Kitab-i-Badi/Page6

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101	و بعد از ثبوت اين كلمه طيّبه مباركه كلّ آنچه ذكر نموده ايد، و يا بعد از آن به آن مستدلّ شويد، جميع راجع به انفس محدوده ذاكر و مستدلّ بوده و حقّ مقدّس از كلّ. و اين بسی واضح است كه اگر نقطه اولی را صادق می دانستی ابداً تكذيب اين ظهور ابدع امنع نمی نمودی. حال به لسان صادقش می دانی و امّا به فعل نعوذُ بالله كاذب. فاستَغْفِرْ عمّا ظننتَ و قلتَ و كتَبْتَ و قُل: "سبحانك ألّلهمّ يا إلهی! أنا الّذی فرّطتُّ فی جنبك و سلكتُ مسالكَ الظّنون و الأوهام بما كنتُ محتجباً عن عرفانِ مظهرِ نفسك و إستدللتُ بما إحترق كَبِدُ علیٍّ، ثمّ قلبُ محمّدٍ رسولِ الله، كأنّی قتلتُ كلَّ الوجود مِن الغيبِ و الشّهود. إذاً فانظُرنی، يا إلهی، بلحظاتِ رأفتك و لا تَدَعْنی بنفسی و هوائی! ثمّ طَهِّرنی عن إشارات الّتی بها صِرْتُ محروماً عن رياض وَصلك و لقائك. و إنّك أنت المقتدرُ علی ما تشاء و إنّك أنت المهيمنُ القيّوم." (edit)	And after confirming where is a good, blessed word, every time he mentions his support, and after that, when he is in it, he is inferred a lot, everyone is referring to it limited souls, remembering and inferring his love, and a sacred truth from all. And this is so clear that it is the first point of the truth, and you will never deny it. The state of it is a truthful tongue, and as for an act, we seek refuge in God, it is a liar. So ask forgiveness for what you thought, said, or wrote, and say: “Glory be to You, O God, O my God! Existence is from the unseen and the witnesses. So look upon me, O my God, with the moments of Your mercy and do not leave me with my breath and my air! Then purify me from the signs by which I became deprived of the Riyadh of Your connection and meeting You. And that You are the Powerful over whatever You want and that You are the Dominant and Subsisting.” (edit)	Nothing entered yet... (edit)
102	و ديگر نوشته بوديد: احدی از خارج و داخل[۵۲] و شهرت و واقع تواند شکّی نمود كه حضرت باب تصديق ميرزا يحيی ننموده؟ به اين معنی كه به اطراف و اصحاب در حقيّت او به عبارات مختلفه ننوشته كه بعد از من او است و اطاعت او بر همه لازم است، وصیّ و خليفه، هر چه هست، بعد از من او است. صريحاً و به عبارات صريحه به جهت اهل تقليد و عوامّ بيان فرموده اين را. و امّا به جهت أولی الأبصار و الأفئدة عبارات ديگر بيان فرموده كه "إنَّ الأمرَ ينتهی إلی إسمِ الوحيد لأنّ ظهورَهُ بنفسه حجّةٌ و لا يحتاجُ إلی نصیّ." (edit)	And you had already written: Can anyone from outside or inside[52] and fame and reality doubt that Hazrat Bab did not approve Mirza Yahya? In the sense that he did not write to his surroundings and companions in different expressions that he is after me and obeying him is necessary for everyone, the guardian and caliph, whatever he is, he is after me. He stated this explicitly and in clear terms for the people of taqlid and the common people. And as for the first direction of Al-Absaar and Al-Afi'dah, he stated in other terms that "The matter ends with the name of the One and Only, because its manifestation by itself is a proof and does not require a text." (edit)	Nothing entered yet... (edit)
103	بسيار دلم بعد از ملاحظه اين كلمات سوخت بر شما، چه كه بعينه مثل طلبه های مدرسه، كه حال در مدارس اثبات مطلب خود می نمايند، به همان دلائل وهميّه و كلمات متشابه مستدل ّ شده ايد. به قول خود شما كه اهل فرقان را موهوم می دانيد، وهْم شما صد هزار درجه بيشتر از آن طايفه مشاهده می شود. إلی متی تكونُ راقداً علی البساط؟ فارفع رأسَك عنِ النّوم، ثمّ إفتح بصرَك لِتشهدَ الشّمسَ مُشرقةً فی قطبِ الزّوال! بگذاريد اين كلمات را و به مُنزل آن ناظر شويد! وهم را بياندازيد و به سلطان يقين تشبّث نمائيد. حيف سمع و بصر كه به مشاهده و استماع اين كلمات[۵۳] مشغول شود. (edit)	After looking at these words, my heart burned for you, because you have argued with the same imaginary reasons and similar words, just like the students of the school, who are now proving their point in the schools. According to your own words, you consider the people of Furqan to be delusional, and your delusion is a hundred thousand degrees higher than that of that tribe. How long will you be dancing on Al-Basat? So raise your head from sleep, then open your eyes to witness the sun shining brightly at the pole of death! Let these words and its home be observed! Drop the illusion and trust the Sultan. It is a pity for the hearing and sight to be busy observing and listening to these words [53]. (edit)	Nothing entered yet... (edit)
104	اوّلا آن که آنچه نوشته ايد بر عكس بوده و از آن گذشته می فرمايد: (أتُؤمِنُونَ بِبَعْضِ الكتابِ و تَكْفُرُونَ بِبَعْضٍ)؟ چگونه اين كلماتی، كه اصلش معلوم نيست كه به كجا راجع است، مسلّم دانسته ايد و جميع بيان، كه می فرمايد در حين ظهور به هيچ شیء غير او متمسّك نشويد، اين بيان رحمن غير مسموع، و حال كلمات مجعوله بايد استماع نمود؟ (edit)	First of all, what you have written is the opposite and it says: (Do you believe in some of the book and disbelieve in some)? How did you consider these words, the origin of which is not known, to be Muslim, and the entire statement, which says that you should not cling to anything other than Him during the appearance, this statement of the Most Merciful is unheard of, and now the fake words should be listened to? (edit)	Nothing entered yet... (edit)
105	ابداً در بيان ذكر وصايت و خلافت نبوده و نيست. به قول شما اين كلمات اهل فرقان است. آنچه در بيان ذكر شده ذكر حروفات و مرايا بوده. و در جميع مواضع می فرمايند مرايا منحصر نبوده و نخواهد بود. هر نفسی به اشراق شمس الهيّه مقابل شود، او از مرايا محسوب بوده و اين شأن باقی، مادامی كه از تقابل انحراف نجويد. و بعد از انحراف يَرْجِعُ النّور إلی مقرِّهِ و ينتهی المخلوقُ إلی شَكْلِهِ و مِثْلِهِ. (edit)	There was never and is no mention of testament and caliphate. According to you, these words belong to the people of Furgan. What was mentioned in the statement was the mention of letters and mirrors. And in all positions they say that Maraya is not unique and will not be. Any soul that faces the radiance of the divine sun, he is considered one of the mirrors and this status remains, as long as he does not deviate from the confrontation. And after the deviation, the light returns to its destination and the creation ends up in its form and likeness. (edit)	Nothing entered yet... (edit)
106	و در كلّ بيان مخصوصاً منصوصاً می فرمايد: در يوم ظهور ابداً به غير او ناظر نباشيد، چه كه آن جمال قدم به بصر غير خود شناخته نمی شود، چنانچه نشده. و الان خود نقطه اولی می فرمايد كه آنچه شما می نويسيد خطا است و استدلالات شما راجع به انفس متوهّمين. قدْ ظهر الحقُّ بسلطانه و دليلُهُ آياتُهُ و ظهورُهُ[۵۴] نفسُهُ. إذاً مُوتُوا بغيظِكم، يا ملاءَ المتوهّمين. (edit)	And in the whole statement, he specifically says: On the Day of Resurrection, do not look at anything other than him, because that beautiful step will not be recognized by anyone else's eyes, as it has not happened. And now the first point itself says that what you write is wrong and your arguments about yourself are delusional. The height of the truth is its sovereignty, its evidence, its signs, and its appearance [54] of its soul. So, you are hateful, or delusional people. (edit)	Nothing entered yet... (edit)
107	ذكر خارج و داخل و شهرت نموده، جميع اين كلمات را به وهم صِرف و ظنّ بحت نوشته. امّا خارج كه ابداً اطّلاع نداشته، و امّا داخل كه بعضی به رفيق اعلی ارتقا جسته اند و بعضی هم كه موجودند شما آن نفوس را تكذيب نموده ايد، و به هواهای خود جعليّاتی ترتيب داده كه شايد ضعفای بيچاره را از حقّ منيع محروم نمائيد، چنانچه از قبل نموده اند. و كاش ادراك می شد كه شهرت را كه داده و حكمت آن چه بوده. لا يعرفُها إلاّ أولی الألباب. (edit)	He mentioned outside and inside and fame, and wrote all these words with pure illusion and suspicion. But outside, which has never been informed, and inside, where some have been promoted to the supreme companion, and some are still present, you have denied those souls, and you have arranged fakes in your own airs, which may deprive poor weaklings of their right, as if have already done And I wish I could understand what gave me the fame and what was the wisdom of it. Only the first one knows. (edit)	Nothing entered yet... (edit)
108	و اين عبد متحيّر است كه تو به چه دليل ادّعای اطّلاع نموده، چه كه هيچ وقت داخل اين امر نبوده. بلی، عنقريب است كه روايات غير صحيحه سقيمه از ناحيه كذب انفس مشركه ظاهر شود، و البتّه مُعَنْعَن هم خواهد شد آن روايات، و منتهی می شود به سيّد محمّد اصفهانی، و يا به حسين مشهور به "سوخته"، كه اين ايّام وارد شده و در ظلّ شيطان واقع، و يا به ميرزا حسين قمّی الّذی تَفَلَ علی وجهِ المحبوب لِحفظ نفسه الخبيثة، أو الأعرج الّذی تبرّء عنِ الله حينَ الّذی كان علی المنبر. و خود شما هم می دانيد كه هيچ يك از اين نفوس خبر نداشته اند، ولكن هوی شما را بر آن داشته كه تصديق مَن لا صِدقَ له را[۵۵] نموده. خَفْ عنِ الله و لا تَقُلْ ما لا تَعْلَمُ و لا تَكُنْ مِن المفترين! (edit)	And this servant is puzzled as to why you claimed to know, since he was never involved in this matter. Yes, it is very soon that the unauthentic narrations of Saqimah will appear from the area of falsehood of the polytheists, and of course those narrations will be prevented, and will lead to Sayyid Mohammad Isfahani, or to Hossein known as "Sokhte", who entered these days. And in the shadow of Satan, or to Mirza Hussain Qommi, who prayed for the face of the beloved to protect himself from evil, or Al-Araj, who was absolved from God when he was on the pulpit. And you yourself know that none of these people knew about it, but it was your mood that made me confirm La Sadaqah [55]. Fear Allah and don't talk about us, don't learn, and don't be one of the transgressors! (edit)	Nothing entered yet... (edit)
109	اگر كلّ ما علی الأرض اليوم مرايای لطيفه شوند و شهادت دهند بر امری كفايت نخواهد نمود، چه كه شهادت كلّ منوط است به نفس ظهور. چنانچه نقطه بيان - روح ما سواه فداه - در ظهور آخر مي فرمايد قوله - عزّ ذكره -: اگر كلّ ما علی الأرض شهادت دهند بر امری، و او شهادت دهد به دون آن كه آنها شهادت داده، شهادت او مثل شمس است و شهادت آنها مثل شَبَح شمس است، كه در تقابل واقع نشده، و إلاّ مطابق با شهادت او می گرديد. قسم به ذات اقدس الهی كه يك سطر از كلام او بهتر است از كلام كلّ ما علی الأرض، بلكه استغفار می كنم از اين ذكر افعل التّفضيل. كجا می تواند آثار شموس در مرايا مثل آثار شمس در سماء گردد؟ ذلك فی حدّ اللاشیء و هذا فی حدّ مُشَیِّء الشّیء بالله عزّ و جلّ. (edit)	If all of us on earth today become gentle mirrors and give testimony, it will not be enough, because the testimony of all is dependent on the self-appearance. If the point of expression - our soul except for sacrifice - in the last appearance says the saying - Ez-Zakrah -: If all of us on the earth bear witness to a matter, and he bears witness to that which they bear witness to, his witness is like Shams and their witness is like that. It is like the shadow of Shams, which does not appear in opposition, and only appears in accordance with his testimony. I swear by the Holy Essence of God that one line of his words is better than the words of all of us on earth, but I ask for forgiveness for this mention of the act of praise. Where can the works of Shams in the mirrors be like the works of Shams in the sky? That is in the limit of God and this is in the limit of what God wants. (edit)	Nothing entered yet... (edit)
110	حال آنچه در نزد عباد مذكور و مشهور علی زعمِكَ ابداً عندَ الله معتبر نبوده و نخواهد بود، و كلّ معلّق و منوط به تصديق اين ظهور ابدع امنع اقدس، لو أنتم تعلمون. و بر فرضِ تصديقِ آنچه ذكر نموده ايد، در حين ظهور آخر می فرمايند - عزّ ذكره - كه طوريون ميّت و لا شیء می شوند، حروفات و ادلاء نور محتجب مي مانند[۵۶] وشجره اثبات از نفی محسوب مي شود. و همچنين مي فرمايند: بسا نفسی در ظهوری از اعلی علوّ اهل جنّت است، و حين ظهور بعد از ادنی دنوّ اهل نار مي گردد. (edit)	Now, what is in the eyes of the mentioned and famous worshipers of Ali Zamek has never been and will never be valid in the eyes of God, and everything is pending and subject to the confirmation of this revelation of the most holy creations, if you learn. And on the assumption of confirmation of what you have mentioned, during the final appearance, they say - izz zikr - that the torches become dead and incorporeal, the letters and proofs of light remain obscured [56] and the tree of proof is considered to be a negation. And they also say: It is possible that a soul will be a member of Paradise when it appears from the highest, and when it appears after the lower world, it will be a member of Hellfire. (edit)	Nothing entered yet... (edit)
111	بگو به معرضين و مغلّين كه: ای بی بصران، كه خود را از كوثر معانی و تسنيم معارف و سلسبيل بيان محروم و ممنوع نموده ايد، در "اعلی علوّ" تفكّر نمائيد، شايد به قطره ای از بحر اعظم مشروب گرديد. و همچنين در مقام ديگر مي فرمايد - عزّ ذكره - كه: اعلی سكّان جنّت قبل در ادنی دنوّ نار ساكن مي گردند. حال بصر طاهر لازم تا در اين بيانات مظهر امر تفكّر نمايد. لم يزل مشركين در احيان ظهور به كلمات قبلش تمسّك جسته بر مظهر نفس إلهی اعتراض مي نمودند چنانچه شما هم اليوم به كلمات قبلش تمسّك جسته بر نفسش اعتراض نموده و مي نمائيد. ويلٌ لهم و لكم و لِمَن يَتَّبِعُكم مِن عذابِ يومٍ عظيم. (edit)	Say to those who are exposed and those who are oppressed: O blind people, who have deprived and forbidden themselves from the kotsar of meanings and the tasnim of knowledge and the salsabil of expression, think about "Aali Alaw", maybe you will drink like a drop of the great sea. And he also says in another position - Ezz-e-Zahra - that: the noble inhabitants of Paradise will dwell in the world of hell. Now, Basar Tahir needs to think about these statements. At the time of his appearance, polytheists objected to the manifestation of God's soul by clinging to his previous words, just as you today cling to his previous words and object to his self. Woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them, and woe to them. (edit)	Nothing entered yet... (edit)
112	و بشأنی غفلت نموده ايد كه كلماتی، كه لايق اَبصُر مشركين است كه به آن نظر نمايند، به مقرّ اطهر امنع مي فرستيد. در اين مقامْ ظهورِ قبل - روح ما سواه فداه - بيانی فرموده اند، خالصاً لوجه الله ذكر مي شود كه شايد معرضين متنبّه شوند و از شمس هدايت محجوب نمانند. قوله - عزّ ذكره- : مَثَل آن ايّام مثل شمس است به ستارگان. و همچنين[۵۷] مَثَل اهل آن ظهور بالنّسبة به ظاهر مثل همين است. از اين جهت است كه در آن ظهور عارفين به آن قلم را جريان ندهند و حيا كنند از تصانيف و تأليف و انشائات خود و ظهورات و بروزات خود. اي كاش اين يك نصيحت سلطان احديّه را استماع مي نمودند و ارتكاب نمي نمودند آنچه را كه از آن نهی شده اند! لمْ أدرِ بأیّ صراطٍ يَمْشُون و فی أیّ مَناهِجٍ يَسْلُكُون. يستدلّون بآياتِ الله، ثمّ بمُنزِلِهِ يكفُرون. (edit)	And you have neglected to send words, which are worthy of the eyes of polytheists to comment on, to the Most Holy Place. In this position, the appearance of the previous - our soul other than sacrifice - has made a statement, purely for the sake of Allah, it is mentioned that those who may be exposed may be warned and not be blocked from the sun of guidance. Qoleh - Ezz-Zakrah-: The parable of those days is like the sun to the stars. And also[57] the parable of the people of that appearance is similar to this. It is for this reason that mystics do not let that pen flow and are ashamed of their compositions and creations and their appearances and revelations. I wish they would have listened to this one advice of Sultan Ahadiya and would not have committed what they were forbidden to do! I don't know what path they will follow and what path they will follow. They argue with the verses of Allah, then with the house of Pharaoh. (edit)	Nothing entered yet... (edit)
113	و اين که نوشته كه حضرت باب تصديق ميرزا يحيی نموده، اوّلاً تو از آن تصديق مطّلع نيستی كه مقصود چه بوده و مراد كه. چه كه حوريات معانی الهيّه در غرفات كلمات عصمت ربانيّه لم يزل از اَنظُر بريّة مستور بوده و خواهد بود. لم يَطْمِثْهُنَّ أحدٌ إلاّ نفسُ الظّهور و الّذينهم كانوا أدلّاءَ عليه فی يومِ ظهورِهِ. فو الله ما صدّق إلاّ هذا الجمالَ الّذی وقع بين أظفار المشركين و تحت مخاليب المنكرين، ثمّ ألسنِ الغافلين و المغلّين. و بر فرضِ تصديقِ اين قول اگر به بصر دقيق ملاحظه نمائی اين تصديق را درباره كلّ مشاهده مي نمائی، چه كه مي فرمايد - عزّ ذكره – كه: شكّی نبوده كه جميع نفوسی كه به بيان مؤمن شده اند از انبيا و اوليا و اصفيا بوده و هستند. و بعد[۵۸] در مقام ديگر می فرمايند قوله - عزّ ذكره -: كلّ از برای اين است كه در يوم ظهور به اسماء محتجب نمانی، بلكه نظر كنی بِما يقوم به الأسماءُ مِن كلّ شیء حتّی ذكرُ النّبیّ، فإنّ ذلك الإسم يُخْلَقُ به بما ينزل الله. (edit)	And the fact that it is written that Hazrat Bab confirmed Mirza Yahya, first of all, you are not aware of that confirmation, what was the meaning and what was the meaning. What the virginity of divine meanings has been and will be hidden in the pavilions of God's infallible words. No one except the soul of the appearance and those who were witnesses against him on the day of his appearance. For Allah, we are righteous except for this beauty, which is between the heads of the polytheists and under the opponents of the unbelievers, then the tongues of the heedless and the ignorant. And on the assumption of the confirmation of this statement, if you look carefully, you will see this confirmation about the whole, what he says - Az-Zakrah - that: There was no doubt that all the souls who believed in the statement were from the Prophets, Auliya and Asfiya and are. And then [58] in another position they say the saying - Ez-zikr -: All this is so that you do not object to the names on the Day of Resurrection, but consider what is behind the names of everything, even the mention of the Prophet, for that name is created by us. Allah descends (edit)	Nothing entered yet... (edit)
114	بسيار حيرت است كه هنوز در عقبه اسماء واقفيد. آفرين، خوب وصيّت الهی را عمل نموده ايد. به شأنی غافل شده ايد كه به اسماء عابد و عاكفيد، چنانچه متّصل ذكر مي نمائيد و بما يَقُومُ به الأسماء در كلّ حين سيف كين كشيده و مي كشيد. لا تَشعُرون ما تعملون. (edit)	It is very surprising that you are still in Aqaba Asma. Well done, you have fulfilled God's will. You have neglected to such an extent that you are mentioning the names of Abed and Akfid, as you mention them in connection with the names, all the while you are drawing a sword. Don't feel sorry for us. (edit)	Nothing entered yet... (edit)
115	جميع استدلال و اوصاف شما، كه ذكر نموده و يا نمائيد نسبت به ایّ نفسٍ كان، راجع به بيان مي شود، و در كلّ بيان منصوص است كه بيان و ما فی البيان معلَّق به مشيّت آن سلطان احديّه بوده و خواهد بود. و آن جمال قدم قادر است بر اين که جميع خلق او را به كلمه "لا" نفی فرمايد و به اسفل النّار راجع نمايد، و يا جميع را به قول "بلی" در ظلّ اثبات كشاند و به اعلی ذروه جنّت عرفان مقرّ دهد. لا يُسئل عمّا يفعل و كلٌّ عن كلِّ شیءٍ يُسئلون. (edit)	All your arguments and attributes, which you mention or show about O Nafs Kan, are related to the statement, and it is written in all the statement that the statement and we in the statement are and will be subject to the will of the Sultan of Ahadiya. And that beautiful step is able to negate all of his creation with the word "no" and refer him to the bottom of the fire, or to prove all of them with the word "yes" and give him a place in the paradise of wisdom. They don't ask about everything they do, and they ask about everything. (edit)	Nothing entered yet... (edit)
116	و كاش ادراك مي نمودی كه درباره كه تصديق فرموده! فواللهِ الّذی لا إله إلاّ هو! إنّه ما أصبح إلاّ بذكره و ما أمسی إلاّ بثنائه و ما تحرّك إلاّ بحبّه و ما تنفّس[۵۹] إلاّ فی أمره. و أنتم أعرضتم عنه و إعترضتم عليه و تمسّكتم بالّذی كان عند الله أحقرَ منكم لو أنتم تعلمون. محبوب امكان را كه درباره اش نقطه بيان مي فرمايد قولُهُ - عزَّ ذكرُهُ -: لو لا كان كتابُهُ ما نزّل ذلك الكتاب و لو لا كان نفسُهُ ما أظهرنی اللهُ، از او اعراض نموده و مي نويسيد كه در بيان فلان را وصف فرموده، مع آن که نه وصف را دانسته ايد و نه واصف و موصوف را شناخته ايد. فوالله لو تعرف ما فعلتَ لَتبكِی علی نفسِكَ، و لو عرفتَ هذا الظُّهورَ و كان عندك ملاءُ السّموات و الأرض مِن الذّهب و الفِضّة لَأَنْفَقْتَها لِتَدخُلَ فی ظلّه و تسمعَ نغمةً مِن نغماته. ولكن لمّا إحتجبتَ عن ذلك صِرتَ محروماً عن نفحاتِ الله المهيمن القيّوم. (edit)	And how do you realize that you are not going to be able to believe it! By Allah, besides whom there is no god! He did not come in the morning except with His remembrance, and the evening without with His praise, and He did not move except with His love, and He did not breathe except in His command. And you turned away from it and objected to it and clung to that which was in the sight of God more despicable than you, if you only knew. It is beloved that it is possible to see it in his path, what is the point of explanatory-statement of what he said - may he be glorified in his remembrance -: If it were not for his book, he would not have revealed that book, and if it were not for himself, God would not have revealed it to me. It is a description of its denunciation, and it is a description, and it is described as its shanakhth. By God, if you knew what you did, you would weep for yourself, and if you knew this manifestation, and you had the heavens and the earth full of gold and silver, you would spend it to enter into its shadow and hear one of its tones. But when you were veiled from that, you became deprived of the whiffs of God, the Dominant, the Sustainer. (edit)	Nothing entered yet... (edit)
117	أن يا أخی، تاللهِ الّذينهم كفروا اليومَ قد كان لهم غَبْنٌ بعدَ غبنٍ و خسرانٌ بعد خسرانٍ و ذِلّةٌ بعد ذلّةٍ و نقصانٌ بعد نقصانٍ، ولكن هم لا يفقهون إلاّ حينَ الّذی يأتيهم ملائكةُ العذاب و يتحرّك عيونُهُم عن سطواتِ الموت. إذاً يَجزَعُون و يقولون: "هَل لنا مِن سبيلٍ؟" إذاً تُضربُ علی فمِهِم بأيادی القهر و تُرجعهم إلی مثويهم فی قعرِ النّار. كذلك قضی الأمر مِن لدی الله المقتدر القهّار. و إنّك فامحُ ما عندك، ثمّ أثبِتْ ما[۶۰] عند الله علی لوحِ صدرِك لِتجدَهُ مُمَرَّداً منيراً بأنوارِ شموسِ الحكمة و المعانی. كذلك يَعِظُكَ هذا العبدُ، لعلّ تكون مِن السّامعين. (edit)	O my brother, by God those who disbelieved today have had injustice after injustice, loss after loss, humiliation after humiliation, deficiency after deficiency, but they do not understand except when the angels of chastisement come to them and move their eyes away from the ravages of death. Then they panic and say: “Do we have a way?” Then you will hit their mouths with the hands of oppression and return them to their abode in the bottom of the fire. Likewise, the matter is decided by God, the Powerful, the Subdued. And you erase what you have, then prove what [60] is with God on the board of your chest, so that you will find it glowing with the lights of the suns of wisdom and meanings. This is how this servant preaches to you, perhaps you will be among those who listen. (edit)	Nothing entered yet... (edit)
118	و اين که نوشته كه: فرموده اند وصیّ و خليفه هر چه هست بعد از من او است، فو الّذی تفرّد بالعزّ و الكبرياء و خلق الاشياءَ بلا مثالٍ بكلمة العليا، كه اگر نفسی نفحه از رضوان بيان استشمام نموده باشد به چنين كلمات تكلّم نمي نمايد. بل يفِرُّ مِن الّذين يتكلّمون بتلك الكلمات. شما هنوز حشر بديع و روح بديع و كلمات بديع ادراك ننموده ايد. امر بيان مقدّس از آن اموری است كه از پيش گذشت. قد طُوی ما عندكم مِن قبلَ و بُسط بِساطٌ آخر بإذن الله العلیّ الأظهر، ولكن أنتم ما أدركتم، لا أوّلَهُ و لا آخِرَه. حمد محبوب را كه مغلّين را چنان محروم كرده كه الان احقر از ملل قبل بين يدی مذكور و مشهودند. مثل آن است كه جامه از يك قطعه حديد پوشيده اند كه ابداً قادر بر حركت نيستند، و همچنين قلب و فؤادشان. قدم برداشته اند تازه به اثر قدم اهل فرقان گذارده اند. (edit)	And the fact that he wrote: They have said that the successor and the successor of everything that exists after me is him, Fu al-Dhi Tafard al-Azd and al-Kubriya and the creation of things without example with the supreme word, that if a soul has smelled the breath of Rizwan Bayan, it would not have spoken such words. . But flee from those who speak with those words. You still haven't understood the original nature, the original spirit, and the original words. The sacred statement is one of those things that have passed before. You have our height from the beginning and the length from the last, by the permission of Allah, the Most High, but you and I have understood, neither the first nor the last. Praise be to Hamad Mahbub, who has deprived the Mughals so much that they are now the lowest of the previous nations. It is as if they are wearing clothes made of a piece of iron that they are never able to move, as well as their hearts and minds. They have taken a step, they have just taken the step of the people of Furgan. (edit)	Nothing entered yet... (edit)
119	بشنويد و بشكنيد اين سدّه های مانعه را و به فضای بديع وسيع مالك يوم الّدين درآئيد تا عوالمی غير عوالم[۶۱] خود مشاهده كنيد! آنقدر بر خود سخت مگيريد. ترحّم نمائيد بر خود و بر مستضعفين عباد! تازه به بقيّه وهم ما ترك مِن أهل الفرقان تمسّك جسته ايد. گاهی ذكر خلافت مجعول و وصايت مكذوب مي نمائيد و گاهی كلمات جعل نموده به نقطه اولی - روح ما سواه فداه - نسبت مي دهيد. بشنو ندای ربّ علیّ اعلی را كه مخاطباً للمرايا مي فرمايند: (edit)	Hear and break these barriers and come to the vast new space of Malik Yum-ud-Din to see worlds other than your own worlds! Don't be so hard on yourself. Have mercy on yourself and on the oppressed worshipers! You have just stuck to the rest of us, the Turks of Ahl al-Furqan. Sometimes you mention fake caliphate and beguiled will, and sometimes you make fake words and attribute them to the first point - our soul other than sacrifice. Hear the call of the Most High Lord, who speaks to the mirrors: (edit)	Nothing entered yet... (edit)
120	إذا أشرقتْ شمسُ البهاء عن أفق البقاء أنتم فاحضروا بين يدیّ العرش! إيّاكم أنْ تقعدوا بين يديه أو تسئلوا ما لا أذن لكم. إتّقوا الله، يا ايّها المرايا، كلّكم أجمعون. أن إسئلوا مِن بدايع فضله لِيظهر لكم ما شاء و أراد. لأنّ كلّ الفضل فی ذلك اليوم يطوف حول عرشه و يظهر مِن عنده إن أنتم تعلمون. أن أصمتوا تلقاء العرش لأنّ الصّمت فی ذلك اليوم لَخيرٌ عمّا خلق بين السّموات و الأرض. و لاتكونوا من الّذين أوتوا العلم مِن قبل و إستكبروا به علی الله المهيمن القيّوم. لأنّه فی ذلك اليوم قد كان فوق كلّ ذی علمٍ علّاماً عالماً عليم، و فوق كلّ ذی قدرة كان قدّاراً مقتدراً قدير، و فوق كلّ ذی عظمة قد كان عظّاماً متعظّماً عظيم، و فوق كلّ ذی رفعة قد كان رفّاعاً مرتفعاً رفيع[۶۲]، و فوق كلّ ذی عزّ قد كان عزّازا متعزّزاً عزيز، وفوق كلّ ذی حكم قد كان حكّاماً حاكماً حكيم، و فوق كلّ ذی جود قد كان جوّاداً جاوداً جويد، و فوق كلّ ذی امر قد كان أمّاراً آمراً أمير، و فوق كّل ذی فضل قد كان فضّالاً فاضلاً فضيل. (edit)	If the sun of splendor rises from the horizon of survival, you will appear before the Throne! Beware of sitting in front of him or asking what you have no permission. Fear God, O mirrors, all of you. Ask of the benefactor of His bounty so that He may reveal to you what He wills and desires. Because all the merits on that day circulate around His Throne and appear from Him, if you know. To be silent in front of the throne, because silence on that day is better than what was created between the heavens and the earth. And do not be of those who were given knowledge before and were arrogant with it against God, the Dominant, the Subsisting. Because on that day, there was a knowledgeable, knowledgeable, knowledgeable person above everyone, and above everyone with power, He was Powerful, Powerful, Powerful, and above everyone of greatness, He was great, mighty, great, and above everyone of exaltedness, He was Exalted, Exalted, Sublime[62], and Above everyone who is mighty is Mighty, Mighty, Mighty, and above everyone who rules is a judge, ruler, wise, and above everyone who is generous is generous, kind, and above everyone who commands is a ruler, and above everyone who is virtuous has been virtuous. virtuous, virtuous (edit)	Nothing entered yet... (edit)

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