Kitab-i-Iqan/Page13

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241	چنانچه اليوم مشاهده می کنيد چه سخن های لغو که به آن جوهر بقا گفته‏اند و چه نسبت ها و خطاها که به آن منبع و معدن عصمت داده‏اند. با اينکه در کتاب الهی و لوح قدس صمدانی در جميع اوراق و کلمات، انذار فرموده مکذّبين و معرضين آيات منزله را و بشارت فرموده مقبلين آن را، با وجود اين چقدر اعتراضات که بر آيات منزله از سماوات قدسيّه بدعيّه نموده‏اند. و حال آنکه چشم امکان چنين فضلی نديده و قوّه سمع اکوان چنين عنايتی نشنيده که آيات به مثابه غيث نيسانی از غمام رحمت رحمانی جاری و نازل شود. چه که انبيای اولوالعزم که عظمت قدر و رفعت مقامشان چون شمس واضح و لائح است مفتخر شدند هر کدام به کتابی که در دست هست و مشاهده شده وآيات آن احصا گشته و از اين غمام رحمت رحمانی اين قدر نازل شده که هنوز احدی احصا ننموده. چنانچه بيست مجلّد الآن به دست می آيد و چه مقدار که هنوز به دست نيامده و چه مقدار هم که تاراج شده و به دست مشرکين افتاده و معلوم نيست چه کرده‏اند. (edit)	In like manner, thou observest in this day with what vile imputations they have assailed that Gem of Immortality, and what unspeakable transgressions they have heaped upon Him Who is the Source of purity. Although God hath throughout His Book and in His holy and immortal Tablet warned them that deny and repudiate the revealed verses, and hath announced His grace unto them that accept them, yet behold the unnumbered cavils they raised against those verses which have been sent down from the new heaven of God’s eternal holiness! This, notwithstanding the fact that no eye hath beheld so great an outpouring of bounty, nor hath any ear heard of such a revelation of loving-kindness. Such bounty and revelation have been made manifest, that the revealed verses seemed as vernal showers raining from the clouds of the mercy of the All-Bountiful. The Prophets “endowed with constancy,” whose loftiness and glory shine as the sun, were each honored with a Book which all have seen, and the verses of which have been duly ascertained. Whereas the verses which have rained from this Cloud of divine mercy have been so abundant that none hath yet been able to estimate their number. A score of volumes are now available. How many still remain beyond our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of which none knoweth. (edit)	As you observe today, consider the frivolous words attributed to that eternal essence and the false associations and errors ascribed to that source and mine of infallibility. Despite the divine book and the holy tablet of the Eternal One, which, in all its pages and words, warns those who deny and deviate from its verses, and brings good news to those who accept it, consider how many objections have been raised against the verses descending from the celestial realms of holiness. Even though the eye of possibility has never seen such grace, and the ear of the universe has never heard such favor, with verses flowing like spring rains from the clouds of divine mercy. The great prophets, whose dignity and station are as clear and evident as the sun, each took pride in a book in their hands, observed and its verses enumerated. Yet from this cloud of divine mercy, so much has descended that no one has yet fully enumerated. As of now, twenty volumes have been received, and who knows how much has not yet arrived, and how much has been scattered and fallen into the hands of the idolaters, with no knowledge of what they have done. (edit)
242	ای برادر، بايد چشم گشود و تفکّر نمود و ملتجی به مظاهر الهيّه شد که شايد از مواعظ واضحه کتاب پند گيريم و از نصائح مذکوره در الواح متنبّه شويم، اعتراض بر مُنزل آيات نکنيم، امرش را به جان تسليم کنيم و حکمش را به تمام جان و روان قبول نمائيم و مذعن شويم که شايد در فضای رحمت وارد شويم و در شاطی فضل مسکن يابيم.وَ إنّهُ بِعبادِهِ لَغَفُورٌ رَحيمٌ . (edit)	O brother, we should open our eyes, meditate upon His Word, and seek the sheltering shadow of the Manifestations of God, that perchance we may be warned by the unmistakable counsels of the Book, and give heed to the admonitions recorded in the holy Tablets; that we may not cavil at the Revealer of the verses, that we may resign ourselves wholly to His Cause, and embrace wholeheartedly His law, that haply we may enter the court of His mercy, and dwell upon the shore of His grace. He, verily, is merciful and forgiving towards His servants. (edit)	O Brother, we must open our eyes and reflect, seeking refuge in the divine manifestations. Perhaps we may learn from the clear admonitions of the Book, become alert by the advice mentioned in the Tablets, not object to the verses revealed, surrender to His command with all our hearts, accept His decree with our entire soul and being, and submit so that we might enter the realm of mercy and find a dwelling on the shores of grace. Indeed, He is forgiving and merciful to His servants. (edit)
243	و همچنين می فرمايد : "قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنقِمُونَ مِنَّا إِلاَّ أَنْ آمَنَّا بِاللّهِ وَ مَا أُنزِلَ إِلَيْنَا وَ مَا أُنزِلَ مِن قَبْلُ وَ أَنَّ أَكْثَرَكُمْ فَاسِقُونَ." چقدر واضح است مقصود در اين آيه و چه مبرهن است حجّيّت آيات منزله. و اين آيه در وقتی نازل شد که کفّار به اسلام اذيّت می نمودند و نسبت کفر می دادند چنانچه نسبت می دادند به اصحاب آن حضرت که به خدا کافر شده ايد و به ساحری کذّاب مؤمن و موقن گشته ايد. و در صدر اسلام که هنوز امر بر حسب ظاهر قوّت نداشت در هر مقام و مکان که دوستان آن حضرت را ملاقات می نمودند نهايت اذيّت و زجر و رجم و سبّ بر آن مقبلين إلی اللّه معمول می داشتند. در اين وقت اين آيه مبارکه از سماء احديّه نازل شد به برهانی واضح و دليلی لائح. و تعليم فرمود اصحاب آن حضرت را که بگوئيد به کافران و مشرکان که آيا اذيّت می کنيد ما را و ستم می نمائيد و عملی از ما صادر نشد مگر آنکه ايمان آورديم به خدا و به آياتی که نازل شد بر ما از لسان محمّد، و همچنين آياتی که نازل شد بر انبيای او از قبل که مقصود اين است تقصيری نداريم مگر آنکه آيات جديده بديعه الهيّه را که بر محمّد نازل شد و آيات قديمه که بر انبيای قبل نازل شد جميع را من عنداللّه دانستيم و تصديق و اذعان نموديم. و اين دليلی است که سلطان احديّه تعليم فرموده عباد خود را. (edit)	And likewise, He saith: “Say, O people of the Book! do ye not disavow us only because we believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?”169 How explicitly doth this verse reveal Our purpose, and how clearly doth it demonstrate the truth of the testimony of the verses of God! This verse was revealed at a time when Islám was assailed by the infidels, and its followers were accused of misbelief, when the Companions of Muḥammad were denounced as repudiators of God and as followers of a lying sorcerer. In its early days, when Islám was still to outward seeming devoid of authority and power, the friends of the Prophet, who had turned their face toward God, wherever they went, were harassed, persecuted, stoned and vilified. At such a time this blessed verse was sent down from the heaven of divine Revelation. It revealed an irrefutable evidence, and brought the light of an unfailing guidance. It instructed the companions of Muḥammad to declare the following unto the infidels and idolaters: “Ye oppress and persecute us, and yet, what else have we done except that we have believed in God and in the verses sent down unto us through the tongue of Muḥammad, and in those which descended upon the Prophets of old?” By this is meant that their only guilt was to have recognized that the new and wondrous verses of God, which had descended upon Muḥammad, as well as those which had been revealed unto the Prophets of old, were all of God, and to have acknowledged and embraced their truth. This is the testimony which the divine King hath taught His servants. (edit)	And He also says: "Say: 'O People of the Scripture, do you resent us except [for the fact] that we have believed in God and what has been revealed to us and what has been revealed before, and because most of you are defiantly disobedient?'" How clear is the intent in this verse, and how demonstrative is the authority of the revealed verses. This verse was revealed at a time when the disbelievers were causing harm to Islam and were attributing disbelief, just as they were attributing to the companions of His Holiness, saying you have disbelieved in God and have become believers and confident in a lying sorcerer. At the outset of Islam, when the matter did not yet have apparent strength, wherever the friends of His Holiness were encountered, they were subjected to the utmost harm, torture, stoning, and abuse by those turning towards God. At this time, this blessed verse descended from the singular heavens as a clear proof and apparent evidence. It taught the companions of His Holiness to say to the disbelievers and polytheists: "Are you tormenting us and committing injustice against us? Nothing emanated from us except that we believed in God and the verses that were revealed to us through the tongue of Muhammad, as well as the verses that were revealed to His prophets before." The aim is that we are not at fault except that we considered all the new divine verses revealed to Muhammad, as well as the ancient verses revealed to previous prophets, as from God, and we accepted and admitted them. This is an evidence that the Sovereign of the Singular has taught His servants. (edit)
244	مع ذلک آيا جائز است اين آيات بديعه که احاطه فرمود شرق و غرب را، از آن معرض شوند و خود را از اهل ايمان دانند؟ و يا آنکه مؤمن شوند مُنزل آيات را؟ به اين استدلال که خود فرموده مقرّين را از اهل ايمان محسوب نفرمايد؟ حاشا ثمّ حاشا که مقبلين و مقرّين آيات احديّه را از ابواب رحمت خود براند و متمسّکين به حجّت مثبته را تهديد فرمايد. إذ إنَّهُ مُثْبِتُ الْحقِّ بِآياتِهِ وَ مُحَقِّقُ الاَمرِ بِکلِماتِهِ وَ إنَّهُ لَهُوَ المُقتَدِرُ المُهَيمِنُ القَديرُ. (edit)	In view of this, is it fair for this people to repudiate these newly revealed verses which have encompassed both the East and the West, and to regard themselves as the upholders of true belief? Should they not rather believe in Him Who hath revealed these verses? Considering the testimony which He Himself hath established, how could He fail to account as true believers them that have testified to its truth? Far be it from Him that He should turn away from the gates of His mercy them that have turned unto and embraced the truth of the divine verses, or that He should threaten those that have clung to His sure testimony! He verily establisheth the truth through His verses, and confirmeth His Revelation by His words. He verily is the Powerful, the Help in peril, the Almighty. (edit)	Despite this, is it permissible for one to turn away from these novel verses, which have encompassed the East and the West, while considering themselves among the faithful? Or should they become believers of the Revealer of the verses, by arguing that He Himself does not regard the affirmers among the faithful? Far be it, then far be it, for Him to expel those turning towards and affirming His singular verses from the gates of His mercy and to threaten those clinging to His established proof. Indeed, He affirms the truth with His verses and substantiates the command with His words. He is indeed the Empowered, the Guardian, the Capable. (edit)
245	و همچنين می فرمايد "وَ لَوْ نَزَّلْنَا عَلَيْکَ کِتاباً فِی قِرْطَاسٍ فَلَمَسُوهُ بِاَيْدِيهِمْ لَقَالَ الَّذِينَ کَفَرُوا إنْ هَذا اِلّا سِحرٌ مُبينٌ." و اکثری آيات فرقانيّه مدلّ و مشعر بر اين مطلب است و اين بنده اختصار نمودم به اين آيات مذکوره. و حال ملاحظه فرمائيد که در جميع کتاب جز آيات را که حجّت قرار فرموده برای معرفت مظاهر جمال خود، ديگر امری ذکر شده تا به آن متمسّک شوند و اعتراض نمايند؟ بلکه در همه موارد بر منکرين آيات و استهزاء کننده آن وعده نار فرموده‏اند چنانچه معلوم شد. (edit)	And likewise, He saith: “And had We sent down unto Thee a Book written on parchment, and they had touched it with their hands, the infidels would surely have said ‘This is naught but palpable sorcery.’”170 Most of the verses of the Qur’án are indicative of this theme. We have, for the sake of brevity, mentioned only these verses. Consider, hath anything else besides the verses been established in the whole Book, as a standard for the recognition of the Manifestations of His Beauty, that the people might cling to, and reject the Manifestations of God? On the contrary, in every instance, He hath threatened with fire those that repudiate and scoff at the verses, as already shown. (edit)	And He also says, "Even if We had sent down to you a Scripture written on paper, and they touched it with their own hands, those who disbelieve would say, 'This is nothing but clear magic.'" And most of the verses of the Qur'an demonstrate this point, and I have abbreviated to these mentioned verses. Now observe that in the entire Book, besides the verses that He has established as proof for recognizing the manifestations of His beauty, is there any other matter mentioned to which they could cling and object? Rather, in all cases, those who deny His verses and mock them have been promised the fire, as has become apparent. (edit)
246	حال اگر کسی بيايد به کرورها از آيات و خطب و صحائف و مناجات بی آنکه به تعليم اخذ نموده باشد، آيا به چه دليل می توان اعتراض نمود و از اين فيض اکبر محروم شد؟ و جواب چه خواهند گفت بعد از عروج روح از جسد ظلمانی؟ آيا متمسّک می شوند که به فلان حديث تمسّک جستيم و چون معنی آن را به ظاهر نيافتيم لهذا بر مظهر امر اعتراض نموديم و از شرائع حقّ دور گشتيم؟ آيا نشنيده ايد که از جمله علّت اينکه بعضی از انبياء اولو العزم بودند نزول کتاب بود بر آنها؟ و اين مسلّم است، با وجود اين چگونه جائز است که بر صاحب کتب که چندين مجلّدات از او ظاهر شده به حرف های فلان> از روی جهل بعضی کلمات برای القای شبهه در قلوب جمع نموده و شيطان عصر شده برای اغفال عباد و اضلال من فی البلاد، پيروی نمايند و از خورشيد فيض الهی بی بهره گردند؟ و از همه اين مراتب گذشته، آيا از اين نَفَس قدسی و نَفْس رحمانی احتراز جويند و ادبار نمايند نمی دانم به که تمسّک جويند و به کدام وجه اقبال کنند؟ بلی، "وَ لِكُلِّ وِجْهَةٌ هُوَ مُوليهَ." فَقَد هَدَيناکَ السَّبيلَينِ فی هذَينِ المِنْهَجَينِ، ثُمَّ امشِ عَلی ما تَختارُ لِنَفْسِکَ.وَهذا قَولُ الحَقِّ و ما بَعدَ الحقِّ إلّا الضَّلالُ. (edit)	Therefore, should a person arise and bring forth a myriad verses, discourses, epistles, and prayers, none of which have been acquired through learning, what conceivable excuse could justify those that reject them, and deprive themselves of the potency of their grace? What answer could they give when once their soul hath ascended and departed from its gloomy temple? Could they seek to justify themselves by saying: “We have clung to a certain tradition, and not having beheld the literal fulfillment thereof, we have therefore raised such cavils against the Embodiments of divine Revelation, and kept remote from the law of God”? Hast thou not heard that among the reasons why certain Prophets have been designated as Prophets “endowed with constancy” was the revelation of a Book unto them? And yet, how could this people be justified in rejecting the Revealer and Author of so many volumes of verses, and follow the sayings of him who hath foolishly sown the seeds of doubt in the hearts of men, and who, Satan-like, hath risen to lead the people into the paths of perdition and error? How could they allow such things to deprive them of the light of the Sun of divine bounty? Aside from these things, if these people shun and reject such a divine Soul, such holy Breath, to whom, We wonder, could they cling, to whose face besides His Face could they turn? Yea—“All have a quarter of the Heavens to which they turn.”171 We have shown thee these two ways; walk thou the way thou choosest. This verily is the truth, and after truth there remaineth naught but error. (edit)	Now, if someone comes with millions of verses, sermons, scrolls, and supplications without having received instruction, on what basis can they object and be deprived of this greatest bounty? What will they answer after the ascent of the soul from the body of darkness? Will they cling to the excuse that they adhered to a particular tradition, and because they did not find its meaning apparently, they objected to the Manifestation of the Cause and turned away from the ordinances of Truth? Have you not heard that among the reasons why some of the Prophets were of the 'Ulu'l-'Azm (those who possessed constancy) was the revelation of a Book upon them? And this is established. Despite this, how is it permissible that they should follow those who, out of their ignorance, twist some words of the possessor of these many volumes of Scriptures to cast doubt into the hearts of the people, becoming a Satan of the age to misguide the servants and lead astray those in the lands, and thus remain bereft of the Sun of divine grace? Beyond all these degrees, do they seek to avoid this holy and merciful Breath, and turn their backs? I do not know to what they would cling and to which aspect they would turn. Indeed, "For each [religious following] is a direction toward which it faces." We have shown you the two paths in these two methods; then walk on what you choose for yourself. And this is the statement of truth, and anything after truth is nothing but misguidance. (edit)
247	و از جمله ادلّه بر اثبات اين امر آنکه در هر عهد و عصر که غيب هويّه در هيکل بشريّه ظاهر می شد بعضی از مردمی که معروف نبودند و علاقه به دنيا و جهتی نداشته‏اند به ضياء شمس نبوّت مستضیء و به انوار قمر هدايت مهتدی می شدند و به لقاءاللّه فائز می گشتند. لهذا اين بود که علمای عصر و اغنيای عهد استهزاء می نمودند. چنانچه از لسان آن گمراهان می فرمايد: "فَقَالَ الملَأُ الَّذِينَ كَفَرُوا مِن قُومِهِ مَا نَراكَ إِلَّا بَشَرًا مِثْلَنَا وَ مَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُم أَرَاذِلْنَا بِادِيَ الرَّأْيِ وَ مَا نَرَى لَكُم عَلَيْنَا مِن فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ." اعتراض می نمودند و به آن مظاهر قدسيّه می گفتند که متابعت شما نکرده مگر اراذل ما که اعتنائی به شأن آنها نيست و مقصودشان اين بوده که علماء و اغنياء و معارف قوم به شما ايمان نياوردند و به اين دليل و امثال آن، استدلال بر بطلان من له الحقّ می نمودند. (edit)	Amongst the proofs demonstrating the truth of this Revelation is this, that in every age and Dispensation, whenever the invisible Essence was revealed in the person of His Manifestation, certain souls, obscure and detached from all worldly entanglements, would seek illumination from the Sun of Prophethood and Moon of divine guidance, and would attain unto the divine Presence. For this reason, the divines of the age and those possessed of wealth would scorn and scoff at these people. Even as He hath revealed concerning them that erred: “Then said the chiefs of His people who believed not, ‘We see in Thee but a man like ourselves; and we see not any who have followed Thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves: nay, we deem you liars.’”172 They caviled at those holy Manifestations, and protested saying: “None hath followed you except the abject amongst us, those who are worthy of no attention.” Their aim was to show that no one amongst the learned, the wealthy, and the renowned believed in them. By this and similar proofs they sought to demonstrate the falsity of Him that speaketh naught but the truth. (edit)	Among the proofs affirming this truth is that in every era and age, when the identity of the unseen was manifested in human form, some people who were not well-known and had no desire for worldly matters became illuminated by the radiance of the Sun of Prophethood, guided by the lights of the Moon of Guidance, and they succeeded in attaining divine presence. That's why scholars of the time and the wealthy of the era would scoff at them. As it is said on the tongue of those lost ones: "The eminent among his people who disbelieved said, 'We do not see you as anything but a human like us, and we see only the lowliest among us follow you without thinking. We see no merit in you over us; rather, we think you are liars.'" They protested and said about those holy manifestations that only our contemptible ones, who are unworthy of any consideration, have followed you. What they meant was that the scholars, the wealthy, and the knowledgeable among the people did not believe in you. And with such reasoning and the like, they were arguing against the validity of the one with the truth. (edit)
248	و امّا در اين ظهور اظهر و سلطنت عظمی جمعی از علمای راشدين و فضلای کاملين و فقهای بالغين از کأس قرب و وصال مرزوق شدند و به عنايت عظمی فائز گشتند و از کون و امکان در سبيل جانان گذشتند. بعضی از اسامی آنها ذکر می شود که شايد سبب استقامت انفس مضطربه و نفوس غير مطمئنّه شود. (edit)	In this most resplendent Dispensation, however, this most mighty Sovereignty, a number of illumined divines, of men of consummate learning, of doctors of mature wisdom, have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honor of His most excellent favor. They have renounced, for the sake of the Beloved, the world and all that is therein. We will mention the names of some of them, that perchance it may strengthen the fainthearted, and encourage the timorous. (edit)	As for this manifestation, it is more apparent and of greater sovereignty. A group of enlightened scholars, perfect nobles, and mature jurists have been blessed from the cup of nearness and unity, and they have succeeded due to immense grace and have transcended the realms of possibility in the path of their Beloved. The names of some of these individuals are mentioned, perhaps to ensure the steadfastness of troubled souls and those who are not certain. However, without providing specific names, I cannot proceed with further detailed information. (edit)
249	از آن جمله جناب ملّا حسين است که محلّ اشراق شمس ظهور شدند. لَو لاهُ مَا استَوَی اللّهُ عَلی عَرشِ رَحمانِيَّتِهِ و ما استَقَرَّ علی کُرسِيِّ صَمَدانِيَّتِهِ. و جناب آقا سيّد يحيی که وحيد عصر و فريد زمان خود بودند و ملّا محمّد علی زنجانی و ملّا علی بسطامی و ملّا سعيد بارفروشی و ملّا نعمة اللّه مازندرانی و ملّا يوسف اردبيلی و ملّا مهدی خوئی و آقا سيّد حسين ترشيزی و ملّا مهدی کندی و برادر او ملّا باقر و ملّا عبد الخالق يزدی و ملّا علی برقانی و امثال آنها که قريب چهارصد نفر بودند که اسامی جميع در لوح محفوظ الهی ثبت شده. (edit)	Among them was Mullá Ḥusayn, who became the recipient of the effulgent glory of the Sun of divine Revelation. But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory. Among them also was Siyyid Yaḥyá, that unique and peerless figure of his age, Mullá Muḥammad ‘Alíy-i-Zanjání Mullá ‘Alíy-i-Bastámí Mullá Sa‘íd-i-Bárfurúshí Mullá Ni‘matu’lláh-i-Mázindarání Mullá Yúsuf-i-Ardibílí Mullá Mihdíy-i-Khu’í Siyyid Ḥusayn-i-Turshízí Mullá Mihdíy-i-Kandí Mullá Báqir Mullá ‘Abdu’l-Kháliq-i-Yazdí Mullá ‘Alíy-i-Baraqání and others, well-nigh four hundred in number, whose names are all inscribed upon the “Guarded Tablet” of God. (edit)	Among them is Mulla Husayn, where the sun of appearance has shone. If it were not for him, God would not have settled on the throne of his mercy, nor would he have settled on the footstool of his oneness. And dignified is Seyyed Yahya, who was the unique of his era and the solitary of his time. And Mulla Muhammad Ali Zanjani, Mulla Ali Bastami, Mulla Sa'id Barfurushi, Mulla Na'imatullah Mazandarani, Mulla Yusuf Ardibili, Mulla Mahdi Khuyi, Aqa Seyyed Hussein Torshizi, Mulla Mahdi Kandi and his brother Mulla Baqir, Mulla Abdulkhaliq Yazdi, Mulla Ali Barqani, and the likes of them. They were almost four hundred people whose names are all registered in the preserved divine tablet. (edit)
250	همه اينها مهتدی و مقرّ و مذعن گشتند برای آن شمس ظهور به قسمی که اکثری از مال و عيال گذشتند و به رضای ذی الجلال پيوستند. و از سر جان برای جانان برخاستند و انفاق نمودند به جميع آنچه مرزوق گشته بودند. به قسمی که سينه هاشان محلّ تيرهای مخالفين گشت و سرهاشان زينت سنان مشرکين. چنانچه ارضی نماند مگر آنکه از دم اين ارواح مجرّده آشاميد و سيفی نماند مگر آنکه به گردن هاشان ممسوح گشت. و دليل بر صدق قولشان فعلشان بس. آيا شهادت اين نفوس قدسيّه که به اين طريق جان در راه دوست دادند که همه عالم از ايثار دل و جانشان متحيّر گشتند کفايت نمی کند برای اين عبادی که هستند، و انکار بعضی عباد که دين را به درهمی دادند و بقا را به فنا تبديل نمودند و کوثر قرب را به چشمه های شور معاوضه کردند و بجز اخذ اموال ناس مرادی نجويند؟ چنانچه مشاهده می شود که کلّ به زخارف دنيا مشغول شده‏اند و از ربّ اعلی دور مانده. (edit)	All these were guided by the light of that Sun of divine Revelation, confessed and acknowledged His truth. Such was their faith, that most of them renounced their substance and kindred, and cleaved to the good-pleasure of the All-Glorious. They laid down their lives for their Well-Beloved, and surrendered their all in His path. Their breasts were made targets for the darts of the enemy, and their heads adorned the spears of the infidel. No land remained which did not drink the blood of these embodiments of detachment, and no sword that did not bruise their necks. Their deeds, alone, testify to the truth of their words. Doth not the testimony of these holy souls, who have so gloriously risen to offer up their lives for their Beloved that the whole world marveled at the manner of their sacrifice, suffice the people of this day? Is it not sufficient witness against the faithlessness of those who for a trifle betrayed their faith, who bartered away immortality for that which perisheth, who gave up the Kawthar of the divine Presence for salty springs, and whose one aim in life is to usurp the property of others? Even as thou dost witness how all of them have busied themselves with the vanities of the world, and have strayed far from Him Who is the Lord, the Most High. (edit)	All these became guided, acknowledged, and submitted to that sun of manifestation to the extent that most of them passed beyond their possessions and families, and joined in the satisfaction of the Glorious One. They rose from the soul for the Beloved and spent everything they had been blessed with. To the point where their chests became the place for the arrows of opponents and their heads the adornment of the spears of polytheists. There was no land that had not drank from the breath of these detached spirits and no sword that was not wiped against their necks. Their deeds are enough evidence of their truthful words. Does not the martyrdom of these holy souls, who sacrificed their lives for the Beloved in such a way that the whole world was astonished by the devotion of their hearts and souls, suffice for these servants who exist, and deny some worshippers who have corrupted the religion, turned eternity into annihilation, exchanged the Kawthar of nearness with salty springs, and sought nothing but the acquisition of people's wealth? As observed, all are preoccupied with the decorations of the world and have remained distant from the highest Lord. (edit)
251	حال انصاف دهيد که شهادت اينها مقبول و مسموع است که قولشان و فعلشان موافق و ظاهرشان و باطنشان مطابق به نحوی که تاهَتِ العُقُولُ فی اَفعالِهِمْ و تَحَيَّرَتِ النُّفُوسُ فِی اصْطِبارِهِم و بِما حَمَلَتْ اَجسادُهُم و يا شهادت اين معرضين که بجز هوای نفس نفسی بر نيارند و از قفس ظنونات باطله نجاتی نيافته‏اند؟ و در يوم سر از فراش برندارند مگر چون خفّاش ظلمانی در طلب دنيای فانيه کوشند و در ليل راحت نشوند مگر در تدبيرات امورات دانيه کوشند. به تدبير نفسانی مشغول گشته و از تقدير الهی غافل شده‏اند. روز به جان در تلاش معاشند و شب در تزيين اسباب فراش. آيا در هيچ شرع و ملّتی جايز است که به اعراض اين نفوس محدوده متمسّک شوند و از اقبال و تصديق نفوسی که از جان و مال و اسم و رسم و ننگ و نام در رضای حقّ گذشته‏اند اغفال نمايند؟ (edit)	Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their words, whose outward behavior conforms with their inner life? The mind is bewildered at their deeds, and the soul marveleth at their fortitude and bodily endurance. Or is the testimony of these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in the cage of their idle fancies, acceptable? Like the bats of darkness, they lift not their heads from their couch except to pursue the transient things of the world, and find no rest by night except as they labor to advance the aims of their sordid life. Immersed in their selfish schemes, they are oblivious of the divine Decree. In the daytime they strive with all their soul after worldly benefits, and in the night-season their sole occupation is to gratify their carnal desires. By what law or standard could men be justified in cleaving to the denials of such petty-minded souls and in ignoring the faith of them that have renounced, for the sake of the good-pleasure of God, their life and substance, their fame and renown, their reputation and honor? (edit)	Now, be fair. Whose testimony is acceptable and heard? The testimony of those whose words and actions match, whose appearance and inner self correspond, whose deeds confound the minds, and souls marvel at their perseverance, and whose bodies have endured so much. Or the testimony of those who are in denial, who cannot bring anything but their self-interest, who have not found salvation from the cage of false assumptions? Those who do not rise from their bed during the day except to pursue the transient world like nocturnal bats, and do not rest at night except to work on petty matters. They are preoccupied with their self-serving plans and oblivious of divine destiny. They spend their days struggling for their livelihood and their nights preparing their beds. Is it permissible in any religion or nation to cling to the aversions of these limited souls and ignore the acceptance and verification of souls who have transcended their wealth, reputation, honor, shame, and name for the satisfaction of the truth? (edit)
252	آيا نبود که از قبل امر سيّد الشّهداء را اعظم امور و اکبر دليل بر حقّيّت آن حضرت می شمردند و می گفتند در عالم چنين امری اتّفاق نيفتاد و حقّی به اين استقامت و ظهور ظاهر نشد؟ با اينکه امر آن حضرت از صبح تا ظهر بيشتر امتداد نيافت و ليکن اين انوار مقدّسه هيجده سنه می گذرد که بلايا از جميع جهات مثل باران بر آنها باريد. و به چه عشق و حبّ و محبّت و ذوق که جان رايگان در سبيل سبحان انفاق نمودند چنانچه بر همه واضح و مبرهن است. با وجود اين چگونه اين امر را سهل شمرند؟ آيا در هيچ عصر چنين امر خطيری ظاهر شده و آيا اگر اين اصحاب مجاهد فی اللّه نباشند ديگر که مجاهد خواهد بود؟ و آيا اينها طالب عزّت و مکنت و ثروت بودند؟ و آيا مقصودی جز رضای حقّ داشتند؟ و اگر اين همه اصحاب با اين آثار عجيبه و افعال غريبه باطل باشند ديگر که سزاوار است که دعوی حقّ نمايد؟ قسم به خدا که همين فعلشان برای جميع من علی الارض حجّت کافی و دليل وافی است لو کانَ النّاسُ فی اَسْرارِ الاَمر يَتَفَکَّرُونَ. "وَ سَيَعْلَمُ الّذينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ." (edit)	Were not the happenings of the life of the “Prince of Martyrs”173 regarded as the greatest of all events, as the supreme evidence of his truth? Did not the people of old declare those happenings to be unprecedented? Did they not maintain that no manifestation of truth hath ever evinced such constancy, such conspicuous glory? And yet, that episode of his life, commencing as it did in the morning, was brought to a close by the middle of the same day, whereas, these holy lights have, for eighteen years, heroically endured the showers of afflictions which, from every side, have rained upon them. With what love, what devotion, what exultation and holy rapture, they sacrificed their lives in the path of the All-Glorious! To the truth of this all witness. And yet, how can they belittle this Revelation? Hath any age witnessed such momentous happenings? If these companions be not the true strivers after God, who else could be called by this name? Have these companions been seekers after power or glory? Have they ever yearned for riches? Have they cherished any desire except the good-pleasure of God? If these companions, with all their marvelous testimonies and wondrous works, be false, who then is worthy to claim for himself the truth? I swear by God! Their very deeds are a sufficient testimony, and an irrefutable proof unto all the peoples of the earth, were men to ponder in their hearts the mysteries of divine Revelation. “And they who act unjustly shall soon know what lot awaiteth them!”174 (edit)	Did they not previously consider the cause of the Master of Martyrs as the greatest of affairs and the grandest evidence of his truth? They used to say that such a thing has never happened in the world and the truth has not manifested with such perseverance and appearance? Even though the cause of that honorable one did not extend from morning to noon, but these holy lights have been passing through eighteen years in which calamities have rained on them from all sides. With what love, affection, and passion they freely gave their lives in the path of the Sublime, as is clear and evident to everyone. Despite this, how do they consider this matter easy? Has such a grave matter ever manifested in any era? And if these companions are not striving for God, then who will be the striver? Were they seeking honor, position, and wealth? Did they have any purpose other than pleasing God? If all these companions with these strange effects and peculiar deeds are false, then who else is worthy to claim truth? I swear by God that their deeds alone are sufficient proof and complete evidence for all on earth, if people pondered the secrets of the matter. "And those who have wronged will know to what return they will be returned." (edit)
253	و از همه گذشته، علامت صدق و کذب در کتاب معلوم و مقرّر شده. بايد ادّعا و دعاوی کلّ عباد به اين محک الهی زده شود تا صادق را از کاذب تميز دهد. اين است که می فرمايد: "فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ." حال ملاحظه فرمائيد با اين شهدای صادق که نصّ کتاب شاهد بر صدق قول ايشان است، چنانچه ديده ايد که همه جان و مال و زن و فرزند و کلّ ما يملک را انفاق نموده‏اند و به اعلی غرف رضوان عروج فرمودند، شهادت اين طلعات عاليه و انفس منقطعه بر تصديق اين امر عالی متعالی مقبول نيست و شهادت اين گروه که برای ذهب از مذهب گذشته‏اند و برای جلوس بر صدر از اوّل ما صدر احتراز جسته‏اند بر بطلان اين نور لائح جائز و مقبول است؟ با اينکه جميع مردم ايشان را شناخته‏اند و اين قدر ادراک نموده‏اند که از ذرهّ ای از اعتبار ظاهری ملکی در سبيل دين الهی نمی گذرند تا چه رسد به جان و مال و غيره. (edit)	Furthermore, the sign of truth and falsehood is designated and appointed in the Book. By this divinely appointed touchstone, the claims and pretensions of all men must needs be assayed, so that the truthful may be known and distinguished from the imposter. This touchstone is no other than this verse: “Wish for death, if ye are men of truth.”175 Consider these martyrs of unquestionable sincerity, to whose truthfulness testifieth the explicit text of the Book, and all of whom, as thou hast witnessed, have sacrificed their life, their substance, their wives, their children, their all, and ascended unto the loftiest chambers of Paradise. Is it fair to reject the testimony of these detached and exalted beings to the truth of this preeminent and glorious Revelation and to regard as acceptable the denunciations which have been uttered against this resplendent Light by this faithless people, who for gold have forsaken their faith, and who for the sake of leadership have repudiated Him Who is the First Leader of all mankind? This, although their character is now revealed unto all people who have recognized them as those who will in no wise relinquish one jot or one tittle of their temporal authority for the sake of God’s holy Faith, how much less their life, their substance, and the like. (edit)	Moreover, the sign of truth and falsehood has been established and fixed in the book. All the claims and pleas of the servants should be tested against this divine criterion to distinguish the truthful from the liar. This is what He says: "So wish for death if you are truthful." Now observe these truthful martyrs, for the text of the book testifies to the truth of their word, as you have seen that they have all expended their lives, wealth, wives, children, and all they possess and have ascended to the highest chambers of Divine pleasure. Isn't the testimony of these lofty emanations and detached souls acceptable in affirming this high and exalted matter, and the testimony of this group who have left their faith for gold and have sought caution for being first, is admissible and acceptable in denying this light? Although all people have recognized them and have perceived this much, that they do not pass over a speck of worldly apparent credit for the sake of divine religion, let alone life, wealth, and the like. (edit)
254	حال ملاحظه فرمائيد که چگونه محک الهی به نصّ کتاب تفصيل نمود و خالص را از غشّ تميز داده و مع ذلک هنوز شاعر نشده‏اند و در نوم غفلت به کسب دنيای فانيه و رياست ظاهريّه مشغول شده‏اند. (edit)	Behold how the divine Touchstone hath, according to the explicit text of the Book, separated and distinguished the true from the false. Notwithstanding, they are still oblivious of this truth, and in the sleep of heedlessness, are pursuing the vanities of the world, and are occupied with thoughts of vain and earthly leadership. (edit)	Now observe how the divine criterion has clarified in the text of the book and has distinguished the pure from the fraudulent, yet they have still not become poets and are occupied in the sleep of negligence with the pursuit of the fleeting world and superficial leadership. (edit)
255	يَا ابْنَ الإنسانِ، قد مَضَی عَلَيکَ اَيّامٌ و اشتَغَلْتَ فيهَا بمَا تَهْوی بِهِ نَفْسُکَ مِنَ الظُّنُونِ وَ الاَوهامِ. إلی مَتَی تَکُونُ راقِداً عَلَی بساطِکَ؟ فَارْفَعْ رأسَکَ عَنِ النَّومِ. فَإنَّ الشَّمسَ قَدِ ارتَفَعَتْ فِی وَسَطِ الزَّوالِ، لَعَلَّ تُشرِقُ عَلَيکَ باَنوارِ الجَمالِ. و السّلام. (edit)	“O Son of Man! Many a day hath passed over thee whilst thou hast busied thyself with thy fancies and idle imaginings. How long art thou to slumber on thy bed? Lift up thine head from slumber, for the Sun hath risen to the zenith; haply it may shine upon thee with the light of beauty.” (edit)	O son of man, days have passed over you, during which you have been preoccupied with the delusions and illusions that your soul desires. How long will you continue to sleep on your bed? Raise your head from sleep. For the sun has risen at midday, perhaps it will illuminate you with the lights of beauty. Peace be upon you. (edit)
256	ولکن معلوم باشد که اين علما و فقها که مذکور شد هيچ يک رياست ظاهره نداشته‏اند چه که محال است علمای مقتدر معروف عصر که بر صدر حکم جالسند و بر سرير امر ساکن، تابع حقّ شوند إلّا مَن شاءَ رَبُّکَ. چنين امری در عالم ظهور ننمود مگر قليلی "وَ قَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ." چنانچه در اين عهد احدی از علمای مشهور که زمام ناس در قبضه حکم ايشان بود اقبال نجستند. بلکه به تمام بغض و انکار در دفع کوشيدند به قسمی که هيچ گوشی نشنيده و هيچ چشمی نديده. (edit)	Let it be known, however, that none of these doctors and divines to whom we have referred was invested with the rank and dignity of leadership. For well-known and influential leaders of religion, who occupy the seats of authority and exercise the functions of leadership, can in no wise bear allegiance to the Revealer of truth, except whomsoever thy Lord willeth. But for a few, such things have never come to pass. “And few of My servants are the thankful.”176 Even as in this Dispensation, not one amongst the renowned divines, in the grasp of whose authority were held the reins of the people, hath embraced the Faith. Nay, they have striven against it with such animosity and determination that no ear hath heard and no eye hath seen the like. (edit)	But it should be known that these scholars and jurists who have been mentioned did not have any outward leadership. It is impossible for the renowned and powerful scholars of the age, who sit on the seat of judgment and are settled on the bed of command, to follow the truth unless your Lord wills. Such a thing has not appeared in the world of manifestation except for a few: "And few of My servants are grateful." As in this age, none of the famous scholars who had the reins of the people in their hands of authority sought acceptance. Instead, they tried to repel with complete hatred and denial to the extent that no ear has heard and no eye has seen. (edit)
257	و ربّ اعلی، روح ما سواه فداه، بخصوص به جميع علمای هر بلدی توقيعی صادر فرموده‏اند و مراتب اعراض و اغماض هر کدام را در توقيع او به تفصيل ذکر فرموده‏اند "فَاعْتَبِرُوا يَا أُولِي الأَبْصَارِ." و مقصود از آن ذکر، آن بود که مبادا اهل بيان در ظهور مستغاث فی القيامة الاُخری اعتراض نمايند که در ظهور بيان جمعی از علماء موقن گشته‏اند و چرا در اين ظهور نشد و نعوذ باللّه متمسّک به اين گونه مزخرفات شوند و از جمال الهی محروم گردند. بلی، اين علماء که مذکور شد اکثری معروف نبودند و به فضل اللّه از رياست ظاهره و زخارف فانيه جميع مقدّس و منزّه بوده‏اند. ذلِکَ مِن فَضلِ اللّه، يُؤتيهِ مَن يَشاءُ. (edit)	The Báb, the Lord, the most exalted—may the life of all be a sacrifice unto Him—hath specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them. “Wherefore, take ye good heed ye who are men of insight!”177 By His references to their opposition He intended to invalidate the objections which the people of the Bayán might raise in the day of the manifestation of “Mustagháth,”178 the day of the Latter Resurrection, claiming that, whereas in the Dispensation of the Bayán a number of divines have embraced the Faith, in this latter Revelation none of these hath recognized His claim. His purpose was to warn the people lest, God forbid, they cling to such foolish thoughts and deprive themselves of the divine Beauty. Yea, these divines to whom We have referred, were mostly unrenowned, and, by the grace of God they were all purged of earthly vanities and free from the trappings of leadership. “Such is the bounty of God; to whom He will He giveth it.” (edit)	And the Lord Most High, may our souls be a sacrifice to Him, has especially issued a signature to all scholars in every country, and He has mentioned in detail in His signature the degrees of turning away and neglect of each one of them. "So take a lesson, O possessors of insight." The purpose of mentioning this was so that the people of explanation would not object at the appearance of the one crying for help in the last resurrection, that a group of scholars had confirmed in the appearance of explanation and why it did not happen in this appearance, and we seek refuge in God from adhering to such nonsense and becoming deprived of divine beauty. Indeed, most of the scholars who were mentioned were not famous and by the grace of God, they were sanctified and exalted from the outward leadership and ephemeral adornments. That is from the bounty of Allah, He gives it to whom He wills. (edit)
258	و دليل و برهان ديگر که چون شمس بين دلائل مُشرق است استقامت آن جمال ازلی است بر امر الهی که با اينکه در سنّ شباب بودند و امری که مخالف کلّ اهل ارض از وضيع و شريف و غنيّ و فقير و عزيز و ذليل و سلطان و رعيّت بود با وجود اين قيام بر آن امر فرمود چنانچه کلّ استماع نمودند و از هيچ کس و هيچ نفس خوف ننمودند و اعتنا نفرمودند. آيا می شود اين، به غير امر الهی و مشيّت مثبته ربّانی؟ قسم به خدا که اگر کسی فکر و خيال چنين امری نمايد فی الفور هلاک شود. و اگر قلب های عالم را در قلبش جا دهی باز جسارت بر چنين امر مهمّ ننمايد مگر به اذن الهی باشد و قلبش متّصل به فيوضات رحمانی و نفسش مطمئنّ به عنايات ربّانی. آيا اين را به چه حمل می کنند؟ آيا به جنون نسبت می دهند چنانچه به انبيای قبل دادند و يا می گويند برای رياست ظاهره و جمع زخارف دنيای فانيه اين امور را متعرّض شده‏اند؟ (edit)	Another proof and evidence of the truth of this Revelation, which amongst all other proofs shineth as the sun, is the constancy of the eternal Beauty in proclaiming the Faith of God. Though young and tender of age, and though the Cause He revealed was contrary to the desire of all the peoples of earth, both high and low, rich and poor, exalted and abased, king and subject, yet He arose and steadfastly proclaimed it. All have known and heard this. He was afraid of no one; He was regardless of consequences. Could such a thing be made manifest except through the power of a divine Revelation, and the potency of God’s invincible Will? By the righteousness of God! Were any one to entertain so great a Revelation in his heart, the thought of such a declaration would alone confound him! Were the hearts of all men to be crowded into his heart, he would still hesitate to venture upon so awful an enterprise. He could achieve it only by the permission of God, only if the channel of his heart were to be linked with the Source of divine grace, and his soul be assured of the unfailing sustenance of the Almighty. To what, We wonder, do they ascribe so great a daring? Do they accuse Him of folly as they accused the Prophets of old? Or do they maintain that His motive was none other than leadership and the acquisition of earthly riches? (edit)	Another proof and evidence, which shines like the sun among the evidences, is the steadfastness of that eternal beauty in the divine order. Despite being in their youth and facing a matter that was contrary to all the people of the earth, including the low and noble, the rich and poor, the mighty and the humiliated, the ruler and the ruled, they still rose up and adhered to that divine order as if all had heard them. They showed no fear of anyone or anything and paid no attention to them. Can this be anything other than a divine command and a divine, confirmed will? I swear by God that if anyone even imagines such a thing, they would be destroyed instantly. And even if they had the hearts of the whole world in their own heart, they still would not dare to undertake such a significant matter unless it were by God's permission and their heart connected to the divine outpourings and their soul assured by divine care. What do they attribute this to? Do they attribute it to madness, as they did with the previous prophets? Or do they say that they have exposed these matters for the sake of outward leadership and gathering the ephemeral adornments of the world? (edit)
259	سبحان اللّه، در اوّل از کتب خود که آن را قيّوم اسماء ناميده و اوّل و اعظم و اکبر جميع کتب است اخبار از شهادت خود می دهند و در مقامی اين آيه را ذکر فرموده‏اند: "يَا بَقِيَّةَ اللهِ قَدْ فَدَيْتُ بِكُلِّي لَكَ، وَ رَضِيْتُ السَّبَّ فِي سَبِيلِكَ، وَمَا تَمَنَّيْتُ إِلَّا القَتْلَ فِي مَحَبَّتِكَ وَ كَفَى بِاللهِ العَلَيِّ مُعْتَصِمًا قَدِيماً." (edit)	Gracious God! In His Book, which He hath entitled “Qayyúmu’l-Asmá’”—the first, the greatest and mightiest of all books—He prophesied His own martyrdom. In it is this passage: “O thou Remnant of God! I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake; and have yearned for naught but martyrdom in the path of Thy love. Sufficient Witness unto me is God, the Exalted, the Protector, the Ancient of Days!” (edit)	Glory be to God! In the beginning of their book, which they have called the "Qayyūm al-Asmā", the first, greatest, and most grand of all their books, they give news of their own martyrdom. In one place, they recite this verse: "O Remnant of God, I have given my whole self for you, and have accepted to suffer in your path. I have desired nothing but martyrdom in your love, and God, the Most High, is sufficient as an eternal protector." (edit)
260	و همچنين در تفسير هاء تمنّای شهادت خود را نموده‏اند : "كَأَنِّي سَمِعْتُ مُنَادِيًا يُنَادِي فِي سِرِّي إِفْدِ أَحَبَّ الأَشيَاءِ إِلَيْكَ فِي سَبِيلِ اللهِ كَمَا فَدَى الحُسَينُ عليه السّلام فِي سَبِيلِي. وَ لَولَا كُنْتُ نَاظِرًا بِذَلِكَ السِّرِّ الواقِعِ، فَوَ الَّذِي نَفْسِي بِيَدِهِ، لَوْ اجْتَمَعُوا مُلُوكُ الأَرضِ، لَنْ يَقْدِرُوا أَن يَأْخُذُوا مِنِّي حَرفًا، فَكَيْفَ العَبِيدُ الَّذِينَ لَيْسَ لَهُم شَأْن بِذَلِكَ، وَ إِنَّهُم مَطْرُودُونَ."، إلی ان قال "لِيَعْلَمَ الكُلُّ مَقَامَ صَبْرِي وَ رِضَائِي وَ فِدَائِي فِي سَبِيلِ اللهِ." (edit)	Likewise, in His interpretation of the letter “Há’,” He craved martyrdom, saying: “Methinks I heard a Voice calling in my inmost being: ‘Do thou sacrifice the thing which Thou lovest most in the path of God, even as Ḥusayn, peace be upon him, hath offered up his life for My sake.’ And were I not regardful of this inevitable mystery, by Him Who hath my being between His hands, even if all the kings of the earth were to be leagued together they would be powerless to take from me a single letter, how much less can these servants who are worthy of no attention, and who verily are of the outcast… That all may know the degree of My patience, My resignation, and self-sacrifice in the path of God.” (edit)	Also in the interpretation of the [letter] "Ha" they expressed their desire for martyrdom: 'It is as though I heard a crier cry within my secret, 'Sacrifice the dearest of things to you in the path of God, just as Husayn (peace be upon him) sacrificed in My path.' And if it were not that I am looking at that impending secret, by the One in whose hand is my soul, even if all the kings of the earth were to gather, they could not take from me a single letter, so what of the servants who have no concern with this, and indeed they are rejected.'...until he said, 'So that everyone may know my position of patience, satisfaction, and sacrifice in the path of God.'" (edit)

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