به بصر ظاهر و باطن ديده می شود كه نفوسی كه خود را نور مي ناميدند عند الله حكم نار در حقّ آن نفوس جاری، ولكن خود مِن غير شعور حركت می نمايند. (edit)	The difference is that during the promotion of the manifestation of one person to the companion of the Supreme, until the appearance of the will, the appearance is not visible to judge, although it is still alive in the horizon of the Father. However, since according to the appearance of a person, he is not a mystic and all souls are prohibited from meeting, therefore the rule of transformation is hidden until the time of emergence [341]. At that time, if the light of the least of it stops at the word "yes", the judgment of light from the source of divine knowledge flows towards him. As it was observed in the previous apparition, and in this apparition, it can be seen with both external and internal eyes that the souls who called themselves light, in the sight of God, the judgment of fire is directed towards those souls, but they themselves are unconscious. (edit)	The difference is that during the elevation of the manifestation of unity to the highest companion, up to the next manifestation, the outward will is not evident, although it remains in the most glorious horizon. However, since, according to the apparent unity, there is no knower of Him, and all souls are forbidden from meeting Him, the judgment of transformation remains hidden until the time of manifestation. For at that time, if the light ceases even less in saying "yes," the judgment of fire from the divine source of knowledge will apply to him. As seen in the previous manifestation and in this manifestation as well, it is observed with both the outward and inward vision that souls who called themselves light, in the sight of God, the judgment of fire applies to those souls, but they move without awareness. (edit)
637	در كلّ حين پناه به خدا برده كه از نفس ظهور محتجب نمانی. چه كه مقصود (بالذّات) او بوده و خواهد بود. او است آيه (ليس كمثله شیءٌ) و او است آيه (لَمْ يَلِدْ و لَمْ يُولَد). بل مظاهرُ (لم يلد و لم يولد) خلقٌ عنده إنْ أنتم توقنون. ولكن اين مقام را هر نفسی ادراك ننمايد إلاّ المنقطعون، و هم فی عرفانٍ منيع. (edit)	At all times, take refuge in God so that you do not be afraid of the self-appearance. What was his intention and will be. He is the verse (Lis is like an object) and he is the verse (He gives birth and does not give birth). Rather, the manifestations (Lam Yald and Lam Yald) are His creation, if you are the Toqnun. However, this status cannot be understood by any soul except the unbroken, and that too in the mysticism of Muni. (edit)	In every moment, seek refuge in God so that you do not remain veiled from the breath of manifestation. For the ultimate purpose (in essence) has been and will always be Him. He is the verse (there is nothing like unto Him), and He is the verse (He begets not, nor is He begotten). Indeed, the manifestations of (He begets not, nor is He begotten) are created by Him, if you truly understand. However, not every soul can comprehend this station, except for those who are detached, and they possess an impregnable knowledge. (edit)
638	از اين جهت است كه نقطه مشيّت اوليّه - روح ما سواه فداه - در مقام ذكر حروفات و مرايا و نور و امثالها مِن أعلی مراتب الأسماء و الصّفات إلی أن ينتهی إلی أدنی رتبة الأشياء می فرمايند: اينها از خود تحقّقی نداشته، چون به شمس حقيقی مقابل شده اند اشراق تجلّيات لانهايه بر آنها شده. در اين مقام ديده نمی شود در آن مظاهر إلاّ الله. می فرمايد: شما ناظر به اسماء نباشيد، بل بما يقوم به الأسماء ناظر شويد، و همچنين ما يقوم به الصّفات. چه كه كلّ باقبالهم إلی الله و بإيمانهم بالله به اثواب بديعه [۲۴۲]منيعه اسماء مزيّن شده و می شوند. جمعی از حروفات ناميده می شوند و جمعی از مرايا و جمعی از ادلّاء نوريّه، وهمچنين از مظاهر جمال و جلال و حیّ و قديم و امثال آن از اسماء الله الحسنی. تختلف ظهورات التّجلّی بإعتباراتهم و إستعداداتهم، و إلاّ إنّ التّجلّی واحد و المجلّی واحد. (edit)	It is for this reason that the point of the first providence - our soul apart from sacrifice - in the position of mentioning letters, mirrors, light and similes from the highest levels of names and attributes until it ends at the lowest level of things, they say: These do not have self-realization, because they are like the true sun. They have been faced with the illumination of infinite manifestations. In this position, there are no manifestations of anything other than Allah. He says: Don't focus on the names, but focus on what is related to the names, and we are also related to the attributes. Because all of them are decorated with the rewards of innovation [242] by their devotion to God and their faith in God. A group of letters are called, and a group of mirrors and a group of light proofs, as well as the manifestations of beauty, glory, life, ancient and the like are from the names of God. Manifestation appearances differ according to their credentials and abilities, but the manifestation is one and the manifestation is one. (edit)	For this reason, the primordial point of the divine will - may our souls be sacrificed for it - speaks of the ranks of the divine names and attributes in the station of mentioning the letters and mirrors, light, and the like, up to the lowest level of things, saying: They have not achieved any realization of their own, for when they are faced with the true sun, they are illuminated by the endless effulgence of divine manifestations. In this station, nothing can be seen in those manifestations except God. He says: Do not look at the names, but rather look at what the names stand for, and similarly, at what the attributes represent. For all of them, by turning to God and having faith in Him, are adorned and will be adorned with the marvelous and impregnable garments of divine names. Some are called letters, some mirrors, some luminous proofs, and others are manifestations of beauty, majesty, life, eternity, and the like from the beautiful names of God. The appearances of divine manifestations vary according to their conditions and capacities; otherwise, the manifestation is one and the manifestor is one. (edit)
639	و بصير خبير ادراك می نمايد كه كلّ اين اسماء نظر به آن ايمانی است كه در آنها بوده و هست. وهم را بگذار، ملاحظه در اوّل مَن آمن كن، و همچنين ثانی مَن آمن، كه هيچ نفسی را در بيان ازيد از اين دو نفس و ساير حروفات حیّ وصف نفرموده اند. چنانچه در زيارتشان يا ساذجَ الله و يا كينونةَ الله و يا ذاتَ الله و به امثال اين كلمات ذكر فرموده اند. حال اگر اوّل مَن آمن نفس مذكور نبود و نفس ديگر بود البتّه اين مقام به او عنايت می شد. اگر در اين بحر متغمّس شوی ادراك مي نمائی بعضی از اسرار محجّبه مقنّعه مستوره را و فرق شمس معانی را از ظلّش تميز مي دهی و مرتكب نمي شوی آنچه را كه كلّ ذرّات به نوحه مشغولند. (edit)	And Basir Khabir realizes that all these names refer to the faith that was and is in them. Leave the illusion, consider in the first I believe, and also in the second I believe, that they did not describe any breath in Azid's statement of these two breaths and other letters of life. If in their pilgrimage, they have mentioned either Sajjallah or Kinunanah of Allah or Zatallah and similar words. Now, if the first person who believed in the soul was not mentioned and it was another soul, of course this position would have been given to him. If you immerse yourself in this sea, you will understand some of the hidden veiled secrets, and you will cleanse the sun of meanings from its shadow, and you will not commit what all the particles are lamenting. (edit)	The perceptive and knowledgeable one realizes that all these names are related to the faith that has been and is within them. Leave them aside, and observe the first one who believed, as well as the second one who believed, for no soul has been described in the Bayan as more than these two souls and the other living letters. In their visitations, they have mentioned phrases like "O Pure Essence of God," "O Existence of God," "O Being of God," and similar words. Now, if the first one who believed was not the mentioned soul and it was another soul, undoubtedly, this station would have been granted to him. If you immerse yourself in this ocean, you will perceive some of the hidden, concealed, and veiled mysteries, and you will be able to distinguish the sun of meanings from its shadow, not committing what all particles are occupied with lamenting. (edit)
640	مثلا ملاحظه كن، اگر ترابی به يد مبارك اخذ فرمايد و بفرمايد كه اين قبضه خاكْ مسجود عالمين است، حقٌّ لا ريبَ فيه. و همچنين اگر صد قبضه خاك ديگر بردارد و درباره كلّ همين حكم را فرمايد جاری بوده[۳۴۳]و خواهد بود. چه كه در اين مقام نظر به امر است كه از مصدر امر ظاهر شده، نه بشیءٍ مِن حيث هو شیء. (edit)	For example, consider, if a Tarabi takes it from Mubarak's hand and says that this piece of land belongs to the Masjid of the Worlds, it is a legitimate right. Also, if he takes another hundred pieces of land and says the same rule about the whole, it has been and will be. In this position, the point of view is the object that appeared from the infinitive of the object, not an object. (edit)	For example, observe, if He takes a handful of soil with His blessed hand and declares that this handful of dirt is the object of prostration for all the worlds, it is indeed true without a doubt. Similarly, if He takes a hundred more handfuls of dirt and declares the same ruling for all of them, it has been and will be valid. In this station, the focus is on the command that has emerged from the source of the command, not on the thing itself, as it is a thing. (edit)

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