Kitab-i-Iqan/Page12

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221	مثلاً فرقان از برای امّت رسول حصن محکم بوده که در زمان او هر نفسی داخل او شد از رمی شياطين و رمح مخالفين و ظنونات مجتثّه و اشارات شرکيّه محفوظ ماند. و همچنين مرزوق شد به فواکه طيّبه احديّه و اثمار علم شجره الهيّه و از انهار ماء غير آسن معرفت نوشيد و خمر اسرار توحيد و تفريد چشيد. (edit)	For instance, the Qur’án was an impregnable stronghold unto the people of Muḥammad. In His days, whosoever entered therein was shielded from the devilish assaults, the menacing darts, the soul-devouring doubts, and blasphemous whisperings of the enemy. Upon him was also bestowed a portion of the everlasting and goodly fruits—the fruits of wisdom from the divine Tree. To him was given to drink the incorruptible waters of the river of knowledge and to taste the wine of the mysteries of divine Unity. (edit)	For instance, the Quran served as a mighty fortress for the followers of the Messenger, in his time. Anyone who took refuge in it was safeguarded from the attacks of devils, the assaults of adversaries, annihilated suspicions, and notions of polytheism. Similarly, they were bestowed with the wholesome fruits of monotheism, the products of the tree of divine knowledge, and drank from the rivers of unpolluted water of understanding. They also tasted the wine of the secrets of oneness and singularity. (edit)
222	چنانچه جميع ما يحتاج آن امّت از احکام دين و شريعت سيّد المرسلين در آن رضوان مبين موجود و معيّن گشته. و آن است حجّت باقيه برای اهلش بعد از نقطه فرقان زيرا مسلّم است حکم آن و محقّق الوقوع است امر آن. و جميع مأمور به اتّباع آن بوده‏اند تا ظهور بديع در سنه ستّين. و آن است که طالبان را به رضوان وصال می رساند و مجاهدان و مهاجران را به سرادق قرب فائز فرمايد. دليلی است محکم و حجّتی است اعظم. و غير آن را از روايات و کتب و احاديث اين فخر نه زيرا حديث و صاحبان حديث، وجود وقولشان به حکم کتاب ثابت و محقّق شده. و ديگر آنکه در احاديث اختلاف بسيار است و شبهه بی شمار. (edit)	All the things that people required in connection with the Revelation of Muḥammad and His laws were to be found revealed and manifest in that Riḍván of resplendent glory. That Book constitutes an abiding testimony to its people after Muḥammad, inasmuch as its decrees are indisputable, and its promise unfailing. All have been enjoined to follow the precepts of that Book until “the year sixty”153—the year of the advent of God’s wondrous Manifestation. That Book is the Book which unfailingly leadeth the seeker unto the Riḍván of the divine Presence, and causeth him that hath forsaken his country and is treading the seeker’s path to enter the Tabernacle of everlasting reunion. Its guidance can never err, its testimony no other testimony can excel. All other traditions, all other books and records, are bereft of such distinction, inasmuch as both the traditions and they that have spoken them are confirmed and proven solely by the text of that Book. Moreover, the traditions themselves grievously differ, and their obscurities are manifold. (edit)	In the same way, all the needs of that community, regarding the rules of the religion and the laws of the leader of all messengers, were present and specified in that apparent pleasure [the Quran]. And it remains as the enduring proof for its people after the distinction point, for its rule is accepted, and its command is indeed occurring. All were obliged to follow it until the occurrence of the wondrous appearance in the year sixty [1844 in the Islamic calendar]. And it is what leads the seekers to the pleasure of union and grants the strugglers and migrants victory in the pavilion of nearness. It is a solid proof and a supreme argument. Other than that, from narrations, books, and hadiths, this honor does not come because the existence and speech of the hadith and the people of hadith are proven and verified by the book's rule. Besides, there is much disagreement in the hadiths, and the doubts are countless. (edit)
223	چنانچه نقطه فرقان در آخر امر فرمودند که "إني تارك فيكم الثقلين كتاب الله و عترتي" با اينکه احاديث بسيار از منبع رسالت و معدن هدايت نازل شده بود با وجود اين جز ذکر کتاب چيزی نفرمودند و آن را سبب اعظم و دليل اقوم برای طالبان مقرّر فرمودند که هادی عباد باشد تا يوم معاد. (edit)	Muḥammad, Himself, as the end of His mission drew nigh, spoke these words: “Verily, I leave amongst you My twin weighty testimonies: The Book of God and My Family.” Although many traditions had been revealed by that Source of Prophethood and Mine of divine Guidance, yet He mentioned only that Book, thereby appointing it as the mightiest instrument and surest testimony for the seekers; a guide for the people until the Day of Resurrection. (edit)	For example, the Point of Adjudication (referring to Prophet Muhammad) stated at the end of His mission, "Indeed, I am leaving among you two weighty things: The Book of God and my progeny." Despite the fact that many traditions had descended from the source of His Message and the mine of His guidance, He did not mention anything other than the Book, and designated it as the greatest cause and the strongest evidence for the seekers, to guide the servants until the Day of Resurrection. (edit)
224	حال به چشم انصاف و قلب طاهر و نفس زکيّه ملاحظه فرمائيد که در کتاب خدا که مسلّم بين طرفين است از عامّه و خاصّه، چه را حجّت برای معرفت عباد قرار فرموده. بايد بنده و شما و کلّ من علی الارض به نور آن تمسّک جسته، حقّ را از باطل و ضلالت را از هدايت تميز دهيم و فرق گذاريم. زيرا که حجّت منحصر شد به دو، يکی کتاب و ديگر عترت. عترت که از ميان رفته، پس منحصر شد به کتاب. (edit)	With unswerving vision, with pure heart, and sanctified spirit, consider attentively what God hath established as the testimony of guidance for His people in His Book, which is recognized as authentic by both the high and lowly. To this testimony we both, as well as all the peoples of the world, must cling, that through its light we may know and distinguish between truth and falsehood, guidance and error. Inasmuch as Muḥammad hath confined His testimonies to His Book and to His Family, and whereas the latter hath passed away, there remaineth His Book only as His one testimony amongst the people. (edit)	Now, observe with the eyes of fairness, a pure heart, and a cleansed soul what has been established as proof for recognizing the truth amongst the servants in the Book of God, which is accepted by all, both the general and the specific. You and I and everyone on earth should adhere to its light, discerning truth from falsehood, and guidance from misguidance. For the proof has been reduced to two: the Book, and the progeny. The progeny has passed away, so it all comes down to the Book. (edit)
225	و اوّل کتاب می فرمايد: "الم ذلِکَ الکتابُ لا رَيْبَ فِيْهِ هُدیً لِلْمُتَّقِينَ." در حروف مقطّعه فرقان اسرار هويّه مستور گشته و لئالی احديّه در صدف اين حروف مخزون شده که اين مقام مجال ذکر آن نه و ليکن بر حسب ظاهر مقصود خود آن حضرت است که به او خطاب می فرمايد: يا محمّد، اين کتاب مُنزل از سماء احديّه، نيست ريبی و شکّی در آن، هدايتی است برای پرهيزکاران. ملاحظه فرمائيد که همين فرقان را مقرّر و مقدّر فرموده برای هدايت کلّ من فی السّموات و الارض و بنفسه آن ذات احديّه و غيب هويّه شهادت داده بر آنکه شکّ و شبهه در آن نيست که هادی عباد است الی يوم معاد. آيا انصاف هست ثقل اعظم را که خدا شهادت بر حقّيّت آن داده و حکم بر حقّيّت آن فرموده، اين عباد در آن شکّ نمايند و يا شبهه کنند و يا امری را که او سبب هدايت و وصول به معارج معرفت قرار فرموده، از آن اعراض نمايند و امر ديگر طلب نمايند و يا به حرف مزخرف ناس تشکيک نمايند که فلان چنين گفته و فلان امر ظاهر نشده و حال آنکه اگر امری يا احداثی غير کتاب الهی علّت و دليل برای هدايت خلق بود البتّه در آيه مذکور می شد. (edit)	In the beginning of His Book He saith: “Alif. Lám. Mím. No doubt is there about this Book: It is a guidance unto the God-fearing.”154 In the disconnected letters of the Qur’án the mysteries of the divine Essence are enshrined, and within their shells the pearls of His Unity are treasured. For lack of space We do not dwell upon them at this moment. Outwardly they signify Muḥammad Himself, Whom God addresseth saying: “O Muḥammad, there is no doubt nor uncertainty about this Book which hath been sent down from the heaven of divine Unity. In it is guidance unto them that fear God.” Consider, how He hath appointed and decreed this selfsame Book, the Qur’án, as a guidance unto all that are in heaven and on earth. He, the divine Being, and unknowable Essence, hath, Himself, testified that this Book is, beyond all doubt and uncertainty, the guide of all mankind until the Day of Resurrection. And now, We ask, is it fair for this people to view with doubt and misgiving this most weighty Testimony, the divine origin of which God hath proclaimed, and pronounced to be the embodiment of truth? Is it fair for them to turn away from the thing which He hath appointed as the supreme Instrument of guidance for attainment unto the loftiest summits of knowledge, and to seek aught else but that Book? How can they allow men’s absurd and foolish sayings to sow the seeds of distrust in their minds? How can they any longer idly contend that a certain person hath spoken this or that way, or that a certain thing did not come to pass? Had there been anything conceivable besides the Book of God which could prove a more potent instrument and a surer guide to mankind, would He have failed to reveal it in that verse? (edit)	And the beginning of the Book says: "Alif Lam Meem. That is the Book, there is no doubt in it, it is a guide for the pious." In the disconnected letters of the Qur'an, secrets of the divine essence are hidden, and the nights of unity are stored in the shell of these letters. This is not the place to discuss it, but according to the apparent meaning, it is addressed to the Prophet: "O Muhammad, this book is revealed from the heaven of unity, there is no doubt or suspicion in it, it is guidance for the pious." Observe that this Qur'an has been decreed and ordained for the guidance of all in the heavens and the earth, and the divine essence, the unseen identity, testifies to it that there is no doubt or suspicion in it, it guides the servants until the Day of Judgement. Is it fair for the servants to doubt or be suspicious about the weightiest testimony that God has testified to its truth and decreed its authenticity, or to turn away from what He has decreed as the cause of guidance and the means of attaining the heights of knowledge, and to seek something else, or to sow doubt with embellished words to the people that such and such said this and such and such has not appeared, when if there was something or an event other than the divine Book as a cause and evidence for the guidance of the creation, it would surely have been mentioned in the said verse. (edit)
226	باری، بايد از امر مبرم الهی و از تقدير مقدّر صمدانی که در آيه ذکر يافت تجاوز ننمائيم و کتب بديعه را مصدّق شويم چه اگر تصديق اين کتب را ننمائيم تصديق اين آيه مبارکه نشده. چنانچه اين واضح است که هرکس تصديق فرقان ننمود فی الحقيقه مصدّق کتب قبل از فرقان هم نبوده. و اين معانی از ظاهر آيه مستفاد می شود. و اگر معانی مستوره آن ذکر شود و اسرار مکنونه آن بيان گردد البتّه زمان به آخر نرساند و کون حمل ننمايد. وَکانَ اللّهُ علی ما اَقُولُ شَهيداً. (edit)	It is incumbent upon us not to depart from God’s irresistible injunction and fixed decree, as revealed in the above-mentioned verse. We should acknowledge the holy and wondrous Scriptures, for failing to do this we have failed to acknowledge the truth of this blessed verse. For it is evident that whoso hath failed to acknowledge the truth of the Qur’án hath in reality failed to acknowledge the truth of the preceding Scriptures. This is but the manifest implication of the verse. Were We to expound its inner meanings and unfold its hidden mysteries, eternity would never suffice to exhaust their import, nor would the universe be capable of bearing them! God verily testifieth to the truth of Our saying! (edit)	Verily, we should not deviate from the firmly decreed divine matter and from the determined ordination of the Eternal, which is mentioned in the verse, and we should affirm the wondrous books. For if we do not affirm these books, the affirmation of this blessed verse will not be achieved. As it is clear that anyone who does not affirm the Qur'an, in reality, has not affirmed the books before the Qur'an. And these meanings can be inferred from the apparent text of the verse. And if the hidden meanings of it are mentioned, and its concealed secrets are explained, time would surely not reach the end and the universe could not bear it. And God is a witness to what I say. (edit)
227	و همچنين در جای ديگر می فرمايد: "وَ إِنْ كُنْتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَ ادْعُواْ شُهَدَاءَكُم مِّنْ دُونِ اللّهِ إِنْ كُنْتُمْ صَادِقِينَ." که ترجمه ظاهر آن اين است: اگر بوديد شما در شکّ و شبهه در آنچه ما نازل فرموديم بر عبد خود محمّد، پس بياريد سوره ای به مثل اين سُوَر مُنزله و بخوانيد شهدای خود را يعنی علمای خود را تا اعانت نمايند شما را در انزال سوره اگر هستيد راست گويان. حال ملاحظه فرمائيد چه مقدار عظيم است شأن آيات و بزرگ است قدر آن که حجّت بالغه و برهان کامل و قدرت قاهره و مشيّت نافذه را به آن ختم فرموده. و هيچ شيئی را آن سلطان احديّه در اظهار حجّت خود به آن شريک نفرموده چه ميانه حجج و دلائل، آيات به منزله شمس است و سوای آن به منزله نجوم. و آن است حجّت باقيه و برهان ثابت و نور مضیء از جانب سلطان حقيقی در ميان عباد. هيچ فضلی به آن نرسد و هيچ امری بر آن سبقت نگيرد. کنز لئالی الهيّه است و مخزن اسرار احديّه. و آن است خيط محکم و حبل مستحکم و عروه وثقی و نور لايطفی. شريعه معارف الهيّه از آن در جريان است و نار حکمت بالغه صمدانيّه از آن در فوران. اين ناری است که در يک حين دو اثر از آن ظاهر است، در مقبلين حرارت حبّ احداث نمايد و در مبغضين برودت غفلت آورد. (edit)	In another passage He likewise saith: “And if ye be in doubt as to that which We have sent down to Our Servant, then produce a Súrah like it, and summon your witnesses, beside God, if ye are men of truth.”155 Behold, how lofty is the station, and how consummate the virtue, of these verses which He hath declared to be His surest testimony, His infallible proof, the evidence of His all-subduing power, and a revelation of the potency of His will. He, the divine King, hath proclaimed the undisputed supremacy of the verses of His Book over all things that testify to His truth. For compared with all other proofs and tokens, the divinely revealed verses shine as the sun, whilst all others are as stars. To the peoples of the world they are the abiding testimony, the incontrovertible proof, the shining light of the ideal King. Their excellence is unrivaled, their virtue nothing can surpass. They are the treasury of the divine pearls and the depository of the divine mysteries. They constitute the indissoluble Bond, the firm Cord, the ‘Urvatu’l-Vuthqá, the inextinguishable Light. Through them floweth the river of divine knowledge, and gloweth the fire of His ancient and consummate wisdom. This is the fire which, in one and the same moment, kindleth the flame of love in the breasts of the faithful, and induceth the chill of heedlessness in the heart of the enemy. (edit)	Also, in another place, it says: "And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful." The apparent translation of this is: If you are in doubt and skepticism about what We have revealed to Our servant Muhammad, then bring forth a surah similar to these revealed surahs and call your witnesses, meaning your scholars, to assist you in the revelation of the surah if you are truthful. Now observe how great is the status of the verses and the greatness of its value, to which the conclusive proof, the perfect argument, the overwhelming power, and the compelling will have been sealed. And that Sovereign of Unity has not made anything a partner in the expression of His proof, among the proofs and evidences, the verses are like the sun, and beyond that, they are like the stars. It is the enduring proof and the established argument, and the shining light from the side of the real Sovereign among the servants. Nothing reaches its merit and nothing precedes it. It is the treasure of divine nights and the storehouse of the secrets of unity. It is the firm thread, the strong rope, the firm handhold, and the inextinguishable light. The laws of divine knowledge flow from it and the fire of mature wisdom of the Eternal gushes from it. This is a fire that has two effects apparent at one time, it creates the heat of love in the favorables and brings the chill of negligence in the unfriendlies. (edit)
228	ای رفيق، بايد از امر الهی نگذريم و به آنچه حجّت خود قرار فرموده راضی شويم و سر بنهيم. خلاصه، حجّت و برهان اين آيه مُنزله اعظم ازآن است که اين عليل تواند اقامه دليل نمايد واللّهُ يَقولُ الحَقَّ وَهُوَ يَهدِی السَّبيلَ وهُوَ القاهِرُ فَوقَ عِبادِهِ و هُوَ العَزيزُ الجَميلُ. (edit)	O friend! It behooveth us not to waive the injunction of God, but rather acquiesce and submit to that which He hath ordained as His divine Testimony. This verse is too weighty and pregnant an utterance for this afflicted Soul to demonstrate and expound. God speaketh the truth and leadeth the way. He, verily, is supreme over all His people; He is the Mighty, the Beneficent. (edit)	O friend, we should not transgress the divine command and be satisfied with what He has established as His proof, and we should submit to it. In summary, the argument and evidence of this revealed verse is greater than what this frail one can establish. And Allah speaks the truth, and He guides the way, and He is the Dominant over His servants, and He is the Mighty, the Beautiful. (edit)
229	و همچنين می فرمايد: "تلکَ آياتُ اللّهِ نَتْلُوهَا عَلَيْکَ بِالْحقِّ فَبِاَيِّ حَدِيثٍ بَعدَاللّهِ وَ آياتِهِ يُوْمِنُونَ." می فرمايد: اين است آيات مُنزله از سماء هويّه، می خوانيم بر شما. پس به کدام سخن بعد از ظهور حقّ و نزول آيات او ايمان می آورند؟ اگر تلويح اين آيه را ملتفت شوی می فهمی که هرگز مظهری اکبر از انبياء نبوده و حجّتی هم اکبر و اعظم از آيات منزله در ارض ظاهر نشده. بلکه اعظم از اين حجّت، حجّتی ممکن نه إلّا ما شاء ربّک. (edit)	Likewise, He saith: “Such are the verses of God: with truth do We recite them to thee. But in what revelation will they believe, if they reject God and His verses?”156 If thou wilt grasp the implication of this verse, thou wilt recognize the truth that no manifestation greater than the Prophets of God hath ever been revealed, and no testimony mightier than the testimony of their revealed verses hath ever appeared upon the earth. Nay, this testimony no other testimony can ever excel, except that which the Lord thy God willeth. (edit)	He also says: "These are the signs of Allah which We recite to you in truth. Then in what statement after Allah and His signs do they believe?" He says: These are the revealed verses from the heaven of essence, we recite them to you. So, in which statement do they believe after the emergence of truth and the descent of His verses? If you pay attention to the implication of this verse, you will understand that there has never been a manifestation greater than the prophets, and there has not appeared in the world a proof greater and more magnificent than the revealed verses. Rather, a proof greater than this is not possible, except for what your Lord wills. (edit)
230	و در جای ديگر می فرمايد: "وَيْلٌ لِکُلِّ اَفّاکٍ اَثيْمٍ يَسْمَعُ آياتِ اللّهِ تُتْلَی عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَکبِراً کَانْ لَمْ يَسمَعْهَا فَبَشِّرْهُ بِعَذابٍ اَليمٍ." يعنی وای بر افک کننده گنهکار که می شنود آيات نازله از سماء مشيّت الهيّه را که خوانده می شود بر او، پس استکبار می نمايد که گويا نشنيده آن را، پس بشارت ده او را به عذابی دردناک. اشارات همين آيه کلّ من فی السّموات و الارض را کفايت می کند لَو کانَ النّاسُ فی آياتِ رَبِّهِمْ يَتَفَرّسُونَ.چنانچه اليوم می شنويد که اگر از آيات الهيّه قرائت شود احدی اعتنا ندارد که گويا پست ترين امرها نزدشان آيات الهيّه است و حال آنکه اعظم از آيات امری نبوده و نخواهد بود. بگو به ايشان: ای بی خبران، می گوئيد آنچه را قبل، پدران شما گفتند. اگر ايشان ثمری از شجره اعراض خود ديدند شما هم خواهيد ديد. و عنقريب با آبای خود در نار مقرّ خواهيد يافت. فالنّار مَثْواهُمْ فَبِئْسَ مَثْوَی الظّالِمينَ. (edit)	In another passage He saith: “Woe to every lying sinner, who heareth the verses of God recited to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of a painful punishment.”157 The implications of this verse, alone, suffice all that is in heaven and on earth, were the people to ponder the verses of their Lord. For thou hearest how in this day the people disdainfully ignore the divinely revealed verses, as though they were the meanest of all things. And yet, nothing greater than these verses hath ever appeared, nor will ever be made manifest in the world! Say unto them: “O heedless people! Ye repeat what your fathers, in a bygone age, have said. Whatever fruits they have gathered from the tree of their faithlessness, the same shall ye gather also. Ere long shall ye be gathered unto your fathers, and with them shall ye dwell in hellish fire. An ill abode! the abode of the people of tyranny.” (edit)	And in another place, He says: "Woe to every sinful liar, who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment." That is, woe to the lying sinner who hears the verses descended from the heaven of divine will recited to him, then behaves arrogantly as if he had not heard them. Therefore, announce to him a painful punishment. The indications of this verse are sufficient for all those in the heavens and the earth, if people would reflect on the verses of their Lord. As you hear today, if the divine verses are recited, no one cares, as if the divine verses are the lowest of matters to them, while there has been and will be nothing greater than the verses. Tell them: O unknowing ones, you are saying what your ancestors said before. If they saw the fruit of their own negligence, you too will see. And soon you will find your abode with your forefathers in the fire. So, the fire is their abode, and what a terrible dwelling for the wrongdoers. (edit)
231	و در جای ديگر می فرمايد: "و إذَا عَلِمَ مِنْ آياتِنَا شَيْئاً اتَّخَذَها هُزُواً اولَئِکَ لَهُمْ عَذَابٌ مُهينٌ." يعنی در وقتی که عالم شود از آيات ما شيئی را، اخذ می نمايد آن را از روی استهزاء از برای ايشان است عذابی خوار کننده. از جمله استهزاء اين بود که می گفتند معجزه ديگر ظاهر نما و برهان ديگر بياور. آن يکی "فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاء." می گفت و ديگر "إِن كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ." مذکور می داشت. به مثل يهودان عهد موسی که تبديل نمودند مائده سمائيّه را به اشيای خبيثه سير و پياز، آن قوم هم طلب تبديل می نمودند آيات مُنزله را به ظنونات نجسه کثيفه. چنانچه اليوم مشاهده می شود که مائده معنويّه از سماء رحمت الهيّه و غمام مکرمت سبحانيّه نازل است و بحور حيوان در رضوان جنان به امر خالق کن فکان در موج و جريان و جميع چون کلاب بر اجساد ميّته مجتمع آمده‏اند و به برکه شور که ملح اجاج است قانع گشته‏اند. سبحان اللّه، کمال تحيّر حاصل است از عبادی که بعد از ارتفاع اعلام مدلول، طلب دليل می نمايند و بعد از ظهور شمس معلوم، به اشارات علم تمسّک جسته‏اند. مثل آن است که از آفتاب در اثبات نور او حجّت طلبند و يا از باران نيسان در اثبات فيضش برهان جويند. حجّت آفتاب نور اوست که اشراق نموده و عالم را فرا گرفته و برهان نيسان جود اوست که عالم را به ردای جديد تازه فرموده. بلی، کور از آفتاب جز گرمی حاصلی نداند و ارض جرز از رحمت نيسانی فضلی احصاء ننمايد. عجب نبود که از قرآن نصيبی نيست جز نقشی که از خورشيد جز گرمی نيابد چشم نابينا (edit)	In yet another passage He saith: “And when he becometh acquainted with any of Our verses he turneth them to ridicule. There is a shameful punishment for them!”158 The people derisively observed saying: “Work thou another miracle, and give us another sign!” One would say: “Make now a part of the heaven to fall down upon us”;159 and another: “If this be the very truth from before Thee, rain down stones upon us from heaven.”160 Even as the people of Israel, in the time of Moses, bartered away the bread of heaven for the sordid things of the earth, these people, likewise, sought to exchange the divinely revealed verses for their foul, their vile, and idle desires. In like manner, thou beholdest in this day that although spiritual sustenance hath descended from the heaven of divine mercy, and been showered from the clouds of His loving-kindness, and although the seas of life, at the behest of the Lord of all being, are surging within the Riḍván of the heart, yet these people, ravenous as the dogs, have gathered around carrion, and contented themselves with the stagnant waters of a briny lake. Gracious God! how strange the way of this people! They clamor for guidance, although the standards of Him Who guideth all things are already hoisted. They cleave to the obscure intricacies of knowledge, when He, Who is the Object of all knowledge, shineth as the sun. They see the sun with their own eyes, and yet question that brilliant Orb as to the proof of its light. They behold the vernal showers descending upon them, and yet seek an evidence of that bounty. The proof of the sun is the light thereof, which shineth and envelopeth all things. The evidence of the shower is the bounty thereof, which reneweth and investeth the world with the mantle of life. Yea, the blind can perceive naught from the sun except its heat, and the arid soil hath no share of the showers of mercy. “Marvel not if in the Qur’án the unbeliever perceiveth naught but the trace of letters, for in the sun, the blind findeth naught but heat.” (edit)	And in another place, He says: "And when he learns something of Our verses, he takes them in ridicule. Those have a humiliating punishment." That is, when he becomes aware of something from our verses, he ridicules them. For such people, there is a humiliating punishment. Among their ridicule was that they would ask for a different miracle or bring a different proof. One said "So cause a piece of the sky to fall upon us," and another mentioned "If this is the truth from you, then rain down upon us stones from the sky." This was similar to the Jews during the time of Moses, who turned the heavenly banquet into lowly items such as onions and garlic. That group was also seeking to change the revealed verses into their impure assumptions. As it is observed today, a spiritual feast has descended from the heaven of divine mercy and the clouds of divine honor, and the oceans of life in the paradise of divine pleasure are in motion and coming together over dead bodies by the command of the Creator. They have contented themselves with a salty pond which is nothing but brine. Praise be to God, it is absolutely bewildering that after the declaration of the signified has been raised, people ask for evidence, and after the sun of the known has appeared, they have clung to the signs of knowledge. It is like asking for proof from the sun for its light or seeking evidence from the spring rain for its beneficence. The proof of the sun is its light that illuminates and covers the world, and the evidence of spring is its generosity that has given the world a fresh new garment. Indeed, the blind will not benefit from the sun except for its heat, and the barren land will not recognize any bounty from the spring rain. It's no wonder that from the Qur'an nothing is gained except some script, just as from the sun, a blind eye will perceive nothing but heat. (edit)
232	و در جای ديگر می فرمايد: "وَ إِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ مَّا كَانَ حُجَّتَهُمْ إِلاّ أَن قَالُوا ائْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ." يعنی در وقتی که تلاوت کرده می شود بر ايشان آيات ما، نيست حجّت ايشان مگر آنکه بگويند بياوريد پدرهای ما را اگر هستيد راست گويان. مشاهده نما که چه حجّت ها بر آن رحمت های کامله واسعه می گرفتند. به آياتی که حرفی از آن اعظم است از خلق سماوات و ارض و مردگان وادی نفس و هوی را به روح ايمان زنده می فرمايد استهزاء می نمودند و می گفتند: پدرهای ما را از قبر بيرون آر. اين بود اعراض و استکبار قوم. و هر کدام از اين آيات برای کلّ من علی الارض حجّتی است محکم و برهانی است معظّم که جميع ارض را کفايت می کند لَو اَنتُم فی آياتِ اللّهِ تَتَفَکَّرُونَ. و در همين آيه مذکوره لئالی اسرار مکنون است. اگر فی الجمله دردی يافت شود دوا می رسد. (edit)	In another passage He saith: “And when Our clear verses are recited to them, their only argument is to say, ‘Bring back our fathers, if ye speak the truth!’”161 Behold, what foolish evidences they sought from these Embodiments of an all-encompassing mercy! They scoffed at the verses, a single letter of which is greater than the creation of heavens and earth, and which quickeneth the dead of the valley of self and desire with the spirit of faith; and clamored saying: “Cause our fathers to speed out of their sepulchers.” Such was the perversity and pride of that people. Each one of these verses is unto all the peoples of the world an unfailing testimony and a glorious proof of His truth. Each of them verily sufficeth all mankind, wert thou to meditate upon the verses of God. In the above-mentioned verse itself pearls of mysteries lie hidden. Whatever be the ailment, the remedy it offereth can never fail. (edit)	And in another place, He says: "And when Our verses are recited to them as clear evidences, their argument is only that they say, 'Bring back our forefathers, if you should be truthful.'" That is, when Our verses are recited to them, their only argument is to say, 'Bring back our forefathers if you are truthful.' Observe what arguments they used against these vast and perfect blessings. They ridiculed verses that were more majestic than the creation of the heavens and the earth, verses that breathed life into the dead of desire and passion through the spirit of faith, and they said, 'Bring our fathers out of the grave.' This was the obstinacy and arrogance of the people. Each of these verses is a firm argument and a great proof for all on earth, sufficient for the whole world, if only you contemplate the verses of Allah. And in this mentioned verse, there are hidden secrets. If there is pain in the overall context, the remedy arrives. (edit)
233	گوش به حرف های مزخرف عباد مدهيد که می گويند کتاب و آيات از برای عوام حجّت نمی شود زيرا که نمی فهمند و احصاء نمی کنند، با اينکه اين قرآن حجّت است بر مشرق و مغرب عالم. اگر قوّه ادراک آن در مردم نبود چگونه حجّت بر کلّ واقع می شد؟ از اين قرار، بر معرفت الهيّه هم نفسی مکلّف نيست و لازم نه زيرا که عرفان او اعظم از عرفان کتاب اوست و عوام استعداد ادراک آن ندارند. (edit)	Heed not the idle contention of those who maintain that the Book and verses thereof can never be a testimony unto the common people, inasmuch as they neither grasp their meaning nor appreciate their value. And yet, the unfailing testimony of God to both the East and the West is none other than the Qur’án. Were it beyond the comprehension of men, how could it have been declared as a universal testimony unto all people? If their contention be true, none would therefore be required, nor would it be necessary for them to know God, inasmuch as the knowledge of the divine Being transcendeth the knowledge of His Book, and the common people would not possess the capacity to comprehend it. (edit)	Don't listen to the absurd claims of some people who say that the Quran and its verses can't serve as evidence for the common people because they don't understand or comprehend it, even though the Quran is a proof for the east and the west of the world. If the people didn't have the ability to comprehend it, how could it serve as a universal proof? By this logic, there would also be no obligation to understand the divine reality, which is not necessary because understanding God is more difficult than understanding His Book, and common people lack the capability to comprehend it. But this perspective is flawed. God has created us all with inherent abilities to seek, understand, and connect with the divine reality, each according to their capacity. The wisdom and teachings contained within the Quran are accessible to all, and serve as a universal guide for humanity. The Quran itself asserts that it has been made easy to understand and remember (54:17). (edit)
234	باری، اين سخن به غايت لغو و غير مقبول است. همه از روی کبر و غرور گفته می شود که مردم را از رياض رضای الهی دور کنند و زمام آنها را محکم حفظ نمايند. با اينکه نزد حقّ اين عوام از علمای ايشان که از حقّ اعراض نموده‏اند به غايت مقبول تر و پسنديده ترند. و فهم کلمات الهيّه و درک بيانات حمامات معنويّه هيچ دخلی به علم ظاهری ندارد. اين منوط به صفای قلب و تزکيه نفوس و فراغت روح است. چنانچه حال عبادی چند موجودند که حرفی از رسوم علم نديده‏اند و بر رفرف علم جالسند و از سحاب فيض الهی رياض قلوبشان به گل های حکمت و لاله های معرفت تزيين يافته. فَطُوبی لِلمُخلِصينَ مِن اَنوارِ يَومٍ عَظيمٍ. (edit)	Such contention is utterly fallacious and inadmissible. It is actuated solely by arrogance and pride. Its motive is to lead the people astray from the Riḍván of divine good-pleasure and to tighten the reins of their authority over the people. And yet, in the sight of God, these common people are infinitely superior and exalted above their religious leaders who have turned away from the one true God. The understanding of His words and the comprehension of the utterances of the Birds of Heaven are in no wise dependent upon human learning. They depend solely upon purity of heart, chastity of soul, and freedom of spirit. This is evidenced by those who, today, though without a single letter of the accepted standards of learning, are occupying the loftiest seats of knowledge; and the garden of their hearts is adorned, through the showers of divine grace, with the roses of wisdom and the tulips of understanding. Well is it with the sincere in heart for their share of the light of a mighty Day! (edit)	Indeed, such a claim is utterly baseless and unacceptable. It seems to be voiced out of arrogance and vanity, aimed at distancing people from the gardens of Divine pleasure and to keep them tightly under control. However, in the sight of God, these common people are far more acceptable and appreciated than their scholars who have turned away from the truth. Understanding divine words and grasping the messages from spiritual sources does not rely on external, worldly knowledge. Rather, it depends on the purity of the heart, the purification of the soul, and the freedom of the spirit. There are indeed some devout individuals who have never engaged in formal learning yet sit on the wings of knowledge, their hearts adorned with the flowers of wisdom and tulips of understanding, fed by the clouds of divine grace. Blessed indeed are the sincere ones in the light of a great day. (edit)
235	و همچنين می فرمايد: "وَ الَّذينَ کَفَرُوا بِآياتِ اللّه وَ لِقائِهِ اولئِکَ يَئِسُوا مِنْ رَحْمَتِی وَ اولئِکَ لَهُمْ عَذَابٌ اَليمٌ." و همچنين می فرمايد : "وَ يَقُولُونَ أَئِنَّا لَتَارِكُوا آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ." مضمون اين آيه واضح است. مشاهده فرمائيد که بعد از تنزيل آيات چه می گفتند: آيا ما ترک کننده ايم خدايان خود را برای شاعری مجنون ؟ که آن حضرت را شاعر می ناميدند و به آيات الهيّه سخريّه می نمودند و می گفتند: اين کلمات اساطير اوّلين است، يعنی کلماتی است که قبل گفته شده و محمّد آن کلمات را ترکيب نموده می گويد از خداست. (edit)	And likewise, He saith: “As for those who believe not in the verses of God, or that they shall ever meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.”162 Also, “And they say, ‘Shall we then abandon our gods for a crazed poet?’”163 The implication of this verse is manifest. Behold what they observed after the verses were revealed. They called Him a poet, scoffed at the verses of God, and exclaimed saying: “These words of his are but tales of the Ancients!” By this they meant that those words which were spoken by the peoples of old Muḥammad hath compiled and called them the Word of God. (edit)	Indeed, it is also stated: "And those who disbelieve in the signs of Allah and the meeting with Him, those have despaired of My mercy, and they will have a painful punishment." And it is also said: "And they say: 'Are we to leave our gods for a mad poet?'." The meaning of this verse is clear. Notice what they said after the revelation of the verses: are we abandoning our gods for a mad poet? They referred to the Prophet as a poet and mocked the divine verses, saying: "These are tales of the ancients," meaning that these were words spoken in the past and Muhammad is just rearranging them, claiming they are from God. (edit)
236	چنانچه اليوم به مثل همان را شنيده ايد که نسبت به اين امر می دهند و می گويند که اين کلمات را با کلمات قبل ترکيب نموده و يا کلماتی است مغلوط. قَد کَبُرَ قَولُهُم وَ صَغُرَ شَأنُهُم وَحدُّهُم. (edit)	Likewise, in this day, thou hast heard the people impute similar charges to this Revelation, saying: “He hath compiled these words from the words of old”; or “these words are spurious.” Vain and haughty are their sayings, low their estate and station! (edit)	Just as you hear today, similar to that, they attribute to this matter, saying that these words have been composed with earlier words, or that the words are mixed. Their claim is grandiose, but their stature is diminished. (edit)
237	اين است که بعد از اين انکارها و اعتراضات که مذکور شد گفتند: بعد از موسی و عيسی، موافق کتب نبايد نبيّ مستقلّ که ناسخ شريعت باشد مبعوث شود. بايد شخصی بيايد که مکمّل شريعت قبل باشد. اين آيه مبارکه که مشعر بر جميع مطالب الهيّه و مُدلّ بر عدم انقطاع فيوضات رحمانيّه است نازل شد: "وَ لَقَدْ جَائَکُمْ يُوسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فی شَکٍّ مِمَّا جائَکُمْ به حَتّی إذَا هَلَکَ قُلتُمْ لَنْ يَبْعَثَ اللّهُ مِنْ بَعدِهِ رَسُولاً کَذلِکَ يُضِلُّ اللّهُ مَن هُوَ مُسْرِفٌ مُرْتَابٌ." و به تحقيق آمد شما را يوسف از پيش با بيّنه ها، پس پيوسته بوديد در شکّ از آنچه آمد شما را به آن، تا چون هلاک شد گفتيد مبعوث نمی گرداند خدا بعد از او رسولی را، و همچنين اضلال می کند خدا کسی را که اوست اسراف کننده و شکّ آورنده به پروردگار خود. پس، از اين آيه ادراک فرمائيد و يقين کنيد که در هر عصر امم آن عهد به آيه ای از کتاب تمسّک جسته از اين گونه حرف های مزخرف می گفتند که ديگر نبيّ نبايد در ابداع بيايد. مثل آنکه آيه انجيل را که مذکور شده، علمای آن استدلال به آن نمودند که هرگز حکم انجيل مرتفع نمی شود و پيغمبری مستقلّ مبعوث نگردد الّا برای اثبات شريعت انجيل. و اکثری از ملل مبتلا به اين مرض روحی شده‏اند. (edit)	After the denials and denunciations which they uttered, and unto which We have referred, they protested saying: “No independent Prophet, according to our Scriptures, should arise after Moses and Jesus to abolish the Law of divine Revelation. Nay, he that is to be made manifest must needs fulfill the Law.” Thereupon this verse, indicative of all the divine themes, and testifying to the truth that the flow of the grace of the All-Merciful can never cease, was revealed: “And Joseph came to you aforetime with clear tokens, but ye ceased not to doubt of the message with which He came to you, until, when He died, ye said, ‘God will by no means raise up a Messenger after Him.’ Thus God misleadeth him who is the transgressor, the doubter.”164 Therefore, understand from this verse and know of a certainty that the people in every age, clinging to a verse of the Book, have uttered such vain and absurd sayings, contending that no Prophet should again be made manifest to the world. Even as the Christian divines who, holding fast to the verse of the Gospel to which We have already referred, have sought to explain that the law of the Gospel shall at no time be annulled, and that no independent Prophet shall again be made manifest, unless He confirmeth the law of the Gospel. Most of the people have become afflicted with the same spiritual disease. (edit)	This is after these denials and objections were mentioned, they said: After Moses and Jesus, according to the scriptures, there should not be sent an independent prophet who abrogates the law. Someone must come who complements the previous law. This blessed verse, which is a symbol of all divine matters and an example of the continuity of Rahman's blessings, was revealed: "And Joseph had already come to you before with clear proofs, but you remained in doubt of that which he brought to you until when he died, you said, 'Never will Allah send a messenger after him.' Thus does Allah leave astray he who is a transgressor and skeptic." And it was clearly understood that Joseph had come to you with proofs before, yet you remained in doubt of what he brought to you, until when he died, you said, 'Allah will never send a messenger after him.' Thus, Allah leads astray those who transgress and harbor doubt in their Creator. So understand from this verse and be certain that in every age, the Ummah clings to a verse from the book and they uttered such nonsensical words that no prophet should come to innovate. Like the verse of the Gospel that was mentioned, the scholars argued it to prove that the law of the Gospel will never be abrogated and that no independent prophet will be sent except to affirm the law of the Gospel. And most of the nations have fallen prey to this spiritual disease. (edit)
238	چنانچه اهل فرقان را می بينی که چگونه به مثل امم قبل به ذکر خاتم النّبيّين محتجب گشته‏اند، با اينکه خود مقرّند بر اينکه "وَ مَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ." بعد که راسخ در علوم و امّها و نفسها و ذاتها و جوهرها بيان می فرمايد که قدری مخالف هوای ايشان واقع می شود اين است که می شنوی که چه می گويند و چه می کنند. و نيست اينها مگر از رؤسای ناس در دين يعنی آنهائی که الهی بجز هوی اخذ نکرده‏اند و بغير ذهب مذهبی نيافته‏اند و به حجبات علم محتجب گشته‏اند و به ضلالت آن گمراه شده‏اند. چنانچه به تصريح تمام ربّ الانام می فرمايد : "أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَ خَتَمَ عَلَى سَمْعِهِ وَ قَلْبِهِ وَ جَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِنْ بَعْدِ اللّهِ أَفَلا تَذَكَّرُونَ." يعنی آيا ديدی آن غافل را که گرفت خدای خود خواهش های نفس خود را و اضلال کرد خدا او را بر علمی، و مهر نهاد بر گوش و دلش و گردانيد بر چشمش پرده، پس که هدايت می کند او را از بعد خدا؟ آيا پند نمی گيريد؟ (edit)	Even as thou dost witness how the people of the Qur’án, like unto the people of old, have allowed the words “Seal of the Prophets” to veil their eyes. And yet, they themselves testify to this verse: “None knoweth the interpretation thereof but God and they that are well-grounded in knowledge.”165 And when He Who is well-grounded in all knowledge, He Who is the Mother, the Soul, the Secret, and the Essence thereof, revealeth that which is the least contrary to their desire, they bitterly oppose Him and shamelessly deny Him. These thou hast already heard and witnessed. Such deeds and words have been solely instigated by leaders of religion, they that worship no God but their own desire, who bear allegiance to naught but gold, who are wrapt in the densest veils of learning, and who, enmeshed by its obscurities, are lost in the wilds of error. Even as the Lord of being hath explicitly declared: “What thinkest thou? He who hath made a God of his passions, and whom God causeth to err through a knowledge, and whose ears and whose heart He hath sealed up, and over whose sight He hath cast a veil—who, after his rejection by God, shall guide such a one? Will ye not then be warned?”166 (edit)	Just as you see the people of discernment clinging to the phrase "Seal of the Prophets" in the same manner as the previous nations, despite them acknowledging that "And none know its interpretation except Allah and those who are firmly rooted in knowledge." When one who is deeply rooted in sciences and their depths, souls, essences, and substances provides an explanation that contradicts their desires, you then see what they say and do. These are none other than the heads of people in religion who have not understood anything divine other than their own desires, have not found any doctrine other than their school of thought, have veiled themselves with the veils of knowledge, and have lost their way due to its misguidance. As explicitly stated by the Lord of all creatures: "Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?" It refers to the heedless one who has made the whims of his own soul his god and whom Allah has led astray in spite of his knowledge, has sealed his hearing and his heart and has set a veil over his eyes. So, who after Allah will guide him? Do you not take heed? (edit)
239	در معنی "وَ أَضَلَّهُ اللهُ عَلَى عِلْمٍ." اگر چه در ظاهر آن است که ذکر شده و ليکن نزد اين فانی، مقصود از آيه علمای عصراند که اعراض از جمال حقّ نمودند و به علوم خود که از نفس و هوی ناشی گشته متمسّک شده بر نبأ الهی و امر او احتجاج می نمودند. "قُلْ هُوَ نَبَأٌ عَظِيمٌ أَنتُمْ عَنْهُ مُعْرِضُونَ." و همچنين می فرمايد: "وَ إذَا تُتْلی عَلَيْهمْ آياتُنا بَيِّنَاتٍ قَالُوا ما هَذَا إلّا رَجُلٌ يُريدُ اَنْ يَصُدَّکُمْ عَمّا کَانَ يَعْبُدُ آباؤُکُمْ و قَالُوا ما هَذا إلّا إفکٌ مُفْتَریً." و الحقّ يقول : و چون خوانده شود بر ايشان، يعنی بر آن کفره فجره، آيات قدسيّه احديّه، گويند آن مشرکانِ از حقّ بی خبران، نيست اين رسول پروردگار مگر مردی که می خواهد منع کند شما را از آنچه که می پرستيدند آن را پدرهای شما و ديگر گفتند نيست اين مگر کذبی افترا کرده شده. (edit)	Although the outward meaning of “Whom God causeth to err through a knowledge” is what hath been revealed, yet to Us it signifieth those divines of the age who have turned away from the Beauty of God, and who, clinging unto their own learning, as fashioned by their own fancies and desires, have denounced God’s divine Message and Revelation. “Say: It is a weighty Message, from which ye turn aside!”167 Likewise, He saith: “And when Our clear verses are recited to them, they say, ‘This is merely a man who would fain pervert you from your father’s worship.’ And they say, ‘This is none other than a forged falsehood.’”168 (edit)	In the meaning of "And Allah has led him astray due to knowledge." Although the outward meaning is as mentioned, to this humble one, the verse's purpose refers to the scholars of the age who have turned away from the beauty of truth and clung to their own knowledge, derived from their ego and desires, and used it to argue against divine revelation and His command. "Say, 'It is great news that you turn away from.'" And similarly, it says: "And when Our clear signs are recited to them, they say, 'This is nothing but a man who wants to divert you from what your fathers were worshiping,' and they say, 'This is nothing but a fabricated lie.'" And the truth says: when it is recited to them, i.e., to those impudent disbelievers, the sacred, unique verses, the ignorant polytheists say, 'This is nothing but a man who wants to prevent you from what your fathers were worshiping,' and they further say, 'This is nothing but a fabricated lie.' (edit)
240	بشنويد ندای قدس الهی و نوای خوش صمدانی را که چگونه در تلويح، انذار فرموده مکذّبين آيات را و بيزاری جسته منکرين کلمات قدسيّه را. و بُعد ناس را ملاحظه فرمائيد از کوثر قرب و اعراض و استکبار آن محرومان را بر آن جمال قدس. با اينکه آن جوهر لطف و کرم، هياکل عدم را به عرصه قِدَم هدايت می فرمود و آن فقيران حقيقی را به شريعه قدسيّه غنا دلالت می نمود مع ذلک بعضی می گفتند اين مردی است افترا کننده بر پروردگار عالميان و بعضی می گفتند اين منع کننده است ناس را از شريعه دين و ايمان و برخی نسبت جنون می دادند و امثال ذلک. (edit)	Give ear unto God’s holy Voice, and heed thou His sweet and immortal melody. Behold how He hath solemnly warned them that have repudiated the verses of God, and hath disowned them that have denied His holy words. Consider how far the people have strayed from the Kawthar of the divine Presence, and how grievous hath been the faithlessness and arrogance of the spiritually destitute in the face of that sanctified Beauty. Although that Essence of loving-kindness and bounty caused those evanescent beings to step into the realm of immortality, and guided those destitute souls to the sacred river of wealth, yet some denounced Him as “a calumniator of God, the Lord of all creatures,” others accused Him of being “the one that withholdeth the people from the path of faith and true belief,” and still others declared Him to be “a lunatic” and the like. (edit)	Hear the divine holy call and the sweet melody of the Eternal One, how it subtly warns those who deny His verses and expresses disdain for those who reject His sacred words. Observe the people's distance from the fountain of nearness, and their arrogance and denial of that holy beauty. Even though that essence of kindness and generosity guides the structures of non-existence to the arena of existence, and indicates the wealth of the holy Shariah to the true destitute, still some say, 'This is a man who fabricates lies about the Lord of the worlds,' and some say, 'He is preventing people from the religion's Shariah and faith,' and some attributed madness to Him, and the like. (edit)

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