Kitab-i-Badi/Page27

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521	و ديگر اين كلمه بسيار بی شرمی است كه نوشته: اليوم هر نفسی مدّعی باشد بايد اتيان بمثل آيات ميرزا يحيی نمايد و يا اعلی. يا أيّها الأعمی، إنّه قد كان كليل عند ما نزل من جبروت البيان من لدی الله المقتدر العزيز المنّان. و الله كلّ اشياء متحيّرند از اين اقوال كه ذكر نموده. وجود و كينونتش اليوم قابل ذكر نيست تا چه رسد به كلماتش. و هر ذی شعوری مي داند كه اگر هم كلمه از كلمات حقّ نزدش يافت شود از اين مقرّ اقدس اطهر اخذ نموده. بسيار بی خبری! از خدا می طلبم كه بصرت را به كحل عرفان موفّق فرمايد كه شايد از رمد اوهام فارغ شده به كلمات مليك علّام ناظر شود تا جميع كلمات را نزد حرفی از كلمات الله معدوم صرف مشاهده نمائی. كذلك نزل الأمر من جبروت الحكم فضلاً من عنده علی العالمين. (edit)	And again, this word is very shameless that he wrote: Today, every soul who is a claimant must come forward like the verses of Mirza Yahya or Aala. O people of the world, it was a great height with us, my power of revelation came down to Allah, the Almighty, the Almighty. And Allah, all things are amazed by these words that he mentioned. His existence cannot be mentioned today, let alone his words. And every intelligent person knows that if a single word is found among the words of the truth, he has obtained it from this holy place. Very clueless! I ask God to make your vision successful in the darkness of knowledge, so that you may get rid of my illusions and look at the words of Malik Allam, so that you can see all the words in front of a single word of God's eternal words. Also, the command of my power of judgment has been revealed to the people of the world. (edit)	Nothing entered yet... (edit)
522	قوله - قلّ إدراكه -: حال ای برادر من، و الله امر بر شما مشتبه شده. اگر بخواهيد واقعاً بفهميد كه غرض در كار نيست شما خود وكيل من هستيد، اگر محقّق شد بر شما به من بنويسيد، امّا[۲۷۹]با انصاف. از برای شما بسيار آسان است. سياست مدنيه مدخليّتی به حقّيت ندارد، و اين حكمت عملی است كه تهذيب اخلاق و تدبير منزل و سياست مدنيه مي گويند، كه علم سلوك با خلق است و با اشخاصي كه تعلّق دارند از خدّام و مريدان، كه هر كسی را به محبّت و خلق با آنچه موافق طبع او است حركت نمايند. شما اشتباه نموده ايد. اين حكمت عملی را به جوهر حقيقت و اينها حجاب بر شما گشته. اگر بخواهيد تجربه نمائيد روزی را قرار بدهيد در مقام امتحان برآئيد. يك صفحه از قرآن را بخوانيد با كمال جلدی نزد كسی كه مدّعی حقّيت است مضمون آن صفحه را به سجع خاصّی بلا تأمّل بنويسد، و دفعه ديگر به سجع و عبارت ديگر، و هكذا هر كه نوشت در مدّعای خود صادق و إلاّ كاذب به خلاف ميرزا يحيی كه مدّعی اين مقام است در هر دو خود تجربه نموده و به من اعلام دهيد، اما از روی انصاف. يقين هر كه دارای اين مقام است حقّ و كلام او حقّ و غير او كاذب. (edit)	Qoleh - Qol Eradagah -: Now, my brother, and Allah's command is on you. If you really want to understand that there is no intention, you yourself are my lawyer, if it happens to you, write to me, but [279] fairly. It is very easy for you. Civil politics has no relation to the truth, and this is the practical wisdom that they say in moral discipline and home management and civil politics, which is the science of dealing with people and with the people who belong to them, servants and disciples, who treat everyone with love and creation. Move what suits his nature. You are wrong. This practical wisdom has become the essence of truth and these are a veil for you. If you want to experience, set a day and come to the exam center. Read a page of the Qur'an in full, before someone who claims to be truthful, write the content of that page in a special sajja without thinking, and another time in a different sajja and other words, and so whoever wrote is truthful in his claim and nothing but a liar, unlike Mirza. Yahya, who is the claimant of this position, experience in both of them and let me know, but out of fairness. The certainty of whoever has this position is true and his words are true and others are false. (edit)	Nothing entered yet... (edit)
523	فو الله يضحك علی كلماتك كلّ ذی بصر حديد. گويا ابداً رايحه رضوان الهی بر تو مرور ننموده، چه كه اليوم هر نفسی كه منسوب به حقّ است لابدّ از او اثری ظاهر و هويدا است. و الله كلماتت پست تر از كلمات ملل قبل به نظر مي آيد. چون بغض الله[۲۸۰]در قلبت بوده قلمت از لطافت ذكر و تحرير ممنوع و محروم گشته. امر بر تو مشتبه شده كه از حزب رحمن خارج شده و به حزب شيطان توجّه نموده. بر هر ذی بصری معلوم است كه اين عباد، بعد از پنج سنه معاشرت كه ليلاً و نهاراً آنچه به چشم خود ديده ايم و به سمع خود شنيده ايم ذكر مي نمائيم. و تو به قول خبيثی كه نزد اين عبد مردود بوده، تا چه رسد نزد ساكنان اعراش معانی، تمسّك جسته، بالمرّة خود را از اشراقات انوار فجر معانی كه در اين ايّام رحمانی مشرق و مضیء است، ممنوع نموده. (edit)	God laughs at your words. It's as if the fragrance of God's pleasure has never passed over you, because today every breath that is attributed to the truth is surely a visible and visible effect of him. And God, your words seem inferior to the words of previous nations. Because God's hatred [280] was in your heart, your pen was forbidden and deprived of the gentleness of mentioning and writing. It is suspected that you have left Rahman's party and turned your attention to Satan's party. It is clear to anyone who can see that these worshipers, after five years of association, we mention what we have seen with our eyes and heard with our ears day and night. And you, according to the words of the evil one who was rejected by this servant, and clinging to the inhabitants of Aarash Ma'ani, even forbade yourself from the rays of the dawn of the meanings that are rising and falling in these merciful days. (edit)	Nothing entered yet... (edit)
524	حال ای با انصاف، انصاف ده بر ما مشتبه شده يا بر شما؟ و اين که نوشته غرض در كار نيست، والله نفس همين قول غرض صرف است و محض نفس و هوی. چنانچه خود شما نوشته ايد كه حال برو و تجربه كن. اين عبد را مأمور به تجربه نموده كه بعد آنچه ظاهر شود تو را اخبار نمايم، و تو خود اينجا نبوده و تجربه ننموده. لذا قبل از تجربه چرا آنقدر مجعولات مفتريه نفسانيّه به حقّ نسبت داده و انكار صرف نموده؟ حال ملاحظه كن كه اهل غرض كيست. تالله لو تنصف لَتجد نفسك فی خسران عظيم. أن يا بحرَ الغرض، خف عن الله الّذی خلقك بأمر من عنده و لا تتكلّم بما يكذّبك به[۲۸۱]كلّ الذّرّات. إتّق الله و كن من المتّقين! حال ملاحظه كن كه چه قدر افعال و اعمالت نزد حقّ رسوا و واضح است و چگونه عقلت به يد قدرت اخذ شده، كه خود غرض و بغضای خود را به قلم مي نويسی و ثابت مي كنی و مع ذلك شاعر نيستی. إذاً يشهد بغرضك كلّ من فی السّموات و الأرض، ثمّ يشهد نفسك علی غرضك و إنّ هذا لحقٌّ يقين. (edit)	Now, be fair, be fair, is it on us or on you? And the fact that there is no intention in the writing, by God, the self is just a mere intention and pure ego and mood. If you yourself wrote that now go and experience. He commissioned this servant to experience so that I will inform you of what will appear, and you yourself were not here and did not experience it. Therefore, before the experience, why did he attribute and deny so many carnal falsehoods to the truth? Now look at who is interested. May God grant justice to you in the great loss. O sea of purpose, beware of Allah, Who created you by my order, and do not speak of what will deny you to all the atoms. Fear God and be the pious! Now consider how scandalous and clear your deeds are in the eyes of the truth and how your intellect has been taken by the power, that you write and prove your selfishness and malice, and yet you are not a poet. If all of me in the heavens and the earth bears witness for your cause, then your soul bears witness for your cause, and this is a sure truth. (edit)	Nothing entered yet... (edit)
525	غرض مشركين به مقامی رسيده كه بعضی از امثال شما ايراد گرفته اند و در خُلق جمال رحمن حرف گفته اند و اعتراضات نموده اند، و تو شهادت بر خلق داده و بعد به غرض نفسانی اعتراض نموده. انسان متحيّر است كه كدام يك از اقوال را تصديق نمايد. از يك طرف هيكل فساد به اطراف نوشته و شكايت ها نموده و اخلاق رحمانيّه را از مظهر الوهيّه سلب نموده. اين كلماتي كه به خارج نوشته اند. از آن طرف به شما القا نموده كه به طائفين حول بيت اين قسم نوشته، اگر اخلاق صحيح است انكار آن قوم چه صورتی دارد؟ اگر عدمش صادق بوده اين ذكر تو چه معنی دارد؟ و الله هر بصيری موقن است كه كلمه حقّ نگفته و نخواهند گفت. به اقتضای وقت هر چه مصلحت انفس خبيثه دانند به آن متكلّم و مستدلّند. (edit)	The purpose of the polytheists has reached a point where some people like you have objected and have spoken and protested against the character of Jamal Rahman, and you have testified against the character and then protested for selfish reasons. Man is wondering which one of the sayings to confirm. On the one hand, the structure of corruption has written and complained about it, and it has stripped away the compassionate ethics from the manifestation of God. These words are written outside. On the other hand, he inspired you that he wrote to the tribes around the verse of this oath, if the morals are correct, what is the form of the denial of that people? If it is true, what does this mention mean? And Allah is sure that every seer has not said the right word and will not say it. According to the requirements of the time, whatever self-interest they consider to be malicious, they speak and reason about it. (edit)	Nothing entered yet... (edit)
526	باری اين عباد نشهد بأنّه لعلی خُلق عظيم و نشهد بأنه حجّة الله[۲۸۲]بين خَلقه و برهانُهُ بين بريّته و مظهر أمره فی بلاده و مطلع العزّ بين عباده. و كلّما ظهر من عنده لحقّ بمثل وجوده و ما دونه معدوم فی ساحته و مفقود عند ظهورات سلطانه، و إنّه لهو محبوب العارفين و مقصود العالمين. مَن أعرض عنه فقد أعرض عن الله المهيمن العزيز القدير. (edit)	Bari, where are the servants? We testify that Ali is a great character, and we testify that he is the argument of God[282] between his creation and his proof between his wilderness, the manifestation of his command in his country, and the beginning of glory among his servants. And whenever he appears from him, he joins the like of his existence, and what is less than him is non-existent in his arena and lost when his authority appears, and he is the beloved of the gnostics and the destination of the worlds. Whoever turns away from him has turned away from God, the Dominant, the Mighty, the Powerful. (edit)	Nothing entered yet... (edit)
527	ای اهل دين، شما را به مالك يوم الدّين قسم مي دهم كه از اين كلمات اقلّ مِن ذرّ رايحه حقّ استشمام می شود؟ لا فونفسه الحقّ، اين سخنان مشابه سخنان اراذل اهل ارض است كه در حين مخاصمه با يكديگر ذكر می نمايند كه "من قدرتم از تو بيشتر و قوّتم از تو برتر" و امثال اين سخنان لغو كه ما بين جهّال متداول است. و الله حال نوحه بر امر لازم، چه كه نقطه بيان با آن مقام و شأن چه مقدار خضوع و خشوع و تسليم و رضا نسبت به اين ظهور فرموده، و مع ذلك تو به اين كلماتي كه اراذل از آن ننگ دارند تكلّم نموده و به آن كلمات بر بطلان حقّ استدلال كرده. بلی، حال امر الله به شأنی تنزّل نموده كه جميع ما فی البيان منوط به قول تو و ميرزا يحيی و سيّد محمّد و علی محمّد سرّاج شده و امثال آن نفوس، چنانچه در اواخر دوره فرقان جميع امور الهی و شرع محكم ربّانی به قول شيخی از مشايخ منوط و مشروط بود. (edit)	O people of religion, I swear by the Lord of the Day of Judgment that you can smell the scent of truth from these words? La Funfse al-Haqq, these words are similar to the words of the thugs of the people of the land who, during a conflict, mention to each other that "I have more power than you and my strength is superior to you" and similar words of cancellation that are common among the ignorant. And God is lamenting over the necessary matter, what is the point of expression with that position and dignity, how much submission, humility, submission, and contentment has he said in relation to this emergence, and yet you have spoken these words that the scoundrels are ashamed of and Words have argued against the invalidity of the right. Yes, now the command of God has descended to such a degree that all of us in the statement are subject to the words of you, Mirza Yahya, Sayyid Muhammad, and Ali Muhammad, and the likes of those souls, as in the late Furqan period, all divine affairs and the firm divine law, according to the words of a sheikh of Sheikhs were subject and conditional. (edit)	Nothing entered yet... (edit)
528	واين معلوم است كه[۲۸۳]از القاهای شيطان است. گويا تو از خود هيچ شعوری نداری. بر تندباد نفس و هوی مبتلا گشته، هر قسم كه مي خواهد تو را مي برد. آنقدر فكر ننموده كه اصل اين فقره نزد متبصّرين از الحاد است. و در الحاد اختلاف نموده اند، بعضی بر آنند كه مُلحد نفوسی هستند كه خدا را به اسامی مي نامند كه اذن داده نشده اند در كتاب الهی. و بعضی برآنند كه ملحد نفوسی هستند كه از اسماء الهی اسمائی اشتقاق نموده اند و به آن اسماء عاكفند من دون الله، چنانچه لفظ "مَنات" را از "منّان" و "عُزّی" را از "عزيز" و "لات" را از "الله" اخذ نموده اند و به آن اسماء ساجد و عاكفند. و بعضی برآنند كه الحاد همان تحريف است، و آن تحريف هم در معانی نه در الفاظ، چه كه "لحد" به معنی سِتر آمده. و آن نفوسی هستند كه معانی كلمات الهی را به هواهای خود ستر نموده اند، يعنی به هواهای خود تفسير نموده و می نمايند. و بعضی برآنند كه ملحد نفوسی هستند كه معانی غير را به لباس الفاظ خود جلود دهند. اين معانی الحاد كه مابين ناس معروف است. (edit)	And it is clear that [283] it is one of Satan's inspirations. It seems that you have no self-awareness. Affected by the gust of breath and wind, he will take you wherever he wants. He did not think so much that the origin of this paragraph is with commentators of atheism. And they have differed in atheism, some believe that those who call God by names that are not allowed in the divine book are atheists. And some are of the opinion that the atheists are the people who derived from the names of the divine names, and they follow those names without God, like the word "Manat" from "Mannan" and "Uzi" from "Aziz" and "Lat" from " They have obtained "Allah" and they have the names Sajid and Akifand. And some are of the opinion that atheism is the same distortion, and that distortion is in meanings, not in words, because "lohd" means setter. And there are those souls who have covered the meanings of the divine words with their own moods, that is, they interpret and represent them according to their own moods. And some are of the opinion that atheists are people who hide other meanings in the clothing of their words. These meanings of atheism are well-known among people. (edit)	Nothing entered yet... (edit)
529	حال اين مطلبی كه خواسته از اين اقسام خارج نه. در هر صورت الحاد بوده و خواهد بود. ملقيت اين فقره را برای تو معجزه قرار داده، و از اين گذشته اين اسهل طرق است،[۲۸۴]عجب است كه صعب به نظر شما آمده. چه كه معنی موجود باشد تحديد الفاظ به غايت سهل و آسان بوده و خواهد بود. حال ملاحظه كن كه چه قدر بی شعوری. (edit)	Now this article is not out of these types. In any case, it was and will be atheism. Al-Malqit made this paragraph a miracle for you, and since this is an easy way, [284] it is surprising that it seems difficult to you. Regardless of the existing meaning, it is and will be very easy to determine the words. Now see how ignorant you are. (edit)	Nothing entered yet... (edit)
530	و از اين مراتب هم گذشته و الله الّذی لا إله إلاّ هو كه اعظم از آنچه به تصوّر آيد به چشم ديده و به گوش شنيده ايم، و يقين است كه شما موقن به قول اين عبد نبوده و نيستی. و اگر مي بودی همان مكتوب كه چندی قبل به شما ارسال شد حقّ را از باطل تميز مي دادی. در اين صورت لازم است يا خود بيائی و يا وكيل ديگر تعيين نمائی با جميع كتب سماوی بين يدی حاضر شود. اين عبد عهد می نمايد كه آيات الهی به شأنی نازل شود كه احدی قادر بر تحرير آن نباشد. حال اين قولی است كه خود شما ذكر نموده ايد و طلب كرده ايد. بيائيد و ملاحظه نمائيد! (edit)	And we have gone beyond these levels and we have seen and heard from God, there is no god but Him who is greater than what can be imagined, and it is certain that you are not and are not trustworthy in the words of this servant. And if you were the same letter that was sent to you a while ago, you would distinguish truth from falsehood. In this case, it is necessary that either you bring yourself or another representative to be present with all the heavenly books in hand. This servant promises that the divine revelations will be revealed in such a way that no one can write them down. Now this is a promise that you yourself have mentioned and demanded. Come and see! (edit)	Nothing entered yet... (edit)
531	گذشته از اين که حقّ به اين امور معروف نشده و نمی شود و او است ميزان كلّ شیء و خلق او ميزان معرفت او نبوده و نخواهند بود، و اين مطلب از اصل صحيح نيست، چنانچه ذكر شد. و آنقدر شعور نداريد كه می فرمايد: (لا تُجرّب الرّبّ!)، چه كه بر حقّ است كه ناس را تجربه و امتحان نمايد و خلقِ او را لايق و سزاوار نه كه او را تجربه كنند. ولكن چون تو اين را ميزان قرار داده و به ميزان الله راضی[۲۸۵]نشده و كفايت ننموده، استدعا نموده ام كه از فضل و عنايت خود قبول فرمايند و قبول فرموده اند، چنانچه حينئذ می فرمايند: أن أحضر بكتب السّماء بين يدی الله ربّك و ربّ الأوّلين و الآخرين، ثمّ إقرأ ما تشاء كيف تشاء لِينزل مِن جبروت الله فی كلّ كلمةٍ كلماتُ عزّ منيع علی شأن يعجز عن إحصائها كلّ العالمين، و بأیّ عبارةٍ تريد و بأیّ شأن تشاء ينزلها الله بالحقّ من سماء قدس رفيع ما يعجز عن تحريرها كلّ الخلائق أجمعين. (edit)	Apart from the fact that Haqq is not and will not be known for these things, and He is the measure of all things and His creation, and they are not and will not be the measure of His knowledge, and this matter is not fundamentally correct, as mentioned. And you don't have enough intelligence to say: (No testing of the Lord!), which is right to test and test people, and His creation is not worthy and deserving to be tested. But since you set this as a measure and were not satisfied with Allah's measure [285] and it was not enough, I have begged them to accept it out of their grace and providence, and they have accepted it, just as they said then: I will bring the books of the heavens into the hands of God, your Lord. And the Lord of the first and others, then read us, how you will, it will be sent down from the power of God in every word, the words of Ezz Muni Ali, the dignity of which cannot be counted by all the worlds. All creations. (edit)	Nothing entered yet... (edit)
532	اين كلمات محكمات در جواب مطلب شما نازل، ولكن فرموده اند كه يقين است به عذر ديگر متعذّر خواهند شد، چه كه كلمه حقّ لا يَزِيدُ المشركين إلاّ خَساراً. نمي دانم ديگر به چه عذری متمسّك خواهيد شد و به چه ميزانی متشبّث. و الله يا عبد، از شاطی انصاف بسيار بعيدی و از مقرّ قرب بسيار دور. نمي دانم چه شما را بر آن داشته مع آن که بين يدی حاضر نشده و خدمت ظهور قبل هم فائز نگشته و قبل از تجربه به قول خودت، به اين كلمات مفتريات مشغول گشته و كسانی را كه مطّلع بر امرند ايشان را تكذيب نموده ايد و نفسی را، كه مثل تو بوده و ابداً اطّلاع از جائی نداشته، او را تصديق نموده. (edit)	These words of the courts are revealed in response to your question, but they have said that it is certain that they will be excused with another excuse, which is that the word Haqq does not increase the polytheists except for harm. I don't know what excuse you will stick to and to what extent. And Allah, O slave, is very far from the side of justice and very far from the place of nearness. I don't know what made you think about it, even though he did not appear before and did not benefit from the service of the appearance before, and before the experience, according to your own words, you engaged in these blasphemous words, and you have denied those who are aware of his command, and you are selfish. Ra, who was like you and never knew anything, confirmed him. (edit)	Nothing entered yet... (edit)
533	و از اين مراتب گذشته يكذّبك كلماتك بعضها[۲۸۶]بعض. چنانچه در اين مقام نوشته: يقين هركه دارای اين مقام است حقّ و كلام او حقّ و غير او كاذب، و بعد نوشته كه: اگر اتيان به اين امر هم نمايد آنوقت هم دليل بر آن نفس موعود نيست و يكی از اوليای دوره بيان خواهد بود و آن هم بعد از تصديق ميرزا يحيی. حال خود انصاف ده! اگر يقين حقّ است ديگر چگونه منوط به تصديق دونش خواهد شد؟ حال از اين دو بيرون نيست: يا كلمه اوّل را بايد اقرار نمائی كه لغو بوده و مِن غير شعور ذكر نموده، و يا بيان ثانی را. و الله علامت قهر در امثال آن نفوس ظاهر و مشهود شده، چه كه شاعر نيستيد كه چه مي نويسيد و چه ذكر مي نمائيد. (edit)	And from these past levels, some words are false. As he wrote in this position: the certainty of whoever has this position is true and his words are true and his other is false, and then he wrote that: if he believes in this matter as well, then there is no proof of the promised soul and he will be one of the saints of Bayan period. And that too after the approval of Mirza Yahya. Be fair to yourself! If certainty is true, how else will it depend on the confirmation of knowledge? Now it is not outside of these two: either you have to admit the first word that was canceled and mentioned the unconscious mind, or the second statement. And Allah, the sign of anger has appeared and is evident in the likes of those souls, even though you are not a poet, what do you write and what do you mention. (edit)	Nothing entered yet... (edit)
534	بدان: اليوم آنچه به عقلت رسيده و برسد و يا به عقول فوق تو و دون تو ادراك شود، هيچيك ميزان معرفت حقّ نبوده و نخواهد بود، و حقِّ منيع از جميع مقدّس و منزّه و مبرّا. و اگر نفسی به اعلی رتبه عرفان صعود نمايد و يا به اعلی ذروه بيان ارتقا جويد كه نفع نمی بخشد او را و ثمری نداشته و نخواهد داشت إلاّ بعد از اقرار به اين ظهور اعظم. كذلك نزل الأمر فی البيان، ثمّ فی الفرقان، ثمّ فی الإنجيل و التّوراة و الزّبور و الصّحف إنْ أنتم توقنون. (edit)	Know: Today, what has reached your intellect and will reach or be understood by the intellects above you and below you, no amount of knowledge of the truth has been and will not be, and the truth is inviolable from all the sacred, glorious and free. And if a soul ascends to the highest level of mysticism or seeks to be promoted to the highest level of expression, it does not benefit him and has no fruit and will not have any fruit until after acknowledging this great appearance. Likewise, the command was revealed in Al-Bayan, then in Al-Furqan, then in the Bible, the Torah, Al-Zoor and Al-Sahaf, if you believe. (edit)	Nothing entered yet... (edit)
535	قوله - كبر كذبه و جَعْله -: انصاف بدهيد: كسي كه بيست[۲۸۷]سال در اين دوره پرورش يافته، بيست سال هم در دوره عرفا، چهار كلمه بل هزار كلمه مطالب عرفان و صورت آيات بنويسد كسبيه، چه مدخليّت دارد با فطرت؟ فرق اين دو همان است كه عرض شد. و اگر هم به همان نوع نوشتند و حال آن که مشكل است، آنوقت هم دليل بر آن شخص موعود نيست و دليل بر انكار و تكفير ميرزا يحيی نيست، بلكه يكی از اوليای دوره بيان هستند. آن هم به شرط تصديق ثمره، نه به انكار و ظلم بر او. (edit)	Kuleh - big lies and falsehood -: be fair: a person who has been cultivated for twenty [287] years in this period, twenty years also in the period of mystics, writes four words, even a thousand words, of the contents of mysticism and the form of verses, what does it have to do with nature? The difference between these two is what was said. And if they wrote in the same way, and the situation is difficult, then it is not a proof for that promised person and it is not a proof for the denial and blasphemy of Mirza Yahya, but they are one of the pioneers of Bayan period. That too on the condition of confirming the fruit, not denying and oppressing him. (edit)	Nothing entered yet... (edit)
536	اوّلاً، ای مفتری كاذب، كسبيّت از كجا معلوم شد؟ پيش كه درس خوانده اند و معلّم كه بوده؟ و ثانياً آن عرفائي كه با آن جمال اقدس معاشر بوده اند كه بوده؟ يُكذّبك نفسُك فيما إفتريت، ولكن لا تستشعر و تكوننّ مِن الغافلين. آنچه مبرهن و واضح اين است كه تا والدشان در حيات بود با احدی معاشر نبودند مگر گاهی به نفوسي كه در خدمت والدشان مراوده می نمودند. و جميع اهل ايران مطّلعند كه والدشان هم به حسب ظاهر از اهل علم نبوده اند. تفحّص لعلّ تجد إلی الحقّ سبيل. (edit)	First of all, you false slanderer, where did you find out about your earnings? Have they studied before and who was the teacher? And secondly, who were the mystics who were associated with that holy beauty? Your ego will lie to you when you blaspheme, but don't feel sorry and be ignorant. What is obvious and clear is that they did not associate with anyone until their father was alive, except sometimes with people who were in their father's service. And all the people of Iran are aware that their father was not a scholar. Tahfahs Lal Tajd to al-Haq Sabil. (edit)	Nothing entered yet... (edit)
537	و اگر هم بعضی از عرفا به بيت مي آمدند و ملاقات واقع می شد اين دخلی به تعليم و تعلّم نداشته، و اين كلماتی است كه ميرزا يحيی القا نموده. و اگر بر فرض همچنين بوده[۲۸۸]جميع ذرّات شهادت مي دهند كه ميرزا يحيی در خدمت ايشان بوده. در هر حال او هم شريك بوده. (edit)	And even if some mystics came to the house and the meeting took place, this would not interfere with teaching and learning, and these are the words that Mirza Yahya instilled. And if this is the case [288], all the particles testify that Mirza Yahya was in their service. In any case, he was also a partner. (edit)	Nothing entered yet... (edit)
538	حال تفكّر كن، ای بی انصاف، كه چه گفته و چه ميگوئی! در دوره بيان با كه معاشر بوده اند؟ هر نفسی كه بين يدی حاضر می شد كسب معارف الهيّه و شئونات حكمت ربّانيه مي نمود، و ابداً در حضور امنع اقدس نفسی قادر بر تكلّم نبوده، تا چه رسد به آن كه از او چيزی اخذ فرمايند. چنانچه اين عباد در عراق بوده ايم و به چشم خود ديده ايم. فاسئل من أهل العراق لعلّ تطّلع و تكون من العارفين! (edit)	Now, think about what he said and what you are saying! Who did they hang out with during Bayan period? Every soul that was present in your hands would acquire divine knowledge and divine wisdom, and there was never a soul capable of speaking in the presence of the Most Holy One, let alone taking anything from him. If these servants have been in Iraq and we have seen it with our own eyes. Fas'il, I am the people of Iraq, because I am the knowledgeable! (edit)	Nothing entered yet... (edit)
539	و از اين گذشته از اوّل ظهور نقطه بيان - روح ما سواه فداه - تا حين آسايش نبوده، چنانچه در اكثر اوقات در حبس و در دست اعدا مبتلا بوده اند. و بعد از والد، مخصوصِ ميرزا يحيی ملّا مهدی كندی را آورده و معلّم او قرار فرمودند، كه روزی يك ساعت مي آمد و به تعليم او مشغول بود. حال از ارض طا تفحّص نمائيد! اگر نفسی يافت شد كه بگويد درس خوانده و يا كسب نموده اند حقّ با شما است. (edit)	And besides this, since the first appearance of the point of expression - our soul other than sacrifice - until now, there has been no comfort, as most of the time they have been in prison and in the hands of the enemy. And after Wald, they brought Molla Mehdi Kandi, especially Mirza Yahya, and appointed him as his teacher, who came for an hour a day and was busy teaching him. Now examine the land of Ta! If there is a person who says that they have studied or gained, you are right. (edit)	Nothing entered yet... (edit)
540	و حال آن كه هيچ يك از اين امور دليل بر امری نبوده و نخواهد بود. خوب در قلبت القای بغضا نموده اند و خوب در صدرت مفتريات نقش بسته. در ظهور نقطه بيان هم بعينه همين كلمات از مشركين[۲۸۹]ظاهر شده كه با شيخي ها مراوده فرموده اند و آنچه نوشته از كلمات شيخ احمد اخذ نموده. و همچنين نسبت دادند كه نزد فلان در ارض شين تحصيل نموده و علم ظاهريّه كسب فرموده. لعن الله مَن ألهمك و ألقی فی صدرك ما كان به مستحقّاً عن دونه. (edit)	And the fact that none of these matters has been and will not be a reason for anything. Well, they have instilled hatred in your heart, and well, they have imprinted in your chest. In the appearance of the point of expression, the same words appeared from polytheists [289] who had discussions with the sheikhs and what he wrote was taken from the words of Sheikh Ahmad. And they also attributed that he studied with So-and-so in Shin's land and acquired the knowledge of appearance. Curse of God, I will support you and I will throw you in your chest. (edit)	Nothing entered yet... (edit)

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