Kitab-i-Badi/Page21

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401	و لو لا كنتَ مِن واحدِ الأوّل لَجعلتُ لك مِن الحدّ حيث قد سئلتَ عن الله الّذی قد خلقك و رزقك و أماتك و أبعثك فی هيكلك هذا بالنّقطة البيان فی ذلك الظّهور المنفرد بالكيان. فقُل أوّلاً إذا أردتَ أنْ تخطرَ بعلمك ذكرُهُ "سبحان الّذی ذوالملك و الملكوت" تسعة عشر مرّة إلی أنْ يقول - عزّ ذكره -: و قد كتبتُ جوهرةً فی ذكره و هو أنّه لا يُستشار بإشارتی و لا بما ذُكر فی البيان. بلی، و عزّته تلك الكلمة أكبر عند الله عن عبادة ما علی الأرض إذ جوهرُ كلّ العبادة ينتهی إلی ذلك. فَعلی ما قد عرفتَ الله فاعرف مظهرَ نفسه. فإنّه أجلّ و أعلی من أنْ يكونَ معروفاً بدونه أو مستشيراً بإشارة خلقه. و إنّنی أنا أوّل عبدٍ قد آمنتُ به و بآياته. و أخذت مِن أبكار حدائق جنّة عرفانه حدائقَ كلماته. بلی، و عزّته هو الحقّ لا إله إلاّ هو، كلٌّ بأمره قائمون. (edit)	And if you were not from the one of the first, I would have made for you the limit where you have been asked about God who created you and provided for you and made you die and resurrected you in this temple of yours with the point of clarification in that single manifestation of the entity. Say first, if you want to spread your knowledge, mentioning Him “Glory be to Him who is the Owner of the King and the Kingdom” nineteen times until He says - Glory be to Him -: And I have written a gem in His remembrance, which is that He is not consulted by my gesture or by what was mentioned in the statement. Yes, and the glory of that word is greater with God than the worship of what is on earth, as the essence of all worship ends with that. As long as you have come to know God, know the Manifestation of Himself. For it is too great and lofty to be known without Him or consulted by the signs of His creation. And I am the first servant in whom I believed and in his verses. And I took from the first gardens of the Garden of His Gratitude the gardens of His words. Yes, by His Glory, He is the Truth, there is no god but Him, each standing by His command. (edit)	Nothing entered yet... (edit)
402	حال از اين بيانات منزل بيان – جلّت عظمته - شأن مرايائی، كه مِن دون الله از برای خود حقّ [۲۱۰]فرض گرفته، و شأن معرضين و متعرّضين را ملاحظه نمائيد. ساذج عزّی را كه محبوب عالميان، كه به حرفی از او جميع من فی البيان خلق شده، به اين احترام ذكر می نمايند كه می فرمايد: اگر تو از واحد اوّل نبودی حدّ بر تو جاری مي نمودم - حال قدری تفكّر نمائيد كه مقصود از اين تحديد كبری چه بوده به چنين نفسی. اگر فی الجملة صاحب ادراك باشيد از همين كلمات صيحه زنيد و فرياد "واحسرتا علی ما فرطنا فی جنب الله" برآوريد. و حال آن که سائل خلاف ادب و احترام در عريضه خود ذكر ننموده. به مجرّد سؤال اين قسم تحديد فرموده اند كه او و ساير اهل بيان متنبّه شوند و از غير نفس او از او سؤال ننمايند. چه كه او بنفسه دليل خود بوده و به دون خود معروف نه. (edit)	Now, from these statements of the home of the statement - Jlatt Azmatah - consider the dignity of the righteous, which I have assumed as a right [210] for myself, and the dignity of the exposed and exposed. Sajj Uzzi, who is beloved by the world, who was created by his words, is mentioned with respect, as he says: If you were not from the first unit, I would have imposed a limit on you - now think about what this means. What is the determination of such a soul? If you have understanding in the sentence, shout out these words and shout "Wahhsarta Ali Ma Fartana Fi Jumballah". And the fact that the petitioner did not mention the violation of politeness and respect in his petition. They have specifically said that he and other people of Bayan should be warned and not ask him questions other than his own. Because he is his own reason and not known as his own. (edit)	Nothing entered yet... (edit)
403	چنانچه در آخر اين توقيع می فرمايد: هر نفسي كه آن جمال قدم را به غير عين او مشاهده نمايد ابداً به او عارف نگردد. قوله - عزّ ذكره -: فاشهد بعين فؤادك و لا تنظر إليه إلاّ بعينه! فإنّ مَن ينظر إليه بعينه يدركه و إلاّ يحتجب. إنْ أردتَ الله و لقائَهُ فارِده فانظر اليه. و همچنين إعزازاً لنفسه و إظهاراً لشأنه در مقام ديگر می فرمايد قوله - جلّ إعزازه -: ألا إنّه - جلّ ذكره - يُعرِّفُ كلَّ شیءٍ نفسَهُ. و إنّی أستحيی أنْ أقولَ يَعرفُ كلُّ شیءٍ نفسَهُ بِمثل ما إنّی قد عرّفتُ كلَّ شیءٍ بآياتی[۲۱۱]إذ كلُّ ما تجد مِن كلّ شیءٍ خلقٌ له و إنّ الله أجلُّ و أعلی مِن أنْ يُعرفَ بخلقه، بلِ الخلقُ يُعرفُ به. (edit)	Lastly, there is the signature of Mi Vermaid: I see myself as if Jamal has presented it without an eye, or seeing it, never wanting it, or knowing how to repeat it. His saying - Glory be to Him -: So bear witness with the eyes of your heart and do not look at him except with his eyes! He who looks at it with his own eyes perceives it, otherwise he is obscured. If you want God and meeting Him, then return to Him and look at Him. And they are proud of himself and to display his status in the position of Deger Mi, which is what he said - may he be honored -: Verily, he - may he be exalted - knows everything himself. And I am ashamed to say that everything knows itself in the same way that I have made known everything with My verses [211] as everything you find of everything is created for it, and God is too great and too high to be known by His creation, but rather creation is known by it. (edit)	Nothing entered yet... (edit)
404	ملاحظه كن كه به چه ادب و اعزاز در جميع اين بياناتي كه متعلّق به ظهور بعد است ذكر می فرمايند. می فرمايد كه: او بنفسه مي شناساند نفس مقدّس خود را به كلّ اشياء و من حيا مي كنم اين که بگويم عارف می شود نفس او را كلّ شیء. اگر در اين بيانات لسان رحمن اقلّ مِن آن تفكّر نمائی و به فواكه طيّبه عرفان كه در او مستور است مرزوق شوی، صنم وهم را، كه مصنوع ايادی ظنون است، شكسته به شطر قِدَم توجّه نمائی. ولكن بسيار بعيد است كه به اين توفيق موفّق شوی، چه كه جسارتت از حدّ گذشته. (edit)	Look at the politeness and honor they mention in all these statements that are related to the next appearance. He says that: He recognizes his holy soul with all things, and I am ashamed to say that his soul becomes a mystic. If you don't think about these statements of the Rahman's tongue at least, and if you are absorbed in the good fruits of wisdom that is hidden in him, you will break the idol and illusion, which is the product of doubts, and pay attention to the camel. But it is very unlikely that you will succeed in this, because your courage is beyond the limit. (edit)	Nothing entered yet... (edit)
405	به حقّ نقطه وجود و جمال معبود كه اين عبد متحيّر است از امثال شما. اين كلمات ربّ اعلی و تو ذكر ميرزا جمال و ميرزا كمال استهزاءً علی الله مي نمائی. و همچه گمان نموده ايد كه حرمة الله مابين ناس به اين كلمات ضايع می شود، چنانچه معرضين بالله به همين كلماتْ مفتريات بر جمال رحمن بسته. ولكن غافل از آن که نزد هر ذی بصری از همين كلماتی كه مذكور داشته ايد احقر و اشرّ و ابعد از هر ذكر دون خيری بوده و خواهيد بود. هر ذی شأنی از شئون امثال آن انفس مشركه احتراز جويد و هر ذی قدری[۲۱۲]از هتك حرمتی كه نموده ايد به خدا پناه برد. (edit)	By the truth of God's point of existence and beauty, this servant is amazed by the likes of you. These words of the Most High and you mention Mirza Jamal and Mirza Kamal mockingly at Allah. And all of you have thought that the sanctity of God between people will be lost by these words, if you are exposed to these words, God has closed the beauty of the Most Merciful. However, you are unaware of the fact that in the eyes of every human being, the words you have mentioned are the worst and the worst, and will continue to be without any good. Every person of dignity seeks protection from things like those of the polytheist soul, and every person of destiny [212] seeks refuge in God from the violation of honor that you have done. (edit)	Nothing entered yet... (edit)
406	و همچنين از اين بيانات مذكوره ثابت و محقّق كه دون نفس مقدّسش دليل او نبوده و نخواهد بود، و سؤال از دون او لِعرفان نفس او لم يزل مردود بوده و خواهد بود. و هر نفسی اراده نمايد به آن ساذج غيب عارف شود بايد به نفس او بما يظهر مِن عنده عارف گردد، نه به كلمات قبل و بعد. فو الّذی نفسی بيده، اوراد منيعه احديّه در روضه اين كلمات الهيّه مشهود و اثمار معارف جنيّه از سدرات كلمات مرقومه موجود. ولكن دون صاحبان بصر و شامّه و ذائقه احدي را از آن قسمتی نه. و اليوم احدی از اهل بصر و ذائقه و فؤاد مذكور نه إلاّ اهل البهاء الّذين نوّر الله وجوههم بأنوار جماله و قدّسهم عمّا سواه و عرّفهم ما إضطربتْ عنه القلوب و إستقرّهم فی ظلّ سدرة أمره و إنقطعهم عن العالمين. (edit)	And also from these mentioned statements, it is proven that without his holy soul, he was not and will not be the reason, and the question of him for the mystery of his soul has been and will always be rejected. And whatever soul wants to become a mystic of the unseen, it must become a mystic with what appears to the soul, not with the words before and after. Fu al-Zhi Nafsi Bideh, Orad Munieah Ahadiya is evident in the grave of these divine words and the fruition of the knowledge of the Genie from the books of the existing Marqumah words. But without the owners of sight, taste and taste, it is not a part of it. And today, one of the people of Basr, taste, and Fouad mentioned is none other than the people of Baha'u, whose faces God has enlightened with the lights of beauty and their sanctity. (edit)	Nothing entered yet... (edit)
407	و حال چون اهل بيان به غير رضاء الله سايرند و در تيه وهم سالك و از مقصود الله و آياته محروم، چنانچه نوشته كه اين اسم مبارك اعظم اقدم ابهی در كجای بيان و به چه عبارت است، لذا اين عبد از مقرّ اقصی و سدره منتهی كه مقام (إعرفوا الله بالله) است، تنزّل نموده و به ارض تحديد كه مقام ذكر و اشارات است ناظر، كه شايد آنچه در اين مقام اين عبد[۲۱۳]مذكور دارد بپذيرند و به حبل كلمات الهی از غرقاب فانی نجات يافته به عرصه نورانی باقی خرامند. (edit)	And now, since the people of Bayan are walking in ways other than the pleasure of Allah and are in the dark and illusion and are deprived of the purpose of Allah and the verses, if it is written that this name Mubarak Azam Aghdam Abhi is in Bayan and in what phrase, therefore this servant is from Al-Aqsa and Sidra. which is the position of (I'rafwa Allah by Allah), he has descended to the land of determination, which is the position of remembrance and gestures, so that perhaps they will accept what this servant [213] has in this position, and by the rope of divine words, he will be saved from the mortal abyss to the realm of light. The rest are poor. (edit)	Nothing entered yet... (edit)
408	اين که نوشته تعريفات حضرت باب به جهت شخص معيّن و يا به جهت اسم بهاء، اوّلاً بگوئيد كه حضرت اعلی - روح ما سواه فداه -، كه خود را به "ذكر" ناميده و جميع اسماء حسنی را به نفس مبارك خود راجع فرموده، به چه دليل تصديقش نموديد و به چه برهان موقن و مذعن گشتيد، به همان دليل و برهان حال هم ناظر شويد. جميع اسماء و ملكوت آن به قول مظهر ظهور خلق شده و می شوند و كلّ طائف حول، ولكن إنّك لا تعرف و تكون مِن الغافلين. می فرمايند: آنچه در بيان ذكر اسماء حسنی شده كلّ مقصود ظهور بعد بوده و خواهد بود. و همچنين آنچه ذكر "خير" كه در بيان نازل شده در حقيقت اوليّه مقصود ظهور بعد بوده، و در حقيقت ثانويّه اوّل مؤمن به او. (edit)	The Báb's definition of a specific person or the name of Bahá'u, first of all, say that the Most High - our soul except for sacrifice -, who called himself "Zekr" and referred all the good names to his blessed soul, to For what reason did you confirm it and what proof did you agree to it, look at the same reason and proof now. All its names and its kingdom were created and are being created according to the words of the Manifester, and the whole range is around, but there is no knowledge and understanding of the oblivious. They say: What has been mentioned in the mention of Hosni's names was and will be the whole purpose of the future appearance. Also, the mention of "good" that was revealed in the statement, in the primary truth, meant the next appearance, and in the secondary truth, the first believer in him. (edit)	Nothing entered yet... (edit)
409	اليوم به نصّ نقطه بيان نفوسی كه از اين امر بديع معرضند از رداء اسميّه وصفيّه محروم و كلّ از بهائم بين يدیّ الله محشور و مذكور. قل: مُت بغيظك، يا أيّها الّذی تُنكر هذا الفضل و تموت حين إستماعه! إنّه قد ظهر بالحقّ و يطوف فی حوله مظاهر الأسماء و ملكوتها، ثمّ حقائقها و مسمّياتها لو أنت مِن العارفين. و إنّه[۲۱۴]لن يحتاج إلی غيره و لا بأسماء الّتی كانت بينكم، بل كلٌّ محتاجٌ إليه و كلٌّ مِن فضله لَمِن السّائلين. إذاً ينوحنّ كينونات الأسماء مِن ظلمك و فعلك و يستعيذنّ بالله منك و مِن أمثالك، و يقولنّ مخاطباً إليك: يا أيّها الغافل، إنّا خُلقنا و بُعثنا بأمرٍ مِن لدی الله المقتدر العزيز القدير و نكون خادماً لحضرته و طائفاً حول بابه و مفتخراً بنسبتنا إليه. و هو قد كان غنيّاً عنّا إنْ أنت من المستشعرين. و إنّك لمّا إشتعلتَ بنار الحسد و البغضاء ما رضيتَ بأنّ الّذی خُلق بأمره ملكوتُ الأسماء يَنسب إلی نفسه إسماً منها. و هذا مِن ظلم الّذی ما ظهر شبهه فی الإبداع. و إذاً ينوحنّ قبائلُ مدائن البقاء مِن ظلمكم، يا ملاءَ المغلّين. (edit)	Today there is the text of a point of self-explanation, as where is a wonderful matter that is exposed from the robe of His name, and His description is deprived, and every beast in the hands of God is gathered and mentioned. Say: Die in your anger, O you who deny this virtue and die while listening to it! Indeed, He has appeared with the truth, and the manifestations of the names and their kingdoms, then their realities and their names, if you are of the knowers, circulate around it. And that [214] He will not need anyone else, not even the names that were among you, but everyone is in need of Him, and everyone of His bounty is from those who ask. So the beings of the names moan over your wrongdoing and your actions and seek refuge in God from you and those like you, and they say addressing you: O you who are heedless, we were created and sent by order from God, the Mighty, the Mighty, the Powerful, and we are servants of His presence, and we roam around His door and we are proud of our lineage to Him. And He was of no need for us, if you are of those who are touched. And when you were engulfed in the fire of envy and hatred, you did not accept that the One by whose command the kingdom of names was created attributes to Himself a name from it. And this is from the injustice of which there is no resemblance to creativity. And then the tribes of the cities of survival mourn your oppression, O plethora of oppressors. (edit)	Nothing entered yet... (edit)
410	قل: إنّه لهو الّذی يفتخر الأسماء بعبد مِن عباده لو تنسب إليه أو يسمّی بها و إنّك ما إستشعرتَ فی نفسك و كنتَ مِن المبعدين. قل: تالله إنّی لَعلیٌّ فی ملكوت البقاء و محمّد فی جبروت الأسماء، ثمّ الرّوح فی مدائن البقاء، ثمّ الحسين فی هذا الظّهور الكبری. و لنا أسماء أخری فی ممالك القدم الّتی ما إطّلع بها أحدٌ إلاّ الله الفرد العالم الخبير. مُت بغيظك، يا أيّها الغافل! إنّ شرافة الّتی قدّرتْ للأسماء إنّها كانت لنسبتها إلی نفسی العزيز العليم. و ما إرتفع إسمٌ فی الملك[۲۱۵] إلاّ بتوجّهه إلی شطری المقدّس المتعالی العزيز المنيع. فو نفسی، كلُّ إسمٍ خيرٍ يرجِعُ إلی نفسی و كلُّ ذكر بديع ينتهی إلی جمالی إنْ أنت مِن الموقنين. (edit)	Say: It is he who boasts of the names of a servant of his servants if they are attributed to him or he is called by them. Say: By God, I am most high in the kingdom of survival, and Muhammad is in the might of the names, then Al-Ruh is in the cities of survival, then Al-Hussein is in this great appearance. And we have other names in the kingdoms of antiquity, which no one knew except God, the One, the All-Knowing, the All-Aware. Die in your wrath, O heedless one! The honor that was destined for the names was because they were attributed to myself, the Mighty, the All-Knowing. And no name rose in the kingdom [215] except by directing it to the two parts of the Holy, Exalted, Mighty and Immeasurable. For my soul, every good name refers to my self, and every wonderful mention ends to my beauty, if you are of those who are certain. (edit)	Nothing entered yet... (edit)
411	و لو تسمّی دونی بكلّ الأسماء لن يصدق عليه، بل إنّ حقائق تلك الأسماء يلعنك حين الّذی تخرج مِن فمك و يفرّن مِنك و يرجعنّ إلی مقرّ الأقصی، هذا المقام المقدّس الممتنع الرّفيع. إنّك لو تُسمّی الظّلمةَ نوراً هل يصدق ذلك الإسم عليها؟ لا فو ربّ العالمين! أو تسمّی الخزف بالّلؤلؤ هل ينبغی هذا الإسم له؟ لا فو ربّك الرّحمن الرّحيم! أتعترض بالّذی كلُّ الأسماء سجّادٌ لِطلعته و لن يتحرّكنّ إلاّ بإذنه و لن يستضيئنّ إلاّ ببهائه المشرق المتعالی المقدّس اللّائح المنير. خَف عن الله و لا تتّبع هويك و لا تتعرّض بالّذی قدّسه الله عن كلّ إسم و رسم، ثمّ عن كلّ ذكر و بيان و جعله بنفسه مُدلّاً لنفسه و بذاته معترفاً لذاته العزيز المنيع. (edit)	And if you were called “Duni” by all the names, he would not be true to him, rather the truths of those names will curse you when they come out of your mouth and they will flee from you and return to the abode of Al-Aqsa, this holy, impermeable and sublime place. If you call darkness light, does that name apply to it? No fu Lord of the worlds! Or do you call porcelain pearls, should this name be given to it? No, your Lord is the Most Gracious, the Most Merciful! Do you object to Him whom all names prostrate to His rising, and they will not move except with His permission, and they will not be illuminated except by His bright, exalted, holy, shining, illuminating splendor? Hide away from God and do not follow your desires and do not oppose what God has sanctified for every name and drawing, then for every remembrance and statement, and He made it by Himself as a reference to Himself and by Himself recognizing Himself, the Mighty, the Impervious. (edit)	Nothing entered yet... (edit)
412	إنّ ربّك قد خلق ملكوت الأسماء كخلق كلِّ شیءٍ بقوله "كُنْ" فَيَكُونُ لو أنت مِن النّاظرين. و لو يشاء لَيرجعها إلی عدم البحت و إنّه لهو المقتدر علی ما يشاء و إنّه لهو العليم الحكيم. إسمع قولی و تُب الی الله الّذی خلقك لعرفان نفسه و لا تجادل بأمره بعد ظهوره و لا تكن مِن المغلّين! طهِّر قلبك، ثمّ أُذنَك لِتسمعَ نغماتِ الله مِن لسانه الأطهر الأنور الصّادق[۲۱۶]الأمين! هل تظنّ بأنّ غيره يقدر أنْ يأتی بمثل ما أتی؟ لا فو نفسه المهيمن القيّوم! أو دونه يقدر أنْ يتكلّم تلقاء الوجه؟ لا فو جماله العزيز المحبوب! إنّه لن يشتبهَ بدونه و ما يظهر منه لَيكون مقدّساً عن كلِّ ما ظهر فی العالمين لو أنتم تعلمون. (edit)	Indeed, your Lord has created the kingdom of names as He created everything by saying “Be” and it would be if you were among the beholders. And if He wills, He can return it to non-purity, and He is the Powerful over whatever He wills, and He is the All-Knowing, the Wise. Hear my words, and repent to God who created you to know Himself, and do not argue about His command after it appears, and do not be among the extremists! Purify your heart, then your ear to hear God’s melodies from His purest, enlightened, truthful tongue [216] and trustworthy! Do you think that someone else can come up with the same thing he did? La Fu Himself is the dominant and omnipotent! Or without him, he can speak on his own face? La Fu His Dear Beloved Beauty! It will not be suspected without it, and what appears from it is to be sanctified from everything that appears in the worlds, if you only knew. (edit)	Nothing entered yet... (edit)
413	قل: إنّه مرّةً يُسمّی نفسه بكلّ الأسماء و مرّةً ينزّهها عنها و عن كلِّ ما خُلِقَ بين السّموات و الأرض و عن كلِّ ما كان و ما يكون. قُل: كلُّ الأُمور فی قبضته. يفعل ما يشاء بأمره، و مَن قال "لِمَ" و "بِمَ" فقد كفر بالله المقتدر المهيمن القيّوم. خَفْ عن الله و لا تتّبع سبيل أوّل مَن أعرض بالله. تجنّب منه، ثمّ أستغفر ربَّك لعلّ يهبّ علی حقيقتك ما يذهب به روائح هولاء و إنّه لهو الغفور العطوف. إنْ سمعتَ فلنفسك و إن أنكرتَ و أعرضتَ فعليها. فإنّ ربّك الرّحمن لغنیّ عمّا فی الأكوان و إنّه لهو المقدّس المتعالی العزيز المحمود. (edit)	Say: At one time he calls himself by all names, and at another time he distances himself from it and from everything that was created between the heavens and the earth and from everything that was and will be. Say: All matters are in His grasp. He does whatever he wants by his command, and whoever says “why” and “by what” has disbelieved in God, the Powerful, the Dominant, the Ever-Living. Be afraid of God and do not follow the path of the first to turn away from God. Avoid it, then I ask forgiveness from your Lord, perhaps He will bestow on your reality what removes the scents of these people, and He is the Forgiving, the Compassionate. If you listen, then it is for yourself, and if you deny and turn away, then it is against it. Your Lord, the Most Merciful, has no need of what is in the universes, and He is the Most Holy, Exalted, the Exalted, the Exalted, the Praised. (edit)	Nothing entered yet... (edit)
414	بدان كه آنچه لفظ بهاء در كلمات الله بوده به جهت هيكل معيّن مشخّص مشهود ظاهر واضح نازل شده. و كلّ رحمت اليوم از برای كسی است كه مؤمن باشد به او، و جميع نقمت از برای نفوسی است كه به او موقن نشوند و معرض گردند. بلكه آن اسمائی را، كه درباره اوّل مُعرض شنيده و به او راجع كرده، جميع مخصوص اين ظهور بوده، و معرضين مِن حيث لا يشعر[۲۱۷] تحريف نموده اند. و نيست اين ظلم مگر از آن اصل شجره اعراض و فساد. (edit)	Know that what the word Baha in the words of God was revealed for a specific, visible, visible structure. And all the mercy of this day is for the one who believes in him, and all the punishment is for those who do not trust him and are exposed to him. Rather, those names, which he heard about the first person and referred to him, were all specific to this apparition, and they have been distorted by those who are not aware [217]. And this oppression is not except from the root of the family of diseases and corruption. (edit)	Nothing entered yet... (edit)
415	و از اينها گذشته اگر ذكری از اين ظهور در بيان نباشد به زعم تو و مرشدينت و لفظ بهاء هم در كتاب نازل نگشته باشد، چه ضرر به ظهور دارد؟ می فرمايد: من به همان حجّت نقطه اولی ظاهر شده ام، بل اعظم لو أنتم تشعرون. و والله الّذی لا إله إلاّ هو كه ابداً دوست نداشته اند كه جز به نفس ظهور و آيات منزله احدی در اثبات امرشان استدلال نمايد. بلی، اين سؤال شما در وقتی جايز كه صاحب ظهور بفرمايد بيّنه من اسم من است، فتعالی مِن ذلك. بيّنه نفس ظهور بوده و خواهد بود و مِن دونه ما ظهر مِن عنده و نزّل مِن لدنه. و اين است آن حجّتی كه جميع انبيا و رسل به آن مبعوث شده اند. و مَن أعرض فقد أعرض عن الله بارئه و كفر بآياته و كان من المشركين من قلم الله علی اللّوح مذكوراً. (edit)	And apart from these, if there is no mention of this appearance in the statement, according to you and your mentors, and the word Baha is not even mentioned in the revealed book, what harm is there to the appearance? He says: I have appeared for the same reason as the first point. And by God, there is no god but God, they have never liked anyone to argue in the proof of their cause except by the self-appearance and the verses of the authority of a person. Yes, this question of yours is permissible when the owner of the appearance says, "My image is my name, so it is." The appearance of the soul has been and will be, and our midday is my day and my descent is my day. And this is the proof to which all prophets and messengers have been sent. And I will show the lack of God and disbelief in the verses, and I will be the polytheists, the pen of God, on God's side, as mentioned. (edit)	Nothing entered yet... (edit)
416	و خود نقطه بيان هم - روح ما سواه فداه- جز به آيات استدلال نفرموده اند، چنانچه در مجالس عديده ايشان را حاضر نمودند و برهان طلبيدند، جز به آيات از آن مكمن اسماء و صفات ظاهر نشد. و هر يك از عباد هم كه طلب حجّت و برهان نمودند جواب صادر كه: به آيات الهی ناظر باشيد. چه كه حجّت لم يزل آيات الله بوده و كلّ مَن علی الأرض را همين[۲۱۸] حجّت كافی است. ودر اين ظهور اعظم اكثری از ناس آنچه خواسته اند مشاهده نموده اند، چه از آيات منزله الهی كه احدی شبه آن نديده و چه از بيانات علميّه و خوارق عادتيّه. مع ذلك به حقيقت و ذات و كينونت و نفس نقطه اولی كافر شده اند و شاعر نيستند. تازه ذكر اسماء مذكور مي داريد. لازال ناس از سلطان معلوم معرض بوده اند و به موهوم انفس خود مقبل. (edit)	And the point of expression itself - our soul, except for sacrifice - they did not argue except with the verses, as they presented him in many gatherings and asked for proof, but with the verses, the names and attributes did not appear. And each of the worshipers who asked for evidence and evidence gave the answer: Look at the divine verses. What is the proof of the revelation of the Ayat of Allah, and this [218] proof is sufficient for all of us on earth. And in this great appearance, most of the people have seen what they wanted, either from the verses of divine status that no one has seen similar to, or from scientific statements and habitual nonsense. However, they have disbelieved in the truth, essence, identity, and soul of the first point, and they are not poets. You just mentioned the mentioned names. People have always been exposed to the sultan and are prone to self-delusions. (edit)	Nothing entered yet... (edit)
417	اين که نوشته: اگر به جهت مسمّای بعينه و شخص به خصوص است در كجای بيان و به چه عبارت است؟ لذا خالصاً لوجه الله اين عبد بعضی آيات منزله، كه از سماء مشيّت علیّ اعلی در اين اسم مبارك اعزّ اقدم و ظهور امنع اقدس نازل شده، ذكر مي نمايم. اگر چه والله الّذی لا إله إلاّ هو هرگز جمال ابهی جز آيات منزله، كه از سماء احديّت نازل است، حجّت و ميزان امر نفرموده اند. اگر چه همين كلمات را اعتراضاً علی الله ذكر نموده و ابداً مقصودت فهميدن نبوده، لذا اين عبد هم اتماماً لحجّة الله بعضی كلمات منزل بيان را ذكر مي نمايم. و إنّک لو لم تهتدی بها، كما ما إهتديت مِن قبل، لعلّ يهدی بها عبادٌ آخرون. اگر چه حجّت نفس او بوده ولكن مي خواهم همين قدر بر خود تو معلوم شود كه از آن اشخاصی هستی كه می فرمايد: (وَ إنْ يَرَوا كُلَّ آيَةٍ[۲۱۹]لَمْ يُؤمِنُوا بِهَا) و در مقام ديگر قوله تعالی: (إِنَّ الَّذِينَ حَقَّتْ عَلَيهِم كَلِمَةُ رَبِّكَ لا يُؤمِنُونَ وَ لَو جَائَتْهُم كُلُّ آيَةٍ حَتَّی يَرَوا العَذَابَ الأَلِيمَ.) (edit)	What is written: If it is for a specific noun and a particular person, where is it stated and in what phrase? Therefore, purely for the sake of Allah, this servant, I am mentioning some important verses, which were revealed from the sky of the providence of the Most High in this blessed name, the most precious, and the appearance of the most holy. Although, God Almighty, there is no god but God, they have never given the authority and measure of the matter except for the verses of Majalah, which come down from the sky of unity. Although he mentioned these words as a protest against Allah, and it was never meant to be understood, so this slave also mentions some words of Manzil Bayan for the sake of Allah. And behold, if you did not teach me, as we taught you before, I would be the servants of the latter. Although the proof was his self, but I want it to be clear to you that you are one of those people who say: (And if they saw the whole verse [219] they would not believe in it) and in another position the saying of the Almighty: (The truth is against them). The word of your Lord, they do not believe, and if it came to them, the whole verse would be until they saw the torment of the wicked.) (edit)	Nothing entered yet... (edit)
418	چه كه شمس مشرق و به صد هزار اشراق و انوار مضیء، و نقطه بيان هم در جميع الواح می فرمايد او را به خود او بشناسيد و به آيات او، و فی الحقيقة بر كلّ نفوس حرام است كه به غير نفس اقدس امنع و ما يظهر مِن عنده به او استدلال نمايند. ولكن اين عبد اين ارتكاب را حمل می نمايد و از سلطان قدم چشم عفو داشته و دارم. و اگر اين عبد بخواهد آنچه در اين فقره كه خواسته ذكر نمايد، الواح كفايت نكند چه كه لا يُحصی از جبروت بقا نازل. لذا به چند فقره اكتفا مي رود و آن اين است: (edit)	As the sun of the east and with a hundred thousand lights and lights, and the point of expression in all the tablets says, know him by himself and by his verses, and in fact, it is forbidden for all souls to appear to anyone other than the Holy Spirit, trust us and us. I want them to reason with him. But this slave bears this crime, and I have received and have pardoned from the Sultan of Gadesh. And if this slave wants to mention what he wants to mention in this paragraph, the tablets will not be enough, as it will be revealed immeasurably from the strength of survival. Therefore, it is limited to a few paragraphs and it is this: (edit)	Nothing entered yet... (edit)
419	قوله - عزّ كبريائه -: و إنّ بمثل ذلك نزّلنا القرآن مِن قبل ولكنّكم كنتم عن مرادی محتجبون. ذلك ما طاف اللّيل و النّهار عليه ثمانية واحد و أنتم به فی العبادة تتوحّدون و كنتم عن سرّه بعد ما قضی لَمحتجبون. ذلك ميزان الهدی فی البيان. أنتم به مؤمنون إلی حين مايشرق شمس البهاء. ذلك ظهور الله، إنْ تعملنّ به لَمؤمنون و أنتم فی الرّضوان خالدون، و إلاّ أنتم فانيون. (edit)	His saying - the glory of his arrogance -: Indeed, we have revealed the Qur'an like this before, but you were veiled from what I wanted. That is what the night and the day circumambulate it eight by one, and you are united by it in worship, and you were veiled from its secret after it was decreed. That is the balance of guidance in the statement. You are believers in it until the sun of Baha rises. That is the appearance of God. If you act upon it, you are believers and you will be eternally in Ridwan. Otherwise, you will be mortal. (edit)	Nothing entered yet... (edit)
420	و اليوم ظهور الله ظاهر و شمس بهاء از افق اعلی مشرق و مضیء و معرضين فانی و معدوم صرف، چنانچه مشاهده مي نمائيد، لو تكوننّ [۲۲۰] مِن المُنصِفينَ. كذلك كان حيّاً فی الأفق الأبهی لو أنتم تقدرنّ أن تكوننّ مِن السّامعين أو تكوننّ مِن النّاظرين. أُقسمكَ بالله الّذی أنطَقَ كلَّ شیءٍ بثناء نفسه كه بعد از اين كلمه محكمه و آيه متقنه و اين ظهور عزّ ربانيّه ديگر از برای نفسی مجال اعراض و يا توقّف مانده؟ لا فو نفسه الحقّ لو أنتم تعلمون. در مقام ديگر می فرمايد قوله - جلّ إجلاله و عزّ إعزازه -: مِن أوّل ما تطلع شمس البهاء إلی أنْ تغرب خيرٌ فی كتاب الله عن كلّ اللّيل إن أنتم تُدركون. ما خلق الله مِن شیء إلاّ لِيومئذ إذ كلٌّ للقاء الله، ثمّ رضائه يعملون. (edit)	And today the appearance of God is apparent and the sun is splendid from a higher horizon, bright and luminous, and they are turned away, mortal and devoid of exchange. Likewise, it was alive in the splendid horizon, if you were able to be among the listeners or be among the beholders. I swear to you by God who uttered everything with praise of Himself as after, where is a clear word and an elaborate verse, and where is the manifestation of divine glory that is greater than in my opinion, a scope for turning away, and what a pause? No, the same is true if you only knew. In the position of Deger May Vermaid, may His Majesty be glorified and exalted be He, say: From the first time the sun of Al-Bahaa rises until it sets is better in the Book of God than all the night, if you realize. God did not create anything except for that day, when each will meet God, then they will act to please Him. (edit)	Nothing entered yet... (edit)

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