Kitab-i-Badi/Page20
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| Paragraph | Persian | English | {{{4}}} |
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| 381 | حين الّذی جری مِن قلمك ما جری لَبكتْ عينُ علیٍّ فی سماء القضاء و كان ناظراً إليك و مخاطباً إلی نفسك: يا أيّها الشّقیّ، قد سوّد الله وجهك لأنّك إرتكبتَ ما لا إرتكبه أحدٌ مِن الأوّلين و لا يرتكبه نفسٌ من الآخرين. أما نصحناكم فی كلّ الألواح بأنْ لاتقولوا فی حين الظّهور "لِم" و "بِم"؟ و إنّك، يا ايّها الملحد المكّار، قد إتّخذتَ أمرَ الله هزواً و ضربتَ و تضرِب علی جسدی فی كلّ حين أسيافَ الغلّ و النّفاق و لاتشعر، و تظنّ بأنّك تكون من المستقيمين فی أمری. و بإستدلالك تريد أن تثبت ما ظهر منّی، ثمّ تقتل فی كلّ حين نفسی المحبوب و لا تستحيی عن الله الّذی إليه ترجع أمور العالمين. و بفعلكم[۲۰۰] قد خجلتُ بين ملاء المقرّبين، ثمّ أصفياء الله المقدّسين، ثمّ أنبيائه المصطفين. (edit)
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When what transpired from your pen, Ali's eyes cried in the sky of the judiciary, and he was looking at you and addressing yourself: Oh you wretched one, God has blackened your face because you committed what no one of the ancients did, and no soul from the later ones did. Didn’t we advise you in all the tablets not to say “Why” and “Bim” during the reappearance? And you, you cunning atheist, have taken the command of God in jest and struck and strike on my body every time with swords of malice and hypocrisy and you do not feel, and you think that you are of the upright in my matter. And with your reasoning, you want to prove what appeared from me, and then kill my beloved soul every time, and you are not ashamed of God, to whom the affairs of the worlds are returned. And by your deed[200] I was ashamed among the chiefs of the close ones, then the holy chosen ones of God, then His chosen prophets. (edit) | Nothing entered yet... (edit) |
| 382 | فو الله بنسبة نفسك إلی البيان قد بكت حروفاته و كلماته و حقائقه و معانيه، و إنّك تفرح و تضحك وتلعب و تكون من المستهزئين. فسوف يأخذك الله بقهر مِن عنده و سطوةٍ مِن لدنه و إنّه هو أشدّ المنتقمين. أما تفكّرتَ فی نفسك بأیّ حجّة آمنتَ بنفسی و بأیّ برهان نسبتَ نفسك إلی نفسی؟ إذا تبرّء منك و يتبرّء كلّ مَن فی السّموات و الأرض، و كان نفسی علی ما أقول شهيد. إنّ الّذی بُعِثَ بينكم أما ظهر بآياتی و ظهوری و سلطنتی و كبريائی و حجّتی و برهانی و دليلی؟ لِمَ كفرتم به و أقررتم بنفسی؟ لا فو نفسی العليم الخبير، إنّكم ما آمنتم بنفسی و لا بآياتی و لا بما نزّل فی أزل الآزال مِن جبروت الله الملك المقتدر العلیّ العليم. (edit)
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By God, by relating yourself to the statement, you have wept over its letters, words, facts, and meanings, and that you rejoice, laugh, play, and be among the mockers. Then God will take you with oppression from Him and power from Him, and He is the most severe of the avengers. Didn't you think about yourself with which argument did you believe in myself and with what proof did you attribute yourself to myself? If I disavow you and everyone in the heavens and the earth is disavowed, and my soul is a witness to what I say. He who was sent among you, did he not appear with my signs, my appearance, my authority, my pride, my argument, my proof, and my evidence? Why did you disbelieve in him and declare yourself? Not in my soul, the All-Knowing, the All-Aware, that you did not believe in Myself, nor in My signs, nor in what was revealed in eternity of eternity of the might of God, the King, the Powerful, the Most High, the All-Knowing. (edit) | Nothing entered yet... (edit) |
| 383 | إذاَ فانصفْ، يا ايّها الغافل، ثمّ خلِّص نفسك فی ساعةٍ للّه ربّك و ربّ العالمين. إنّ الّذی يتلو عليكم فی كلّ حين آياتِ الله لو لم تؤمِنْ به لا تتعرّض عليه. خَفْ عن الله! إنّه قد تجاوز عن إيمانك و إيمان مثلائك لو تكوننّ من الشّاعرين. قد خجل كلّ الأشياء بين يدی الله لنسبة الّتی كانت بينك و بينها، لأنّ الكلّ ينتهی إلی ظلّ إسمه "الصّانع". كذلك كان الأمر إن أنت[۲۰۱] من الشّاعرين. إذاً يتبرّئنّ الأشياء عن نسبتك إليها و يستعيذنّ بالله من نفسك، يا أيّها الّذی بفعلك إحترقت أكباد النّبيّين و المرسلين. (edit)
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Then be fair, O you who are heedless, then save yourself in an hour. God is your Lord and Lord of the worlds. He who always recites to you the verses of God, if you do not believe in him, do not object to him. Fear God! He has overlooked your faith and the faith of those like you, if you were of the poets. All things in the hands of God have been ashamed of the relationship that was between you and them, because everything ends up under the shadow of his name “Al-Sana’”. The same was the case if you [201] were among the poets. Then the things disavow your attribution to them and seek refuge in Allah from yourself, O you who by your actions burned the livers of the prophets and messengers. (edit) | Nothing entered yet... (edit) |
| 384 | و ما كان مقصودك فيما جری من قلمك إلاّ سخريّةً و إستهزاءً علی الله و إنّك تستهزئ علی نفسك و رؤسائك و لا تكون من الشّاعرين كما إستهزء عبادٌ من قبلك علی سفراء الله و أمنائه، و إنّك جئتَ عن ورائه بأمرٍ إضطربتْ عنه أركان الإطمينان، ثمّ قوائم الإيقان، و تزلزلتْ نفس السّكون و إهتزّت أركان عرش عظيم. إسمع قولی و لا تجاوز عن حدّك! فاعرف نفسك، يا أيّها المشرك بالله و آياته و المجادل بنفسه و المحارب بكينونته، ثمّ أكف بما إرتكبتَ! تالله بفعلك قد هبّت عواصف الإنتقام علی العالمين، فسوف تأخذك و أوليائك و إنّه ما مِن إله إلاّ هو، له القدرة و الإقتدار و له العظمة و الإختيار، ينزل ما يشاء بأمرٍ مِن عنده و إنّه لهو المقتدر القهّار. (edit)
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And your intent was nothing but mockery and mockery of God, and you are mocking yourself and your leaders, and you are not among the poets as servants before you mocked God’s ambassadors and trustees, and that you came behind him with a matter about which the pillars of reassurance were disturbed, and then lists Certainty, the breath of stillness trembled and the pillars of a mighty throne shook. Hear my words and do not cross your limits! So know yourself, O you who associate with God and His verses, argue with himself, and fight with his being, then stop what you have committed! By God, by your deed, the storms of vengeance have blown over the worlds, so they will take you and your friends, and that there is no god but Him, He has power and might, and He has greatness and choice. (edit) | Nothing entered yet... (edit) |
| 385 | كلّ اشيا متعجّب است كه چه تو را به آن داشته كه به القای آن نفس مردوده به اين شأن و جسارت با جمال احديّه به محاربه برخواستی. جمال امنع اقدس اعظم اقدمی را، كه نقطه بيان - روح ما سواه فداه - می فرمايد اشاره من به او راه ندارد و هيچ اشاره از مشيرين لعلوّ قدرِهِ و عظمة جلالِهِ [۲۰۲] و ارتفاع اجلالِهِ به او راجع نمی شود، تو استهزاءً عليه نوشته آنچه را كه تا حال هيچ نفسی به آن ارتكاب ننموده و ننوشته. و عجب است كه خجلت نمي بری و ذكر نقطه بيان مي نمائی. آخر به چه دليل و برهان اين گونه جسارت را جايز دانسته؟ تحيّر اين عبد سهل است جميع اهل ملاء اعلی متحيّرند از امثال شما. چه زود كافر شديد به نفسی كه به او ادّعای ايمان مي نموديد. (edit)
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All the things are surprising, what possessed you to instill that rejected soul to such a dignity and courage to fight with Jamal Ahadiya. Jamal Amna Aqdas-e-Azam Aghdami, who says the point of expression - our soul except for sacrifice - I do not refer to him, and no mention of the advisors of the greatness of the power and the greatness of the glory [202] and the height of the glory is related to him, you wrote against him mockingly. What no soul has ever done or written. And it is surprising that you are not ashamed and mention the point. After all, for what reason and proof did he consider this kind of boldness to be permissible? The wonder of this servant is easy. How soon you disbelieved in the soul you claimed to believe in. (edit) | Nothing entered yet... (edit) |
| 386 | گرفتم اين امر را ادراك ننمودی، آخر با اين همه ظهورات عزّ صمدانی و آيات منزله ربّانی اقلّاً بايد توقّف كنی. اگر چه اگر به بيان ناظر باشی به هيچ وجه سندی در دست نداشته و نداريد كه بر چنين نفسی اعتراض نمائيد و لو هر چه بفرمايد. أفّ للّذينهم نفخوا فيك و ملئوا صدرك مِن غلِّ الله و بغضه. فآه آه! "فآه" الّذی لا يُذكر بالقلم، "فآه" الّذی لن يتمّ بالبيان علی ما فعلتَ إسترضاءً لِمن يفرّ عنه السجّين بكينونته و الجحيم بحقيقته و النّار باشتعالها و لهيبها. (edit)
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I thought you didn't understand this, after all, with all these revelations of Ezz Samdani and verses of divine status, you should at least stop. Although, if you follow the statement of the observer, you do not have any documents in your hand to object to such a person, no matter what he says. Aff for those who are also filled with pride and fill your chest with God's grain and malice. Fah ah! "Faah" of the one who cannot be mentioned by pen, "Faah" of the one who does not finish with the statement about us, I am satisfied with the one who will release the prisoner with his reality and hell with his truth and the fire with flames and flames. (edit) | Nothing entered yet... (edit) |
| 387 | در جميع بيان مَن فی البيان را از تعرّض و احتجاج با يكديگر منع فرموده و می فرمايند. اگر هم بخواهيد با يكديگر در دلائل و براهين احتجاج نمائيد به كمال ادب و حيا دلائل و براهين خود را ذكر نمائيد و مرقوم داريد كه مباد از آن احتجاج بر آن جوهر عزّ و شمس معانی در ايّام ظهور[۲۰۳]و اشراق حزنی وارد شود. چنانچه می فرمايد قوله - جلّ كبريائه -: و إنّ حين ما تحبّون أنْ تتحاجّون بالدّلائل و البرهان علی أكمل الحياء تكتبون دلائلكم، ثمّ علی منتهی الأدب لتقولون إلی أنْ قال - عزّ ذكره - : لعلّكم لا تلاقون الله ربّكم و تكسبون عملاً يحزن به الله ربّكم بما يحزن مظهر نفسه و أنتم لا تلتفتون و لا تتذكّرون. (edit)
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In all the statements, he forbade me and the others from arguing and protesting with each other. If you want to argue with each other about reasons and proofs, mention your reasons and proofs with complete politeness and modesty, and you have a mark, so that the reason for protesting is that the essence of the glory and the sun of meanings in the days of emergence [203] and the illumination of sadness will enter. As the saying of Qalah - Jal al-Kabriyaeh - says: And when we love to argue with proofs and proofs, you write your proofs on the basis of modesty. We are sad, the manifestation of his soul, and you don't look away and don't remember. (edit) | Nothing entered yet... (edit) |
| 388 | كاش همين قدر وصيّت آن محبوب امكان را عامل می شدی! نه و الله، حرفی از بيان را عامل نشده ايد مگر آنچه را كه به هوای خود مطابق ديده ايد. فنعوذ بالله مِن هذا الذّنب لأنّ كلماته قد كانت مقدّسة مِن أنفسكم و أهوائكم و عرفانكم و إدراككم. كاش به احتجاج هم با مظهر ربّ الارباب كفايت مي نمودی، نه حيا نمودی و نه مراعات ادب منظور داشتی. ارتكاب نموده امری را كه از اين يوم إلی يوم الّذی لا آخر له هر ذی ادب و حيائی نظر نمايد به آنچه نوشته خجل و شرمسار گردد. تالله إرتكبتَ ما إحترقتْ به أكباد المقرّبين. (edit)
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I wish you could be the agent of that beloved's will! No, by Allah, you have not acted on a word of the statement except what you have seen according to your mood. May God seek refuge from this sin because his words were sacred to my soul, my emotions, my knowledge, and my understanding. I wish you had enough to protest with the image of God, you did not show modesty, nor did you intend to observe politeness. He has committed an act that from this day to the last day, every person with manners and modesty will be ashamed of what he wrote. God made us burn in the hearts of those close to us. (edit) | Nothing entered yet... (edit) |
| 389 | و كاش حقّ را به مثل يكی از نفوس اهل ارض مي دانستی، چه كه با آن نفوس جرئت اينگونه جسارت و تكلّم نداشته و نداری. فو الله لو تسمع نفسُ الحياء يتبرّء منك و كينونة الأدب يستعيذ بالله مِن فعلك. ادب از سجيّه انسان است و به او از دونش[۲۰۴] ممتاز، و هر نفسي كه به او فائز نشده البتّه عدمش بر وجودش رجحان داشته و دارد. و تو به مقرّی، كه اصل ادب مخصوص آن مقرّ خلق شده، معمول داشته آنچه را كه هر ذی حيائی از ذكرش شرم دارد. قد خرق حجاب أدبكم و حيائكم، يا معشر الفاسقين! (edit)
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And I wish you knew the truth like one of the souls of the people of the earth, because you did not have the courage to speak with those souls and do not have the courage. By Allah, if you listen to the breath of modesty, it will absolve you, and the act of politeness will seek refuge in Allah from your actions. Courtesy is one of the characteristics of human beings and it is more important to him than his knowledge [204], and any soul that has not acquired it, of course, its absence prevails over its existence. And you used to do things that every decent person is ashamed to mention in a place where the principle of politeness was created for that place. How to break the veil of my decency and modesty, O people of transgressors! (edit) | Nothing entered yet... (edit) |
| 390 | جوهر قدسي كه می فرمايد: يا قوم، قد جئتكم عن مشرق الرّوح بنباء الله المهيمن القيّوم و ما أنطِقُ مِن تلقاء نفسی بل ينطق ربّكم الرّحمن بهذا اللّسان الصّادق المتكلّم العزيز المحبوب. يا قوم، لاتقتلونی بأسياف البغضاء و لا تحكموا علیّ ما يضيع به حرمةُ الله المقتدر العزيز المحبوب. فيا قوم، إنّه يناديكم بلسانی و ينطق فی صدری و أقامنی علی أمره. فو الله لا أجد لی من حركة و لا سكون إلاّ بأمره. تفكّروا لكی تشعرون! هل يجری كوثر الحيوان مِن عيون الكدرة؟ لا فو ربّ العالمين إن أنتم تعرفون. (edit)
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Jawhar Qudsi K. Mai Vermaid: O people, I have come to you from the dawn of the spirit with the message of God, the Dominant, the Everlasting, and I do not speak on my own, but your Lord, the Most Merciful, speaks with this true tongue, the One who speaks, the Mighty, the Beloved. O my people, do not kill me with the swords of hatred, and do not judge me by what would destroy the sanctity of God, the Almighty, the Mighty, the Beloved. O my people, he is calling you with my tongue and speaking in my chest, and he has made me follow his command. By God, I find no movement or stillness for me except by His command. Think to feel! Does the animal's kawthar run from the brown eyes? No, Lord of the worlds, if you know. (edit) | Nothing entered yet... (edit) |
| 391 | يا قوم، هذا مَعين مشيّة الله قد جرتْ منه أنهار إرادته بالحقّ كيف شاء و إنّه لهو الحاكم بالحقّ و إنّه لهو الحقّ علّام الغيوب. لو تجدنّ عندكم مِن ذائقة فاشربوه لعلّ تجدون منه حلاوة القول، ثمّ رائحة الله ربّكم. و هذا قول الحقّ و ما بعد الحقّ إلاّ الضّلال إن أنتم تفقهون. (edit)
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O people, this is the helper of God's will, rivers of His will with truth flowed from Him as He willed, and He is the Ruler with the Truth, and He is the Truth, the Knower of the unseen. If you find someone to taste, drink it, perhaps you will find from it the sweetness of speech, and then the fragrance of God your Lord. And this is saying the truth, and there is nothing after the truth except error, if you understand. (edit) | Nothing entered yet... (edit) |
| 392 | هل تعترضون علی الّذی أرسلنی و ينطق فی صدری؟ إذاً واحسرتا عليكم و علی[۲۰۵] ما أنتم به تعملون. إنّ الّذی جائكم بآيات الله و يقول "إنّها قد نزّلتْ من عنده" هل ينبغی لأحد أن يعترض عليه؟ إذاً فانصفوا إنْ أنتم منصفون. يا قوم، إنّی لمْ أقدر أن أتنفّس بنَفَس وحدة إلاّ بعد إذنه، و أنتم تجدون نَفَس الرّحمن مِن هذه النّفْس الّتی أرسلها الله بالحقّ إن أنتم بقلوبكم فاقبلون. (edit)
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Do you object to the one who sent me and speaks in my chest? So, Alas for you and Ali [205] for what you are doing. He who came to you with the revelations of God and says, “They have been revealed from Him,” should anyone object to him? So be fair if you are fair. O people, I was not able to breathe with a single breath except after his permission, and you find the soul of the Most Merciful from this soul that God sent with truth. If you are in your hearts, then accept. (edit) | Nothing entered yet... (edit) |
| 393 | لا تعرّوا أنفسكم عن رداء الأدب و الإنصاف و لا تكلّموا بما نُهيتم عنه فی ألواح ربّكم المهيمن القيّوم. و الّذی جُعِلَ محروماً عن الأدب إنّه لعریّ، و لو يلبس حرر الأرض كلّها، و هذا قد نزّل بالحقّ فی ألواح عزّ محفوظ: و مَن لا أدبَ له لا إيمان له. و بذلك يشهد ما نزّل فی البيان إن أنتم تشهدون. قد خلق الأدب فی البيان لهذا الجمال و كذلك كلّ إسم خير إن أنتم تعرفون. (edit)
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Do not bare yourselves from the cloak of politeness and fairness, and do not speak of what you have been forbidden from in the Tablets of your Lord, the Dominant, the Subsisting. And he who has been made deprived of good manners is naked, and if he were clothed, he would free the entire earth, and this was revealed with truth in the Tablets of Ezz Mahfouz: And he who has no good manners has no faith. And with that, what was revealed in the statement bears witness, if you bear witness. Literature was created in the statement for this beauty, and likewise every name is good, if you know. (edit) | Nothing entered yet... (edit) |
| 394 | فو عمر مَن ظهر بالحقّ، إنّه ما قصد فی البيان إلاّ نفسی و ما تنفّس إلاّ بذكری و ما قدّر كلّ خير إلاّ لجمالی. لو لا ذكری ما نزّل البيان و ما تكلّم جمال الرّحمن بكلمةٍ بينكم لأنّ لمثلكم لاينبغی إلاّ كلماتكم إن أنتم تفقهون. قد نزّل البيان لنفسی و إنّی حينئذٍ أقرئه فی كلّ الأحيان. و ما نزّل حينئذٍ إنّه لهو البيان لو أنتم تعرفون. ما نزّل حينئذٍ لَيكون شاهداً علی ما نزّل مِن قبل، و ما نزّل مِن عنده لَيكون دليلاً علی ما ينزل حينئذ مِن قلم الله المقتدر[۲۰۶]العزيز المحبوب. يا قوم، إنّی نفسه و هو نفسی. و إنه قد فدی نفسه لنفسی و إنّی قد أخذتُ نفسی و روحی علی يدی لإنفقهما فی سبيله، ثمّ فی حبّه و رضائه. و يشهد بذلك كلّ الذّرّات لو أنتم تسمعون. خافوا عن الله و لاتفرّقوا بينی و بينه و لو جعل الله هذا فوق قدرتكم. لو إجتمعنّ كلّ مَن فی السّموات و الأرض أنْ يفرّقنّ بيننا لن يقدرنّ و لن يستطيعنّ. (edit)
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For the life of the one who appeared with the truth, that he did not intend in the statement except my soul, and he did not breathe except by my remembrance, and he did not value every good except for my beauty. Had it not been for my remembrance, the statement would not have been sent down, and Jamal al-Rahman would not have spoken a word between you, because for those of you, only your words are necessary if you understand. I revealed the statement to myself and at that time I read it every time. And what was revealed at that time is the explanation, if you only knew. What was revealed at that time to be a witness to what was revealed before, and what was revealed from Him to be evidence of what was revealed at that time from the pen of God, the Almighty [206], the Mighty and the Beloved. O people, I am himself and he is myself. And he has sacrificed himself for me, and I have taken my soul and my soul in my hands to spend them in His cause, then in His love and pleasure. And all the atoms bear witness to that, if you would listen. Fear God and do not separate between me and Him, even if God made this beyond your ability. If everyone in the heavens and the earth were to come together to separate us, they would not be able and they would not be able. (edit) | Nothing entered yet... (edit) |
| 395 | و إنه حينئذٍ كان جالساً عن يمين عرشه و كان أنامله بين أنيابه و ينظر متفكّراً فيكم بما ظهر منكم، يا ملاء المشركين! و يضجّ و يبكی بما ورد علیّ و ما يرد منكم من بعد. و حينئذٍ يقصّ علیّ ما هو المكنون فی صدوركم و يبكی و ببكائه ينوحنّ أهل ملاء الأعلی، ولكن أنتم لاتعرفون و لاتشعرون. (edit)
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And that at that time he was sitting on the right of his throne, and his fingers were between his fangs, and he was looking at you thinking about what appeared from you, O chiefs of the polytheists! And he clamors and weeps over what has been reported to me and what has been received from you afterward. And then he tells me what is hidden in your chests and weeps, and with his weeping the people of the Most High mourn, but you do not know and do not feel. (edit) | Nothing entered yet... (edit) |
| 396 | مع ذلك وارد آورده ايد آنچه در ارض شبه نداشته. اگر فی الجملة شاعر باشيد ادراك مي نمائيد كه آنچه اعتراض نموده ايد بر حقّ وارد، چه كه مُنزلْ حقّ بوده و خواهد بود و دخلی به احدی نداشته وندارد، اگر چه مشعر نخواهيد شد. چنانچه ملل قبل آنچه اعتراض نمودند من غير شعور بوده، و اگر مستشعر بودند و ادراك می نمودند كه آن اعتراضات بر حقّ وارد است ابداً به اعتراض مشغول نمی شدند. و به همين جهت لازال مظاهر نفی بر مظاهر اثبات[۲۰۷] وارد آورده اند آنچه قلم و لسان از ذكر و بيانش حيا مي كند. (edit)
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However, you have brought in something that did not exist in the land of Shub. If you are a poet in general, you will realize that what you have protested is against the right, which has been and will be the home of the right and has nothing to do with anyone, even if you will not become a poet. If the nations before what they protested were irrational, and if they had sensed and realized that those protests were justified, they would never have protested. And for this reason, they have always added the manifestations of negation to the manifestations of proof [207] which the pen and tongue are ashamed to mention and express. (edit) | Nothing entered yet... (edit) |
| 397 | و زود است كه آنچه اخبار فرموده واقع شود چه كه به اعراض و اعتراض تنها كفايت ننموده و نخواهيد نمود. جمال قدم می فرمايد: ای اصمّ وجود، يك نغمه از نغمات ورقاء ظهور قبلم ذكر مي نمايم كه لعلّ فی الجملة ادراك نمائی، و اگر تو ادراك ننمائی حقايق كلّ شیء اصغا نمايند و حجاب حيا را خرق ننمايند و طراز ادب را از هيكل خود نياندازند. و آن اين است كه به حرف حیّ و وحيد اكبر - عليهما بهائی - می فرمايد در حيني كه از اين ظهور امنع اقدس سؤال نموده اند قوله - تكبّر كبريائه -: فوالّذی تفرّد بالعزّ و الجلال و ذرء الأشياء لا مِن شیء بالمثال. يستحيی اليقين أنْ يوقن فيه أو يسجد له، و يستحيی الدّليل أنْ يدلّ عليه لغيره. تری لأعرفنّك أو علی دونه تشهد لاستدلنّ به عليه. (edit)
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And it's too soon for what the news has said to happen, because symptoms and protests alone have not and will not be enough. Jamal Gadham says: O Asm of Existence, I will mention a song from the songs of Varga Zahoor before me, that you may understand the sentence, and if you do not understand, let them listen to the truths of everything and do not break the veil of modesty and do not throw away the dignity of politeness. . And that is that in the words of Hayy and Waheed Akbar - upon them Bahá'í - he says, when they have asked about this appearance of the Holy One, Qulah - takbir kabriyaeh -: Faaldzi tfard balaz wa jalal wa zaar al-hazaza la min shie bal-likel. It is shameful for al-Iqin to believe in him or to prostrate to him, and it is shameful for al-Dalil to testify against him for others. Teri Laarafank or Ali doneh tashahhud to be against him. (edit) | Nothing entered yet... (edit) |
| 398 | ساذج قدمی را، كه می فرمايد يقين حيا می نمايد از ايقان در او و سجده از برای او و دليل حيا می نمايد از آن که دليل شود لنفس او، و تو بی شرم بی حيا به تضييع امر الله چنان قيام نموده كه شبه آن در اكوان ممكن نه. قد شقّقتَ بأنامل الشّرك حجباتِ الحياء و الحرمة. نسئل الله بأنْ يشقّ حجابَك و يُظهرَ نفسك الخبيث بين العالمين و ينزعَ عنك رداء السّتر و يعرّيك مِن أثواب[۲۰۸] الحُرمة و يكشف لعباده ما كنتَ عليه، و إنّه لِمَن دعاه مُجيب. و الله، يا ايّها الغافل، بفعلك إضطرب كلُّ شیء و شقّتْ سترُ حجابِ العصمة و تزلزلتْ أركانُ ملاء العالين. (edit)
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Naive of my feet, as if I have a living certainty that I do not prostrate from a belief in or and a living proof that I do not pretend that it is evidence for a soul or, and I repent of my shame alive by wasting God’s command, the generosity of His example is like that in the No possible universes. With the fingertips of polytheism, you have torn the veils of modesty and sanctity. We ask God to tear your veil, reveal your wicked self among the worlds, remove the veil from you, strip you of the garments of inviolability, and reveal to His servants what you used to be, and He who supplicates Him will answer. By God, you who are heedless, by your actions everything has been disturbed, the veil of infallibility has been torn, and the pillars of the covering of the sublime have shaken. (edit) | Nothing entered yet... (edit) |
| 399 | قسم به محبوب امكان كه مِن بعد حرمت هيچ مظهری از مظاهر الهيّه را منظور نداشته و نداريد مگر نفوس مشركه را. آن هم لِاجل وساوس و ظنونی كه در آن انفس مستور است. يك بيان ديگر از بيان منزل بيان خالصاً لوجه الرّحمن القا می شود، كه شايد نسيمی از رضوان كلمات الهی بر اهل اكوان مرور نمايد و شايد از ميامن آن انفس قدسيّه از خلف ستر و حجاب به عرصه شهود آيند و به مراد الله فائز گردند و به آنچه از قبل ذكر شده عامل شوند و اين ايّام را غنيمت شمرند. و همچنين امثال آن نفوس آنقدر ادراك نمايند كه به چه شأن حرمت اين ظهور عند الله منظور بوده لعلّ از جسارت ممنوع شوند. (edit)
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I swear to the beloved of the possibility that you do not and do not mean any manifestation of God except the souls of polytheists. And that is the fear and suspicion in which the soul is hidden. Another statement from the house of Bayan Bayan is purely inspired by Lujh al-Rahman, that perhaps a breeze of the pleasure of divine words will pass over the people of Akwan, and perhaps from the safety of that holy soul, they will come to the field of witness from behind the veil and the veil, and they will be victorious according to the will of God and to Do what has already been mentioned and consider these days as spoils. And also the likes of those people should understand to what extent the sanctity of this appearance in the eyes of God is meant, lest they be forbidden from daring. (edit) | Nothing entered yet... (edit) |
| 400 | قوله - عزّ إعزازه-: فقد سمعتُ كتابك و إنّ ما فيه جوهرٌ لو لا ما فيه ما أجبتُكَ علی ذلك القرطاس و لا حينئذٍ بأعلی ما قُدّر فی الإبداع. فما أعظم ذكر مَن قد سئلتَ عنه، و إنّ ذلك أعلی و أعزّ و أجلّ و أمنع و أقدس مِن أن يقدرَ الأفئدةُ بعرفانها و الأرواحُ بالسّجود له و الأنفس بثنائه و الأجساد بذكر[۲۰۹]بهائه. فما عظمتْ مسئلتُك و صغرتْ كينونيّتُك! هل شمس الّتی هی فی مرايا ظهوره فی نقطة البيان يُسئل عن شمس الّتی تلك الشّموس فی يوم ظهوره سجّاد لطلعتها إنْ كانتْ شموساً حقيقيّةً، و إلاّ لاينبغی لعلوّ قدسها و سموّ ذكرها. (edit)
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His saying - may He be glorified -: I have heard your book, and what is in it is an essence. If it were not for what is in it, I would not have answered you on that piece of paper, not at that time with the highest value in creativity. How great is the remembrance of the one you have been asked about, and that is higher, mightier, more formidable, more forbidding, and more sacred than that the hearts are estimated by their gratitude, the souls by prostrating to Him, the souls by His praise, and the bodies by the remembrance of His splendor[209]. How great is your question and how small your being! Is the sun who is in the mirrors of his appearance in the point of clarification asked about the sun that those suns on the day of his appearance are carpets for her rising, if they are real suns, otherwise it is not necessary for her exaltedness and loftiness to be mentioned. (edit) | Nothing entered yet... (edit) |