Kitab-i-Iqan/Page4

Paragraph	Arabic	Shoghi	GPT4_
61	و از همه گذشته، همان جوهر روح که در ميان قوم به نسبت بی پدری معروف بوده او را پيغمبری بخشيد و حجّت خود نمود بر کلّ اهل سماوات و ارض. (edit)	And now, meditate upon this most great convulsion, this grievous test. Notwithstanding all these things, God conferred upon that essence of the Spirit, Who was known amongst the people as fatherless, the glory of Prophethood, and made Him His testimony unto all that are in heaven and on earth. (edit)	Indeed, surpassing all, that essence of spirit, known among his people for his fatherless birth, was granted prophethood by God. He was made a proof of God's truth for all the inhabitants of the heavens and the earth. Jesus, despite the circumstances of his miraculous birth, was chosen by God to be a prophet and a sign for humanity. He exemplifies the divine wisdom and power, standing as a testament to God's ability to bring about the extraordinary. His life and teachings continue to inspire millions around the world, highlighting the potential for transcendence and holiness in all of us, regardless of our circumstances. (edit)
62	حال مشاهده فرمائيد که چقدر امور مظاهر ظهور مغاير نفس و هوای عباد از سلطان ايجاد ظاهر می شود. و چون بر اين جواهر اسرار مطّلع شوی به مقصود آن نگار اطّلاع يابی و اقوال و افعال آن مليک با اقتدار را مثل هم ملاحظه نمائی به قسمی که آنچه در افعال او مشاهده شود در کلمات او هم ملاحظه گردد و هرچه در کلمات او ملاحظه گردد در افعال او به نظر آيد. اين است که اين افعال و اقوال در ظاهر نقمت‏اند برای فجّار و در باطن رحمت اند برای ابرار. اگر به ديده قلب ملاحظه رود کلمات مُنزَله از سماء مشيّت با امور مُظهره از ملکوت قدرت يک شیء مشاهده شود و بر يک قسم ادراک گردد چنانچه مذکور شد. (edit)	Behold how contrary are the ways of the Manifestations of God, as ordained by the King of creation, to the ways and desires of men! As thou comest to comprehend the essence of these divine mysteries, thou wilt grasp the purpose of God, the divine Charmer, the Best-Beloved. Thou wilt regard the words and the deeds of that almighty Sovereign as one and the same; in such wise that whatsoever thou dost behold in His deeds, the same wilt thou find in His sayings, and whatsoever thou dost read in His sayings, that wilt thou recognize in His deeds. Thus it is that outwardly such deeds and words are the fire of vengeance unto the wicked, and inwardly the waters of mercy unto the righteous. Were the eye of the heart to open, it would surely perceive that the words revealed from the heaven of the will of God are at one with, and the same as, the deeds that have emanated from the Kingdom of divine power. (edit)	Indeed, the ways of God may seem contrary to the wishes and desires of His servants. However, once you perceive the jewels of secrets behind these, you come to understand His true intent. You begin to see the actions and words of that sovereign Creator in alignment, such that what you observe in His actions is reflected in His words, and what you perceive in His words manifests in His actions. These deeds and sayings may appear as punishment for the wicked in their outward form, but within, they are a mercy for the righteous. If observed with the eye of the heart, the words revealed from the heavens of Divine Will are seen to be one with the manifested affairs from the dominion of Divine Power. They are perceived as one entity, as was discussed. In other words, to truly comprehend the Divine Will, one must look beyond the surface, beyond what is simply perceived by the physical senses. It is necessary to observe with the eye of the heart, the spiritual insight, to understand the unity of God's words and actions, and to recognize the deep mercy inherent in all divine affairs. Through this profound comprehension, one realizes the Divine's transcendent wisdom and infinite mercy, even in what may outwardly appear as trials or tribulations. (edit)
63	حال ای برادر ملاحظه نما اگر در اين عهد چنين اموری ظاهر شود و چنين حکايت بروز نمايد چه خواهند نمود؟ قسم به مربّی وجود و مُنزِل کلمات که در حين، بی تکلّم حکم بر کفر و امر بر قتل نمايند. کجا گوش می دهند که گفته شود که عيسی از نفخه روح القدس ظاهر شده و يا موسی از امر مبرم مأمور گشته. اگر صد هزار خروش بر آری به گوش احدی نرود که بی پدری مبعوث به رسالت گشته و يا قاتلی از شجره نار، "إِنِّي أَنَا اللهُ" آورده. (edit)	And now, take heed, O brother! If such things be revealed in this Dispensation, and such incidents come to pass, at the present time, what would the people do? I swear by Him Who is the true Educator of mankind and the Revealer of the Word of God that the people would instantly and unquestionably pronounce Him an infidel and would sentence Him to death. How far are they from hearkening unto the voice that declareth: Lo! a Jesus hath appeared out of the breath of the Holy Ghost, and a Moses summoned to a divinely appointed task! Were a myriad voices to be raised, no ear would listen if We said that upon a fatherless Child hath been conferred the mission of Prophethood, or that a murderer hath brought from the flame of the Burning Bush the message of “Verily, verily, I am God!” (edit)	Indeed, my brother, consider this: if such circumstances were to appear in this era, if such stories were to emerge, how would people react? I swear by the Creator of existence and the One who sends down the words that, immediately, without any discussion, they would likely pronounce disbelief and demand punishment. Would they listen if it was said that Jesus emerged from the breath of the Holy Spirit, or that Moses was commanded by a firm order? Even if a hundred thousand cries were raised, it would reach no one's ears that one without a father has been appointed to prophethood, or that a murderer from a burning tree has declared, "Indeed, I am God." In our current age, such assertions would likely be met with disbelief and skepticism, just as they were in the past. This reflects the challenge of understanding and accepting divine intervention and prophecy, particularly when it comes in unexpected forms or contradicts prevailing norms and expectations. People often struggle to accept what they cannot understand within their limited human framework. However, faith requires openness to the mysterious and the divine, which often exceeds our limited human understanding. (edit)
64	چشم انصاف اگر باز شود از جميع اين بيانات مشهود می گردد که مُظهر همه اين امور و نتيجه همه اليوم ظاهر است. با اينکه امثال اين امور در اين ظهور واقع نشده با وجود اين متمسّک به ظنونات انفس مردوده شده، چه نسبت ها که داده‏اند و چه بلايا که وارد آورده‏اند که در ابداع شبه آن به ظهور نيامده. (edit)	If the eye of justice be opened, it will readily recognize, in the light of that which hath been mentioned, that He, Who is the Cause and ultimate Purpose of all these things, is made manifest in this day. Though similar events have not occurred in this Dispensation, yet the people still cling to such vain imaginings as are cherished by the reprobate. How grievous the charges brought against Him! How severe the persecutions inflicted upon Him—charges and persecutions the like of which men have neither seen nor heard! (edit)	If the eye of justice were to open, it would become evident from all these statements that the Manifestation of all these affairs and the outcome of all these days is now apparent. Even though the likes of these events have not occurred in this appearance, they have still been rejected due to their adherence to their own conjectures. What accusations they have made and what calamities they have caused, which have not even appeared in the formulation of their doubt. (edit)
65	اللّه اکبر، بيان که به اين مقام رسيد رائحه روحانی از صبح صمدانی مرور نمود و صبای صبحگاهی از مدينه سبای لايزالی وزيد و اشارتش جان را بشارت تازه بخشيد و روح را فتوحی بی اندازه. بساط جديدی مبسوط نمود و ارمغان بی شمار بی کران از آن يار بی نشان آورد که خلعت ذکر از قدّ لطيفش بسی قاصر است و رداء بيان از قامت منيرش بس کوتاه. بی لفظ رمز معانی کشف می نمايد و بی لسان اسرار تبيان می گويد و بلبل های شاخسار هجر و فراق را ناله و افغان می آموزد و قاعده و رسوم عشق و عاشقی و رمز دلدادگی تعليم می نمايد و گل های بديع رضوان قرب و وصال را رسم دلبری و آداب عشوه گری تلقين می نمايد و اسرار حقايق بر شقايق بستان عشق می بخشد و دقايق رموز و رقايق آن را در صدر عشّاق وديعه می گذارد. به قسمی عنايت در اين ساعت فرموده که روح القدس به غايت حسرت می برد. قطره را امواج بحری داده و ذرّه را طراز خورشيدی عنايت نموده. الطاف به مقامی رسيده که جُعَل قصد نافه مشک نموده و خفّاش در مقابل آفتاب مقرّ گزيده. مردگان را به نفخه حيات از قبور جسد مبعوث نموده و جاهلان را بر صدر علم منزل داده و ظالمان را بر فراز عدل محلّ معيّن نموده. (edit)	Great God! When the stream of utterance reached this stage, We beheld, and lo! the sweet savors of God were being wafted from the dayspring of Revelation, and the morning breeze was blowing out of the Sheba of the Eternal. Its tidings rejoiced anew the heart, and imparted immeasurable gladness to the soul. It made all things new, and brought unnumbered and inestimable gifts from the unknowable Friend. The robe of human praise can never hope to match Its noble stature, and Its shining figure the mantle of utterance can never fit. Without word It unfoldeth the inner mysteries, and without speech It revealeth the secrets of the divine sayings. It teacheth lamentation and moaning to the nightingales warbling upon the bough of remoteness and bereavement, instructeth them in the art of love’s ways, and showeth them the secret of heart-surrender. To the flowers of the Riḍván of heavenly reunion It revealeth the endearments of the impassioned lover, and unveileth the charm of the fair. Upon the anemones of the garden of love It bestoweth the mysteries of truth, and within the breasts of lovers It entrusteth the symbols of the innermost subtleties. At this hour, so liberal is the outpouring of Its grace that the holy Spirit itself is envious! It hath imparted to the drop the waves of the sea, and endowed the mote with the splendor of the sun. So great are the overflowings of Its bounty that the foulest beetle hath sought the perfume of the musk, and the bat the light of the sun. It hath quickened the dead with the breath of life, and caused them to speed out of the sepulchers of their mortal bodies. It hath established the ignorant upon the seats of learning, and elevated the oppressor to the throne of justice. (edit)	Allahu Akbar. The explanation that has reached this station has wafted a spiritual fragrance from the Eternal Dawn, and the morning breeze from the city of the everlasting Sheba has blown. Its hints have bestowed fresh tidings to the soul and immeasurable victories to the spirit. It has spread a new carpet and brought countless, boundless gifts from that sign-less Beloved. The cloak of remembrance falls short of His graceful stature, and the garment of expression is too brief for His radiant form. He reveals the mysteries of meanings without words and pronounces secrets without a tongue. He teaches the nightingales of longing and separation to lament and moan. He imparts the rules and customs of love and infatuation, and the mystery of devotion. He instructs the exotic flowers of the celestial garden of closeness and union in the art of coquetry and the manners of allure. He confers the secrets of truths to the poppies of the garden of love and entrusts the delicate mysteries and fine writings to the leaders of the lovers. By His grace, at this moment, He has caused the Holy Spirit to yearn intensely. He has given a droplet the waves of an ocean and endowed a particle with the ornament of the sun. He has taken kindness to a level that makes the pursuit of the musk-deer's navel seem insignificant, and has chosen the bat to face the sun. He has resurrected the dead with the breath of life from their bodily graves, placed the ignorant at the summit of knowledge, and set the oppressors at the height of justice. (edit)
66	و عالم هستی به جميع اين عنايات حامله گشته، تا کی اثر اين عنايت غيبی در خاکدان ترابی ظاهر شود و تشنگان از پا افتاده را به کوثر زلال محبوب رساند و گمگشتگان صحرای بُعد و نيستی را به سرادق قرب و هستی معشوق فائز گرداند و در ارض قلوب که اين حبّه های قدس انبات نمايد و از رياض نفوس که شقايق های حقايق غيبی بشکفد. باری، نه چنان سدره عشق در سينای حبّ مشتعل شده که به آب های بيان افسرده گردد و يا اتمام پذيرد. عطش اين حوت را بحور ننشاند و اين سمندر ناری جز در نار روی يار مقرّ نگزيند. پس ای برادر، سراج روح را در مشکات قلب به دُهن حکمت بر افروز و به زجاج عقل حفظش نما تا نَفَس های انفس مشرکه آن را خاموش نکند و از نور باز ندارد. کَذلِکَ نَوَّرنا اُفُقَ سَماءِ البَيانِ مِن اَنوارِ شُموس الحِکْمَةِ وَ العِرفانِ لِيطمَئنَّ بها قَلبُکَ وَ تَکُونَ مِن الَّذين طارُوا بِاَجْنِحَةِ الإيقانِ فِی هَواء مَحَبّةِ رَبِّهِم الرَّحمن. (edit)	The universe is pregnant with these manifold bounties, awaiting the hour when the effects of Its unseen gifts will be made manifest in this world, when the languishing and sore athirst will attain the living Kawthar of their Well-Beloved, and the erring wanderer, lost in the wilds of remoteness and nothingness, will enter the tabernacle of life, and attain reunion with his heart’s desire. In the soil of whose heart will these holy seeds germinate? From the garden of whose soul will the blossoms of the invisible realities spring forth? Verily, I say, so fierce is the blaze of the Bush of love, burning in the Sinai of the heart, that the streaming waters of holy utterance can never quench its flame. Oceans can never allay this Leviathan’s burning thirst, and this Phoenix of the undying fire can abide nowhere save in the glow of the countenance of the Well-Beloved. Therefore, O brother! kindle with the oil of wisdom the lamp of the spirit within the innermost chamber of thy heart, and guard it with the globe of understanding, that the breath of the infidel may extinguish not its flame nor dim its brightness. Thus have We illuminated the heavens of utterance with the splendors of the Sun of divine wisdom and understanding, that thy heart may find peace, that thou mayest be of those who, on the wings of certitude, have soared unto the heaven of the love of their Lord, the All-Merciful. (edit)	And the world of existence has become pregnant with all these blessings until the effects of this unseen grace become manifest in the earthly realm, and brings the fallen thirsty ones to the crystalline Kawthar of the beloved, and leads the lost ones in the desert of distance and non-existence to the pavilion of nearness and existence of the beloved. So that in the land of hearts, these sacred grains may sprout and from the gardens of souls, the poppies of unseen realities may bloom. Indeed, the love's lote-tree in Sinai of affection has ignited in such a way that it can't be cooled or extinguished by the waters of expression. The thirst of this whale is not quenched by oceans, and this flaming phoenix chooses to nest nowhere but in the fire of the beloved's face. Therefore, my brother, kindle the lamp of the spirit in the difficulties of the heart with the wick of wisdom, and preserve it with the glass of intellect, so that the breaths of polytheistic souls do not extinguish it and do not withhold from the light. Thus, we illuminate the horizon of the sky of discourse with the lights of the suns of wisdom and knowledge, so that your heart may be at ease with it, and you may be among those who soared with the wings of certainty in the air of their merciful Lord's love. (edit)
67	و قوله : "حينئذ تظهر علامة ابن الإنسان في السّماء." می فرمايد: بعد از کسوف شمس معارف الهيّه و سقوط نجوم احکام مثبته و خسوف قمر علم که مربّی عباد است و انعدام اعلام هدايت و فلاح و ظلمت صبح صدق و صلاح، ظاهر می شود علامت ابن الانسان در آسمان. و مقصود از سماء، سماء ظاهره است که قريب ظهور آن فَلَک سماوات معدلت و جريان فُلک هدايت بر بحر عظمت، در آسمان نجمی بر حسب ظاهر پيدا می شود که مبشّر است خلق سماوات را به ظهور آن نيّر اعظم. و همچنين در آسمان معنی نجمی ظاهر می شود که مبشّر است اهل ارض را به آن فجر اقوم اکرم. و اين دو علامت در سماء ظاهره و سماء باطنه قبل از ظهور هر نبيّ ظاهر گشته چنانچه شنيده‏اند. (edit)	And now, concerning His words: “And then shall appear the sign of the Son of man in heaven.” By these words it is meant that when the sun of the heavenly teachings hath been eclipsed, the stars of the divinely established laws have fallen, and the moon of true knowledge—the educator of mankind—hath been obscured; when the standards of guidance and felicity have been reversed, and the morn of truth and righteousness hath sunk in night, then shall the sign of the Son of man appear in heaven. By “heaven” is meant the visible heaven, inasmuch as when the hour draweth nigh on which the Daystar of the heaven of justice shall be made manifest, and the Ark of divine guidance shall sail upon the sea of glory, a star will appear in the heaven, heralding unto its people the advent of that most great light. In like manner, in the invisible heaven a star shall be made manifest who, unto the peoples of the earth, shall act as a harbinger of the break of that true and exalted Morn. These twofold signs, in the visible and the invisible heaven, have announced the Revelation of each of the Prophets of God, as is commonly believed. (edit)	And His saying: "Then will appear the sign of the Son of Man in heaven." He says: After the eclipse of the sun of divine knowledge and the falling of the stars of established laws, and the darkening of the moon of knowledge which is the educator of servants, and the extinction of the flags of guidance and prosperity, and the darkness of the dawn of truth and righteousness, the sign of the Son of Man will appear in the sky. And what is meant by sky is the physical sky. Soon the equatorial heavens will manifest and the orbit of guidance will run over the sea of greatness, a star will appear in the sky, according to the outward appearance, which heralds the creation of the heavens of the advent of that greatest luminary. Similarly, in the sky of meaning, a star will appear that heralds the people of the earth to that dawn of the most upright and generous. And these two signs in the outward and inward sky have appeared before the advent of every prophet, as you have heard. (edit)
68	از جمله خليل الرّحمن که قبل از ظهور آن حضرت، نمرود خوابی ديد و کَهَنه را خواست. اخبار دادند بر طلوع نجمی در سماء. و همچنين شخصی در ارض ظاهر شد که مردم را بشارت می داد به ظهور آن حضرت. (edit)	Among the Prophets was Abraham, the Friend of God. Ere He manifested Himself, Nimrod dreamed a dream. Thereupon, he summoned the soothsayers, who informed him of the rise of a star in the heaven. Likewise, there appeared a herald who announced throughout the land the coming of Abraham. (edit)	Among them was Abraham, the friend of the Most Merciful. Prior to his appearance, Nimrod saw a dream and asked the astrologers. They informed him of the rise of a star in the sky. Similarly, a person appeared on the earth who was giving glad tidings to the people of the upcoming appearance of that great figure. (edit)
69	و بعد از او حکايت کليم اللّه بود که کَهَنَه آن زمان فرعون را خبر دادند که کوکبی در سماء طالع شده که دالّ است بر انعقاد نطفه ای که هلاک تو و قوم تو بر دست اوست. و همچنين عالمی پيدا شد که شب ها بنی اسرائيل را بشارت و تسلّی می فرمود و اطمينان می داد چنانچه در کتب مسطور است. و اگر تفصيل اين امور ذکر شود اين رساله کتابی می شود. و ديگر آنکه دوست ندارم حکايات واقعه قبل را ذکر نمايم. و خدا شاهد حال است که اين بيان هم که می شود نيست مگر از کمال حبّ به آن جناب که شايد جمعی فقرای ارض بر شاطی غنا وارد شوند و يا گروهی از جاهلان بر بحر علم وارد گردند و يا تشنگان معرفت بر سلسبيل حکمت واصل آيند. و إلاّ اين عبد اشتغال به اين مقالات را ذنبی عظيم می دانم و عصيانی کبير می شمرم. (edit)	After Him came Moses, He Who held converse with God. The soothsayers of His time warned Pharaoh in these terms: “A star hath risen in the heaven, and lo! it foreshadoweth the conception of a Child Who holdeth your fate and the fate of your people in His hand.” In like manner, there appeared a sage who, in the darkness of the night, brought tidings of joy unto the people of Israel, imparting consolation to their souls, and assurance to their hearts. To this testify the records of the sacred books. Were the details to be mentioned, this epistle would swell into a book. Moreover, it is not Our wish to relate the stories of the days that are past. God is Our witness that what We even now mention is due solely to Our tender affection for thee, that haply the poor of the earth may attain the shores of the sea of wealth, the ignorant be led unto the ocean of divine knowledge, and they that thirst for understanding partake of the Salsabíl of divine wisdom. Otherwise, this servant regardeth the consideration of such records a grave mistake and a grievous transgression. (edit)	After him, the story of Moses, the Speaker with Allah, took place. The astrologers of that time informed Pharaoh about the rising of a star in the sky, indicating the formation of a child who would be the cause of his and his people's destruction. Similarly, a scholar appeared who would comfort and reassure the children of Israel at night, as is recorded in the books. If the details of these matters were to be mentioned, this letter would become a book. I don't wish to recount past events. Allah is the witness of the state that this exposition is only due to the utmost love for that noble one, so that perhaps some of the poor of the earth may enter the shores of wealth, or a group of the ignorant may enter the sea of knowledge, or the thirsty for knowledge may reach the stream of wisdom. Otherwise, I would consider my engagement in these discussions to be a great sin and a major rebellion. (edit)
70	و همچنين نزديک ظهور عيسی شد، چند نفر از مجوس که اطّلاع يافتند بر ظهور نجم عيسی در سماء، به اثر آن نجم آمدند تا داخل شدند به شهری که مقرّ سلطنت هيرودس بود. و در آن ايّام سلطنت آن ممالک در قبضه تصرّف او بود. (edit)	In like manner, when the hour of the Revelation of Jesus drew nigh, a few of the Magi, aware that the star of Jesus had appeared in heaven, sought and followed it, till they came unto the city which was the seat of the Kingdom of Herod. The sway of his sovereignty in those days embraced the whole of that land. (edit)	Similarly, as the appearance of Jesus neared, several Magi who were informed about the appearance of the star of Jesus in the sky followed the star until they entered the city where Herod had his royal residence. In those days, the dominion of those kingdoms was under his control. (edit)
71	و کانوا قائلين: "أين هو المولود ملك اليهود؟ لأننا قد رأينا نجمه في المشرق و وافينا لنسجد له." و بعد از تفحّص معلوم نمودند که در بيت اللّحم يهودا آن طفل متولّد شد. اين علامت در سماء ظاهره. و علامت در سماء باطنه که سماء علم و معانی باشد ظهور يحيی بن زکريّا بود که مردم را بشارت می داد به ظهور آن حضرت. چنانچه می فرمايد: "أَنَّ اللّهَ يُبَشِّرُكَ بِيَحْيَى مُصَدِّقًا بِكَلِمَةٍ مِّنَ اللّهِ وَ سَيِّدًا وَحَصُوراً." مقصود از کلمه، حضرت عيسی است که يحيی مبشّر به ظهور او بود. و در الواح سماوی هم مسطور است: "كان يوحنّا يكرز في برية يهودا قائلا توبوا فقد اقترب ملكوت السّماوات." و مقصود از يوحنّا، يحيی است. (edit)	These Magi said: “Where is He that is born King of the Jews? for we have seen His star in the east and are come to worship Him!”48 When they had searched, they found out that in Bethlehem, in the land of Judea, the Child had been born. This was the sign that was manifested in the visible heaven. As to the sign in the invisible heaven—the heaven of divine knowledge and understanding—it was Yaḥyá, son of Zachariah, who gave unto the people the tidings of the Manifestation of Jesus. Even as He hath revealed: “God announceth Yaḥyá to thee, who shall bear witness unto the Word from God, and a great one and chaste.”49 By the term “Word” is meant Jesus, Whose coming Yaḥyá foretold. Moreover, in the heavenly Scriptures it is written: “John the Baptist was preaching in the wilderness of Judea, and saying, Repent ye: for the Kingdom of heaven is at hand.”50 By John is meant Yaḥyá. (edit)	And they were saying: "Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him." After investigation, they revealed that the child was born in Bethlehem of Judea. This is the sign in the literal sky. As for the sign in the inner sky, which is the sky of knowledge and meanings, it was the appearance of John the son of Zechariah who was giving people the glad tidings of the arrival of Jesus. As the verse says: "Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining." The word referred to here is Jesus, and John was the harbinger of his advent. It is also recorded in the divine scriptures: "John the Baptist was preaching in the wilderness of Judea, saying, 'Repent, for the kingdom of heaven is at hand.'" And the John referred to here is John the Baptist. (edit)
72	و همچنين قبل از ظهور جمال محمّدی آثار سماء ظاهره ظاهر شد. و آثار باطنه که مردم را در ارض بشارت می دادند به ظهور آن شمس هويّه چهار نفر بودند واحداً بعد واحد. چنانچه روزبه که موسوم به سلمان شد به شرف خدمتشان مشرّف بود و زمان وفات هر يک می رسيد روزبه را نزد ديگری می فرستاد تا نوبت به چهارم رسيد و او در حين موت فرمود: ای روزبه، بعد از تکفين و تدفين من برو به حجاز که شمس محمّدی اشراق می نمايد و بشارت باد تو را به لقای آن حضرت. (edit)	Likewise, ere the beauty of Muḥammad was unveiled, the signs of the visible heaven were made manifest. As to the signs of the invisible heaven, there appeared four men who successively announced unto the people the joyful tidings of the rise of that divine Luminary. Rúz-bih, later named Salmán, was honored by being in their service. As the end of one of these approached, he would send Rúz-bih unto the other, until the fourth who, feeling his death to be nigh, addressed Rúz-bih saying: “O Rúz-bih! when thou hast taken up my body and buried it, go to Ḥijáz for there the Daystar of Muḥammad will arise. Happy art thou, for thou shalt behold His face!” (edit)	Also, before the emergence of the Muhammadan beauty, signs appeared in the literal sky. The inner signs that were giving people on earth the glad tidings of the emergence of that sun of essence were four individuals, one after the other. Rozbeh, who came to be known as Salman, had the honor of serving them. When the time of death approached for each one, they would send Rozbeh to another until he reached the fourth one. On his deathbed, he said: "O Rozbeh, after my burial, go to Hijaz (the region in western Saudi Arabia where Mecca and Medina are located), for the Muhammadan sun is about to shine, and may the wind bring you good tidings of meeting him." (edit)
73	تا رسيد به اين امر بديع منيع. و اکثر از منجّمان خبر ظهور نجم را در سماء ظاهره داده‏اند. و همچنين در ارض هم نورين نيّرين، احمد و کاظم، قدّس اللّه تربتهما. (edit)	And now concerning this wondrous and most exalted Cause. Know thou verily that many an astronomer hath announced the appearance of its star in the visible heaven. Likewise, there appeared on earth Aḥmad and Káẓim,51 those twin resplendent lights—may God sanctify their resting-place! (edit)	Until he arrived at this wondrous and magnificent event. Most of the astronomers had reported the appearance of a star in the literal sky. Similarly, on earth, there were two luminous lights, Ahmad and Kazim, may God sanctify their resting place. (edit)
74	پس، از اين معانی مبرهن شد که قبل از ظهور هر يک از مرايای احديّه علامات آن ظهور در آسمان ظاهر و آسمان باطن که محلّ شمس علم و قمر حکمت و انجم معانی و بيان است ظاهر می شود و آن ظهورِ انسان کامل است قبل از هر ظهور برای تربيت و استعداد عباد از برای لقای آن شمس هويّه و قمر احديّه. (edit)	From all that We have stated it hath become clear and manifest that before the revelation of each of the Mirrors reflecting the divine Essence, the signs heralding their advent must needs be revealed in the visible heaven as well as in the invisible, wherein is the seat of the sun of knowledge, of the moon of wisdom, and of the stars of understanding and utterance. The sign of the invisible heaven must needs be revealed in the person of that perfect man who, before each Manifestation appeareth, educateth, and prepareth the souls of men for the advent of the divine Luminary, the Light of the unity of God amongst men. (edit)	So, from these meanings, it's evident that before the appearance of each one of the mirrors of Divine Unity, signs of that appearance become apparent in both the literal and the metaphysical sky, which are the domains of the sun of knowledge and the moon of wisdom, and the stars of meanings and expressions. And that appearance is of the perfect human, prior to any manifestation, for the education and preparation of the servants for the encounter with that sun of essence and the moon of unity. (edit)
75	و قوله: "وَ يَنوحُ کُلُّ قَبائِل الاَرض وَ يَرَونَ ابن الإنسان آتياً عَلی سَحابِ السَّماء مَعَ قُوّاةٍ وَ مجدٍ کبيرٍ." تلويح اين بيان اين است: يعنی در آن وقت نوحه می کنند عباد از جهت فقدان شمس جمال الهی و قمر علم و انجم حکمت لدنّی و در آن اثنا مشاهده می شود که آن طلعت موعود و جمال معبود از آسمان نازل می شود در حالتی که بر ابر سوار است، يعنی آن جمال الهی از سماوات مشيّت ربّانی در هيکل بشری ظهور می فرمايد. و مقصود از سماء نيست مگر جهت علوّ و سموّ که آن محلّ ظهور آن مشارق قدسيّه و مطالع قدميّه است. و اين کينونات قديمه اگر چه به حسب ظاهر از بطن امّهات ظاهر می شوند و ليکن فی الحقيقه از سماوات امر نازلند و اگر چه بر ارض ساکن اند و ليکن بر رفرف معانی متّکأند و در حينی که ميان عباد مشی می نمايند در هواهای قرب طائرند. بی حرکت رِجل در ارض روح مشی نمايند و بی پر به معارج احديّه پرواز فرمايند. در هر نَفَسی مشرق و مغرب ابداع را طيّ فرمايند و در هر آنی ملکوت غيب و شهاده را سير نمايند. بر عرش "لا يَشغَلُه شَأنٌ عَن شَأنٍ " واقف اند و بر کرسيّ "كلّ يوم هو في شأن" ساکن. از علوّ قدرت سلطان قدم و سموّ مشيّت مليک اعظم مبعوث می شوند. اين است که می فرمايد: از آسمان نازل می شود. (edit)	And now, with reference to His words: “And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” These words signify that in those days men will lament the loss of the Sun of the divine beauty, of the Moon of knowledge, and of the Stars of divine wisdom. Thereupon, they will behold the countenance of the promised One, the adored Beauty, descending from heaven and riding upon the clouds. By this is meant that the divine Beauty will be made manifest from the heaven of the will of God, and will appear in the form of the human temple. The term “heaven” denoteth loftiness and exaltation, inasmuch as it is the seat of the revelation of those Manifestations of Holiness, the Daysprings of ancient glory. These ancient Beings, though delivered from the womb of their mother, have in reality descended from the heaven of the will of God. Though they be dwelling on this earth, yet their true habitations are the retreats of glory in the realms above. Whilst walking amongst mortals, they soar in the heaven of the divine presence. Without feet they tread the path of the spirit, and without wings they rise unto the exalted heights of divine unity. With every fleeting breath they cover the immensity of space, and at every moment traverse the kingdoms of the visible and the invisible. Upon their thrones is written: “Nothing whatsoever keepeth Him from being occupied with any other thing”; and on their seats is inscribed: “Verily, His ways differ every day.”52 They are sent forth through the transcendent power of the Ancient of Days, and are raised up by the exalted will of God, the most mighty King. This is what is meant by the words: “coming in the clouds of heaven.” (edit)	And His saying: "And all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory." The implication of this statement is this: meaning at that time, the servants will mourn due to the absence of the sun of divine beauty, the moon of knowledge, and the stars of divinely inspired wisdom. And in those moments, it will be witnessed that the promised radiance and the adored beauty descends from the sky while riding on the clouds, meaning that divine beauty will manifest in a human form from the heavens of divine will. The meaning of "sky" here does not refer to the physical sky but signifies height and elevation, which is the place of manifestation of those holy dawns and ancient rises. Even though these eternal beings seemingly emerge from the wombs of earthly mothers, in reality, they descend from the heavens of command. Even though they dwell on earth, they lean on the fluttering of meanings. Even though they walk among people, they fly in the atmospheres of closeness. Without physically moving, their spirits stroll. Without wings, they fly towards the ascents of unity. In every breath, they traverse the east and the west of creation and in every moment, they roam through the kingdoms of unseen and seen. They stand on the throne of "No affair distracts Him from another affair" and reside on the seat of "Every day He is in some affair." They are dispatched from the heights of the power of the Eternal Sovereign and the loftiness of the will of the Supreme King. This is what is meant by His saying: "descending from the sky." (edit)
76	و لفظ سماء در بيانات شموس معانی بر مراتب کثيره اطلاق می شود. مثلاً سماء امر و سماء مشيّت و سماء اراده و سماء عرفان و سماء ايقان و سماء تبيان و سماء ظهور و سماء بطون و امثال آن. و در هر مقام از لفظ سماء معنيی اراده می فرمايد که غير از واقفين اسرار احديّه و شاربين کؤوس ازليّه احدی ادراک ننمايد. مثلاً می فرمايد: "وَ فِي السَّمَاء رِزْقُكُمْ وَ مَا تُوعَدُونَ" و حال آنکه رزق از ارض انبات می نمايد و همچنين: "الاَسماءُ تُنزَلُ مِنَ السَّماء، " با اينکه از لسان عباد اسماء ظاهر می شود. اگر قدری مرآت قلب را از غبار غرض پاک و لطيف فرمائی جميع تلويحات کلمات کلمه جامعه ربوبيّه را در هر ظهوری ادراک می نمائی و بر اسرار علم واقف می شوی. و لکن تا حجبات علميّه را که مصطلح بين عباد است به نار انقطاع نسوزانی به صبح نورانی علم حقيقی فائز نگردی. (edit)	In the utterances of the divine Luminaries the term “heaven” hath been applied to many and divers things; such as the “heaven of Command,” the “heaven of Will,” the “heaven of the divine Purpose,” the “heaven of divine Knowledge,” the “heaven of Certitude,” the “heaven of Utterance,” the “heaven of Revelation,” the “heaven of Concealment,” and the like. In every instance, He hath given the term “heaven” a special meaning, the significance of which is revealed to none save those that have been initiated into the divine mysteries, and have drunk from the chalice of immortal life. For example, He saith: “The heaven hath sustenance for you, and it containeth that which you are promised”;53 whereas it is the earth that yieldeth such sustenance. Likewise, it hath been said: “The names come down from heaven”; whereas they proceed out of the mouth of men. Wert thou to cleanse the mirror of thy heart from the dust of malice, thou wouldst apprehend the meaning of the symbolic terms revealed by the all-embracing Word of God made manifest in every Dispensation, and wouldst discover the mysteries of divine knowledge. Not, however, until thou consumest with the flame of utter detachment those veils of idle learning that are current amongst men, canst thou behold the resplendent morn of true knowledge. (edit)	The term "heaven" is applied in the discourses of the Suns of Meanings at many levels, such as the heaven of command, the heaven of will, the heaven of desire, the heaven of gnosis, the heaven of certainty, the heaven of explanation, the heaven of appearance, the heaven of inner realities, and the like. In each instance of the use of the term "heaven," it signifies a meaning that is inaccessible to anyone other than those who are acquainted with the mysteries of unity and those who drink from the cups of eternity. For example, it is stated: "And in the sky is your sustenance and what you are promised," even though sustenance sprouts from the earth. Similarly, "The names descend from the sky," while the names appear from the tongues of servants. If you purify the mirror of your heart from the dust of worldly desires, you will perceive all the implied meanings of the Words in each appearance, and you will become aware of the secrets of knowledge. However, until you burn away the veils of conventional knowledge, which is common among servants, with the fire of detachment, you will not attain the dawn of the light of true knowledge. (edit)
77	و علم به دو قسم منقسم است: علم الهی و علم شيطانی. آن از الهامات سلطان حقيقی ظاهر و اين از تخيّلات انفس ظلمانی باهر. معلّم آن حضرت باری و معلّم اين وساوس نفسانی. بيان آن "اتَّقُوا اللهَ وَيُعَلِّمُكُمْ اللهُ." و بيان اين "العلم هو الحجاب الأكبر." اثمار آن شجر، صبر و شوق و عرفان و محبّت، و اثمار اين شجر، کبر و غرور و نخوت. و از بيانات صاحبان بيان که در معنی علم فرموده‏اند هيچ رائحه اين علوم ظلمانی که ظلمت آن همه بلاد را فرا گرفته استشمام نمی شود. اين شجر جز بغی و فحشاء ثمری نياورد و جز غلّ و بغضاء حاصلی نبخشد. ثمرش سمّ قاتل است و ظلّش نار مهلک. فنعم ما قال: تمسك بأذيال الهوى واخلع الحياء وَخَلِّ سبيل الناسكين وإن جلُّوا (edit)	Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The one is guided by the principle: “Fear ye God; God will teach you”;54 the other is but a confirmation of the truth: “Knowledge is the most grievous veil between man and his Creator.” The former bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the latter can yield naught but arrogance, vainglory and conceit. From the sayings of those Masters of holy utterance, Who have expounded the meaning of true knowledge, the odor of these dark teachings, which have obscured the world, can in no wise be detected. The tree of such teachings can yield no result except iniquity and rebellion, and beareth no fruit but hatred and envy. Its fruit is deadly poison; its shadow a consuming fire. How well hath it been said: “Cling unto the robe of the Desire of thy heart, and put thou away all shame; bid the worldly wise be gone, however great their name.” (edit)	Knowledge is divided into two types: divine knowledge and satanic knowledge. The former arises from the inspirations of the true Sovereign, while the latter emerges from the imaginations of dark souls. The teacher of the former is the Creator Himself, while the instructor of the latter is the whisperings of carnal desires. The divine knowledge is described as: "Be conscious of Allah, and Allah will teach you," whereas the satanic knowledge is described as: "Knowledge is the greatest veil." The fruits of the tree of divine knowledge are patience, longing, gnosis, and love, while the fruits of the tree of satanic knowledge are arrogance, vanity, and pride. None of the scent of these dark sciences, which have overshadowed all lands, can be smelled in the discourses of those who speak in the language of knowledge. This satanic tree brings forth nothing but transgression and obscenity, it grants nothing but rancor and animosity. Its fruit is a deadly poison, and its shade is a destructive fire. The speaker indeed speaks truth when he says: "Grasp the tails of desires and cast off modesty, Abandon the path of the devout, even if they are noble." (edit)
78	پس بايد صدر را از جميع آنچه شنيده شده پاک نمود و قلب را از همه تعلّقات مقدّس فرمود تا محلّ ادراک الهامات غيبی شود و خزينه اسرار علوم ربّانی گردد. اين است که می فرمايد: "السالك في النهج البيضاء والركن الحمراء لن يصل إلى مقام وطنه إلا بالكف الصفر عما في أيدي الناس ." اين است شرط سالک. درست تفکّر و تعقّل فرموده تا بی حجاب بر مقصود کتاب واقف شوی. (edit)	The heart must needs therefore be cleansed from the idle sayings of men, and sanctified from every earthly affection, so that it may discover the hidden meaning of divine inspiration, and become the treasury of the mysteries of divine knowledge. Thus hath it been said: “He that treadeth the snow-white Path, and followeth in the footsteps of the Crimson Pillar, shall never attain unto his abode unless his hands are empty of those worldly things cherished by men.” This is the prime requisite of whosoever treadeth this path. Ponder thereon, that, with eyes unveiled, thou mayest perceive the truth of these words. (edit)	So, one must purify the heart from all that has been heard and sanctify the soul from all attachments, so that it becomes a place capable of perceiving divine inspirations and a treasury of the secrets of divine knowledge. As it is said, "The seeker on the bright path and the red pillar will not reach the status of his homeland except by letting go of what is in the hands of people." This is a condition for the seeker. Reflect and contemplate correctly so that you may stand without any veil before the purpose of the Book. (edit)
79	باری، از مطلب دور مانديم اگر چه همه ذکر مطلب است و ليکن قسم به خدا آنچه می خواهم اختصار نمايم و به اقلّ کفايت کنم می بينم زمام قلم از دست رفته و با وجود اين چقدر از لئالی بی شمار که ناسفته در صدف قلب مانده و چه مقدار حوريّات معانی که در غرف های حکمت مستور گشته که احدی مسّ آنها ننموده، "لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلا جَانٌّ." با همه اين بيانات گويا حرفی از مقصود ذکر نشد و رمزی از مطلوب مذکور نيامد، تا کی محرمی يافت شود و احرام حرم دوست بندد و به کعبه مقصود واصل گردد و بی گوش و لسان اسرار بيان بشنود و بيابد. (edit)	We have digressed from the purpose of Our argument, although whatsoever is mentioned serveth only to confirm Our purpose. By God! however great Our desire to be brief, yet We feel We cannot restrain Our pen. Notwithstanding all that We have mentioned, how innumerable are the pearls which have remained unpierced in the shell of Our heart! How many the ḥúrís of inner meaning that are as yet concealed within the chambers of divine wisdom! None hath yet approached them;—ḥúrís, “whom no man nor spirit hath touched before.”55 Notwithstanding all that hath been said, it seemeth as if not one letter of Our purpose hath been uttered, nor a single sign divulged concerning Our object. When will a faithful seeker be found who will don the garb of pilgrimage, attain the Ka‘bih of the heart’s desire, and, without ear or tongue, discover the mysteries of divine utterance? (edit)	Indeed, we have strayed far from the topic, although everything we've mentioned is part of it. I swear by God, while I aim to be concise and provide the least necessary, I see that the reins of the pen have slipped from my hand. Despite this, there are countless unsung nights remaining hidden in the shell of the heart, and there are numerous hidden meanings hidden in the chambers of wisdom that no one has touched, "Untouched before them by man or jinn." Despite all these explanations, it seems as if not a single word about the intended purpose has been mentioned and not a single hint about the desired subject has come up. Until when will a confidant be found who will adhere to the sanctity of the beloved's sanctuary, who will reach the intended Kaaba, and without ears and tongue, will hear and understand the secrets of expression? (edit)
80	س، از اين بيانات محکمه واضحه لائحه مقصود از سماء در آيه مُنزله معلوم شد و مفهوم گشت. و اينکه می فرمايد: با ابر و غمام نازل می شود مقصود از ابر آن اموری است که مخالف نفس و هوای ناس است. چنانچه ذکر شد در آيه مذکوره: "أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَ فَرِيقًا تَقْتُلُونَ." مثلاً از قبيل تغيير احکام و تبديل شرائع و ارتفاع قواعد و رسوم عاديّه و تقدّم مؤمنين از عوام بر معرضين از علماء. و همچنين ظهور آن جمال ازلی بر حدودات بشريّه از اکل و شرب و فقر و غنا و عزّت و ذلّت و نوم و يقظه و امثال آن، از آن چيزهائی که مردم را به شبهه می اندازد و منع می نمايد. همه اين حجبات به غمام تعبير شده. (edit)	By these luminous, these conclusive, and lucid statements, the meaning of “heaven” in the aforementioned verse hath thus been made clear and evident. And now regarding His words, that the Son of man shall “come in the clouds of heaven.” By the term “clouds” is meant those things that are contrary to the ways and desires of men. Even as He hath revealed in the verse already quoted: “As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.”56 These “clouds” signify, in one sense, the annulment of laws, the abrogation of former Dispensations, the repeal of rituals and customs current amongst men, the exalting of the illiterate faithful above the learned opposers of the Faith. In another sense, they mean the appearance of that immortal Beauty in the image of mortal man, with such human limitations as eating and drinking, poverty and riches, glory and abasement, sleeping and waking, and such other things as cast doubt in the minds of men, and cause them to turn away. All such veils are symbolically referred to as “clouds.” (edit)	So, from these firm and clear statements, the intended meaning of the "sky" in the revealed verse became clear and understood. And when it is said: "He descends with the clouds", the intended meaning of "clouds" refers to those matters which are contrary to the desires and wishes of people. This is as mentioned in the said verse: "So whenever a messenger came to you with something your souls did not desire, you became arrogant, and so a group of them you denied, and another group you kill." For example, changes in laws, alterations in religious rulings, lifting traditional rules and customs, the advancement of believers from the masses over the deniers among scholars, and the manifestation of that eternal beauty within human limitations like eating, drinking, poverty, wealth, honor, humiliation, sleep, and wakefulness, and the like. These are things that throw people into doubt and prevent them. All these barriers are metaphorically referred to as "clouds". (edit)

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