Kitab-i-Iqan/Page3
Jump to navigation
Jump to search
| Paragraph | Arabic | Shoghi | GPT4_ |
|---|---|---|---|
| 41 | و در حديث هم اطلاق شمس و قمر بر صوم و صلات شده چنانچه می فرمايد: "الصوم ضياء و الصلاة نور." و لکن روزی در محلّی نشسته بودم شخصی از علمای معروف وارد شد و به مناسبتی اين حديث را ذکر نمود و فرمود: چون صوم حرارت در مزاج احداث می نمايد لهذا به ضياء که شمس باشد تعبير يافته و صلات ليل چون برودت می طلبد لهذا به نور که قمر باشد معبّر گشته. ملاحظه نمودم که آن فقير به قطره ای از بحر معانی موفّق نشده و به جذوه ای ازنار سدرهحکمت ربّانی فائز نگشته. بعد از مدّتی در نهايت ادب اظهار داشتم که جناب، آنچه فرموديد در معنی حديث، در السن و افواه ناس مذکور است و ليکن گويا مقصود ديگر هم از حديث مستفاد می شود. بيان آن را طلب نمود. ذکر شد که خاتم انبياء و سيّد اصفياء دين مرتفع در فرقان را تشبيه به سماء فرمودهاند به علّت علوّ و رفعت و عظمت و احاطه آن بر جميع اديان. و چون در سماء ظاهره دو رکن اعظم اقوم مقرّر شده است که نيّرين باشد و به شمس و قمر ناميده، همچنين در سماء دين هم دو نيّر مقدّر گشته که صوم و صلات باشد. الإسلامُ سَماءٌ و الصَّومُ شَمسُها و الصَّلوةُ قَمَرُها. (edit)
|
Moreover, in the traditions the terms “sun” and “moon” have been applied to prayer and fasting, even as it is said: “Fasting is illumination, prayer is light.” One day, a well-known divine came to visit Us. While We were conversing with him, he referred to the above-quoted tradition. He said: “Inasmuch as fasting causeth the heat of the body to increase, it hath therefore been likened unto the light of the sun; and as the prayer of the night-season refresheth man, it hath been compared unto the radiance of the moon.” Thereupon We realized that that poor man had not been favored with a single drop of the ocean of true understanding, and had strayed far from the Burning Bush of divine wisdom. We then politely observed to him saying: “The interpretation your honor hath given to this tradition is the one current amongst the people. Could it not be interpreted differently?” He asked Us: “What could it be?” We made reply: “Muḥammad, the Seal of the Prophets, and the most distinguished of God’s chosen Ones, hath likened the Dispensation of the Qur’án unto heaven, by reason of its loftiness, its paramount influence, its majesty, and the fact that it comprehendeth all religions. And as the sun and moon constitute the brightest and most prominent luminaries in the heavens, similarly in the heaven of the religion of God two shining orbs have been ordained—fasting and prayer. ‘Islám is heaven; fasting is its sun, prayer, its moon.’” (edit) | Indeed, in a hadith, fasting and prayer have been referred to as the sun and the moon respectively. It has been said, "Fasting is a radiance and prayer is a light." However, I remember an incident when I was sitting in a place and a renowned scholar came in. On one occasion, he mentioned this hadith and said: As fasting creates heat in one's temperament, it is likened to radiance, which is represented by the sun. And the night prayer, as it requires coolness, is thus represented by light, symbolized by the moon.
I observed that the scholar hadn't grasped even a droplet from the ocean of meanings and hadn't attained a spark from the Lote Tree of Divine wisdom. After a while, with utmost respect, I pointed out that what he had mentioned regarding the meaning of the hadith is commonly cited in languages and mouths of people. However, it seemed that another purpose could also be inferred from the hadith. He asked for this explanation. I mentioned that the Seal of the Prophets and the Master of the Pure Ones have metaphorically referred to the exalted religion in the Qur'an as the sky due to its highness, elevation, greatness, and encompassing all religions. Just as in the visible sky, two greatest and firmest pillars have been established, named the sun and the moon, which are luminous, similarly, in the sky of religion, two luminous elements have been determined, which are fasting and prayer. "Islam is the sky, fasting is its sun, and prayer is its moon." (edit) |
| 42 | باری، اين است مقصود از تلويحات کلمات مظاهر الهی. پس اطلاق شمس و قمر در اين مراتب بر اين مقامات مذکوره به آيات نازله و اخبار وارده محقّق و ثابت شد. اين است که مقصود از ذکر تاريکی شمس و قمر و سقوط انجم، ضلالت علماء و نسخ شدن احکام مرتفعه در شريعت است که مظهر آن ظهور به اين تلويحات اخبار می دهد. و جز ابرار را از اين کأس نصيبی نيست و جز اخيار را قسمتی نه. "إِنَّ الأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا کافُوراً." (edit)
|
This is the purpose underlying the symbolic words of the Manifestations of God. Consequently, the application of the terms “sun” and “moon” to the things already mentioned hath been demonstrated and justified by the text of the sacred verses and the recorded traditions. Hence, it is clear and manifest that by the words “the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven” is intended the waywardness of the divines, and the annulment of laws firmly established by divine Revelation, all of which, in symbolic language, have been foreshadowed by the Manifestation of God. None except the righteous shall partake of this cup, none but the godly can share therein. “The righteous shall drink of a cup tempered at the camphor fountain.” (edit) | Indeed, this is the intent behind the symbolic expressions of divine manifestations. Thus, the usage of sun and moon in these contexts for these mentioned positions has been affirmed and established through revealed verses and transmitted traditions.
The purpose of mentioning the darkening of the sun and moon and the falling of the stars is to illustrate the misguidance of scholars and the abrogation of the high rulings in the Shariah, a notion which is metaphorically communicated through these traditions. However, not everyone can partake from this cup of understanding; only the virtuous have a share, and only the best receive a portion. As the Qur'an states: "Indeed the virtuous will drink from a cup mixed with kafur." (76:5). This verse metaphorically expresses the purity and reward of the righteous and their reception of divine knowledge and enlightenment. (edit) |
| 43 | و اين مسلّم است که در هر ظهور بعد، شمس علوم و احکام و اوامر و نواهی که در ظهور قبل مرتفع شده و اهل آن عصر در ظلّ آن شمس و قمر معارف و اوامر منوّر و مهتدی می شدند تاريک می شود، يعنی حکمش و اثرش تمام می گردد. و حال ملاحظه فرمائيد که اگر امّت انجيل مقصود از شمس و قمر را ادراک می نمودند و يا از مظهر علم الهی مستفسر می شدند بدون اعتراض و لجاج، البتّه معانی آن واضح می گشت و اين گونه در ظلمت نفس و هوی مبتلا و گرفتار نمی شدند. بلی، چون علم را از مبدأ و معدنش اخذ ننمودند لهذا در وادی مهلک کفر و ضلالت به هلاکت رسيدهاند و هنوز مُشعر نشدهاند که علامات کلّ ظاهر شد و شمس موعود از افق ظهور اشراق نمود و شمس و قمر علوم و احکام و معارف قبل تاريک شد و غروب نمود. (edit)
|
It is unquestionable that in every succeeding Revelation the “sun” and “moon” of the teachings, laws, commandments, and prohibitions which have been established in the preceding Dispensation, and which have overshadowed the people of that age, become darkened, that is, are exhausted, and cease to exert their influence. Consider now, had the people of the Gospel recognized the meaning of the symbolic terms “sun” and “moon,” had they sought, unlike the froward and perverse, enlightenment from Him Who is the Revealer of divine knowledge, they would have surely comprehended the purpose of these terms, and would not have become afflicted and oppressed by the darkness of their selfish desires. Yea, but since they have failed to acquire true knowledge from its very Source, they have perished in the perilous vale of waywardness and misbelief. They still have not awakened to perceive that all the signs foretold have been made manifest, that the promised Sun hath risen above the horizon of divine Revelation, and that the “sun” and “moon” of the teachings, the laws, and learning of a former Dispensation have darkened and set. (edit) | It is firmly established that in each subsequent divine manifestation, the sun of knowledge, rulings, commands, and prohibitions that were exalted in the previous manifestation, under whose light and shade the people of that era were enlightened and guided, becomes dark. This means that its ruling and effect come to an end.
Consider, then, if the followers of the Gospel had understood the intended meaning of the sun and the moon, or had sought clarification from the manifestation of divine knowledge without obstinacy or quarreling, they would undoubtedly have understood its meanings, and they would not have fallen prey to the darkness of self and desire. However, because they did not draw knowledge from its source and origin, they fell into the destructive valley of disbelief and misguidance and have met their ruin. They have yet to realize that the universal signs have appeared, and the promised sun has dawned on the horizon of manifestation, while the sun and moon of knowledge, rulings, and recognitions from the previous era have become dark and set. (edit) |
| 44 | حال به چشم علم اليقين و جناحَی عين اليقين به صراط حقّ اليقين قدم گذار، "قُلِ اللّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ." تا از اصحابی محسوب شوی که می فرمايد: "إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ." تا جميع اين اسرار را به بَصَر خود مشاهده فرمائی. (edit)
|
And now, with fixed gaze and steady wings enter thou the way of certitude and truth. “Say: It is God; then leave them to entertain themselves with their cavilings.”27 Thus, wilt thou be accounted of those companions of whom He saith: “They that say ‘Our Lord is God,’ and continue steadfast in His way, upon them, verily, shall the angels descend.”28 Then shalt thou witness all these mysteries with thine own eyes. (edit) | Now, step onto the path of true certainty with the eye of knowledge of certainty and the wings of the essence of certainty. "Say, 'God,' then leave them in their discourse, playing." So that you may be counted among those who say, "Indeed, those who have said, 'Our Lord is Allah,' and then remained on a right course, the angels will descend upon them." And so that you may witness all of these mysteries with your own eyes. (edit) |
| 45 | ای برادر من، قدم روح بردار تا باديه های بعيده بُعد و هجر را به آنی طيّ فرمائی و در رضوان قرب و وصل در آئی و در نَفَسی به انفس الهيّه فائز شوی. و به قدم جسد هرگز اين مراحل طيّ نشود و مقصود حاصل نيايد. والسَّلامُ عَلَی مَنِ اتَّبَعَ الحَقَّ بِالحقِّ وَ کانَ عَلی صِراطِ الاَمرِ فيِ شاطئِ العرفانِ بِاسمِ اللّه موقُوفاً. (edit)
|
O my brother! Take thou the step of the spirit, so that, swift as the twinkling of an eye, thou mayest flash through the wilds of remoteness and bereavement, attain the Riḍván of everlasting reunion, and in one breath commune with the heavenly Spirits. For with human feet thou canst never hope to traverse these immeasurable distances, nor attain thy goal. Peace be upon him whom the light of truth guideth unto all truth, and who, in the name of God, standeth in the path of His Cause, upon the shore of true understanding. (edit) | O my brother, take the steps of the soul so that you may swiftly traverse the vast desert of distance and separation, and enter into the divine pleasure of nearness and union. In a single breath, you may attain to divine realities. With physical steps alone, these stages will never be traversed, and the intended goal will never be reached. Peace be upon those who follow the truth with truth, and who stand on the path of the divine command at the shore of gnosis, paused in the name of God. (edit) |
| 46 | ين است معنی آيه مبارکه که می فرمايد: "فَلا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَ الْمَغَارِبِ." زيرا که از برای هر شمسی از اين شموس مذکوره محلّ اشراق و غروب است. و چون علمای تفسير بر حقيقت اين شمس های مذکوره اطّلاع نيافتند لهذا در تفسير اين آيه مبارکه معطّل شدند. و بعضی ذکر نمودند که چون آفتاب در هر روز از نقطه ای طلوع می نمايد غير از نقطه يوم قبل لهذا به لفظ جمع ذکر فرموده. و بعضی ديگر نوشتهاند که مقصود فصول اربعه است که در هر فصلی چون شمس از محلّی طالع می شود و به محلّی غروب می نمايد لهذا مشارق و مغارب ذکر شده. اين است مراتب علم عباد. و با وجود اين به جواهر علم و لطائف حکمت چه جهل ها و عيوب ها که نسبت می دهند. (edit)
|
This is the meaning of the sacred verse: “But nay! I swear by the Lord of the Easts and the Wests,”29 inasmuch as the “Suns” referred to have each their own particular rising and setting place. And as the commentators of the Qur’án have failed to grasp the symbolic meaning of these “Suns,” they therefore were at pains to interpret the above-quoted verse. Some of them maintained that owing to the fact that the sun each day rises from a different point, the terms “easts” and “wests” have been mentioned in the plural. Others have written that by this verse the four seasons of the year are intended, inasmuch as the dawning and setting points of the sun vary with the change of the seasons. Such is the depth of their understanding! Nonetheless, they persist in imputing error and folly to those Gems of knowledge, those irreproachable and purest Symbols of wisdom. (edit) | This is the meaning of the blessed verse where it says: "So I swear by the Lord of all the easts and the wests." (Quran 70:40). This is because each of these mentioned suns has a place of rising and setting. But because the scholars of interpretation did not have information about the reality of these mentioned suns, they were stuck in the interpretation of this blessed verse.
Some have mentioned that since the sun rises each day from a different point than the day before, the verse refers to this plurality. And some others have written that the four seasons are meant, as the sun rises and sets from a different place in each season, hence the use of the plural "easts and wests". These are the degrees of knowledge of the servants. But despite this, what ignorance and defects they attribute to the essence of knowledge and the subtleties of wisdom! (edit) |
| 47 | و همچنين از اين بيانات واضحه محکمه متقنه غير متشابه تفطّر سماء را که از علائم ساعت و قيامت است ادراک نما. اين است که می فرمايد: "إِذَا السَّمَاءُ انفَطَرَتْ." مقصود سماء اديان است که در هر ظهور مرتفع می شود و به ظهور بعد شکافته می گردد، يعنی باطل و منسوخ می شود. قسم به خدا که اگر درست ملاحظه شود تفطّر اين سماء اعظم است از تفطّر سماء ظاهری. قدری تأمّل فرمائيد. دينی که سال ها مرتفع شده باشد و جميع در ظلّ آن نشو و نما نموده باشند و به احکام مشرقه آن مدّت ها تربيت يافته و از آباء و اجداد جز ذکر آن را نشنيده، به قسمی که چشم ها جز نفوذ امرش را ادراک نکرده و گوش ها جز احکامش را استماع ننموده، بعد نفسی ظاهر شود و جميع اينها را به قوّت و قدرت الهی تفريق نمايد و فصل کند بلکه همه را نفی فرمايد . حال فکر نما که اين اعظم نمودهاند از تفطّر سماء؟ (edit)
|
In like manner, strive thou to comprehend from these lucid, these powerful, conclusive, and unequivocal statements the meaning of the “cleaving of the heaven”—one of the signs that must needs herald the coming of the last Hour, the Day of Resurrection. As He hath said: “When the heaven shall be cloven asunder.”30 By “heaven” is meant the heaven of divine Revelation, which is elevated with every Manifestation, and rent asunder with every subsequent one. By “cloven asunder” is meant that the former Dispensation is superseded and annulled. I swear by God! That this heaven being cloven asunder is, to the discerning, an act mightier than the cleaving of the skies! Ponder a while. That a divine Revelation which for years hath been securely established; beneath whose shadow all who have embraced it have been reared and nurtured; by the light of whose law generations of men have been disciplined; the excellency of whose word men have heard recounted by their fathers; in such wise that human eye hath beheld naught but the pervading influence of its grace, and mortal ear hath heard naught but the resounding majesty of its command—what act is mightier than that such a Revelation should, by the power of God, be “cloven asunder” and be abolished at the appearance of one soul? Reflect, is this a mightier act than that which these abject and foolish men have imagined the “cleaving of the heaven” to mean? (edit) | And likewise, comprehend the splitting of the sky, which is among the signs of the Hour and the Resurrection, from these clear, firm, precise, and non-analogous statements. This is what it says: "When the sky has split open" (Quran 82:1). The intended sky is the sky of religions, which is raised in each appearance and then split in the next appearance, that is, it becomes invalidated and abrogated.
I swear to God that if one looks properly, the splitting of this sky is greater than the splitting of the physical sky. Consider for a moment. A religion that has been raised for years, and everyone has thrived and flourished under its shade, and have been nurtured for years by its bright commands, and from their fathers and ancestors have heard nothing but the mention of it, to the extent that eyes have perceived nothing but the infiltration of its command, and ears have heard nothing but its rules, then suddenly, someone appears and disperses all these things by divine strength and power, and separates them, in fact, negates all of them. Now think, is this not greater than the splitting of the physical sky? (edit) |
| 48 | ديگر زحمت و مرارت آن طلعات را ملاحظه نما که بی ناصر و معين ظاهری در مقابل جميع اهل ارض اقامه حدود اللّه می فرمايند. با آن همه ايذاء که بر آن وجود های مبارکه لطيفهرقيقه وارد می شود و با کمال قدرت صبر می فرمايند و با نهايت غلبه تحمّل می نمايند. (edit)
|
Moreover, consider the hardships and the bitterness of the lives of those Revealers of the divine Beauty. Reflect, how single-handed and alone they faced the world and all its peoples, and promulgated the Law of God! No matter how severe the persecutions inflicted upon those holy, those precious, and tender Souls, they still remained, in the plenitude of their power, patient, and, despite their ascendancy, they suffered and endured. (edit) | Reflect on the hardship and bitterness of those divine manifestations, who establish God's boundaries in the face of all people of the world without any apparent supporter or helper. Consider the harm inflicted on those blessed, delicate beings, and yet how they bear all with utmost patience and endurance.
This highlights the struggles and trials that divine manifestations (such as prophets and other spiritual leaders) endure in the course of their missions. These figures, despite facing numerous hardships, continue to establish and uphold God's commandments, reflecting their commitment, fortitude, and unwavering faith. Their patience and resilience in the face of adversity serve as powerful lessons for their followers, emphasizing the spiritual strength that can be found in faith and devotion. (edit) |
| 49 | و همچنين معنی تبديل ارض را ادراک نما که غمام رحمت آن سماء بر قلوبی که نيسان مکرمت مبذول داشت، تبديل شد اراضی آن قلوب به ارض معرفت و حکمت. و چه رياحين توحيد که در رياض قلوبشان انبات شده و چه شقايق های حقايق علم و حکمت که از صدور منيرشان روئيده. و اگر ارض قلوبشان تبديل نمی شد چگونه رجالی که حرفی تعليم نگرفتهاند و معلّم را نديدهاند و به هيچ دبستانی قدم نگذاشتهاند به کلمات و معارفی تکلّم می نمايند که احدی ادراک نتواند نمود؟ گويا از تراب علم سرمدی سرشته شدهاند و از آب حکمت لدنّی عجين گشتهاند. اين است که می فرمايد: "العلم نور يقذفه الله في قلب من يشاء." و اين نحو از علم است که ممدوح بوده و هست. نه علوم محدوده که از افکار محجوبه کدره احداث شده و آن را گاهی از هم سرقت می نمايند و بر ديگران افتخار می کنند. (edit)
|
In like manner, endeavor to comprehend the meaning of the “changing of the earth.” Know thou, that upon whatever hearts the bountiful showers of mercy, raining from the “heaven” of divine Revelation, have fallen, the earth of those hearts hath verily been changed into the earth of divine knowledge and wisdom. What myrtles of unity hath the soil of their hearts produced! What blossoms of true knowledge and wisdom hath their illumined bosoms yielded! Were the earth of their hearts to remain unchanged, how could such souls who have not been taught one letter, have seen no teacher, and entered no school, utter such words and display such knowledge as none can apprehend? Methinks they have been molded from the clay of infinite knowledge, and kneaded with the water of divine wisdom. Therefore, hath it been said: “Knowledge is a light which God casteth into the heart of whomsoever He willeth.” It is this kind of knowledge which is and hath ever been praiseworthy, and not the limited knowledge that hath sprung forth from veiled and obscured minds. This limited knowledge they even stealthily borrow one from the other, and vainly pride themselves therein! (edit) | Also, grasp the meaning of the transformation of the earth. The clouds of mercy from that sky transformed the lands of those hearts that had been receptive to the grace, into the land of knowledge and wisdom. How the fragrances of monotheism have sprouted in the gardens of their hearts, and how the anemones of the realities of knowledge and wisdom have been seen to bloom from their radiant breasts.
If the earth of their hearts was not transformed, how could men who had never received any formal education, who had never seen a teacher, and who had never stepped foot in any school, articulate words and possess knowledge that no one else could comprehend? As if they were molded from the clay of eternal knowledge and kneaded with the water of Divine wisdom. This is what is meant when it is said: "Knowledge is a light that God casts into the heart of whomever He wishes." And it is this kind of knowledge that is praiseworthy and enduring. Not the limited sciences that are created from clouded and veiled thoughts, which are sometimes plagiarized and then boasted about to others. (edit) |
| 50 | ی کاش صدرهای عباد از نقوش اين تحديدات و کلمات مظلمه پاک و مقدّس می شد که لَعَلَّ به تجلّی انوار شمس علم و معانی و جواهر اسرار حکمت لدنّی فائز می گشت. حال ملاحظه نما، اگر اين اراضی جرزهوجود تبديل نمی شد چگونه محلّ ظهور اسرار احديّه و بروز جواهر هويّه می شد؟ اين است که می فرمايد: "يَوْمَ تُبَدَّلُ الأَرْضُ غَيْرَ الأَرْضِ." (edit)
|
Would that the hearts of men could be cleansed from these manmade limitations and obscure thoughts imposed upon them! haply they may be illumined by the light of the Sun of true knowledge, and comprehend the mysteries of divine wisdom. Consider now, were the parched and barren soil of these hearts to remain unchanged, how could they ever become the recipients of the revelation of the mysteries of God, and the revealers of the divine Essence? Thus hath He said: “On the day when the earth shall be changed into another earth.”3 (edit) | "If only the hearts of the servants would become clear from the imprints of these restrictions and obscure words, perhaps they would win through the manifestation of the lights of the Sun of Knowledge, meanings, and the jewels of the mysteries of divine wisdom. Observe now, if these earthly existences were not transformed, how could they become the place of the emergence of the secrets of oneness and the blossoming of the jewels of singularity? This is what He says: "On the day when the earth will be changed to other than the earth." (edit) |
| 51 | و از نسمات جود آن سلطان وجود ارض ظاهره هم تبديل يافته لَو اَنتُم فی اَسرارِ الظُّهور تَتَفَکَّروُن. (edit)
|
The breeze of the bounty of the King of creation hath caused even the physical earth to be changed, were ye to ponder in your hearts the mysteries of divine Revelation. (edit) | "And from the breezes of generosity of that Sovereign of existence, the physical earth too has been transformed, if only you would contemplate in the mysteries of these manifestations." (edit) |
| 52 | و ديگر معنی اين آيه را ادراک نما که می فرمايد: "وَ الأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَ السَّماوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَ تَعَالَى عَمَّا يُشْرِكُونَ." مضمون آن اين است که همه زمين اخذ شده، در دست اوست روز قيامت و آسمان پيچيده شده، در دست راست اوست. حال قدری انصاف می خواهد که اگر مقصود اين است که مردم ادراک نمودهاند چه حسن بر آن مرتّب می شود؟ وانگهی اين مسلّم است که حقّ منيع، دستی که مرئی شود به بصر ظاهر و مرتکب اين امورات شود منسوب به ذات نيست بلکه کفری است محض و افکی است صرف اقرار بر چنين امری. و اگر بگوئی مظاهر امر او هستند که در قيامت به اين امر مأمور می شوند اين هم به غايت بعيد است و بی فائده. بلکه مقصود از ارض، ارض معرفت و علم است و از سماوات، سماوات اديان. حال ملاحظه فرما که چگونه ارض علم و معرفت که از قبل مبسوط شده بود به قبضه قدرت و اقتدار قبض نمود و ارض منيعه تازه در قلوب عباد مبسوط فرمود و رياحين جديده و گل های بديعه و اشجار منيعه از صُدور منيره انبات نمود. (edit)
|
And now, comprehend the meaning of this verse: “The whole earth shall on the Resurrection Day be but His handful, and in His right hand shall the heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with him!”32 And now, be fair in thy judgment. Were this verse to have the meaning which men suppose it to have, of what profit, one may ask, could it be to man? Moreover, it is evident and manifest that no such hand as could be seen by human eye could accomplish such deeds, or could possibly be ascribed to the exalted Essence of the one true God. Nay, to acknowledge such a thing is naught but sheer blasphemy, an utter perversion of the truth. And should it be supposed that by this verse are meant the Manifestations of God, Who will be called upon, on the Day of Judgment, to perform such deeds, this too seemeth far from the truth, and is surely of no profit. On the contrary, by the term “earth” is meant the earth of understanding and knowledge, and by “heavens” the heavens of divine Revelation. Reflect thou, how, in one hand, He hath, by His mighty grasp, turned the earth of knowledge and understanding, previously unfolded, into a mere handful, and, on the other, spread out a new and highly exalted earth in the hearts of men, thus causing the freshest and loveliest blossoms, and the mightiest and loftiest trees to spring forth from the illumined bosom of man. (edit) | "Further understand the meaning of this verse where it says: 'And the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.' The content of this verse indicates that all of the earth will be grasped, in His hand on the Day of Resurrection and the heavens will be folded, in His right hand. Now, some fairness is required: if the intent is what people have understood, how well would it fit? It is self-evident that it is impossible to attribute to the Essence of the Almighty a visible hand that performs these operations - such a belief is sheer disbelief and an outright falsehood. If you say that they are the manifestations of His command that will be ordered to do this on the Day of Resurrection, this too is extremely far-fetched and pointless. Rather, the meaning of 'earth' is the earth of knowledge and understanding, and by 'heavens', the heavens of religions are meant. Now consider how the earth of knowledge and understanding, which was previously spread out, was gathered up by the might and power, and a new exalted earth was spread out in the hearts of the servants. He caused new breezes and unique flowers and majestic trees to sprout from their enlightened hearts." (edit) |
| 53 | و همچنين ملاحظه کن که سماوات اديان مرتفعه در قبل چگونه در يمين قدرت پيچيده شد و سماء بيان به امراللّه مرتفع گشت و به شمس و قمر و نجوم اوامر بديعه جديده تزيين يافت. اين است اسرار کلمات که بی حجاب کشف و ظاهر گشته تا ادراک صبح معانی فرمائی و سراج های ظنون و وهم و شکّ و ريب را به قوّت توکّل و انقطاع خاموش نمائی و مصباح جديد علم و يقين در مشکات قلب و دل برافروزی. (edit)
|
In like manner, reflect how the elevated heavens of the Dispensations of the past have, in the right hand of power, been folded together, how the heavens of divine Revelation have been raised by the command of God, and been adorned by the sun, the moon, and stars of His wondrous commandments. Such are the mysteries of the Word of God, which have been unveiled and made manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench, by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation, and doubt, and mayest kindle, in the inmost chamber of thine heart, the newborn light of divine knowledge and certitude. (edit) | And likewise, observe how the lofty heavens of the past religions were folded by the hand of power, and the heaven of divine Revelation was elevated, adorned with new, wondrous commands as its sun, moon, and stars. These are the mysteries of words, unveiled without a veil, so that you may perceive the dawn of meanings, extinguish the lamps of suspicions, doubts, and uncertainties with the power of trust and detachment, and ignite the new lamp of knowledge and certitude in the lanterns of the heart and soul. (edit) |
| 54 | از جميع اين کلمات مرموزه و اشارات ملغزه که از مصادر امريّه ظاهر می شود مقصود امتحان عباد است چنانچه مذکور شد تا معلوم شود اراضی قلوب جيّده منيره از اراضی جرزه فانيه. و هميشه اين از سنّت الهی در ميان عباد بوده چنانچه در کتب مسطور است. (edit)
|
Know verily that the purpose underlying all these symbolic terms and abstruse allusions, which emanate from the Revealers of God’s holy Cause, hath been to test and prove the peoples of the world; that thereby the earth of the pure and illuminated hearts may be known from the perishable and barren soil. From time immemorial such hath been the way of God amidst His creatures, and to this testify the records of the sacred books. (edit) | The purpose of all these enigmatic utterances and puzzling allusions emerging from the divine sources is to test the servants, as has been mentioned, in order to distinguish the fertile, radiant hearts from the barren, transient ones. This has always been the divine practice among the servants, as recorded in the sacred books. (edit) |
| 55 | و همچنين آيه قبله را ملاحظه فرمائيد که بعد از هجرت شمس نبوّت محمّدی از مشرق بطحا به يثرب، رو به بيت المقدّس توجّه می فرمودند در وقت صلات، تا آنکه يهود بعضی سخن های ناشايسته بر زبان راندند که ذکرش شايسته اين مقام نيست و سبب تطويل کلام می شود. باری، آن حضرت بسيار مکدّر شدند و به لحاظ تفکّر و تحيّر در سماء نظر می فرمودند. بعد جبرئيل نازل شد و اين آيه تلاوت نمود: "قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السّماء فَلَنُولينَّكَ قِبْلَةً تَرْضَاهَا." تا آنکه در يومی آن حضرت با جمعی اصحاب به فريضه ظهر مشغول شدند و دو رکعت از نماز بجا آورده بودند که جبرئيل نزول نمود و عرض کرد: "فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ." در اثنای نماز حضرت از بيت المقدّس انحراف جسته به کعبه مقابل شدند. فی الحين تزلزل و اضطراب در ميان اصحاب افتاد به قسمی که جمعی نماز را بر هم زده اعراض نمودند. اين فتنه نبود مگر برای امتحان عباد و إلّا آن سلطان حقيقی قادر بود که هيچ قبله را تغيير ندهد و در آن عصر هم بيت المقدّس را قرار فرمايد و اين خلعت قبول را از وی سلب ننمايد. (edit)
|
And likewise, reflect upon the revealed verse concerning the “Qiblih.”33 When Muḥammad, the Sun of Prophethood, had fled from the dayspring of Baṭḥá34 unto Yathrib,35 He continued to turn His face, while praying, unto Jerusalem, the holy city, until the time when the Jews began to utter unseemly words against Him—words which if mentioned would ill befit these pages and would weary the reader. Muḥammad strongly resented these words. Whilst, wrapt in meditation and wonder, He was gazing toward heaven, He heard the kindly Voice of Gabriel, saying: “We behold Thee from above, turning Thy face to heaven; but We will have Thee turn to a Qiblih which shall please Thee.”36 On a subsequent day, when the Prophet, together with His companions, was offering the noontide prayer, and had already performed two of the prescribed Rak‘ats,37 the Voice of Gabriel was heard again: “Turn Thou Thy face towards the sacred Mosque.”3839 In the midst of that same prayer, Muḥammad suddenly turned His face away from Jerusalem and faced the Ka‘bih. Whereupon, a profound dismay seized suddenly the companions of the Prophet. Their faith was shaken severely. So great was their alarm, that many of them, discontinuing their prayer, apostatized their faith. Verily, God caused not this turmoil but to test and prove His servants. Otherwise, He, the ideal King, could easily have left the Qiblih unchanged, and could have caused Jerusalem to remain the Point of Adoration unto His Dispensation, thereby withholding not from that holy city the distinction of acceptance which had been conferred upon it. (edit) | Also, consider the verse about the direction of prayer (Qiblah). After the Sun of the Muhammadan Prophethood migrated from the East of Mecca to Yathrib, they would direct their face towards the Holy Temple in Jerusalem during the time of prayer. This continued until certain Jews made unsuitable comments, which are not worth mentioning here and would prolong the discussion. This distressed the Prophet greatly and He often looked towards the sky in contemplation and bewilderment. Then Gabriel descended and recited this verse: "We have indeed seen the turning of your face towards the sky, so We will surely turn you to a Qiblah which you will be pleased with."
One day, the Prophet and a group of His companions were engaged in the noon prayer. They had performed two units of the prayer when Gabriel descended and said, "Turn your face towards the Sacred Mosque." In the middle of the prayer, the Prophet turned from the Holy Temple in Jerusalem and faced the Kaaba in Mecca. This immediately caused a commotion and disturbance among the companions, to the point that some of them disrupted their prayer and turned away. This trial was not for anything except to test the servants. Otherwise, that True Sovereign had the power to not change any direction of prayer at all and could have chosen the Holy Temple in that age as well, and not have this honor taken away from it. (edit) |
| 56 | چنانچه در عهد اکثری انبياء که بعد از موسی مبعوث به رسالت شدند مثل داود و عيسی و دون آنها از انبيای اعظم که ما بين اين دو نبيّ آمدند هيچ حکم قبله تغيير داده نشد و همه اين مرسلين از جانب ربّ العالمين مردم را به توجّه همان جهت امر می فرمودند. و نسبت همه اراضی هم به آن سلطان حقيقی يکی است مگر هر ارضی را که در ظهور مظاهر خود تخصيص به امری دهد. چنانچه می فرمايد: "وَللهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ." با وجود تحقّق اين امور چرا تبديل شد که سبب جزع و فزع عباد شود و علّت تزلزل و اضطراب اصحاب گردد؟ بلی، اين گونه امور که سبب وحشت جميع نفوس است واقع نمی شود مگر برای آنکه کلّ به محکّ امتحان اللّه در آيند تا صادق و کاذب از هم تميز و تفصيل يابد. اينست که بعد از اختلاف ناس می فرمايد : "وَ مَا جَعَلْنَا الْقِبْلَةَ الّتي كُنتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ." که مضمون آن اين است: ما نگردانيديم و برهم نزديم قبله را که آن بيت المقدّس باشد مگر آنکه بدانيم که متابعت تو می نمايد و که راجع بر عقبيه می شود، يعنی اعراض می نمايد و اطاعت نمی کند و صلات را باطل نموده فرار می نمايد. "حُمُرٌ مُّسْتَنفِرَةٌ فَرَّتْ مِن قَسْوَرَةٍ." (edit)
|
None of the many Prophets sent down, since Moses was made manifest, as Messengers of the Word of God, such as David, Jesus, and others among the more exalted Manifestations who have appeared during the intervening period between the Revelations of Moses and Muḥammad, ever altered the law of the Qiblih. These Messengers of the Lord of creation have, one and all, directed their peoples to turn unto the same direction. In the eyes of God, the ideal King, all the places of the earth are one and the same, excepting that place which, in the days of His Manifestations, He doth appoint for a particular purpose. Even as He hath revealed: “The East and West are God’s: therefore whichever way ye turn, there is the face of God.”40 Notwithstanding the truth of these facts, why should the Qiblih have been changed, thus casting such dismay amongst the people, causing the companions of the Prophet to waver, and throwing so great a confusion into their midst? Yea, such things as throw consternation into the hearts of all men come to pass only that each soul may be tested by the touchstone of God, that the true may be known and distinguished from the false. Thus hath He revealed after the breach amongst the people: “We did not appoint that which Thou wouldst have to be the Qiblih, but that We might know him who followeth the Apostle from him who turneth on his heels.”41 “Affrighted asses fleeing from a lion.”42 (edit) | As was the case during the time of most of the Prophets who were sent after Moses, like David, Jesus, and those who came in between them, the command of the direction of prayer was not changed. All these messengers, by the order of the Lord of the worlds, directed the people towards that same direction. The relation of all lands is the same to that True Sovereign, except for any land that He specifically designates for the manifestation of His signs. As it is said: "To Allah belong the East and the West, so wherever you turn, there is the face of Allah."
Despite the truth of these matters, why was the change made that caused distress and fear among the servants and caused a commotion and disturbance among the companions? Indeed, such occurrences that cause terror in all souls do not happen except for everyone to be put to the test by God, so that the truthful and the liar can be distinguished and separated from each other. This is why, after the disagreement among people, it is said: "We did not make the direction of prayer that you were on except to know who follows the Messenger from who would turn back on his heels." The meaning of this is: we did not turn and disrupt the direction of prayer, which was the Holy Temple, except to know who follows you and who turns back on his heels, meaning who turns away, does not obey, and invalidates his prayer and runs away, like "terrified donkeys fleeing from a lion." (edit) |
| 57 | اگر قدری تأمّل رود در همين مطلب و بيان، ابواب های معانی و تبيان مفتوح بينيد و جميع علم و اسرار آن را بی حجاب مشاهده فرمائيد. و نيست اين امور مگر برای تربيت و خلاصی نفوس از قفس نفس و هوی و الّا آن سلطان حقيقی لم يزل به ذات خود غنيّ بوده از معرفت موجودات و لا يزال به کينونت خود مستغنی خواهد بود از عبادت ممکنات. يک نسيم از غنای او جميع عالم را به خلَع غنا مفتخر نمايد و يک قطره از بحر جود او همه هستی را به حيات باقيه مشرّف فرمايد. و ليکن چون مقصود امتياز حقّ از باطل و شمس از ظلّ است، اين است که در کلّ حين امتحان های مُنزله از جانب ربّ العزّه چون غيث هاطل جاری است. (edit)
|
Were you to ponder, but for a while, these utterances in your heart, you would surely find the portals of understanding unlocked before your face, and would behold all knowledge and the mysteries thereof unveiled before your eyes. Such things take place only that the souls of men may develop and be delivered from the prison-cage of self and desire. Otherwise, that ideal King hath, throughout eternity, been in His Essence independent of the comprehension of all beings, and will continue, forever, in His own Being to be exalted above the adoration of every soul. A single breeze of His affluence doth suffice to adorn all mankind with the robe of wealth; and one drop out of the ocean of His bountiful grace is enough to confer upon all beings the glory of everlasting life. But inasmuch as the divine Purpose hath decreed that the true should be known from the false, and the sun from the shadow, He hath, therefore, in every season sent down upon mankind the showers of tests from His realm of glory. (edit) | If you ponder a bit on this subject and statement, you will see the doors of meanings and clarifications opening up, and you can see all its knowledge and secrets unveiled. These matters are only for the purpose of educating and liberating souls from the cage of self and desires. Otherwise, that True Sovereign has always been in His essence independent of the recognition of beings and will always remain in His existence independent of the worship of the possible ones.
A single breeze from His richness can adorn the entire world with the robe of wealth, and a single drop from the ocean of His generosity can endow all existence with eternal life. But, as the aim is to distinguish truth from falsehood and sunlight from shadow, this is why the trials dispatched from the Lord of Honor flow incessantly like pouring rain. (edit) |
| 58 | اگر قدری در انبيای قبل و ظهور ايشان تعقّل رود امر بسيار بر اهل ديار سهل شود به قسمی که از افعال و اقوالی که مخالف نفس و هوی است محتجب نمی مانند و همه حجبات را به نار سدره عرفان محترق نمايند و بر عرش سکون و اطمينان مستريح شوند. مثلاً موسی بن عمران که يکی از انبيای معظّم و صاحب کتاب بود در اوّل امر، قبل از بعثت، روزی در سوق می گذشت. دو نفر با يکديگر معارضه می نمودند. يکی از آن دو نفس از موسی استمداد جست. آن حضرت او را اعانت نموده مدّعی را بقتل رسانيد چنانچه در کتاب مسطور است و ذکر تفصيل، مايه تعويق و تعطيل مقصود می شود. و اين خبر در مدينه اشتهار يافت و آن حضرت را خوف غالب شد چنانچه نصّ کتاب است. تا آنکه به خبر "إنّ الملأ يأتمرون بِكَ ليَقْتُلُوكَ." مخبر شد و از مدينه بيرون تشريف بردند و در مدين در خدمت شعيب اقامه فرمودند. و در مراجعت، در وادی مبارکه که برّيّهء سينا باشد وارد شد و تجلّی سلطان احديّه را از شجره لا شرقيّه و لا غربيّه مشاهده نمود و ندای جانفزای روحانی را از نار موقده ربّانی استماع فرمود و مأمور به هدايت انفس فرعونی گشت تا مردم را از وادی نفس و هوی نجات داده، به صحراهای دلفزای روح و هدی وارد نمايد و از سلسبيل انقطاع جميع من فی الإبداع را از حيرتِ بُعد به دارالسّلام قرب رساند. و چون در منزل فرعون وارد شد و تبليغ نمود به آنچه مأمور بود فرعون زبان به بی ادبی گشود و گفت: آيا تو نبودی که قتل نفس نمودی و از کافران شدی؟ مثل اينکه ربّ العظمه خبر داد از لسان فرعون که به موسی عرض نمود: "وَ فَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَ أَنتَ مِنَ الْكَافِرِينَ فَعَلْتُهَا إِذًا وَ أَنَا مِنَ الضَّالِّينَ فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَ جَعَلَنِي مِنَ الْمُرْسَلِينَ." (edit)
|
Were men to meditate upon the lives of the Prophets of old, so easily would they come to know and understand the ways of these Prophets that they would cease to be veiled by such deeds and words as are contrary to their own worldly desires, and thus consume every intervening veil with the fire burning in the Bush of divine knowledge, and abide secure upon the throne of peace and certitude. For instance, consider Moses, son of ‘Imrán, one of the exalted Prophets and Author of a divinely revealed Book. Whilst passing, one day, through the market, in His early days, ere His ministry was proclaimed, He saw two men engaged in fighting. One of them asked the help of Moses against his opponent. Whereupon, Moses intervened and slew him. To this testifieth the record of the sacred Book. Should the details be cited, they will lengthen and interrupt the course of the argument. The report of this incident spread throughout the city, and Moses was full of fear, as is witnessed by the text of the Book. And when the warning: “O Moses! of a truth, the chiefs take counsel to slay Thee”43 reached His ears, He went forth from the city, and sojourned in Midian in the service of Shoeb. While returning, Moses entered the holy vale, situate in the wilderness of Sinai, and there beheld the vision of the King of glory from the “Tree that belongeth neither to the East nor to the West.”44 There He heard the soul-stirring Voice of the Spirit speaking from out of the kindled Fire, bidding Him to shed upon Pharaonic souls the light of divine guidance; so that, liberating them from the shadows of the valley of self and desire, He might enable them to attain the meads of heavenly delight, and delivering them, through the Salsabíl of renunciation, from the bewilderment of remoteness, cause them to enter the peaceful city of the divine presence. When Moses came unto Pharaoh and delivered unto him, as bidden by God, the divine Message, Pharaoh spoke insultingly saying: “Art thou not he that committed murder, and became an infidel?” Thus recounted the Lord of majesty as having been said by Pharaoh unto Moses: “What a deed is that which Thou hast done! Thou art one of the ungrateful. He said: ‘I did it indeed, and I was one of those who erred. And I fled from you when I feared you, but My Lord hath given Me wisdom, and hath made Me one of His Apostles.’” (edit) | If you contemplate a bit on the previous prophets and their appearances, things will become very clear to the people of the world in such a way that they will not remain veiled from deeds and sayings that are contrary to the self and desires. They will burn all veils with the fire of the Lote-tree of Gnosis and rest on the Throne of tranquility and reassurance.
For instance, Moses, the son of Amran, who was one of the great prophets and the bearer of the book. In the early stages of his life, before his prophecy, he was passing by a market one day. Two men were quarreling with each other. One of them sought help from Moses. Moses helped him and killed the adversary, as it is recorded in the book, and mentioning the details would distract from the main purpose. News of this spread in the city and Moses became fearful as the scripture says. He was informed that "Indeed, the nobles are plotting against you to kill you." So he left the city and resided in Midian in the service of Shuaib. On his return, he entered the blessed valley that is the Valley of Sinai. He observed the manifestation of the Sovereign Unity from a tree that was neither of the east nor the west. He heard a soul-nourishing spiritual call from the divine ignited fire, and was commanded to guide Pharaoh's souls to rescue people from the valley of ego and desire and to introduce them to the soul-enriching wilderness of guidance. When he entered Pharaoh's house and preached as he was ordered to, Pharaoh rudely said, "Were you not the one who committed murder and became one of the disbelievers?" As if the Lord of Majesty informed Moses through Pharaoh's tongue: "And you did your deed which you did, and you were one of the disbelievers. So I did it then, and I was of the misguided, so I fled from you when I feared you. Then my Lord granted me wisdom and made me one of the messengers." (edit) |
| 59 | حال تفکّر در فتنه های الهی و بدايع امتحان های او کن که نفسی که معروف است به قتل نفس و خود هم اقرار بر ظلم می نمايد چنانچه در آيه مذکور است و سی سنه اَو اقلّ هم بر حسب ظاهر در بيت فرعون تربيت يافته و از طعام و غذای او بزرگ شده، يک مرتبه او را از ما بين عباد برگزيده و به امر هدايت کبری مأمور فرمود. و حال آنکه آن سلطان مقتدر قادر بر آن بود که موسی را از قتل ممنوع فرمايد تا به اين اسم در بين عباد معروف نباشد که سبب وحشت قلوب شود و علّت احتراز نفوس گردد. (edit)
|
And now ponder in thy heart the commotion which God stirreth up. Reflect upon the strange and manifold trials with which He doth test His servants. Consider how He hath suddenly chosen from among His servants, and entrusted with the exalted mission of divine guidance Him Who was known as guilty of homicide, Who, Himself, had acknowledged His cruelty, and Who for well-nigh thirty years had, in the eyes of the world, been reared in the home of Pharaoh and been nourished at his table. Was not God, the omnipotent King, able to withhold the hand of Moses from murder, so that manslaughter should not be attributed unto Him, causing bewilderment and aversion among the people? (edit) | Now, consider the divine trials and the unique ways God tests us. A soul that is known for killing another soul and confesses to its injustice as stated in the mentioned verse, one who was raised for approximately thirty years or a little less, apparently in the house of Pharaoh, nurtured with his food, is chosen from among the servants and is assigned to guide.
While the capable Sovereign had the power to prevent Moses from committing murder so that he would not be known among the servants by this name, which would cause terror in hearts and caution in souls. But this wasn't the case. It's a clear indication of the unique and sometimes baffling ways God chooses to test his creations, demonstrating that even those who commit serious mistakes can be given a chance to reform and serve a higher purpose. The spiritual path is filled with such trials and tests, all designed to help individuals grow and evolve. The divine trials and the extraordinary ways God tests individuals are beyond human comprehension. God's wisdom and plans are mysterious and cannot be fully understood by humans. (edit) |
| 60 | و همچنين در حالت مريم مشاهده نما که آن طلعت کبری از عظمت امر و تحيّر، آرزوی عدم فرمود چنانچه مستفاد از آيه مبارکه می شود که بعد از تولّد عيسی، مريم ناله نمود و به اين کلمه زبان گشود: "يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَ كُنتُ نَسْيًا مَّنسِيّاً." که ترجمه آن اين است: ای کاش مرده بودم قبل از ظهور اين امر و بودم از فراموش شدگان. قسم به خدا که کبدها از استماع اين سخن می گدازد و روان ها می ريزد. و اين اضطراب و حزن نبود مگر از شماتت اعداء و اعتراض اهل کفر و شقا. آخر تفکّر نمائيد که مريم چه جواب با مردم می گفت؟ طفلی که پدر او معيّن نباشد چگونه می توان به مردم معيّن نمود که اين از روح القدس است؟ اين بود که آن مخدّره بقا آن طفل را برداشته به منزل مراجعت فرمود. تا چشم قوم بر او افتاد گفتند: "يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَ مَا كَانَتْ أُمُّكِ بَغِيّاً." مضمون آن اين است که ای خواهر هارون، نبود پدر تو مرد بدی و نبود مادر تو بدکار. حال ناظر به اين فتنه کبری و امتحان اعظم شويد. (edit)
|
Likewise, reflect upon the state and condition of Mary. So deep was the perplexity of that most beauteous countenance, so grievous her case, that she bitterly regretted she had ever been born. To this beareth witness the text of the sacred verse wherein it is mentioned that after Mary had given birth to Jesus, she bemoaned her plight and cried out: “O would that I had died ere this, and been a thing forgotten, forgotten quite!”46 I swear by God! Such lamenting consumeth the heart and shaketh the being. Such consternation of soul, such despondency, could have been caused by no other than the censure of the enemy and the cavilings of the infidel and perverse. Reflect, what answer could Mary have given to the people around her? How could she claim that a Babe Whose father was unknown had been conceived of the Holy Ghost? Therefore did Mary, that veiled and immortal Countenance, take up her Child and return unto her home. No sooner had the eyes of the people fallen upon her than they raised their voice saying: “O sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother.” (edit) | Also consider the situation of Mary, whose extraordinary situation caused such amazement and bewilderment that she wished for non-existence, as understood from the blessed verse where, after the birth of Jesus, Mary lamented and spoke these words: "Oh, I wish I had died before this and was in oblivion, forgotten." (Quran 19:23)
By God, hearts melt and spirits weep upon hearing these words. This anxiety and grief was due to the scorn of enemies and the objection of disbelievers. Think for a moment, what could Mary have said in response to people? How could a child with no designated father be presented to people as a product of the Holy Spirit? In this predicament, Mary carried the child back to her people. When they saw her with the baby, they exclaimed, "O sister of Aaron, your father was not a man of evil, nor was your mother unchaste." (Quran 19:28). Look at this great trial and profound test. In both Moses and Mary's stories, we see God's wisdom in testing and guiding his servants through immense trials, yet also providing them the strength and means to endure and ultimately fulfill their divine roles. These are instances of the grand tests that God places before his servants, highlighting the struggles they faced and the triumphs they achieved in their quest for spiritual fulfillment and service to God. (edit) |