Lawh-i-Tibb/Page1

Paragraph	Arabic	Lambden	GPT4_
1	قَدْ نُزِّلَ لِأَحَدٍ مِنَ الأَطِبَّاءِ عَلَيْهِ بَهَاء اللّه ﴿ هو اللّه الأعلم ﴾ لسان القِدَم ينطق بما يكون غنية الألبّاء عند غيبة الأطباء (edit)	Revealed unto a Physician, upon him be the Glory of God! He is God, the One Who is Most Knowing. The Tongue of the Ancient of Days utters that which shall be a sufficient treasure for the wise ones in the absence of physicians. (edit)	Indeed, bestowed upon one of the physicians is the splendor of God. He is God, the All-Knowing. The tongue of antiquity speaks of what becomes abundant in the hearts when the physicians are absent. (edit)
2	قل يا قوم لا تأكلوا إلّا بعد الجوع ولا تشربوا بعد الهجوع. نِعم الرّياضة على الخلاء بها تقوى الأعضاء وعند الامتلاء داهية دهماء. لا تترك العلاج عند الاحتياج ودعه عند استقامة المزاج لا تباشر الغذاء إلّا بعد الهضم ولا تزدرد إلّا بعد أن يكمل القضم. عالج العلّة أوّلا بالأغذية ولا تجاوز إلى الأدوية. إن حصل لك ما أردت من المفردات لا تعدل إلى المركّبات. دع الدّواء عند السّلامة وخذه عند الحاجة. إذا اجتمع الضدّان على الخوان لا تخلطهما فاقنع بواحد منهما. بادر أوّلا بالرّقيق قبل الغليظ وبالمائع قبل الجامد. إدخال الطّعام على الطّعام خطر كن منه على حذر. وإذا شرعت في الأكل فابتدئ باسمي الأبهى ثمّ اختم باسم ربّك مالك العرش والثّرى وإذا أكلت فامش قليلا لاستقرار الغذاء وما عسر قضمه منهيّ عنه عند أولي النّهى كذلك يأمرك القلم الأعلى. أكل القليل في الصّباح إنّه للبدن مصباح واترك العادة المضرّة فإنّها بليّة للبريّة. قابل الأمراض بالأسباب وهذا القول في هذا الباب فصل الخطاب أن الزم القناعة في كلّ الأحوال بها تسلم النّفس من الكسالة وسوء الحال. أن اجتنب الهمّ والغمّ بهما يحدث بلاء أدهم. قل الحسد يأكل الجسد والغيظ يحرق الكبد أن اجتنبوا منهما كما تجتنبون من الأسد. تنقية الفضول هي العمدة ولكن في الفصول المعتدلة والّذي تجاوز أكله تفاقم سقمه. قد قدّرنا لكلّ شيء سببا وأعطيناه أثرا كلّ ذلك من تجلّي اسمي المؤثّر على الأشياء إنّ ربّك هو الحاكم على ما يشاء. قل بما بيّنّاه لا يتجاوز الإخلاط عن الإعتدال ولا مقاديرها عن الأحوال. يبقى الأصل على صفائه. والسّدس وسدس السّدس على حاله. ويسلم الفاعلان والمنفعلان وعلى اللّه التّكلان. لا إله إلّا هو الشّافي العليم المستعان. ما جرى القلم الأعلى على مثل تلك الكلمات إلّا لحبّي إيّاك لتعلم بأنّ الهمّ ما أخذ جمال القدم ولم يحزن عمّا ورد عليه من الأمم. والحزن لمن يفوت منه شيء ولا يفوت عن قبضته من في السّموات والأرضين. (edit)	[II] [1] Say: O People! Eat not except after having hungered, and drink not after retiring to sleep (al-huju`). [2] How beneficial is exercise when one's stomach is empty for through it the limbs become strengthened; and how dark a calamity is exercise when one's stomach is full! [3] Do not avoid medical treatment (al-`ilaj) when thou hast need of it but abandon it when thy constitution hath been restored (istiqamat). [4] Do not commence a meal except after full digestion [of the previous meal] and swallow not save after the completion of chewing. [5] Treat an illness firstly with nutrients [or foods, aliments, aghdhiya) and proceed not [immediately] unto medications (adwiyat). [6] If that which thou desire results from elemental nutrients (al-mufradat) refrain from the compound treatments (al-murakkabat). [7] Abandon medication (al-dawa') when thou art healthy but take hold of it when thou hast need thereof. [8] If foods of opposing disposition (didd an) are available at table, do not mix them; under such circumstances content thyself with but one of them. [9] Commence first with the light food (al-raqiq) before moving on to the heavier one (al-ghaliz) and with the liquid before the solid. [10] To intake one food which becomes superimposed upon another (idkhal al-ta`am `ala ta`am) is dangerous; be warned of this matter. [III] [1] When you would commence eating, begin by mentioning My Most Glorious Name (al-abhā) and finish it with the Name of Thy Lord, the Possessor of the Throne above and of the earth below. [2] And when you have finished eating, walk a little to settle thy meal. [3] That [foodstuff] which is hard to chew, the same is forbidden unto those possessed of intelligence. Thus does the Supreme Pen command thee. [4] Eat a little in the morning for this is as a lamp to the body. [5] Eschew harmful habits [i.e. addictive substances al-i`ada al-mudirra ] for they truly, are a calamity for created beings. [6] Counter disease by utilizing established means (bi'l-asbab). This utterance is the decisive command in this discourse. [IV] [1] Most necessary to thy well-being is contentment (al-qana`at) under all circumstances for through it will the soul be saved from sloth and ill-being. [2] Eschew anxiety (al-hamma) and depression (al-ghamm) for through both of these will transpire a darksome affliction (bala' adham). [V] [1] Say: `Envy (al-hasad) consumeth the body and rage (or anger, wrath, al-ghayz) burneth the liver: avoid these two as ye would a fierce lion (al-asad).' [2] Purification of the bowels (tanqiyat al-fudul) constitutes a pillar [of health, al-`umdat] when accomplished in the temperate seasons (al-fusul al-mu'tadila). [3] He whose eating hath been excessive, his malady will be heightened. [4] We, assuredly, have decreed a cause (sabab an ) for all things and vouchsafed everything with an effect (al-athar). All of this is by virtue of the effulgence of My Name, the Efficacious (Producer of Effects, al-mu'aththir) upon existing things. Verily, thy Lord is the One who exercises command over all that He wills. [VI] [1] Say: Through all that which We have expounded the [equilibrium of the] four humours (al-akhlat) will not exceed their moderate balance (al-i`tidal); neither will their measures deviate from their mean conditions. [2] The [human constitutional] foundation will remain in its purity and the "sixth part" and the "sixth of the sixth part" (wa'l-suds wa suds al-suds) in their stable condition. [3] The twin active forces (fa`ilan) and the twin passive realities (munfa`ilan) will be rendered whole. And upon God is all our trust. There is no God but Him, the true Healer, the Omniscient, the One Whose succor is sought by all. [4] My Supreme Pen has not moved over such words as the above save out of My love for thee, that thou may know that sorrows have not overtaken the Ancient Beauty and He is not saddened by that which hath befallen Him from the nations. [5] Sorrow is for that one who loses a thing, and from My Grasp is not lost all that is in the heavens and the earth. (edit)	Say, O people, do not eat except when hungry, and do not drink after being satiated. Indeed, exercise in seclusion is beneficial; through it, the organs are strengthened, and when fully satisfied, indigestion becomes overwhelming. Do not neglect treatment when needed, but leave it aside when the mood is stable. Do not engage in eating until digestion is complete, nor continue until chewing is finished. Address ailments primarily with foods, and do not proceed to medications. If you attain what you desire from the simple, do not resort to the compound. Leave medicine in times of well-being and take it when necessary. When opposites gather on the table, do not mix them; content yourself with one of them. Begin with the delicate before the coarse, and with the liquid before the solid. Placing food upon food is perilous; be cautious of it. And when you commence eating, begin with My most glorious Name, then conclude with the Name of your Lord, the Possessor of the Throne and the Earth. And when you eat, walk a little for the settling of the food, and avoid what is difficult to chew, as it is forbidden by the initiates. Thus, commands the Supreme Pen. Eating little in the morning is indeed a lamp for the body, while leaving harmful habits is a remedy for wilderness afflictions. Confront diseases with causes; this discourse in this domain is clear: adhere to contentment in all circumstances, as it delivers the soul from slothfulness and ill-being. Avoid anxiety and sorrow, for through them calamity befalls. Say, envy consumes the body, and anger burns the liver; therefore, avoid them as you would avoid a lion. Purification of curiosity is essential, but in moderate seasons; one who exceeds in consumption exacerbates their illness. We have ordained a cause for everything and bestowed upon it an effect; all of this is from the manifestation of My influential Name upon things. Indeed, your Lord is the Arbiter of what He wills. Say, in what We have elucidated, do not exceed moderation, nor its measures from their states. The original remains in its clarity, and the one-sixth and the one-sixth of the one-sixth remain as they are. Both the actors and the acted upon find deliverance, and to God is the reliance. There is no god but He, the Healer, the Knower, the Helper. The Supreme Pen has not moved to such words except out of My love for you, so that you may know that sorrow has not deprived the beauty of antiquity, nor has it saddened about what has been said to it from the nations. And grief is for one who misses something, not for one whose grasp encompasses what is in the heavens and the earth. (edit)
3	يا طبيب اشف المرضى أوّلا بذكر ربّك مالك يوم التّناد. ثمّ بما قدّرنا لصحّة أمزجة العباد. لعمري الطّبيب الّذي شرب خمر حبّي لقاءه شفاء ونفسه رحمة ورجاء. قل تمسّكوا به لاستقامة المزاج إنّه مؤيّد من اللّه للعلاج. قل هذا العلم أشرف العلوم كلّها إنّه السّبب الأعظم من اللّه محيي الرّمم لحفظ أجساد الأمم وقدّمه على العلوم والحكم ولكنّ اليوم اليوم الّذي تقوم على نصرتي منقطعا عن العالمين. (edit)	[VII] [1] O Physician! Firstly, heal thou the sick ones with the Remembrance of thy Lord (bi-dhikr rabbika), the Lord of the Day of Mutual Invocation (yawm al-tanad) and afterwards by that which We have ordained for the health of the constitutions of the servants. [2] By My life! Merely attaining the presence of the physician who has drunk of the Wine of My Love confers healing and his mere breath brings mercy and hope. [3] Say: Adhere to him for the restoration of the body's well-being. [4] For, verily, such a physician is assisted by God for the treatment of ills. [5] Say: `The science of healing is the most noble of all the sciences'. [6] Verily, it is the greatest instrument given by God, the Quickener of mouldering bones, for the preservation of the bodies of peoples. God hath given it precedence over all sciences and branches of wisdom. [7] But this Day is the Day wherein thou should arise to bring about My Victory, detached from all the worlds. (edit)	O physician, first heal the patients with the remembrance of your Lord, the Master of the Day of Recompense. Then, with what We have decreed, blend remedies for the health of the servants. By My life, the physician who drinks wine, my love is for his encounter: healing, and his soul, mercy and hope. Say, hold fast to it for the rectification of the disposition; indeed, it is supported by God for treatment. Say, this knowledge is the most noble of all sciences; indeed, it is the greatest cause from God, reviving the bones for the preservation of nations' bodies. It precedes all other sciences and wisdom. But today, the day upon which you stand in My support, is disconnected from all the worlds. (edit)
4	قُلْ يَا إِلَهِي اسْمُكَ شِفَائِي. وَذِكْرُكُ دَوَائِي. وَقُرْبُكَ رَجَائِي. وَحُبُّكَ مُؤْنِسِي. وَرَحْمَتُكَ طَبِيْبِي وَمُعِيْنِي فِي الدُّنْيا وَالآخِرَةِ. وَإِنَّكَ أَنْتَ المُعْطِي العَلِيْمُ الحَكِيْمُ. (edit)	[VIII] Say: "Thy Name is My healing, O my God, and remembrance of Thee is my remedy. Nearness to Thee is my hope and love for Thee my companion. Thy mercy to me is my healing (tabib) and my succor in both this world and the world to come. Thou, verily, art the All-Bountiful, the All-Knowing, the All-Wise." (edit)	Say, O my God, Your Name is my healing, and Your remembrance is my remedy. Your nearness is my hope, and Your love is my solace. Your mercy is my physician and helper in this world and the Hereafter. And indeed, You are the Bestower, the All-Knowing, the Wise. (edit)
5	جميع أحبّا را من قبل اللّه تکبير برسانيد. بگو اليوم دو أمر محبوب و مطلوب است. يکی حکمت و بيان. و ثانی الاستقامة علی أمر ربّکم الرّحمن. هر نفسی باين دو أمر فائز شد عند اللّه از أهل مدينه بقا محسوب و مذکور چه که باين دو امر امر الهی ما بين عباد ثابت شده و خواهد شد چه اگر حکمت و بيان نباشد کلّ مبتلا خواهند شد. در اينصورت نفسی باقی نه تا ناس را بشريعه أحديّه هدايت نمايد. و اگر استقامت نباشد نفس ذاکر مؤثّر نخواهد بود. بگو ای دوستان خوف و اضطراب شأن نسوان است و اگر أحبّای الهی فی الجمله تفکّر نمايند در دنيا و اختلافات ظاهره در او لا تخوّفهم سطوة الّذين ظلموا و يطيرنّ بأجنحة الاشتياق الی نيّر الآفاق. اين عبد انچه از برای خود خواسته‌ام از برای کلّ دوستان حقّ خواسته‌ام. و اينکه بحکمت و حفظ امر شده و ميشود مقصود اين است که ذاکرين در أرض بمانند تا بذکر ربّ العالمين مشغول شوند. لذا بر کلّ حفظ نفس خود و اخوان لأمر اللّه واجب و لازم است. و اگر أحبّاء عامل بودند بانچه مأمورند حال أکثر من علی الأرض بردای ايمان مزيّن بودند. طوبی از برای نفسيکه نفسی را بشريعه باقيه کشاند و بحياة أبديّه دلالت نمايد. هذا من أعظم الأعمال عند ربّک العزيز المتعال. و الرّوح عليک و البهاء عليک. (edit)	[IX] [1] Give the salutations of God to all the Friends. [2] Say: In this Day two decrees (du amr) are beloved and to be desired. The first is wisdom and utterance. [3] The second is steadfastness in the Cause of thy Lord, the Most Compassionate. [4] Every one that attains unto these twin commands is accounted and mentioned, in the sight of God, as among the dwellers of the City of subsistent immortality (madinah-i baqā'). [5] For it is through the instrumentality of these twin decrees that the Cause of God has been and will continue to be established amongst God's servants. [6] This inasmuch as, were it not for wisdom and utterance, all will become sorely tried. Were such to be the case none would remain to guide the people unto the Religion of the One True God. [7] Furthermore, if it were not for steadfastness, the words of the teacher [lit. narrator, reminder, dhakir) shall not be effective. [X] [1] Say: O Friends! Apprehensiveness and agitation pertains unto women. [2] And should the beloved of God reflect briefly upon the world and its manifest vicissitudes, the dominance of those who have been tyrants will not frighten them. [3] Then shall they take their flight on the wings of yearning desire unto the One who is at the centre of the Luminous Horizons [of the next world?] (nayyir al-afaq) [4] This servant has wished for himself that which he has wished for all the servants of God. [5] The reason that wisdom and the protection of the friends hath been and shall be commanded is that those who remember Me should remain in the world and occupy themselves with the mention of the Lord of all the worlds. [6] Thus it is binding and necessary that all may protect themselves and their brethren for the sake of the Cause of God. [7] If the beloved of God had performed that which they were commanded, the majority of the people of the world at this time would have been adorned with the garment of faith. [8] Great is the blessedness of him who leads another soul to the Immortal Faith of God and guides him to life everlasting. [9] This is an act of supreme importance in the presence of thy Lord, the Mighty, the Most Exalted. May the Spirit be upon thee! And may the Glory be upon thee also! (edit)	All beloveds, by God, magnify my greeting. Say, today, two matters are beloved and desired. One is wisdom and explanation, and the other is steadfastness in the command of your Lord, the Merciful. Every soul that embraces these two matters is deemed noble and mentioned in the sight of God, as among the inhabitants of the city. Consider, these two matters are divine ordinances established among the servants. If wisdom and explanation are not present, a soul will remain unguided by a single set of religious laws. And if steadfastness is absent, the remembering soul will not be effective. Say, O friends, fear and distress are the conditions of women. If the Divine lovers, in general, contemplate the world and its apparent differences, do not frighten them with the domination of the unjust, but let them fly with the wings of longing toward the radiance of horizons. This servant, what I have desired for myself, I have desired for all friends. And what has been decreed by wisdom and preservation, and what is intended thereby, is that the rememberers remain on the earth, so they may be occupied with the remembrance of the Lord of the worlds. Therefore, preserving one's own soul and the brethren for the sake of God is obligatory and necessary. And if the lovers are active, in accordance with what they are commanded, they are, for the most part, superior to others on earth, adorned with faith. Blessed is the soul that keeps itself for the divine law and indicates eternal life. This is among the greatest deeds in the sight of your Lord, the Mighty, the Exalted. May the Spirit be upon you, and the Splendor upon you. (edit)
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