Kitab-i-Badi/Page7

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121	كلّكم خُلقتم للقائه و الحضور فی ذلك المَوقف الأعظم العظيم. و إنّه قد ينزل من سماءِ جوده ما هو خيرٌ لكم، و ما نزل مِن عنده إنّه لَيُغنيكم عن العالمين. لن ينفعَ اليومَ كلَّ ذی علمٍ علمُهُ و لا كلَّ ذی فضل فضلُهُ ولا كلّ ذی عظمة عظمته ولا كلّ ذی قدرة قدرته و لا كلّ ذی ذكر ذكره ولا كلّ ذی عمل عمله ولا كلّ ذی ركوع ركوعه ولا كلّ ذی سجود سجوده ولا كلّ ذی توجّه توجّهه و لا كلّ ذی شرف شرفه و لا كلّ ذی نسب عالی نسبه و لا كلّ ذی حسب متعالی حسبه و لا كلّ ذی بيان بيانه ولا كلّ ذی نور نوره و لا كلّ ذی إسم إسمه. لأنّ كلّ ذلك و كلّ ما عرفتم و أدركتم كلّها قد خُلق بقوله "كُنْ" فيكون و إنّه لو يشاء لِيبعث الممكنات بكلمةٍ مِن عنده لَيقدر و إنّه قد كان فوق ذلك لقدّاراً مقتدراً قدير. (edit)	All of you were created to meet him and to be present in that great, great situation. And that He may send down from the heavens of His goodness what is best for you, and what He sent down from Him is that He will suffice you from the worlds. Not everyone who has knowledge will benefit his knowledge, nor everyone who has virtue, nor everyone who has greatness, nor everyone who has power, nor everyone who remembers his remembrance, nor everyone who does his work, nor everyone who bows his bowing, nor everyone who prostrates his prostration, nor everyone who directs his direction. Not every person of honor is his honor, not everyone of high lineage is his lineage, not everyone of the lineage of the Exalted is according to him, not everyone who has clarification, not everyone who has light is his light, and not everyone who has a name is his name. Because all of that and everything that you have known and comprehended, all of it, was created by His saying “Be” and it is, and that if He willed, He would send the possible things with a word from Him, that He might, and that He was above that for Predestination, Powerful, Powerful. (edit)	Nothing entered yet... (edit)
122	إيّاكم، يا أيّها المرايا، أنْ تغرّنكم الأسماء فی ذلك اليوم. فاعلموا أنتم و مافوقكم و مادونكم قد خلقتم[۶۳] لذلك اليوم. إتّقوا الله و لاترتكبوا مايحزن به فؤاده و تكوننّ من الغافلين. ربّما يظهر بالحقّ و أنتم راقدون علی مقاعدكم و يأتيكم رسله بألواح عزّ مبين و أنتم تستكبرون و تحكمون عليه ما لا تحكمون به علی أنفسكم، و تقولون: "ليس هذا مِن الله المهيمن القيّوم." (edit)	Beware, O mirrors, that the names deceive you on that day. So know that you and what is above you and what is below you were created for that day. Fear Allah and do not commit what grieves His heart, and be of the heedless. Perhaps he will appear with the truth while you are lying on your seats, and his messengers will come to you with tablets of manifest glory, while you are arrogant and you judge him what you do not judge yourselves, and you say: “This is not from Allah, the Dominant, the Sustainer.” (edit)	Nothing entered yet... (edit)
123	سبحانك الّلهم يا إلهی! أنت تعلم بأنّی بلغتُ كلمتك و ما قصرتُ فيما أمرتَنی به. أسئلك بأنْ تعتصمنّ فی ذلك اليوم خلق البيان بأن لايعترضوا عليك و لا يجادلوا بآياتك ولتحفظهم، يا إلهی، بقدرتك الّتی إستطلتها علی العالمين. (edit)	Glory be to God, my God! You know that I delivered your word and I did not fall short in what you commanded me to do. I ask you to hold fast on that day the creation of the statement so that they do not object to you and do not argue with your signs and to protect them, O my God, with your power that you spread over the worlds. (edit)	Nothing entered yet... (edit)
124	در اين مقام به اين كلمات قناعت شد. اكثر بيانات الهی، كه در اين ظهور امنع اقدس نازل شده، احدی ملاحظه ننموده. بعضی آن را از مواضع خود تحريف نموده اند و بعضی را ستر نموده و بعضی را به حسب ظاهرِ كلمه تغيير داده اند. اگر چه فی الحقيقة آنچه از بيان نزد هر نفسی موجود است كفايت مي كند او را در تذكّر به اين كلمه اتمّ اعظم. و كان الله علی ذلك شهيد و عليم. (edit)	At this point, he was satisfied with these words. Most of the divine revelations, which were revealed in this holy revelation, were not noticed by anyone. Some have distorted it from their own positions, and some have set it aside, and some have changed it according to the appearance of the word. Although, in fact, what is available to every soul is enough to remind him of this word, the supreme atom. And may Allah be upon him as a martyr and a knower. (edit)	Nothing entered yet... (edit)
125	و اين که نوشته كه فرموده" انّ الامر ينتهی إلی إسم الوحيد لانّ ظهوره بنفسه حجّة و لايحتاج إلی نصّی، فو الله حين الّذی كتبتَ هذه الكلمة قد بكتْ كلّ الأشياء و ناح أهل ملاء[۶۴] الأعلی و تزلزلتْ أركان الوجود من الغيب و الشّهود، لأنّك لإثبات عدوّاً مِن أعداء الله إحتقرتَ شأن الله و عظمته و كبريائه. فوالله إنّ الّذی إتّخذتَهُ ربّاً مِن دون الله إنّه يحتاج بكلّ شیء، و الّذی كلّ يحتاج إليه إنّه قد ظهر بالحقّ فی سنة السّتّين و حينئذٍ إستوی بالحقّ، (فَتَبَارَكَ اللهُ أحْسَنُ الخَالِقِين.) (edit)	And where is the name of the only one, because its manifestation by itself is a proof and does not need a text, for God, when this word was written, all things wept, and the people of the Supreme[64] mourned, and the pillars of existence slipped from the unseen and the witnesses. Because to prove an enemy of God, you despised God's status, greatness, and pride. By God, the one whom you have taken as a lord instead of God is in need of everything, and the one who needs him is that he appeared with the truth in the year sixty, and at that time he was equal with the truth. ) (edit)	Nothing entered yet... (edit)
126	خَفْ عن الله و لا تجرِ قلمك فی إتّباع نفسك و هويك، و لا تكفُر بالّذی بإشارة مِن قلمه ثبت أديانُ العالمين. إنّ الّذی قُمتَ لحبّه علی النِّفاق كان أنْ يقومَ تلقاءَ الوجهِ و يُلقیَ عليه الآياتُ و كان مفتخراً بذلك. إذ إنّك إتّبعته من عند نفسك و به إعترضتَ علی الله الّذی خلق كلّ شیء بأمرٍ من عنده، لا إله إلاّ هو الغالب القاهر المقتدر المتعالی العزيز المحبوب. (edit)	Fear God, and do not drag your pen in following yourself and your desires, and do not disbelieve in Him who, with a sign from His pen, established the religions of the worlds. The one whom I rose to love over hypocrisy was that he would stand up on his face and recite verses to him, and he was proud of that. Since you followed it from yourself and with it you objected to God who created everything by order from Him. (edit)	Nothing entered yet... (edit)
127	نفسي كه خود شما ذكر مي كنيد كه مرآت است، و بر هر ذی بصری معلوم كه مرآت از خود تحقّقی نداشته و نخواهد داشت وجودش از برای آن بوده كه حاكی باشد از تجلّيات شمس، درباره او قائل شده كه نقطه اولی - روح ماسواه فداه - فرموده كه او بنفسه حجّت است و احتياج به نصّ من ندارد. فوالله يؤيّد ألسنَكُم هويكم و يُظهر منه ما يشاء، لا ما قدّر من لدی الله العزيز القدير. اين[۶۵] ظهور كه آيات و ظهوراتش كلّ عالم را احاطه نموده انكار نموده و نصّ خواسته، مع آن که كلّ بيان صريحاً منصوصاً در اين ظهور ابدع امنع نازل شده، و مع آن که اين امر لم يزل و لايزال مقدّس از دليل و اشاره و عباره و دلاله بوده و خواهد بود. ظهورش بنفسه حجّت و آياتش برهان الله علی العالمين. (edit)	The soul that you yourself mention is Merat, and it is clear to every visible soul that Merat did not and will not have any self-realization, and that he existed to be a sign of the manifestations of Shams. He said that he is self-authorized and does not need my text. God approves my speech and shows me what He wills, I am not worthy of God, the Almighty. This [65] revelation, whose verses and revelations surrounded the whole world, denied and asked for a text, despite the fact that the entire statement was revealed explicitly in this revelation, and despite the fact that this matter is still sacred from reason and indication. And it has been and will be a sign. His appearance is the proof of proof and his verses are proof of God against the worlds. (edit)	Nothing entered yet... (edit)
128	و اي كاش دلائل السّبعة كه از كلمات اوليّه نقطه بيان است ملاحظه مي نمودی. از قراري كه معلوم مي شود مقصودی جز اعراض از حقّ و اعتراض بر او نداشته و نداريد. لو يأتيكم الله بكلّ الآيات لن تؤمنوا به. چنانچه نقطه بيان - روح ماسواه فداه - از اين ايّام خبر داده اند. فانظُرُوا فی كلمات الله لعلّ تكوننّ من المتنبّهين. (edit)	And I wish you had noticed the reasons for the seven, which is one of the first words to express the point. As it turns out, you did not and do not have any intention other than complaining about the right and protesting against him. If Allah comes to you with all the signs, do not believe in them. If the point of expression - the spirit of self-sacrifice - they have informed about these days. So look at the words of God, maybe you will be warned. (edit)	Nothing entered yet... (edit)
129	و اين که نوشته كه: فرموده اند إنّ ألامر ينتهی إلی إسم الوحيد، فوالله الّذی لا إله إلاّ هو كه وحيد را نشناخته و ندانسته كه مقصود كه بوده. و سلّمنا كه مقصود از وحيد مقصود اوّل مُعرض بالله باشد، چرا عبارت بعد را ملاحظه ننموده كه مي فرمايد: فإنْ يظهر الله فی أيّامك مثلك هذا ما يورثنّ الأمر مِن الله الواحد الوحيد. مع ذلك اين ظهوری كه به جميع شئونات الهيّه ظاهر شده به قدر يك مرآت هم نبوده كه جميع[۶۶] به اظفار غلّ و بغضا حولش جمع شده ايد و در هر حين به مكر جديد در تضييع امرش مشغول گشته ايد. فأفّ علی الّذينهم أعرضوا عن كلّ الآيات و إتّخذوا من الكتاب حرفاً و إستدلّوا بها علی ما عندهم و كفروا بالله الّذی بأمرٍ مِن عنده نزّلتْ صحائفُ عزّ كريم و ألواح قدس منيع. (edit)	And where is the name of the one who is the only one? And we accepted that this is intended as the only one intended for the first objection to God most severely, following the phrases after ra note that we embed it as the only one: If God appears in your days like you, this is what they inherit from the one and only God. Despite that, where is my appearance that has all the affairs of the Divine, a manifestation of his strength, with his destiny, as many times as they are his disobedience, like all[66] with nails of malice and hatred around him, the gathering of strength of hand and turn when there is new deception in the waste of his busy hand. So, those who turned away from all the verses and took from the Book as a letter and used it as evidence for what they have and disbelieved in Allah, who by order from Him revealed the scrolls of glory and honor and the holy impenetrable tablets. (edit)	Nothing entered yet... (edit)
130	اين است كه نقطه بيان - روح ما سواه فداه - مي فرمايد كه آن ظهور اعظم را اهل بيان يكی از مؤمنين هم نخواهند شمرد، چه كه اگر مؤمن هم بدانند راضی نمي شوند از برای او آنچه را كه از برای خود نمی پسندند، صدّق الله العلیّ العظيم. (edit)	This is that the point of the statement - our soul other than self-sacrifice - says that they will not consider that great manifestation as the statement of one of the believers, because even if the believers know, they will not be satisfied with what they do not like for themselves. Al-Ali Al-Azeem (edit)	Nothing entered yet... (edit)
131	از جميع اينها گذشته قولُ الحقّ كلمةٌ واحدةٌ و هی ما نزّلتْ مِن عنده إنْ أنتم مِن العارفين. قال و قوله الحقّ: إيّاك إيّاك أيّامَ ظهورِهِ أنْ تحتجبَ بالواحد البيانيّة. فإنّ ذلك الواحد خلقٌ عندَهُ. و إيّاك إيّاك أنْ تحتجبَ بكلماتِ ما نزّلتْ فی البيان فإنّها كلماتُ نفسِهِ فی هيكلِ ظهورِهِ مِن قبلُ. (edit)	From all its sources, the saying of the truth is one word, and it is what was revealed from Him, if you are of the knowers. He said, and his words are the truth: Beware, in the days of his appearance, that you should be veiled by manifest ones. For that one was created with him. And beware of being veiled by the words of what was revealed in the statement, for they are the words of his soul in the structure of his appearance before. (edit)	Nothing entered yet... (edit)
132	و كلّ آنچه نوشته اند در صورت تصديق و تسليم رشحی از طمطام يمّ بيان الهی بوده، صد هزار امثال اين نفوس به قولی خلق شده و مي شوند، و مع ذلك افتراءً علی الله و كذباً عليه و بغياً علی حضرته و طغياناً علی بهائه و إثباتاً لأعدائه مي نويسی كه حضرت اعلی فرموده[۶۷] كه احتياج به نصّ من ندارد. و بهذِهِ الكلمة تبرّء منك كلّ ما ظهر مِن القلم فی ممالك الله المقتدر العلیّ العليم. (edit)	And all that they have written, in the case of confirmation and delivery of a secret from Tamtam Yam, is a divine statement, a hundred thousand people like these souls were created and will be created by a word, and yet it is a slander against Allah, a lie against Him, a falsehood against His Holiness, a rebellion against Bahá'í, and a proof. You are writing to your enemies that the Most High said [67] that he does not need my text. And with this word, we are all absolved from the pen of the pen in the kingdom of God, the Almighty, the Most High, the All-Knowing. (edit)	Nothing entered yet... (edit)
133	اليوم جميع اسماء حسنی به ملكوت خود راجع، و لا يفقه ذلك إلاّ كلُّ موقنٍ عالمٍ بصير. و آنچه در بيان نازل شده، چه از احكام و چه از اوصاف منزَله در شأن حروفات و مرايا، احدی را نفع نمی بخشد مگر به تصديق اين ظهور. بذلك تنفّس نفسُ الرّحمن فی نفْس البيان لو أنتم مِن العارفين. و اليوم چون معرضين قابل عرفان مَثَل اعلی، كه حجّة الله و برهانُهُ بوده، نبوده و نيستند و از ادراك لطائف كلمات الهيّه عاجز مشاهده می شوند، لذا در اين مقام مَثَل ادنی ذكر مي شود كه شايد نفوس مقبله به حديقه معانی باطنيّه وارد شوند. (edit)	Today, all the good names are related to their own kingdom, and there is no understanding of that except for all the wise scholars. And what is revealed in the statement, whether it is from the rulings or the attributes of the place in terms of letters and mirrors, does not benefit anyone except to confirm this revelation. Thus, the breath of the soul of the Most Merciful in the soul of the Bayan, if you are among the knowledgeable. And today, since they are not, and are not, susceptible to the knowledge of the parable of the Supreme, which was God's evidence and proof, and they are unable to understand the subtlety of divine words, therefore, the parable of the world is mentioned in this position, so that the souls of the future may enter the garden of inner meanings. (edit)	Nothing entered yet... (edit)
134	سلطانی نفسی را حاكم و مختار مي نمايد در كلّ امور، چنانچه ديده مي شود كه بعضی از ولات، كه از جانب سلطان در ديار حاكمند، مختارند در كلّ امور. مع ذلك آيا سلطان قادر است بر عزل آنها يا نه؟ اگر تكذيب نمائی كاذب بوده، چه كه مشهود است كه قادر است. و همچنين بعد از جلوس سلطان ثانی، آيا آن فرمان و حكمی كه حكّام مختار بوده اند از قِبَل سلطان قبل منوط به اجازه [۶۸] و حكم سلطان ثانی بوده و يا نه؟ شكّی نيست كه جميع منوط و معلّق به امر و اجازه سلطان بعد است. اين در شأن ولات و سلاطين ظاهريّه ذكر شد كه شايد به آن سلطان مقتدری، كه در كلّ حين در شأن بديع بوده و خواهد بود لمْ يزل يفعل ما يشاء و يحكم ما يريد، قدرت او را از او نفی ننمائيد و يدُ الله را مغلول نشمريد. اقلاً قدرتش را به قدر سلاطين ظاهريّه بدانيد. (edit)	A sultan makes a soul sovereign and sovereign in all matters, as it can be seen that some subjects, who rule the land on behalf of the sultan, are sovereign in all affairs. However, is the Sultan able to depose them or not? If the refutation is false, it is evident that it is capable. Also, after the sitting of the second sultan, were the decrees and rulings that were the sovereign rulers subject to the permission [68] and ruling of the second sultan before the previous sultan or not? There is no doubt that everything depends on the order and permission of the next Sultan. This was mentioned in the respect of the external rulers and sultans, that perhaps we should not deny his power to that mighty sultan, who has always been and will be in the position of Badi, who wills our actions and wants our rule, and do not consider God's hand as a curse. . At least consider his power equal to that of the apparent sultans. (edit)	Nothing entered yet... (edit)
135	والله اگر نفسی آن سلطان قدم را قادر بداند به امثال اين كلمات بر موجد اسماء و صفات اعتراض نمي نمايد. ای بی نصيبان از كوثر معارف رحمن، سلّمنا به قول شما نفسی به قميص اسمی از اسماء بين ارض و سماء مزيّن شده، آيا حقّ قادر نيست بر انتزاع آن؟ فويلٌ لكم! تالله يُكذِّبكم كلُّ الوجود مِن الغيب و الشّهود. هرگز حقّ - جلّ ذكره - در حين اعطاء به نفسی مصلحت نمود كه در حين اخذ مصلحت نمايد؟ قلم حيا مي نمايد از ذكر آنچه اين ايّام تلقاء وجه مليك علّام به آن مشغول شده ايد. خافوا عن الله، ثمّ أترُكوا ما عندكم و خُذُوا ما عند الله. هذا خيرٌ لكم عمّا خلق بين السّموات و الأرضين. (edit)	By Allah, if a person considers that Sultan Qadm as capable, he will not object to the originator of names and attributes with words like these. Oh, those who do not receive the knowledge of the Most Merciful, peace be upon you, according to your words, a soul is decorated with the name of the name between the earth and the sky, is not the truth capable of abstracting it? Punch foil! Allah denies you all existence from the unseen and the witnesses. Has he ever given the right - jal zikr - while giving to a person who is expedient while receiving? The pen is ashamed to mention what you have been busy with these days. Fear Allah, then leave us with you and take us with Allah. This is good for you, all the creation between the heavens and the earth. (edit)	Nothing entered yet... (edit)
136	و اين که تقسيم نموده بوديد كه نقطه بيان - روح ماسواه فداه - به جهت اهل تقليد و عوامّ بيان[۶۹] فرموده اين را و به جهت اولی الأبصار و الأفئدة بيان ديگر فرموده، هذا بغیٌ منك علی الله المهيمن القيّوم. اين قول بسيار لغو و بی معنی است. قد ظهر بنفسه الحقّ بآياتٍ بيّنات و إنّها لَحجّةٌ من عند الله علی كلّ نفس إن أنت مِن العارفين. حجّت إلهی لم يزلْ واحد بوده و از برای كلّ همان آيات منزلات را حجّت قرار فرموده اند. و اگر در خلقْ آيه عرفان و ادراك آيات نمي بود البتّه به آيات ظاهر نمي شدند. فی ذلك لَحِكمَةٌ لِأولی الألباب و لا يعرفها إلاّ أولوالأبصار. (edit)	And the fact that you had divided the point of expression - the spirit of redemption - said this for the people of taqlid and the common people [69] and said another for the first of the Absar and al-Afeedah, this is a sin against Allah, the Almighty. This promise is very null and meaningless. The height of the soul is the truth with clear verses, and this is my argument before Allah against all souls, if you are one of those who know. The divine proof of God's revelation is one, and they have made the same verses as proofs for all. And if there was no knowledge and understanding of the verses in the creation of the verse, of course they would not have appeared as verses. In that, there is wisdom for the first of the letters, and no one knows except the first of the eyes. (edit)	Nothing entered yet... (edit)
137	و ديگر معلوم نيست كه را اهل تقليد و عوامّ دانسته ايد و كه را أولوالأفئدة و أولوالأبصار. إتّخذتم لأنفسكم أمراً و به ضللتم و ظلمتم و لا تعرفون. بدان كه أولو الأبصار و غيره به تصديق و تكذيب معلوم مي شوند و ممتاز مي گردند. هر نفسي كه موفّق شد به قول «بلی» در ظهور امنع اقدس اعلی، او عندالله از اخيار و أولو الأبصار بوده، و مِن دون آن از اشرار و فجّار. و البتّه أولوالأبصار نزد شما جهلائی هستند كه ادّعای علم وحكمت نموده اند. بشنو بيان نقطه اوليّه و مظهر كليّه را كه فرموده اند: گندم پاك كن ارض صاد لباس نقابت را پوشيد با اين که حرفی از علم نخوانده بود[۷۰]،و شيخ محمّد حسن، كه پانصد هزار بيت در عمل بالله نوشت، حرفی ثمر نبخشيد كه در يوم قيامت او را از نار نجات دهد. (edit)	And it is no longer clear who you consider to be the people of taqlid and the common people and who are the first and foremost. I took it for my own sake and for my misguidance and darkness and you don't know. Know that Ulu Al-Absaar, etc., are confirmed and denied and are privileged. Any soul who was able to say "yes" in the appearance of the Most High, he is among the best and the first of all in the sight of God, and the one who is not among the wicked and the wicked. And of course, among you, the first ones are ignorant people who have claimed knowledge and wisdom. Listen to the explanation of the first point and the epitome of the whole, which they said: Purify the wheat in the land of Sad, he wore a veil even though he had not read a word about science [70], and Sheikh Muhammad Hasan, who wrote five hundred thousand verses in the act of worship, did not bear any fruit. To save him from the fire on the Day of Resurrection. (edit)	Nothing entered yet... (edit)
138	و همچنين در مقام ديگر منصوصاً در معنی اولوالابصار مي فرمايند قوله جلّ ثنائه: اين است كه مشتبه مي گردد در نزد هر ظهوری حقّ صرف از دون او إلاّ نزد أولی الأبصار، كه ايشان حقائق اشياء را كما هی مشاهده مي نمايند، و هميشه ناظر به شمس حقيقت هستند، و ظهور او و حدودات مرايا ايشان را محتجب از ظاهر در آنها نمي نمايد. أولئك هم المتّقون حقّاً فی كتاب الله من قبل و من بعد، أولئك هم المهتدون. (edit)	And also in another position, they say, in the meaning of the first and foremost, the saying of "Jal al-Shana'e": this is that it is suspected that in the presence of every appearance, the right is only from him, except for the first of the first, who observe the facts of things as they are, and are always watching Shams are the truth, and his appearance and the limits of his mirrors do not prevent him from appearing in them. Those who are pious are truly in the book of Allah, I am before and I am after, those are also the believers. (edit)	Nothing entered yet... (edit)
139	اين بيان نقطه بيان - روح ما سواه فداه - حال ملاحظه نما تا اولوالابصار را بشناسی. چنانچه مشاهده مي نمائی كه ابداً حدودات مرايا آن نفوس مقدّسه را از شاطی بحر احديّه منع ننموده، و صد هزار امثال آن مرايا را نزد اشراق تجلّی شمس حقيقت معدوم صرف مشاهده مي نمايند. آن نفوسند كه عندالله و مظاهر امر او به اولوالابصار معروفند، نه نفوسي كه علی زعم خود مرآتی درست نموده و به آن از حقّ منيع محتجب مانده اند. فويلٌ للّذين غفلوا عمّا نزّل فی الكتاب و أخذوا كلمةً منه و فسّروها بما تهوی به أنفسهم و أهوائهم و[۷۱] إعترضوا بها علی الله المهيمن القيّوم. و اي كاش كه اين رؤسای بيان كه الآن موجودند علم ظاهره هم مي داشتند. لا فو الّذی نفسی بيده، جز كذب و افترا و اعراض از حقّ و جعل نزد اين نفوس نبوده و نخواهد بود. كذلك بيّن الله كلَّ امرٍ فی كتاب مبين. (edit)	This statement is the point of the statement - our soul is different from sacrifice - look now to know the first and foremost. If you can see that the limits of the mirrors never prevented those holy souls from the shores of the Ahediya sea, and a hundred thousand like those mirrors are seen by the radiance of the sun, the manifestation of the eternal reality. They are those souls who are known to Allah and the manifestations of His command as the first and foremost, not those souls who have created a miracle of their own accord and are obstinate about it. A warning to those who are heedless of what has been revealed in the book and take a word from me and the interpreters with their whims and desires and [71] object to it against Allah, the Mighty, the Mighty. And I wish that these leaders of Bayan who are now there had the knowledge of appearance. La Fu al-Zhi has no breath, nothing but lies and slander and signs of truth and forgery were and will not be among these souls. Also, God reveals everything in the book of revelation. (edit)	Nothing entered yet... (edit)
140	و ديگر نوشته بوديد: مراد آن است كه مبالغه در اين امر فرموده از برای اشخاصي كه تميز آيات نمي دهند و تصريح فرموده. و امّا از برای اشخاصي، كه تميز آيات مي دهند، فرموده كه او خود صاحب آيات است و در تمام نوشتجات شكر و حمد پروردگار نموده كه وصیّ مرا به آيات ظاهر فرموده. (edit)	And you had already written: It is meant that he exaggerated in this matter for people who do not give clean verses and he stated. And as for the people who give clear verses, he said that he himself is the owner of the verses and in all his writings he thanked and praised the Lord for revealing my will to the verses. (edit)	Nothing entered yet... (edit)

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