Kitab-i-Badi/Page9

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161	معانی كلمات بيان را احدی جز نفس رحمن مطّلع نبوده و نخواهد بود. ای كاش در ظلّ شجره فردانيّه[۸۳]مستظلّ مي شدی و از اثمارش، كه به هيئت "لا إله إلاّ هو" ظاهر شده اند، مرزوق مي گشتی و معلوم مي شد كه مقصود مُنزل بيان از بيان چه بوده. ولكن قضی منك بما إكتسبتْ يداك. (edit)	The meaning of the words of the statement has not been and will not be known by anyone except Nafs Rahman. I wish you would be humbled in the shade of Fardanieh's tree and you would be satisfied with its fruits, which have appeared as "There is no God but God", and it would be clear what the purpose of the statement was. But you will learn from me. (edit)	The meanings of the words of expression have not and will not be known by anyone other than the soul of the Merciful. If only you would find shelter under the tree of singularity and partake of its fruits, which have appeared in the form of "there is no god but He," you would be nourished and would realize what the purpose of the revealed expression was. However, you are judged according to what your hands have acquired. (edit)
162	و اين که نوشته كه حال انصاف بدهيد خود حضرت باب آيات را بهتر تميز مي داد يا بنده و شما؟ و اين تقليد نيست إلی آخر. قد كبُر قولُ مَن ألقاك و عظُم كُفرُهُ و عُدِمَ كينونتُهُ. مي گويند و شاعر نيستند. قسم به نقطه وجود، در حيني كه اين كلمات از قلم معرضين جاری كلّ اشياء بر عقل و درايتشان هم متحيّر و هم مضحك، چه كه نقطه اولی بكينونته ظاهر و آيات الهی به مثل غيثِ هاطل نازل. مع ذلك از آن اعراض نموده اند و به ذكر اثبات دونش مشغول گشته اند. اگر چشم بصيرت مي داشتند ملاحظه مي نمودند كه نقطه بيان از ظلم مظاهر شيطان و مطالع حسبان فوالله به صيحه و ندبه و نوحه مشغول است. چه كه فرموده آنچه وصف در بيان نازل شده مقصود ظهور آخر است، و حال مشاهده مي شود كه طلعت اولی در كرّه اخری ظاهر و به كلمات ظهور قبلش بر نفسش سيف كشيده اند. چنانچه از قبل هم امثال اين نفوس به كلمات ظهور قبلش مستدلّ شده دم مطهّرش را ريختند. قُلْ: قد فعلتم[۸۴] و تفعلون حينئذٍ ما لا فعل النّمرود و لا الشّمر و لا السّنان و لا إبن ملجم و لا الأوّل و لا الثّانی. (edit)	And the fact that it is written that you should be fair, would the Prophet himself have cleaned the verses better, my servant and you? And this is not imitation until the end. The great height of my words is falsehood and the greatness of disbelief and lack of understanding. They say they are not poets. I swear by the point of existence, while these words from the pen of those who are exposed to all things are both surprising and funny, which is the first point of the appearance and the revelations of God like the words of Hatal. However, they have rejected it and have been busy mentioning proof of knowledge. If they had insightful eyes, they would have noticed that the point of expression of the cruelty of Satan's manifestations and the study of Hasban Fuwallah is busy with cries, lamentations and lamentations. What he said is that what has been revealed in the statement is the purpose of the last appearance, and now it is seen that the first appearance in the last appearance and the words of his previous appearance have drawn a sword on his soul. If the likes of these souls were already justified by the words of his previous appearance, they poured out his purified tail. Qul: We have reached the end [84] and our actions then are not the act of Nimrod, nor al-Shammar, nor al-Sunan, nor Ibn Muljam, nor the first, nor the second. (edit)	And as for what is written, that you should now be fair, did His Holiness the Bab better discern the verses, or me and you? And this is not imitation to the end. Great is the statement of the one who has accused you, immense is his disbelief, and his existence is nullified. They say and are not poets. By the essence of existence, while these words flow from the pen of the opposers, all things are amazed and amused by their intellect and perception, as the first essence is manifest and divine verses descend like torrential rain. Yet they have turned away from it and engaged in the mention of proving inferiority. If they had the eye of insight, they would have observed that the essence of expression is preoccupied with wailing, lamentation, and mourning due to the darkness of satanic manifestations and the study of fate. For what is described as revealed in expression is the purpose of the final appearance, and now it is seen that the first radiance is manifest in the last sphere and they have drawn swords against their own breath with the words of the previous appearance. Just as before, the likes of these souls have relied on the words of the previous appearance and spilled their purified breath. Say: You have done [84] and will do then what Nimrod, Shimr, Sanan, Ibn Muljam, the First, and the Second have not done. (edit)
163	كاش از بصر و فؤاد كه محروم شده اند اقلّاً شامّه مي داشتند. والله از آن هم محروم شده اند، چه كه نكهت دفراء را از عرف طيب بقا تميز نداده اند و به رايحه جُعَلْ خود را از عطر رياحين رضوان عزّ صمدانی محروم نموده اند. و اين كلمه را موهوم مدان، چنانچه به سيّد محمّد اصفهانی، كه والله هر نفسي كه اقلّ مِن ذرّ صاحب شامّه باشد رايحه منتنه اش را از فرسنگ های بعيده مي شنود و احتراز مي جويد، با او مأنوس شده از عرف گلزار قدس ربّانی بعيد و بی نصيب مانده اند. متحيّرم كه با چنين انفس چه ذكر نمايم و چه القا كنم. به ادلّه بر جُعَل مي توان ثابت نمود كه رايحه گلزار محبوب است؟ لا فو نفس المحبوب لو انت مِن العارفين. آيا به كر مي توان محقّق نمود كه نغمات الهی نيكو است؟ لا فو ربّ الاسماء و الصّفات لو انت مِن المستشعرين. (edit)	I wish Basr and Fouad, who have been deprived, would have at least a candle. By God, they have been deprived of that too, because they have not purified the scent of Dafra from the good practice of survival, and they have deprived themselves of the fragrance of Rizwan Ezz Samdani's perfume with the scent of Jo'al. And do not consider this word as an illusion, as it is familiar to Seyyed Mohammad Isfahani, who by God, every soul who is less than a mite of the owner of Shammah, hears the fragrance of his scent from far away and asks for protection. They are left without a share. I wonder what to mention and what to inspire with such a soul. Is it possible to prove that Gulzar's scent is popular? La fu nafs al-mohoob lo ant man al-arafin. Is it possible to verify that God's music is good? La fu Lord of the Names and Attributes, you are the ones who feel. (edit)	If only they had a sense of sight and heart that they have been deprived of, at least they would have had a trace of it. By God, they are also deprived of that, for they have not distinguished the taste of defilement from the pure essence of eternity, and they have deprived themselves of the fragrance of divine breezes with the scent of their own filth. And do not consider this word imaginary, as it happened with Sayyid Muhammad Isfahani, who, by God, anyone with even a little less than a particle of sense could smell his foul odor from far distances and would seek caution. He has become intimate with him, remaining far and without a share in the divine heavenly garden. I am amazed at what to mention and inspire with such souls. Can the scent of the beloved garden be proven to be pleasant by appealing to filth? No, by the essence of the Beloved, if you are among the knowers. Can the divine melodies be proven to be good by the deaf? No, by the Lord of names and attributes, if you are among the perceivers. (edit)
164	مي فرمايند به بيان و ما نُزّل فيه از آن ساذج حقيقت محتجب نمانيد، و شما به القای آن نفس مشرك اوصاف كلمات معرضين نوشته و به مقرّ اطهر ارسال داشته ايد. و اعتراضاً علی الله به كلمات نقطه اولی هم مستدلّ شده ايد. از برای نفس نقطه[۸۵]از كلمات قبلش استدلال مي نمايند و شاعر نيستند. و اگر شاعر بودند بايد آنچه از جمال احديّه اليوم ظاهر به آن متمسّك شوند. بگو: ای بی بصر، چشم بگشا! شمس قدم مقابل وجهت نشسته و قلب مباركش از ظلمت مجروح. به او ناظر شو و رحم كن و از دونش از او سؤال مكن! به بحر معنی رسيدی، از تحريف كلمات بگذر! به شمس واصل شدی، از سراج منقطع شو! (edit)	They say, "Don't be afraid of the statement and what we have revealed in it from that naive truth, and you have written the attributes of the exposed words and sent them to the Holy Place by the inspiration of that polytheist soul." And as a protest against Allah, you have also argued the words of the first point. They argue from the words before it, and they are not poets. And if they were poets, they should stick to what is apparent from the beauty of the day. Say: O blind man, open your eyes! Shams is sitting in front of you and his blessed heart is wounded by darkness. Watch over him and have mercy and don't ask him about his knowledge! You have reached the sea of meaning, skip the distortion of words! You have reached Shams, be cut off from Siraj! (edit)	They say, do not remain veiled from the simple truth of the statement and what was revealed therein, and you have written the qualities of the words of those who turn away under the inspiration of that polytheistic soul, and you have sent it to the most sacred abode. And you have also used the words of the first dot as evidence against God. For the sake of the dot's soul[85], they argue with the words of the previous one and are not poets. And if they were poets, they should adhere to what has become apparent from the beauty of divine oneness today. Say, "O sightless one, open your eyes! The sun of truth is seated in front of you, and your blessed heart is wounded by darkness. Look at Him and have mercy, and do not question Him about His knowledge! You have reached the ocean of meaning, move on from the distortion of words! You have reached the sun, detach yourself from the lamp!" (edit)
165	نقطه بيان مي فرمايد: جميع بيان اليوم منوط به تصديق مظهر ظهور است. مع ذلك از كلمات محكمه الهيّه غافل شده و به هوای نفس خود مشغول گشته اند. فوالله مثل آن مشاهده مي شوند كه از برای قطره ماء (مِلْح أُجاج) اوصاف بحر (عَذب فُرات) ذكر نمايند. عجب است كه شما نوشته ايد حال انصاف دهيد و تقليد نيست، مع آن كه به سلاسل تقليد چنان بسته شده ايد كه اگر جنود سموات و ارض جمع شوند، از گشودنش عاجز گردند. (edit)	The point of the statement says: All statements of today are subject to the confirmation of the emergence of the manifestation. However, they have neglected the words of the divine court and are busy with their egos. For God's sake, they are observed like that to mention the attributes of the sea (Euphrates) for a drop of water. It is surprising that you have written that you should be fair and not imitate, even though you are so bound by the chains of imitation that if the soldiers of the heavens and the earth gather, they will be unable to open them. (edit)	The dot of expression says: All the statements today are conditional upon affirming the manifestation of the appearance. However, they have become oblivious to the divine and firm words and have been preoccupied with their own desires. By God, they appear like those who, for the sake of a drop of salty water (brackish Ujaj), describe the qualities of the sea (fresh Euphrates). It is surprising that you have written, "Be fair now, and this is not imitation," while you are so bound to the chains of imitation that if the armies of the heavens and the earth were to gather, they would be unable to break them. (edit)
166	و ديگر ذكر انصاف هم نموده، حال ای با انصاف، انصاف ده آنچه نوشته و به جمال قدم نسبت داده جز از سيّد محمّد شنيده؟ به كدام شرعْ قول مدّعی مقبول و مسموع؟ اگر در يكی از شرايع الهی، كه از قبل لا قبل مابين ناس بوده، حكمی آوردی كه مدلّ باشد[۸۶]بر اين که كلمات مدّعی مسموع است! اين عباد اذعان مي نمايند قول شما را به قول نفسي كه لايعرف اليمين عن اليسار و لا النّور عن الظّلمة. (edit)	And he also mentioned fairness, now with fairness, give fairness what he wrote and attributed to Jamal Kadam, did he hear it except from Sayyid Muhammad? According to which law is the claimant's word acceptable and admissible? If you bring a ruling in one of the divine laws, which has always been between people, that is a model [86] that the plaintiff's words are heard! These servants acknowledge your word as the word of my soul, which does not know the right from the right and the light from the darkness. (edit)	And you have also mentioned fairness. Now, with fairness, tell me honestly: have you heard anything that you have written and attributed to the beauty of the steps, other than from Sayyid Muhammad? In which religious law is the claimant's statement accepted and heard? If you could bring a ruling from one of the divine laws that have existed among the people since before the beginning of time, which would serve as a model for this: that the words of a claimant are to be heard! These worshipers admit your words to the words of someone who does not know the right from the left or light from darkness. (edit)
167	و جميع ذرّات شهادت بر فسق و فجور و عنادش داده و مي دهند. بر حقّ وارد آورده آنچه را كه هيچ ظالمی وارد نياورد. قريب هفتاد نفس در اين سفر بوده اند و قريب همين عدد هم نفوس از بعد به مقرّ ظهور وارد شده اند. اگر يك نفس بگويد احدی به اين دو مشرك بالله معارضه نموده و يا نزاع و مجادله و مكالمه مابين شده، آنچه به قلم كذب نوشته اند مسلّم مي داريم. فانصف فی نفسك، يا عبد! مع ذلك به قول سيّد محمّد ظلم به حقّ نسبت داده، مع آن كه آنچه حكم فرمايند مختارند و آنچه عامل شوند عمل حقّ بوده و خواهد بود. ولكن سمع نه تا اصغا نمايد و قلب نه تا ادراك كند. از برای كر هر چه گفته شود حقّ "يفعل مايشاء و يحكم مايريد" بوده چه فايده حاصل شود؟ (edit)	And all the particles of martyrdom give and give testimony to his debauchery and debauchery. He brought upon the righteous what no oppressor could bring upon him. About seventy people have been on this trip and about the same number of people have entered the place of emergence later. If a soul says that someone has contradicted these two polytheists, or there has been a dispute and a conversation between them, we accept what they have written with a false pen. Fancef in your soul, O servant! However, in the words of Sayyid Muhammad, he attributed injustice to the right, even though what they rule is free and what they do is and will be the act of right. But the hearing is not to listen and the heart is not to understand. What is the benefit of the fact that whatever is said about the subject, it is the right to "act what you want and judge what you want"? (edit)	And all the atoms bear witness to their sinfulness, wickedness, and stubbornness, and they continue to do so. They have brought against the truth that which no oppressor has brought forth. There have been nearly seventy souls on this journey, and about the same number of souls have entered the abode of the Manifestation after them. If one soul says that anyone has opposed these two polytheists by God or that there has been any dispute, debate, or conversation between them, we accept what they have written with the pen of falsehood. So be fair to yourself, O servant! Yet, they attribute injustice to the truth in the words of Sayyid Muhammad, even though whatever he decrees, he has the choice, and whatever he does, it has been and will be the act of truth. But their ears do not listen, and their hearts do not comprehend. For the deaf, whatever is said, the truth is that "He does what He wills and decrees what He desires," so what benefit is gained? (edit)
168	فوالله اوراق شجره طوبی از ظلم آن ظالمان فرو ريخته و اغصان سدره منتهی درهم شكسته، و وجه منير علیّ اعلی از لطمات اشارات هياكل بغضا تغيير نموده، و صدر ممرّد منيرش مجروح گشته، و ذيل تقديسش به غبار مفتريات انفس مشركه آلوده شده. از حقّ می طلبم[۸۷]آيه تطهيری، تا ارض طيّبه مباركه عرفانش را از انفس خبيثه نجسه كثيفه مشركه مطهّر نمايد. (edit)	By Allah, the leaves of the Tabi tree have fallen due to the cruelty of those tyrants, and the branches of the tree have been broken, and the face of Munir Ali Ala has changed due to the damage of the signs of the buildings, and the head of the rebellious man has been injured, and the bottom of his sanctification has been contaminated with the dust of the idolatry of the polytheists. I ask for a purifying verse [87] from the truth, so that the blessed land of goodness can purify its knowledge from the evil soul of the unclean impurity of the polytheist. (edit)	By God, the leaves of the Tree of Bliss have fallen due to the oppression of those wrongdoers, and the branches of the Lote Tree of the Ultimate End have broken apart, and the radiant face of Ali has changed due to the blows of the resentful signs, and the pure, shining chest has been wounded, and the hem of his sanctity has been tainted by the dust of the fabrications of the polytheistic souls. I ask for a purifying verse from the truth[87], so that it may purify the blessed, pure land of his knowledge from the impure, filthy, polytheistic souls. (edit)
169	ای با انصاف، نفسی ظاهر و به كلّ آيات قدرتيّه و ظهورات عزّ صمدانيّه مشهود، چنانچه كلّ مشاهده نموده و مي نمايند. اگر شما منكری از ملل مختلفه جويا شو. و مع ذلك به همان آيات كه نقطه اولی - روح ماسواه فداه - اثبات حقيّت خود فرموده، بل اعظم ظاهر شده و مي فرمايد: يا قوم، إنّی لنفسُ علیٍّ بينكم و جمالُ محمّدٍ فيكم و كينونةُ الرّوحِ بين السّموات و الأرضين. يا قوم، خافوا عن الله! إنّی عبدٌ آمنتُ بالله و آياته و كنتُ راقداً علی بساطی، مرّتْ علیّ نسائمُ الرّحمن و أَيقَظَنی بالحقّ و عَلَّمَنی عِلمَ ماكان و مايكون و أَظهَرَنی بِطرازِ نفسِهِ و أَنطَقَنی بثنائه إنْ أنتم تعلمون. (edit)	With justice, the outward soul and with all the verses of power and appearances of Ez Samdani is exemplified and demonstrates me. اگر شما منكری از ملل مختلفه جويا شو. و مع ذلك به هم ايات أيات كراوی نقته اولی - روح ماسواه فداه - اثبات هقيّت هقيّت خوددهده , بل عظم zahir shdeh u my firayd: ya qum, inay linfsu linfsu linkm w jmal Mohammed O people, fear Allah! إنّی عبدٌ آمنتُ بلله و أياتا و كنتُ راقداً علی باسطي، مرّتْ عليّ نسائمُ الرّحمن و أَيقَظَن بالحقّ و عَلَّمَني عِِلَّمَن عِِلََّمَني عِرََّمَنَ عِِلََّمَني (edit)	O just one, a soul is manifest and witnessed by all the signs of divine power and the manifestations of the Almighty's glory, just as all have observed and continue to observe. If you deny this, seek it from different nations. Yet, with the same verses that the first point - may his soul be sacrificed for what is beyond him - has proven his truth, he has appeared even more evident and says: O people, indeed, I am the soul of Ali among you, and the beauty of Muhammad is within you, and the essence of the spirit is between the heavens and the earth. O people, fear God! Indeed, I am a servant who believed in God and His signs, and I was asleep on a mat when the breezes of the Merciful passed over me and awakened me with the truth, taught me the knowledge of what was and what will be, manifested me with the pattern of His own soul, and made me speak His praise, if only you knew. (edit)
170	يا قوم، إنْ لا تُؤمنوا لا تتعرّضوا بی و لا تفعلوا ما مُنعتم عنه فی كلّ الألواح. إتّقواالله و لا تُشركون! إنّی آمنتُ بما عندكم مِن صُحُفِ الله و كُتُبِهِ و أُصَدِّقُ ما أُمِرْتُم به مِن لدی الله المقتدر المهيمن العزيز القيّوم. و مَن كان ذی شمٍّ يستنشقُ مِنِّی رائحةَ القُدس، و مَن كان ذی ذائقةٍ لَيذوقُ مِن أثمارِ هذه الشّجرة ما ذاق محمّدٌ مِن سدرةِ المنتهیَ و ما ذاق علیٌّ مِن سدرةِ البيان إنْ أنتم تعلمون[۸۸]. (edit)	O people, if you do not believe, do not oppose me, and do not do what you have been forbidden to do in all the Tablets. Fear Allah and do not associate partners! I believe in what you have of God's scriptures and books, and I believe in what you have been commanded with God, the Powerful, the Dominant, the Subsisting. And he who has a sense of smell will inhale the fragrance of Jerusalem, and he who has a taste will taste of the fruits of this tree, what Muhammad has tasted of the Tree of the End, and what Ali has tasted of the Tree of the Clarity, if you know [88]. (edit)	O people, if you do not believe, do not interfere with me and do not do what you are forbidden to do in all the tablets. Fear God and do not associate others with Him! Indeed, I have believed in what you have of the scriptures of God and His books, and I confirm what you have been commanded from God, the Almighty, the Guardian, the Mighty, the Self-Sustaining. And whoever has a sense of smell to inhale the scent of holiness from me, and whoever has a taste to taste the fruits of this tree, what Muhammad tasted from the Lote-Tree of the Utmost Boundary and what Ali tasted from the Lote-Tree of Eloquence, if only you knew. (edit)
171	يا قوم، خافوا عن الله. إنّی كنتُ كأحدٍ منكم و أردتُ أنْ أصمتَ تلقاء نفسی، ولكنَّ الرّوحَ إهتزّنی و حرّكنی بالحقّ و أنطقنی بآيات الله، ثمّ ببيّناته. و هذا ليس منّی، بل مِن لدی الله المقتدر العزيز المحبوب. فوالله، لو كان فی قلوبكم حبُّ الله أقلَّ عمّا يُحصی لم تسفكوا دمَّ هذا المظلوم. لأنّه لو لم يكنْ كما أنتم تظنّون، ولكن ينسب نفسَهُ إلی محبوبكم و بحبّكم هذا الإسمَ لاينبغی أنْ تتعرّضوا عليه و تفعلوا ما يكبّ بوجهه علی التّراب روحُ الأعظم، ثمّ حقائق ما خُلِقَ بين الكاف و النّون. (edit)	O people, fear God. I was like one of you and I wanted to be silent on my own, but the spirit shook me and moved me with the truth and made me speak with the verses of God, then with His proofs. And this is not from me, but from God, the Powerful, the Mighty, the Beloved. By God, if the love of God in your hearts was less than what can be counted, you would not have shed the blood of this oppressed. Because if he is not as you think, but he attributes himself to your beloved and because of your love for this name, you should not oppose him and do what pours his face on the dust of the spirit of the greatest, then the realities of what was created between the Kaf and the Nun. (edit)	O people, fear God. Indeed, I was like one of you and I wanted to remain silent for myself, but the spirit stirred me and moved me with the truth and made me speak the verses of God, then with His clear proofs. And this is not from me, but from God, the Almighty, the Mighty, the Beloved. By God, if there was even less love for God in your hearts than what can be counted, you would not have shed the blood of this oppressed one. For even if he was not as you think, but he attributed himself to your beloved and with the love of this name, it is not appropriate for you to interfere with him and do what would cast the face of the Most Great Spirit upon the dust, then the realities of what was created between the Kaf and the Nun. (edit)
172	و يا قوم، إنّا نهيناكم عمّا نُهِيتُم عنه فی كلّ الألواح و أمرناكم بما أُمِرتُم به فی ألواح الله المهيمن العزيز القيّوم. و أنتم ما سمعتم قولی و تجاوزتم عن حدودكم إلی أنْ تصرّفتم فی حرم الله و إرتكبتم ما ظهرتْ الصّيحة بين السّموات و الأرض، ولكن أنتم لا تسمعون. و كذلك نهيناكم عن التّصرّف فی إماء النّاس، ثمّ نسائهم، و كذلك عن سفك الدّماء. و أنتم بذلك قُمتُم علیّ بالإعراض و فعلتم ما لا فعله المشركون. و لو أُقتل فی كلّ حين بكلّ الأسياف لنْ أٌصدّقَ أفعالَكم و بذلك أُمِرتُ مِن لدی الله. و هذا لم يكنْ مِن عندی بل مِن لدنه و إنّه لهو الحقّ علّام الغيوب. (edit)	O people, we forbade you from what we forbade in all the Tablets, and commanded you as you were commanded in the Tablets of God, the Dominant, the Mighty, the Subsisting. And you did not hear what I said and transgressed your limits until you acted in the sanctuary of God and committed what the outcry appeared between the heavens and the earth, but you do not hear. Likewise, we forbade you from disposing of people's slave-girls, then their women, and likewise from shedding blood. And you turned away from me and did what the polytheists did not do. And if I am killed every time with all the swords, I will not believe your deeds, and with that I have been commanded by God. And this was not from me, but from Him, and He is the Truth, the Knower of the unseen. (edit)	O people, we have forbidden you from what you were forbidden in all the Tablets and commanded you with what you were commanded in the Tablets of God, the Almighty, the Mighty, the Everlasting. But you did not listen to my words and transgressed your limits until you trespassed in the sanctuary of God and committed what caused the cry to appear between the heavens and the earth, but you do not hear. And so, we have forbidden you from interfering with the servants of people, then their women, and likewise from shedding blood. And you have opposed me in this and done what the polytheists did not do. And if I were to be killed every time with all the swords, I would never affirm your actions, and thus I was commanded by God. This was not from me but from Him, and indeed, He is the Truth, the Knower of the unseen. (edit)
173	حال ملاحظه كن] ای با انصاف] كه كی بی انصاف است.[۸۹] نفوس زانيه، كه در اصل حرم عزّ صمدانيّه خيانت نموده اند، و ديگر چه ارتكابات شنيعه كه به آن عامل گشته كه والله الّذی لا إله إلاّ هو كه قلم از ذكرش حيا مي نمايد، مع ذلك نسبت حقّ به اين نفوس داده و به حقّ نسبت ظلم راجع كرده. حال ما بی انصافيم و شما با انصاف! كتاب مستيقظ را بخوان كه در آن كتاب مرشدت ميرزا يحيی فتوی بر دمّ جميع نفوس مقدّسه داده، چنانچه نفسی را كه منصوصاً نقطه أولی - روح ماسواه فداه - "حرف ثالث من يُظهره الله" ناميده به فتوای آن ظالم شهيد شده، و كتاب ديگرش كه در آن مخصوص در اماكن متعدّده فتوی بر قتل كلّ نفوس داده. مع ذلك جميع را به حق راجع نموده. (edit)	Now, consider [you who are fair] who is unfair. [89] The souls of adulterers, who have betrayed the Holy Shrine of Samdaniyah in the beginning, and what other heinous acts have been committed to it, which by God, there is no god but the one who wrote it. It is shameful to mention it, however, he attributed the right to these people and referred to the right to wrong. Now we are unfair and you are fair! Read the book of Mustaqiq, in which the book of Murshidat Mirza Yahya issued a fatwa against all the holy souls, if the soul, which is the first point - the spirit of redemption - is called "the third letter of my praise of Allah" according to the fatwa of that tyrant, and his other book which In that particular, in many places, he issued a fatwa against the killing of all people. However, he referred to all of them correctly. (edit)	Now observe, O just one, who is unjust here.[89] The sinful souls, who have betrayed in the essence of the holy sanctuary of the Almighty, and what other heinous crimes they have committed, that, by God, the One and only, the pen is ashamed to mention. Yet they attribute the truth to these souls and attribute injustice to the truth. Now are we unjust and you just? Read the alert book in which your guide Mirza Yahya has given a verdict on the blood of all the sacred souls, as the one who is specifically named "the third letter of him whom God shall make manifest" by the Primal Point (may his spirit be a sacrifice for him) was martyred by the verdict of that oppressor, and his other book in which he has given a verdict on the killing of all souls in various places. Yet, he has attributed all of them to the truth. (edit)
174	و خود آن خبيث مشرك به حضرت ابهی عريضه معروض داشته و حال به خطّ خود او موجود است و نوشته: آنچه ما بكنيم به اسم شما تمام مي شود، چه كه شما رئيس هستيد. و در مدينه كبير مشافهةً به يكی از اصحاب گفته كه: "تا حال آنچه از جعليات گفته ام نقلی نبوده، مِن بعد جعلها خواهم كرد و فساد ها خواهم بر پا نمود"، چنانچه نموده. مخصوص گفته كه جمال ابهی آدم به اطراف به جهت فساد فرستاده اند، و خود شما مي دانيد كه آنچه گفته كذب صرف بوده، و مع ذلك صادقش شمرده، مع آن که در ليالی[۹۰] و ايّام كذب تعليم شما مي نمود كه همچه بگو و همچه بنويس و شما عامل بوده و هستيد. (edit)	And that evil polytheist himself presented a petition to Hazrat Abhi, and now it is available in his own handwriting, and he wrote: What we do will be done in your name, since you are the leader. And in Madinah Kabir, he said to one of his companions that: "Until now, what I have said about forgeries has not been copied, I will make forgeries later and I will create corruptions", as he said. He specifically said that Jamal Abi Adam was sent around for the purpose of corruption, and you yourself know that what he said was just a lie, and yet it was considered true, despite the fact that he was teaching you during the nights [90] and days of lies to say whatever you want. And write everything and you were and are the agent. (edit)	And that wicked polytheist himself had presented it to His Holiness the Exalted One in a wide format, and now it is in his handwriting and he wrote: "Whatever we do in your name will be completed, as you are the leader." And in the big city of Medina, he told one of his companions face to face: "So far, what I have said about fabrications were not quotes, from now on I will make fabrications and create corruption," as he did. He specifically said that the Exalted Beauty's people were sent around to cause corruption, and you yourself know that what he said was an utter lie, and yet you counted him as truthful, while during the nights[90] and days he was teaching you to lie, and you were and are the agent. (edit)
175	و آنقدر ملتفت نيستيد كه آنی تفكّر نمائی كه ادرنه خلف كوه قاف نيست، للّه چند روزی بروم و به چشم خود ببينم، حقّ و دونش در آن ارض موجود. به اين موفّق نشده و به مفتريات مشغول گشته. اليوم، كه لقاء ممكن بود، به آن فائز نشدی. باری اين نعمت بی زوال هميشه به دست نيايد و اين ربيع الهی هميشه ظاهر نه. عنقريب است كه كلّ محروم شوند. اين عبد از خدا مي طلبد كه در دنيا و آخرت اين عباد را از ظلّ فِناء بابش محروم نفرمايد و لازال در حول بيت طائف باشيم و به انوارش مشرق و از فواكه عرفانش مرزوق و از كوثر رضايش مشروب. دنيا را به طالبانش واگذاشته ايم از دنيا و عُقبی جز دوست نخواسته و نخواهيم. انّه لَخيرُ معطیٍ و أحسنُ مُجيب. (edit)	And you are not so confused as to think that Edirne is not behind the Qaf mountain. By Allah, I will go and see with my own eyes, the truth and knowledge in that land. He did not succeed in this and engaged in fraud. Today, when the meeting was possible, you did not get it. However, this unfailing blessing is not always available and this divine spring is not always visible. Soon they will all be deprived. This servant asks God not to deprive these servants of the darkness of death in this world and in the hereafter, and to always be around the house of Taif, and to be blessed with the lights of the East, with the fruits of his knowledge, and with the pleasure of drinking from the kotsar. We have left the world to its Taliban, and we have not asked for anything but a friend from the world and Oqbi. He is the best giver and the best responder. (edit)	And you are not so attentive as to think for a moment that Edirne is not behind Mount Qaf, by God, for a few days I would go and see with my own eyes, truth and knowledge exists in that land. You did not succeed in this and became preoccupied with fabrications. Today, when meeting was possible, you did not attain victory. Indeed, this everlasting bounty does not always come to hand, and this divine spring does not always manifest. Soon, everyone will be deprived. This servant asks God not to deprive these worshipers of the shade of the Gate of Annihilation in this world and the hereafter, and may we always be circumambulating around the Holy House, shining with its light, nourished by the fruits of its knowledge, and drinking from the pool of its pleasure. We have left the world to its seekers and have not and will not desire anything but the Friend in this world and the hereafter. Indeed, He is the best giver and the best responder. (edit)
176	از اهل انصاف نيستيد كه سهل است در كوی منصفين هم مرور ننموده و قدم نگذاشته. چه كه اگر قدمی رفته بودی نمي نوشتی كه تقليد نيست. و حال آن که ابداً از بيان اطّلاع نداشته و نداری. و آنچه ذكر نموده محض تقليد بوده كه از سيّد محمّد خبيث كاذب مفسد شنيده. تا حين كه از روايح انصاف محروم بوده، ولكن از خدا می طلبم كه[۹۱] از شمال ظلم و اعتساف به يمين عدل و انصاف راجع شوی، اگرچه بسيار مشكل است، چه كه نحل انگبين جنس ديگر و زنبور جنس ديگر. و لكن نزد قدرت الهی هيچ چيز محال نبوده ونيست و آن محاليّت در خود اشياء موجود و مشهود. فكّر لِتعرف. (edit)	You are not one of the people of fairness, which is easy. If you had gone a step further, you would not have written that it is not imitation. And the fact that you never knew about the statement and you don't. And what he mentioned was pure imitation that he heard from Sayyid Muhammad Khabit, a liar and a corrupt person. Until now, he has been deprived of justice, but I ask God that [91] you will turn from the north of injustice and injustice to the right of justice and fairness, although it is very difficult, like a tree of another kind and a bee of another kind. But with the divine power, nothing was and is not impossible, and that impossibility is present and evident in the things themselves. Let's think. (edit)	You are not among the fair-minded, as you have not even glanced at the path of fairness and have not set foot there. If you had taken a step, you would not have written that it is not imitation. And now, you have never had any knowledge of the statement. What has been mentioned is purely imitation, which you have heard from the wicked, lying, and corrupt Sayyid Muhammad. So far, you have been deprived of the fragrances of fairness, but I ask God that you may turn from the north of oppression and injustice to the right of justice and fairness, although it is very difficult, as the bee of honey is of a different kind and the wasp is of another kind. But in the presence of divine power, nothing is impossible, and that impossibility exists and is observable in the things themselves. Reflect so that you may understand. (edit)
177	ذكر مميّزیِ نقطه اولی نموده بودی. اگر شما ناظر به مميّز بوديد چرا آن قول مميّز را اطاعت ننمودی، كه در جميع بيان فرموده كه كلّ در حين ظهور بايد از كلّ شیء و عن كلّ ما عندهم منقطع شوند و به نفس ظهور ناظر گردند؟ چه كه آنچه از قبل به آن متمسّك بوده اند در آن يوم كفايت نمي نمايد إلاّ به تصديق به او. به شأني كه مي فرمايند: سطری از آيات آن شمس ظهور اعظم است از آنچه از قبل نازل شده، و مع ذلك به ذكر اثبات كلمات خلق او مشغول گشته. (edit)	You mentioned the audit of the first point. If you were the observer of the observer, why didn't you obey the opinion of the observer, who stated in all statements that the whole must be disconnected from the whole object and from the whole of us during emergence and become the observer of the self of emergence? Because what they have been holding on to before will not be enough on that day except to confirm to him. To the extent that they say: A line of the verses of that Sun is the greatest appearance of what has already been revealed, and at the same time, he is busy mentioning the proof of the words of his creation. (edit)	You had mentioned a distinguishing feature of the Primal Point. If you had been observant of the distinguisher, why did you not obey that distinguished statement, in which it was stated that everyone, during the appearance, must detach themselves from everything and from all that they had before, and turn their gaze to the person of the manifestation? For what they had adhered to before will not suffice on that day, except by acknowledging him. It is such that they say: a single line from the verses of that sun of the greatest appearance is greater than all that has been revealed before, and yet you have been preoccupied with the mention of the affirmation of his created words. (edit)
178	و حال آن که اطّلاع از كلمات آن نفس نداشته و نداری و آنچه نزدش بوده رشحی از اين بحر اعظم بوده، كه به او عنايت شده و بعد به اعراضش از حقّ اخذ شده. نفوسي كه بر جميع امور مطّلعند الان موجود. جميع اين عباد را بی دين مدان و بی مذهب مشمر! فوالله كه لِلّه هجرت نموده ايم و إلی الله ساير گشته ايم. اگر چه معلوم است كه آن مفسد خبيث به شما چه القا نموده و جميع اين عباد را به دنيا[۹۲]نسبت داده، خود شما فكر نمائيد كجا دنيا بوده و به كه دنيا رسيده. (edit)	And the fact that you didn't have the breath to know its words and you don't have, and what was with him was a secret from this great ocean, which was given to him and then he was taken from the right according to his symptoms. There are people who are knowledgeable about all matters. All of these worshipers are considered irreligious and irreligious! By Allah, we have migrated to Laila and we have returned to Allah. Although it is known what that evil corrupter has instilled in you and has attributed all these worshipers to the world [92], think about where the world was and what it has reached. (edit)	And now, while you have no knowledge of the words of that person and what was with him was just a drop from this greatest ocean that had been bestowed upon him, and then due to his turning away, it was taken away from the truth. There are souls who are now informed about all matters. Do not consider all these servants to be without religion and without a faith! By God, we have indeed migrated for the sake of God and have been moving towards Him. Although it is known that the wicked and corrupt person has insinuated to you and attributed all these servants to the world, you should think for yourself where the world has been and to whom it has reached. (edit)
179	و اگر اين عباد يك كلمه صدق ظاهره از آن نفوس مي شنيدند باز ممكن بود كه بعضی از اعمالشان را تأويل كنيم. متّصلا به مكر و كذب و افترا مشغول. چون ملاحظه نمودند كه اين عباد به فضل الله بر حقّ ثابت و مستقيمند تدبير نموده اند كه شايد به نسبت به دنيا و امورات كذبه اين عباد را تضييع نمايند و مظلوميّتی از برای خود ثابت كنند. به حقّ نقطه وجود - روح من فی ملكوت الغيب و الشّهود فداه - كه ظلمی نموده اند كه از اوّل آفرينش ابداع تا به حال احدی ارتكاب ننموده. أَلاَ لعنةُ الله علی الكاذبين و المفترين و الظّالمين. (edit)	And if these worshipers heard a single word of truth from those souls, then it would be possible to interpret some of their actions. Engaged in deceit, lies and slander. When they noticed that these worshipers, by the grace of God, are steadfast and direct in the truth, they planned to harm these worshipers in relation to the world and false affairs and prove their own oppression. By the truth of the point of existence - my soul in the kingdom of the unseen and the martyrs - who have committed an injustice that has not been committed by anyone since the beginning of creation. God's curse is on the liars, the defamers and the oppressors. (edit)	And if these servants heard even one word of apparent truth from those souls, it might have been possible for us to interpret some of their actions. But they are constantly engaged in deceit, lies, and slander. When they observed that these servants, by the grace of God, were steadfast and upright on the truth, they devised a plan to perhaps discredit these servants by attributing them to worldly matters and falsehoods, and to establish a sense of victimhood for themselves. By the truth of the Point of Existence - May my soul be sacrificed for Him in the realm of the unseen and the witnessed - they have committed an injustice that no one has ever committed since the beginning of creation. Verily, the curse of God be upon the liars, the fabricators, and the oppressors. (edit)
180	و اين که ذكر آيات ميرزا يحيی نموده بودی نقطه اولی - روح ماسواه فداه – مي فرمايد كه از حين غروب شمس حقيقت ديگر احدی آيات الله نخواهد شنيد إلاّ در ظهور بعد، چنانچه حال هم خود آن جمال مبارك همين را بنفسه مي فرمايد. چه كه آياتِ دونش، مادامي كه مُدلّ بر آيات الهی است، به حقّ نسبت داده مي شود و وجودش مثل وجود مرايا است كه از خود تحقّقی نداشته و ندارند، ولكن مادامی كه به شمس عزّ صمدانی مقابل، اشراق در او ظاهر و بعد از انحراف محو. و اين هم از آن بيان است كه[۹۳] مي فرمايند در مظاهر ظهور ديده نمي شود مگر نفس ظهور. لذا در جميع مظاهر ظهور ، چه در كور فرقان و چه در كور انجيل و چه در كور زبور و چه در كور تورات، ديده نمی شود مگر نفس ظهور. و همچنين در سكّان بيان ديده نمي شود مگر ظهور نقطه بيان. و اين مادام كه در ظلّ بيانند و العياذ بالله اگر نفسی خارج شد ديده نمي شود در او مگر شيطان و افعال و اعمال او. (edit)	And the fact that you had mentioned the verses of Mirza Yahya, the first point - the spirit of self-sacrifice - says that from the time the sun sets, you will not hear the truth of any of the signs of God except in the next appearance, as the blessed Jamal himself says the same thing. Because the verses of his knowledge, as long as they are modeled on the divine verses, are attributed to the truth, and his existence is like the existence of mirrors, which have not and do not have self-realization, but as long as they shine on the Sun of Ezz Samdani in front of him, after the deviation. fade away And this is also from the statement that they say [93] that nothing but the soul of the appearance can be seen in the manifestations of the appearance. Therefore, in all manifestations of the emergence, whether it is in the Qur'an, the Bible, the Psalms, or the Torah, nothing but the soul of the emergence can be seen. And also, it is not seen in the rudder of expression except the appearance of the dot of expression. And as long as they speak in the shadow, and God forbid, if a breath goes out, nothing but the devil and his deeds will be seen in him. (edit)	And this, which you mentioned about the verses of Mirza Yahya, the First Point - may our souls be sacrificed for Him beyond - says that from the time of the setting of the Sun of Truth, no one will hear the verses of God except in the subsequent manifestation, just as now that blessed Beauty Himself says the same. For the verses of knowledge, as long as they are based on the divine verses, are attributed to the truth and their existence is like that of a mirror, which has no reality of its own and never has, but as long as it faces the Sun of Eternity, the radiance appears in it, and after turning away, it disappears. And this is also from the explanations that [93] He says that in the manifestations of theophany, nothing is seen but the self of theophany. Therefore, in all the manifestations of theophany, whether in the Qur'an, the Gospel, the Psalms, or the Torah, nothing is seen but the self of theophany. Similarly, in the abode of expression, nothing is seen but the manifestation of the Point of Expression. And this is as long as they are under the shadow of expression, and God forbid if a soul goes out, nothing is seen in it but Satan and his deeds and actions. (edit)

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