Kitab-i-Badi/Page35

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681	مع آن که جميع مقرّيد كه اين آيات بديعه در كلّ اقطار منتشر و در كلّ حين به آياتی تكلّم فرموده كه كلّ نزد كلمه آن معدوم بوده و خواهند بود، مع ذلك شما نفسی را كه محارب با حقّ است او را ربّ اخذ نموده ايد. بعضی متمسّك شده ايد كه من او را "ثمره" خوانده ام، مع آن که در كتاب من نازل كه اگر مشاهده شود بر من غصنی يا ورقی و ثمری كه سجده ننمايد، از برای آن شمس ظهور در يوم ظهور او نيست از من، و راجع نمی شود به سوی من. (edit)	Despite the fact that all the muqrids who have published these verses of innovation in all the worlds and have talked about verses all the time that all have been and will be annihilated by the word of them, nevertheless you have taken the soul that is fighting with the truth as your Lord. Some of you insist that I have called him "fruit", even though it is revealed in my book that if there is a song or a leaf and a fruit that does not prostrate on me, then the sun will not appear on the day of his appearance. It does not refer to me. (edit)	Nothing entered yet... (edit)
682	و بعضی متمسّك كه من او را "مرآت" اخذ نموده ام، مع آن كه صد هزار امثال او به نصّ من از يك تجلّی شمس ظاهر و مشرق. و حال آن كه امر آن مرآت را هم ندانسته ايد. بر فرض تسليم كه او آن مرآت باشد[۳۶۴[شكّی نيست كه به قول من او را مرآت دانسته ايد، و من منصوصاً فرموده ام كه از آنچه نازل شده در كتاب از آن مظهر ربّ الارباب محجوب نمانيد. و همچنين فرموده ام كه طوريّون نزد آن ظهور اعظم ميّت و لاشیء می شوند، و صد هزار امثال آن مرايا نزد نفسی از آن نفوس طوريّه مشرقه از افق احديّه معدوم صرف بوده و خواهند بود. (edit)	And some are adamant that I have taken him as a "reward", even though there are a hundred thousand likes of him, according to me, from a manifestation of Shams Zahir and East. And now that you did not know the matter of that reward. On the assumption of submission that he is the reward [364] There is no doubt that you considered him to be the reward according to my words, and I have written that you should not be blinded by what has been revealed in the book of that manifestation of the Lord of the Lords. And I have also said that in the presence of that supreme manifestation, the souls become dead and incorporeal, and a hundred thousand like mirrors are and will be in the presence of a soul of those souls in the East from the horizon of annihilation. (edit)	Nothing entered yet... (edit)
683	و اگر بگوئيد كه اين مرآت هم حال همين دعوی را نموده، شكّی نيست كه در اين قول كاذب بوده، چه كه مخصوص نازل فرموده ام كه اگر مرآت دعوی شمسی نمايد نزد شمس واضح است كه او شبحی است از او. و از همين بيان من محقّق كه مرآت علی زعم شما دعوی شمسی خواهد نمود. و همين نفس ادّعای او در اين ايّام دليل بر كذب او است، چه كه بعد از ظهور اشراق شمس احديّه اعتراضاً علی نفسه و بغياً علی كينونته و إستكباراً علی ذاته و إلحاداً فی أمره به اين كلمات متكلّم شده، و اكثری از شما هم متابعت او نموده ايد. (edit)	And if you say that this Merat has made the same claim, there is no doubt that this statement is false, because I have specifically revealed that if Merat makes a claim against Shams, it is clear to Shams that he is a ghost of him. And from this statement, I am sure that Merat will file a claim against you. And the very nature of his claims in these days is the proof of his lies, because after the appearance of the sun, one of them spoke these words in protest against himself and against his identity, arrogantly against himself, and as an atheist, and most of you followed him. have done (edit)	Nothing entered yet... (edit)
684	أفّ لكم، يا ملاء البيان، ثمّ أفّ لكم، يا ملاء البيان، ثمّ أفّ لكم، يا ملاء البيان، ثمّ أفّ لكم إلی آخر الّذی لا آخر له! لأنّ من فعلكم ذاب قلبی و إحترق كبدی و تشبّك حشائی و تقطّعت أعضائی و تزلزلت أركانی و إقشعرّ جلدی و إهتزّت نفسی و جنّت كينونتی و ضجّ[۳۶۵]سرّی و حزن ظاهری و باطنی و أوّلی و آخری. (edit)	I tell you, O mullah al-bayan, then I tell you, O mullah al-bayan, then I tell you, O mullah al-bayan, then I tell you to the last which there is no end to! لأنّ من فعلكم ذاب قلبی و احترق كببدی و تشبّك حشاعی و تقطّعت أعضاعی و تزلزلت أركانی و اق شعر جلدی و ئهتز نفسّ نفسّ و جنت كينوتتي و ضجّّ[365] Sarri and Hazn Zahri, Batni, Olili and Akhri. (edit)	Nothing entered yet... (edit)
685	آنچه شما ذكر نموده و مي نمائيد به من نسبت مي دهيد و به قول من به او متمسّك شده ايد. و حجّيت نفس من به بيان ثابت، و مخصوص فرموده ام به بيان از نفس رحمن محتجب نمانيد. لم أدر بعد ذلك بأیّ عذر تتمسّكون و بأیّ حبل تتشبّثون. به امر من ناظر نيستيد و نصح الله را نپذيرفتيد. نفسی را كه حال محارب بالله است به اسمی از اسماء موسوم نموده به نفس من محاربه و مجادله مي نمائيد، مع آن كه مظاهر كلّ اسماء را تصريحاً فرموده ام كه در آن ظهور عزّ تقديس خادمند وطائف. چنانچه فرموده ام: (edit)	What you have mentioned and shown, you attribute to me, and you have adhered to him according to my word. And don't be afraid of the authenticity of my soul, and what I have said specifically, of the soul of the Most Merciful. After that, I don't know what excuse you cling to and what rope you cling to. You do not follow my command and you did not accept Allah's advice. You call the soul that is in war with God by a name, and you are fighting and arguing with my soul, even though I have clearly stated the manifestations of all the names in which the glorification of the servant and taif appear. As I said: (edit)	Nothing entered yet... (edit)
686	إنْ أقول إنّه واحد، فذلك إسمٌ مِن أسمائه. و إن أقول إنّه سبّوح، فظهر ذلك الإسم إسم من أسمائه. و إن أقول إنّه قدّوس، فهو الّذی يتجلّی بذلك الإسم بأمثاله. و إن أقول إنّه عزيز، فكلّ عزيز ساجد لعلوّ عزّته. و إن أقول إنّه محبوب، فكلّ محبوب قد شغف فی حبّ عرفانه و جلال عزّته. و إن أقول إنّه مهيمن، فهو الّذی مَن يستدل يومَ ظهوره قد جعله الله مهيمناً علی كلّ شیء بأمره. و إن أقول إنّه قيّوم، فذلك مظهر أحد من قوّام بساط أحديّته. فتعالی تعالی ذكره، ثمّ تعالی تعالی شأنه. كه معنی پارسی آن اين است كه اگر بگويم او واحد، است اين واحد يكی از اسماء او بوده. اگر بگويم او سبّوح است، محل ظهور اين اسم اسمی[۳۶۶]از اسماء او بوده. اگر بگويم او قدّوس است، او است آنچنان نفسي كه تجلّی فرموده و می فرمايد به اين اسم به امثال او. و اگر بگويم او عزيز است، هر عزيزی ساجد است از برای علوّ عزّت او. و اگر بگويم او محبوب است، هر محبوبی شقّ نموده پرده قلب خود را در دوستی و محبّت او. و اگر بگويم او مهيمن است، او است آن سلطاني كه هر نفسی استدلال نمايد به دليل او در يوم ظهور او، به تحقيق مي گرداند او را خدا مهيمن بر كلّ شیء به امر او. و اگر بگويم او قيّوم است پس آن مظهر يكی از قائمين بساط احديّت او است. (edit)	If I say that it is one, then it is one of the names. And if I say that it is the morning, then the morning of that name is my name. And if I say that he is holy, then he is the one who is manifested by that name. And if I say that it is dear, it means that it is dear. And if I say that he is beloved, the thought of the beloved is the height of passion in his mystical love and the glory of his glory. And if I say that he is sovereign, then he is the one who argues on the Day of Resurrection that God is sovereign over everything. And if I say that I am Qayyum, then that is the manifestation of one of me, the consistency of oneness. Fataali is the exaltation of memory, then the exaltation of dignity. The Persian meaning of this is that if we say that he is one, then this unit is one of his names. If we say that he is Sabbuh, the origin of this name is one of his names [366]. If we say that he is holy, he is such a soul that has manifested and says by this name to those like him. And if we say that he is dear, every dear person is prostrate because of his glory. And if we say that he is beloved, every beloved will split the curtain of his heart in his friendship and love. And if we say that he is sovereign, then he is the ruler that every soul who argues because of him on the day of his appearance will prove that he is sovereign over all things at his command. And if we say that he is a guardian, then it is the manifestation of one of the guardians of his oneness. (edit)	Nothing entered yet... (edit)
687	مع آن كه به اين تصريح جميع اسماء حسنی را از خدّام درگهش ذكر نمودم و آن جوهر مقصود و طلعت موعود را از كلّ مقدّس و منزّه و مبرّا، مع ذلك اسمی از كتاب من اخذ نموده ايد و به آن اسم تشبّث نموده وارد آورده ايد آنچه را كه هيچ ملّتی از قبل وارد نياورده." (edit)	In spite of the fact that with this statement I have mentioned all the good names of his servants and the essence of the purpose and the promised glory of the holy, the holy and the free, yet you have taken a name from my book and associated it with that name and have brought in what which no nation has ever imported before." (edit)	Nothing entered yet... (edit)
688	كذلك نطق لسان الله الملك المقتدر العلیّ العظيم. اين بيانات نقطه اولی - روح ما سواه فداه - آيا نفسی قادر است بر جواب؟ لا و الله! بل، جميع منفعل و خجل و شرمساريم، چه كه نفوسي كه مقبل شده اند علی ما هو عليه به شرايط اقبال قيام ننموده اند. و نفوس معرضين معلوم كه چه ارتكاب نموده و می نمايند. مع آن که به نصّ نقطه اولی جميع اسماء حسنی از "مهيمن" و "قيّوم"[۳۶۷]و فوق آن و دون آن، جميع نفوسی هستند كه در امر اين ظهور بديع به بيّنه خودِ اين ظهور استدلال نمايند. ديگر ملاحظه كن شأن نفوسي كه به بيان و قلم در اثبات اين ظهور اعظم استدلال نموده و نوشته اند آنچه را كه بر آن قلوب مجرّده القا شده. تالله إنّهم من أعلی الخلق و أبهاهم بحيث ما سبقهم أحد من قبل و لن يسبقهم نفس من الآخرين. (edit)	As well as the speech of the tongue of Allah, the King of the Almighty. These statements of the first point - our soul is not a sacrifice - is there a soul capable of answering? La and Allah! Rather, we are all passive and shy and ashamed, because the people who have accepted us have not risen against the conditions of Iqbal. And the exposed people know what they have done and are doing. However, according to the first point, all the Hosni names from "Mohayman" and "Qayyum"[367] and above and below it, are all the people who can argue about this new appearance in the image of this appearance itself. Also, consider the dignity of the souls who have argued and written in speech and pen to prove this great emergence, what has been instilled in those unmarried hearts. Allah is the most exalted of mankind and their pride, so that we are ahead of them, one before me, and the self of others is ahead of them. (edit)	Nothing entered yet... (edit)
689	ای نفس امّاره، چرا به ذكر آن نفوس مشغول شدی و اظهار تحيّر در جواب نمودی؟ و تنبّه ننمودی از فعل نفوسی كه در سبيل اين امر جان دادند، و فعل هر يك در اثبات اين ظهور ابدع امنع برهانی بود واضح و حجّتی لائح بين السّموات و الأرضين. از جمله محبوب الشّهداء جناب آقا سيّد اسمعيل زواره كه به دست خود حبّاً لهذا الظّهور سر فدا نمود، و هيچ نفسی در زهد و تقوی و ورع و فضل و علم او بالله منكر نبوده. از فعل چنين نفسی مهتدی نشدی و ذكر نفوسی كه حال معلوم نيست كه در چه صراط قائمند بين يدی العرش فرستاده. و لعلّ الله يؤيّدهم علی أمره و ينقطعهم عنك و عن أمثالك و يجعلهم من المخلصين. (edit)	O soul of Ammara, why did you mention those souls and expressed surprise in the answer? And you did not punish the actions of the souls who died for this cause, and the actions of each one in proving the appearance of this innovation was a clear proof and a proof between the heavens and the earth. Among the beloved martyrs is Mr. Sayyed Ismail Zawarah, who sacrificed his head with his own hands for the sake of this appearance, and no soul was denied in his asceticism, piety, piety, grace, and knowledge of God. You were not offended by the act of such a soul, and the mention of souls whose path is not known at the moment has been sent to the hands of Al-Arsh. And may Allah support them on the command and cut them off from you and those like you and make them the faithful ones. (edit)	Nothing entered yet... (edit)
690	باری لازم شد كه تفصيل جناب سيّد شهيد - عليه بهاء الله و عليه عزّ الله و عليه نور الله و عليه كبرياء الله و عليه سرّ الله و عليه[۳۶۸]عظمة الله و عليه ضياء الله و عليه ثناء الله و ثناء كلّ شیء و ثناء العالمين - در اين مقام ذكر شود، كه شايد مطّلع شوی بر آن نفوسی كه نقطه بيان - جلّ إقتداره - خبر فرموده، كه قبل از ظهور آن شمس احديّه به نار حبّش مشتعل شوند. چنانچه مخاطباً لظهور بعد می فرمايند كه مضمون پارسی آن اين است قوله - عزّ إعزازه -: اگر چه عباد كلّ از تو محجوب بوده و خواهند بود، ولكن از برای تو عبادی هم خواهد خلق شد كه قبل از ظهور تو به نار محبّت تو مشتعل گردند. (edit)	It became necessary to detail Mr. Seyyed Shaheed - Against Baha'u'llah, and against the glory of Allah, and against the light of Allah, and against the majesty of Allah, and against the head of Allah, and against [368] the greatness of Allah, and against the Ziya of Allah, and against the praise of Allah, and the praise of all things, and the praise of the worlds. - It should be mentioned at this point that you may be informed about those souls who have announced the point of expression - Jal al-Iqtadara - that they will be ignited by the fire of love before the appearance of that unique sun. If the audience for the next appearance says that the Persian content of it is this saying - Ezz Izazah -: Although all the servants are and will be hidden from you, but for you there will also be created servants who will be ignited by the fire of your love before your appearance. . (edit)	Nothing entered yet... (edit)
691	چنانچه سيّد مذكور قبل از ظهور مشتعل شده، و البتّه امثال آن نفس هم ظاهر خواهند شد، و لو أنتم و أمثالكم تنكرون أو تكفرون. حكايت آن شهيد آن كه وارد عراق شدند و جوار بيت اعظم بيت آمحمّد رضا - عليه بهاء الله - منزل و مقرّ گرفتند. اسم مذكور از حضرت ابهی مستدعی شده كه وقتی از اوقات به بيت او تشريف ببرند. چند يوم تأخير افتاد و در جواب توقّف فرمودند تا آن كه يومی از ايّام قبول فرموده و به آن مقرّ تشريف بردند، و جناب مذكور به قدر استطاعت خود مجلسی آراست و چند سينی از مركّبات و ميوه و حلويات به حضور آورد. إذاً توجّه وجه الله إلی وجه الّذی أستشهد فی سبيله و خاطبه: "تعالَ و كُلْ ما حضر بين يديك مِن[۳۶۹]آلاء الله و نعمائه!" (edit)	If the said master is ignited before appearing, and of course the likes of that soul will also appear, and you and my likes are disbelievers or blasphemers. The story of that martyr who entered Iraq and took up residence next to the Great House of Muhammad Reza - Bahá'u'lláh. The mentioned name was requested by Hazrat Abhi to visit his house from time to time. There was a delay of a few days, and in response, they said that they would stop until one of the days he accepted and they took him to the place of honor, and the mentioned gentleman decorated the house as much as he could and brought several trays of sweets, fruits and sweets. So, the attention of God's face to the face of the one who was martyred in his speech and speech: "The Most High and all of us are in your hands [369] Alaa Allah and Naamae!" (edit)	Nothing entered yet... (edit)
692	إنّه تكلّم بين يدی الله بخضوع و خشوع و صريخ و إنابة و قال: "أريد مِن بديع مواهبك بأن ترزقنی من نعمائك الرّوحانيّة." إذاً إشتعل وجه الرّوح، ثمّ قال: "تعالَ، يا عبد!" و أمر بجلوسه أمام وجهه، ثمّ تكلّم لسان الله بكلمات يترشّح منها رشحات المعانی علی كلّ ما كان و ما يكون. و إنّی لم أقدر أن أَصِفَها أو أذكرها، و لم أدر ما أنفق عليه يدُ العناية من نعمائه المكنونة الرّوحانيّة، بحيث إستجذبت منها نفسُهُ و روحُهُ و كينونته و ذاته، و أخذتْه غلباتُ الشّوق علی شأنٍ غفل عن نفسه و عن كلّ من فی السّموات و الأرضين. فتوجّه بسرّه و جهره إلی محبوب العالمين إلی أنْ إنتهی المجلس و رجع الرّوح إلی مقرّه. (edit)	He spoke in the hands of God with submission, reverence, shouting, and repentance, and he said: “I want from the best of your talents to provide me with your spiritual blessings.” So the spirit's face flared up, and then he said, "Come, slave!" And he commanded him to sit in front of his face, and then the tongue of God spoke with words that filtered out the filters of meanings on everything that was and what will be. And I was not able to describe it or mention it, and I did not know what the hand of care spent on him of his hidden spiritual blessings, so that his soul, his spirit, his being, and himself were drawn from it, and the dominance of longing took him over a matter he was unaware of himself and everyone in the heavens and the earth. . So he turned secretly and openly to the Most Beloved of the Worlds, until the meeting ended and the soul returned to its abode. (edit)	Nothing entered yet... (edit)
693	ولكن إنّه بعد إستماع كلمات الله و ما ذاق عمّا أراد، ما شهد أحدٌ فی نفسه سكوناً و قراراً. و قضت عليه أيّام معدودات و فی كلّ حين يزداد شوقه و يشتدّ شغفه بالله بارئه، إلی أن حضر فی فجر يومٍ من الأيّام و كنس بعمامته فِناء البيت و رجع و أخذ سِكّيناً و تجنّب عن العباد و خرج عن المدينة إلی أن ورد شاطی الشّط. قام مقبلاً إلی البيت، بيدٍ أخذ لحاه و بيدٍ آخر قطع حنجره حبّاً للّه المقتدر المهيمن القيّوم. إذاً أرتفع بين النّاس ضوضاء و إرتفعت الصّياح مِن كلّ النّفوس و إجتمعوا فی حوله خلق كثير[۳۷۰]،و رأوا بأنّ السّكين كان بيده و وضع يده علی صدره، فتحيّر بذلك كلّ الوجود، ثمّ أهل ملاء الأعلی، ثمّ أهل مدائن الكبرياء، ثمّ أهل ملكوت الأسماء و جبروت البقا. و كلّهم صلّوا عليه و كبّروا علی وجهه و نزلوا عليه و طافوا فی حوله و إستنشقوا روائح حبّه. و إنّی لو أذكر ما ظهر فی ذلك اليوم، إنّک لن تقبلَ و لن تستطيعَ أنْ تعرفَ و كان الله علی ما أقول شهيد. (edit)	However, after listening to the words of God and having tasted what he wanted, no one witnessed stillness and resolution in himself. And a few days passed for him, and at each time his longing increased and his passion for God, his Creator, intensified, until he appeared at dawn one day and swept the courtyard of the house with his turban and returned and took a knife and avoided the worshipers and left the city until the shore came to the shore. He stood on the way to the house, taking his beard with one hand and cutting his throat with another hand, for the love of God, the Almighty, the Dominant, the Subsisting. So a noise arose among the people and a shout rose from all souls, and a great many people gathered around him[370], and they saw that the knife was in his hand and he placed his hand on his chest, so the whole existence was baffled by that, then the people of the Most High, then the people of the cities of pride, then the people of The kingdom of names and the might of survival. And all of them prayed for him, said Allahu Akbar on his face, descended upon him, circumambulated around him, and inhaled the scents of his love. And if I remember what appeared on that day, you will not accept it and you will not be able to know, and God is witness to what I say. (edit)	Nothing entered yet... (edit)
694	به لسان پارسی ذكر می شود كه سيّد مذكور بعد از ورود حضرت ابهی غذای روحانی طلب نموده، فرمودند "بيا و در مقابل بنشين!" بعد از جلوس بياناتی فرمودند، فو الله سكر خمر معانی كلمات الهيّه چنان جذبش نمود كه از خود و كَونيَن غافل گشت. و اگر عالمين اراده نمايند كه تفصيل آن مجلس را ذكر كنند و يا به وصف آن كوثر معانی، كه از بحر بيان طلعت لا يزالی جاری شد، مشغول شوند، البتّه خود را عاجز مشاهده نمايند. و به شأنی كلمات الله در قلب مقبل إلی الله مؤثّر افتاد كه جميع اركانش به نار محبّت الهی مشتعل. و ديگر حقّ عالم است كه به او چه عنايت شد. قد ذاق ما لا عرفه أحدٌ إلاّ الله العليم الخبير. (edit)	It is mentioned in the Persian language that after the arrival of Hazrat Abhi, he asked for spiritual food and said, "Come and sit in front of me!" After sitting down, they said something, "Fu Allah, the drunkenness of God's words absorbed him so much that he forgot about himself and the world." And if the scholars want to mention the details of that assembly or get busy with the description of that vast array of meanings, which flowed from the sea of expression, they will of course find themselves unable. And the words of God were deeply affected in the heart of the person who is before God, all of which are burning with the fire of God's love. And it is the scholar's right to know what was done to him. The height of our taste, there is no one except Allah, the All-Knowing, the All-Knowing. (edit)	Nothing entered yet... (edit)
695	و بعد مجلس منقضی شده جمال ابهی تشريف بردند. ولكن آن سيّد در كلّ حين به شأن بديع ظاهر، و به شأنی حبّ الله اخذش نمود كه بالاخره از اكل و شرب منقطع شد. و مدتی[۳۷۱] به اين حالت بوده تا آن كه در يومی اشعاری در مدح الله گفته و به اصحاب داده و الان موجود. اگر نفسی ملاحظه نمايد از اشتعال كينونت آن ساذج قدس مطّلع می شود. تا آن كه يومی از ايّام در اوّل فجر برخواسته و به بيت اعظم توجّه نمود و به عمامه خود فِناء اطهر بيت را جاروب نموده، و بعد رفته تيغی اخذ نمود و به بيت آمحمّد رضا هم رفته و ديدنی نمود و به مقرّ قربانگاه دوست شتافت، منقطعاً عن كلّ من فی السّموات و الأرضين، و در آن حين توجّه جميع ملئكه عالين در حولش بوده و با او به قربانگاه توجّه نمودند. تا آن كه در خارج مدينه قرب شط مقابل بيت به دست خود حنجر مبارك خود را قطع نمود، شوقاًلحبّ ربّه و شغفاً فی ودّه و طلباً لوصاله و راضياً لقضائه و مقبلاً إلی حرم وصله. (edit)	And after the expired assembly, Jamal Abhi was treated. But that Sayyid took it all the time with the dignity of Badi Zahir, and with the dignity of Hubballah, that he finally stopped eating and drinking. And he was like this for some time [371] until one day he wrote some poems in praise of Allah and gave them to his companions and they are still there. If a soul observes, it will be informed about the burning of its essence. Until one day he got up at the first dawn and paid attention to the Great House and swept the house clean with his turban, and then he went and got a razor and went to the house of Mohammad Reza and made a spectacle and rushed to the altar of his friend. Disconnected from all of me in the heavens and the earth, and at that time the attention of all the high angels was around him and they turned their attention to the altar with him. Until he cut his blessed throat with his own hand outside Madinah, near Shatt, in front of the house, with passion for the love of the Lord, and with passion for God's sake, and with a desire for reconciliation, and with satisfaction for his judgment, and before reaching the sanctuary. (edit)	Nothing entered yet... (edit)
696	و بعد در مدينه اين امر شهرت نمود، به شأني که كلّ استماع نمودند. و تفنگچی باشی با جمعی از عرب و عجم توجّه به آن مقرّ اطهر نموده، مشاهده نمودند كه آن هيكل مقدّس خوابيده و تيغ در دستش و به اين حالت جان فدا نموده. بعد از ملاحظه كلّ متحيّر شده، و همان فعل سبب شد كه چند نفر از اعدا از افعال خود نادم شده به حبّ الهی فائز شدند. و در هيچ عصری چنين امری واقع نشد. حال ملاحظه كن كه اسم[۳۷۲]اين نفس مبارك هم اسمعيل بوده، ولكن اين اسمعيل از قربانگاه دوست زنده برنگشت و جان در رهش ايثار نمود. فو الله اين فعل حجّت است بر كلّ مَن فی السّموات و الأرض، ولكن تو نيابی و امثال تو نيابند. تو را چه به اين عوالم؟ تو برو و ذكر وصايت مجعوله كن و در آن مقام تحقيق كن و رساله بنويس. (edit)	And then it became famous in Medina, so that everyone listened. And Gunner Bashi with a group of Arabs and Gentiles paid attention to that holy shrine, they saw that the holy shrine was sleeping with a blade in his hand and he sacrificed his life in this state. After observing the whole, he was amazed, and the same act caused that several people regretted their actions and gained God's love. And this did not happen in any age. Now notice that the name [372] of this blessed soul was Ismail, but this Ismail did not return alive from the altar of his friend and sacrificed his life to save him. For God's sake, this act is a proof against all of me in the heavens and the earth, but you will not be found and those like you will not be found. What do you do to these worlds? You go and mention the fake will and research in that position and write a treatise. (edit)	Nothing entered yet... (edit)
697	و همچنين نفوس ديگر كه در اين ظهور جان داده اند و تا مقرّ قربانگاه به ذكر محبوب ناطق بوده اند. ذكر اين نفوس را كه مثل شموس مشرقه ما بين ناس مشرق و مضیء اند بغضاً علی الله ننموده، و مي نويسی كه جواب فلان و فلان را چه بگويم. قد خسر الّذينهم كفروا بآيات الله و إتّبعوك و أمثالك فی الدّنيا و الآخرة، و إنّ النّار مثويهم، فبئس مثوی المنكرين. (edit)	And also other souls who have died in this apparition and have been talking about Mahbub's memory up to the altar. He did not mention these souls, who are like our eastern sun, between the people of the east and the west, out of spite against Allah, and you write what should we say in response to such and such. The height of those who disbelieved in the Ayat of Allah, and those like you in this world and the Hereafter, and verily the Fire is like them, and the poor are like the disbelievers. (edit)	Nothing entered yet... (edit)
698	و اين که نوشته كه چه جواب گويم كه فلاني ها هر روز به يكی ميچسبند و يكی را حقّ مي دانند و باطل می نمايند، اين حقّي كه ذكر نموده لازال خلق بوده، به قميصی از قمايص اسماء مفتخر شد و بعد از طغيان و غرور و اعراض، آن قميص از او اخذ شده. خُذ زمام القلم، لأنّ بما جری منه يلعنك أهل ممالك القدم، و يشهد بذلك لسان الله الصّادق النّاطق الأمين. می فرمايد: طوريّون در كرّه اخری عند رشح مِن ذلك النّور المهيمن الحمرا ميّت و لاشیء می شوند. تو تازه ذكر مي نمائی[۳۷۳]كه چگونه می شود مرآتی علی زعم تو باطل شود و يا ثمره ساقط گردد؟ منصوص است كه بسا شجره اثبات كه در ظهور بعد به اعراض از شجره نفی می شود، و تو حال به يك ثمره به زعم خود چسبيده و متمسّك شده. لو يكون ثمرةً حقيقيّة، بإعراضها سقطتْ عن سدرة الإلهيّة و رجعت إلی أوّل مقرّها فی النّار. (edit)	And the fact that he wrote that how can we answer that people stick to one every day and consider one as right and reject another as false? This right that he mentioned was still human, he was proud of a shirt from Asma's shirts, and after rebellion and pride and Symptoms, that shirt was taken from him. He is in charge of the pen, because with what comes from me he curses you, the people of the ancient kingdoms, and the tongue of God, the truthful and the trustworthy speaker, testifies to that. He says: Those in the afterlife will die and become corpses when the dominant light of al-Humra is released. You are just mentioning [373] how it is possible that a gift of yours is invalidated or the fruit is lost? It is written that the genealogy of the proof is negated by the symptoms of the genealogy in the next appearance, and in the present time it clings and clings to a fruit of its own opinion. If it is a real fruit, it will fall from the divine seat with its symptoms and return to the first places in the fire. (edit)	Nothing entered yet... (edit)
699	در اين مقام يك بيان از نقطه بيان و طلعت رحمن و نفس سبحان - روح مَن فی ممالك الأكوان و الإمكان فداه - ذكر می شود كه شايد حيا نمائی و دست تعدّی به سرادق علم و عرفان الهی دراز ننمائی. اگر چه تو و امثال تو عند الله از محرومين محسوب، ولكن وجه بيان به مقرّبين بوده و خواهد بود. قال و قوله الحقّ: و إجعل، اللهمّ، تلك الشّجرةَ كلَّها لها لِتظهرنّ ما فيها ثمرات ما قد خلق الله فيها لِمن قد أراد الله أن يظهر به ما أراد. فإنّنی أنا، و عزّتك، ما أردتُ أن يكونَ علی تلك الشّجرة من غصن و لا ورق و لا ثمرٍ لن يسجدَ له يومَ ظهوره و لا يسبّحك به بما ينبغی لعلوّ علوّ ظهوره و سموّ سموّ بطونه. و إن شهدتَ، يا إلهی، علیّ من غصن أو ورق أو ثمر لم يسجد له يوم ظهوره، فاقطعه، اللهمّ، عن تلك الشّجرة، فإنّه لمْ يكنْ مِنّی و لا يرجِعُ إليَّ. (edit)	Where is the position of a clarification of a point of clarification, and Talaat Rahman, and the soul of the Glory be to Him - the soul of He who is in the kingdoms of the universes, and the possibility is redeemed by Him - a remembrance that was raised by a living development and trespassed by the canopy of knowledge and divine gratitude, a developmental exercise. Agr che tu and the likes of tu are in the sight of God as deprived and reckoned, but the face of a statement in it are those who are close to God and faithful to God. He said, and he said the truth: And make, O God, that tree, all of it, so that you may show what is in it, the fruits of what God has created in it for whom God has wanted to show what He wanted. For I, by Your glory, did not want that tree to have branches, leaves, or fruits that would not prostrate to Him on the day of His appearance, nor glorify You with it as it should be due to the loftiness of His backs and the loftiness of His bellies. And if you bear witness, O my God, of a branch, leaf, or fruit that did not prostrate before it on the day of its appearance, then cut it off, O God, from that tree, for it is not from me and does not return to me. (edit)	Nothing entered yet... (edit)
700	نفسی فداه و روحی فداه و سرّی فداه و ظاهری فداه و باطنی فداه و الملك و الملكوت فداه[۳۷۴]و القدرة و اللّاهوت فداه و العزّ و الياقوت فداه و الظّهور و النّاسوت فداه و ما خُلق فی ممالك القِدَم فداه، لأنّه - روحی فداه - ما تحرّك قلمه إلاّ فی هذا الذّكر البديع و هذا الظّهور المتباذخ المنيع و هذا العلوّ المتعالی الرّفيع و هذه الشّمس المشرقة المنير و هذا الأمر الظّاهر الباهر العزيز المنيع. قدری تفكّر كن كه چه می فرمايد آن نقطه وجود و جمال معبود! می فرمايد: ای پروردگار، من اراده نكرده ام اين که باقی بماند بر اين شجر از غصن و ورق و ثمری كه ساجد نشود از برای او يوم ظهور او و تسبيح ننمايد تو را به آن مظهر ظهور به آنچه سزاوار است از برای علوّ علوّ ظهور او و سموّ سموّ بطون او. و می فرمايد: اگر مشاهده نمودی تو، ای پروردگار من، بر من از غصن و ورق و ثمری كه ساجد نشود از برای او يوم ظهور او، پس قطع كن او را، ای پروردگار، از اين شجره! به درستي كه او نبوده است از من و راجع نمی شود به سوی من. (edit)	Self-sacrifice, soul-sacrifice, secret-sacrifice, appearance-sacrifice, inner-sacrifice, king and kingdom-sacrifice[374], power and Godhead-sacrifice, al-Azhar, al-Jaqut-sacrifice, al-Zahoor and al-Nasut sacrifice, and our creation in the kingdoms of the past is sacrifice, because - spirit of sacrifice - We do not move the cuttings except in this divine mention, and in this appearance of the invisible, and in this of the exalted, the exalted, and in this shining sun, and in this command of the visible, the most exalted. Think about what that point of God's existence and beauty says! He says: O Lord, I have not willed that there should remain on this tree a branch, a leaf, and a fruit that does not prostrate to him on the day of his appearance and does not glorify you with that manifestation of the appearance of what is worthy of the appearance of the highest. He and the poison in his stomach. And he says: If you, O my Lord, see on me a branch, a leaf, and a fruit that does not prostrate to him on the day of his appearance, then cut him off, O Lord, from this tree! It is true that he was not from me and does not refer to me. (edit)	Nothing entered yet... (edit)

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