Kitab-i-Badi/Page16

Paragraph	Persian	English	GPT4_
301	و همچنين می فرمايند بيانه - عزّ بيانه -: احدی بر بيان مطّلع نه و به علم او محيط نبوده و نخواهد بود، مگر آن هيكل الهيّه و معدن و منبع علوم ربّانيّه. مع ذلك نفوسي كه به محاربه برخواسته ادّعای علم نموده و می نمايند، مع آن که فو الله الّذی لا إله إلاّ هو كه در دبستان علم حقيقی با طفل ابجد خوان برابری نكرده[۱۵۸] و نخواهند كرد، بلكه در آن محضر اگر وارد شوند خود را كليل مشاهده نمايند. می فرمايد: روح كلّ در قبضه اقتدار آن ظهور امنع اقدس بوده و خواهد بود و در نزد كلّ نيست مگر شبحی از او. و اين هم اگر بر حقّ ثابت باشند و إلاّ می فرمايد كه قابل ذكر نيستند. (edit)	And they also say Bayaneh - Ezz Bayaneh -: No one is knowledgeable about Bayaneh, and there is no environment for his knowledge, and there will be no environment, except for that temple of God and the mine and source of divine knowledge. However, the souls who have called for Muharribeh claim knowledge and do so, despite the fact that in the elementary school of true knowledge, they have not been equal to a child of Abjad Khan[158] and they will not, but if they enter that presence, they will see Kalil. He says: The soul of the whole has been and will be in the possession of the authority of that holy manifestation, and there is nothing but a ghost of him in the sight of the whole. And this is also if they are established on the truth and otherwise he says that they cannot be mentioned. (edit)	And similarly, the Declaration states - exalted be the Declaration -: No one has been or will be informed of the Declaration or comprehended its knowledge, except that divine Temple and the mine and source of divine sciences. Yet, there are souls who have risen to fight, claiming knowledge, while by God, there is no god but Him, they have not equaled [158] even a child learning the alphabet in the school of true knowledge and will never do so. Rather, if they enter that presence, they will see themselves as utterly insignificant. It says: The soul of all is in the grasp of the power of that most forbidding, most sacred Manifestation and is not with anyone else, except for a mere specter of Him. And this is also true if they are firmly established in the truth; otherwise, it says that they are not worth mentioning. (edit)
302	حال ملاحظه كن اين نفوس را كه به چه مقام افتاده اند، فوالله فی أسفل الهاوية لو أنتم تشعرون. اليوم كلّ علوم ارض عندالله معدوم و غير مذكور، بلكه علم الهی، كه مقصود بوده و در كلّ كتب ربّانی و زبر صمدانی ممدوح، علم به مظهر نفس او بوده در هر ظهوری حين ظهور. اليوم هر نفسی به آن فائز شد و لو حرفی عالم نباشد اعلم ناس عندالله مذكور. و اگر العياذ بالله از اين فضل اعظم محروم ماند و حافظ كلّ كتب باشد اجهل از كلّ ناس عندالله مشهود. (edit)	Now, look at the status of these people who have fallen. Today, all the knowledge of the earth in the presence of God is extinct and not mentioned, but the knowledge of God, which is intended and is praised in all the books of Rabbani and Samadani's poetry, is the knowledge of the manifestation of His soul in every manifestation. Today, every soul has benefited from it, and if there is no word of knowledge, it is known to God. And if Al-Ayaz, by God, is deprived of this great grace and is the keeper of all books, he is more ignorant than all people in the sight of God. (edit)	Now, observe these souls and see the state they have fallen into, by God, they are in the depths of the abyss if only you could perceive. Today, all the sciences of the earth are considered non-existent and unmentioned by God, rather the divine knowledge, which has been the purpose and praised in all divine and eternal books, has been the knowledge of the Manifestation of His Essence in every appearance during the Manifestation. Today, whoever has attained that, even if they are not a scholar of a single word, is considered the most knowledgeable among people in the sight of God. And if, God forbid, one is deprived of this great bounty and is a memorizer of all the books, they are considered the most ignorant of all people in the sight of God. (edit)
303	بشنو بيان ديگر منزل بيان - روح ماسواه فداه - را قوله - عزّ إجلاله -: و همچنين تصوّر كن در نزد ظهور آن جمال قدم كه اگر كلّ اهل بيان در جوهر علم مثل او گردند كه ثمر نمی بخشد إلاّ به تصديق به او. فلتعتبرنّ أن يا أولی العلم، ثمّ إيّاه تتّقون. والله حال خجلت مي برد اين عبد[۱۵۹]كه چه ذكر نمايد. اين بيان نقطه اولی - روح ماسواه فداه – و آن كلمات شما كه عالم را به كدورت و غبار تيره نموده. فارفع رأسك عن النّوم، ثمّ إشهد أنوار تجلّی ربّك لعلّ تطّلع بما كنتَ غافلاً عنه و تكون من التّائبين إلی الله الّذی خلقنی و إيّاك و جعلنا من الّذينهم أدركوا أيّام لقائه و كانوا مِن الفائزين. از خدا می طلبم كه نسيم عنايتی بوزد كه شايد آن مرده را به عرصه حيات كشاند و از فضل و عنايت خود قطره از ماء حيوان وكوثر جاريه از يمين عرش ربّك الرّحمن مشروب فرمايد. و او است بر كلّ شیء قادر و توانا. (edit)	Listen to another statement of the house of speech - the spirit of self-sacrifice - Qula - Ezz Ijlalah -: and also imagine before the appearance of that beautiful step that if all the people of speech become like him in the essence of knowledge, it will not bear fruit except by confirming him. Let them believe that, O first of knowledge, then you will be righteous. By God, this servant [159] is ashamed of what he mentions. This statement of the first point - the spirit of self-sacrifice - and those words of yours that darkened the world with darkness and dust. So raise your head from sleep, then witness the lights of your Lord's manifestation, so that you may be aware of what you were unaware of and be among those who repent to Allah, the One who created us and made us aware of the days of His meeting and be among the winners. I ask God to blow a breeze that may bring that dead person to the realm of life, and from his grace and care, let him drink a drop of animal water and a flowing kotsar from the right side of the throne of Rabbak al-Rahman. And he is able and powerful over all things. (edit)	Listen to another statement from the revealed Bayan - may my soul be a sacrifice for him - where he says - glorified be His majesty -: "And also imagine that in the presence of the appearance of that Ancient Beauty, even if all the people of eloquence became as knowledgeable as He, it would bear no fruit unless they acknowledge Him. So, consider this, O people of knowledge, and then fear Him. By God, it is embarrassing for this servant [159] to mention what a contrast there is between this statement of the Primal Point - may my soul be a sacrifice for him - and those words of yours which have filled the world with darkness and dusty confusion. So, lift your head from sleep, then behold the lights of the manifestations of your Lord, that you may perceive what you have been heedless of and be among those who repent to God, who created you and me, and made us among those who have attained the days of His meeting and are among the victorious. I ask God for a breeze of grace that may perhaps bring the dead to the realm of life, and from His bounty and favor grant a drop of the water of life and the ever-flowing Kawthar from the right side of the Throne of your Merciful Lord to drink. He is capable and powerful over all things." (edit)
304	از اين مراتب گذشته در يحيی بن ذكريّا و عيسی بن مريم چه می گوئيد، كه يحيی بن ذكريّا مبعوث شد قبل از عيسی و ادّعای نبوّت هم نمود، چنانچه جميع فِرَق اسلام به نبوّت او قائل و مذعنند؟ و به احكام و شرايع هم ظاهر شدند، چنانچه هر نفسی، كه بين يديه حاضر می شد و به رسالتش معترف، به آدابي، كه در آن وقت از سماء مشيّت نازل، باب غسلش مي داد و تلقين كلمات الهيّه مي فرمود. و همچنين بشارت مي داد ناس را به ظهور كلمه اعظم يعنی روح الله. (edit)	What do you say about Yahya Ibn Zacharias and Jesus Ibn Maryam, that Yahya Ibn Zacharias was sent before Jesus and claimed prophethood, as all the sects of Islam agree and disagree with his prophethood? And they appeared according to the rules and laws, just as every soul, who appeared among the Jews and confessed to his mission, performed his ghusl according to the manners, which at that time was sent down from heaven, and recited the words of God. And he also gave good news to people about the emergence of the great word, that is, the Spirit of God. (edit)	What do you say about the ranks of John the son of Zechariah and Jesus the son of Mary, given that John the son of Zechariah was sent before Jesus and claimed prophethood, as all Islamic sects acknowledge and submit to his prophethood? They both appeared with laws and ordinances, so that everyone who came before John and confessed his mission would be given a ritual bath according to the customs revealed at that time from the heaven of divine will, and he would teach them the divine words. Similarly, he gave the people glad tidings of the appearance of the Greatest Word, meaning the Spirit of God. (edit)
305	بعد از آن که روح ظاهر شد و كلمه الهيّه از خلف حجبات ستريّه به اشراقات احديّه طالع و مشرق و منير گشت[۱۶۰]ناس اعتراض نمودند چه كه آن حضرت به حسب ظاهر با خاطئين مُجالس و مؤانس بودند. چنانچه در خود انجيل مسطور و مكتوب كه با عشارين معاشرت مي فرمود، چنانچه در مواضع عديده بر آن سلطان احديّه اعتراض نمودند. مخصوص در يومی از ايّام بعضی از غافلين بين يديه حاضر و اعتراض نمود: "يا روح الله! اصحاب يحيی بن ذكريّا بسيار زاهد و عابد بودند به شأني كه در ايّام صائم و ليالی به ذكر الله قائم. لكن آنچه از شما و اصحاب شما مشاهده می شود به عبادت و ذكر مشغول نيستيد، بلكه اجتناب از مال ناس نمي نمائيد." فتفكّر الرّوح فی نفسه، ثمّ رفع رأسه و قال: "لو كان يحيی علی ما أنتم تقولون لِمَ قتلتُمُوهُ، يا ملاءَ المشركين؟" می فرمايد به قول شما من خاطی، يحيی بن ذكريّا كه تقصيری نكرده و جميع هم مقرّيد به زهد و تقوای آن جمال مبين، پس او را چرا كشتيد؟ فبهت الّذی كفر، و خائباً خاسراً راجع گشت. (edit)	After the spirit appeared and the word of God appeared from behind the veils of the veil to the illuminations of the Horoscope, the East, and the Moon [160], people protested that according to appearance, the Holy Prophet was consorting with sinners. As it is recorded in the written Bible that he was associating with the Asharins, as they protested against that Sultan of Ahadiya in many places. Especially on one of the days of some of the heedless among the Yadiyeh, he protested: "O Spirit of God! The companions of Yahya bin Zacharia were very ascetic and devout, to the extent that they fast during the days of fasting and nights in remembrance of God. But what I saw from you and your companions It is possible that you are not engaged in worship and remembrance, but you are not avoiding people's wealth. So the soul thought about itself, then raised its head and said: "If Yahya had been our Ali, you would say why did you kill him, O Mullah of the polytheists?" He says, according to you, I am a sinner, Yahya bin Zachariah, who has not committed any sin and all are bound by the beauty of asceticism and piety, so why did you kill him? Fabhat al-Zhi is disbelief, and it is lost. (edit)	After the Spirit appeared, and the divine word emerged from behind the veils of concealment, shining and illuminating with the radiance of divine unity, people objected that His Holiness, outwardly, associated and mingled with sinners. As is written in the Gospel itself, He socialized with them, and on numerous occasions, they objected to the sovereign of divine unity. Especially on one of those days, some heedless ones were present before Him and objected, "O Spirit of God! The companions of John the son of Zechariah were very ascetic and devoted, spending their days fasting and nights in the remembrance of God. However, what we observe from you and your companions is that you are not engaged in worship and remembrance and do not abstain from the wealth of the people." The Spirit contemplated within himself, then raised his head and said, "If John were as you say, why did you kill him, O assembly of the polytheists?" He said, "According to you, I am a sinner, while John the son of Zechariah, who committed no fault and all acknowledged his piety and righteousness, why did you kill him?" Then, the disbeliever was astonished and returned disappointed and in loss. (edit)
306	و همچنين اعتراض می نمودند كه تو شريعت يحيی را تغيير داده مع آن که هنوز امر او مابين عباد ثابت نشده و تكميل دوره او نگشته. چه كه ايّامی نگذشت مابين آن ظهور و اين ظهور و او عباد را باب غسل مي داد و تو قائل كه به روح القدس غسل مي دهم، چنانچه اصحابت داده اند. و آنها صائم بودند[۱۶۱] و اصحاب تو آكل. و او به تمام زهد ظاهر، چنانچه ابداً در اموال ناس به قدر خردلی تصرّف ننموده و اصحاب شما هر يك كه از مزارع عبور می نمايند اجتناب از اخذ و اكل نمی نمايند و ديگر به هيچ عملی عامل نيستند. فرمودند: "اين ايّام ايّام شادی و عيش است. وقتی آيد كه به كلّ اعمال عامل شوند." و مقصودشان اين بود كه چون ايّام لقاء الله است فی الحقيقة مقام جنّت احديّه است و در آن مقام اگر در بعضی از امور ظاهره اهمال رود حقّ - تعالی شأنه – عفو خواهد فرمود، و بعد از ارتقای روح به رفيق اعلی آنچه به او مأمور شده اند البتّه عامل خواهند شد. (edit)	And they also objected that he changed Yahya's law even though his order has not yet been established among the worshipers and his term has not been completed. No days passed between that apparition and this apparition, and he bathed the servants, and you believed that I bathed in the Holy Spirit, as your companions did. And they were fasting [161] and your companions were eating. And he, despite all the apparent asceticism, has never spent as much as mustard on other people's property, and each of your companions who pass through the fields do not avoid taking and eating, and they are no longer involved in any action. He said: "These days are the days of joy and happiness. When it comes, they will be responsible for all actions." And their intention was that since it is the days of the meeting of Allah, in truth, the position of heaven is one, and in that position, if the truth is neglected in some apparent matters, the Almighty will forgive him, and after the soul is elevated to the companion of the Supreme, what is assigned to him. And, of course, they will become agents. (edit)	And they also objected that He had changed the law of John, even though his command had not yet been established among the servants and his term had not been completed. For only a few days had passed between that appearance and this one, and he used to baptize the servants, while you claim to baptize with the Holy Spirit, as your companions have said. And they used to fast, while your companions eat. And he was outwardly ascetic, never taking possession of even a mustard seed's worth of people's wealth, while your companions, as they pass through the fields, do not refrain from taking and eating, and are not engaged in any other actions. They said, "These are the days of happiness and enjoyment. There will come a time when they will engage in all the deeds." And their intention was that since these are the days of meeting God, in truth, they are in the station of divine paradise, and in that station, if there is neglect in some outward matters, the truth - exalted be His dignity - will forgive, and after the elevation of the soul to the highest companionship, they will undoubtedly engage in what they have been commanded to do. (edit)
307	و فوالله ظهور نقطه اولی و اين ظهور ابدع ابهی بعينه ظهور يحيی بن ذكريا و روح الله است و جميع مطابق واقع شده. همان قسم كه يحيیْ نبیّ و رسول بود مِن عندالله و همچنين مبشّر به ظهور بعد چنانچه مي فرمود: "يا قوم، إنّی أبشّركم بملكوت الله و إنّه قد إقترب" و در مقام ديگر: (و قد إقتربتْ ملكوتُ الله) و همچنين صاحب احكام و شريعت بوده و همچنين در ايّام ظهور او روح ظاهر شده، نقطه اولی - روح ما سواه فداه - بعد از آن که اخذ عهد از كلّ نموده و بشارت داده به ظهور بعد می فرمايد: و لقد قرُب الزّوال و أنتم راقدون[۱۶۲]، كه بعينه همان مضمون است كه يحيی بن ذكريّا به آن تكلّم نموده و بشارت داده. (edit)	And by Allah, the emergence of the first point and this emergence of Abd'a Abhi is the same as the emergence of Yahya bin Zachariah and the Spirit of God, and all of them are in accordance. The same oath that Yahya was a prophet and a messenger from God and also a tiding of the next appearance, as he used to say: "O people, I am giving you good tidings of the kingdom of God and it is near." And in another place: (and the kingdom of God is near) It was the law, and also during the days of his appearance, the spirit appeared, the first point - our spirit, apart from sacrifice - after he took the covenant from the whole and gave good news about the next appearance, he says: And we are near the end of the world and you are sleeping [162], who It is exactly the same theme that Yahya bin Zachariah spoke about and gave good news. (edit)	By God, the appearance of the primal Point and this most sublime and wondrous appearance is essentially the appearance of John the son of Zacharias and the Spirit of God, and all of it has been fulfilled accordingly. Just as John was a prophet and messenger from God, and likewise a herald of the subsequent appearance, he said: "O people, I give you glad tidings of the kingdom of God, and it is indeed near." And in another station: (And the kingdom of God has drawn near). He was also the bearer of laws and commandments, and during his appearance, the Spirit was revealed. The primal Point - may our souls be sacrificed for Him - after having taken the covenant from all and given glad tidings of the subsequent appearance, said: "And verily, the decline is near, and you are asleep." This is essentially the same content that John the son of Zacharias spoke of and gave glad tidings about. (edit)
308	و در اين ظهور هم آنچه به عيسی بن مريم اعتراض نمودند، ملاء بيان هم همان اعتراضات را نموده. چنانچه شما مي نويسيد كه تكميل دوره نشده. و همچنين مي نويسيد كه بايد احكام تغيير داده نشود. و تلويحاً مي خواهيد ذكر نمائيد كه احكام را تغيير داده اند. و همين را كذب محض به شما تلقين نموده اند، چه كه مخصوص فرموده اند كه به بيان پارسی عمل نمايند. (edit)	And in this apparition, what they objected to Isa bin Maryam, Mullah expressed the same objections. If you write that the course has not been completed. And you also write that the provisions should not be changed. And implicitly you want to mention that they have changed the rules. And they have taught you this as a pure lie, which they have specifically told you to follow the Persian statement. (edit)	And in this appearance, the objections that were made to Jesus the son of Mary, the same objections have been made by the people of expression. As you write that the period has not been completed. And similarly, you write that the laws should not be changed. And implicitly, you want to mention that they have changed the laws. This falsehood has been instilled in you, as they specifically instructed to act according to the Persian expression. (edit)
309	و ديگر تغيير احكام دخلی به رتبه ندارد كه هر ظهوری ادّعای برتری از ظهور قبل نمايد. بايد احكام تغيير دهد و ناسخ اوامر قبل باشد، چنانچه خود نقطه بيان فرموده كه اگر اعتراضات اهل فرقان نمي بود شريعت فرقان را نسخ نمي نمودم. و از آن گذشته به اعتقاد خود شما و جميع حضراتْ داود يكی از انبيای اعظم است و صاحب كتاب. مع ذلك ناس را به شريعت تورات امر فرمود. و همچنين از كلمه عيسی بن مريم است كه می فرمايد: (ما جاء ابن الإنسان ليدين العالم بل جاء ليُحيی العالم.) از اين بيان همچه معلوم می شود كه در اوّل ظهور اراده تغيير احكام قبل نداشته اند، چنانچه يحيی بن ذكريا هم تغيير كلّيه نداده اند إلاّ در بعض امور. و آنچه[۱۶۳]مسلّم است حكم سبت را حضرت روح تغيير دادند و يوم احد قرار فرمودند. و همچنين حكم سيف را مرتفع فرمودند و طلاق را هم منع نمودند. (edit)	And changing the rules does not affect the rank, so that each appearance claims superiority over the previous appearance. He should change the rules and abrogate the previous orders, as the point himself stated that if it were not for the objections of the Farqan people, I would not have canceled the Farqan Sharia. And after that, according to your own belief and that of all gentlemen, David is one of the great prophets and the owner of the book. However, he commanded Nas to follow the Torah law. And it is also from the words of Jesus ibn Maryam who says: (We came Ibn al-Hussan to see the world, but he came to see the world.) From this statement, it is clear that they did not intend to change the previous rules at the first appearance, just as Yahya ibn Zachariah also changed the whole. They have not given except in some matters. And what [163] is Muslim, the ruling of the Sabbath was changed by Hazrat Ruh and made it the day of Uhud. And they also lifted the rule of Saif and prohibited divorce. (edit)	And changing the laws has no relevance to the claim of superiority over the previous appearance. The laws must be changed and abrogate the previous commands, as the Point of Expression itself has said that if there were no objections from the people of the Criterion, I would not abrogate the law of the Criterion. Furthermore, according to your belief and that of all the respected ones, David is one of the greatest prophets and the possessor of the Book. Nevertheless, he commanded people to follow the law of the Torah. Also, it is from the word of Jesus the son of Mary, who says: (The Son of Man did not come to judge the world but to give life to the world). From this statement, it is also clear that at the beginning of the appearance, they did not intend to change the previous laws, as John the son of Zachariah also did not make a complete change except in some matters. And what is [163] admitted is that the rule of Sabbath was changed by the Holy Spirit and Sunday was appointed. And they also abolished the rule of the sword and prohibited divorce. (edit)
310	ولكن در اين ظهور اگر ملاحظه نمائيد با اين که در اوّل امر جز عبوديّت صرفه امری ظاهر نشد، مع ذلك ذئاب ارض از ملاء بيان به اعراض و اعتراض برخواستند و از ايكات نفاق به قصد نيّر آفاق بيرون آمدند. با آن که حكم محكم بيان است و دركلّ الواح الله مسطور كه اگر نفسی به آيات ظاهر شود به او معارضه ننمائيد و مجادله نكنيد و احتجاج ننمائيد، و بشأنی در اين حكم مبالغه فرموده اند كه والله الّذی لا إله إلاّ هو حكمی از اين محكم تر و ثابت تر در بيان نازل نشده، گويا جميع بيان در اين امر ابدع امنع نازل شده، مع ذلك اوّل معرض و امثال او به اعراض برخواسته و وارد آورده اند آنچه را كه هيچ ظالمی عامل نشده. شما اين ارض نبوده ايد كه مطّلع باشيد. به حقّ نقطه اولی و جميع نبيّين و مرسلين كه به حقّ و راستی تكلّم مي نمايم. (edit)	However, in this appearance, if you notice that, at first, nothing but servitude appeared, yet the wolves of the land rose up from the open air to complain and protest, and came out of hypocrisy with the intention of tying the horizons. Even though the firm ruling is clear and hidden in all the tablets of Allah, that if a soul appears in the verses, do not oppose him, do not argue, and do not protest, and they have exaggerated something in this ruling, that by Allah, there is no god but a more firm ruling than this. And it is not more stable in the revelation, as if all the revelations were revealed in this matter, the original and safe ones, however, the first one and his likes raised objections and brought in what no oppressor has done. You are not from this land to know. Regarding the first point and all the prophets and messengers, we speak the truth. (edit)	But in this appearance, if you observe, although at first, nothing but pure worship appeared, the wolves of the earth still rose up in opposition and objection to the explanations of the spiritual leaders, and they came out of the pits of hypocrisy intending to spread corruption. Although the firm command is evident and written in all the Tablets of God, that if someone manifests himself with verses, do not oppose him, do not argue, and do not protest. They have even emphasized this command to the extent that, by God, who there is no god but Him, no firmer and more stable command has been revealed in the explanations. It seems that all the explanations have been revealed in this innovative matter, the most prohibitive. Nevertheless, the first opposer and the likes of him have risen in opposition and have caused what no oppressor has ever done. You have not been in this land to be informed. By the truth of the Primal Point and all the prophets and messengers who speak the truth and righteousness, I am telling you. (edit)
311	چون ملاحظه نمودند كه آيات الهی مثل غيثِ هاطلْ نازل و بحر اعظم ربّانی در امواج و شجره عزّ صمدانيّه به اثمار بديعه منيعه مزيّن شده و ارياح فضليّه از يمين عرش الهيّه در هبوب و سماء مرتفعه قدميّه به انجم علوم[۱۶۴]و معارف جديده مطرّز، به نفاق برخواست و در صدد قطع شجره ربّانيّه افتاد. و چون از آن عاجز شد مكر صدرش ظاهر گشت و جميع مهاجرين مضطرب و اهل حرم در نوحه و ندبه مشغول و جمال احديّه از بين بريّه خارج شدند. بعد به افترا و كذب برخواستند و اراده نمودند كه به مفتريات جعليّه و ظنونات افكيّه خبيثه ستر نمايند آن فعل شنيع را. و بعد عامل شدند آنچه را كه عامل شدند، چنانچه خود شما هم مي دانيد كه آن مفسد مفتری كه به آن ارض آمده چه گفته و چه كرده. و به آن اصل هاويه نفسی متعرّض نشده و سخن نگفته. مع ذلك خود را مظلوم ناميده و به امثال خود القا نموده آنچه را كه شيطان به اوليای خود القا نموده و مي نمايد. فويلٌ لهم و للّذين إتّبعوهم. تالله إنّهم لفی خسرانٍ عظيم. (edit)	When they noticed that divine verses such as Ghaith Hatal Nazl and Bahr Azam Rabbani in the waves and the tree of Ezz Samdaniyyah are decorated with the fruit of the innovation of Mania, and the holy verses from the right side of the throne of God are in the air and the high sky, they are the star of knowledge [164] and the new knowledge of Motraz. He rose to hypocrisy and tried to cut off the family tree of Rabbani. And when he was unable to do so, the malice of his chest appeared and all the distressed pilgrims and the people of the shrine were engaged in lamentation and mourning, and Jamal Ahadiyyah came out of the desert. Then they resorted to slander and lies and wanted to cover up that heinous act with false rumors and malicious suspicions. And then they became the perpetrators of what they became perpetrators of, as you yourself know what the corrupt corrupter who came to that land said and did. And he did not object to that principle and did not speak. However, he called himself oppressed and instilled in his ilk what the devil instilled and instills in his parents. A foil for them and for those who follow them. By Allah, they are a great loss. (edit)	When they observed that the divine verses were being revealed like pouring rain, the greatest divine ocean was in waves, the majestic tree of divine eternity was adorned with wondrous, invincible fruits, and the winds of divine grace were blowing from the right of the divine throne, the elevated ancient sky was adorned with new constellations of knowledge and insights, they rose in hypocrisy and sought to cut off the divine tree. When they failed, their deception became apparent, all the emigrants were disturbed, the people of the sanctuary were busy with mourning and lamentation, and the beauty of unity disappeared from the creatures. Then they resorted to slander and lies, intending to cover up their heinous act with fabricated accusations and baseless suspicions. Afterward, they committed what they committed, as you yourself know what that slanderous troublemaker, who came to that land, said and did. Yet, he did not confront that wicked soul and did not speak a word. Nonetheless, he called himself oppressed and insinuated to the likes of himself what Satan insinuates to his followers and continues to do so. Woe to them and to those who followed them. By God, they are indeed in great loss. (edit)
312	قول ديگر آن که: بايد اكمل و اتمّ باشد چنانچه ظهور هر رسولی و نبيّی اعلی از ظهور سابق بوده و ربّ اعلی همچنين ادّعا نموده بالنّسبة به سابقين. اين است كه هر لاحقی نسخ سابق نموده. (edit)	The other saying is that: it should be complete and complete, as the appearance of every great messenger and prophet is from the previous appearance, and the Almighty God has also claimed in relation to the previous ones. It is that every later one has copied the previous one. (edit)	Another saying is that: it must be complete and perfect, just as the appearance of every prophet and messenger has been higher than the previous one, and the Most High Lord has claimed the same in relation to the predecessors. This means that every subsequent one has abrogated the previous one. (edit)
313	اوّلاً آن که اگر بصر انصاف مفتوح، مشاهده می نمايد كه شبه اين ظهور در ابداع نيامده، و يشهد بذلك ما نزّل مِن جبروت الله المهيمن العزيز القدير. فافتح بصراك[۱۶۵]لِتشهدَ بأنّ جمالَ الظّهور قد كان حينئذٍ مستقرّاً علی عرش العظمة و الإستقلال و عن يمينه نقطةُ البيان بسلطانِ العزّة و الإجلال، و عن يساره محمّدٌ رسولُ الله بأنوار الله العزيز المتعال، و فی مقابلة الوجه قد قام الرّوحُ بقبيل مِن ملاء الأعلی و نزل بالحقّ إن أنتم تفقهون، ثمّ عن خلفه صفوفاً مِن ملئكة السماء بأباريق مِن كوثر البقاء و أكواب مِن التّسنيم إن أنتم تعلمون. و كلّهم ينوحنّ و يبكينّ و يصيحنّ علی ما ورد علی جمالِ الله المهيمن العزيز القيّوم. (edit)	Firstly, if the eye is fairer and more open, seeing what we see is similar to where the appearance of Niamdah's creativity, and this is testified by what was revealed of the might of God, the Dominant, the Mighty, the Powerful. So open your eyes [165] to testify that the beauty of manifestation was then settled on the throne of greatness and independence, and on his right the point of statement with the authority of glory and glory, and on his left Muhammad is the Messenger of God with the lights of God, the Mighty, the Exalted, and in front of the face the spirit has risen with a kiss from the angels of the Most High. And He descended with the truth, if you understand, then behind Him rows of the angels of the sky with jugs of Kawthar Al-Baqa and cups of Tasneem, if you know. And all of them are wailing, weeping, and yelling over what came to the beauty of God, the Dominant, the Mighty, the Subsisting. (edit)	Firstly, if the eye of fairness is open, it would observe that there is no doubt about this appearance, and it testifies to what has been revealed from the Almighty God, the Dominant, the Mighty, the Powerful. Open your eyes [165] to bear witness that the beauty of the appearance was, at that time, firmly established on the throne of greatness and independence, and on its right was the Point of Explanation with the authority of honor and majesty, and on its left was Muhammad, the Messenger of Allah, with the lights of the Mighty and Exalted God. And facing the face, the spirit stood with a group from the Supreme Assembly and descended with the truth if you understand. Then, behind him were ranks of angels of heaven with pitchers of the everlasting Kawthar and cups of Tasneem if you know. And all of them were wailing, crying, and shouting for what had befallen the beauty of God, the Dominant, the Mighty, the Sustainer. (edit)
314	اگر صاحب بصر بودی و به منظر اكبر راجع می شدی بالمشاهدة و المشافهة انوار الهی را از مظهر عزّ سلطان لايزالی مشاهده مي نمودی. ولكن رمد اوهام به شأنی ابصار را عليل نموده كه اگر به مقرّ اطهر هم وارد شوند گمان نمي برم كه به لقاء فائز گردند، چنانچه جُعَل اگر قرب رضوان مسكن نمايد از عرف اوراد محروم بوده و خواهد بود، و همچنين اعمی اگر در مقابل شمس حاضر شود از انوار او ممنوع بوده و خواهد بود. ليس لهم نصيبُ مِن هذا البحر الأعظم. (edit)	If you were the owner of basr and you were able to look at the great view, you would see the divine lights from the manifestation of the Sultan's majesty forever. However, the remd of my illusions caused Absar's dignity to such an extent that even if they enter the holy place, I do not think that they will meet Faiz, just as Joal, if he dwells near Rezvan, is and will be deprived of the custom of Aurad, and also Ami if he is present in front of Shams. It has been and will be forbidden from his lights. It is their share in this great sea. (edit)	If you had the eye of discernment and were to refer to the greatest spectacle, you would have witnessed and directly observed the divine lights from the everlasting source of honor and sovereignty. However, the ailment of illusions has rendered the eyes so weak that even if they were to enter the purest abode, I doubt they would attain a blessed encounter. Just as the barred one, even if dwelling close to the Garden of Paradise, has been and will be deprived of the customary blessings, and similarly, the blind, even if present in front of the sun, has been and will be excluded from its lights. They have no share in this greatest ocean. (edit)
315	اين که ذكر نمودی هر لاحقی بايد مقدّم و اعلی بر سابق باشد، اگر مضطرب و متزلزل مشاهده نمی شدی در اين مقام كلمه كه از حقّ استماع نموده ام[۱۶۶] مذكور مي داشتم. و اين مطلبی است كه غير الله هر كه در آن تكلّم نمايد از فضولی محسوب است. الله يعلم مرادَهُ فيما نزّل، چه كه لئالی معانی مكنونه در صدف ابحر كلمات الهيّه را جز نفس ظهور مطّلع نبوده و نخواهد بود. كلّ ذلك علمُهُ عند ربّی و ما إطّلع به أحدٌ إلاّ نفسه العالم العليم. چون ملاء بيان احجب از متوهّمين قبل مشاهده می شوند، لذا بهتر آن که مدارا نمائيم و آنچه را ادراك نموده ايم مستور داريم كه مباد فزع ديگر مرتفع شود. قدرت محيطه و رحمت منبسطه الهيّه هرگز محدود به حدودی نبوده و نخواهد بود. يفعل ما يشاء و يحكم ما يريد. (edit)	The fact that you mentioned that every subsequent one should be prior and superior to the previous one, if you were not seen as anxious and hesitant, I would have heard the words that I heard from the right [166] in this position. And this is a topic that anyone who talks about other than Allah is considered a noob. Allah knows the meaning of what is sent down, and the meanings of the words of God are not and will not be known except by the soul of revelation. All of that is knowledge with the Lord and we know no one but himself, the All-Knowing. Because the eloquent statements of the hypocrites are seen before, so it is better to be tolerant and hide what we have perceived, so that the cause of fear will be removed. The power of the environment and the expansive mercy of God has never been limited and will never be. Our will is what we want and our judgment is what we want. (edit)	What you have mentioned, that every subsequent one must be superior and higher than the previous one, if I did not observe it in a state of agitation and fluctuation, I would have mentioned the word that I have heard from the truth[166]. And this is a matter that, if anyone other than God speaks of it, is considered meddling. God knows His intention in what He has revealed, for the hidden meanings of the divine words are concealed in the shells of the oceans, and none but the Self of the Manifestation has been and will be informed of them. All of that knowledge is with my Lord, and no one has access to it except His All-Knowing Self. As the veils of expression are lifted from the imaginations before they are witnessed, it is better that we exercise discretion and keep what we have understood concealed, lest more fear is heightened. The encompassing power and the expanded divine mercy have never been and will never be limited to any boundaries. He does what He wills and decrees what He desires. (edit)
316	و در نسخ احكام سابقْ نقطه بيان - روح ما سواه فداه - می فرمايد كلّ منوط به اراده نفس ظهور است، اگر بخواهد اوامر و نواهی قبل را امضاء می فرمايد و اگر بخواهد نسخ می فرمايد. بيده الأمر، ليس لأحدٍ أنْ يعترضَ عليه أو يقول "لِمَ" و "بِمَ" فی كلّ ما يفعل و يأمر. و مَن قال "لِمَ" و "بِمَ" فقد كفر بالله و حارب بنفسه و جادل بسلطانه و أنكر أمره و كان مِن المشركين. (edit)	And in the abrogation of previous rulings, a point of statement - the spirit of what is other than him, may he be sacrificed - may the foundation of each whose will is entrusted with the same manifestation of the Asth, more than the evidence of commands and prohibitions before the signature of the firm and other evidence of the abrogation of the force. In His hands is the matter, and no one has the right to object to Him or say “why” and “with what” in everything He does and commands. And whoever says “why” and “with what” has disbelieved in God, fought against himself, argued with his authority, denied his command, and was of the polytheists. (edit)	In the abrogation of the previous laws, the Point of Expression - may our souls be sacrificed for Him - states that everything is dependent on the will of the Self of the Manifestation. If He wishes, He confirms the previous commands and prohibitions, and if He wishes, He abrogates them. The command is in His hands, and no one has the right to object or say "why" and "because of what" in everything He does and orders. Whoever says "why" and "because of what" has disbelieved in God, fought against himself, argued with His authority, denied His command, and has been among the polytheists. (edit)
317	قول ديگر: اگر به طريق استعكاس است، مثل حضرات ائمّه اطهار بالنسبة به حضرت محمّد كه ادّعای مثليّت به آن حضرت می نمودند و حال آن که در ظلّ او بودند، پس[۱۶۷]مطلب واضح است، چه چنين شخصی را نمي سزد كه ادّعای برتری در چنين صورتی نمايد. (edit)	Another saying: if it is through reflection, like the holy Imams of Athar for Prophet Muhammad who claimed to be equal to him, and they were under his shadow, then [167] the meaning is clear. To excel in such a way. (edit)	Another point: If it is by way of reflection, like the Immaculate Imams with respect to Prophet Muhammad, who claimed parity with him while they were under his shadow, then the matter is clear. It is not appropriate for such a person to claim superiority in such a situation. (edit)
318	در بيان قبل ذكر اين مقام شده. ديگر اين كلمات آن مشرك ملقی، كه احقر از كلمات صبيان است، بی جواب بوده و خواهد بود. ای مرد، عكس چه عاكس؟ چه اين ساحتْ مقدّس از ذكر و بيان است و منزّه از ادراك مَن فی الإمكان. (edit)	This authority was mentioned in the previous statement. These words of that polytheist Molaghi, who is the worst of the words of the children, have been and will be unanswered. O man, what is the picture? This is a sacred area of mention and expression, and a sight of my understanding of the possible. (edit)	This matter has been mentioned in the previous explanation. Furthermore, these words of the falsely attributed polytheist, which are more contemptible than the words of children, have been and will be left unanswered. Oh man, what kind of reflection? What is this sacred realm of mention and explanation, which is beyond the comprehension of anyone within the realm of possibility? (edit)
319	در اين مقام حكايتی به نظر آمد: ايّامي كه نقطه اولی - جلّ و عزّ - در جبل ماكو مسجون بودند - چنانچه حال هم در اين ارض مسجونند، ولكن اين سجن را به آن سجن قياس مكن، چه كه حال هم مسجون دولتند و هم مسجون اهل بيان، و سجن ظهور قبل مخصوص به دولت بوده، و اگر خوب ملاحظه كنی در اين سجن كلّ دول هم شريك - باری در آن ايّام جناب وحيد يعنی آقا سيّد يحيی - عليه بهاءالله – به نصرت امر عَلَم برافراخته بودند، چنانچه شنيده ايد، و در كلّ ديار علما بر اعراض و انكار بر خواسته و بر كلّ منابر نعوذ بالله به سبّ و لعن نقطه اولی و اصحابش مشغول. امام جمعه طهران، اگر چه فی الحقيقة او مبغض نبود و انصافش هم از جميع برتری داشته، روزی بر منبر رفته مذكور نمود كه از جمله "شنيده ام حضرت باب هوا را مطهِّر دانسته.[۱۶۸]آخر بگوئيد: ای مرد، در كتاب كدام فقها و علما چنين كلمه مشاهده نموده كه هوا مطهِّر است؟" و آنقدر ملتفت نشده (edit)	At this point, a story appeared: the days when the first point - Jal and Azz - were imprisoned in Jebel Mako - as they are now also imprisoned in this land, but do not compare this imprisonment to that prison, because now they are both imprisoned by the government and imprisoned. Ahl al-Bayan, and the prison of the appearance before was reserved for the government, and if you look carefully, all the countries were partners in this prison - at least in those days of Mr. Vahid, that is, Mr. Sayyid Yahya - peace be upon him - they had raised the cause of science, as you have heard. And in all the lands of the scholars, they are busy with the objections and denials of the requests and on all the platforms of seeking refuge in God, with the curse and the curse of the first point and his companions. Imam Juma of Tehran, although in fact he was not hateful and his fairness was superior to all others, one day he went to the pulpit and mentioned that, among other things, "I have heard that Hazrat Bab considered air to be pure. [168] Finally, say: O man, in which book Did jurists and scholars observe such a word that the air is purified?" And it is not so complicated (edit)	In this context, a story comes to mind: During the days when the first point - with glory and dignity - was imprisoned in the Jabal Maku - just as they are now imprisoned in this land, but do not compare this prison to that prison, for they are now imprisoned by the government and also by the people of expression. The previous appearance's imprisonment was specifically due to the government. And if you look closely, in this prison, all the governments were partners - at least in those days, the noble Wahid, meaning Aqa Sayyid Yahya - may God's glory be upon him - had risen to support the cause of the world, as you have heard. Throughout the land, the scholars were preoccupied with turning away and denying the claim, and on all pulpits, they were seeking refuge in God, cursing and slandering the first point and its followers. The Friday prayer leader of Tehran, although in reality, he was not an enemy and his fairness was superior to all others, one day he went to the pulpit and mentioned that among the things he had heard was that "Hazrat Bab considered the air to be pure [168]. Tell me: Oh man, in which book of jurisprudence and scholars have you observed such a statement that the air is pure?" And before he could finish... (edit)
320	بود كه مقام اجتهاد نيست، مقامی است ماورای اين اذكار و كلمات، و خود بنفسه مجدِّد شرايع بوده. و همچه ادراك نموده بود كه يكی از فقها هستند و اين مسئله فقهيّه را مخالفاً للعلماء ذكر نموده اند و جايز دانسته اند. (edit)	It was not the position of ijtihad, it is a position beyond these mentions and words, and he himself was a reformer of the laws. And he had realized that they are one of the jurists and that they mentioned this issue of jurisprudence against the scholars and considered it permissible. (edit)	It was not a position of authority in religious jurisprudence but a position beyond these invocations and words, and he himself was a renewer of the religious laws. He also realized that he was one of the jurists and had mentioned this jurisprudential issue contrary to the scholars and considered it permissible. (edit)

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