Kitab-i-Badi/Page34

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661	قل: لولاه ما ركب الحاء بالباء و ما إستقرّ هيكل الهاء علی الواو و ما خلق ما كان و ما يكون لو أنتم من الشّاعرين.[۳۵۴] و لولاه ما ألقيتُ نفسی بين يدی المشركين و ما عُلّقت بين الهواء. تالله بإشتياقی إليه و شوقی إلی نفسه قد حملتُ ما لا حمله النّبيّين و المرسلين. و رضيتُ كلّ ذلك علی نفسی لئلّا يردَ عليه ما يحزن به فؤاده الألطف الأرقّ اللّطيف المنيع. و وصّيناكم فی كلّ البيان بأن لا يحزن أحدٌ أحداً، لعلّ لا يرد عليه من حزن. و إلاّ ما لی و ذكری لكم و إشتغالی بكم، يا ملأ التّاركين. (edit)	Say: Were it not for him, the ha would not have been superimposed with the ba, and the structure of the ha would not have rested on the waw, and he would not have created what would have been and would not have been if you were among the poets. By God, with my longing for Him and my longing for Himself, I have carried what the prophets and messengers could not carry. And I accepted all of that on myself so that he would not respond to what grieves his kindest, softest, gentle and impenetrable heart. And we advised you in all the statement that no one should grieve anyone, so that he might not respond to his grief. Except what is mine and my remembrance of you and my preoccupation with you, O chiefs of the forsaken. (edit)	Say: Were it not for Him, the 'H' would not have been joined to the 'B', the structure of 'H' would not have settled upon the 'W', and what has been and what will be would not have been created if you are among the perceptive ones. Were it not for Him, I would not have thrown Myself at the hands of the polytheists, nor would I have been suspended in the air. By God, in My longing for Him and My desire for His soul, I have borne what no Prophet or Messenger has borne. I have accepted all of this for Myself so that nothing would befall Him that would sadden His tender, delicate, subtle, and impregnable heart. We have instructed you in all the Bayan that no one should grieve anyone, so that no grief would befall Him. Otherwise, what is there for Me and My mention to you and My involvement with you, O company of those who have abandoned? (edit)
662	و انّی ما أردت فی البيان إلاّ نفسه و لا من الأذكار إلاّ ذكره و لا من الأسماء إلاّ إسمه المبارك الأمنع الأقدس الأبدع البديع. فو عمری، لو ذكرتُ ذكر الرّبوبيّة ما أردت إلاّ ربوبيّته علی كلّ الأشياء. و إنْ جری من قلمی ذكر الألوهيّة ما كان مقصودی إلاّ إله العالمين. و إنْ جری من قلمی ذكرُ المقصود فهو كان مقصودی. و كذلك فی المحبوب، إنّه قد كان محبوبی و محبوبَ العارفين. و إنْ ذكرتُ ذكرَ السّجود ما أردتُ إلاّ السّجود لوجهه المتعالی العزيز المنيع. و إنْ أثنيتُ نفساً ما كان مقصودَ قلبی إلاّ ثناءُ نفسه. و إن أمرتُ النّاس بعملٍ ما أردتُ إلاّ العمل فی رضائه فی يوم ظهوره. و بذلك يشهد كلّما نزل علیّ من جبروت ربّی العليم الحكيم. و علّقتُ كلّ شیء بتصديقه، و رضائه و إنّه لهو الّذی قد كان بنفسه إلهَ العالمين و مقصود القاصدين[۳۵۵].و أنتم لو تدقّون الأبصار لَتشهدون مظاهرَ (يفعل ما يشاء) فی ظلّه لَمِنَ العابدين. و أنتم قد فعلتم بنفسه ما لا فعل أمّة الفرقان بنفسی و لا ملاء اليهود بالرّوح. (edit)	And I did not intend in the statement except Himself, nor among the supplications except His mention, nor among the names except His name, the blessed, the most impeccable, the most sacred, the most ingenious, the magnificent. By my life, if I were to mention the Lordship, I would only mean His Lordship over all things. And if divinity were mentioned from my pen, my intention would be none other than the God of the worlds. And if it came from my pen to mention the intention, then it was my intention. The same applies to the Beloved, for He was My Beloved and the Beloved of those who know. And if I mentioned the mention of prostration, I only wanted to prostrate to His Exalted, Exalted, Mighty Face. And if I praise a soul, the intention of my heart is nothing but to praise itself. And if I order the people to do something, I only want to do it to please Him on the day of His appearance. And with that, he bears witness to every time of the might of my Lord, the All-Knowing, the Wise. And I made everything dependent on His ratification and His pleasure, and that He is the One who has Himself been the God of the worlds and the destination of those who seek [355]. And you have done to himself what the nation of al-Furqan did not do to myself, nor did the Jews fill in the spirit. (edit)	Indeed, in the Bayan, I have intended nothing but His essence, and in the remembrances, nothing but His mention, and in the names, nothing but His blessed, impregnable, holiest, most creative, and most wondrous Name. By My life, if I mentioned the remembrance of Lordship, I intended nothing but His Lordship over all things. If the mention of Divinity flowed from My pen, My only purpose was the God of all worlds. If the mention of the Desired One flowed from My pen, it was He who was My Desired One. Likewise, with regard to the Beloved, He indeed was My Beloved and the Beloved of those who know. If I mentioned the remembrance of prostration, I intended nothing but prostration before His exalted, mighty, impregnable Face. If I praised a soul, the purpose of My heart was none other than the praise of His soul. If I commanded the people to perform a deed, I intended nothing but the deed in His good pleasure on the Day of His appearance. Thus, every word that descended upon Me from the dominion of My all-knowing, all-wise Lord bears witness to this. I have made everything dependent upon His confirmation, His satisfaction, and indeed, He is the One who has been, by Himself, the God of all worlds and the Desired One of those who seek. If you would but sharpen your insight, you would bear witness to the manifestations of "He does as He pleases" under His shadow for the worshipers. Yet, you have done to His person what neither the people of the Criterion have done to My person, nor the company of the Jews to the Spirit. (edit)
663	فاه آه من حرقة قلبی و حنين نفسی فيما ورد علی محبوبی من ملاء المشركين! أفّ لكم و لوفائكم، يا معشر الظّالمين! إنّا خلقنا الوفاء و الأدب لنفسه، لعلّ عند ظهوره لا تفعلوا أمراً تجزع به حقيقتی و حقائق الأشياء، و أنتم تجاوزتم عمّا حدّد فی كتاب الله الملك العلیّ العظيم و خرقتم حجاب الحياء، ثمّ سِتر الحرمة و عملتم ما يستحيی من ذكره قلم الإنشاء بين الأرض و السماء. (edit)	Oh, from the burning of my heart and the longing of my soul for what came to my beloved among the polytheists! Woe to you and your loyalty, O people of the wrongdoers! Indeed, We created loyalty and politeness for Himself, so perhaps when it appears, do not do something that my reality and the facts of things will be alarmed by, and you transgressed what was specified in the book of God, the Most High, the Great King, and you breached the veil of modesty, then you covered the sanctity and did what the pen of creation between the earth and the earth is ashamed of. the sky. (edit)	Alas! How my heart burns and my soul yearns for what has befallen my Beloved at the hands of the company of the idolaters! Woe to you and your loyalty, O assembly of the wrongdoers! Indeed, we created faithfulness and courtesy for His sake, so that upon His appearance, you would not commit any act that would grieve my reality and the realities of all things. Yet, you have transgressed what has been ordained in the Book of God, the Exalted, the Mighty, and violated the veil of modesty, then the covering of sanctity, and have done that which the pen of creation is too shy to mention between the earth and the heavens. (edit)
664	فآه آه بما ورد منكم علی هذا المظلوم الفريد الغريب، و لم أدرِ ما تفعلون به مِن بعد. لا فو نفسی العليم، بل أعلم و عندی علم كلّ شیء فی لوح جعله الله محفوظاً عن أنظر المشركين. و أخبرناه من قبل بما ورد عليه و يرد، و لو أنّه قد كان بنفسه عالماً بما فی صدور العالمين و لن يعزب عن علمه من شیء و لا يفوت عن قبضته ما خلق بكلمة من عنده. لا إله إلاّ هو الفرد الباعث المحيی المميت. (edit)	Ah, ah, what was reported from you to this oppressed, unique, strange person, and I did not know what you would do with him after that. No, I am the All-Knowing, but I know and I have the knowledge of everything in a tablet that God has made preserved from the eyes of the polytheists. And We informed him before of what was mentioned to him and will be answered, even if he himself had knowledge of what is in the breasts of the worlds, and he would not escape from his knowledge of anything, and he would not miss what he created with a word from him. There is no god but He, the One, the Resurrecting, the Life-giving and the Deadly. (edit)	Alas! Alas! For what has befallen this unique, oppressed stranger at your hands, and I know not what you will do with Him thereafter. By my Exalted Self, I indeed know, and I have knowledge of all things in a Tablet that God has made safeguarded from the gaze of the idolaters. And He informed us beforehand of what has befallen Him and what will befall Him, even though He Himself is aware of what lies in the hearts of all the worlds and nothing can escape His knowledge or slip from His grasp of what has been created by a word from Him. There is no god but Him, the Singular, the Resurrector, the Life-Giver, the Life-Taker. (edit)
665	قل: يا قوم، إنّه لهو الّذی لو يريد أنْ يجعل كلّ مَن فی السّموات و الأرض حجّةً باقيةً مِن عنده لَيقدر و إنّ هذا عنده سهل يسير. و إنّه لهو الّذی قد خلق رضوان البيان[۳۵۶]لنفسه و منه بدء كلّ شیء و يعود لو أنتم من العالمين. و أنتم بالّذی كان فی قبضته ملكوت الإبداع ما رضيتم أنْ يُسمّی نفسه بإسمِ من الأسماء، بعد الّذی إنّها و ملكوتها قد خلقتْ بأمره العزيز المنيع. فآه آه عن غفلتكم، يا ملاء البيان! فآه آه من إحتجابكم، يا ملاء المشركين! (edit)	Say: O my people, it is He who, if He wants to make everyone in the heavens and the earth a permanent argument from Him, He can, and this is easy for Him. And it is He who has created the pleasure of the statement[356] for Himself, and from Him is the beginning of everything and returns if you are of the worlds. And you, in whose grip is the kingdom of creation, did not consent to him calling himself by any of the names, after the One who created it and its kingdom by His order, the Mighty and Immeasurable. Ah, ah, for your negligence, O fullness of statement! Ah, ah, from your invisibility, O chiefs of the polytheists! (edit)	Say: O people, indeed He is the One who, if He wills, can make every being in the heavens and the earth an everlasting proof from Himself, for He is capable, and this is easy for Him. Indeed, He is the One who created the delight of eloquence for Himself, and from Him began everything and to Him it shall return, if you are among those who possess knowledge. And yet, with what was in His grasp of the dominion of creation, you were not content for Him to name Himself with any of the names, after they and their dominion were created by His mighty and invulnerable command. Alas! Alas for your heedlessness, O people of eloquence! Alas! Alas for your veiling, O people of idolatry! (edit)
666	و أنتم لمّا أسرفتم فی أنفسكم و بلغتم إلی معارج العرفان بزعمكم تذكرون الوصاية لأحد من أعدائه و تستدلّون بها علی الله الّذی به شرعتْ شرايع الأديان فی الأوّلين و الآخرين. و رجعتم إلی ما إستدلّ به أولو الفرقان بعد الّذی نهيناكم فی ساحته عن كلّ الأذكار إلاّ بعد إذنه و كان الله علی ذلك لَشهيد و خبير. إذاً فانظروا فی شأنكم و عرفانكم، فأفّ لكم و لعقولكم، ثمّ درايتكم، يا ملاء الأخسرين. أما علمتم بأنّا طوينا ما عند النّاس و بسطنا بساطاً آخر؟ فتبارك الله الملك الباسط العزيز الكريم. (edit)	And when you transgressed in yourselves and reached the heights of gnosis, as you claim, you mention the guardianship of one of his enemies, and you use it as proof against God, by whom the laws of religions were legislated in the ancients and the later ones. And you have returned to what the first of the Criterion inferred after the one in whose arena we forbade you from all remembrances except after his permission, and God is Witness and Expert on that. So, look into your affairs and your knowledge, so let it be for you and your minds, then your understanding, O chief of the losers. Did you not know that we have folded what people have and spread out another rug? Blessed be God, the noble, honorable King. (edit)	And when you transgressed against yourselves and claimed to have reached the heights of knowledge, you remembered guardianship for one of His enemies and used it as evidence against God, by whom the laws of religions were established for the former and latter people. You reverted to what the people of the criterion used as evidence, after We had forbidden you in His courtyard from all remembrances except after His permission, and God was a witness and expert in this. So, look into your affairs and your knowledge; woe to you and to your intellects, then to your discernment, O assembly of the losers. Have you not known that We have folded up what was with the people and spread out another carpet? So, blessed be God, the King, the Expander, the Mighty, the Generous. (edit)
667	قل: يا قوم، لاتفتروا علی نفسی، و إنّی ما تكلّمتُ إلاّ بذكر هذا الظّهور و ثنائه، و ما تنفّستُ إلاّ بحبّه و ما توجّهت إلاّ بوجهه المشرق المنير. و جعلت البيان و ما نزل فيه ورقةً من أوراق حديقة الرّضوان لنفسه المهيمن العزيز القدير. إيّاكم أن تغصبوها و ترجعوها إلی الّذی أراد سفكَ دمی مرّةً أخری بما[۳۵۷]إتّبع النّفس و الهوی و كان من الحاربين. (edit)	Say: O people, do not slander myself, and I did not speak except by mentioning and praising this appearance, and I breathed only with his love, and I did not turn except with his bright and luminous face. And I made the statement and what was revealed in it a leaf from the leaves of the Garden of Ridwan for Himself, the Dominant, the Mighty, the Powerful. Beware of usurping her and returning her to the one who wanted to shed my blood once more because he [357] followed the soul and passion and was of the warring ones. (edit)	Say: O people, do not fabricate falsehoods against me. I have only spoken in remembrance of this appearance and praised it. I have breathed only out of love for it and directed myself only towards its radiant and luminous countenance. I have made the utterance and what has been revealed in it a leaf from the leaves of the garden of Ridwan for His Almighty, Mighty, and Powerful Self. Beware of usurping it and returning it to the one who wanted to shed my blood once again by following his self and desire and being among the aggressors. (edit)
668	قد فصّلنا البيان مِن كلمةٍ، ثمّ رجعناه إليها و أمرنا الكلمة بأنْ تحضر تلقاء العرش لِيشهدَ خلقَ قبله و يفرحَ به نفسه العليم الحكيم. إذاً فانصفوا، هل ينبغی أن يتصرّف فيها صاحُبها، أو دونُها؟ فما لكم، يا معشر المحتجبين؟ إنّا أمرنا ملاء البيان بدن يلبسنّ الحرير و ينظّفنّ أنفسهم و أثوابهم لئلّا تقع عينه علی ما لا يحبّه، و كذلك فی كلّ شیء فصّلنا تفصيلاً فی كتاب مبين. كلّ ذلك لنفسه لو أنتم من المنصفين. (edit)	We have detailed the statement from the word, then we returned it to it and commanded the word to attend the Throne to witness the creation before it and rejoice in it himself, the All-Knowing, the Wise. So, be fair, is it necessary for its owner to dispose of it, or without it? So what is yours, O community of the veiled? We commanded the clarification of the body to wear silk and clean themselves and their clothes so that his eye does not fall on what he does not like, and likewise we have explained everything in detail in a clear book. All of that is for the same if you are of the fair-minded people. (edit)	We have elaborated the explanation from every word, then returned it to it, and commanded the word to appear before the Throne so that the creation before it would bear witness and His All-Knowing, Wise Self would rejoice in it. So be fair, is it appropriate for its owner to interfere with it, or less than that? What is the matter with you, O assembly of the veiled ones? We have commanded the assembly of explanation to wear silk and purify themselves and their garments so that His eye does not fall upon what He does not like, and likewise, in everything, we have detailed a clear explanation in a manifest book. All of this is for His sake, if only you were among the just. (edit)
669	و خلقنا السّموات و الأرض و ما قدّر بينهما لأحبّائه، فكيف جماله المشرق العزيز المنير، و أنتم تمسّكتم بما قدّرناه له و إعترضتم به علی محبوبی. فما لكم، يا ملاء البغضا، و ما يُغنيكم اليوم، يا معشر المفسدين؟ و أنتم إعترضتم عليه و بكلّ ما ظهر من عنده بعد ما وصّيناكم به فی الألواح بأنّ كلّ من يخطر بباله ذكرُ إسمه الأعظم البديع يقوم عن مقرّه و يقول: "سبحان الله ذو الملك و الملكوت" تسعة عشر مرّة، ثمّ: "سبحان الله ذی العزّة و الجبروت" تسعة عشر مرّة، إلی آخر ما نزّلناه فی لوح عزّ عظيم. (edit)	And We created the heavens and the earth and what He ordained between them for His beloved, so how is His bright, dear, illuminating beauty, while you adhered to what We decreed for Him and objected to My beloved? So what is yours, O fullness of hatred, and what enriches you today, O community of corruptors? And you objected to him and all that appeared from him after what we enjoined upon you in the Tablets, that everyone who thinks of mentioning his name, the greatest, the magnificent, gets up from his seat and says: “Glory be to God, the Possessor of the King and the Kingdom” nineteen times, then: “Glory be to God, the Possessor of Glory.” And Al-Jabrut” nineteen times, until the last of what We have revealed in the Tablet of Great Glory. (edit)	And We created the heavens and the earth and what is destined between them for His beloved ones, so how magnificent is His radiant, Mighty, and Luminous beauty, while you clung to what We have destined for Him and opposed it to My Beloved. So what is the matter with you, O assembly of hatred, and what will avail you today, O assembly of the corrupt? And you have objected to it and to all that has appeared from Him after We have enjoined you in the Tablets that whoever thinks of the mention of His Most Great and Wonderful Name, he should rise from his seat and say: "Glory be to God, the Possessor of the Kingdom and the Dominion" nineteen times, then: "Glory be to God, the Possessor of Might and Power" nineteen times, until the end of what We have revealed in a mighty and great Tablet. (edit)
670	و أنتم كفرتم به و بآياته و ما إكتفيتم بذلك و ما لاحظتم حقوق الله فی حقّه و ما راعيتم أمر الله فی نفسه العلیّ العليم، إلی أن إعترضتم بكلّ أفعاله واحداً بعد واحد و كنتم من المستهزئين[۳۵۸]. و منكم من قال: "إنّه يشرب الچای!" و منكم من قال: "إنّه يأكل الطّعام!" و منكم من إعترض علی لباسه بعد الّذی كلّ خيطٍ مِن خيوطه يشهد بأنّه لا إله إلاّ هو و إنّه لمقصود المقرّبين. (edit)	And you disbelieved in him and his signs, and you were not satisfied with that, and you did not notice the rights of God in his right, and you did not observe the command of God in himself, the Most High, the All-Knowing, until you objected to all his actions, one after another, and you were among the mockers[358]. Some of you said: “He drinks tea!” And some of you said: “He eats food!” And there are those among you who object to his clothing after the fact that every thread of his thread bears witness that there is no god but Him, and that it is the purpose of those close to Him. (edit)	And you have disbelieved in Him and His signs, and you were not content with that, and you did not observe the rights of God concerning Him, and you did not heed the command of God concerning His Exalted, Knowing Self, to the point that you objected to all His actions one after another and you were among the mockers[358]. And among you are those who said: "He drinks tea!" And among you are those who said: "He eats food!" And among you are those who objected to His clothing, after which every thread of its threads testifies that there is no god but He and that He is indeed the desired one of those brought near. (edit)
671	و إنّی أشهد بنفسی، ما كان عند حضرته فی بعض الأحيان من ثوبَين لِيبدّل أحدهما بالآخر. كذلك يشهد لسان صدق عليم. و ما كان فی بعض اللّيالی ما يسترزقن به آل الله و إنّه ستر أمره حفظاً لأمر الله المحكم المتين، بعد الّذی خُلق كلّ شیء لنفسه و عنده مفتاح خزائن السّموات و الأرضين. أفّ لحيائكم، يا ملاء البيان! تالله خجلتُ مِن فعلكم و إذاً أتبرّء منكم، يا ملاء الشّياطين. فآه آه مِن إبتلائه بينكم، فآه آه عمّا ورد و يرد عليه فی كلّ حين. (edit)	And I personally bear witness that he sometimes had two garments in his presence to exchange one for the other. Likewise, the tongue of the All-Knowing truth bears witness. And there was not in some nights what the people of God sought as sustenance, and that He concealed His command in order to preserve the command of God, the firm and firm, after He who created everything for Himself, and with Him is the key to the treasuries of the heavens and the earth. F to your life, O full of statement! By God, I am ashamed of your actions, and then I disavow you, O full of devils. Ah, ah, from his affliction among you, ah, ah, from what was reported, and he responds to it every time. (edit)	Indeed, I testify with myself that there were times when He did not have two garments to change one for the other. Thus, the tongue of truth and knowledge bears witness. And on some nights, there was nothing for the family of God to earn their livelihood, and indeed, He concealed His affair in preservation of the command of God, the Decisive, the Mighty, after which everything was created for Him and with Him are the keys to the treasuries of the heavens and the earth. Woe to your shame, O Assembly of Discourse! By God, I am ashamed of your actions, and thus I disassociate myself from you, O Assembly of Demons. Ah, ah, for His trials among you, ah, ah, for what has befallen and will befall Him at every moment. (edit)
672	يا قوم، فانصفوا، ثمّ تفكّروا أقلّ مِن آنٍ: لو أنتم فی تلك الحجبات، لِمَ أظهرتُ نفسی و ما ثَمَرُ ظهوری، يا ملاء المنافقين؟ قد بعثنی الله لِخرق الأحجاب و تطهيرکم لهذا الظّهور و أنتم فعلتم به ما يتذرّف به عينای و عيون المقدّسين. قد إبيضّتْ وجوهُ ملل القبل مِن فعلكم لأنكم أحجب منهم و أغفل من ملاء التّوراة و الزّبور و الإنجيل. فيا ليت ما وُلِدتُ مِن أمّی و ما أظهرت نفسی بينكم، يا ملاء الخائبين. فو الّذی بعثنی بالحقّ، أحصيت علم[۳۵۹] كلّ شیء و كلّ ما كنز فی كنائز حفظ الله و ما ستر عن أنظر العالمين، ولكن ما أحصيتُ نفوساً أشقی منكم و أبعد عنكم. لأنّا بعد ما فصّلناه فی الألواح و ما نصحنا به أنفسكم فی كلّ الأوراق، ما ظننّا بأنْ يظهر فی الملك أحد أنْ يعترض علی الله الّذی فی قبضته ملكوت ملك السّموات و الأرضين. إذاً تحيّرنا من خلقكم. (edit)	O people, be fair, then think less than now: If you were in those veils, why would I reveal myself and what are the fruits of my appearance, O chiefs of hypocrites? God has sent me to break the veils and purify you for this manifestation, and you have done to it what my eyes and the eyes of the sanctified are shedding tears of. The faces of the boredom of kisses have turned white from your actions, because you are more veiled than them and heedless than the cover of the Torah, the Psalms and the Gospel. I wish I had not been born of my mother and had not revealed myself among you, O chief of the disappointed! By Him who sent me with the truth, I counted the knowledge of [359] everything and everything that is treasured in the treasures of God’s protection and what is concealed from the eyes of the worlds, but I did not count the souls more miserable than you and farther from you. Because after what we have explained in detail in the Tablets and what we have advised yourselves on in all the papers, we did not think that anyone would appear in the kingdom to object to God, in whose grip is the kingdom of the kingdom of the heavens and the earth. So you ashamed us of your creation. (edit)	O people, be fair, and then reflect for even a moment: If you were in those veils, why would I manifest myself and what is the purpose of my manifestation, O Assembly of Hypocrites? God has sent me to break the veils and purify you for this manifestation, and you have done with it what brings tears to my eyes and the eyes of the sanctified ones. The faces of the people of the past religions have turned pale due to your actions because you are more veiled and heedless than the assemblies of the Torah, the Psalms, and the Gospel. Oh, if only I had not been born of my mother and had not manifested myself among you, O Assembly of the Disappointed. By the one who sent me with the truth, I have counted the knowledge of everything and all that is treasured in the treasuries of God's preservation and what is hidden from the eyes of the worlds, but I have not counted souls more wretched than you and further away from you. For after we detailed it in the tablets and advised your souls in all the papers, we never imagined that anyone in the realm would object to God, in whose hand is the kingdom of the King of the heavens and the earth. Thus, we are bewildered by your creation. (edit)
673	و لم أدر بأیّ كلمة خُلقتم، يا من تحيّر فيكم و مِن فعلكم أفئدة أهل ملاء العالين، ثمّ أفئدة المخلصين و المقرّبين. كذلك قصصنا لك يا عبد فی هذا اللّوح ما تغرّدت به حمامة البيان حينئذٍ لدی عرش ربّك العزيز الحميد، و إنّک أنت فاقرأ ما نزّل فيه، ثمّ أحفظ لؤلؤ المعانی عن كلّ خائن سارق مِن ملاء الشّياطين! و إن وجدتَ من ذی بصر، فانشرْها أمام عينيه لِيشهد و يكونَ مِن الفائزين. لعلّ أُولی الأبصار مِن عبادنا الأخيار يطّلعنّ بما ورد علی جمال المختار مِن هؤلاء الفجّار، الّذين إتّخذوا العِجْلَ لأنفسهم ربّاً من دون الله و يسجدونه فی العشیّ و الأبكار و يكوننّ مِن الفرحين. (edit)	And I did not know with what word you were created, oh those who are perplexed about you and from your actions, the hearts of the people of the highest, then the hearts of the sincere and the close ones. We also narrated to you, O servant, in this tablet what the dove of statement tweeted at that time before the throne of your Lord, the Mighty, the Praiseworthy, and that you are the one who reads what was revealed in it, then save the pearls of meanings from every traitor and thief from the host of devils! And if you find someone with sight, spread it before his eyes so that he may bear witness and be among the winners. Perhaps those with vision among our good servants will see what has been reported about the beauty of the chosen one from among these ungodly ones, who have taken the calf for themselves as a god instead of God, and they prostrate to it in the evening and in the early morning, and they are among those who rejoice. (edit)	And I did not know by which word you were created, O you who bewildered the hearts of the people of the High Assemblies, and then the hearts of the sincere and the close ones. Thus, we have narrated to you, O servant, in this Tablet, what the dove of eloquence sang at the time near the throne of your Mighty, Praiseworthy Lord. Indeed, you are the one, so read what has been revealed in it, and then guard the pearls of meanings from every treacherous thief among the assemblies of devils! And if you find someone with insight, spread it before their eyes so that they may bear witness and be among the winners. Perhaps the people of insight among our righteous servants will look at what has been imposed on the beauty of the Chosen One by these wicked ones, who have taken the calf for themselves as a lord other than God, and they prostrate to it in the evenings and the early mornings, and they will be among the rejoicing. (edit)
674	و إنّک أنت لا تحزن عمّا ورد علينا، ثمّ إصبر كما صبرنا و إنّه لخيرُ ناصر و معين. أن أذكر ربّك فی اللّيالی و الأيّام، ثمّ أنطق بثناء نفسه بين عباده، لعلّ بثنائه تحدث [۳۶۰]نارُ حبّه فی قلوب المحسنين و كلٌّ يقومنّ علی ثناء الله ربّهم و ربّ ما يُری و ما لا يُری و ربّ آبائكم الأوّلين. و الحمد للّه ربّ العالمين. (edit)	And you do not grieve over what has been reported to us, then be patient as we have been patient, and indeed it is the best of a supporter and helper. That I remember your Lord in the nights and days, and then pronounce His own praise among His servants, perhaps by His praise the fire of His love arises in the hearts of the doers of good. and thank Allah the god of everything. (edit)	And indeed, you should not grieve for what has befallen us, then be patient as we have been patient, and indeed, He is the best helper and supporter. Remember your Lord in the nights and the days, and then speak of the praise of Himself among His servants, so that perhaps by praising Him, the fire of His love will arise [360] in the hearts of the beneficent, and everyone will stand in the praise of God, their Lord, and the Lord of what they see and what they do not see, and the Lord of your forefathers, the first ones. Praise be to God, the Lord of the worlds. (edit)
675	هر صاحب بصر و ادراكی از اين آيات مذكوره البتّه بر حقّ و نفس خود هر دو نوحه نمايد. امّا بر حقّ منيع، چه كه در دست امثال آن ظالمين مبتلی شده به شأني كه عين ابداع نديده و سمع اختراع نشنيده. و امّا بر نفس خود، چه كه به شأني که بايد بر اين امر بديع قيام نمايد، ننموده. نسئل الله بأن يبعث بسلطانه خلقاً لِيأت بما فات مِن هؤلاء، كه شايد آن نفوس مقدّسه به آنچه لايق و سزاوار اين ظهوراست قيام نمايند. مَن يطوف حول الرّوح يقول: "لا تستُر، فاخرُق الأحجاب، ثمّ أظهِر ما كُنز فی السّرّ من علم الله المهيمن القيّوم!" و الّذين يطوفن فی حول العقل يقولن: "إيّاك إيّاك، أن إصبر و لا تُفشِ ما يفزع به هياكِلُ المغلّين و تميّز به صدور المشركين. أن ألق علی العباد ما ينبغی لشأنهم و مقامهم! إيّاك أن تُلق علی الرّضيع مقاماتِ البلوغ، أو علی المحروم أسرار حرم الله، أو علی الأصمّ نغمات الله العزيز المحبوب!" (edit)	A cat with eyesight and perceptiveness, where are the ayahs mentioned, of course, righteousness is right, and the soul of a cat without wailing is a cry. As for righteousness, it is an impenetrable right, like a dozen proverbs that the wrongdoers are afflicted by it. And as for the righteousness of one’s soul, the same is the case with the one that is the best. We ask God to send with His authority a people to come with what has passed from these people, so that the souls of His sanctification will be worthy of him, and he will not be able to do so. Whoever circles around the soul says: “Do not cover up, so break through the veils, then reveal what is treasured in secret from the knowledge of God, the Dominant, the Subsisting!” And those who circulate around the mind say: “Beware, beware of being patient, and do not divulge what frightens the structures of the oppressors and distinguishes the breasts of the polytheists. I cast on the servants what befits their status and status! God has forbidden, or the deaf, the tunes of God, the Mighty, the Beloved! (edit)	Every discerning and perceptive person should surely lament for both the truth and their own selves in regard to these mentioned verses. As for the Mighty Truth, it is because it has been afflicted at the hands of the likes of those oppressors in a way that the eye of creation has not seen and the ear of invention has not heard. As for their own selves, it is because they have not acted in a manner befitting this wondrous matter and have not arisen. We ask God to send forth a creation with His authority to bring about what has been missed from these people, so that those holy souls may arise according to what is befitting and appropriate for this manifestation. Those who revolve around the spirit say, "Do not hide, tear apart the veils, and then reveal what has been stored in the secret of God's knowledge, the Dominant, the Self-Sustaining!" And those who revolve around the intellect say, "Beware, beware, be patient and do not disclose what frightens the temples of the oppressors and distinguishes the chests of the polytheists. Cast upon the servants what befits their station and position! Beware of casting upon the infant the stages of maturity, or upon the deprived the secrets of God's sanctuary, or upon the deaf the melodies of God, the Mighty, the Beloved!" (edit)
676	ای غير منصف غير بصير، چرا از شجره اعراض سؤال ننمودی كه چرا نفسی را كه بيست سال به اسمش معروف و موسوم بودی و به كلماتش از برای خود شأن ثابت نموده، حال[۳۶۱]فتوی بر قتلش داده، و عامل شده آنچه را كه احدی عامل نشده و در كلّ حين به مكر جديد در تضييع امرش مشغول؟ و حال آن كه تو و امثال تو كلّ از كلمه او خلق شده، ولكن چه ذكر شود كه آنچه گفته شود ابداً در نفس مغلّين و مشركين تأثير ننموده و نخواهد نمود. (edit)	O unfair and unwise person, why didn't you ask the family of Iraz that why the soul, whose name you were known and called for twenty years, and whose words proved your worth, now [361] issued a fatwa to kill him, and did what he did No one is responsible and all the time he is busy with new tricks to spoil his cause? And now that you and those like you were all created from his word, but what should be mentioned is that what has been said has never had an effect on the souls of the Mughals and polytheists and will never have an effect on them. (edit)	O unjust and unseeing one, why did you not question the tree of evasion about why it issued a fatwa for the killing of a soul who had been known and recognized by its name for twenty years, had established its reputation through its words, and had now [361] caused what no one else had caused, and was constantly engaged in new schemes to undermine its cause? While you and the likes of you have all been created from its word, but what can be mentioned that has never had an effect on the souls of the oppressors and polytheists and will not have an effect? (edit)
677	و اين بسی واضح است كه اگر نفسی به جذْوه از نار حبّ الهی فائز می شد، ابداً به اين كلمات مشغول نمي گشت و به اين اعتراضات بر سلطان اسماء و صفات وارد نمي آورد آنچه شبه آن در ابداع ظاهر نشده. فسوف يبعثنّ الله خلقاً ينتبهنّ مِن كلماته و يعرفنّ مراده و يتوجّهنّ إليه و ينقطعنّ عن العالمين. (edit)	And this is very clear that if a soul was blessed with the fire of divine love, it would never have engaged in these words and would not have brought in these objections to the king of names and attributes, the like of which has not appeared in creation. Then Allah will send people who will understand His words and know what He means and will turn to Him and be cut off from the worlds. (edit)	And it is quite clear that if a soul were to attain a spark from the fire of divine love, it would never engage in these words and would not bring up these objections against the authority of the names and attributes, such that no trace of it has appeared in creation. So Allah will surely raise a creation who will pay attention to its words, recognize its purpose, turn towards it, and disconnect from the worlds. (edit)
678	و اين که نوشته كه جواب ميرزا محمّد علی و ميرزا ابو الحسن و ديگران را چه بگويم، شما قاضی كاينات نبوده و نيستيد. قاضی نفس خود باش و فكر خود را كن كه جواب خدا را چه بگوئی، جواب خلق آسان است. ای بی شرم بی حيا، در جواب مخلوقی چند اظهار تحيّر نموده، و ابداً در فكر جواب حقّ نيفتاده. حال انصاف ده، تو كه از چند نفر مخلوق اظهار شرم و تحيّر از جواب نموده، اين عباد در مقرّ عرش اعظم، مقامي كه جميع انبيا و مقرّبين حاضرند، جواب چه بگوئيم؟ فاشهدْ نفسك فی ذلك الموقف، ثمّ ملاء البيان كلّهم أجمعين، و نقطة الأولی عن يمين العرش[۳۶۲]يخاطبك و إيّاهم. (edit)	And what can I say about the answer of Mirza Muhammad Ali, Mirza Abu al-Hassan and others, you were not and are not the judges of the universe. Be the judge of your own self and think about what you say about the answer of God, the answer of creation is easy. Shameless shameless man, he has made several surprising statements in response to a creature, and he has never thought of the right answer. Now be fair, you who have expressed shame and surprise at the answer of several created people, what should we say to these servants at the seat of the Great Throne, a place where all the prophets and close ones are present? So witness yourself in that situation, then the full statement, all of them together, and the first point from the right of the throne [362] will address you and them. (edit)	And as for what you wrote, asking what should I say in response to Mirza Muhammad Ali, Mirza Abu al-Hasan, and others, you are not and have never been the judge of the universe. Be the judge of your own self and think about what you will say in response to God; responding to creation is easy. O shameless and immodest one, you have expressed confusion and embarrassment in response to a few creatures, but have never considered responding to the truth. Now be fair, as you have shown shame and confusion in responding to a few individuals, what will you say in response to the servants in the abode of the Supreme Throne, a position where all prophets and the closest ones are present? Bear witness to yourself in that situation, and to the entire assembly of eloquence, and the first point on the right side of the Throne [362] will address you and them. (edit)
679	بفارسی ذكر می شود تا درست ادراك نمائی. می فرمايد: ای ملاء بيان، آيا به شما خبر ندادم در كلّ الواح كه بعد از من ظهوری ظاهر خواهد شد؟ البتّه كلّ می گوئيد: "بلی". و نفسك الحقّ، در جميع الواح بشارت فرموده و اخذ عهد آن نيّر اعظم را از كلّ فرموده، بعد می فرمايند كه: "آيا نگفته ام كه آن جمال قدم به آيات الله ظاهر می شود؟ و آيا نفرموده ام كه طوريّون در آن مقرّ منصعق و ميّت می شوند؟ و آيا نفرمودهام كه اعلی شجره اثبات از ادنی شجره نفی می شود؟ و آيا نفرموده ام كه هر ذی نوری نزد ضياء انوار وجهش مظلم مشاهده می شود؟ و آيا نفرموده ام كه به نفس ظهور احدی جز ذاتش مطّلع نه؟ و آيا نفرموده ام در حين ظهور به آنچه در بيان نازل شده از او محتجب نشويد؟ و آيا نفرموده ام به حروفات بيان كه اوّل خلق بيانند از آن جمال قدم محروم نمانيد؟ و آيا نفرموده ام كلّ بيان ورقه ايست از اوراق جنّتْ نزد آن شجره احديّت؟ آيا نفرموده ام كه او قادر است بر آن كه نفسی را كه اعلی است از كلّ خلق، ردّ فرمايد؟ و آيا نفرموده ام كه كلّ بيان خلق اويند در ظهور قبل او؟ (edit)	It is mentioned in Farsi so that you can understand it correctly. He says: O Mullah Bayan, didn't I inform you in all the tablets that someone will appear after me? Of course, you all say: "Yes". And Nafsh al-Haqq, in all the Tablets, gave good news and took the oath of that supreme yoke from all, then they say: "Didn't I say that the beauty of the walk will appear before the Ayat of Allah? And they will die? And didn't I tell you that the highest tree of proof is from the lower tree of negation? And didn't I tell you that every living being of light is seen as dark in the presence of Ziya Anwar? And didn't I tell you that no one is aware of the self-appearance of a person except his own essence? And didn't I say that you should not object to what was revealed in the statement during the revelation? And didn't I say that you should not be deprived of the beauty of the step by the letters of the statement that are the first of creation? Ahedite? Didn't I say that he is capable of rejecting the soul that is supreme from the whole of creation? And didn't I say that the entire expression of creation will come before him? (edit)	It is mentioned in Persian so that you may understand correctly. It says: O assembly of eloquence, have I not informed you in all the Tablets that after me a Manifestation will appear? Surely, you all say, "Yes." And indeed, the truth is that in all the Tablets, the good news has been given and the covenant of that Supreme Light has been taken from everyone. Then it says: "Have I not said that that Primal Beauty will appear with the verses of God? And have I not said that the people of Sinai will be struck down and perish in that abode? And have I not said that the highest Tree of Affirmation will emerge from the lowest Tree of Negation? And have I not said that every luminous being will be seen in the darkness of His light? And have I not said that at the time of the appearance, no one but His essence will be informed? And have I not said that during the appearance, do not be veiled from what has been revealed in His utterance? And have I not said to the letters of eloquence, who are the first of creation, not to be deprived of that Primal Beauty? And have I not said that all eloquence is but a leaf from the leaves of Paradise in the presence of that Tree of Oneness? Have I not said that He is capable of rejecting a soul that is higher than all creation? And have I not said that all eloquence is created in His manifestation before Him?" (edit)
680	البتّه جميع را تصديق مي نمائيد چه كه كلّ در الواح بيان منصوصاً نازل و مسطور. مع اين وصايای لا يُحصی و نصايح محكمه[۳۶۳]متقنه به چه دليل و برهان به اين جمال مبارك سيف جفا كشيده ايد، و جميع بر هتك حرمتش قيام نموده ايد، و اراده سفك دم مطهّرش كرده ايد، و از جميع اشطار به اسياف نفاق هجوم آورده ايد؟ مع آن كه به حجّتی ظاهر شده كه من از قبل به آن ظاهر شده ام، و همچنين از قبل قبل محمّد رسول الله، و از قبل قبل قبل روح. اگر بگوئيد: "از كجا اين آيات من عند الله است؟" مي گويم: "به همان دليل كه آيات مرا ادراك نموده ايد كه من عند الله است." (edit)	Of course, you confirm everything that is revealed in the tablets. With these innumerable commandments and the advice of the court[363], what is the reason and proof for this blessed beauty? Have you invaded? Although it has appeared with a proof that I have appeared before, and also before Muhammad, the Messenger of God, and before before before the soul. If you say: "From where do these verses of mine come from Allah?" I say: "For the same reason that you have understood my verses that I am with Allah." (edit)	Indeed, you all confirm it as it is explicitly revealed and recorded in all the Tablets. Despite these innumerable admonitions and well-founded counsels, for what reason and on what grounds have you drawn the sword of injustice against this blessed Beauty, and collectively violated His sanctity, sought to shed His pure blood, and launched an onslaught with the swords of hypocrisy from all directions? And yet, He has appeared with a proof that I had previously appeared with, and likewise, before me, was Muhammad, the Messenger of Allah, and even before him, the Spirit (Jesus). If you ask, "From where are these verses from God?" I say, "For the same reason that you have recognized my verses to be from God." (edit)

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