Kitab-i-Iqan/Page8

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141	ديگر اگر بخواهم رشحی از اسرار شهادت و ثمرهای آن را ذکر نمايم البتّه اين الواح کفايت نکند و به انتها نرساند. انشاءاللّه اميدواريم که نسيم رحمتی بوزد و شجره وجود از ربيع الهی خلعت جديد پوشد تا به اسرار حکمت ربّانی پی بريم و به عنايت او از عرفان کلّ شیء بی نياز گرديم. تا حال نفسی مشهود نگشت که به اين مقام فائز آيد مگر معدودی قليل که هيچ معروف نيستند تا بعد قضای الهی چه اقتضا نمايد و از خلف سرادق امضا چه ظاهر شود. کَذلِکَ نَذکُرُ لَکُم مِن بَدائعِ امراللّه وَ نُلقی عَلَيکُم من نَغَماتِ الفِردوسِ لَعَلَّکُم بِمواقع العِلمِ تَصِلُونَ و مِن ثَمَراتِ العِلمِ تُرزَقُونَ. پس به يقين بايد دانست که اين شموس عظمت اگر چه بر نقطه تراب جالس باشند بر عرش اعظم ساکن اند و اگر فلسی نزدشان موجود نباشد بر رفرف غنا طائراند و در حينی که در دست دشمنان مبتلايند بر يمين قدرت و غلبه ساکن و در کمال ذلّت ظاهره بر عرش عزّت صمدانی جالس و متّکأ و در نهايت عجز ظاهری بر کرسيّ سلطنت و اقتدار قائم. (edit)	Should We wish to impart unto thee a glimmer of the mysteries of Ḥusayn’s martyrdom, and reveal unto thee the fruits thereof, these pages could never suffice, nor exhaust their meaning. Our hope is that, God willing, the breeze of mercy may blow, and the divine Springtime clothe the tree of being with the robe of a new life; so that we may discover the mysteries of divine Wisdom, and, through His providence, be made independent of the knowledge of all things. We have, as yet, descried none but a handful of souls, destitute of all renown, who have attained unto this station. Let the future disclose what the Judgment of God will ordain, and the Tabernacle of His decree reveal. In such wise We recount unto thee the wonders of the Cause of God, and pour out into thine ears the strains of heavenly melody, that haply thou mayest attain unto the station of true knowledge, and partake of the fruit thereof. Therefore, know thou of a certainty that these Luminaries of heavenly majesty, though their dwelling be in the dust, yet their true habitation is the seat of glory in the realms above. Though bereft of all earthly possessions, yet they soar in the realms of immeasurable riches. And whilst sore tried in the grip of the enemy, they are seated on the right hand of power and celestial dominion. Amidst the darkness of their abasement there shineth upon them the light of unfading glory, and upon their helplessness are showered the tokens of an invincible sovereignty. (edit)	Indeed, if I were to attempt to mention even a droplet from the secrets of martyrdom and its fruits, certainly these tablets would not suffice and would not reach the end. God willing, we hope that a breeze of mercy will blow and the tree of existence will don a new garment from the divine spring, so that we may understand the secrets of divine wisdom and become independent of the gnosis of everything due to His grace. To date, no soul has been observed to reach this rank except for a few who are unknown until after the divine decree, what it requires, and what appears from behind the curtain of the signature. Thus do we mention to you from the wonders of the divine matter and we cast upon you from the melodies of Paradise, so that you may reach the sites of knowledge and be provided with the fruits of knowledge. So, it must be understood with certainty that these suns of greatness, though they may be seated on a point of dust, dwell on the highest throne, and even if they do not have a penny at their disposal, they soar on the flutter of abundance, and while afflicted in the hands of their enemies, they dwell on the right of power and dominance. Despite apparent abasement, they are seated and reclined on the throne of eternal dignity, and in the ultimate apparent helplessness, they stand on the seat of sovereignty and power. (edit)
142	اين است که عيسی بن مريم روزی بر کرسيّ جالس شدند و به نغمات روح القدس بياناتی فرمودند که مضمون آن اين است: ای مردم، غذای من از گياه ارض است که به آن سدّ جوع می نمايم و فراش من سطح زمين است و سراج من در شب ها روشنی ماه است و مرکوب من پاهای منست و کيست از من غنی تر بر روی زمين ؟ قسم به خدا که صد هزار غنا طائف حول اين فقر است و صد هزار ملکوت عزّت طالب اين ذلّت. اگر به رشحی از بحر اين معانی فائز شوی از عالم ملک و هستی در گذری و چون طير نار در حول سراج بهّاج جان بازی. (edit)	Thus Jesus, Son of Mary, whilst seated one day and speaking in the strain of the Holy Spirit, uttered words such as these: “O people! My food is the grass of the field, wherewith I satisfy my hunger. My bed is the dust, my lamp in the night the light of the moon, and my steed my own feet. Behold, who on earth is richer than I?” By the righteousness of God! Thousands of treasures circle round this poverty, and a myriad kingdoms of glory yearn for such abasement! Shouldst thou attain to a drop of the ocean of the inner meaning of these words, thou wouldst surely forsake the world and all that is therein, and, as the Phoenix, wouldst consume thyself in the flames of the undying Fire. (edit)	This is when Jesus, son of Mary, once sat on a throne and expressed statements in the melodies of the Holy Spirit, the essence of which is: "O people, my food comes from the plants of the earth, with which I satisfy my hunger. My bed is the surface of the earth, and my lamp in the nights is the light of the moon. My mount is my own feet. Who then is richer than me on earth?" I swear by God that a hundred thousand affluences revolve around this poverty and a hundred thousand kingdoms of dignity seek this humility. If you attain a droplet from the ocean of these meanings, you will pass through the world of sovereignty and existence in an instant, and like a bird of fire, you will frolic around the luminous lamp of the soul. (edit)
143	و مثل اين از حضرت صادق ذکر شده که روزی شخصی از اصحاب در خدمت آن حضرت شکايت از فقر نمود. آن جمال لا يزالی فرمودند که تو غنی هستی و از شراب غنا آشاميده ای. آن فقير از بيان طلعت منير متحيّر شد که چگونه غنيّ هستم که به فلسی محتاجم؟ آن حضرت فرمود: آيا محبّت ما را نداری؟ عرض نمود: بلی، يا ابن رسول اللّه. فرمود: آيا به هزار دينار اين را مبايعه می نمائی؟ عرض نمود که به جميع دنيا و آنچه در آن است نمی دهم. حضرت فرمودند: آيا نفسی که چنين چيزی نزد او باشد که او را به عالم ندهد چگونه فقير است؟ (edit)	In like manner, it is related that on a certain day, one of the companions of Ṣádiq complained of his poverty before him. Whereupon, Ṣádiq, that immortal beauty, made reply: “Verily thou art rich, and hast drunk the draft of wealth.” That poverty-stricken soul was perplexed at the words uttered by that luminous countenance, and said: “Where are my riches, I who stand in need of a single coin?” Ṣádiq thereupon observed: “Dost thou not possess our love?” He replied: “Yea, I possess it, O thou scion of the Prophet of God!” And Ṣádiq asked him saying: “Exchangest thou this love for one thousand dinars?” He answered: “Nay, never will I exchange it, though the world and all that is therein be given me!” Then Ṣádiq remarked: “How can he who possesses such a treasure be called poor?” (edit)	A similar narration has been mentioned from Imam Sadiq, where one day a person from his followers came to him and complained about his poverty. That eternally beautiful Imam said, "You are rich and have drunk from the wine of affluence." The man was bewildered by the radiant expression of the Imam, wondering how he could be rich while he needed a single dirham. The Imam asked him: "Don't you have our love?" He replied: "Yes, O son of the Messenger of God." The Imam asked: "Would you exchange it for a thousand dinars?" He replied that he would not give it up for all the world and what is in it. The Imam then said: "How can a person who possesses something that he would not trade for the world be considered poor?" (edit)
144	و اين فقر و غنا و ذلّت و عزّت و سلطنت و قدرت و مادون آن که نزد اين همج رعاع معتبر است در آن ساحت مذکور نيست. چنانچه می فرمايد: "يَا أَيُّهَا النّاس أَنتُمُ الْفُقَرَاء إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ." پس مقصود از غنا، غنای از ما سوی است و از فقر، فقر باللّه. (edit)	This poverty and these riches, this abasement and glory, this dominion, power, and the like, upon which the eyes and hearts of these vain and foolish souls are set—all these things fade into utter nothingness in that Court! Even as He hath said: “O men! Ye are but paupers in need of God; but God is the Rich, the Self-Sufficing.”95 By “riches” therefore is meant independence of all else but God, and by “poverty” the lack of things that are of God. (edit)	This notion of poverty and wealth, humiliation and honor, sovereignty and power, and everything else considered valuable by this ignorant mass, does not exist in the aforementioned divine realm. As it is said in the Quran: "O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy." (Quran 35:15). Therefore, the intended meaning of wealth is being free of need from everything else except Allah (Ghaniyyun 'an ma siwahu), and by poverty, it means to be needy towards Allah (Faqirun ilallah). (edit)
145	و ديگر آنکه روزی عيسی بن مريم را يهود احاطه نمودند و خواستند که آن حضرت اقرار فرمايد بر اينکه ادّعای مسيحی و پيغمبری نمودند تا حکم بر کفر آن حضرت نمايند و حدّ قتل بر او جاری سازند. تا آنکه آن خورشيد سماء معانی را در مجلس فيلاطس و قيافا که اعظم علمای آن عصر بود حاضر نمودند. و جميع علما در آن محضر حضور هم رساندند و جمع کثيری برای تماشا و استهزاء و اذيّت آن حضرت مجتمع شدند. و هرچه از آن حضرت استفسار نمودند که شايد اقرار بشنوند حضرت سکوت فرمودند و هيچ متعرّض جواب نشدند. تا آنکه ملعونی برخاست و آمد در مقابل آن حضرت و قسم داد آن حضرت را که آيا تو نگفتی که منم مسيح اللّه و منم ملک الملوک و منم صاحب کتاب و منم مخرّب يوم سبت؟ آن حضرت رأس مبارک را بلند نموده فرمودند: "اَما تَری بانَّ ابْنَ عَن يَمينِ القُدرَةِ وَالقُوّةِ؟" يعنی آيا نمی بينی که پسر انسان جالس بر يمين قدرت و قوّت الهی است؟ و حال آنکه بر حسب ظاهر هيچ اسباب قدرت نزد آن حضرت موجود نبود مگر قدرت باطنيّه که احاطه نموده بود کلّ من فی السّموات و الارض را. ديگر چه ذکر نمايم که بعد از اين قول بر آن حضرت چه وارد آمد و چگونه به او سلوک نمودند. بالاخره چنان در صدد ايذاء و قتل آن حضرت افتادند که به فلک چهارم فرار نمود. (edit)	Similarly, call thou to mind the day when the Jews, who had surrounded Jesus, Son of Mary, were pressing Him to confess His claim of being the Messiah and Prophet of God, so that they might declare Him an infidel and sentence Him to death. Then they led Him away, He Who was the Daystar of the heaven of divine Revelation, unto Pilate and Caiaphas, who was the leading divine of that age. The chief priests were all assembled in the palace, also a multitude of people who had gathered to witness His sufferings, to deride and injure Him. Though they repeatedly questioned Him, hoping that He would confess His claim, yet Jesus held His peace and spake not. Finally, an accursed of God arose and, approaching Jesus, adjured Him saying: “Didst thou not claim to be the Divine Messiah? Didst thou not say, ‘I am the King of Kings, My word is the Word of God, and I am the breaker of the Sabbath day’?” Thereupon Jesus lifted up His head and said: “Beholdest thou not the Son of Man sitting on the right hand of power and might?” These were His words, and yet consider how to outward seeming He was devoid of all power except that inner power which was of God and which had encompassed all that is in heaven and on earth. How can I relate all that befell Him after He spoke these words? How shall I describe their heinous behavior towards Him? They at last heaped on His blessed Person such woes that He took His flight unto the fourth Heaven. (edit)	And another time when the Jews surrounded Jesus son of Mary and demanded that he admit that he claimed to be the Messiah and a prophet, so that they could declare him an infidel and apply the death sentence to him. They then presented this sun of spiritual meanings to the council of Pilate and Caiaphas, who were the greatest scholars of that era. All the scholars were present in that meeting, and a large crowd gathered to watch, ridicule, and torment him. They asked him numerous questions hoping for him to confirm their accusations, but he remained silent and did not respond to any allegations. Until a cursed one stood up and came forward, swearing at Jesus, asking, "Did you not say that you are the Messiah of God, and you are the king of kings, and you are the owner of the book, and you are the violator of the Sabbath?" He then raised his blessed head and said, "Don't you see that the son of man is sitting on the right hand of divine power and might?" meaning, don't you see that the son of man is seated at the right hand of God's power and might? Even though there were no visible signs of power with him, except for the hidden power that had encompassed all who are in the heavens and the earth. What else to mention about what happened to him after this statement and how they treated him. In the end, they tried so hard to harm and kill him that he fled to the fourth heaven. (edit)
146	و همچنين در انجيل لوقا مذکور است که روزی ديگر آن حضرت بر يکی از يهود گذشت که به مرض فلج مبتلا شده بود و بر سرير افتاده. چون آن حضرت را ديد به قرائن شناخت آن حضرت را و استغاثه نمود و آن حضرت فرمودند: "قُم عَن سَريرِکَ فإنَّکَ مَغفُورَةٌ خَطاياکَ." چند يهود که در آن مکان حضور داشتند اعتراض نمودند که "هَل يُمکِنُ لاَحَدٍ اَن يَغفِرَ الخَطايا إلّا اللّه." فَالتَفَتَ المَسيحُ إلَيهم وَقالَ: "اَيّما اَسهَلُ اَنْ اَقُولَ لَهُ قُمْ فَاحمِل سَريرَکَ اَم اَقُول لَه مَغْفُورَةٌ خَطاياکَ لِتَعْلَموا بِاَنَّ لابنِ الإنسان سُلطاناً عَلی الاَرضِ لِمَغْفِرَةِ الخَطايا" که ترجمه آن به فارسی اين است: چون آن حضرت به آن عاجز مسکين فرمودند که برخيز، بدرستی که معاصی تو آمرزيده شد، جمعی از يهود اعتراض نمودند که آيا جز پروردگار غالب قادر کسی قادر بر غفران عباد هست؟ آن حضرت ملتفت به ايشان شده فرمودند که آيا کدام اسهل است نزد شما از اينکه بگويم به اين عاجز فالج برخيز و برو و يا آنکه بگويم آمرزيده است گناهان تو، تا آنکه بدانيد که از برای پسر انسان سلطانی است در ارض برای آمرزش ذنوب مذنبان. اين است سلطنت حقيقی و اقتدار اوليای الهی. همه اين تفاصيل که مکرّر ذکر می شود از همه مقام و همه جا، مقصود اين است که بر تلويحات کلمات اصفيای الهی مطّلع شويد که شايد از بعضی عبارات قدم نلغزد و قلب مضطرب نشود (edit)	It is also recorded in the Gospel according to St. Luke, that on a certain day Jesus passed by a Jew who was sick of the palsy, and lay upon a couch. When the Jew saw Him, he recognized Him, and cried out for His help. Jesus said unto him: “Arise from thy bed; thy sins are forgiven thee.” Certain of the Jews, standing by, protested saying: “Who can forgive sins, but God alone?” And immediately He perceived their thoughts, Jesus answering said unto them: “Whether is it easier to say to the sick of the palsy, arise, and take up thy bed, and walk; or to say, thy sins are forgiven thee? that ye may know that the Son of Man hath power on earth to forgive sins.”96 This is the real sovereignty, and such is the power of God’s chosen Ones! All these things which We have repeatedly mentioned, and the details which We have cited from divers sources, have no other purpose but to enable thee to grasp the meaning of the allusions in the utterances of the chosen Ones of God, lest certain of these utterances cause thy feet to falter and thy heart to be dismayed. (edit)	And likewise, it is mentioned in the Gospel of Luke that one day Jesus passed by a Jew who was afflicted with paralysis and had fallen on his bed. When he saw Jesus, he recognized him through signs and cried out for help. Jesus said to him, "Get up from your bed, your sins are forgiven." A few Jews present there objected, saying "Can anyone forgive sins but God?" Jesus turned to them and said, "Which is easier, to say 'Get up and carry your bed,' or to say 'Your sins are forgiven,' so that you may know that the Son of Man has authority on earth to forgive sins." The Persian translation is: When Jesus told the helpless paralytic to get up, as his sins were truly forgiven, a group of Jews objected, asking if anyone but the Almighty God could forgive the sins of servants? Jesus turned to them and said, "Which is easier in your eyes, to tell this paralytic to get up and go, or to say your sins are forgiven, so that you may know that there is authority on earth for the Son of Man to forgive the sins of sinners. This is the true sovereignty and the power of the divine saints. All these details, repeatedly mentioned from every position and everywhere, aim to enlighten us about the allusions in the words of divine saints, so that perhaps our steps won't slip on some phrases and our hearts won't be disturbed. (edit)
147	و به قدم يقين در صراط حقّ اليقين قدم گذاريم که لعلّ نسيم رضا از رياض قبول الهی بوزد و اين فانيان را به ملکوت جاودانی رساند و عارف شوی بر معانی سلطنت و امثال آن که در اخبار و آيات ذکر يافته. و ديگر آنکه بر آن جناب محقّق و معلوم بوده آنچه را که يهود و نصاری به آن تمسّک جسته‏اند و بر جمال محمّدی اعتراض می نمودند بعينه در اين زمان اصحاب فرقان به همان تشبّث نموده و بر نقطه بيان، روح من فی ملکوت الامر فداه اعتراض می نمايند. اين بی خردان را مشاهده فرما که حرف يهودان را اليوم می گويند و شاعر نيستند. فنعم ما نُزّل مِن قَبْلُ فی شأنهم: "ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ." "لَعَمْرُ کَ إِنَّهُمْ لَفِی سَکرَتِهِمْ يَعْمَهُونَ." (edit)	Thus with steadfast steps we may tread the Path of certitude, that perchance the breeze that bloweth from the meads of the good-pleasure of God may waft upon us the sweet savors of divine acceptance, and cause us, vanishing mortals that we are, to attain unto the Kingdom of everlasting glory. Then wilt thou comprehend the inner meaning of sovereignty and the like, spoken of in the traditions and scriptures. Furthermore, it is already evident and known unto thee that those things to which the Jews and the Christians have clung, and the cavilings which they heaped upon the Beauty of Muḥammad, the same have in this day been upheld by the people of the Qur’án, and been witnessed in their denunciations of the “Point of the Bayán”—may the souls of all that dwell within the kingdom of divine Revelations be a sacrifice unto Him! Behold their folly: they utter the selfsame words, uttered by the Jews of old, and know it not! How well and true are His words concerning them: “Leave them to entertain themselves with their cavilings!”97 “As Thou livest, O Muḥammad! they are seized by the frenzy of their vain fancies.”98 (edit)	And let us step with certainty on the path of truth, so that perhaps the breeze of acceptance from the divine gardens may blow and bring these mortals to the eternal kingdom, and become aware of the meanings of sovereignty and the like that are mentioned in traditions and verses. Also, consider that which was verified and known to that scholar: the Jews and Christians sought to adhere to it and objected to the beauty of Muhammad. Now, at this time, the people of distinction are clinging to the same thing and objecting to the point of the statement, "My soul is in the kingdom of command, sacrificed for him". Look at these foolish ones who are today uttering the words of the Jews and are not poets. What has been previously revealed about them is apt: "Leave them in their indulgence, to play" and "By your life, they are wandering in their intoxication." (edit)
148	چون غيب ازلی و ساذج هويّه، شمس محمّدی را از افق علم و معانی مشرق فرمود از جمله اعتراضات علمای يهود آن بود که بعد از موسی نبّی مبعوث نشود. بلی، طلعتی در کتاب مذکور است که بايد ظاهر شود و ترويج ملّت و مذهب او را نمايد تا شريعه شريعت مذکوره در تورات همه ارض را احاطه نمايد. اين است که از لسان آن ماندگان وادی بُعد و ضلالت، سلطان احديّت می فرمايد: "وَ قَالَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ." ترجمه آن اين است که گفتند يهودان دست خدا بسته شده. بسته باد دست های خود ايشان و ملعون شدند به آنچه افترا بستند. بلکه دست های قدرت الهی هميشه باز و مهيمن است، "يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ." (edit)	When the Unseen, the Eternal, the divine Essence, caused the Daystar of Muḥammad to rise above the horizon of knowledge, among the cavils which the Jewish divines raised against Him was that after Moses no Prophet should be sent of God. Yea, mention hath been made in the scriptures of a Soul Who must needs be made manifest and Who will advance the Faith, and promote the interests of the people, of Moses, so that the Law of the Mosaic Dispensation may encompass the whole earth. Thus hath the King of eternal glory referred in His Book to the words uttered by those wanderers in the vale of remoteness and error: “‘The hand of God,’ say the Jews, ‘is chained up.’ Chained up be their own hands! And for that which they have said, they were accursed. Nay, outstretched are both His hands!”99 “The hand of God is above their hands.”100 (edit)	When the eternal unseen and naive essence commanded the Muhammadan sun to rise from the horizon of knowledge and meanings, among the objections of Jewish scholars was that no prophet should be sent after Moses. However, it is mentioned in the scripture that a rising must occur, that would promote his nation and religion and make the law of the Torah encompass all the earth. This is what the king of unity says from the tongue of those remaining in the valley of distance and error: "And the Jews say, 'The hand of God is chained.' Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended." The translation of this is that the Jews said God's hand is tied. May their hands be tied and cursed for the lie they fabricated. Indeed, the hands of divine power are always open and supreme, "God's hand is above their hands." (edit)
149	اگر چه شرح نزول اين آيه را علمای تفسير مختلف ذکر نموده‏اند و لکن بر مقصود ناظر شويد که می فرمايد: نه چنين است يهود خيال نمودند که سلطان حقيقی طلعت موسوی را خلق نمود و خلعت پيغمبری بخشيد و ديگر دست هايش مغلول و بسته شد و قادر نيست بر ارسال رسولی بعد از موسی. ملتفت اين قول بی معنی شويد که چقدر از شريعه علم و دانش دور است. و اليوم جميع اين مردم به امثال اين مزخرفات مشغول اند. و هزار سال بيش می گذرد که اين آيه را تلاوت می نمايند و بر يهود من حيثُ لا يَشعُر اعتراض می نمايند و ملتفت نشدند و ادراک ننمودند به اينکه خود سرّاً و جهراً می گويند آنچه را که يهود به آن معتقدند. چنانچه شنيده ايد که می گويند جميع ظهورات منتهی شده و ابواب رحمت الهی مسدود گشته، ديگر از مشارق قدس معنوی شمسی طالع نمی شود و از بحر قدم صمدانی امواجی ظاهر نگردد و از خيام غيب ربّانی هيکلی مشهود نيايد. اين است ادراک اين همج رعاع. فيض کلّيّه و رحمت منبسطه که به هيچ عقلی و ادراکی انقطاع آن جائز نيست جائز دانسته و از اطراف و جوانب، کمر ظلم بسته و همّت گماشته‏اند که نار سدره را به ماء ملح ظنون مخمود نمايند و غافل از اينکه زجاج قدرت، سراج احديّه را در حصن حفظ خود محفوظ می دارد. و همين ذلّت کافی است اين گروه را که از اصل مقصود محروم ماندند و از لطيفه و جوهر امر محجوب گشتند. لاَجل آنکه منتهی فيض الهی که برای عباد مقدّر شده لقاءاللّه و عرفان اوست که کلّ به آن وعده داده شده‏اند. و اين نهايت فيض فيّاض قدم است برای عباد او و کمال فضل مطلق است برای خلق او که هيچ يک از اين عباد به آن مرزوق نشدند و به اين شرافت کبری مشرّف نگشتند. و با اينکه چقدر از آيات مُنزله که صريح به اين مطلب عظيم و امر کبير است مع ذلک انکار نموده‏اند و به هوای خود تفسير کرده‏اند. چنانچه می فرمايد: "وَ الّذينَ كَفَرُوا بِآيَاتِ اللَّهِ وَ لِقَائِهِ أُوْلَئِكَ يَئِسُوا مِن رَّحْمَتِي وَ أُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ." و همچنين می فرمايد: "الّذينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو رَبِّهِمْ وَ أَنَّهُمْ إِلَيْهِ رَاجِعُونَ." و در مقام ديگر: "قَالَ الّذينَ يَظُنُّونَ أَنَّهُم مُّلاَقُوا اللّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً." و در مقامی ديگر: "فَمَن فَمَنْ کَانَ يَرجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً." و در مقامی ديگر: "يُدَبِّرُ الأَمْرَ يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ." (edit)	Although the commentators of the Qur’án have related in divers manners the circumstances attending the revelation of this verse, yet thou shouldst endeavor to apprehend the purpose thereof. He saith: How false is that which the Jews have imagined! How can the hand of Him Who is the King in truth, Who caused the countenance of Moses to be made manifest, and conferred upon Him the robe of Prophethood—how can the hand of such a One be chained and fettered? How can He be conceived as powerless to raise up yet another Messenger after Moses? Behold the absurdity of their saying; how far it hath strayed from the path of knowledge and understanding! Observe how in this day also, all these people have occupied themselves with such foolish absurdities. For over a thousand years they have been reciting this verse, and unwittingly pronouncing their censure against the Jews, utterly unaware that they themselves, openly and privily, are voicing the sentiments and belief of the Jewish people! Thou art surely aware of their idle contention, that all Revelation is ended, that the portals of Divine mercy are closed, that from the daysprings of eternal holiness no sun shall rise again, that the Ocean of everlasting bounty is forever stilled, and that out of the Tabernacle of ancient glory the Messengers of God have ceased to be made manifest. Such is the measure of the understanding of these small-minded, contemptible people. These people have imagined that the flow of God’s all-encompassing grace and plenteous mercies, the cessation of which no mind can contemplate, has been halted. From every side they have risen and girded up the loins of tyranny, and exerted the utmost endeavor to quench with the bitter waters of their vain fancy the flame of God’s Burning Bush, oblivious that the globe of power shall within its own mighty stronghold protect the Lamp of God. The utter destitution into which this people have fallen doth surely suffice them, inasmuch as they have been deprived of the recognition of the essential Purpose and the knowledge of the Mystery and Substance of the Cause of God. For the highest and most excelling grace bestowed upon men is the grace of “attaining unto the Presence of God” and of His recognition, which has been promised unto all people. This is the utmost degree of grace vouchsafed unto man by the All-Bountiful, the Ancient of Days, and the fullness of His absolute bounty upon His creatures. Of this grace and bounty none of this people hath partaken, neither have they been honored with this most exalted distinction. How numerous are those revealed verses which explicitly bear witness unto this most weighty truth and exalted Theme! And yet they have rejected it, and, after their own desire, misconstrued its meaning. Even as He hath revealed: “As for those who believe not in the signs of God, or that they shall ever meet Him, these of My mercy shall despair, and for them doth a grievous chastisement await.”101 Also He saith: “They who bear in mind that they shall attain unto the Presence of their Lord, and that unto Him shall they return.”102 Also in another instance He saith: “They who held it as certain that they must meet God, said, ‘How oft, by God’s will, hath a small host vanquished a numerous host!’”103 In yet another instance He revealeth: “Let him then who hopeth to attain the presence of his Lord work a righteous work.”104 And also He saith: “He ordereth all things. He maketh His signs clear, that ye may have firm faith in attaining the presence of your Lord.”105 (edit)	Even though various interpretations of the descent of this verse have been mentioned by exegetes, let's focus on its intended meaning. It says: it's not as the Jews imagined that the real Sovereign created the Moses-like radiance, endowed him with the mantle of prophecy, and then His hands were tied and He was unable to send a messenger after Moses. Notice this meaningless statement, how far it is from the law of knowledge and understanding. And today, all of these people are busy with such nonsense. Over a thousand years have passed that they have been reciting this verse and objecting to the Jews unconsciously, not noticing and not realizing that they themselves secretly and openly say what the Jews believed. As you've heard, they say all manifestations have ended and the doors of God's mercy have closed. No more spiritual sun rises from the holy east, no waves appear from the sea of the eternal step, and no visible temple comes from the tent of divine unseen. This is the understanding of these ignorant people. They have considered the universal grace and expanded mercy, which can never be severed by any intellect or perception, to be limited. From all sides, they've tightened the belt of oppression and lost ambition, trying to turn the fire of the lotus tree into salty, stale water, oblivious that the glass of power keeps the lamp of unity safe in its fortress. This humiliation is enough for this group who have been deprived of the real purpose and veiled from the subtlety and essence of the matter. The ultimate divine grace that has been destined for the servants is to meet God and recognize Him, to which everyone has been promised. This is the ultimate grace of the ever-gracious foot for His servants and the perfection of absolute favor for His creation, none of whom have been blessed with this boundary and have not been honored with this great dignity. Despite the many verses that have been revealed and explicitly point to this great subject and significant matter, they have denied and interpreted it according to their own desires. As it says: "And those who disbelieve in the signs of Allah and meeting Him, those have despaired of My mercy, and they will have a painful punishment." It also says: "Those who think that they will meet their Lord and that they will return to Him." In another position: "Those who assume that they will meet God, how often a small group overcomes a large group." In another position: "So whoever hopes to meet his Lord, let him do righteous work." In another position: "He regulates the command, He details the signs, so that you will be certain of the meeting with your Lord." (edit)
150	جميع اين آيات مدلّه بر لقاء را که حکمی محکم تر از آن در کتب سماوی ملحوظ نگشته انکار نموده‏اند و از اين رتبه بلند اعلی و مرتبه ارجمند ابهی خود را محروم ساخته‏اند. و بعضی ذکر نموده‏اند که مقصود از لقاء، تجلّی اللّه است در قيامت. و حال آنکه اگر گويند تجلّی عامّ مقصود است اين در همه اشياء موجود است. چنانچه از قبل ثابت شد که همه اشياء محلّ و مظهر تجلّی آن سلطان حقيقی هستند و آثار اشراقِ شمسِ مجلّی در مرايای موجودات موجود و لائح است. بلکه اگر انسان را بصر معنوی الهی مفتوح شود ملاحظه می نمايد که هيچ شیء بی ظهور تجلّی پادشاه حقيقی موجود نه. چنانچه همه ممکنات و مخلوقات را ملاحظه می نمائيد که حاکی اند از ظهور و بروز آن نور معنوی. و ابواب رضوان الهی را مشاهده می فرمائيد که در همه اشياء مفتوح گشته برای ورود طالبين در مدائن معرفت و حکمت و دخول واصلين در حدائق علم و قدرت. و در هر حديقه ای عروس معانی ملاحظه آيد که در غرف های کلمات در نهايت تزيين و تلطيف جالس اند. و اکثر آيات فرقانی بر اين مطلب روحانی مدلّ و مشعر است. "وَ إِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ." شاهدی است ناطق، "وَ کُلَّ شیءٍ اَحْصَيْنَاهُ کِتَاباً" گواهی است صادق. حال اگر مقصود از لقاء اللّه، لقاء اين تجلّيات باشد پس جميع ناس به لقاء طلعت لايزال آن سلطان بی مثال مشرّف اند ديگر تخصيص به قيامت چرا؟ (edit)	This people have repudiated all these verses, that unmistakably testify to the reality of “attainment unto the Divine Presence.” No theme hath been more emphatically asserted in the holy scriptures. Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this supreme and glorious station. Some have contended that by “attainment unto the Divine Presence” is meant the “Revelation” of God in the Day of Resurrection. Should they assert that the “Revelation” of God signifieth a “Universal Revelation,” it is clear and evident that such revelation already existeth in all things. The truth of this We have already established, inasmuch as We have demonstrated that all things are the recipients and revealers of the splendors of that ideal King, and that the signs of the revelation of that Sun, the Source of all splendor, exist and are manifest in the mirrors of beings. Nay, were man to gaze with the eye of divine and spiritual discernment, he will readily recognize that nothing whatsoever can exist without the revelation of the splendor of God, the ideal King. Consider how all created things eloquently testify to the revelation of that inner Light within them. Behold how within all things the portals of the Riḍván of God are opened, that seekers may attain the cities of understanding and wisdom, and enter the gardens of knowledge and power. Within every garden they will behold the mystic bride of inner meaning enshrined within the chambers of utterance in the utmost grace and fullest adornment. Most of the verses of the Qur’án indicate, and bear witness to, this spiritual theme. The verse: “Neither is there aught which doth not celebrate His praise”106 is eloquent testimony thereto; and “We noted all things and wrote them down,”107 a faithful witness thereof. Now, if by “attainment unto the Presence of God” is meant attainment unto the knowledge of such revelation, it is evident that all men have already attained unto the presence of the unchangeable Countenance of that peerless King. Why, then, restrict such revelation to the Day of Resurrection? (edit)	All these verses clearly indicate the meeting with God, a command more firm than which is not observed in the heavenly books, yet they have denied and deprived themselves of this lofty and exalted rank. Some have mentioned that the intended meeting is God's manifestation on the Day of Judgment. But if they say the general manifestation is intended, this is present in all things. As we've established before, all things are the location and appearance of the manifestation of that real Sovereign, and the traces of the shining sun's illumination exist and are obvious in the mirrors of beings. If one's spiritual divine vision is opened, one would see that nothing exists without the appearance of the manifestation of the real King. If you observe all possibilities and creations, they bear witness to the appearance and emergence of that spiritual light. You will observe that the doors of divine approval have been opened in all things for the entrance of seekers into the cities of knowledge and wisdom, and for the entry of those who have reached into the gardens of knowledge and power. In each garden, you see the brides of meanings sitting in the utmost adornment and refinement in the chambers of words. Most of the verses of the Criterion are signs and indications of this spiritual subject. "And there is not a thing except that it praises Him with His praise," is a speaking witness. "And everything We have enumerated in a book," is a truthful witness. Now, if the intended meeting with God is to meet these manifestations, then all people are honored with the meeting with the continuous and unparalleled radiance of that King. Then why is it specifically assigned to the Day of Judgment? (edit)
151	و اگر گويند مقصود تجلّی خاصّ است آن هم اگر در عين ذات است در حضرت علم ازلاً، چنانچه جمعی از صوفيّه اين مقام را تعبير به فيض اقدس نموده‏اند، بر فرض تصديق اين رتبه، صدق لقاء برای نفسی در اين مقام صادق نيايد لاَجل آنکه اين رتبه در غيب ذات محقّق است واحدی به آن فائز نشود. "السَّبيلُ مَسدُودٌ وَ الطَّلَبُ مَردُودٌ." افئده مقرّبين به اين مقام طيران ننمايد تا چه رسد به عقول محدودين و محتجبين. (edit)	And were they to maintain that by “divine Presence” is meant the “Specific Revelation of God,” expressed by certain Ṣúfís as the “Most Holy Outpouring,” if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge. Assuming the truth of this hypothesis, “attainment unto the divine Presence” is in this sense obviously possible to no one, inasmuch as this revelation is confined to the innermost Essence, unto which no man can attain. “The way is barred, and all seeking rejected.” The minds of the favorites of heaven, however high they soar, can never attain this station, how much less the understanding of obscured and limited minds. (edit)	And if they say the intended manifestation is specific, and if it is in the essence itself in the presence of eternal knowledge, as some Sufis have described this station as the "most holy emanation", assuming the acceptance of this rank, the truth of meeting oneself in this station does not hold true. This is because this rank is realized in the unseen of the essence, and no one can achieve it. "The path is blocked, and the search is rejected." The hearts of the near ones do not fly to this station, let alone the limited and veiled minds. (edit)
152	و اگر گويند تجلّی ثانی است که معبّر به فيض مقدّس شده اين مسلّماً در عالم خلق است، يعنی در عالم ظهور اوّليّه و بروز بدعيّه. و اين مقام مختصّ به انبياء و اوليای اوست چه که اعظم و اکبر از ايشان در عوالم وجود موجود نگشته. چنانچه جميع بر اين مطلب مقرّ و مذعن اند. و ايشانند محالّ و مظاهر جميع صفات ازليّه و اسماء الهيّه. و ايشانند مرايائی که تمام حکايت می نمايند و جميع آنچه به ايشان راجع است فی الحقيقه به حضرت ظاهر مستور راجع. و معرفت مبدأ و وصول به او حاصل نمی شود مگر به معرفت و وصول اين کينونات مشرقه از شمس حقيقت. پس، از لقاء اين انوار مقدّسه لقاء اللّه حاصل می شود و از علمشان علم اللّه و از وجهشان وجه اللّه و از اوّليّت و آخريّت و ظاهريّت و باطنيّت اين جواهر مجرّده ثابت می شود از برای آن شمس حقيقت باَنّه "هُوَ الأَوَّلُ وَ الآخِرُ وَالظَّاهِرُ وَ الْبَاطِنُ." و همچنين سائر اسماء عاليه و صفات متعاليه. لهذا هر نفسی که به اين انوار مضيئه ممتنعه و شموس مشرقه لائحه در هر ظهور موفّق و فائز شد او به لقاءاللّه فائز است و در مدينه حيات ابديّه باقيه وارد. و اين لقاء ميسّر نشود برای احدی الّا در قيامت که قيام نفس اللّه است به مظهر کلّيّه خود. (edit)	And were they to say that by “divine Presence” is meant the “Secondary Revelation of God,” interpreted as the “Holy Outpouring,” this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God. Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being. This truth all recognize, and bear witness thereto. These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God. They are the mirrors that truly and faithfully reflect the light of God. Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible. The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining, therefore, to the presence of these holy Luminaries, the “Presence of God” Himself is attained. From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendor of the Face of God is made manifest. Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is “the First and the Last, the Seen, and the Hidden.”108 Likewise the other lofty names and exalted attributes of God. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the “Presence of God” Himself, and entered the city of eternal and immortal life. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation. (edit)	And if they say the second manifestation, which is referred to as the "sacred emanation", is certainly in the realm of creation, meaning in the world of primary appearances and secondary emanations. This station is specific to the Prophets and the Friends of God, as there is no greater or larger existence in the realms of existence. Everyone agrees and acknowledges this. They are the manifestations and mirrors of all eternal attributes and divine names. They are the mirrors that tell the whole story, and everything that relates to them, in truth, relates to the manifest yet hidden presence. Recognition of the origin and attaining Him can only be achieved through the recognition and attaining of these existences, illuminated by the sun of truth. Thus, from meeting these sacred lights, one attains the meeting with God; from their knowledge, one attains the knowledge of God; from their face, one attains the face of God. And the primordiality, ultimateness, outer and inner realities of these abstract jewels establish that for the sun of truth, He is "the First and the Last, the Outward and the Inward." And so too are all the exalted names and transcendent attributes. Thus, every soul that is successful and victorious in any appearance, to these illuminating and inaccessible lights, and to these rising suns, is successful in meeting God, and enters into the city of everlasting and eternal life. And this meeting cannot be facilitated for anyone except on the Day of Resurrection, which is the self-resurrection of God in His all-encompassing manifestation. (edit)
153	و اين است معنی قيامت که در کلّ کتب مسطور و مذکور است و جميع بشارت داده شده‏اند به آن يوم. حال ملاحظه فرمائيد که آيا يومی از اين يوم عزيزتر و بزرگ تر و معظّم تر تصوّر می شود که انسان چنين روز را از دست بگذارد و از فيوضات اين يوم که به مثابه ابر نيسان از قِبَل رحمان در جريان است خود را محروم نمايد؟ و بعد از آنکه به تمام دليل مدلّل شد که يومی اعظم از اين يوم و امری اعزّ از اين امر نه، چگونه می شود که انسان به حرف متوهّمين و ظانّين از چنين فضل اکبر مأيوس گردد؟ و بعد از همه اين دلائل محکمه متقنه که هيچ عاقلی را گريزی نه و هيچ عارفی را مفرّی نه آيا روايت مشهور را نشنيده اند که می فرمايد: "إذا قام القائم قامت القيامة"؟ و همچنين أئمّه هدی و انوار لاتطفی "هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ." را که مسلّماً از امورات محدثه در قيامت می دانند به حضرت قائم و ظهور او تفسير نموده‏اند. (edit)	This is the meaning of the “Day of Resurrection,” spoken of in all the scriptures, and announced unto all people. Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind? Having thus conclusively demonstrated that no day is greater than this Day, and no revelation more glorious than this Revelation, and having set forth all these weighty and infallible proofs which no understanding mind can question, and no man of learning overlook, how can man possibly, through the idle contention of the people of doubt and fancy, deprive himself of such a bountiful grace? Have they not heard the well-known tradition: “When the Qá’im riseth, that day is the Day of Resurrection”? In like manner, the Imáms, those unquenchable lights of divine guidance, have interpreted the verse: “What can such expect but that God should come down to them overshadowed with clouds,”109—a sign which they have unquestionably regarded as one of the features of the Day of Resurrection—as referring to the Qá’im and His manifestation. (edit)	This is the meaning of the Resurrection as written and mentioned in all scriptures, and all have been given glad tidings of that Day. Now, consider whether a day can be conceived as more precious, greater, and more majestic than this day, that a person would let such a day slip away and deprive himself of the blessings of this day which, like the April showers, are flowing from the Merciful. After demonstrating convincingly with all evidence that there is no day more magnificent than this day and no matter more glorious than this matter, how can a person lose hope in such a great grace due to the conjectures of the deluded and the skeptical? And after all these strong, refined proofs which allow no escape for any rational person, and no denial for any gnostic, have they not heard the famous narration that says: "When the Qa'im (the one who will rise) rises, the Resurrection rises"? Similarly, the Imams of Guidance and the unfading lights have interpreted the verse "Are they waiting for God to come to them in canopies of clouds?" which is undoubtedly considered as one of the occurring matters in the Resurrection, in the context of the presence of the Qa'im and his manifestation. (edit)
154	پس ای برادر، معنی قيامت را ادراک نما و گوش را از حرف های اين مردم مردود پاک فرما. اگر قدری به عوالم انقطاع قدم گذاری شهادت می دهيد که يومی اعظم از اين يوم و قيامتی اکبر از اين قيامت متصوّر نيست و يک عمل در اين يوم مقابل است با اعمال صد هزار سنه، بلکه استغفراللّه از اين تحديد زيرا که مقدّس است عمل اين يوم از جزای محدود. و اين همج رعاع چون معنی قيامت و لقای الهی را ادراک ننمودند لهذا از فيض او بالمرّه محجوب ماندند. با اينکه مقصود از علم و زحمات آن وصول و معرفت اين مقام است، مع ذلک همه مشغول به علوم ظاهره شده‏اند. چنانچه آنی منفکّ نيستند و از جوهر علم و معلوم چشم پوشيده‏اند. گويا نمی از يمّ علم الهی ننوشيدند و به قطره ای از سحاب فيض رحمانی فائز نگشتند. (edit)	Strive, therefore, O my brother, to grasp the meaning of “Resurrection,” and cleanse thine ears from the idle sayings of these rejected people. Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived. One righteous work performed in this Day, equaleth all the virtuous acts which for myriads of centuries men have practiced—nay, We ask forgiveness of God for such a comparison! For verily the reward which such a deed deserveth is immensely beyond and above the estimate of men. Inasmuch as these undiscerning and wretched souls have failed to apprehend the true meaning of “Resurrection” and of the “attainment unto the divine Presence,” they therefore have remained utterly deprived of the grace thereof. Although the sole and fundamental purpose of all learning, and the toil and labor thereof, is attainment unto, and the recognition of, this station, yet they are all immersed in the pursuit of their material studies. They deny themselves every moment of leisure, and utterly ignore Him, Who is the Essence of all learning, and the one Object of their quest! Methinks, their lips have never touched the cup of divine Knowledge, nor do they seem to have attained even a dewdrop of the showers of heavenly grace. (edit)	So, my brother, grasp the meaning of the Resurrection and keep your ears pure from the words of these rejected people. If you step a little into the realms of detachment, you will testify that there is no day more magnificent than this day, and no resurrection greater than this resurrection. One act on this day is equivalent to the deeds of a hundred thousand years. Indeed, God forbid that we limit it, because the action of this day is sanctified beyond finite recompense. These ignorant people, failing to grasp the meaning of the Resurrection and the meeting with God, have thus been completely veiled from His bounty. Even though the purpose of knowledge and its labors is to achieve and understand this station, they are all preoccupied with exoteric sciences. It's as if they are inseparable from them, and they turn a blind eye to the essence of knowledge and what is known. It's as if they have not tasted even a drop from the ocean of divine knowledge, and have not been fortunate enough to receive even a droplet from the cloud of God's merciful bounty. (edit)
155	حال ملاحظه فرمائيد اگر کسی در يوم ظهور حقّ ادراک فيض لقاء و معرفت مظاهر حقّ را ننمايد آيا صدق عالم بر او می شود اگر چه هزار سنه تحصيل کرده باشد و جميع علوم محدوده ظاهريّه را اخذ نموده باشد؟ و اين بالبديهه معلوم است که تصديق علم در حقّ او نمی شود. و لکن اگر نفسی حرفی از علم نديده باشد و به اين شرافت کبری فائز شود البتّه او از علمای ربّانی محسوب است زيرا به غايت قصوای علم و نهايت و منتهای آن فائز گشته. (edit)	Consider, how can he that faileth in the day of God’s Revelation to attain unto the grace of the “Divine Presence” and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men? It is surely evident that he can in no wise be regarded as possessed of true knowledge. Whereas, the most unlettered of all men, if he be honored with this supreme distinction, he verily is accounted as one of those divinely learned men whose knowledge is of God; for such a man hath attained the acme of knowledge, and hath reached the furthermost summit of learning. (edit)	Now consider this: if someone does not attain the bounty of divine meeting and understanding the manifestations of truth on the day of God's revelation, can they truly be regarded as a scholar, even if they have spent a thousand years studying and have acquired all the bounded exoteric sciences? It is evidently clear that such a person would not be truly recognized as a scholar of the divine. However, if someone has not seen a word of knowledge but has achieved this great honor, they are undoubtedly counted among the divine scholars because they have reached the farthest ends of knowledge, its culmination, and its ultimate purpose. (edit)
156	و اين رتبه هم از علائم ظهور است چنانچه می فرمايد: "يَجْعَلُ اَعلاکُم اَسْفَلَکم وَ اَسْفَلَکُم اَعلاکُم." و همچنين در فرقان می فرمايد: "وَ نُرِيدُ أَن نَّمُنَّ عَلَى الّذينَ اسْتُضْعِفُوا فِي الأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوَارِثِينَ." و اين مشاهده شد که اليوم چه مقدار از علماء نظر به اعراض در اسفل اراضی جهل ساکن شده‏اند و اساميشان از دفتر عالين و علماء محو شده. و چه مقدار از جهّال، نظر به اقبال، به اعلی افق علم ارتفاع جستند و اسمشان در الواح علم و به قلم قدرت ثبت گشته. کذلک "يَمْحُوا اللّهُ مَا يَشَاء وَيُثْبِتُ وَ عِندَهُ أُمُّ الْكِتَابِ." اين است که گفته‏اند: "طلبُ الدَّليلِ عِندَ حُصُولِ المدلولِ قبيحٌ و الاشتِغالُ بِالعِلمِ بَعدَ الوُصُولِ إلَی المَعلُومِ مَذْمُومٌ." قُل يا اَهلَ الاَرضِ هذا فَتیً نارِيٌّ يَرکُضُ فی بَرِّيَّةِ الرُّوحِ و يُبَشِّرُکُم بِسراج اللّه وَ يُذَکِّرُکُمْ بِالاَمرِ الّذی کانَ عَن اُفُقِ القُدسِ فی شَطرِ العراقِ تَحتَ حُجُباتِ النّور بِالسّترِ مَشهُوداً. (edit)	This station is also one of the signs of the Day of Revelation; even as it is said: “The abased amongst you, He shall exalt; and they that are exalted, He shall abase.” And likewise, He hath revealed in the Qur’án: “And We desire to show favor to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs.”110 It hath been witnessed in this day how many of the divines, owing to their rejection of the Truth, have fallen into, and abide within, the uttermost depths of ignorance, and whose names have been effaced from the scroll of the glorious and learned. And how many of the ignorant who, by reason of their acceptance of the Faith, have soared aloft and attained the high summit of knowledge, and whose names have been inscribed by the Pen of Power upon the Tablet of divine Knowledge. Thus, “What He pleaseth will God abrogate or confirm: for with Him is the Source of Revelation.”111 Therefore, it hath been said: “To seek evidence, when the Proof hath been established is but an unseemly act, and to be busied with the pursuit of knowledge when the Object of all learning hath been attained is truly blameworthy.” Say: O people of the earth! Behold this flamelike Youth that speedeth across the limitless profound of the Spirit, heralding unto you the tidings: “Lo: the Lamp of God is shining,” and summoning you to heed His Cause which, though hidden beneath the veils of ancient splendor, shineth in the land of ‘Iráq above the dayspring of eternal holiness. (edit)	This rank is also one of the signs of the advent, as it is said: "He will make your highest ones your lowest ones and your lowest ones your highest ones." Similarly, in Surah Al-Furqan, it is said: "And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors." We see today how many of the scholars, due to their indifference, have descended into the lowest lands of ignorance and their names have been erased from the register of the high and learned. And how many of the ignorant, due to their ambition, have ascended to the highest horizon of knowledge, and their names have been recorded in the tablets of knowledge with the pen of power. Thus, "God erases what He wills, and confirms, and with Him is the mother of the Book." This is what has been said: "Seeking evidence when the intended is achieved is ugly, and being occupied with knowledge after reaching the known is reprehensible." Say, O people of the earth, this is a fiery youth who runs in the wilderness of the spirit and brings you good news of the lamp of God and reminds you of the command that was from the horizon of holiness in the half of Iraq, under the veils of light, with the cover seen. (edit)
157	ای دوست من، اگر قدری در سماوات معانی فرقان طيران فرمائی و در ارض معرفت الهی که در آن مبسوط گشته تفرّج نمائی بسيار از ابواب علوم بر وجه آن جناب مفتوح شود و خواهيد يقين نمود بر اينکه جميع اين امور که اليوم اين عباد را منع می نمايد از ورود در شاطی بحر ازلی بعينها در ظهور نقطه فرقان هم مردم آن عصر را منع نموده از اقرار به آن شمس و اذعان به آن. و همچنين بر اسرار رجعت و بعثت مطّلع شوی و به اعلی غُرف يقين و اطمينان مقرّ يابی. (edit)	O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qur’án, were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst assuredly find unnumbered doors of knowledge set open before thee. Thou wouldst certainly recognize that all these things which have in this day hindered this people from attaining the shores of the ocean of eternal grace, the same things in the Muḥammadan Dispensation prevented the people of that age from recognizing that divine Luminary, and from testifying to His truth. Thou wilt also apprehend the mysteries of “return” and “revelation,” and wilt securely abide within the loftiest chambers of certitude and assurance. (edit)	My friend, if you take a little flight in the heavens of the meanings of Furqan (The Criterion) and stroll in the land of divine knowledge that is spread therein, many doors of knowledge will open to you in the face of that noble presence. You will be certain that all these matters that today prevent these servants from entering the shore of the eternal sea also prevented the people of that era from recognizing that Sun at the emergence of the point of Furqan and from acknowledging it. Similarly, you will gain insight into the secrets of Raj'at (return) and Ba'that (resurrection), and you will find a place in the highest chambers of certainty and tranquility. This spiritual journey and exploration of divine knowledge can lead you to an understanding that goes beyond surface appearances, and it can provide you with a broader perspective on the mysteries of life and existence. It is a journey of self-discovery, of understanding one's purpose in the grand scheme of existence, and of achieving spiritual tranquility and certainty in one's beliefs and actions. (edit)
158	از جمله اينکه روزی جمعی از مجاحدان آن جمال بی مثال و محرومان از کعبه لايزال از روی استهزاء عرض نمودند: "إِنَّ اللّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حتّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ." مضمون آن اين است که پروردگار عهد کرده است به ما که ايمان نياوريم به رسولی مگر آنکه معجزه هابيل و قابيل را ظاهر فرمايد، يعنی قربانی کند و آتشی از آسمان بيايد و آن را بسوزاند، چنانچه در حکايت هابيل شنيده‏اند و در کتب مذکور است. آن حضرت در جواب فرمودند: "قَدْ جَاءكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَ بِالّذي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ." ترجمه آن اين است که آن حضرت فرمودند: آمد به سوی شما پيش از من رسول های پروردگار با بيّنات ظاهرات و به آنچه شما می طلبيد، پس چرا کُشتيد آن رسل پروردگار را اگر هستيد راست گويان؟ حال انصاف دهيد، بر حسب ظاهر آن عباد که در عصر و عهد آن حضرت بوده‏اند کجا در عهد آدم يا انبيای ديگر بودند که چند هزار سال فاصله بود از عهد آدم تا آن زمان؟ مع ذلک چرا آن جوهر صدق نسبت قتل هابيل و يا انبيای ديگر را به عباد زمان خود فرمود؟ چاره نداری يا اينکه نعوذ باللّه نسبت کذب و يا کلام لغو به آن حضرت بدهی يا بگوئی آن اشقياء همان اشقياء بودند که در هر عصری با نبييّن و مرسلين معارضه می نمودند تا آنکه بالاخره همه را شهيد نمودند. (edit)	And it came to pass that on a certain day a number of the opponents of that peerless Beauty, those that had strayed far from God’s imperishable Sanctuary, scornfully spoke these words unto Muḥammad: “Verily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour.”112 The purport of this verse is that God hath covenanted with them that they should not believe in any messenger unless he work the miracle of Abel and Cain, that is, offer a sacrifice, and the fire from heaven consume it; even as they had heard it recounted in the story of Abel, which story is recorded in the scriptures. To this, Muḥammad, answering, said: “Already have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.”113 And now, be fair; How could those people living in the days of Muḥammad have existed, thousands of years before, in the age of Adam or other Prophets? Why should Muḥammad, that Essence of truthfulness, have charged the people of His day with the murder of Abel or other Prophets? Thou hast none other alternative except to regard Muḥammad as an impostor or a fool—which God forbid!—or to maintain that those people of wickedness were the selfsame people who in every age opposed and caviled at the Prophets and Messengers of God, till they finally caused them all to suffer martyrdom. (edit)	Among the events was when a group of deniers of that unparalleled beauty and those deprived of the eternal Kaaba, mockingly stated, "Indeed, Allah has made a covenant with us that we will not believe in a messenger until he brings us a sacrifice consumed by fire." The content of this is that the Lord has made a pact with us that we won't believe in a messenger unless he performs the miracle of Abel and Cain, meaning he sacrifices something and a fire from the sky comes and consumes it, as it's mentioned in the story of Abel and written in the books. His Holiness replied, "Indeed, messengers have come to you before me with clear signs and with what you demand, so why did you kill those messengers of God if you are truthful?" The translation of this is that His Holiness said: Prophets came to you before me with clear signs and with what you are demanding, so why did you kill those messengers of God if you are truthful? Now be fair, in the apparent age and time of His Holiness, where were these servants during the time of Adam or other prophets? There was a gap of several thousand years between the era of Adam and that time. Despite this, why did His Holiness attribute the killing of Abel or other prophets to the servants of his time? There is no choice but to say that God forbid, either you attribute a lie or futile words to His Holiness or you say that those wicked people were the same wicked people who opposed the prophets and messengers in every era until they eventually martyred all of them. (edit)
159	درست در اين بيان تفکّر فرما تا نسيم خوش عرفان از مصر رحمان بوزد و جان را از بيان خوش جانان به حديقه عرفان رساند. اين بود که مردم غافل چون معنی اين بيانات بالغه کامله را ادراک نمی نمودند و جواب را به گمان خود مطابق سؤال نمی يافتند لهذا نسبت عدم علم و جنون به آن جواهر علم و عقل می دادند. (edit)	Ponder this in thine heart, that the sweet gales of divine knowledge, blowing from the meads of mercy, may waft upon thee the fragrance of the Beloved’s utterance, and cause thy soul to attain the Riḍván of understanding. As the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding. (edit)	Reflect carefully on this explanation so that the sweet breeze of gnosis from the land of Mercy may be smelled, and the soul may be led to the garden of understanding by the sweet discourse of the Beloved. This is why the heedless people, unable to comprehend the lofty and complete meanings of these statements, and not finding the answer in accordance with their own assumptions and questions, therefore attributed lack of knowledge and madness to those jewels of knowledge and wisdom. (edit)
160	و همچنين در آيه ديگر می فرمايد تعرّضاً به اهل زمان: "وَ كَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الّذينَ كَفَرُواْ فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ." می فرمايد: بودند اين گروه که با کفّار مجاهده و قتال می نمودند در راه خدا و طلب فتح می نمودند برای نصرت امراللّه، پس چون آمد ايشان را آن کسی که شناخته بودند کافر شدند به او. پس لعنت خدا بر کافران. حال ملاحظه فرمائيد که از آيه چنين مستفاد می شود که مردم زمان آن حضرت همان مردمی بودند که در عهد انبيای قبل برای ترويج آن شريعت و ابلاغ امراللّه مجادله و محاربه می نمودند و حال آنکه مردم عهد عيسی و موسی غير مردم زمان آن حضرت بودند. و ديگر آنکه آن کسی را که از قبل شناخته بودند موسی بود صاحب تورات و عيسی بود صاحب انجيل. مع ذلک چرا آن حضرت می فرمايد چون آمد بسوی ايشان آن کسی که او را شناخته بودند که عيسی باشد يا موسی، به او کافر شدند؟ و حال آنکه آن حضرت نظر به ظاهر، موسوم به اسم ديگر بودند که محمّد باشد و از مدينه ديگر ظاهر شدند و به لسان ديگر و شرع ديگر آمدند. مع ذلک چگونه حکم آيه ثابت می شود و ادراک می گردد؟ (edit)	Likewise, Muḥammad, in another verse, uttereth His protest against the people of that age. He saith: “Although they had before prayed for victory over those who believed not, yet when there came unto them He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!”114 Reflect how this verse also implieth that the people living in the days of Muḥammad were the same people who in the days of the Prophets of old contended and fought in order to promote the Faith, and teach the Cause, of God. And yet, how could the generations living at the time of Jesus and Moses, and those who lived in the days of Muḥammad, be regarded as being actually one and the same people? Moreover, those whom they had formerly known were Moses, the Revealer of the Pentateuch, and Jesus, the Author of the Gospel. Notwithstanding, why did Muḥammad say: “When He of Whom they had knowledge came unto them”—that is Jesus or Moses—“they disbelieved in Him”? Was not Muḥammad to outward seeming called by a different name? Did He not come forth out of a different city? Did He not speak a different language, and reveal a different Law? How then can the truth of this verse be established, and its meaning be made clear? (edit)	Likewise, in another verse addressing the people of His time, He says: "They used to seek victory in battles over the disbelievers and when there came to them that which they recognized, they disbelieved in it. So the curse of Allah is on the disbelievers." It states: This group used to fight against the disbelievers in the path of God, seeking victory for the cause of God. But when the one whom they had recognized came to them, they disbelieved in him. Therefore, may God's curse be on the disbelievers. Now, observe from the verse that it is understood that the people of His time were the same people who, in the time of previous prophets, argued and fought to promote that religious law and deliver God's command. Even though the people of the time of Jesus and Moses were different from the people of His time. Furthermore, the one they had previously recognized was Moses, the bearer of the Torah, and Jesus, the bearer of the Gospel. However, why does He say, when the one they had recognized, whether Jesus or Moses, came to them, they disbelieved in him? Given that He, in appearance, was known by a different name, which is Muhammad, and appeared from a different city and came with a different language and different law. How then is the judgment of the verse confirmed and comprehended? (edit)

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