Kitab-i-Badi/Page8

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141	اوّلاً اكثری از اين كلمات از حضرت اعلی - روح ماسواه فداه - نبوده ونيست، بسيار از اين اقوال جعل نموده ومي نمايند. شما به تفصيل مطّلع نيستيد. و ثانياً آن كه آيات مرايا در رتبه مرايا مذكور، مثل شبح شمس در مرآت. حال آن تجلّی در مرآت در رتبه مرآت مشهود و مذكور، ولكن نسبت به شمس سماء ذكری نداشته و نخواهد داشت. چنانچه مشاهده مي شود كه اگر مرايای مالانهاية مقابل شوند به شمس، در كلّ شبح شمس ظاهر، و بعد از انحراف كلّ فانی و شمس به تمام ضياء در مقرّ خود مشرق و مضیء. و نقطه[۷۲] اولی - روح ما سواه فداه - در اين مقام بيانات لايُحصی فرموده اند، فطوبی للنّاظرين، ثمّ للعارفين. هر ذی بصر و ذي شعوری ملاحظه نمايد از آياتش رتبه و مقامش را ادراك مي نمايد. (edit)	First of all, most of these words were not and are not from the Most High - the spirit of sacrifice. You do not know the details. And secondly, that the verses of Maraya are in the rank of mentioned Maraya, like the shadow of Shams in Marayat. Now that manifestation in Merat is evident and mentioned in the rank of Merat, but it has not and will not be mentioned in relation to Shams Sama. As it can be seen that if the infinite mirrors face the sun, the shadow of the sun will appear in the whole, and after the deviation of the whole mortal and the sun, it will appear in all the zia in its eastern and meridian headquarters. And the first point [72] - our soul other than self-sacrifice - in this position, countless statements have been made, Fatubi for those who see, good for those who know. Anyone with insight and understanding will understand his rank and position from his verses. (edit)	First of all, most of these words are not and have not been from His Holiness the Most High - may our souls be sacrificed for Him. Many of these statements have been fabricated and are being fabricated. You are not fully informed. Secondly, the verses of the mirrors are at the level of the mentioned mirrors, like the reflection of the sun in a mirror. Now that manifestation in the mirror is observed and mentioned at the level of the mirror, but it has nothing to do with the sun in the sky and never will. As can be seen, if countless mirrors are placed in front of the sun, the reflection of the sun appears in all of them, and after deviating, all reflections vanish, and the sun, with all its radiance, remains shining in its original place. In this position, the First Point - may our souls be sacrificed for Him - has stated countless explanations, so blessed are the observers, and then the knowers. Every person with sight and understanding observes His verses and realizes their level and position. (edit)
142	و ديگر آن كه در مقامی كلّ اشياء آيات الله بوده و خواهد بود، لو أنتم فی آيات الله فی أنفس الخلق تنظرون. و كَمْ (مِن آيةٍ فِی السَّمَوَاتِ و الأَرْضِ يَمُرُّونَ عَلَيهَا وَ هُم عَنْهَا مُعْرِضُونَ). و آيات الهی در كلّ شیء مشهود و موجود، ولكن مادامی كه در ظلّ حقّ مشاهده مي شوند از آيات علّيين مذكور، و من دون آن از سجّين محسوب. (edit)	And the other thing that has been and will be in the place of all things is the Ayat of Allah, if you look at the Ayat of Allah in the souls of mankind. And how many (of the verses in the heavens and the earth, they pass over them and they are exposed to them). And divine verses are visible and existing in all things, but as long as they are observed in the shadow of truth, they are among the above-mentioned divine verses, and I am considered a prisoner without them. (edit)	And another point is that at every level, all things have been and will be the signs of God, if only you would look at the signs of God in the creation itself. And how many signs are there in the heavens and the earth that they pass by, while they turn away from them (Quran, 12:105). Divine signs are observed and present in everything, but as long as they are seen under the shade of truth, they are considered among the mentioned higher signs, and without that, they are accounted as lower. (edit)
143	قسم به حقّ كه از كلمات تو خجلت بردم چه كه به كلماتی تكلّم نموده كه هيچ يك از محتجبين قبل به آن تكلّم ننموده اند. بحر اعظم مشهود و ملاحظه نموده و مي نمائی. مع ذلك به اثبات ماء غدير، كه از رايحه و طعمش انسان متأذّی است، مشغول شده. شمس به اشراقها و انوارها ظاهر و مشهود و تو خود را از انوار و ضيائش محروم نموده و ادلّه برای معدومی، كه نديده و ادراك ننموده، ذكر مي نمائی. والله كه حرفی از بيان ادراك ننموده و به عوالم تبيان، كه مقام ظهور نفحات الهيّه و فوحات قدس صمدانيّه است، قدم نگذارده. به كلمه از ذو الكلمة ممنوع شده و به حجاب اشارات[۷۳] از نفحات ربّ الارباب محروم گشته. (edit)	I swear to the truth that I was ashamed of your words because you spoke words that none of the protestors have spoken before. You have seen and observed the Great Ocean. However, he is engaged in proving Ghadeer water, whose smell and taste offends humans. The sun is visible and visible with the lights and lights, and you have deprived yourself of the lights and lights, and you mention the proofs for those who have not seen and understood. By God, he did not say a word about understanding and did not step into the worlds of explanation, which is the place of the appearance of the divine breaths and the holy breaths of Samdaniya. He is prohibited from the meaning of the word, and he is deprived of the breaths of the Lord through the hijab of references [73]. (edit)	I swear by the truth that I am ashamed of your words, as you have spoken words that none of the previous veiled ones have ever spoken. You have observed and are observing the vast ocean, yet you are preoccupied with proving the existence of a small stream, which has an odor and taste that annoys humans. The sun is manifest and visible with its illuminations and lights, but you have deprived yourself of its radiance and lights, mentioning evidence for the nonexistence of something you have not seen and have not understood. By God, you have not grasped a single word of expression and have not set foot in the realms of explanation, which is the place of the manifestation of divine breezes and the exhalations of eternal sanctity. You are forbidden to speak the word of the Word and are deprived of the breezes of the Lord of Lords by the veil of allusions [73]. (edit)
144	سبحان الله سلطان مقتدری كه مع كمال ظهور و بروز مشركين را از مشاهده جمالش منع نموده، و مع كمال سموّ و علوّ مغلّين را از ادراك انوار وجهش بی نصيب گذاشته. به آيات اثبات بيّنه مي نمايند و از سلطان آيات معرض. كذلك كان مقتدراً علی كلّ شیء، ولكنّ النّاس لا يبصرون. بشنو ندای اين عبد فانی را و به عرصه روحانی وارد شو! نقطه اولی بنفسه ظاهر و انوار و تجلّياتش عالم غيب و شهاده را منوّر فرموده. به آن ناظر نيستی و به كلماتش، كه ابداً عارف به حرفی از آن نبوده، اثبات حقيّت از برای اعدايش مي نمائی. آفرين بر بصر شما كه يار را اغيار دانسته و فجّار را اخيار شمرده. (edit)	Glory be to Allah, the Mighty Sultan, who, with Kamal, forbade the idolaters from seeing his beauty, and, with his perfection, he deprived the Mughals of the perception of the lights of his face. They show proof of the verses, and they are from the king of the verses. Likewise, He is sovereign over all things, but people do not see them. Hear the call of this mortal servant and enter the spiritual realm! The first point is that the self-appearance and its lights and manifestations have enlightened the world of the unseen and the martyrs. You don't look at it, and you use his words, which he was never a mystic, to prove your truth to his enemies. Well done to you, who considered a friend as a friend and considered a friend as a friend. (edit)	Glory be to Allah, the Sovereign and Omnipotent, who, despite His perfect manifestation and emergence, has prevented the polytheists from witnessing His beauty, and despite His absolute transcendence and exaltation, has left the arrogant without a share of the realization of His lights and splendors. They present verses as clear evidence but turn away from the authority of His signs. Thus, He has power over all things, but people do not see. Listen to the call of this mortal servant and enter the spiritual realm! The Primal Point has revealed Himself and has illuminated the worlds of the unseen and the seen with His lights and manifestations. You do not see it and seek to prove the truth of His words, which no knower has ever understood a single word of, to His enemies. Well done to your vision that has mistaken friends for foes and the wicked for the righteous. (edit)
145	فوالله اين عبد متحيّر است، بلكه عالمی متحيّر و مبهوت. متّصل مي نويسيد كه نقطه اولی چنين و چنان فرموده و نفس نقطه را در كلّ حين به اسياف بغضا و رماح غلّ و فحشا مجروح مي نمائی. تضربون و لا تشعرون. مَثَل شما مثل نفوسی است كه در ليالی و ايّام منتظر حقّ بوده اند و بعد از ظهور به كلمات قبلش استدلال بر كفر و فسادش نموده، تا آن كه بالاخره به تمام ظلم سفك دم مطهّرش نموده اند. ألا لعنةُ الله علی الّذين ظلموا و يظلمون حينئذ و لايشعرون. متوهّم[۷۴] شنيده بوديم ولكن والله به اين شأن كه تو ظاهر شده نشنيده و نديده بوديم. نسئل الله بأن يُطهّرنا و إيّاك و يجمعنا علی شريعة حبّه و رضائه و لا يجعلَنا محروماً عن أنوار وجهه المشرق المنير. (edit)	By Allah, this slave is surprised, but a surprised and astonished scholar. You write that the first point said so and so, and all the time you are wounding the soul of the point with the swords of malice and the spear of blasphemy. Do not hesitate. Your example is like those people who have been waiting for the truth for days and nights, and after it appeared, they argued against its disbelief and corruption, until finally they purified it with all the cruelty of the last straw. But the curse of God is on those who oppress and oppress us then and do not feel sorry. We had heard about him in illusion[74], but by God, we had not heard or seen him in such a dignified way that he appeared. We ask Allah to purify us and keep us and gather us according to the law of love and contentment, and not make us deprived of the lights of the bright face of the sun. (edit)	By Allah, this servant is perplexed, rather the whole world is perplexed and astonished. You continuously write that the Primal Point has said such and such, and at the same time, you subject that very Point to the swords of hatred, the spears of malice, and the arrows of obscenity. You strike but do not realize. Your example is like those souls who were waiting for the truth during the nights and days, but after its manifestation, they used the previous words as evidence for disbelief and corruption, until eventually, they committed the utmost injustice by shedding the pure blood. May the curse of Allah be upon those who have been and continue to be unjust, yet they do not realize it. We had heard of delusion before, but by Allah, we had not heard or seen it in the manner you have demonstrated. We ask Allah to purify us and you, to unite us on the path of His love and pleasure, and not to deprive us of the lights of His shining, luminous face. (edit)
146	وديگر نوشته بوديد كه: صريح فرموده كه: آيات او از من است و من او هستم و او من مي باشد، و او را ثمره خود خوانده. حال انصاف بدهيد كه خود حضرت باب آيات را بهتر تميز مي داد يا بنده و شما. و اين تقليد نيست، و اگر بفرمائيد تقليد است خود انصاف بدهيد كه از اوّل امر إلی الآن از ميرزا يحيی چه قدرها آيات به ظهور رسيده و مي رسد. (edit)	And you wrote that: He clearly said that: His verses are from me and I am him and he is me, and he called him his fruit. Now be fair, the Prophet himself would have cleaned the verses better, my servant and you. And this is not imitation, and if you say that it is imitation, then you should be fair about how many verses have been revealed from Mirza Yahya since the beginning until now. (edit)	And you also wrote that it was explicitly stated: "His verses are from Me, and I am from Him, and He is Me," and referred to Him as the fruit of Himself. Now be fair and say, who understood the verses better, the Bab Himself or you and me? And this is not imitation; if you claim it is imitation, then be fair and acknowledge how many verses have been revealed and continue to be revealed from Mirza Yahya since the beginning of the matter. (edit)
147	بر فرض تصديق اين فقره كلّ اشياء را به خود نسبت داده اند و به كلّ اسماء خود را ناميده اند، چه كه در كلّْ آيه تجلّیِ خود را مشاهده فرموده اند، مع تقديس ذاتِهِ عنْ كلّ صفةٍ و تنزيهِ كينونتِهِ عن كلِّ إسمٍ. چنانچه در مقامی مي فرمايند قوله عزّ ذكره: قل: تنزّلتُ حتّی قلتُ "إنّنی أنا ذرٌّ و دونَ ذرّ"، مثلَ ما أنّنی أنا قلتُ "أنا ربٌّ و مُرَبِّبُ كلِّ ذی ربٍّ" إلی الاخر. عجب است از شما كه پی به اين مطلب واضح نبرده. اگر بصير باشی موقن مي شوی كه از اوّل ظهور تا حين ارتقاء، غير خود را مشاهده نفرموده اند[۷۵]، به شأني كه چشم مبارك جز بر طلعت مبارك نيافتاده، و اين يك مقام از مقامات آن طلعت قدم بوده. و ما إطّلع به أحدٌ إلاّ نفسه العليم الحكيم. (edit)	On the premise of confirming this paragraph, they have attributed all things to themselves and called all their names, which they have seen their manifestation in every verse, with the sanctification of the essence of every attribute and the reduction of its essence from every name. As they say in a certain place, the saying of Ezz-e-Zakrah: Qal: I have come down to the point of saying, "I am not an atom and not an atom", like we said, "I am the Lord and the Sustainer of all the Lord" to the end. It's surprising that you didn't find out about this. If you are perspicacious, you will be sure that they have not seen anyone else from the time of their appearance until their ascension[75], to the extent that the eyes of the blessed have not fallen except on the Blessed One, and this was one of the officials of that exalted one. And we do not know anyone except his soul, the All-Knowing, the All-Wise. (edit)	Assuming the acceptance of this statement, they have attributed all things to themselves and called themselves by all names, as they have observed their own manifestation in every verse, while sanctifying their essence from all attributes and purifying their existence from all names. As they say in one place, He exalted in mentioning: "Say: I descended until I said, 'I am a particle, and less than a particle,' just as I said, 'I am a Lord and the Sustainer of all who have a Lord,' etc." It is surprising that you have not grasped this clear point. If you were insightful, you would be certain that from the beginning of the appearance until the time of ascension, they never saw anyone other than themselves[75], in such a way that the blessed eye never fell upon anything but the blessed countenance, and this was one station of the stations of that eternal countenance. And no one has ever looked upon anyone but the All-Knowing, the Wise Himself. (edit)
148	و فوق اين مقام مقامات لا نهاية عندالله بوده، لاينبغی اظهارُها. لم يزل اِناء علم الهی به خاتم حفظ مختوم بوده و خواهد بود. كلّ اشياء از آنچه منسوب به حقّند به ندای «إنّنی أنا الله لا إله إلاّ أنا» ناطق. و اين بسی واضح است كه اين كلمه و اين رتبه از نفس آن شیء نبوده، بلكه نظر به آن است كه در ظلّ حقّ ساكن گشته و از حقّ محسوب شده. و بعد از قطع آن نسبت همان شیء از اهل سجّين عندالله مذكور. چنانچه نقطه بيان - روح ما سواه فداه – فرموده قوله عزّ ذكره: اين حجره، كه بلا ابواب است و بلا حدود معروفه، امروز اعلی غرف رضوان است كه شجره حقيقت در او مستقرّ است كه گويا ذرّات آن همه به ندای ذكر «إنّنی أنا الله لا إله إلاّ أنا ربُّ كلِّ شیءٍ» مي خوانند بر كلّ حجرات. اگرچه مقاعد مرآتيّه مطرزه به ذهب باشد، ولی اگر شجره حقيقت در مثل آن حجرات ساكن گردد آن وقت آن ذرّات مرايا مي خوانند، چنانچه ذرّات مرايای اعلی مقاعد عمارت صدری، كه در ايّام ارض صاد[۷۶] در آنجا ساكن بوده، مي خوند و مي خوانند. و حكم از برای هيچ شیء نيست إلاّ آن كه راجع به آن نفس مي گردد. (edit)	And above this position, there are infinite authorities, regardless of the statements. The gift of divine knowledge has been and will be sealed with the seal of protection. All things from what is attributed to them speak to the call of "I am not God, there is no god but me." And it is very clear that this word and this rank is not from the soul of that object, but it is the opinion that it has settled in the shadow of the right and is considered from the right. And after cutting it, the ratio of the same thing from the people of Sajjin and Allah is mentioned. If the point of expression - our soul except for sacrifice - is said by the saying of Ezz-e-Zakrah: This chamber, which is without doors and without limits, is today the supreme chamber of Rezvan, in which the tree of truth resides, as if its particles are all in the call of remembrance: "La ilaha ila'ana rabb'' is the Lord of all things" they sing in all the rooms. Although the maqa'id of Marathi is embroidered with gold, but if the tree of truth dwells in those rooms, then the particles of the mirrors will sing, just as the particles of the high mirrors of the maqa'id of the Sadri mansion, which lived there during the days of Ard Saad [76], would sing and they read And the ruling of is not for anything except that which is about the soul. (edit)	And beyond this station, there are endless stations with God, which should not be disclosed. The vessel of divine knowledge has always been sealed with the seal of preservation and will remain so. All things, in relation to the truth, speak by the call of "Indeed, I am God, there is no deity but Me." And it is quite clear that this word and this rank are not from the essence of that thing itself, but rather it is in view of the fact that it has become settled under the shadow of the truth and is counted among the truth. And after the termination of that relationship, the same thing is mentioned as being among the people of Sijjin in the sight of God. As the Point has stated - may our souls be sacrificed for Him - He exalted in mentioning: "This chamber, which is without doors and has no known boundaries, today is the highest chamber of Paradise in which the Tree of Truth is established, as if the particles of it are all chanting the remembrance 'Indeed, I am God, there is no deity but Me, the Lord of all things' over all the chambers." Although the seats may be adorned with gold mirrors, if the Tree of Truth resides in such chambers, at that time those mirror particles will chant, just as the particles of the highest mirror seats of the Sadr Palace, which were inhabited during the days of the land of Sadr[76], used to chant and continue to chant. And the decree is not for anything except that which relates to that essence itself. (edit)
149	اين شهادت كه خود آن جمال مبارك در ذرّات تراب داده. قدری تفكّر كن، شايد به كلماتی، كه صدهزار رتبه در تحت وصف تراب افتاده، از نفس حقّ محتجب نمانی. اگرچه قسم به آفتاب عزّ تقديس كه محتجبين اين طايفه احجب از كلّ مشاهده مي شوند، به شأني كه نزديك به آن رسيده كه به روايت خبيثی از صدهزار قدرت مشهوده الهی و آيات منزله صمدانی محجوب مانند، بلكه به اعراض و اعتراض برخيزند. واين است از وعده هائي كه خود صاحب بيان - روح ماسواه فداه – فرموده. و همچنين اين ظهور امنع اقدس در اكثر الواح قبل ما يظهر من بعد را خبر داده اند. (edit)	This is the testimony that Jamal Mubarak himself has given. Think for a while, maybe you won't be afraid of the words, which have a hundred thousand ranks under the description of the dirt. Although I swear to the sun of the glory of holiness that the protestors of this sect are seen as veiled from the whole, to the extent that they are close to the evil narrative of a hundred thousand visible divine powers and the verses of Samadani's majesty like veiled ones, but instead they raise objections and objections. This is one of the promises that the owner of the statement himself - the spirit of sacrifice - made. And also this apparition of the Holy of Holies has been announced in most of the previous and later tablets. (edit)	This testimony has been given by that blessed beauty itself in the particles of dust. Reflect a little, so you may not be veiled from the words which have fallen a hundred thousand ranks beneath the description of dust, by the essence of the truth. Although, I swear by the exalted sun of sanctity that the veiled ones of this group are more veiled from all observation, to the extent that they are about to remain veiled from the observable divine power and the verses of the Lordly rank, recounted by a malicious person, and even rise up in aversion and objection. This is one of the promises that the Author Himself - may our souls be sacrificed for Him - has made. Likewise, this most holy, most sublime appearance has been foretold to occur after us in most of the previous tablets. (edit)
150	مع آن كه درباره تراب تصديق إنّه لا إله إلاّ هو فرموده اند مي فرمايند: حكم از برای هيچ شیء نيست إلاّ آن كه راجع به آن نفس مي گردد، يعنی نفس حقّ. چنانچه اليوم جميع اوصاف بيان به جبروت صفات راجع، و همچنين جميع اسماء حسنی كه در او نازل به ملكوت اسماء. و مقصود از كلّ اين اذكار ظهور آخر در كرّه اخری بوده، چه كه او محبوب[۷۷] جان و مقصود روانش بوده. چنانچه هر نفسی در بيان ناظر شود تصريحاً مِن غير تلويح مشاهده نمايد و موقن شود به اين که مقصود از كلّ بيان آن جوهر تبيان بوده و خواهد بود. (edit)	Even though they have said about the confirmation that there is no god but him, they say: The judgment of is not for anything except that which refers to the soul, that is, the soul of truth. If today, all the attributes are related to the strength of the attributes, and also all the good names that are revealed in him to the kingdom of names. And the purpose of all these mentions is the last appearance in the next world, because he was the beloved [77] of his soul and the purpose of his soul. If any breath is observed in the statement, it will be observed explicitly and not implied, and it will be confirmed that the meaning of the whole statement was and will be the essence of the explanation. (edit)	Although they have testified about the dust that there is no god but He, they say: The ruling is not for anything except that which is related to the essence of truth. As today, all descriptions of the expression refer to the sovereignty of the attributes, and likewise, all the beautiful names that are revealed in Him belong to the kingdom of names. The purpose of all these mentions has been the final appearance in the last sphere, which has been the beloved of the soul and the aim of its spirit. So that, whoever observes in the expression, will explicitly see, without any hint, and become certain that the purpose of all the expressions was and will be that essence of explanation. (edit)
151	مثلاً به بعضی الواح فرستاده اند در صدر آن نازل: هذا كتابٌ من عندالله المهيمن القيّوم إلی مَن يُظهره الله. إنّه لا إله إلاّ أنا العزيز المحبوب. و حال آن كه آن لوح به حسب ظاهر به جهت نفس ديگر بوده. و همچنين در كتاب بعضی نازل: هذا كتابٌ مِن الله المهيمن القيّوم إلی الله المهيمن القيّوم. اين است كه مي فرمايد آنچه در بيان نازل شده در حقيقت اوّليه مقصود ظهور آخر است، و در ما دون آن نظر به آن نسبتی است كه به شجره حقيقت داشته اند. و همچنين مخصوص بعضی الواح ارسال و در صدر آن: هو أنت و أنت هو نازل، از جمله جناب ملّا محمّد علی زنجانی. و ديگر در ذكر تكميل مراتب توحيد در اعداد كلّ شیء مي فرمايند: لا إله إلاّ هو و لا إله إلاّ أنا و لا إله إلاّ الله و لا إله إلاّ أنت و لا إله إلاّ الّذی و لا إله إلاّ إيّای ربّ العالمين جميعاً و لا إله إلاّ إيّاك ربّ العالمين جميعاً. (edit)	For example, they have sent to some tablets, at the top of it, it was revealed: This is a book of mine from Allah, the Mighty, the Mighty, and the Mighty, to whom Allah will appear. There is no god but Anna, the Beloved. And now that tablet was apparently for another soul. And also in the book of some, it was revealed: This is a book from Allah, the Most High, to Allah, the Most High. This is because he says that what has been revealed in the statement is in the primary truth the meaning of the final appearance, and in our opinion, it is the relation that they had to the genealogy of truth. And also for sending some tablets and at the top of it: Ho You and You Ho Nazl, including Mr. Mulla Mohammad Ali Zanjani. And again, when mentioning the completion of the degrees of monotheism in the numbers of all things, they say: There is no god but Him, and there is no god but I, and there is no god but God, and there is no god but you, and there is no god but this, and there is no god but the Lord of the worlds, and there is no god but you. Lord of all the worlds. (edit)	For example, they have sent some tablets with the following revealed at the beginning: This is a book from Allah, the Guardian, the Self-Subsisting, to whomever Allah makes it manifest. Indeed, there is no god but I, the Mighty, the Beloved. And yet, according to the apparent meaning, that tablet was intended for another person. Similarly, in the book of some, it is revealed: This is a book from Allah, the Guardian, the Self-Subsisting, to Allah, the Guardian, the Self-Subsisting. This is what is said, that whatever is revealed in the expression, in its original essence, is aimed at the final appearance, and below that, it is related to the connection they had with the tree of truth. Also, specifically, some tablets were sent with "He is you, and you are He" revealed at the beginning, including the presence of Mulla Muhammad Ali Zanjani. Moreover, in mentioning the completion of the levels of unity in the numbers of everything, they say: There is no god but He, and there is no god but I, and there is no god but Allah, and there is no god but you, and there is no god but the one who, and there is no god but me, the Lord of all the worlds, and there is no god but you, the Lord of all the worlds. (edit)
152	اميدواريم كه از اين بيانات مالك اسماء و صفات قدری از[۷۸] حدودات نفسيّه و حجبات و اشارات انفس مردوده طاهر شويد، كه اقلّاً اگر در يوم ظهور اعانت حقّ نمي نمائيد بر نفسش سيف نكشيد و فتوی بر قتلش ندهيد. باری در هر شیء از اشياء كه منسوب إلی الله است، چه از اعلی علوّ و چه از ادنی دنوّ - و اين علوّ و دنوّ نظر به خلق ذكر مي شود - بر جميعْ كلّ اسماء و كلّ اوصاف اطلاق شده و مي شود، مادامي كه در ظلّ حقّ مستقرّ، و إلاّ حكم وجود بر آنها نمي شود تا چه رسد به مراتب عاليه. نسئل الله بأنْ يُغَسِّلَك مِن كوثر الّذی جری مِن إصبع الفضل و ينزعَ عن هيكلِك ثوبَ الإشارات و يَخْلَعَك بطراز إسمه العلیّ العظيم. (edit)	We hope that you will be purified from these statements of the owner of the names and attributes of [78] the psychological limits and veils and signs of the rejected soul, that at least if you do not show the right help on the day of appearance, do not draw a sword on his soul and do not issue a fatwa to kill him. Once in every object that is attributed to Allah, whether it is from the highest or the lowest - and this high and low is mentioned in terms of creation - all the names and all the attributes are referred to, as long as in The shadow of the established right, and only the rule of existence will not be imposed on them until it reaches the highest level. We ask God to wash you from the water of the Holy One, which flows from the finger of grace, and remove your clothes from your body and make you undress like the name of the Most High. (edit)	We hope that from these statements, as the master of names and attributes, you will be purified from the limitations of the ego, veils, and the indications of rejected souls, so that at least on the day of manifestation, if you do not support the truth, you will not draw your sword against it and issue a fatwa for its killing. Indeed, in everything that is attributed to Allah, whether from the highest heights or the lowest lows - and these heights and lows are mentioned with respect to creation - all names and attributes have been and can be applied, as long as they are established under the shadow of truth; otherwise, the existence of judgment upon them is not possible, let alone for the higher levels. We ask Allah to cleanse you with the abundance that flowed from the finger of bounty, to remove the robe of indications from your structure, and to dress you in the embroidery of His Most High, Great Name. (edit)
153	و اين که نوشته او را ثمره خود خوانده، بگو به آن معرضين كه: ای غافلان از معانی كلمات الهی، و ای بی بهره گان از ثمره شجره ربّانی، اوّلْ مذهب بيان را ادراك نمائيد كه چي است و مقصود نقطه بيان - جلّتْ عظمتُهُ - از كلمات و آياتش چه، بعد به تحقيق مشغول شويد! و مباشيد از نفوسي كه كلمات الهيّه را به هوای نفسانيّه تأويل نموده اند و معانی آن را تحريف كرده اند! (edit)	And the fact that you have called his writing your fruit, tell those who are exposed to it: O you who are ignorant of the meanings of divine words, and you who do not benefit from the fruits of the divine tree, first of all, understand what the religion of expression is and the meaning of the point of expression - Jallat Azmatuh - What about his words and verses, then start researching! And praise be to those souls who have interpreted the words of God in a carnal way and distorted their meanings! (edit)	And as for calling His writing the fruit of Himself, tell those who are exposed to it: "O you who are heedless of the meanings of the divine words, and O you who are deprived of the fruit of the divine tree, first understand the essence of the statement and what the purpose of the point of expression - may His greatness be exalted - is from its words and verses, then engage in investigation! And do not be among those souls who have interpreted the divine words according to their own desires and have distorted their meanings!" (edit)
154	مذهب نقطه بيان اين است كه ذكر مي شود: اصل ظهور را[۷۹] شجره مي فرمايند، و بعد مظاهر آن ظهور كلّ را از اغصان و افنان و اوراق و اثمار شجره ظهور. چنانچه مشاهده مي شود مثلاً خود نقطه اولی - روح ماسواه فداه - شجره ظهور الهيّه بوده، و متديّنين به دين او جميع از اوراق و اغصان و افنان و اثمار او محسوب مي شوند. و همچنين در جميع ظهورات ملاحظه كن و به هر اسم و رسم كه بخواهی ذكر نما! مثلاً نقطه را بحر و سايرين را امواج، و همچنين شمس و سايرين را مرايا. در اين مقام اگر هر يك از مظاهر آن ظهور را بفرمايد كه "او من است و من او" حقّ بوده و لا ريبَ فيه. چنانچه در حروفات حیّ كه بعضی از آن نفوس موجودند و همچنين در اعداد لا نهاية، كه منتهی به واحد بيان مي شود، مي فرمايد كه: در كلّ ديده نمي شود مگر جمال آن ظهور. (edit)	The point of religion is that it is mentioned: the origin of the emergence [79] is called the family tree, and then the manifestations of the whole emergence from the branches, branches, leaves and fruits of the tree of emergence. If it can be seen, for example, the first point itself - the spirit of sacrifice - is the tree of God's appearance, and those who follow his religion are all considered to be his leaves and branches. And also observe in all appearances and mention any name and custom you want! For example, the point is the sea and the others are the waves, and also the sun and the others are the mirrors. In this position, if any of the manifestations of that appearance say that "He is me and I am him", then it is true and there is no doubt in it. If it is expressed in living letters, some of which are souls, and also in infinite numbers, which end in unity, he says: It is not seen in the whole except for the beauty of its appearance. (edit)	The essence of the point of expression is this: the origin of the manifestation is referred to as the tree, and then all the manifestations of that appearance are considered as branches, twigs, leaves, and fruits of the tree of manifestation. For example, the first point itself - may the soul beyond it be sacrificed - was the tree of divine manifestation, and all the followers of His religion are considered as the leaves, branches, twigs, and fruits of Him. Likewise, observe this in all manifestations and mention it in any name or form you wish! For instance, consider the point as the sea and the others as waves, or the sun and the others as mirrors. In this position, if each of the manifestations of that appearance claims that "He is me and I am Him," it would be true and there is no doubt about it. As in the living letters in which some of those souls exist, and also in the infinite numbers that ultimately lead to a single expression, it is said that: in every sight, nothing but the beauty of that manifestation is seen. (edit)
155	جميع اشياء در مقامی منسوب به حقّند و از حقّند و به حقّ قائمند و از حقّ ظاهرند و به حقّ راجعند و به حقّ ناظرند و به حقّ متحرّك. و الله الّذی لا إله إلاّ هو، يك مقامی ورای آنچه مشاهده مي نمائی در سرادق معانی الهی مستور است كه اگر انامل قدرت ربّ صمدانی حجاب سرادق روحانی را حركت دهد و از آن وجه معانی مستوره اشراقی ظاهر شود ننصعق و ينصعق[۸۰] كلُّ مَن فی السّموات و الأرض. ولكن كور از ظهور انوار شمس معانی مهجور و كر از صرير قلم سلطان لا يزالی ممنوع. (edit)	All things are in a position attributed to the right, and from the right, and standing by the right, appearing from the right, referring to the right, observing the right, and moving to the right. And God Almighty, there is no god but Him, a position beyond what you see is hidden in the gate of divine meanings, so that if the power of the Lord Samdani moves the veil of the spiritual gate and the hidden meanings of light appear from that side, we will not be shaken and shaken [80] All of me In the heavens and the earth. But you are still forbidden to be blind from the appearance of the sun's rays of abandoned meanings and deaf from the sound of Sultan's pen. (edit)	All things are attributed to the truth, are from the truth, stand by the truth, appear from the truth, return to the truth, observe the truth, and are moved by the truth. And Allah, who there is no god but He, is hidden in a position beyond what you observe in the pavilion of divine meanings, a place so concealed that if the fingers of the Lord's power were to move the veil of the spiritual pavilion and a glimmer of those hidden meanings were to appear, we and all those in the heavens and the earth would be struck with astonishment. However, they are blind to the manifestation of the lights of the sun of meanings, and deaf to the sound of the pen of the eternal Sultan, deprived of witnessing it. (edit)
156	باری اين فضائلی، كه مِن حيث لا يشعر به شما القا نموده اند كه به شجره اعراض راجع نموده، بر فرض تسليم به كلّ اشياء در مقامی راجع بوده و خواهد بود. از ارض تحديد به سماء عزّ تجريد پرواز كن تا آنچه ذكر مي نمايم به چشم خود ملاحظه نمائی. و همچه ندانيد كه اين خادم فانی عمر تلف نموده و آب و علف خورده و مثل شما به وهم و تقليد اكتفا نموده. باری خوش تر آن است كه اين مطالب را بگذاريم، چه كه ذكر اين مقام فوق ادراك همج رُعاع بوده وخواهد بود. به عالم ادراك شما راجع شويم و از مطالب آن نفوس ذكر نمائيم. (edit)	Once these virtues, which they have instilled in you in the sense of not feeling that they refer to the tree of symptoms, were and will be related to the assumption of submission to all things in a position. Fly from the land of determination to the sky of the glory of abstraction so that you can see with your own eyes what I am mentioning. And even if you don't know that this mortal servant wasted his life and ate water and grass and like you, he was satisfied with illusion and imitation. It is better to leave these things, because the mention of this supreme authority of perception has been and will be. Let's refer to the world of your perception and mention the contents of that soul. (edit)	Indeed, these virtues that have been revealed to you in a way that you are unaware of, relate to the Tree of Expressions. It is assumed that submission to all things is and will be in a relative position. Soar from the land of limitation to the heavens of sublime abstraction so that you may observe with your own eyes what I am mentioning. And do not think that this fleeting servant has wasted their life, consumed food and water, and been content with illusion and imitation like you. It is better to leave these matters behind, for the mention of this station is beyond the comprehension of ordinary minds and always will be. Let us turn to the world of your understanding and mention the topics related to the souls therein. (edit)
157	آن که نقطه اولی - روح ماسواه فداه - اصل شجره امر و بحر اعظم و شمس حقيقت و سماء قِدم را نفس ظهور دانسته در هر ظهور و ما دونش را خلق آن ظهور كه به كلمه از حركت قلمش خلق شده اند. چنانچه مي فرمايد: اگر به شجره از اشجار مُغْرَسه در اين ارض ظاهره نفس ظهور بفرمايد كه "اين حجّت است بر كلّ شیء"، هرآينه حجّت است، مثل آنچه خلق فرموده است حجج را از قبل و فرقی ما بين اين دو مشهود نه. و اين حجيّت نظر به تجلّی شمس كلمه است در او، كه به قول او خلق شده، چنانچه حجر[۸۱] محلّ طواف شده و معبد عباد گشته. حال ملاحظه كن كه اگر آن حجر نبود و حجر ديگر را مي فرمود، او هم به همين شرافت مشرّف مي شد و اين شرافت اسماء است در ملكوت اسماء. (edit)	The one who considers the first point - the spirit of sacrifice - the origin of the genealogy of command, the great sea, the true sun, and the ancient sky, to be the breath of emergence in every emergence, and we know it as the creation of that emergence, which were created by the word from the movement of his pen. As he says: If the self-appearing soul says to a tree from the grassy trees in this land that "this is a proof for everything", whatever it is is a proof. And this is the proof of the manifestation of the Sun of the Word in him, which was created according to his words, just as Hajar [81] became a place of circumambulation and became a temple of worship. Now notice that if it was not that stone and he had said another stone, he would have been honored with the same honor and this is the honor of names in the kingdom of names. (edit)	The One who recognized the Primal Point - may their soul be a sacrifice to Him - as the origin of the Tree of Command, the Greatest Ocean, the Sun of Truth, and the Eternal Heaven, knew it as the Breath of Manifestation in every appearance and everything created by its Word through the motion of its Pen. As He says: "If the Breath of Manifestation declares a tree among the trees deeply rooted in this visible earth as 'the proof for everything,' it certainly is the proof, just as the creation is the proof, and there is no discernible difference between these two." This proof is related to the reflection of the Sun of the Word in it, as it was created by His command, just as the Black Stone (al-Hajar) has become a place for circumambulation and a temple for worship. Now, consider that if it were not that Stone and another stone was declared, it would also be honored with the same nobility, and this nobility is in the Kingdom of Names among the Names. (edit)
158	اي كاش نفوس بالغ مشاهده مي شدند تا رشحی از طمطام اسماء در اين مقام ذكر مي گشت و معلوم مي شد كه جميع اشياء در آن ساحت مقدّس در صقع واحد مشهود، و امتيازات اسمائيّه نظر به حكمت بالغه الهيّه بوده، كه از انظر بريّه مستور گشته إلاّ مَن شاء ربّه. بهتر آن كه اين مقام هم از محتجبين مستور ماند، چنانچه مستور بوده و هست. اين قدر بدان كه اين اسامی صادق و اين شرافت باقی، مادام كه در ظلّ حقّ بوده و به آن اسم متمسّك. و بعد از تجاوز و خروج از حدّْ خِلعَتِ اسمی اخذ مي شود و مطروح و مردود عندالله مذكور و مشهود. و به شأنی از رضوانِ مشاهده و مكاشفه دور مانده اند، كه مطالب وهميّه خود را، هر وقت اراده نموده كه ذكر نمايند، به روايتی از روايات ملل قبل متمسّك مي شوند و ذكر مي نمايند. (edit)	I wish that mature souls could be observed, so that a secret of all the names would be mentioned in this place and it would be known that all the things in that holy area are visible in a single vision, and the merits of the names are due to the mature wisdom of God, which is hidden from the naked eye. except by the Lord's will. It is better that this position also remained hidden from the protestors, if it was and is hidden. So much so, know that these honest names and this honor remain, as long as they are in the shadow of the truth and stick to that name. And after transgressing and going beyond the limit of nominal khilaat, it is taken and rejected and rejected by Allah, mentioned and evident. And they have remained far away from the satisfaction of observation and revelation, that whenever they want to mention their imaginary content, they stick to the narrations of previous nations and mention them. (edit)	If only mature souls could be seen, so that a trickle from the torrent of Names would be mentioned in this station, and it would become clear that all things in that sacred realm are seen on the same plane, and the distinctions of the Names are due to the divine wisdom that has been concealed from the eyes of creation except for those whom the Lord wills. It is better that this station remains hidden from the veiled ones, as it has been and is hidden. Just know this: these true Names and this enduring nobility exist as long as they are in the shadow of Truth and adhere to that Name. After transgressing and departing from the limits, the mantle of Name is taken away, and it becomes rejected and despised in the sight of God, mentioned and observed. They have remained far from witnessing and discovering the divine presence, for they cling to the narratives of previous nations and mention them whenever they wish to express their own imaginative ideas. (edit)
159	بگو: ای بی بصران، قبل و بعد را از اين امر بشناسيد و عارف شويد، چه كه اين امر به دونش شناخته نشده و نخواهد شد. آنچه در دست ناس بوده[۸۲]جميع توهّمات لا يُغنيه بوده و خواهد بود. و آنچه ذكر نمائيد نزد أولو البصر معلوم و واضح است كه از عدم بلوغ به چنين اذكار تمسّك جسته اند. حقّ ظاهر و مشهود است، او را ميزان كنيد و از ميزان الله تجاوز منمائيد و جميع امور را به اين ميزان الهی بسنجيد! هر كدام را مطابقْ ملاحظه نموديد قبول نمائيد، چه از قبل و چه از بعد، و هر كدام مخالف مشاهده شد دَعْهُ عنْ ورائك و كُن فی إستقامةٍ بديع! (edit)	Say: O you who see, know the before and after of this matter and become mystics, because this matter has not been known and will not be known. What was in the hands of Nas [82], all the illusions of La Yoghani were and will be. And what you mention is clear and obvious to Ulu Basr that they cling to such remembrances due to immaturity. The right is apparent and evident, measure it and do not exceed the measure of Allah and measure all matters by this divine measure! Accept whichever one you consider to be appropriate, whether it was before or after, and whichever one was observed to be contrary, call upon it and do it in a new way! (edit)	Say: O you without insight, recognize the before and after of this matter and become aware, for this matter has not been and will not be understood by duality. What has been in the hands of the ignorant are all futile imaginations and will continue to be so. What you mention is clear and evident to those with insight, as they have clung to such remembrances due to their lack of maturity. Truth is manifest and observable; weigh it by the standard of God, do not transgress the divine measure, and judge all matters by this divine standard! Accept anything that is in accordance with what you observe, whether from the past or the future, and leave behind whatever is contrary to your observation, and be on an exceptional straight path! (edit)
160	ای دوست زبانی من، مظاهر ظهور را ثمره شجره ظهور ملاحظه كن. و اين اثمار مادامي كه به شجره متمسّك از او محسوب، و بعد از قطع از شجره، هبوب ارياحِ نفس و هوی چنان متغيّرش نمايد كه از طعم و لطافت و طراوت جميع ممنوع شود و محروم گردد. و اين اذكار نظر به عرفان ناس ذكر شده، و إلاّ قسم به جمال علیّ ابهی - روح ماسواه فداه - كه نفس ظهور را با دونش نسبت و ربط و مشابهت و مشاكلت به هيچ وجه نبوده و نخواهد بود و اين نسبت ها در عوالم اسماء مذكور، و إلاّ ساحت ظهور مقدّس است از آنچه ذكر شده و مي شود. فتعالی عمّا ظنّنتَ و عرفتَ و علمتَ و قلتَ و تقول. (edit)	O my linguistic friend, see the manifestations of the emergence as the fruit of the tree of emergence. And this indulgence as long as it is considered to be attached to the family tree, and after it is cut off from the family tree, the air of the soul and the mood will change it so much that it will be forbidden and deprived of the taste, tenderness and freshness of all. And these mentions are mentioned in view of the mysticism of Nas, and I swear by Jamal Ali Abhi - the spirit of self-sacrifice - that the self-appearance has never been and never will be in the worlds of the mentioned names. , and except for the field of holy revelation from what has been mentioned and will be. You are the master of your thoughts, your knowledge, your knowledge, your words, and your sayings. (edit)	O my dear friend, consider the manifestations of the appearance as the fruits of the tree of appearance. And these fruits, as long as they are attached to the tree, are considered to be from it, but after being severed from the tree, the winds of self and desire transform them so much that they are deprived of all taste, delicacy, and freshness. These remembrances have been mentioned in view of the knowledge of the people, otherwise, by the beauty of the Exalted Ali - may his soul be sacrificed for what is beyond him - the breath of appearance has not and will not have any relation, connection, similarity, or association with duality in any way. These relationships are mentioned in the realms of names, otherwise, the sacred realm of appearance is beyond what has been and will be mentioned. So exalted be He above what you have thought, known, learned, said, and will say. (edit)

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