Kitab-i-Badi/Page19

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361	و اصل علامت ظهور بعد از قائمْ ظهور حسينی بوده. شما اول را به قول خود مذعنيد و ثانی را منكر. در همين كلمه اگر تفكّر نمائی بر اسرار ما لانهاية مطّلع شوی. و در ظهور حسينی بعد از قائم نوشته اند در كتب اخبار خود شما كه كلّ انبيا و مرسلين در ظلّ رايت حضرت در آيند. و همچنين نوشته اند كه قائم رجعت نمايد و او هم به حضرت ملحق شود. اگر قدری در اين عبارات تأمّل نمائيد ادراك مي نمائيد كه بيان كتب مطابق است[۱۸۹]بما نزل فی البيان. آنقدر بدان كه علائم بعد از ظهور كلّ ظاهر شده. بعضی را ادراك ننموده ايد و بعضی را انكار نموده ايد. كذلك أمركم هويكم إنْ أنتم تعلمون. (edit)	And the original sign of the appearance after Qaim was the appearance of Hosseini. You agree to the first and deny the second. In this word, if you think about our secrets, you will be informed infinitely. And during the emergence of Hosseini after the Qaim, they wrote in your own news books that all the prophets and messengers will come under the shadow of the prophet. And they have also written that the Qaim should return and join the Prophet. If you think about these phrases for a while, you will realize that the statement of the books is in accordance with the statement [189]. Know that the symptoms appeared after the appearance of the whole. Some you have not understood and some you have denied. Also, my order is the same if you learn. (edit)	The main sign of the appearance after the Qa'im is the Husayni emergence. You accept the first, according to your words, and deny the second. If you contemplate in this statement, you will be enlightened about the endless mysteries. It is written in your own books of traditions about the Husayni emergence after the Qa'im, that all prophets and messengers will appear under the banner of His Holiness. Similarly, it is written that the Qa'im will return and join His Holiness as well. If you contemplate a little on these statements, you will realize that the explanation of the books is consistent with what has been revealed in the divine statement. So much so, that all the signs after the appearance have been manifested. You have not understood some of them and have denied others. Thus is your condition due to your whims, if only you knew. (edit)
362	حال چه می گوئيد در نقطه بيان - روح ما سواه فداه - كه ابداً علامتی ذكر نفرموده، و منصوص فرموده اند كه هر وقت ظاهر شود بايد كلّ تصديق نمايند و شكر الهی به جا آورند و به ظهور بنفسه ناظر شوند و بما يظهر مِن عنده. و صريح می فرمايند او مختار است به هر نوع كه اراده فرمايد ظاهر شود، بر احدی نيست كه به او احتجاج نمايد. و وصايای لايُحصی فرموده ملاء بيان را كه مباد به بيان و ما نزّل فيه بر نفس رحمن احتجاج نمايند. مع ذلك تو به وهميّات نفس خود احتجاج نموده و ذكر تكميل دوره كرده. نفس حقّ ظاهر و به آيات نقطه ناطق و می فرمايد: به ظهور من تكميل دوره بيان شده و می شود. مع ذلك آنقدر محتجبی كه نفس حقّ را به قدر خلق ندانسته، مي گوئی كه مخصوص بايد در خلق تكميل شود. و حال آن که امر حقّ به دونش تكميل نشده و نخواهد شد، بلكه به نفس مقدّسش تكميل شده و می شود لو أنتم تشعرون. كلّما تكلّمتَ به بغیٌ مِنكَ علی الله المقتدر المهيمن القيّوم. (edit)	Now, what do you say about the point of statement - our soul other than sacrifice - which has never mentioned a sign, and they have written that whenever it appears, they should acknowledge it and give thanks to God, and observe the appearance of the soul and what appears. And they clearly say that he is free to appear in whatever form he wants, and it is not up to anyone to protest him. And the innumerable commandments of the words of the Prophet, which are not permitted to be spoken and revealed to the Most Merciful soul. However, you have protested against your ego's illusions and mentioned completing the course. The self-righteous soul appears and speaks to the verses of the dot and says: With my appearance, the completion of the period is and will be stated. However, you are so protestant that you do not consider the soul of truth to be equal to creation, you say that it must be completed in creation. And the fact that the matter of truth is not and will not be completed by his knowledge, but is completed by his holy breath and will be done if you feel it. Every word you spoke is a sin against me. (edit)	Now, what do you say about the Point of the Divine Statement (may our souls be sacrificed for him) who has not mentioned any signs explicitly? It is clearly stated that whenever he appears, everyone must accept him wholeheartedly, be grateful to God, observe his manifestation, and acknowledge what is revealed by him. He clearly states that he is free to appear in any way he desires, and no one has the right to object to him. Numerous injunctions have been given to the people of divine wisdom so that they may not object to the Divine Statement and what has been revealed in it. Yet, you have objected based on your own delusions and mentioned the completion of the cycle. The Divine Soul is manifest, and it speaks through the verses of the Point. It says: "The cycle is completed with my appearance, and it will be so." Nevertheless, you are so veiled that you have not recognized the Divine Soul according to the level of creation, and you claim that it must be completed specifically within the creation. The fact is that the matter of the Truth has not been completed by knowledge, and it will not be; rather, it has been and will be completed by His Holy Soul, if only you could comprehend. Every time you speak out of your own rebellion against God, the Almighty, the Dominant, the Everlasting. (edit)
363	نمي دانم اگر نقطه بيان علائم ذكر مي فرمودند چه مي كرديد و چه وارد مي آورديد[۱۹۰]. آيا در بيان كلمه مشاهده شده كه اگر نفسی به آيات الهيّه و شئونات عزّ ربانيّه ظاهر شود بر قتلش قيام نمائيد و يا به مفتريات نفسيّه رداء عزّ احديّه را بيالائيد؟ بلكه در جميع بيان می فرمايد: اگر نفسی ظاهر شود و بگويد من محبوب شما هستم مِن دون آن که از او برهانی ظاهر شود، بر احدی نيست كه بر او اعتراض نمايد. و حال شمس معانی از افق عنايت رحمانی مشرق و به آيات الهی ناطق به شأني كه احدی بر احصای آن قادر نه. مع ذلك بعضی می گوئيد: تكميل دوره قبل نشده، بعضی می گوئيد زود ظاهر شده. (edit)	I don't know what you would have done and what you would have brought in if they had mentioned the point of mentioning the symptoms[190]. Has it been observed in the explanation of the word that if a soul appears to the verses of God and the affairs of God's glory, you rise up to kill him, or to take away the mantle of God's glory with psychological depravities? Rather, he says in his statement: If a person appears and says, "I am your beloved, I am your beloved," there is no one who can object to him unless a proof appears from him. And now Shams Maani is from the horizon of the merciful care of the East and speaking to the divine verses in a way that no one can count. However, some people say: the completion of the previous course has not been completed, some say that it appeared early. (edit)	I do not know what you would have done and what conclusions you would have drawn if the Point of the Divine Statement had mentioned the signs [of his appearance] explicitly. Have you ever seen in the divine words that if someone manifests with divine verses and the affairs of the Almighty Lord, you would rise to kill them or deny them due to your own delusional accusations? Rather, in all divine statements, it is said: "If someone appears and claims to be your beloved without any proof or evidence, no one has the right to object to them." Now, the Sun of Meanings has risen from the horizon of divine grace, speaking with divine verses in such a way that no one can enumerate them. Yet, some of you say: "The cycle has not been completed," while others say, "He has appeared too soon." (edit)
364	بگو: ای بی انصافان، خود جمال ابهی می فرمايد كه معنی پارسی آن اين است كه: ای قوم، بودم يكی از شما بر بستر خود آرميده و نائم، نفحات رحمانيّه از يمين عزّ احديّه وزيد و مرا بيدار نمود و به ثناء نفسش ناطق فرمود مابين آسمان ها و زمين ها. ای قوم، قسم به خدا كه افتخار بر نفسی ننمودم و منكر آيات الهی نبوده و نيستم، و مذعنم آنچه مابين دست های شما است از بيان و موقنم به پروردگاری كه جميع را خلق فرمود. رحم نمائيد بر من و متعرّض نشويد، و اگر به اين شريعه عزّ ربّانيّه اقبال نمي نمائيد اعتراض مكنيد. اي قوم، اگر اختيار به دست من بود البته خود را از ابصر شما ستر[۱۹۱]مي نمودم و راضی نمی شدم بر نفس خود آنچه را كه احدی از ممكنات حمل آن ننموده، چه كه روزی نگذشته مگر آن که به سبّ و شماتت و استهزاء مبتلی بوده ام. ولكن روح القُدُس نطق فرمود در صدرم و روح اعظم تكلّم نمود به لسانم، و اين نيست از جانب من، بلكه از جانب قادری است كه قدرتش بر همه اشياء محيط و فائق است. (edit)	Say: You unfair people, Jamal Abhi himself says that its Persian meaning is: O people, I was one of you lying on my bed and sleeping. He breathed a merciful breath from the right hand of Ezz Ahadiya and woke me up and spoke in praise of his soul between the heavens and the earth. O people, I swear by God that I have not been proud of any soul and I have not been and am not denying the divine revelations, and I submit what is in your hands to the Lord who created everything. Have mercy on me and don't protest, and if you don't like this Sharia, don't protest. O people, if the choice was in my hands, I would of course hide myself from your eyes[191] and I would not be satisfied with myself that which no one of the possibilities has carried, that no day has passed except that which is due to you and yours and I have been suffering from sarcasm. But the Holy Spirit spoke in my chest and the Great Spirit spoke to my tongue, and this is not from me, but from the Almighty, whose power is superior to all surrounding things. (edit)	Say: O unjust ones, the glorious beauty itself says that the meaning of the Persian phrase is this: O people, I was one of you, lying down on my bed and asleep, when the divine breezes of the Rahmaniyah blew from the right side of the glorious oneness, awakening me and making me speak in praise of His essence between the heavens and the earth. O people, I swear by God that I have not taken pride in myself, nor have I denied the divine signs, and I am submissive to what is before you in the scriptures and certain of the creator who created all. Show mercy to me and do not attack, and if you do not embrace this divine law, do not object. O people, if it were up to me, I would have certainly concealed myself from your sight[191] and would not have been content to impose upon myself what no one among the possible bearers has endured, as there has not been a day that has passed without being subjected to insult, ridicule, and mockery. But the Holy Spirit spoke at the beginning of my life, and the Supreme Spirit spoke through my tongue, and this is not from me, but from the side of a powerful one whose power encompasses and surpasses all things. (edit)
365	ای قوم، قرب و بعد ظهور دست من و شما هيچ كدام نبوده و نيست، بلكه در دست قدرت الهی بوده و خواهد بود و در قبضه اقتدار او مقبوض، ظاهر فرمود هر قسم كه خواسته. بترسيد از خدا و نباشيد از ظلم كنندگان! اي قوم، از كأس كلمات الهی كوثر معانی بياشاميد! اگر روائح قدس تجريد از او استشمام نموديد، در آن وقت انصاف دهيد و وارد نياوريد آنچه را كه به آن به جزع آيند اهل غرفات رضوان و نباشيد از غفلت كنندگان. (edit)	O people, the coming and the coming of the appearance was not in the hands of you or me, but it was and will be in the hands of God's power, and in the grip of His authority, He appeared as He wished. Fear God and do not be one of the oppressors! O people, let's drink from the cup of God's words of meaning! If you smelled the holy scents of abstraction from him, at that time be fair and do not bring in what the people of Rizwan's pavilions will come with, and do not be one of the negligent. (edit)	O people, neither the nearness nor the distance of the appearance has been in my hands or yours, but rather it has been and will be in the hands of divine power, and it is held in His grasp, manifesting in any way He wishes. Fear God and do not be among the oppressors! O people, drink from the cup of divine words, the abundance of meanings! If you have perceived the fragrance of sanctity and detachment from Him, then be just and do not bring forth that which would distress the dwellers of the chambers of divine grace, and do not be among the heedless ones. (edit)
366	ای قوم، به راستی مي گويم آنچه از پروردگار شما مأمور شده ام و نفحات صدق از كذب بسی واضح و معلوم است. بترسيد از خدا و نباشيد از دورماندگان! ای قوم، هرگز متعرّض نفسی نشده ام و با اهل بيان در كمال رحمت و رأفت و خضوع و خشوع معاشرت نموده ام. و در ايّامي كه جميع قلوب از سطوت مضطرب بوده[۱۹۲]و جميع نفوس از سياط قهر متزلزل، به نفس خود مابين اعدا ايستاده ام و در كلّ حين از سهام اعدا بر صدرم وارد شده، و احدی قادر بر احصای ضرّم نبوده مگر پروردگار عالم دانا. بسا از شب ها كه جميع راحت بوده و اين عبد در سلاسل و اغلال و بسا ايّام كه شما در بيوت خود ساكن و اين عبد در دست اعدا مبتلی. و كلّ بر آنچه ذكر شده شاهد و گواهيد، اگر به صدق تكلّم نمائيد و باشيد از راست گويان. (edit)	O people, I truly say what I have been commanded by your Lord, and it is very clear and obvious that the truth is different from a lie. Fear God and don't be one of those left behind! O people, I have never been in trouble and I have associated with the people of Bayan in full mercy, kindness, submission and humility. And in the days when all hearts were troubled by the fall [192] and all souls were shaken by the whips of anger, I have stood between the enemies with my own soul, and all the time the stakes of the enemies entered my chest, and no one was able to count the damage except the Lord of the worlds. wise Maybe the nights when everyone is comfortable and this slave is in chains and chains, and maybe the days when you are living in your homes and this slave is in the hands of enemies. And bear witness to all that has been mentioned, if you speak the truth and are truthful. (edit)	O people, truly I tell you what I have been commanded by your Lord, and the breezes of truth are quite clear and evident from falsehood. Fear God and do not be among the forsaken! O people, I have never attacked anyone, and I have interacted with the people of eloquence with utmost mercy, compassion, humility, and submission. During the days when all hearts were agitated by tyranny and all souls trembled under the lash of oppression, I stood on my own among enemies, and at all times the share of enemies has been inflicted upon my head, and none has been able to estimate the harm done to me except the all-knowing Lord of the worlds. Many are the nights when all were at ease, and this servant was in chains and shackles, and many are the days when you were settled in your homes, and this servant was afflicted in the hands of enemies. You all bear witness to what has been mentioned if you speak the truth and are among the truthful. (edit)
367	ای قوم، شما مقتدريد يا پروردگار عالميان؟ اگر او مقتدر است ظاهر فرمود مظهر نفس خود را هر قسم كه اراده فرمود. و اگر ذنب عبد اين است، اين نبوده از نزد او، بلكه از نزد خالق زمين و آسمان. ای قوم، بشنويد ندايم را و تسنيم حيوان را از كأس رحمن در اين ايّام بياشاميد و نباشيد از محرومان! (edit)	O people, are you powerful or the Lord of the worlds? If he is almighty, he will manifest his self as he wills. And if the sin of the servant is this, it is not from him, but from the Creator of the earth and the sky. O people, listen to Nadaym and drink animal tasnim from the cup of Rahman in these days and don't be one of the deprived! (edit)	O people, are you the Almighty or the Lord of the worlds? If He is the Almighty, He has manifested the embodiment of His essence in whatever way He has willed. And if the sin of the servant is this, it is not from Him, but from the Creator of the earth and the heavens. O people, hear my call and drink the life-giving Salsabil from the cup of the Merciful in these days, and do not be among the deprived! (edit)
368	اين است معنی كلمات الهيّه كه اين عبد به قدر ادراك خود ذكر نموده كه لعلّ ملتفت شويد كه امر در دست احدی نبوده و نيست و بر كيفيّت ظهور احدی مطّلع نبوده و نخواهد بود. كلّ در قبضه قدرت و اقتدار اسيرند و او است حاكم. هر چه بخواهد ظاهر می فرمايد و كلّ مأمور كه در ظهور به نفس ظهور ناظر باشند نه به كلمات و اشارات. (edit)	This is the meaning of God's words, which this slave mentioned to the best of his understanding, so that you may be aware that the matter was not and is not in the hands of anyone, and the quality of the emergence of someone was not and will not be known. All are captives in the grip of power and authority and he is the ruler. He will appear whatever he wants, and all the officers should pay attention to the spirit of the appearance, not to the words and gestures. (edit)	This is the meaning of the divine words that this servant has mentioned to the extent of his understanding, so that perhaps you may pay attention, knowing that the matter is not in the hands of anyone and no one is informed about the manner of the appearance. All are captive in the grip of power and authority, and He is the Ruler. He manifests whatever He wills, and all are commanded to be observant of the essence of the appearance, not of words and signs. (edit)
369	فو الله چون آيات الهی مِن غير تعطيل از سماء مشيّت لايزالی[۱۹۳]نازل، نفس معرض بالله و سيّد محمّد با هم ملحق شده تدبير نمودند كه شايد به بعضی مفترياتْ ناس را از اين سلسبيل محروم نمايند. اين است كه يكی به استانبول دويد و يكی متّصلاً در اين ارض به مكاتيب مجعوله مشغول شد. و الله الّذی لا إله إلاّ هو كه با كمال رأفت و شفقت به آن دو نفس و كلّ سلوك فرموده اند. عجب است با آن که خود شما از اوصاف جمال مبارك (edit)	For God's sake, since the divine revelations have been sent down from heaven without interruption, the soul of God and Sayyid Muhammad have joined together to devise a plan to deprive people of this opportunity. This is that one ran to Istanbul and the other was engaged in fake schools in this land. And Allah is the only God who has said with complete kindness and compassion to those two souls and all their behavior. It is surprising that you yourself are blessed with the qualities of Jamal Mubarak (edit)	By God, as the divine verses continue to descend from the heaven of Will without interruption, some people have joined together in plotting, hoping to deprive others of this stream of life through their fabrications. One of them rushed to Istanbul, and another immediately became engaged in spreading false teachings in this land. By Allah, the One for whom there is no god but He, they have acted with utmost compassion and mercy towards those two souls and everyone else involved. It is surprising that despite being aware of the blessed attributes of the divine beauty, (edit)
370	شنيده و اكثری از اهل ديار به چشم خود ديده اند، مع ذلك به دو كلمه مفتريات شجره فساد جميع را از قلب محو نموده و به اين شدّت بر اعراض و اعتراض بر خواسته. نسئل الله بأنْ يوفّقك لعرفان نفسه و ينقطعك عن الإشارات لعلّ تطّلع بما كنتَ محتجباً عنه و تكون مِن الفائزين. (edit)	He is a slanderer and more than the people of his home, with a deceitful and deceitful person, with that he has a word of slander, the tree of corruption, all the heart's head erases his pedigree, and with him where the righteousness of turning away and objecting to his righteousness is severe. We ask God to grant you success in self-knowledge and to cut you off from signs, so that you may see what you were veiled from and be among the winners. (edit)	Although they have heard and most of the people in this land have seen with their own eyes, they have still managed to erase the Tree of Truth from their hearts with a few fabricated words and stubbornly opposed and objected to it. We ask God to grant you the recognition of His essence and to detach you from allusions, so that you may attain what you were veiled from and be among the successful ones. (edit)
371	اگر بر احوال اين عباد مطّلع شوی كه چه گذشته در اين سنين توقّف در ادرنه و منصف باشيد نوحه و ندبه نمائيد. خدای واحد شاهد است كه در هر ساعتی از آن قيامتی بر پا شده، چه كه در هر حين آن نفسي، كه او را من دون الله به اغوای شيطان حقّ مي دانی، به امری شنيع و فعلی قبيح ظاهر شده. تو را قسم مي دهم به خداوندی كه جميع اشياء را به اراده خود خلق فرموده كه هيچ به عقلت مي رسد كه ايشان از نفسی كه منسوب است نان منع نمايند؟ چه فايده كه نبوده[۱۹۴] و نيستيد. محض تضييع امر از برای لقمه نان به مدينه كبيره دويدند و چه مقدار شكايت در اين ارض نموده اند. و الله كذب نمي گويم و مقصودی ندارم، ولی قلب از اين محترق است كه چنين نفوس را ربّ دانسته ايد و خود و ناس را از حقّ منيع محروم نموده ايد. آخر ايّام اين عباد است اگر چه شما توهّم نموده ايد كه به جهت دنيا به اين ارض آمده ايم، ولكن خدا شاهد و گواه است كه به چه قسم آمده ايم و مقصود چه بوده. شما خود مي دانيد كه اين عبد در مقرّ خود محتاج به نان نبوده كه شهر به شهر برای نان بدود، بلكه نفحات رحمن اين عباد را جذب نموده لو أنت مِن العارفين. (edit)	If you are informed about the condition of these worshipers, what happened during these years of stopping in Edirne and be fair, you will lament and mourn. The only God is the witness that at every hour there will be a resurrection, that at every moment that soul, which I believe to be the seduction of the devil, has appeared in an abominable and ugly thing. I swear to God, who created all things according to his will, that it does not occur to you that they forbid bread from the soul that is associated with it? What is the use of not being [194] and not being? As soon as the order was violated, they ran to Medina for a bite of bread and how many complaints they have made in this land. And by God, I am not telling a lie and I have no intention, but my heart is burning because you have considered such souls as your Lord and you have deprived yourself and others of the inalienable right. It is the end of the days of these servants, although you have imagined that we have come to this land for the sake of this world, but God is the witness and the witness that we have come and what was the purpose. You yourselves know that this servant did not need bread in his home, that he ran from city to city for bread, but the gentleness of the Almighty attracted these servants, you are the people of knowledge. (edit)	If you become informed about the condition of these servants, what has passed during these years of their stay in Edirne, and be fair, you would lament and mourn. The One God is a witness that in every moment of those times, a calamity has arisen, and in every instance, the soul who thinks of them as the truth due to Satan's deception has appeared with a terrible order and a despicable act. I swear by the Lord who created all things by His will, can you imagine that they would deprive someone of bread, who is attributed to them? It is of no benefit, but they have fled to the great city merely to waste the matter for a morsel of bread, and they have made so many complaints in this land. By God, I am not lying, and I have no purpose, but my heart is burning that you have considered such souls as God's and have deprived yourselves and others of the truth. Although you have assumed that we came to this land for worldly reasons, God is a witness and testifies how we came and what our purpose was. You know that this servant was not in need of bread in his residence, so he would not have run from city to city for bread. Rather, the divine breeze has attracted these servants if you are among the knowledgeable. (edit)
372	باری حرمت خود و اين عباد و امر همه را ضايع كردند و مع ذلك به بنده نصيحت مي نمائيد و موعظه مي نويسيد كه چرا به چنين نفوس مؤمن نشدی و موقن نيستی. رذالتشان به مرتبه رسيده كه مجعولاً سياهه داده اند كه چه قدر از مهاجرين رفته اند و چه قدر هم در اين ارض ساكنند. و آنچه به بعضی از فقرا مي رسيد قطع نموده و به اسم خود گذرانده اند. فو الله انسان زقّوم بخورد بهتر از چنين نانی است، چنانچه تفصيل سياهه نفوس كه آنجا داده به اين ارض فرستاده اند و احدی هم بر آن تفصيل مطّلع نبوده جز شجره فساد و مَن معه. (edit)	They wasted their sanctity and these servants and the cause of all, and yet you give advice to my servant and write a sermon, why you did not believe in such souls and you are not trustworthy. Their despicableness has reached the level that they have faked a list of how many of the emigrants have left and how many still live in this land. And they have cut off what was going to some poor people and passed it on to their own name. By Allah, it is better for a person to eat zakqum than such bread, as the details of the list of people that they have given there have been sent to this land, and no one has been informed about that detail except the tree of corruption and me. (edit)	For the sake of their own honor and that of these servants, they have ruined everything, and yet you advise me and write admonitions asking why I have not believed in such souls and am not convinced. Their disgrace has reached such a degree that they have falsely produced a list stating how many emigrants have left and how many reside in this land. They have cut off what was reaching some of the poor and have spent it in their own name. By God, it is better for a person to eat from the bitter tree of Zaqqum than such bread, just as the detailed list of souls they have sent to this land and no one was aware of that list except for the tree of corruption and those with it. (edit)
373	و كاش اين باقی را هم[۱۹۵]به اسم خود مي گذراندند، فو الله كه اين عباد ممنون می شديم. آنقدر بدان كه به حقِّ حقّ، اكثری از مهاجرين لباس ندارند، و مع ذلك به اين نفوس، كه للّه حركت نموده اند و به ناله و نوحه با جمال احديّه به اين شطر توجّه نموده اند، نسبت دنيا داده اند و از برای خود انقطاع ثابت نموده اند. فيا ليت كنتَ مطّلعاً بهم و بما عندهم و بما إرتكبوا فی الحيوة الباطلة لإِبقاء رياساتهم و كنتَ مِن المطّلعين. (edit)	And I wish they would spend the rest [195] in their own name, by Allah, we would be grateful to these servants. Know that by the truth, most of the emigrants do not have clothes, and yet these souls, who have moved to God and have paid attention to this camel with lamentation and lamentation, with the beauty of Ahudia, have given this world a share and for themselves a constant separation have done I wish you were well-informed about me and what they have and what they have committed in the false life to keep their leadership and you were among the well-informed. (edit)	If only they had spent the rest [of the funds] in their own name as well, by God, we would have been grateful. To the extent that, by the truth of the Truth, most of the emigrants do not have clothes, and yet they attribute worldliness to these souls who have, for the sake of God, been moved to lamentation and mourning and have turned their attention to this side with the beauty of oneness. They have proven detachment for themselves. Oh, if only you were informed about them, what they possess, and what they have committed in the false life to preserve their leadership, then you would be among those informed. (edit)
374	و آنچه در غرس حبّه و تفصيل آن نوشته بوديد از جميع اين كلمات چنان مفهوم می شود كه به حرفی از علم الهی مطّلع نشده ايد و مقصود از ظهور را ندانسته ايد كه چه بوده و چه خواهد بود. حال از مَثَل اعلی گذشته و به مثل ادنی إعتراضاً علی الله ناطق شده. تسليم مي نمائيم كه همين است كه شما نوشته ايد و مذكور مي داريد، آيا اين حبّه سقايه لازم داشته و يا ندارد؟ می فرمايد منم آن هبوب ارياح احديّه كه از يمين رضوانِ (إعرفوا اللهَ بالله) در هبوب است و تربيت كلّ شیء منوط به اين هبوب عزّ رحمانی و نفحه قدس روحانی بوده و خواهد بود. و می فرمايد منم آن كوثر حيوانی كه به او حبّه های معرفت و معانی و سنبلات علم و حكمت صمدانی انبات می نمايد، و مِن غير هبوب اين ارياح و اين ماء عذب فرات هيچ حبّه علميّه[۱۹۶]از رضوان صدور بريّه نروئيده و نخواهد روئيد. و مع ذلك می گوئيد و مي نويسيد و لا تشعرون ما تقولون. (edit)	And what you had written in the seed planting and its details is understood from all these words that you have not been informed of a single word of divine knowledge and you have not known the purpose of the appearance, what was and what will be. Now he has gone from the parable of the supreme and has spoken in opposition to Allah as the parable of the lower. We submit that this is what you have written and mentioned, does this pill have the necessary irrigation or not? He says, "I am that Habob Ariyah, one who is in the Habob from the right of Rezvan (I'rafwa Allah Bless) and the education of everything is dependent on this Habob, the Merciful Glory, and the breath of the spiritual sanctity." And he says, I am the animal that gives him seeds of knowledge, meanings, and spikes of knowledge and wisdom of Samadani, and other than the seeds of this river and this fresh water of the Euphrates, no scientific seed [196] has grown from the udder of the lamb and will not grow. . And yet you say and write and you say no to our feelings. (edit)	And what you had written about the sowing of the seed and its details, from all these words, it is understood that you have not been informed of any divine knowledge and you do not know the purpose of the appearance, what it was and what it will be. Now it has passed from the highest example and has become the lowest example, objecting to God. We submit that this is what you have written and mentioned, does this seed need watering or not? It says, "I am the breeze of the winds of oneness blowing from the right side of Ridwan (Know God by God) and the nurturing of everything is dependent on this lofty breeze of Rahman and the holy breath of spirituality, and it always has been and will be." And it says, "I am that Kawthar (abundance) of life which causes the seeds of knowledge and meanings, and the ears of divine knowledge and wisdom to grow, and without the blowing of these winds and this sweet water of the Euphrates, no seed of knowledge[196] would have grown and will not grow from the Ridwan of creation." Yet, you say and write without realizing what you are saying. (edit)
375	اين انظر مشركه را بگذار و به بصر توحيد ملاحظه كن تا جميع مظاهر را نفس واحده مشاهده نمائی و شرايع كلّ را شريعت واحده بينی. جميع اين اختلافات به اقتضای وقت و مقام واستعدادات مظاهر وجود بوده و خواهد بود. خدا را اراضی طيّبه مباركه مقدّسه بوده كه حين القای بزر ظهور سنبلات اخری اقرب مِن لمح البصر مشاهده می شود. و اين مقام عالم امر است و خلق از ادراك آن عاجز، چنانچه می فرمايد: (إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيئاً أَنْ يَقُولَ لَهُ "كُنْ" فَيَكُونُ). و اين اراضی است كه می فرمايد: (يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ). ولكن اراضی نفوس مشركه هرگز نمي رويد إلاّ آنچه را حقّ - جلّ ذكره - خبر داده بقوله تعالی: (لايَخْرُجُ إِلاّ نَكِداً.) در اراضی آن نفوس اگر صد هزار سال هم درظهور تأخير شود، به قول شما هرگز سنبلات طيّبه از آن اراضی جرزه نروئيده و نخواهد روئيد. (edit)	Put away this idolatrous gaze and look at it with the eyes of monotheism, so that you can observe all the manifestations as a single soul and see the laws of the whole as a single law. All these differences have existed and will continue to exist due to the requirements of time, position and talents. God blesses the holy lands, which can be seen in the blink of an eye when the last spikes appear. And this position is the knowledge of the matter and the creation is unable to understand it, as he says: And these are the lands that he says: But the lands of polytheist souls will never grow except what the Truth - All-Zecharah - has announced with the words of the Most High: (No exit except in a specific way.) In the lands of those souls, even if there is a delay in the appearance of a hundred thousand years, according to your words, good thorns will never grow from those lands. And you will not go. (edit)	Leave behind these polytheistic views and observe with the sight of monotheism, so that you may see all manifestations as a single breath and all laws as a single Sharia. All these differences have been and will continue to be due to the requirements of time, place, and the capacities of the manifestations of existence. God has had blessed, pure, and sacred lands where, at the time of sowing the seeds of appearance, the ears of the latter can be seen closer than the twinkling of an eye. And this is the station of the world of command, and creation is incapable of comprehending it, as He says, "His command is only when He intends a thing that He says to it, 'Be,' and it is." And these are the lands about which He says, "Its vegetation comes out by the permission of its Lord." However, in the lands of polytheistic souls, nothing will grow except what the truth - exalted is His mention - has informed by His saying, "Nothing comes out of it but a bitter thing." In the lands of those souls, even if there is a delay of a hundred thousand years in the appearance, as you say, the pure ears will never sprout from those lands and will not be seen. (edit)
376	البتّه شما خواهيد گفت دوره تمام نشده وكامل نگشته. فويلٌ للّذينهم يعرفون نعمةَ الله، ثمّ يُنكرونها. به چشم خود ملاحظه مي نمائيد كه سنبلات معانی مكنونه از حبّه های كلمات الهيّه روئيده و سر سبز و خرّم در رضوان احديّه مشهودند[۱۹۷]، مع ذلك انكار نموده ومي نمائيد. و شايد كه شما نديده ونشنيده و مطّلع نيستيد، إنشاء الله كه چنين باشد و از آن اشخاصی نباشی كه به چشم خود ديده و انكار نموده اند و به گوش خود شنيده و معرض گشته اند. (edit)	Of course, you will say that the course is not over and not complete. A foil for those who know the blessings of God, then they deny them. You can see with your own eyes that the spikes of possible meanings have grown from the seeds of God's words, and Sarzab and Khorram are evident in Rizvan Ahadiya [197], but you deny it and show it. And perhaps you have not seen, heard, and are not informed, God willing, may it be so, and you are not one of those people who have seen with their own eyes and denied it, and heard with their own ears and been exposed to it. (edit)	Indeed, you might say that the period has not yet been completed and perfected. Woe to those who recognize the blessing of God and then deny it. You observe with your own eyes that the hidden meanings of the divine words sprout from the seeds of divine utterances, and they appear green and flourishing in the paradise of Oneness. Yet, you deny and continue to deny. Perhaps you have not seen, heard, or been informed; God willing, it is so, and you are not among those who have seen with their own eyes and denied, or heard with their own ears and turned away. (edit)
377	از اينها گذشته ذات اقدسش لم يزل مقدّس از امثال بوده و خواهد بود، چه كه مثل و امثال به آن مقرّ راه نداشته و ندارد. و اين که امثال ذكر می شود نظر به عرفان ناس است كه شايد از آن امثله حدوديّه ادراك بعضی از امور الهيّه را علی قدرِ شأنهم نمايند. حقّ منيع اگر اراده فرمايد در يك حين به يك هبوب ارياح فضليّه جميع اشجار يابسه را به طراز ربيع مزيّن فرمايد و به يك كلمه جميع حبّات وجود را به سنبلات حكمت و علم ظاهر می نمايد. گويا آيينه در پيش خود گذاشته ايد و آنچه در خود مشاهده مي كنيد از عجز و جهل و شئونات ضدّيّه و دلالات حمقيّه، كلّ را به حقّ راجع نموده و مي نمائيد. تُبْ إلی الله، يا أيّها النّائم! و كاش از نائمين محسوب بودی، چه كه نائم خود آسوده است و هم ناس از او آسوده اند. چنانچه گفته اند عملی از برای ظالم بهتر از نوم نبوده و نيست، چه كه در حالت نوم خود و ناس هر دو آسوده اند. تفكّر فی ظلمك، يا أيّها الظّالم الّذی بظلمك[۱۹۸]ناحتْ الأشياء كلّها و إضطربت نفوس المقدّسين! خَفْ عن الله و لاتتّبع هويك. فالقِ ما عندك، ثمّ إتّخذْ ما عند الله بقوّةٍ مِن عنده، لعلّ يرتدّ إليك بصرُ العناية و يجعلك مِن المنصفين. (edit)	Apart from these, his holy essence, the Holy One, has been and will be one of the similitudes, which similitudes and similitudes did not and do not have a way to it. And the fact that the parables are mentioned is a reflection of the mysticism of Nas, who may consider these examples to be the limits of the understanding of some divine affairs. The inalienable right, if he wills, at one time, with one breath, he can decorate all the trees of Yabse in the style of spring, and with one word, he will make all the grains of existence appear as spikes of wisdom and knowledge. It's as if you have put a mirror in front of you and what you see in yourself from helplessness, ignorance, contradictory attitudes and foolish signs, you refer to the truth and show it. Repent to God, O sleepless ones! And I wish you were one of the sleepers, because the sleeper himself is at ease and his companions are at ease. As they have said, action for the oppressor is not and is not better than sleep. Thinking about your oppression, O oppressors who are oppressed by your oppression [198] the destruction of all things and the anxiety of the souls of the saints! Fear God and do not follow your ways. Our fate is with you, then take us with Allah with His power, perhaps He will return to you the look of care and make you one of the righteous. (edit)	Leaving these matters aside, His holy essence has always been sanctified from such comparisons and will continue to be so, as no comparison or likeness can approach that exalted state. The mention of such comparisons is merely for the understanding of people so that they may, according to their own status, comprehend some divine matters through these allegorical examples. Indeed, if God wills it, in a single moment and with one gust of His gracious winds, He can adorn all the withered trees in the pattern of spring and manifest all the seeds of existence as spikes of wisdom and knowledge with a single word. It seems as if you have placed a mirror before yourself and, observing within it your own shortcomings, ignorance, opposing tendencies, and indications of foolishness, you attribute and project them all onto the truth. Repent to God, O you who sleep! If only you were counted among the sleepers, for the sleeper is at peace, and the people are at peace with him. As they have said, there is no action better for an oppressor than sleep, for in the state of sleep, both he and the people are at peace. Reflect on your darkness, O unjust one, who, by your injustice, has caused all things to lament and the souls of the sanctified to be disturbed! Fear God and do not follow your desires. Abandon what you have, then embrace what is with God with strength from Him, so that perhaps the gaze of His care may return to you, and He may make you among the fair-minded. (edit)
378	قولُ مَن ناح بقوله قبائل العالمين: عرض ديگر آن که تعريفات حضرت باب به جهت شخص معيّن بهاء است و به جهت مسمّای بعينه است، و يا به جهت اسم بها؟ اگر به جهت مسمّای بعينه و شخص به خصوص است اين اوّل حرف است و محتاج به دليل است. بيان فرموده كه در كجای بيان و به چه عبارت است! و اگر به جهت اسم بهاء است اين اسم از اسماء الله است. تعريفات اسماء الله اختصاص به اسم بهاء ندارد. اسم جلال و جمال را نيز تعريف فرموده، و هكذا كلّ أسماء الله را. پس هر ميرزا كمال و ميرزا جمال بايد ادّعای اين امر نمايد. علاوه ديّان و ميرزا غوغا و شيخ اسمعيل و حاجی ملاّ هاشم هم ادّعای اين امر نمودند و ادّعای آنها باطل شده. پس محض ادّعا كفايت نخواهد كرد، و إلاّ اين حضرات بايد همان موعود باشند. (edit)	My opinion is similar to that of the tribes of the worlds: the other way is that the definitions of Hazrat Báb are for a specific person, Baha, and for a specific name, or for the name of Baha? If it is for a particular noun and person, this is the first letter and needs a reason. He said that where is the statement and in what terms! And if it is because of the name of Baha, this name is one of the names of Allah. Definitions of the names of Allah are not specific to the name of Baha. He has also defined the names of glory and beauty, and thus all the names of Allah. So every Mirza Kamal and Mirza Jamal should claim this. In addition to Dian, Mirza Ghogha, Sheikh Ismail and Haji Mulla Hashem, they also claimed this and their claims were invalidated. Therefore, mere claims will not be enough, and these gentlemen must be the ones promised. (edit)	The statement of those who lament with their words, like the tribes of the world: Another issue is that the definitions of His Holiness the Báb are specific to an individual named Bahá, or to the very name itself, or to the name of Bahá? If it is for the specific name and an individual, this is the first point and requires evidence. Explain where this is stated and in what expression! And if it is for the name of Bahá, this name is one of the names of God. The definitions of the names of God do not specifically apply to the name of Bahá. The names of Jalal (glory) and Jamal (beauty) have also been defined, and likewise all the names of God. Therefore, every Mirza Kamal and Mirza Jamal must claim this matter. Moreover, Deyyan, Mirza Ghogha, Sheikh Ismail, and Hajji Mulla Hashem have also claimed this matter, and their claims have been proven false. So merely making a claim will not be sufficient; otherwise, these personages must be the Promised One. (edit)
379	قل: فامسِكْ قلمَكَ، يا أيّها الّذی صرتَ محروماً عن رداء الأدب و الإنصاف، و بما جری مِن قلمك قد ضيّعتَ حُرمةَ الله بين عباده، و إذاً يتبرّءُ منك قلمُك[۱۹۹] و لوح الّذی رقمتَ عليه ما رقمتَ. تالله لو كانت أُذُنُكَ واعيةً لَسمعتَ فی حين الّذی كنتَ مشتغلاً بهذه الأذكار حنينَ أهلِ ملاء الأعلی، ثمّ ضجيج الأصفياء، ثم نوح الأولياء، ثمّ (edit)	Say: So hold your pen, O you who have become deprived of the robe of politeness and fairness, and with what happened from your pen you have lost the sanctity of God among His servants, and then your pen will be absolved from you[199] and the Tablet on which you inscribed what you inscribed. By God, if your ears were aware, you would have heard during the time when you were preoccupied with these remembrances the nostalgia of the people of the Most High, then the noise of the pure ones, then the wailing of the saints, then (edit)	Say: Hold back your pen, O you who have been deprived of the mantle of politeness and fairness, and by what has flowed from your pen, you have violated the sanctity of God among His servants. Thus, your pen [199] and the tablet on which you have inscribed what you have inscribed shall disassociate themselves from you. By God, if your ears were receptive, you would have heard, while you were preoccupied with these remembrances, the yearning of the inhabitants of the Supreme Concourse, then the clamor of the pure ones, then the lamentation of the friends, and then (edit)
380	صريخ كلّ الأشياء عمّا خُلق بقول الله الملك المتعالی العلیّ العظيم. خُذْ لسانك يا عدوَّ الله، ثمّ أمسِكْ قلمك و دَعْ لوحَك. فاستحی عن الله الّذی قد خلقك بأمرٍ مِن عنده لهذا الظّهور الّذی ظهر بالحقّ و إنفطرتْ عنه سمواتُ إيقانكم، يا ملاء الغافلين، أَ تظنّ بأنْ يَعْزُبَ مِن علمه مِن شیءٍ؟ لا فو ربّ العالمين! (edit)	The cry of all things from what was created by the words of God, the King, the Exalted, the Most High, the Great. Take hold of your tongue, O enemy of God, then hold your pen and leave your board. So be ashamed of God who created you by a command from Him for this Manifestation that appeared with the truth and the heavens of your certainty broke away from it, oh the chief of the heedless, do you think that he should be celibate from his knowledge of anything? No fu Lord of the worlds! (edit)	Seize your tongue, O enemy of God, then hold back your pen and leave your tablet. Be ashamed before God, Who created you by a command from Him for this manifestation which has appeared in truth, and from which the heavens of your certainty have been torn apart, O assembly of the heedless ones. Do you think that anything can escape His knowledge? No, by the Lord of the worlds! (edit)

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