Kitab-i-Iqan/Page5

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81	و اين است آن غمامی که سماوات علم و عرفان کلّ من فی الارض به آن می شکافد و شقّ می گردد چنانچه می فرمايد: "يَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ." و همچنانکه غمام، ابصار ناس را منع می نمايد از مشاهده شمس ظاهری، همين قسم هم اين شئونات مذکوره مردم را منع می نمايد از ادراک آن شمس حقيقی. چنانچه مذکور است در کتاب از لسان کفّار: "وَ قَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَ يَمْشِي فِي الأَسْوَاقِ لَوْلا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرً." مثل اينکه ملاحظه می شد از انبياء فقر ظاهری و ابتلای ظاهری و همچنين ملزومات عنصريِ جسدی از قبيل جوع و امراض و حوادث امکانيّه. چون اين مراتب از آن هياکل قدسيّه ظاهر می شد مردم در صحراهای شکّ و ريب و بيابان های وهم و تحيّر متحيّر می ماندند که چگونه می شود نفسی از جانب خدا بيايد و اظهار غلبه نمايد بر کلّ من علی الارض و علّت خلق موجودات را به خود نسبت دهد چنانچه فرموده: "لولاك لما خلقت الأفلاك." و مع ذلک به اين قسم ها مبتلا به امور جزئيّه شود؟ چنانچه شنيده‏اند از ابتلای هر نبيّ و اصحاب او از فقر و امراض و ذلّت، چنانچه سرهای اصحاب ايشان را در شهرها به هديه می فرستادند و ايشان را منع می نمودند از آنچه به آن مأمور بودند و هر کدام در دست اعدای دين مبتلا بودند به قسمی که بر ايشان وارد می آوردند آنچه اراده می نمودند. (edit)	These are the “clouds” that cause the heavens of the knowledge and understanding of all that dwell on earth to be cloven asunder. Even as He hath revealed: “On that day shall the heaven be cloven by the clouds.”57 Even as the clouds prevent the eyes of men from beholding the sun, so do these things hinder the souls of men from recognizing the light of the divine Luminary. To this beareth witness that which hath proceeded out of the mouth of the unbelievers as revealed in the sacred Book: “And they have said: ‘What manner of apostle is this? He eateth food, and walketh the streets. Unless an angel be sent down and take part in His warnings, we will not believe.’”58 Other Prophets, similarly, have been subject to poverty and afflictions, to hunger, and to the ills and chances of this world. As these holy Persons were subject to such needs and wants, the people were, consequently, lost in the wilds of misgivings and doubts, and were afflicted with bewilderment and perplexity. How, they wondered, could such a person be sent down from God, assert His ascendancy over all the peoples and kindreds of the earth, and claim Himself to be the goal of all creation—even as He hath said: “But for Thee, I would not have created all that are in heaven and on earth”—and yet be subject to such trivial things? You must undoubtedly have been informed of the tribulations, the poverty, the ills, and the degradation that have befallen every Prophet of God and His companions. You must have heard how the heads of their followers were sent as presents unto different cities, how grievously they were hindered from that whereunto they were commanded. Each and every one of them fell a prey to the hands of the enemies of His Cause, and had to suffer whatsoever they decreed. (edit)	And this is the cloud that splits and tears open the skies of knowledge and wisdom for all who are on earth, as it says: "On the day the sky will split open with clouds." And just as clouds prevent people's eyes from observing the physical sun, likewise, these mentioned affairs prevent people from perceiving that true Sun. This is mentioned in the Book from the language of the disbelievers: "And they say, 'Why does this messenger eat food and walk in the markets? Why was not an angel sent down to him, to be a warner with him?'" Examples of this are the apparent poverty of the prophets, apparent trials, and the physical necessities of the body like hunger, sickness, and possible accidents. When these conditions appeared from those holy bodies, people were left bewildered in the deserts of doubt and suspicion, and the wilderness of illusion and confusion. They wondered how a soul could come from God and show dominion over all who are on earth and attribute the reason for the creation of the universe to itself, as it has said: "If it were not for you, I would not have created the orbits." And yet, it is subjected to these minor affairs? As they have heard about each prophet's trials and his companions from poverty, disease, and humiliation, such as sending their heads as gifts in cities, preventing them from what they were commanded, and each one was afflicted at the hands of the enemies of the religion to the extent that they did to them what they wanted. (edit)
82	و اين معلوم است که تغييرات و تبديلات که در هر ظهور واقع می شود همان غمامی است تيره که حائل می شود بصر عرفان عباد را از معرفت آن شمس الهی که از مشرق هويّه اشراق فرموده. زيرا که سال ها عباد بر تقليد آباء و اجداد باقی هستند و به آداب و طريقی که در آن شريعت مقرّر شده تربيت يافته‏اند، يک مرتبه بشنوند و يا ملاحظه نمايند شخصی که در ميان ايشان بوده و در جميع حدودات بشريّه با ايشان يکسان است و مع ذلک جميع آن حدودات شرعيّه که در قرن های متواتره به آن تربيت يافته‏اند و مخالف و منکر آن را کافر و فاسق و فاجر دانسته اند همه را از ميان بردارد، البتّه اين امور حجاب و غمام است از برای آنهائی که قلوبشان از سلسبيل انقطاع نچشيده و از کوثر معرفت نياشاميده. و به مجرّد استماع اين امور چنان محتجب از ادراک آن شمس می مانند که ديگر بی سؤال و جواب حکم بر کفرش می کنند و فتوی بر قتلش می دهند چنانچه ديده‌اند و شنيده‏اند از قرون اولی و اين زمان نيز ملاحظه شد. (edit)	It is evident that the changes brought about in every Dispensation constitute the dark clouds that intervene between the eye of man’s understanding and the divine Luminary which shineth forth from the dayspring of the divine Essence. Consider how men for generations have been blindly imitating their fathers, and have been trained according to such ways and manners as have been laid down by the dictates of their Faith. Were these men, therefore, to discover suddenly that a Man, Who hath been living in their midst, Who, with respect to every human limitation, hath been their equal, had risen to abolish every established principle imposed by their Faith—principles by which for centuries they have been disciplined, and every opposer and denier of which they have come to regard as infidel, profligate and wicked—they would of a certainty be veiled and hindered from acknowledging His truth. Such things are as “clouds” that veil the eyes of those whose inner being hath not tasted the Salsabíl of detachment, nor drunk from the Kawthar of the knowledge of God. Such men, when acquainted with these circumstances, become so veiled that without the least question, they pronounce the Manifestation of God an infidel, and sentence Him to death. You must have heard of such things taking place all down the ages, and are now observing them in these days. (edit)	It is understood that the changes and transformations that occur in each manifestation are the dark clouds that obstruct the vision of the knowledge of the servants from recognizing that divine Sun, which shines from the east of its essence. For years, servants have remained in the imitation of their forefathers, and they have been brought up in the manners and ways that have been established in that religion. Once they hear or observe someone who has been among them and is identical to them in all human boundaries, and yet, he removes all those religious boundaries that they have been brought up with for successive centuries, and those who deny and oppose it are considered infidels, sinners, and immoral, these are certainly veils and clouds for those whose hearts have not drunk from the fountain of detachment and have not sipped from the Kawthar of recognition. Upon simply hearing these matters, they become so veiled from perceiving that Sun that they immediately judge his disbelief without question or answer and issue a fatwa for his murder, as they have seen and heard from the earlier generations, and it has also been observed in this time. (edit)
83	پس بايد جهدی نمود تا به اعانت غيبی از اين حجبات ظلمانی و غمام امتحانات ربّانی از مشاهده آن جمال نورانی ممنوع نشويم و او را به نفس او بشناسيم و اگر هم حجّت بخواهيم به يک حجّت و برهان اکتفا نمائيم تا به منبع فيض نامتناهی که جميع فيوضات نزد او معدوم صرف است فائز گرديم نه آنکه هر روز به خيالی اعتراض نمائيم و به هوائی تمسّک جوئيم. (edit)	It behooveth us, therefore, to make the utmost endeavor, that, by God’s invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self. And should we ask for a testimony of His truth, we should content ourselves with one, and only one, that thereby we may attain unto Him Who is the Fountainhead of infinite grace, and in Whose presence all the world’s abundance fadeth into nothingness, that we may cease to cavil at Him every day and to cleave unto our own idle fancy. (edit)	Thus, one must strive so that, with divine assistance, we are not prevented by these dark veils and divine tests from observing that radiant beauty, and that we recognize Him for who He is. If we seek evidence, we should be content with a single argument and proof, so that we may attain the source of infinite grace, where all other graces are insignificant in comparison. We should not indulge in daily objections based on illusions or cling to unfounded beliefs. (edit)
84	سبحان اللّه، با وجود اينکه از قبل اين امورات را به تلويحات عجيبه و اشارات غريبه خبر داده‏اند تا جميع ناس اطّلاع يابند و در آن روز خود را از بحر البحور فيوضات محروم نسازند مع ذلک امر چنين واقع می شود که مشهود است. و اين مضمونات در قرآن هم نازل شده چنانچه می فرمايد: "هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ." و علمای ظاهر بعضی اين آيه را از علائم قيامت موهوم که خود تعقّل نموده‏اند گرفته‏اند و مضمون آن اين است: آيا انتظار می کشند مگر اينکه بيايد آنها را خدا در سايه ای از ابر؟ و حال آنکه اين مضمون در اکثر کتب سماوی مذکور است و در همه اماکن در ذکر علامات ظهور بعد ذکر فرموده‏اند چنانچه از قبل ذکر شد. (edit)	Gracious God! Notwithstanding the warning which, in marvelously symbolic language and subtle allusions, hath been uttered in days past, and which was intended to awaken the peoples of the world and to prevent them from being deprived of their share of the billowing ocean of God’s grace, yet such things as have already been witnessed have come to pass! Reference to these things hath also been made in the Qur’án, as witnessed by this verse: “What can such expect but that God should come down to them overshadowed with clouds?”59 A number of the divines, who hold firmly to the letter of the Word of God, have come to regard this verse as one of the signs of that expected resurrection which is born of their idle fancy. This, notwithstanding the fact that similar references have been made in most of the heavenly Books, and have been recorded in all the passages connected with the signs of the coming Manifestation. (edit)	SubhanAllah, despite the fact that these matters have been hinted at in peculiar ways and indicated by strange signs so that everyone can be informed and not deprive themselves of the ocean of divine graces on that day, it still occurs as it is observed. These themes are also revealed in the Quran as it says: "Do they then wait for anything other than that Allah should come to them in the shadows of the clouds...". However, some scholars of the apparent have misunderstood this verse as one of the signs of the Day of Judgment, which they themselves have rationalized. The content of the verse is as follows: Are they waiting for nothing else but that Allah should come to them in the shade of the clouds? This theme is mentioned in most of the divine books and in all places where the signs of the appearance are mentioned, as previously stated. (edit)
85	و همچنين می فرمايد: "يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ." که مضمون آن اين است: روزی که می آيد آسمان به دودی آشکار و فرو می گيرد مردم را و اين است عذاب اليم. و همين امورات را که مغاير انفس خبيثه و مخالف هوای ناس است حضرت ربّ العزّه محکّ و ميزان قرار داه و به آنها امتحان می فرمايد عباد خود را و تميز می دهد سعيد را از شقيّ و مُعرض را از مقبل چنانچه مذکور شد. و اختلافات و نَسخ و هدم رسومات عاديّه و انعدام اعلام محدوده را به دخان در آيه مذکوره تعبير فرموده و کدام دخان است اعظم از اين دخان که فرو گرفته همه ناس را و عذابی است برای آنها که هرچه می خواهند رفع آن نمايند قادر نيستند؟ و به نار نفس در هر حين به عذابی جديد معذّبند زيرا که هرچه می شنوند که اين امر بديع الهی و حکم منيع صمدانی در اطراف ارض ظاهر شده وهر روز در علوّ است ناری جديد در قلوبشان مشتعل می شود و آنچه ملاحظه می نمايند از قدرت و انقطاع و ثبوت اين اصحاب که هر روز به عنايت الهی محکم تر و راسخ تر می شوند اضطراب تازه در نفوسشان ظاهر می گردد. در اين ايّام که بحمداللّه سطوت الهی چنان غلبه فرموده که جرئت تکلّم ندارند و اگر يکی از اصحاب حقّ را که صد هزار جان به دل و جان رايگان در ره دوست ايثار می نمايد ملاقات نمايند از خوف اظهار ايمان می کنند و چون خلوت می کنند به سبّ و لعن مشغول می شوند. چنانچه می فرمايد: "وَ إِذَا لَقُوكُمْ قَالُواْ آمَنَّا وَ إِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الأَنَامِلَ مِنَ الْغَيْظِ قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ." (edit)	Likewise, He saith: “On the day when the heaven shall give out a palpable smoke, which shall enshroud mankind: this will be an afflictive torment.”60 The All-Glorious hath decreed these very things that are contrary to the desires of wicked men to be the touchstone and standard whereby He proveth His servants, that the just may be known from the wicked, and the faithful distinguished from the infidel. The symbolic term “smoke” denotes grave dissensions, the abrogation and demolition of recognized standards, and the utter destruction of their narrow-minded exponents. What smoke more dense and overpowering than the one which hath now enshrouded all the peoples of the world, which hath become a torment unto them, and from which they hopelessly fail to deliver themselves, however much they strive? So fierce is this fire of self burning within them, that at every moment they seem to be afflicted with fresh torments. The more they are told that this wondrous Cause of God, this Revelation from the Most High, hath been made manifest to all mankind, and is waxing greater and stronger every day, the fiercer groweth the blaze of the fire in their hearts. The more they observe the indomitable strength, the sublime renunciation, the unwavering constancy of God’s holy companions, who, by the aid of God, are growing nobler and more glorious every day, the deeper the dismay which ravageth their souls. In these days, praise be to God, the power of His Word hath obtained such ascendancy over men, that they dare breathe no word. Were they to encounter one of the companions of God who, if he could, would, freely and joyously, offer up ten thousand lives as a sacrifice for his Beloved, so great would be their fear, that they forthwith would profess their faith in Him, whilst privily they would vilify and execrate His name! Even as He hath revealed: “And when they meet you, they say, ‘We believe’; but when they are apart, they bite their fingers’ ends at you, out of wrath. Say: ‘Die in your wrath!’ God truly knoweth the very recesses of your breasts.”6 (edit)	Also, the Quran says: "On the Day the sky will produce a visible smoke, covering the people, this will be a painful torment." The content of this verse is as follows: A day will come when the sky will bring forth a visible smoke that will envelop the people, and this will be a painful torment. These matters, which go against the evil desires and contrary to the whims of the people, are used by the Almighty Lord as a measure and test for His servants. It separates the fortunate from the unfortunate, the one who turns away from the one who turns towards Him, as mentioned before. The variations, abrogations, and destruction of traditional customs and the elimination of defined boundaries are referred to as "smoke" in the aforementioned verse. And what smoke is greater than this smoke that has enveloped all people and is a torment for them, as they are unable to remove it despite their attempts? And they are tortured with a new torment at every moment by the fire of their own selves. For every time they hear that this divine decree and firm command of the Eternal is manifesting itself across the earth and is rising every day, a new fire is kindled in their hearts. And what they observe of the power, determination, and steadfastness of these people of truth who grow stronger and more deeply rooted each day through divine grace, gives rise to new anxieties in their souls. During these days, praise be to Allah, the divine power has so prevailed that they do not dare to speak, and if they encounter one of the people of truth who would willingly sacrifice a hundred thousand lives in the path of the Beloved, they would profess faith out of fear, and when they are alone, they engage in cursing and reviling. As the Quran says, "When they meet you, they say, 'We believe.' But when they are alone, they bite their fingertips in rage against you. Say, 'Die in your rage. Allah is fully aware of what is in the hearts.'" (edit)
86	و عنقريب است که اعلام قدرت الهی را در همه بلاد مرتفع بينی و آثار غلبه و سلطنت او را در جميع ديار ظاهر مشاهده فرمائی. باری، اکثر علماء چون اين آيات را ادراک ننموده‏اند و از مقصود قيامت واقف نشده‏اند لهذا جميع را به قيامت موهوم من حَيثُ لا يَشعُر تفسير می نمايند. خدای واحد شاهد است که اگر قدری بصيرت باشد از تلويح همين دو آيه جميع مطالب که مقصود است ادراک می شود و به صبح منير ايقان به عنايت رحمان واصل می گردند. کَذلِکَ تَغَنُّ عَلَيکَ حَمامَةُ البَقاءِ عَلی اَفنانِ سِدرَةِ البهاء لَعَلَّ تکُونَنَّ فی مناهِج العِلْمِ وَ الحِکمَةِ بإذنِ اللّه سالِکاً. (edit)	Ere long, thine eyes will behold the standards of divine power unfurled throughout all regions, and the signs of His triumphant might and sovereignty manifest in every land. As most of the divines have failed to apprehend the meaning of these verses, and have not grasped the significance of the Day of Resurrection, they therefore have foolishly interpreted these verses according to their idle and faulty conception. The one true God is My witness! Little perception is required to enable them to gather from the symbolic language of these two verses all that We have purposed to propound, and thus to attain, through the grace of the All-Merciful, the resplendent morn of certitude. Such are the strains of celestial melody which the immortal Bird of Heaven, warbling upon the Sadrih of Bahá, poureth out upon thee, that, by the permission of God, thou mayest tread the path of divine knowledge and wisdom. (edit)	It is near at hand that you will witness the proclamation of divine power raised in all lands, and observe the evident signs of His domination and sovereignty in every region. Indeed, most scholars have not grasped these verses and have not understood the true meaning of the Resurrection; therefore, they interpret everything through the lens of an assumed afterlife, without being fully aware. The One God is witness that if there is even a little insight, one can understand all the intended meanings just through the subtle hints in these two verses and, with the grace of the Merciful, they will reach the bright dawn of certainty. Just so, may the dove of eternity sing to you upon the branches of the Lote-Tree of Glory, that you may travel in the paths of knowledge and wisdom by the permission of Allah. (edit)
87	و قوله : "يرسل ملائكته." إلی آخر القول. مقصود از اين ملائکه آن نفوسی هستند که به قوّه روحانيّه، صفات بشريّه را به نار محبّت الهی سوختند و به صفات عالين و کرّوبيّين متّصف گشتند. چنانچه حضرت صادق در وصف کرّوبيين می فرمايد: قومی از شيعيان ما هستند خلف عرش. و از ذکر خلف العرش اگر چه معانی بسيار منظور بوده، هم بر حسب ظاهر و هم بر حسب باطن، و لکن در يک مقام مدلّ است بر عدم وجود شيعه. چنانچه در مقام ديگر می فرمايد: مؤمن مثل کبريت احمر است و بعد به مستمع می فرمايد: آيا کبريت احمر ديده ای؟ ملتفت شويد به اين تلويح که ابلغ از تصريح است دلالت می کند بر عدم وجود مؤمن. اين قول آن حضرت. و حال مشاهده کن چقدر از اين خلق بی انصاف که رائحه ايمان نشنيده‏اند مع ذلک کسانی را که به قول ايشان ايمان محقّق می شود نسبت به کفر می دهند. (edit)	And now, concerning His words: “And He shall send His angels.…” By “angels” is meant those who, reinforced by the power of the spirit, have consumed, with the fire of the love of God, all human traits and limitations, and have clothed themselves with the attributes of the most exalted Beings and of the Cherubim. That holy man, Ṣádiq,62 in his eulogy of the Cherubim, saith: “There stand a company of our fellow-Shí‘ihs behind the Throne.” Divers and manifold are the interpretations of the words “behind the Throne.” In one sense, they indicate that no true Shí‘ihs exist. Even as he hath said in another passage: “A true believer is likened unto the philosopher’s stone.” Addressing subsequently his listener, he saith: “Hast thou ever seen the philosopher’s stone?” Reflect, how this symbolic language, more eloquent than any speech, however direct, testifieth to the nonexistence of a true believer. Such is the testimony of Ṣádiq. And now consider, how unfair and numerous are those who, although they themselves have failed to inhale the fragrance of belief, have condemned as infidels those by whose word belief itself is recognized and established. (edit)	In the verse you've quoted, "He sends His angels..." and so forth, the 'angels' in question refer to those souls who, through spiritual power, have burnt away their human attributes in the fire of Divine love and have embodied the exalted and cherubic traits. As Imam Sadiq says in describing the cherubim: "There are some among our followers who are behind the Divine Throne." While the phrase 'behind the Throne' has many intended meanings, both exoteric and esoteric, in one context, it signifies the absence of true followers (Shi'a). In another context, he says: "The believer is like red sulfur." Then he asks his listener: "Have you seen red sulfur?" Pay attention to this metaphor, which, being more eloquent than explicit description, implies the non-existence of true believers. This is a saying of that Imam. Now, observe how many of these unjust people, who have not perceived the fragrance of faith, nonetheless ascribe disbelief to those who, according to the Imam's words, would be considered to possess true faith. (edit)
88	اری، چون اين وجودات قدسيّه از عوارض بشريّه پاک و مقدّس گشتند و متخلّق به اخلاق روحانيّين و متّصف به اوصاف مقدّسين شدند لهذا اسم ملائکه بر آن نفوس مقدّسه اطلاق گشته. باری، اين است معنی اين کلمات که هر فقره آن به آيات واضحه و دليل های متقنه و براهين لائحه اظهار شد. (edit)	And now, inasmuch as these holy beings have sanctified themselves from every human limitation, have become endowed with the attributes of the spiritual, and have been adorned with the noble traits of the blessed, they therefore have been designated as “angels.” Such is the meaning of these verses, every word of which hath been expounded by the aid of the most lucid texts, the most convincing arguments, and the best established evidences. (edit)	Indeed, when these holy beings were purified and sanctified from human afflictions, and adorned with spiritual morals and characterized by holy attributes, they were therefore referred to as angels. Truly, this is the meaning of these words, each section of which has been demonstrated through clear verses, solid evidence, and compelling arguments. (edit)
89	و چون امم عيسی به اين معانی نرسيدند و اين علامات بر حسب ظاهر چنانچه خود و علمای ايشان ادراک نموده‏اند ظاهر نشد لهذا به مظاهر قدسيّه از آن يوم تا به حال اقبال ننمودند و از جميع فيوضات قدسيّه محروم شدند و از بدايع کلمات صمدانيّه محجوب گشتند. اين است شأن اين عباد در يوم معاد. و اين قدر ادراک ننمودند که اگر در هر عصری علائم ظهور مطابق آنچه در اخبار است در عالمِ ظاهر ظاهر شود ديگر که را يارای انکار و اعراض می ماند و چگونه ميان سعيد و شقيّ و مجرم و متّقی تفصيل می شود؟ مثلاً انصاف دهيد اگر اين عبارات که در انجيل مسطور است بر حسب ظاهر ظاهر شود و ملائکه با عيسی بن مريم از سماء ظاهره با ابری نازل شوند ديگر که يارای تکذيب داردو يا که لايق انکار و قابل استکبار باشد؟ بلکه فی الفور همه اهل ارض را اضطراب به قسمی احاطه می کند که قادر بر حرف و تکلّم نيستند تا چه رسد به ردّ و قبول. و نظر به عدم ادراک اين معانی بود که جمعی از علمای نصاری به آن حضرت معارضه نمودند که اگر تو آن نبيّ موعودی چرا با تو نيستند آن ملائکه که در کتب ما مسطور است که بايد با جمال موعود بيايند تا او را اعانت نمايند در امر او و منذر باشند برای عباد؟ چنانچه ربّ العزّه از لسان ايشان خبر داده : "لَوْلا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيراً." که مضمون آن اين است : چرا فرو فرستاده نشد با محمّد ملکی پس باشد با او بيم دهنده و ترساننده مردمان را. (edit)	As the adherents of Jesus have never understood the hidden meaning of these words, and as the signs which they and the leaders of their Faith have expected have failed to appear, they therefore refused to acknowledge, even until now, the truth of those Manifestations of Holiness that have since the days of Jesus been made manifest. They have thus deprived themselves of the outpourings of God’s holy grace, and of the wonders of His divine utterance. Such is their low estate in this, the Day of Resurrection! They have even failed to perceive that were the signs of the Manifestation of God in every age to appear in the visible realm in accordance with the text of established traditions, none could possibly deny or turn away, nor would the blessed be distinguished from the miserable, and the transgressor from the God-fearing. Judge fairly: Were the prophecies recorded in the Gospel to be literally fulfilled; were Jesus, Son of Mary, accompanied by angels, to descend from the visible heaven upon the clouds; who would dare to disbelieve, who would dare to reject the truth, and wax disdainful? Nay, such consternation would immediately seize all the dwellers of the earth that no soul would feel able to utter a word, much less to reject or accept the truth. It was owing to their misunderstanding of these truths that many a Christian divine hath objected to Muḥammad, and voiced his protest in such words: “If Thou art in truth the promised Prophet, why then art Thou not accompanied by those angels our sacred Books foretold, and which must needs descend with the promised Beauty to assist Him in His Revelation and act as warners unto His people?” Even as the All-Glorious hath recorded their statement: “Why hath not an angel been sent down to Him, so that he should have been a warner with Him?”63 (edit)	The people of Jesus have not reached these meanings, and since these signs have not appeared in the way that they and their scholars have understood, they have not turned towards the holy manifestations from that Day until now. Consequently, they have been deprived of all the holy effusions and have been veiled from the novelties of the words of the Eternal One. This is the state of these servants on the Day of Resurrection. They have not realized that if the signs of appearance in each age, as described in the news, appear in the outer world, then who else would be left to deny and turn away? And how could a distinction be made between the fortunate and the unfortunate, the criminal and the pious? For example, consider, if the expressions written in the Gospel appeared literally, and angels with Jesus son of Mary descended from heaven on a cloud, who else would be worthy of denial, or who would be capable of denial and arrogance? On the contrary, immediately, everyone on earth would be so overwhelmed by a kind of apprehension that they would be unable to speak, let alone reject or accept. This lack of understanding of these meanings led some Christian scholars to oppose the Prophet Muhammad (PBUH). They asked him, "If you are the promised prophet, why aren't the angels with you, which are written in our books to accompany the promised beauty, to support him in his cause, and to warn the servants?" As the Lord of Glory has reported from their tongues, "Why is there not sent down to him an angel to be with him a warner?" which means: "Why isn't an angel sent down with Muhammad to be with him as a warner and a frightener of people?" (edit)
90	اين است که در همه اعهاد و اعصار اين گونه اعتراضات و اختلافات در ميان مردم بوده. و هميشه ايّام مشغول به زخارف قول می شدند که فلان علامت ظاهر نشد و فلان برهان باهر نيامد. و اين مرض ها عارض نمی شد مگر آنکه تمسّک به علمای عصر می جستند در تصديق و تکذيب اين جواهر مجرّده و هياکل الهيّه. و ايشان هم، نظر به استغراق در شئونات نفسيّه و اشتغال به امورات دنيّه فانيه، اين شموس باقيه را مخالف علم و ادراک و معارض جهد و اجتهاد خود می ديدند و معانی کلمات الهيّه و احاديث و اخبار حروفات احديّه را هم بر سبيل ظاهر به ادراک خود معنی و بيان می نمودند لهذا خود و جميع ناس را از نيسان فضل و رحمت ايزدی مأيوس و مهجور نمودند با اينکه خود مذعن و مقرّند به حديث مشهور که می فرمايد: "حديثنا صعب مستصعب." و در جای ديگر می فرمايد: "إن أمرنا صعب مستصعب لا يحتمله إلا ملك مقرب أو نبي مرسل أو عبد امتحن الله قلبه للإيمان" و مسلّم است نزد خود ايشان که هيچ يک از اين ثلاثه در حقّ ايشان صادق نيست. دو قسم اوّل که واضح است و امّا ثالث، هرگز از امتحانات الهی سالم نماندند و در ظهور محکّ الهی جز غِشّ چيزی از ايشان به ظهور نرسيد. (edit)	Such objections and differences have persisted in every age and century. The people have always busied themselves with such specious discourses, vainly protesting: “Wherefore hath not this or that sign appeared?” Such ills befell them only because they have clung to the ways of the divines of the age in which they lived, and blindly imitated them in accepting or denying these Essences of Detachment, these holy and divine Beings. These leaders, owing to their immersion in selfish desires, and their pursuit of transitory and sordid things, have regarded these divine Luminaries as being opposed to the standards of their knowledge and understanding, and the opponents of their ways and judgments. As they have literally interpreted the Word of God, and the sayings and traditions of the Letters of Unity, and expounded them according to their own deficient understanding, they have therefore deprived themselves and all their people of the bountiful showers of the grace and mercies of God. And yet they bear witness to this well-known tradition: “Verily Our Word is abstruse, bewilderingly abstruse.” In another instance, it is said: “Our Cause is sorely trying, highly perplexing; none can bear it except a favorite of heaven, or an inspired Prophet, or he whose faith God hath tested.” These leaders of religion admit that none of these three specified conditions is applicable to them. The first two conditions are manifestly beyond their reach; as to the third, it is evident that at no time have they been proof against those tests that have been sent by God, and that when the divine Touchstone appeared, they have shown themselves to be naught but dross. (edit)	This has been the case in all eras and epochs, with such objections and differences among people always present. And people have always been preoccupied with verbal adornments, saying that certain signs did not appear, and certain clear proofs did not emerge. And these maladies did not afflict them, but they were clinging to the scholars of the age for confirmation or denial of these abstract jewels and divine structures. And these scholars, due to their immersion in psychological affairs and preoccupation with ephemeral worldly matters, saw these everlasting suns contrary to their knowledge and understanding and opposed to their efforts and struggles. They interpreted and explained the meanings of divine words, hadiths, and news of divine letters based on their apparent understanding. Therefore, they made themselves and all people despair of the spring of divine grace and mercy, even though they themselves admit and acknowledge the famous hadith that says: "Our speech is difficult, very difficult." And in another place, it says: "Our affair is difficult, very difficult, no one can bear it except a close angel or a sent prophet or a servant whose heart Allah has tested for faith" and it is agreed among themselves that none of these three categories is true for them. The first two categories are clear, but as for the third, they did not survive the divine trials, and in the manifestation of the divine criterion, nothing other than deception came from them. (edit)
91	سبحان اللّه، با وجود اقرار به اين حديث، علمائی که در مسائل شرعيّه هنوز در ظنّ و شکّ اند چگونه در غوامض مسائل اصول الهيّه و جواهر اسرار کلمات قدسيّه اظهار علم می نمايند و می گويند فلان حديث که از علائم ظهور قائم است هنوز ظاهر نشده با اينکه رائحه معانی احاديث را ابداً ادراک ننموده‏اند و غافل از اينکه جميع علامات ظاهر شد و صراط امر کشيده گشت و المُؤمِنُونَ کَالبَرقِ عَلَيه يَمرُّون و هُم لِظُهُورِ العلامَةِ يَنتَظِرون، قُلْ يا مَلأ الجُهّالِ فَانتَظِرُوا کما کانَ الّذينَ مِنْ قَبلِکُم لَمِنَ المُنتَظرينَ. (edit)	Great God! Notwithstanding their acceptance of the truth of this tradition, these divines who are still doubtful of, and dispute about, the theological obscurities of their faith, yet claim to be the exponents of the subtleties of the law of God, and the expounders of the essential mysteries of His holy Word. They confidently assert that such traditions as indicate the advent of the expected Qá’im have not yet been fulfilled, whilst they themselves have failed to inhale the fragrance of the meaning of these traditions, and are still oblivious of the fact that all the signs foretold have come to pass, that the way of God’s holy Cause hath been revealed, and the concourse of the faithful, swift as lightning, are, even now, passing upon that way, whilst these foolish divines wait expecting to witness the signs foretold. Say, O ye foolish ones! Wait ye even as those before you are waiting! (edit)	"Glory be to God," despite acknowledging this hadith, how can scholars, who are still in doubt and suspicion about jurisprudential issues, claim knowledge of the mysteries of divine principles and the jewels of the secrets of holy words? They say that such and such hadith, which is among the signs of the appearance of the Qa'im, has not yet appeared, even though they have never understood the essence of the meanings of the hadiths. They are oblivious to the fact that all signs have appeared, the path of the affair has been drawn, and the believers pass by it like lightning, and they are waiting for the appearance of the sign. Say, "O assembly of the ignorant, wait as those before you from the waiters waited." (edit)
92	و اگر از ايشان سؤال شود از شرائط ظهور انبيای بعد که در کتب قبل است، از جمله آنها علامات ظهور و اشراق شمس محمّدی است چنانچه مذکور شد و بر حسب ظاهر هيچ يک ظاهر نشد، مع ذلک به چه دليل و برهان نصاری و امثال آنها را ردّ می نمائيد و حکم بر کفر آنها نموده ايد، چون عاجز از جواب می شوند تمسّک به اين نمايند که اين کتب تحريف شده و من عنداللّه نبوده و نيست و حال آنکه خود عبارات آيه شهادت می دهد بر اينکه من عنداللّه است. و مضمون همين آيه در قرآن هم موجود است، لو انتم تعرفون. براستی می گويم مقصود از تحريف را در اين مدّت ادراک ننموده‏اند. (edit)	Were they to be questioned concerning those signs that must needs herald the revelation and rise of the sun of the Muḥammadan Dispensation, to which We have already referred, none of which have been literally fulfilled, and were it to be said to them: “Wherefore have ye rejected the claims advanced by Christians and the peoples of other faiths and regard them as infidels,” knowing not what answer to give, they will reply: “These Books have been corrupted and are not, and never have been, of God.” Reflect: the words of the verses themselves eloquently testify to the truth that they are of God. A similar verse hath been also revealed in the Qur’án, were ye of them that comprehend. Verily I say, throughout all this period they have utterly failed to comprehend what is meant by corrupting the text. (edit)	Indeed, if they are asked about the conditions for the appearance of the prophets after the ones mentioned in the previous books, including the signs of their emergence and the rise of the Mohammadan sun, as mentioned, none of which have visibly appeared, why then do you reject Christians and the like and rule on their disbelief? When they cannot answer, they claim that these books have been distorted and are not from God, while the content of the verses themselves testifies that they are indeed from God. The essence of these verses can also be found in the Quran, if only you could understand. Truthfully, I say that they have not comprehended the meaning of distortion in this period. (edit)
93	بلی، در آيات مُنزله و کلمات مرايای احمديّه ذکر تحريف عالين و تبديل مستکبرين هست، و لکن در مواضع مخصوصه ذکر شده. و از آن جمله حکايت ابن صوريا است در وقتی که اهل خيبر در حکم قصاص زنای محصن و محصنه از نقطه فرقان سؤال نمودند و آن حضرت فرمود حکم خدا رجم است، و ايشان انکار نمودند که در تورات چنين حکمی نيست. حضرت فرمود از علمای خود که را مسلّم و کلام او را مصدّقيد؟ ابن صوريا را قبول نمودند و حضرت او را احضار نمود و فرمود: "اُقسِمُکَ باللّه الَّذی فَلَقَ لکُم البَحرَ وَانزَلَ عَلَيکُم المَنَّ و ظَلَّل لَکُم الغَمام و نَجّاکم مِن فرعون و مَلأِه و فَضَّلکُم عَلَی النّاس ِ بِاَن تَذکُرَ لَنا ما حَکَم بِه مُوسی فی قِصاص الزّانِی المُحْصَن وَ الزّانِيَة المُحْصَنة." که مضمون آن اين است که آن حضرت ابن صوريا را به اين قَسَم های مؤکّد قَسَم دادند که در تورات حکم قصاص در زنای محصن چه نازل شده؟ عرض نمود: يا محمّد، رجم است. آن حضرت فرمود پس چرا اين حکم ميان يهود منسوخ شده و مجری نيست؟ عرض نمود: چون بخت النّصر بيت المقدّس را بسوخت و جميع يهود را بقتل رساند، ديگر يهودی در ارض باقی نماند الّا معدودی قليل. و علمای آن عصر نظر به قلّت يهود و کثرت عمالقه به مشاوره جمع شدند که اگر موافق حکم تورات عمل شود آنچه از دست بخت النّصر نجات يافتند به حکم کتاب مقتول می شوند و به اين مصالح حکم قتل را از ميان بالمرّه برداشتند. باری، در اين بين جبرئيل بر قلب منيرش نازل شد و اين آيه را عرض نمود: "يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ." (edit)	Yea, in the writings and utterances of the Mirrors reflecting the sun of the Muḥammadan Dispensation mention hath been made of “Modification by the exalted beings” and “alteration by the disdainful.” Such passages, however, refer only to particular cases. Among them is the story of Ibn-i-Ṣúríyá. When the people of Khaybar asked the focal center of the Muḥammadan Revelation concerning the penalty of adultery committed between a married man and a married woman, Muḥammad answered and said: “The law of God is death by stoning.” Whereupon they protested saying: “No such law hath been revealed in the Pentateuch.” Muḥammad answered and said: “Whom do ye regard among your rabbis as being a recognized authority and having a sure knowledge of the truth?” They agreed upon Ibn-i-Súríyá. Thereupon Muḥammad summoned him and said: “I adjure thee by God Who clove the sea for you, caused manna to descend upon you, and the cloud to overshadow you, Who delivered you from Pharaoh and his people, and exalted you above all human beings, to tell us what Moses hath decreed concerning adultery between a married man and a married woman.” He made reply: “O Muḥammad! death by stoning is the law.” Muḥammad observed: “Why is it then that this law is annulled and hath ceased to operate among the Jews?” He answered and said: “When Nebuchadnezzar delivered Jerusalem to the flames, and put the Jews to death, only a few survived. The divines of that age, considering the extremely limited number of the Jews, and the multitude of the Amalekites, took counsel together, and came to the conclusion that were they to enforce the law of the Pentateuch, every survivor who hath been delivered from the hand of Nebuchadnezzar would have to be put to death according to the verdict of the Book. Owing to such considerations, they totally repealed the penalty of death.” Meanwhile Gabriel inspired Muḥammad’s illumined heart with these words: “They pervert the text of the Word of God.”6 (edit)	Yes, indeed, the distortion by the high-ranking and the alteration by the arrogant are mentioned in the revealed verses and the Ahmadi mirror words, but they are mentioned in specific contexts. An example of this is the story of Ibn Suriya at the time when the people of Khaybar asked about the punishment for an adulterous married man and woman. The Prophet declared the divine law to be stoning. They denied that there was such a ruling in the Torah. The Prophet asked: "Who among your scholars do you accept and trust his word?" They accepted Ibn Suriya, so the Prophet summoned him and said: "I swear by Allah who parted the sea for you, sent down manna upon you, made the clouds a shade over you, saved you from Pharaoh and his courtiers, and favored you over all people, to tell us what Moses ruled for the punishment of an adulterous married man and woman in the Torah." The meaning of this was that the Prophet swore Ibn Suriya by these firm oaths to reveal what the Torah had decreed as the punishment for adultery by a married person. He said: "O Muhammad, it is stoning." The Prophet asked: "Why then has this law been abrogated among the Jews and is no longer applied?" He said: "When Nebuchadnezzar burned the Temple of Jerusalem and killed all the Jews, none of them remained on earth except a few. The scholars of that era, considering the scarcity of Jews and the abundance of their enemies, gathered in consultation and decided that if they acted according to the law of the Torah, those who survived Nebuchadnezzar would be killed by the law of the book. They decided to completely eliminate the law of capital punishment in this circumstance." During this, Gabriel descended upon the enlightened heart of the Prophet and recited this verse: "They distort words from their [proper] usages." (edit)
94	اين يک موضع بود که ذکر شد. و در اين مقام مقصود از تحريف نه چنان است که اين همج رعاع فهم نموده‏اند چنانچه بعضی می گويند که علمای يهود و نصاری آياتی را که در وصف طلعت محمّديّه بود از کتاب محو نمودند و مخالف آن را ثبت کردند. اين قول نهايت بی معنی و بی اصل است. آيا می شود کسی که معتقد به کتابی گشته و من عنداللّه دانسته آن را محو نمايد؟ و از اين گذشته، تورات در همه روی ارض بود، منحصر به مکّه و مدينه نبود که بتوانند تغيير دهند و يا تبديل نمايند. بلکه مقصود از تحريف همين است که اليوم جميع علمای فرقان به آن مشغولند، و آن تفسير و معنی نمودن کتاب است بر هوی و ميل خود. و چون يهود در زمان آن حضرت آيات تورات را که مدلّ بر ظهور حضرت بود به هوای خود تفسير نمودند و به بيان آن حضرت راضی نشدند لهذا حکم تحريف درباره آنها صدور يافت. چنانچه اليوم مشهود است که چگونه تحريف نمودند امّت فرقان آيات کتاب را در علامات ظهور، به ميل و هوای خود تفسير می نمايند چنانچه مشهود است. (edit)	This is one of the instances that have been referred to. Verily by “perverting” the text is not meant that which these foolish and abject souls have fancied, even as some maintain that Jewish and Christian divines have effaced from the Book such verses as extol and magnify the countenance of Muḥammad, and instead thereof have inserted the contrary. How utterly vain and false are these words! Can a man who believeth in a book, and deemeth it to be inspired by God, mutilate it? Moreover, the Pentateuch had been spread over the surface of the earth, and was not confined to Mecca and Medina, so that they could privily corrupt and pervert its text. Nay, rather, by corruption of the text is meant that in which all Muslim divines are engaged today, that is the interpretation of God’s holy Book in accordance with their idle imaginings and vain desires. And as the Jews, in the time of Muḥammad, interpreted those verses of the Pentateuch that referred to His Manifestation after their own fancy, and refused to be satisfied with His holy utterance, the charge of “perverting” the text was therefore pronounced against them. Likewise, it is clear, how in this day, the people of the Qur’án have perverted the text of God’s holy Book, concerning the signs of the expected Manifestation, and interpreted it according to their inclination and desires. (edit)	This was one context in which distortion was mentioned. And in this case, the meaning of distortion is not as these ignorant ones have understood. Some people claim that the Jewish and Christian scholars erased verses describing the rise of Muhammad from their books and established the opposite. This claim is utterly meaningless and baseless. Is it possible for someone who has faith in a book and believes it to be from Allah to erase it? Moreover, the Torah was present all over the earth, not confined to Mecca and Medina that they could alter or change it. But the meaning of distortion is exactly what all the scholars of the divine law are engaged in today: interpreting and giving meaning to the book according to their own desires and whims. As in the time of the Prophet, when the Jews interpreted the verses of the Torah that were a model for the Prophet's advent according to their desires and were not satisfied with his explanation, the ruling of distortion was issued against them. It's evident today how the followers of the divine law distort the verses of the book related to the signs of the advent, interpreting them according to their whims and desires, as can be seen. (edit)
95	و در مقام ديگر می فرمايد: "وَ قَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلاَمَ اللّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَ هُمْ يَعْلَمُونَ." و اين آيه هم مُدلّ است بر تحريف معانی کلام الهی نه بر محو کلمات ظاهريّه چنانچه از آيه مستفاد می شود. و عقول مستقيمه هم ادراک می نمايد. (edit)	In yet another instance, He saith: “A part of them heard the Word of God, and then, after they had understood it, distorted it, and knew that they did so.”65 This verse, too, doth indicate that the meaning of the Word of God hath been perverted, not that the actual words have been effaced. To the truth of this testify they that are sound of mind. (edit)	In another place, it says: "And indeed, there is among them a party who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, 'This is from Allah,' but it is not from Allah. And they speak untruth about Allah while they know." This verse is also an example of the distortion of the meanings of divine words, not the erasure of literal words, as can be understood from the verse. And this is also understood by upright minds. (edit)
96	و در موضع ديگر می فرمايد: "فَوَيلٌ لِلَّذينَ يَکتُبُونَ الکتَابَ بِاَيديهِمْ ثُمَّ يَقُولُونَ هَذا مِنْ عِنْدِ اللّهِ لِيشْتَرُوا بِهِ ثَمَناً قَليلاً." الی آخر الآيه. و اين آيه در شأن علمای يهود و بزرگان ايشان نازل شد که آن علماء به واسطه استرضای خاطر اغنياء و استجلاب زخارف دنيا و اظهار غلّ و کفر، الواحی چند بر ردّ حضرت نوشتند و به دلائلی چند مستدلّ شدند که ذکر آنها جائز نه، و نسبت دادند ادلّه های خود را که از اسفار تورات مستفاد گشته. (edit)	Again in another instance, He saith: “Woe unto those who, with their own hands, transcribe the Book corruptly, and then say: ‘This is from God,’ that they may sell it for some mean price.”66 This verse was revealed with reference to the divines and leaders of the Jewish Faith. These divines, in order to please the rich, acquire worldly emoluments, and give vent to their envy and misbelief, wrote a number of treatises, refuting the claims of Muḥammad, supporting their arguments with such evidences as it would be improper to mention, and claimed that these arguments were derived from the text of the Pentateuch. (edit)	In another place, it says: "So woe to those who write the Scripture with their own hands, then say, 'This is from Allah,' in order to exchange it for a small price." Until the end of the verse. This verse was revealed about the Jewish scholars and their elders who, to please the wealthy, attract worldly adornments, and express their disbelief, wrote several tablets to refute the Prophet and justified their claims with various proofs which are not permissible to mention, attributing their justifications to the books of the Torah. (edit)
97	چنانچه اليوم مشاهده می شود که چه مقدار ردّ بر اين امر بديع، علمای جاهل عصر نوشته‏اند و گمان نموده‏اند که اين مفتريّات مطابق آيات کتاب و موافق کلمات اولی الالباب است. (edit)	The same may be witnessed today. Consider how abundant are the denunciations written by the foolish divines of this age against this most wondrous Cause! How vain their imaginings that these calumnies are in conformity with the verses of God’s sacred Book, and in consonance with the utterances of men of discernment! (edit)	As can be observed today, ignorant scholars of the present age have written a great deal in rejection of this novel matter, assuming that these fabrications are in accordance with the verses of the Book and in line with the words of the wise. (edit)
98	باری، مقصود از اين اذکار اين بود که اگر بگويند اين علائم مذکوره که از انجيل ذکر شد تحريف يافته و ردّ نمايند و متمسّک به آيات و اخبار شوند مطّلع باشيد که کذب محض و افترای صرف است. بلی، ذکر تحريف به اين معنی که ذکر شد در اماکن مشخّصه هست چنانچه بعضی از آن را ذکر نموديم تا معلوم و مبرهن شود بر هر ذی بصری که احاطه علوم ظاهره هم نزد بعضی از امّيّين الهی هست، ديگر معارضين به اين خيال نيفتند و معارضه ننمايند که فلان آيه دليل بر تحريف است و اين اصحاب از عدم اطّلاع ذکر اين مراتب و مطالب را نموده‏اند. و ديگر آنکه اکثر آيات که مشعر بر تحريف است درباره يهود نازل شده، لو اَنتُم فِی جَزائِر علمِ الفُرقانِ تحبرون. (edit)	Our purpose in relating these things is to warn you that were they to maintain that those verses wherein the signs referred to in the Gospel are mentioned have been perverted, were they to reject them, and cling instead to other verses and traditions, you should know that their words were utter falsehood and sheer calumny. Yea “corruption” of the text, in the sense We have referred to, hath been actually effected in particular instances. A few of these We have mentioned, that it may become manifest to every discerning observer that unto a few untutored holy Men hath been given the mastery of human learning, so that the malevolent opposer may cease to contend that a certain verse doth indicate “corruption” of the text, and insinuate that We, through lack of knowledge, have made mention of such things. Moreover, most of the verses that indicate “corruption” of the text have been revealed with reference to the Jewish people, were ye to explore the isles of Qur’ánic Revelation. (edit)	Indeed, the purpose of these reminders is that if they say the mentioned signs from the Gospel have been corrupted and reject them, holding onto their verses and reports, know that it is utter falsehood and pure fabrication. Yes, the mention of corruption is in the sense that it has been mentioned in specific places, some of which we have mentioned, so it becomes clear and proven to every observer that even the knowledge of the apparent sciences is with some of the divine illiterate ones. Thus, opponents should no longer fall into this illusion and object that such and such a verse is proof of corruption, and these people have mentioned these grades and topics out of lack of knowledge. And moreover, most of the verses that are signs of corruption have been revealed about the Jews, if you are searching in the islands of the knowledge of distinction. (edit)
99	اگر چه از بعضی حمقای ارض شنيده شد که انجيل سماوی در دست نصاری نيست و به آسمان رفته، ديگر غافل از اينکه از همين قول نسبت کمال ظلم و جبر برای حضرت باری جلّ و عزّ ثابت می شود. زيرا بعد از آنکه شمس جمال عيسی از ميان قوم غائب شد و به فلک چهارم ارتقاء فرمود و کتاب حقّ جلّ ذکره که اعظم برهان اوست ميان خلق او، آن هم غائب شود ديگر آن خلق از زمان عيسی تا زمان اشراق شمس محمّدی به چه متمسّک اند و به کدام امر مأمور؟ و ديگر چگونه مورد انتقام منتقم حقيقی می شوند و محلّ نزول عذاب و سياط سلطان معنوی می گردند ؟ از همه گذشته انقطاع فيض فيّاض و انسداد باب رحمت سلطان ايجاد لازم می آيد. فَنَعُوذُ بِاللّه عَمّا يَظُنُّ العبادُ فی حَقِّه، فَتَعالی عَمّا هُم يَعرفُونَ. (edit)	We have also heard a number of the foolish of the earth assert that the genuine text of the heavenly Gospel doth not exist amongst the Christians, that it hath ascended unto heaven. How grievously they have erred! How oblivious of the fact that such a statement imputeth the gravest injustice and tyranny to a gracious and loving Providence! How could God, when once the Daystar of the beauty of Jesus had disappeared from the sight of His people, and ascended unto the fourth heaven, cause His holy Book, His most great testimony amongst His creatures, to disappear also? What would be left to that people to cling to from the setting of the daystar of Jesus until the rise of the sun of the Muḥammadan Dispensation? What law could be their stay and guide? How could such people be made the victims of the avenging wrath of God, the omnipotent Avenger? How could they be afflicted with the scourge of chastisement by the heavenly King? Above all, how could the flow of the grace of the All-Bountiful be stayed? How could the ocean of His tender mercies be stilled? We take refuge with God, from that which His creatures have fancied about Him! Exalted is He above their comprehension! (edit)	Although some foolish people on earth have said that the celestial Gospel is no longer in the hands of Christians and has ascended to heaven, they are oblivious to the fact that by this statement, they affirm the utmost injustice and oppression for the Almighty Creator. This is because after the sun of the beauty of Jesus was absent from his people and ascended to the fourth heaven, the Book of Truth, which is his greatest evidence among his creations, also became absent. Then, to what were these people adhering from the time of Jesus until the emergence of the sun of Muhammad? And to what were they commanded? And then, how do they become subject to the vengeance of the true Avenger, and become the place for the descent of punishment and the whip of the spiritual king? Apart from all this, it would mean that the bounty of the Giver is cut off and the door of mercy of the King of creation is closed. So we seek refuge in God from what the servants presume about Him, for He is exalted above what they know. (edit)
100	ای عزيز، در اين صبح ازلی که انوار "اللهُ نُورُ السَّموَاتِ وَالأَرْضِ" عالم را احاطه نموده و سرادق عصمت و حفظ "وَ يَأْبَى اللّهُ إِلاَّ أَن يُتِمَّ نُورَهُ" مرتفع گشته و يد قدرت "و بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ." مبسوط و قائم شده کمر همّت را محکم بايد بست که شايد به عنايت و مکرمت الهی در مدينه قدسيّه "إنَّا للهِ" وارد شويم تا به مواقع عزّ "إِلَيْهِ لَرَاجِعُون." مقرّ يابيم. انشاءاللّه بايد چشم دل را از اشارات آب و گل پاک نمود تا ادراک مراتب مالانهايه عرفان نمائيد و حقّ را اظهر از آن بينيد که در اثبات وجودش به دليلی محتاج شويد و يا به حجّتی تمسّک جوئيد. (edit)	Dear friend! Now when the light of God’s everlasting Morn is breaking; when the radiance of His holy words: “God is the light of the heavens and of the earth”67 is shedding illumination upon all mankind; when the inviolability of His tabernacle is being proclaimed by His sacred utterance: “God hath willed to perfect His light”;68 and the Hand of omnipotence, bearing His testimony: “In His grasp He holdeth the kingdom of all things,” is being outstretched unto all the peoples and kindreds of the earth; it behooveth us to gird up the loins of endeavor, that haply, by the grace and bounty of God, we may enter the celestial City: “Verily, we are God’s,” and abide within the exalted habitation: “And unto Him we do return.” It is incumbent upon thee, by the permission of God, to cleanse the eye of thine heart from the things of the world, that thou mayest realize the infinitude of divine knowledge, and mayest behold Truth so clearly that thou wilt need no proof to demonstrate His reality, nor any evidence to bear witness unto His testimony. (edit)	O Beloved, in this eternal dawn, where the lights of "Allah is the light of the heavens and the earth" envelop the universe, and the pavilion of infallibility and protection of "And Allah refuses but to perfect His light" is elevated, and the hand of power "in whose hand is the dominion of all things" is extended and established. We should firmly gird up the loins of our resolve, that perhaps by the grace and generosity of the Divine, we may enter into the holy city of "Indeed we belong to Allah", so that we may find residence in the stations of glory "to Him we shall return". God willing, we must cleanse the eye of the heart from the hints of water and clay so that you may perceive the limitless stages of gnosis and see the truth clearer than that which you need evidence to establish its existence or seek an argument to cling to. (edit)

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