Kitab-i-Badi/Page15

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281	در اوّل ظهور كلّ علما بر انكار قيام نمودند به نصّ خود نقطه بيان - روح ما سواه فداه - ،يعنی مجتهدينی كه در كلّ اطراف بودند آن طلعت احديّه به هر يك لوحی بِإسمه و رسمه نازل فرمود و در آن لوح ذكر اعراض او را به تفصيل فرموده اند و سواد آن الواح الان موجود. و به علمای نجف و كربلا واحداً بعد واحد مرقوم داشته اند، و همچنين به علمای فارس اسماً بعد اسم، و همچنين به علمای ارض صاد و ارض قاف و ساير بلاد. به شأنی ابواب انصاف مسدود بود كه يك نفر آن قوم، كه از معارف و به علم مشهور، به آن شجره علم الهی و منبع حكمت صمدانی و مطلع بيان رحمانی موقن نشده و فائز نگشته. و نفسي، كه قبل از كلّ نفوس به شرافت كبری فائز و باب رحمت و باب علم و باب هدايت و باب فضل شد از برای كلّ موجودات، جناب باب[۱۴۷] - بهاءالله عليه – بوده. (edit)	At the first appearance of all the scholars, they rose up against the denial of the point of expression in their own text - our soul except sacrifice - that is, the mujtahidin who were all around revealed that Talaat Ahadiya to each tablet with a name and a name, and in that tablet mentioned his symptoms in detail. They have said and the literacy of those tablets is now available. And to the scholars of Najaf and Karbala, they have had one name after the other, and also to the scholars of Fars by name after the name, and also to the scholars of the land of Sad, the land of Qaf, and other countries. The gates of justice were closed because one person of that people, who is famous for knowledge and knowledge, was not blessed with that tree of divine knowledge and the source of wisdom of Samadani and the informer of the merciful statement. And my soul, which before all the souls was given the great honor of victory, the chapter of mercy, the chapter of knowledge, the chapter of guidance, and the chapter of grace, has been the noble chapter [147] - Bahá'u'lláh alayhi wa sallam - for all beings. (edit)	Nothing entered yet... (edit)
282	و البتّه تفصيل آن ذات مقدّس را هر نفسی شنيده كه مابين ناس اشتهار نداشته و صاحب منبر و محراب هم نبوده اند. يكی از تلامذه جناب حاجی سيّد كاظم - عليه رحمة الله و فيوضاته - بودند و اكثری از علمای ظاهره آن نفس مقدسّه را تكفير مي نمودند. و در تلاميذ سيّد مرحوم هم بعضی از نفوس بوده، كه از ايشان معروف تر بوده اند، چنانچه يومی از جناب ملّا مهدی خوئی، كه يكی از اصحاب جناب سيّد بود، از علم جناب باب استفسار شده. او چند نفوس متعدّده را اسم برده و جميع را در علم و فضل ظاهره ترجيح مي داد بر باب اعظم و كلمه اكرم. (edit)	And of course, every soul has heard the details of that holy essence, who have not been famous among people and have not owned a pulpit or an altar. One of his students was Haji Sayyed Kazem - may God's mercy and blessings be upon him - and most of the prominent scholars disbelieved in that holy soul. And among the disciples of the late Sayyid, there were some people who were more famous than him, as one day Molla Mahdi Khoi, who was one of the companions of the Sayyid, was asked about the knowledge of the Bab. He named several souls and preferred all of them in knowledge and outward virtues over the supreme chapter and the word of honor. (edit)	Nothing entered yet... (edit)
283	و نفوس مشهوره معروفه هيچ كدام موقن نشدند، بلكه بر اعراض و اعتراض قيام نمودند. از جمله ملّا حسن گوهر و ميرزا محيط و ميرزا كريم خان و همچنين سايرين كه در آذربايجان و اطراف معروف بودند. باری جميع علمای معروفين، چه از فئه شيخيّه و چه از فئه ظاهره، در امرالله توقّف نمودند، بلكه معرض و منكر و نظر به اعراض سلب علم از آن نفوس غافله فرموده اند. (edit)	And the famous and famous people were not allowed, but they rose up against complaints and protests. Among them Molla Hasan Gohar, Mirza Meyath and Mirza Karim Khan, as well as others who were famous in Azerbaijan and the surrounding area. Once upon a time, all the famous scholars, whether from the Shaykhyyah or the Zahirah faction, stopped at the command of Allah, but they said that they were open and negative and looked at the symptoms of the deprivation of knowledge from those heedless souls. (edit)	Nothing entered yet... (edit)
284	ولكن جناب باب اعظم يعنی اوّل مَن آمن و سبعة عشر انفس كه با ايشان بودند چون به شرافت ايمان فائز شدند[۱۴۸] كلّ عند الله از ادلّای علم مذكور، چنانچه مي فرمايد اين نفوس در جميع اسماء حسنی ابواب رحمتند بر كلّ ناس، و در بيان پارسی به تفصيل مذكور و مسطور، ملاحظه نمايند. منتهی جدّ و جهد را نموده كه در يوم ظهور از هيچ امری محتجب نمانيد و ناظر به هيچ شیء عمّا خُلق و يُخلق نشويد، چه كه هر نفسی در آن يوم در اقلّ مِن آن بشیء غير حقّ ناظر شود به قدر همان از شريعه قرب بعيد خواهد بود. (edit)	But Mr. Bab Azam means the first man of faith and the seven and ten souls who were with him because they were blessed with the honor of faith[148]. Please see the Persian statement in detail. The end result is that you do not be afraid of anything on the Day of Resurrection and do not be a watcher of anything, whether created or created, because any soul that watches at least something other than the truth on that day will be as far away from the sharia of nearness. Was. (edit)	Nothing entered yet... (edit)
285	قلب را از كلّ مطهّر داريد و نظر را از علامات و اشارات و قرب و بعد كه به عقل خود ادراك نموده ايد برداريد! چه كه احدی بر مشيّت مكنونه الهيّه و اراده مستوره اش اطلاع نداشته و ندارد، و در كلّ حين به شأن بديع ظاهر شده و خواهد شد. بسا است كه به شأنی ظاهر می شود كه ابداً احدی از قبل تعقّل ننموده. پناه به خدا برده و در ليل و نهار مسئلت نمائيد كه به امری ظاهر شود كه ادراك آن از برای خلق سهل باشد كه لعلّ از فيوضات آن بحر اعظم و اشراق انوار شمس معانی محروم نمانند. (edit)	Purify your heart from everything and remove the opinion from the signs and indications and near and far that you have perceived with your intellect! That no one knows about God's immutable will and hidden will, and it has always appeared and will be revealed in a new way. It is possible that it will appear in a way that no one has ever imagined before. Take refuge in God and pray day and night that something will appear that is easy for the people to understand, so that they will not be deprived of the abundance of the great sea and the light of the sun. (edit)	Nothing entered yet... (edit)
286	ظهور قبل - روحی و نفسی له الفداء - در اين امر بسيار نصيحت فرموده اند و به بيانات لايحصی ذكر نموده اند، علی شأنٍ لنْ يخطر ببال أحدٍ أمرٌ إلاّ و إنّه[۱۴۹]رقم مِن قلمه الأعلی. مثلاً اگر نفسی به بيان ناظر باشد می فرمايد: إيّاك أنْ تحتجبَ به عن مُنزله. و اگر كسی به حروف متمسّك باشد می فرمايد: إيّاك أنْ تحتجبَ بالحروف عن مُوجدهم و خالقهم. و اگر كسی به علم مفتخر باشد می فرمايد: لَم يَصدُقْ إسمُ العلم علی أحدٍ إلاّ بأنْ يكونَ عالِماً بنفس الظّهور. و اگر نفسی به علامات محدود باشد می فرمايد كه: إيّاكم أنْ تحتجبوا بها. چه كه احدی بر كيفيّت ظهور آن ذات قدم مطّلع نه. يُظهر نفسَهُ كيف يشاء. و اگر كسی به تكميل ناظر باشد می فرمايد: تصديق كلّ شیءمنوط به تصديق آن منبع صدق بوده و خواهد بود. اگر بفرمايد: "كلّ كاملند" ليس لأحدٍ أنْ يقول "لِمَ" و "بِمَ". و اگر بفرمايد: "كلّ ناقصند" ليس لأحدٍ أن يعترض عليه. و اگر نفسی به وقت محدود باشد چنانچه اين ايّام كلّ به آن محتجب می فرمايد: هر وقت ظاهر شود بايد كلّ تصديق به شجره حقيقت نمايند و شكر الهی به جا آورند. و اگر نفسی به رؤسا و مرايای عصر ناظر باشد مخاطباً إيّاهم می فرمايد كه شما به قول من حجّت شده ايد، زينهار كه از نفس من در ظهور آخر محتجب شويد. (edit)	The appearance of the past - spiritual and self-sacrificing - have given a lot of advice in this matter and have mentioned in countless statements, for the sake of one's head, there is only one thing, and this [149]. For example, if a person is watching the statement, he says: I'm not afraid of the place. And if someone clings to the letters, he says: Don't be afraid of the letters from their creator and creator. And if someone is proud of knowledge, he will say: He did not believe in the name of knowledge except that he is a scientist in his own appearance. And if a breath is limited to signs, he says: I'm sorry. Because no one is aware of the quality of the appearance of that step. You show your soul as you wish. And if someone observes the completion, he says: the confirmation of the whole object depends on the confirmation of that source of truth and will be. If he says: "All are perfect", then no one should say "Lem" and "Bem". And if he says: "They are all imperfect", no one can object to it. And if a soul is limited by time, as Muhtajj says to it these days, whenever it appears, all should acknowledge the genealogy of truth and give thanks to God. And if a soul watches over the leaders and mirrors of the age, it will address me and say that you have been justified by my word, Zinhar, that you should be protected from my soul in the last appearance. (edit)	Nothing entered yet... (edit)
287	و لذلك الرّبّ يُليق تسبيحی و تسبيحُ كلِّ شیءٍ و تقديسی و تقديس كلّ شیءٍ و ذكری و ذكر كلّ شیء. لأنّه ما قصّر فی نصح عباده[۱۵۰]فی هذا النّبأ الأعظم العظيم، و أجاب مِن قبل كلَّ إعتراضات الّتی كانتْ فی أنفس عباده لِئلّا يرِدَ فی ظهوره مرّةً أخری ما يحزن به نفسه و يكدّر به فؤاده. حال ملاحظه امرالله نمائيد و ملاحظه شأن عباد كه چه قدر غافلند، و آن نفوسي، كه به قول او موجود شده، عوض آن که شكرش نمايند و به حمدش حامد و به ثنائش مثنی و به ذكرش ذاكر و به نعمتش شاكر، كلّ به اسياف كين ظاهر شده اند. نسئل الله بأنْ يحفظَ هذا المظلوم مِن هؤلاء المغلّين و المشركين و ينصرَ أمره و يظهرَ برهانه و يعلو حجّته بين السّموات و الأرضين. روحی له الفداء ونفسی له الفداء لأنّه ما بقی مِن نصح إلاّ و قد نصح به عباده. (edit)	Therefore, my praise and the praise of all things, my sanctification, the sanctification of everything, and my remembrance and remembrance of everything is worthy of the Lord. Because he did not fall short in advising his servants[150] in this great, great news, and he answered all the objections that were in the souls of his servants, lest he say in his appearance again what grieves himself and disturbs his heart. The state of observing the command of Allah is Namaid and observing the affair of His servants, such as the destiny of Ghafland, and that of my souls, such as saying or existent in intensity, instead of being shukrish namaand, and in it Hamdash Hamid, and in it two praises in praise, and in it Dhikrish Thakir, and in it Nimesh Shaker, each of them has mighty swords Apparently We ask God to protect this oppressed from those oppressors and polytheists, to support his cause, to show his proof, and to raise his argument between the heavens and the earth. My soul is his ransom, and my soul is his ransom, because there is no advice left except that he advised his servants. (edit)	Nothing entered yet... (edit)
288	مخصوص چون از علما در ظهور قبل غرور و استكبار مشاهده فرموده اند اين فئه را بسيار نصيحت نموده و به مواعظ حسنه و بيانات شافيه ايشان را متذكّر داشته كه مباد به سنن قبل عمل نمايند و در حين مظهر ظهور از حقّ غافل شوند، چه كه به اعراض آن نفوس جميع ناس معرض إلاّ مَن شاء ربّك. چنانچه می فرمايند قوله - عزّ ذكره -: اين است كه در نزد هر ظهوری اهل آن ظهور به علمای آن ظهور محتجب می شوند. و حال آن که از ورای امر غافلند كه به يك قول "لا"ی او[۱۵۱]كلّ اينها غير صادق می گردند. مراقب باش ظهور حقّ را كه در يوم ظهور به تصديق اهل بيان تصديق او نكنی كه كلّ تصديق های ايشان در نزد او به يك "بلی" تصديق صرف می شود و به يك "لا" دون آن. (edit)	Especially since they have observed pride and arrogance from the scholars in the previous appearance, he advised them a lot and reminded them with good sermons and Shafia's statements that they should not follow the previous traditions and neglect the truth during the appearance of the appearance, which All people are exposed to the symptoms of those souls except by the will of the Lord. As Qulah - Ezz-e-Zakrah - says: This is that in the presence of every apparition, the people of that apparition object to the scholars of that apparition. And the fact that they are oblivious to the beyond, that with a word of his [151], all of these become untrue. Be careful not to confirm the emergence of the truth on the day of emergence with the confirmation of the people of Bayan, because all their confirmations in his eyes are reduced to a "yes" of confirmation and a "no" below it. (edit)	Nothing entered yet... (edit)
289	و همچنين در اين مقام مخاطباً لعلماء البيان می فرمايند قوله - جلّ كبريائه -: أنْ يا علماءَ البيان، فلترحمنّ علی أنفسكم، ثمّ ترحمون بأنْ لا تحتجبنّ عن الّذی يظهر بالحقّ بشئون دينكم. فإنّ كلّ دينكم عنده بمثل يوم قد خلق الله ذلك الدّين، أنتم إلی نقطة البدءِ تنظرون. فإنّكم أنتم مثل كلّ أولی الظّهورات مبتلون. ربّما ليل راقدون و أنتم عندالله مؤمنون و فی نهاركم مَثَلكم كمثل العلماء من قبلكم لن يحكم الله عليكم بشیء. فلتتراقبنّ أنفسكم، ثمّ لتتراقبون! (edit)	And they are in a position to address the scholars of eloquence May Farmaynd saying - the glory of his pride -: O scholars of eloquence, let us have mercy on yourselves, then you will have mercy so that you do not veil yourself from Him who appears with the truth in the affairs of your religion. For all of your religion is with Him in the same day. God created that religion. You are looking at the starting point. For you, like all the first-borns, are afflicted. Perhaps at night you sleep while you are believers with God, and during the day your similitude is like that of the scholars before you. God will not judge you with anything. Watch yourselves, then watch! (edit)	Nothing entered yet... (edit)
290	ای ملاء بيان، رحم بر خود و امرالله نموده سبب اختلاف مشويد و ارتكاب منمائيد امری را كه به آن كلمه جامعه متّحده تفريق شود! در امور وارده خالصاً لوجه الله تفكّر نمائيد! و الله الّذی لا إله إلاّ هو كه حقّ در هر وقتی از اوقات و عصری از اعصار كه ظاهر شده به شأنی ظاهر كه بر متبصّرين و منصفين مجال توقّف و شبهه و ريب نبوده، مگر نفوسي كه خود برخود مشتبه نموده اند. فلتّتقنّ الله، يا ملاء البيان[۱۵۲]، و لتعتصمنّ بالله، يا ملاء البيان، و لترحمنّ علی أنفسكم، يا ملاء البيان، و لا تعترضنّ علی الّذی آمنتم به فی ظهور قبله و به ثبت إيمانُ كلّ مؤمن و إيقانُ كلّ موقن و توحيدُ كلّ موحّد و علمُ كلّ عالم و ذكرُ كلّ ذاكر. هذا خيرُ النّصح من لدی العبد لكم و عليكم إنْ أنتم من المنصفين. (edit)	O Mullah Bayan, have mercy on yourself and the command of Allah, you have caused the dissension and perpetrated a matter that is divided by the word of the united society! Think about the matters involved purely for the sake of Allah! And God, there is no god but He who has revealed the truth in every time and era of the ages, in such a way that there was no room for pause, doubt, or suspicion on the foresight and the just, except for the souls who were suspicious. Let us fear Allah, O Mola Bayan[152], and let us be steadfast in God, O Mola Bayan, and have mercy on yourselves, O Mola Bayan, and do not protest against Him Whom I believe in the appearance of the Qibla and the record of the faith of all believers, the certainty of all, and the unity of all. The unifier and the knowledge of the whole world and the remembrance of all remembrance. This is the best advice I have given to you and to you if you are the fair ones. (edit)	Nothing entered yet... (edit)
291	و ديگر نوشته بودی: و اگر مدّعی آن است كه من خود آن نقطه بيان هستم خالی از اين نيست: يا آن که مرادش آن است كه او هستم بعينه و بشخصه كه واضح البطلان است، چه كه تكرّر تجلّيات جايز نيست و بالبديهة باطل، و اگر تجدّد امثال است كه واضح تر است بطلانش. بر علاوه بايد در اين صورت هم بعينه به همان احكام سابق بلا تفاوت امر نمايد. پس كجا تغييرجايز است؟ (edit)	And you had already written: And if the claimant is that I myself am that point of expression, it is not without this: or the one that means that I am him in a specific and personal way, which is clearly false, as the repetition of manifestations is not permissible and is obviously false, and If it is a repetition of parables, it is more clear that it is invalid. In addition, in this case, he should follow the previous provisions without any difference. So where is it permissible to change? (edit)	Nothing entered yet... (edit)
292	از قراري كه معلوم می شود هنوز معنی تجلّی را هم ادراك ننموده، چه كه محلّش را ندانسته. اينجا محلّ مُجلّی است نه تجلّی. اگر به عين بصيرت ملاحظه نمائی به مبدأ تجلّيات لانهايه پی بری. و اين جواب از قبل ذكر شده كه بعينه می فرمايند آنچه را نقطه اولی فرموده. ذكر تجلّی و عدم تكرار تجلّی را بگذار و مُجلّی را ادراك كن و از دونش منقطع شو. چه می گوئيد در نقطه اولی[۱۵۳]- روح ما سواه فداه - كه می فرمايند نقطه بيان بعينه همان نقطه فرقان است از قبل. و همچنين در جميع بيان كه می فرمايند: مَن ظهر عينَ من يُظهِرُ و مَن يُظهر عينَ مَن ظهر. (edit)	As it turns out, he still didn't understand the meaning of manifestation, and he didn't know its place. This is the place of manifestation, not manifestation. If you observe with the eye of insight, you will realize the source of infinite manifestations. And this answer has already been mentioned that they say exactly what the first point said. Leave the mention of manifestation and the non-repetition of manifestation, and perceive the universe and be cut off from it. What do you say about the first point [153] - our soul is not a sacrifice - which says that the point of expression is the same as the point of separation from before. And also in all statements that say: I am the noon of my eyes, and I am the noon of my eyes. (edit)	Nothing entered yet... (edit)
293	و همچنين می فرمايند: إنّنی أنا إيّاه و إنّه هو إيّای. (edit)	And they whispered to me Vermaind: I am him and he is me. (edit)	Nothing entered yet... (edit)
294	از اين گذشته مظاهر احديّه از جهتی متّحد و از جهتی به ظهورات مختلفه ظاهر. از آن جهت كه كلّ از مَشرق امر مُشرق و مِن عندالله تكلّم نموده اند و كلّ به تبليغ ناس مأمور گشته اند، كلّ واحد بوده. اين است كه می فرمايد: (لا نُفَرِّقُ بَينَ أحدٍ مِنْهُم.) و در مقام ديگر كه مقام شرايع و اسم و جهات ملكيّه است هر كدام به اسمی و شريعتی و هيكل و هيئتی ظاهر شده اند. و اگر به ديده بصيرت ملاحظه نمائی فوالله الّذی لا إله إلاّ هو كه كلّ را به حقيقت واحده و ظهور واحد و حركت واحده و فعل واحد و عمل واحد و شريعت واحده و اسم واحد و رسم واحد مشاهده نمائی. عجب است كه به اين بيان نرسيده، اطفالِ اين ظهور بر اين عارف شده اند - چه كه در الواح پارسيّه، كه در سنين توقّف در عراق از سماء عزّ احديّه نازل، جميع اين مراتب به تفصيل در آن الواح مذكور آمده، فطوبی للفائزين و العارفين - و تو هنوز مطّلع بر[۱۵۴] كيفيّت ظهور نشده و قدرت الهيّه را مثل قدرت خود فرض گرفته و امرش را منوط به امر خود. فبِئسَ ما ظننتَ. إنّه يظهر كيف يشاء كما ظهر بالحقّ رغماً لأنف المشركين. (edit)	From this past, the manifestations of a single entity appear from a unified direction and from a different direction to different appearances. Since all of them have spoken from the East about the East and from Allah and all of them have been assigned to preach to the people, the whole is one. This is what he says: (There is no difference between any one of them.) And in another position, which is the position of laws, the name and directions of the kingdom, each of them has appeared with a name, a law, a temple, and a body. And if you observe with the sight of insight, then by Allah, there is no god but Him, you will see the whole as one truth, one appearance, one movement, one action, one action, one law, one name, and one custom. It is a wonder that this statement has not been reached, the children of this advent have become mystics about this - what if in the Persian tablets, which were sent down from the sky of Ahadiya during the years of his stay in Iraq, all these levels are mentioned in detail in those mentioned tablets, Fatubi for the Faezin and the Arifin. - And you have not yet been informed about [154] the quality of revelation and you have assumed the power of God as your power and subordinated its command to your command. You think so. It shows how he wills like noon with the truth, despite the nose of the polytheists. (edit)	Nothing entered yet... (edit)
295	همان قسم كه نقطه اولی - روح ما سواه فداه - فرموده است، اين ظهور بعينه همان قسم می فرمايد، تفكّر لِتعرف! و اين است همان ظهور موعودی كه كلّ به آن وعده داده شده اند در بيان. و اليوم عمل كلّ مَن أعرض عن هذا الظّهور عندالله مردود و غير مذكور. إنّه يقول حينئذٍ: "انّنی أنا الله لا إله إلاّ أنا" كما قال النّقطة من قبل و بعينه يقول مَن يأتی مِن بعد. آيا نديده كه می فرمايد اگر صد هزار مرتبه شمس طالع شود يك شمس بوده و خواهد بود؟ و می فرمايد همين قسم در مظاهر احديّه ملاحظه نمائيد. (edit)	The same oath that the first point - our soul except for sacrifice - has said, this apparition is saying the same oath, let's think! And this is the promised appearance that all have been promised in the statement. And today, all my actions are rejected and unmentioned. He said at that time: "I am not Allah, there is no god but me", as he said in the first point, and in the same way he said, "I am the one who comes after me." Didn't he see that he says that if the sun is cast a hundred thousand times, it is and will be one sun? And he says, observe the same oath in the manifestations of Ahadiya. (edit)	Nothing entered yet... (edit)
296	بدان كه در تجلّی دو نظر ملحوظ: به نظری مكرّر و به نظری غير مكرّر. و اين دو نظر منسوب به تجلّيات ظاهريّه ملكيّه است، ونفس تجلّی در مقرّ خود مقدّس از اين دو نظر بوده و خواهد بود. ولكن ادراك اين مقام قدری مشكل. هر نفسی بخواهد علی ما هو عليه ادراك نمايد بايد بين يدی الوجه حاضر شود لِيعرف ما لا عرفه من قبل و يطّلع بما هو المستور. (edit)	Know that in manifestation there are two important opinions: a repeated opinion and a non-repeated opinion. And these two views are attributed to the outward manifestations of the kingdom, and the soul of manifestation in its holy place was and will be. But understanding this position is somewhat difficult. Any soul that wants to understand Ali Ma Ho Alaih must be present in the presence of Yadi Al-Wajj, so that he knows Ma La Arafa Man Qabil and knows what he is doing. (edit)	Nothing entered yet... (edit)
297	و ديگر تجدّد امثال را محال دانسته.[۱۵۵] اگر تجدّد امثال مظاهر الهيّه محال باشد، تجدّد امثال شيطانيّه كه موجود و مشهود است و مجال انكار نه. چنانچه ديده می شود كه در هر شهری مثالی از هياكل ظلمانيّه بعينه موجود و مشهود. فاعتبروا، يا أولو الألباب! باری تجلّی از مُجلّی مِن غير انقطاع بوده و خواهد بود، در صور مظاهر اختلاف ظاهر لو أنت من العارفين. و اگر قدری برتر خرامی و از كلمات مشركين قلب خود را مطهّر نمائی خود ادراك مي نمائی آنچه را كه حالّ من غير التفات انكار نموده. ذكر تكرار تجلّی نيست كه جايز باشد يا غير جايز. (edit)	And he considered the repetition of similes to be impossible. [155] If the repetition of similitudes of divine manifestations is impossible, the similitude of satanic similitudes exists and is evident and there is no room for denial. It can be seen that in every city there is an example of the same dark structures. Fatbarwa, O Olu al-Albab! It has been and will be a manifestation of my unbroken magazine, in the forms of the manifestations of the difference of appearance of those who know me. And if you purify your heart from the words of the polytheists, you will understand what my state has denied. Mentioning repetition is not a manifestation that is permissible or impermissible. (edit)	Nothing entered yet... (edit)
298	بشنو كلمات اين عبد را و به قلب طاهر و بصر منير در كلمات الله و ظهوره ملاحظه نما و به دو كلمه مجعوله، كه شيطان القا نموده، افتخار منما! در امم قبل و علمای آنها مشاهده كن كه صدهزار كتب تأليف نموده اند و مقصودشان از جميع آن كتب اثبات حقيّت حقّ بوده، و بعد از ظهور كلّ به همان كتب محروم مانده. مع ذلك هنوز معرضين متنبّه نشده تازه دست به رساله نويسی گذاشته اند. فويلٌ لأناملهم و بصرهم و يدهم. در حين ظهور هيچ كلمه به مقرّ خود مستقرّ نه إلاّ باذن مظهر ظهور. (edit)	Listen to the words of this servant and look at the pure heart and enlightened sight in the words of Allah and the emergence of two false words, which the devil has instilled, the pride of the man! Look at the previous nations and their scholars that they wrote hundreds of thousands of books, and the purpose of all those books was to prove the truth of the truth, and after the appearance of the whole, they were deprived of those books. However, the unwarned victims have just begun to write treatises. Foils of Lanamelham and Basrah and Yadham. During the emergence, no word is established in its place, except with the permission of the manifestation. (edit)	Nothing entered yet... (edit)
299	نقطه بيان - جلّ و عزّ - فرموده كه در يوم[۱۵۶] ظهور به كلمات او بر او احتجاج منمائيد. به القای شيطان به مجعولات انفس معرضه احتجاج نموده و مي نمائيد و همين احتجاجات شما و امثال شما را خبر فرموده اند، صدّق الله العلیّ العظيم. نصّ بيانِ مُنزل بيان است كه می فرمايد قوله - عزّ ذكره-: منتهای جدّ و جهد خود را نموده كه در يوم ظهور حقّ از كلمات او بر او احتجاج نگردد، كه كلّ بيان كلام ظهور قبل او است و او است عالم تر از آنچه نازل فرموده از كلّ خلق. زيرا كه روح كلّ در قبضه او است و در نزد كلّ نيست إلاّ شبحی اگر بر حقّ مستقرّ باشند. و إلاّ كه لايق ذكر نيست. چنانچه نفسی اگر افلاطون زمان باشد در هر علمی، اگر تصديق نكند حقّ را، آيا ثمر خواهد بخشيد او را علم او؟ سبحان الله عن ذلك! بلكه از برای او علم اون است كه علم به خدا و رسول و مظاهر امر و مظاهر حكم آن باشد و مادون آن را اطلاق علمْ أولوالأفئده ننمايند. (edit)	The point of expression - Glory and Glory - He said that on the day of appearance [156] you will protest against him by his words. You are protesting and protesting against the indoctrination of the self by the indoctrination of the devil, and these protests of you and your likes have been reported, by God Almighty. The text of the statement of the house is the statement that says the saying - Ez-Zakrah-: He has put his best efforts so that on the day of the revelation of the truth, there will be no objection to his words, that the entire statement of the words of the revelation is before him, and he is more knowledgeable than what is revealed. He said from all creation. Because the soul of the whole is in his possession, and there is nothing but a ghost in the presence of the whole, if they are established on the truth. And it is not worth mentioning. If a soul, if Plato is the time in any science, if he does not confirm the truth, will his science give him fruit? Glory be to God for that! Rather, for him, knowledge is the knowledge of God and His Messenger, and the manifestations of His commands and His rulings, and other than that, they should not be applied to the first knowledge. (edit)	Nothing entered yet... (edit)
300	قل: فافتح بصرك، يا أيّها الغافل، ثمّ إسمع ماتغرّد الورقاء علی أفنان دوحة البيان بالله المقتدر العزيز المنّان. ملاحظه نما كه امر تا به چه مقام بلند و مرتفع است كه آن هيكل احديّه و ذات صمديّه كلمات خود را از آن[۱۵۷] ساحت اقدس اطهر اظهر انور منع فرموده اند. و به نصّ صريح می فرمايند كه در حين ظهور به كلمات بيان بر آن هيكل معانی و مظهر عزّ صمدانی احتجاج منمائيد، و مع ذلك اهل بيان شرم ننموده. و اي كاش به كلمات او احتجاج می نمودند، بلكه به كلمات مجعوله مردوده، كه از انفس خبيثه ظاهر شده، بر جواهر احديّه و ساذج قدميّه احتجاج نموده و می نمايند. زهی حسرت بر اين نفوس كه به دو كلمه الفاظ مجعوله از شاطی بحر علم الهی محروم مانده اند و به رايحه منتنه از نفحات قدس احديّه ممنوع گشته اند. و ای کاش كه به احتجاج كفايت می شد. لا فو الّذی دلع لسان الرّوح بثناء نفسه كه به احتجاج قانع نشده و نخواهند شد، بلكه به اسياف كين و رماح بغضا به شطر علیّ اعلی توجّه نموده و می نمايند. (edit)	Say: Open Basrak, O you who are unaware, then listen to the words of al-Warqa Ali Afnan, Duha al-Bayan, by Allah, the Mighty, the Almighty. Look at how high and lofty the command is, that the temple of Ahadiya and the nature of Samadiyya have prohibited their words from that [157] sacred space, the purest, the purest, the most enlightened. And they say in plain text that when appearing with the words of the statement, they protest against that structure of meanings and the embodiment of Samadani's dignity, and yet the people of the statement did not feel ashamed. And I wish they would protest against his words, but they protest against the fake words of the rejected, which appeared from the evil spirit, against the jewel of Ahadiya and the old-fashioned one. I feel sorry for these souls who have been deprived from the shore of the divine knowledge with two words of false words and they have been forbidden from the fragrance of the Holy One. And I wish it would be enough to protest. La Fu al-Zhi, the tongue of the spirit, praises his soul, that they are not satisfied with protest and will not be satisfied, but they pay attention to the camels of the Most High with the swords of Keen and the spears. (edit)	Nothing entered yet... (edit)

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