Kitab-i-Badi/Page24

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461	و انّ هذا مظلومٌ قد وقف تلقاء مدين عدلك و رحمتك، و إنّ هذا فقير قد تشبّث بذيل غَنائك، و إنّ هذا محروم قد إستظلّ فی ظلّ حرم قدسك و ألطافك. أسئلك بإسمك الّذی به كسّرت أصنام الوهم و الهوی و زيّنت المقرّبين بخلع عرفانك و غفرانك و نزعت عن المشركين رداء أسمائك و ألطافك بأنْ تنزل من سحاب قدرتك و سماء فضلك ما يسكن به قلبی و تطمئنّ به نفسی. فآه آه، يا محبوبی، إذاً قد أخذنی الإضطراب و الإضطرار عند إستقرار عرش إسمك المختار لأنّك لو تعذّب ظالم الّذی ظلمنی بدوام ملكك و ملكوتك لن تفرح بذلك نفسی[۲۴۵]و لن يذهب وحشتی و لن يسكن إضطرابی و إضطراری. لأنّ وجهی، يا إلهی، إصفرّ من خجلتی بما ظهر منّی و هذه من رائحة الّتی لن يذهب منّی و لو يهبّ علیّ عن يمين عنايتك أرياحُ غفرانك بدوام عزّ أحديّتك. إذاً هل تری، يا محبوبی، خاسراً أخسرَ منّی أو ذليلاً أذلّ عنّی؟ (edit)	And that this oppressed one has stood up for the debtor of your justice and mercy, and that this poor one has clung to the tail of your singing, and that this deprived has taken shelter under the shade of your holiness and kindness. I ask you in your name, by which you broke the idols of illusion and desire, and adorned those close to you by taking off your gratitude and forgiveness, and removed from the polytheists the mantle of your names and kindness, by sending down from the clouds of your power and the heavens of your bounty that which calms my heart and reassures my soul. So oh oh, my beloved, then turmoil and turmoil overtook me when the throne of your chosen name settled down, because if you torment the oppressor who wronged me for the duration of your kingdom and your kingdom, my soul will not rejoice in that[245] and my loneliness will not go away and my turmoil and turmoil will not calm down. Because my face, O my God, is yellow from my shame at what has appeared from me, and this is from the fragrance that will not go away from me, even if the winds of Your forgiveness blow on me from the right hand of Your forgiveness. So do you see, O my beloved, a loser who loses from me or a humiliated one who is humiliated by me? (edit)	"And indeed, this is an oppressed one who has stood before the city of Your justice and mercy, and indeed, this is a needy one who has clung to the hem of Your riches, and indeed, this is a deprived one who has sought shelter in the shade of the sanctuary of Your holiness and Your grace. I ask You by Your Name, by which You shattered the idols of illusion and desire, adorned those who are near with the garment of Your knowledge and forgiveness, and removed from the polytheists the robe of Your names and Your grace, to send down from the clouds of Your power and the heavens of Your bounty what will calm my heart and reassure my soul. Ah, ah, O my Beloved, then, agitation and helplessness have seized me at the establishment of the throne of Your chosen Name, for if You were to punish the wrongdoer who has wronged me with the eternity of Your dominion and Your sovereignty, my soul would not rejoice in that, my terror would not disappear, and my agitation and helplessness would not subside. For my face, O my God, has turned yellow with shame for what has appeared from me, and this is a scent that will not leave me even if the winds of Your forgiveness blow upon me from the right of Your care, for the eternity of Your absolute might. So do You see, O my Beloved, a loser more lost than me or a humiliated one more humbled than me?" (edit)
462	و إنّی قد كنت، يا إلهی، فی كلّ الأيّام مشتاقاً لوصالك بحيث نِمت فی اللّيالی رجاءً للقائك و ما أرفعت رأسی فی الأصباح إلاّ شوقاً لحضرتك. و كنت فی تلك الحالة إلی أنْ حركت أرياح قضائك عن يمين إرادتك و ظهرت ظهورات تقديرك عن أفق قضائك و إنصرفنی عن شطرك إلی شطر أعدائك. فآه آه من هذا الهبوب، فآه آه من هذا المرور، فآه آه من هذه المرسلات الّتی أخذتنی بقدرتك و أودعتنی فی محضر المشركين بنفسك و المعاندين بجمالك. فيا ليت كانوا قانعاً بما إرتكبوا فی أيّامك و وردوا علی نفسك. لا فو عزّتك أولئك لن يستريحوا إلاّ بأن يسفكوا دمك بين بريّتك و يأكلوا لحمك بأنياب البغضاء فی ملكوت الإنشاء. هؤلاء الأشقياء الّذين يفرّ الفرعون من كبرهم و غرورهم و يهرب النّمرود من طغيانهم و بغيهم و يستعيذ الشّيطان بك من شرّهم و غلّهم. (edit)	And I was, O my God, every day longing for Your presence, so much so that I slept in the nights hoping to meet You, and I raised my head in the mornings only longing for Your presence. And I was in that state until I moved the winds of your judgment to the right of your will, and the backs of your predestination appeared beyond the horizon of your judgment, and turned me away from your side to the side of your enemies. Ah, ah, from this blowing, ah, from this passing, ah, from these messengers that took me with your power and deposited me in the presence of the polytheists with your beauty and stubbornness. I wish they were content with what they committed during your days and would respond to yourself. No, by your might, they will not rest until they shed your blood among your creatures and eat your flesh with the fangs of hatred in the kingdom of creation. These are the miserable ones from whom the Pharaoh flees from their arrogance and arrogance, and the Nimrod flees from their tyranny and oppression, and the devil seeks refuge in you from their evil and malice. (edit)	"And indeed, O my God, in all the days, I have been yearning for Your union, so much that I slept in the nights in the hope of meeting You and did not raise my head in the mornings except out of longing for Your presence. And I was in that state until the winds of Your decree moved from the right of Your will, and the manifestations of Your determination appeared on the horizon of Your judgment, and You turned me away from Your side to the side of Your enemies. Ah, ah, from this gust, ah, ah, from this passage, ah, ah, from these sent ones who took me by Your power and placed me in the presence of the polytheists by Yourself and those who oppose Your beauty. Oh, if only they were content with what they committed in Your days and returned to Your own essence. No, by Your might, they will not rest until they shed Your blood among Your creation and eat Your flesh with the fangs of hatred in the kingdom of creation. These are the wretched ones from whom Pharaoh flees due to their arrogance and pride, and Nimrod escapes from their tyranny and insolence, and Satan seeks refuge in You from their evil and their oppression." (edit)
463	فآه آه، يا محبوبی! دعوتك حين الّذی نبتت فی شاطی قدس[۲۴۶]أحديّتك بإسمك "الرّئوف"، ثمّ بإسمك "الرّحمن"، ثمّ بإسمك "الرّحيم"، ثمّ بإسمك "الغفور"، ثمّ بإسمك "العطوف"، ثمّ بإسمك "الودود"، ثمّ بإسمك "الكافی"، ثمّ بإسمك "المُعطی". و كلّما وجدت نفسی محزوناً بشّرتُها بقربك و لقائك، و كلّما إضطربتْ سكّنتُها بذكر أيّام وصالك. فلمّا كمل خلقی إذاً قلعَنی عن مكانی أحدٌ مِن عبادك و نُقلتُ من يدٍ إلی يدٍ و من سوق إلی سوق إلی أن وردتُ فی سوق الّذی أنت عالم به بعلمك الّذی أحاط كلّ شیء. إذاً إشترانی أحدٌ من خلقك و بريّتك. ولكن، يا إلهی و محبوبی، فو عزّتك لمّا أخذنی بيده رأيتُ بأنّه غافلٌ عن ذلك و كنتُ فی ذلك متحيّراً فی نفسی. لأنّ هذا الضّجيج ظهر منّی من دون إختيار. (edit)	Uh-uh, my love! I called upon you when I sprouted on the shores of Quds [246], I called you by your name “The Compassionate”, then by your name “The Compassionate”, then by your name “The Merciful”, then by your name “The Forgiving”, then by your name “The Compassionate”, then by your name “The Friendly”, then by your name “Al-Kafi” Then, in your name, the Giver. And whenever I find myself grieving, I announce to it your closeness and meeting you, and whenever I feel troubled, I soothe it with remembrance of the days of your arrival. Then, when my creation was perfected, one of Your servants uprooted me from my place, and I was transferred from hand to hand and from market to market until I came to the market of which You are aware of Your knowledge that encompasses everything. So someone of your creation and your innocence bought me. But, my God and my beloved, by Your glory, when he took me by the hand, I saw that he was heedless of that, and I was perplexed in that. Because this noise appeared from me without choice. (edit)	"Ah, ah, O my Beloved! I called upon You at the moment when You planted me on the shore of the sanctity of Your Oneness with Your name 'The Most Kind,' then with Your name 'The Most Gracious,' then with Your name 'The Most Merciful,' then with Your name 'The All-Forgiving,' then with Your name 'The Most Tender,' then with Your name 'The Most Loving,' then with Your name 'The All-Sufficient,' then with Your name 'The Bestower.' And every time I found myself sad, I comforted it with Your nearness and meeting You, and whenever it was disturbed, I calmed it by remembering the days of our union. So, when my creation was complete, one of Your servants uprooted me from my place, and I was transferred from hand to hand and from market to market until I was brought to the market which You know by Your knowledge that encompasses all things. Then, one of Your creations and creatures bought me. But, O my God and my Beloved, by Your might, when he took me by his hand, I saw that he was unaware of it, and I was perplexed in my soul. For this commotion appeared from me without choice." (edit)
464	و كنت فی سرّ السّرّ دعوتك بنداء المشتاقين و صريخ الآملين بأن تكشف لی سرّ ذلك و ما سترتَه عنّی بحجبات تقديرك و سبحات قضائك إلی أن حملنی إلی أرض الّتی إستويتَ فيها علی عرش مظلوميّتك. وجدت رائحة القميص من ترابها و نفحات التقديس من هويئها. و أخذنی الإبتهاج و السّرور علی شأن رأيت نفسی علی معارج العزّة و الإجلال كأنّی صرتُ مالكاً علی أعلی ملوك ممالك البقاء و سلطاناً علی من فی ملكوت[۲۴۷]الإنشاء. (edit)	And I was in the secret of the secret I called you to the call of the yearning and the cry of the hopeful that you reveal to me the secret of that and what you covered from me with the veils of your appreciation and the glorifications of your decree until it carried me to the land where you settled on the throne of your oppression. I found the smell of the shirt from her soil and the whiffs of sanctification from her air. And joy and pleasure overcame me over a matter that I saw myself on the ascents of glory and majesty, as if I had become the owner of the highest kings of the kingdoms of survival and a ruler over those in the kingdom of creation[247]. (edit)	"And in the utmost secrecy, I called upon You with the cry of the longing ones and the scream of the hopeful ones, asking You to reveal to me the secret of that and what You have concealed from me with the veils of Your decree and the mysteries of Your judgment, until I was taken to the land where You established Yourself on the throne of Your oppressed. I found the scent of the shirt from its soil and the whiffs of sanctification from its atmosphere. Joy and happiness overcame me as I saw myself ascending the ranks of honor and glory as if I had become a king over the highest realms of the eternal kingdoms and a sovereign over those in the domain of creation." (edit)
465	و كنتُ فی تلك الحالة إلی أنْ بلغ حاملی إلی سبيل إنشعب منه السّبيلان، سبيلٌ إلی اليمين و سبيلٌ إلی اليسار. و إنه إنحرف من اليمين إلی الشّمال. فآه آه، إذاً وجدت فی نفسی الإضطراب و فزعت و فزع كلّ شیء من فزعی إلی أن بلّغنی إلی بابٍ لمّا فتح وجدتُ رائحةَ الجحيم و نفحاتِ السّجّين الّتی لو تهبّ رائحةٌ منها علی الممكنات كلّها ترجعنّ إلی عدم البحت. و أودعنی بيد هذا الظّالم الّذی قام عليك بالإعراض و ورد منه عليك ما بدلت الأسماء و ملكوتها و إنقطعتْ الصّفات عن مقاعدها. فلمّا إطّلعتُ به و بما أرتكبت بإعانتی ما إرتكب فررتُ عنه و عن لقائه إلی ساحة عزّ أحديّتك و مقرّ عرش عظمتك. (edit)	And I was in that state until my carrier reached a path from which two paths diverged, one to the right and one to the left. And it deviates from right to left. Ah, ah, then I found confusion in my soul, and I was terrified and terrified by everything until it reached me to the door. When it was opened, I found the smell of hell and the scents of a prisoner, which if a scent were to blow over all possibilities, they would return to non-purity. And entrusted me to the hand of this oppressor who turned away from you, and from him it came to you that you changed the names and their kingdom, and the attributes were cut off from their seats. When I learned of him and of what I had committed by helping me, I fled from him and his meeting to the arena of the glory of Your Oneness and the abode of the Throne of Your Greatness. (edit)	"And I was in that state until my carrier reached a crossroad where the two paths diverged, one to the right and one to the left. He turned from the right to the left. Then, alas, I felt disturbed within myself and was alarmed, and everything was frightened by my alarm until I was brought to a door. Upon opening it, I found the scent of Hell and the whiffs of the prison, which if a single scent from it were to blow upon all possibilities, they would return to absolute non-existence. And he handed me over to this oppressor who turned away from You and from whom came forth towards You that which changed the names and their dominions, and the attributes were severed from their stations. When I realized this and what he had committed with my assistance, I fled from him and his presence to the arena of the glory of Your oneness and the seat of the throne of Your greatness." (edit)
466	إذاً فانظر، يا إلهی، إلیّ بلحظات عنايتك، ثمّ إرتدّ بصر فضلك إلی هذا المظلوم الّذی صار من عمله قانطاً من روحك و عنايتك و مأيوساً عن بدايع فضلك و إكرامك. فآه آه من عظم بلائی و كثرة حيرتی و إحتراقی! لم أدر ما أطلب من بدايع فضلك لأنّ كلّما يبلغ إليه أعلی مشعری أشاهد بأنّه لا يسكن فؤادی و لن يستريح به قلبی. إذاً لمّا أجد نفسی فی هذا الحال و تلك الأحوال، أحبّ بأنْ أفوّض أمری بيدك و فی قبضتك لتقدّر[۲۴۸] ما هو خيرٌ عندك لنفسی و كينونتی و حقيقتی. إذاً أسئلك، يا محبوبی، بمظاهر أمرك فی تلك الأيّام و مطالع وحيك و مخازن علمك بأن تنزل علیّ ما يستضیء به وجهی بين السّموات و الأرض. و إنّک أنت المقتدر علی ما تشاء و إنّک أنت المقتدر المهيمن العزيز القيّوم. (edit)	Therefore, look, O my God, at me in the moments of Your providence, then return the gaze of Your bounty to this oppressed person who has become despondent from his deeds of Your spirit and Your providence and despairs of the benefactors of Your bounty and generosity. Ah, ah, from the greatness of my affliction and the abundance of my perplexity and burning! I did not know what to ask of the benefactor of your grace, because every time my highest poetry reaches him, I see that he does not calm my heart and my heart will not rest through him. Therefore, when I find myself in this situation and those conditions, I like to delegate my affairs in your hand and in your fist so that you can estimate [248] what is best for you for myself, my being, and my truth. Therefore, I ask you, my beloved, with the manifestations of your affairs in those days, the openings of your revelations, and the storehouses of your knowledge, to send down upon me what illuminates my face between the heavens and the earth. And You are the Powerful over whatever You will, and You are the Powerful, the Dominant, the Subsisting. (edit)	"So look, O my God, at me with the glances of Your care, then turn the gaze of Your grace to this oppressed one who has become despondent of Your spirit and Your care, and hopeless of the wonders of Your grace and honor. Alas, alas for the enormity of my ordeal, the abundance of my confusion, and my burning! I do not know what to seek from the wonders of Your grace, for every time my feelings reach out to it, I witness that it does not calm my heart, nor will it bring peace to it. Thus, when I find myself in this state and those conditions, I prefer to entrust my affairs to Your hands and in Your grasp, so that You may determine[248] what is best for my self, my existence, and my reality. So I ask You, O my Beloved, by the manifestations of Your command in those days, the dawning of Your inspiration, and the treasuries of Your knowledge, to send down upon me that which will illuminate my face between the heavens and the earth. And indeed, You are capable of whatever You will, and indeed, You are the All-Powerful, the Dominant, the Mighty, the Self-Subsisting." (edit)
467	إذاً، يا محبوبی، أخذنی الإضطراب مرّةً أخری من خطيئتی الكبری، يا من بيدك ملكوت الإمضاء و جبروت القضاء. و كلّما أسكّن نفسی و أحدّثها من رحمتك الّتی سبقتْ الممكنات و أذكرها بعنايتك الّتی أحاطتْ مَن فی الأرض و السماء و أقول لها: "إطمئنّی و لا تجزعی! إنّ محبوبی رحيمٌ و سلطانی كريم و مالكی عطوف و خالقی غفور"، تظهر منها نارُ الحسرة و الخجلة و يحترق منها صبری و صبرها و إصطباری و إصطبارها و سكونی و سكونها. لذا لن ينقطع صريخی بين يديك و لا ينتهی ضجيجی تلقاء وجهك. فو عزّتك أخاف بأنْ يحزن مِن حزنی سكّانُ جبروت سرورك و قبائل ملكوت إبتهاجك. أسئلهم بك بأن لا يمنعونی عن صريخی و حنينی تلقاء مدين وحدانيّتك. لأنّ الّذينهم يطوفنّ فی حول عرشك و شربوا كوثر العزّ و الآمال و وجدوا حلاوة القرب و الوصال ينبغی لهم بأن ينظرنّ الّذی بعُد عن ساحة قربك و جُعل محروماً[۲۴۹]من بدائع نعمائك. (edit)	So, O my Beloved, turmoil seized me once again from my great sin, O You in whose hand is the kingdom of signing and the might of the judiciary. And whenever I calm my soul and tell it of Your mercy that precedes all possibilities, and remind it of Your care that encompasses those in the earth and the heavens, and I say to it: “Be calm and do not panic! Shyness burns out of her my patience and her patience, my patience and her forbearance, my stillness and stillness. Therefore, my screams will not stop in front of you, and my noise will not end in front of your face. By Your glory, I fear that the inhabitants of the might of Your pleasure and the tribes of the kingdom of Your joy will grieve because of my grief. I ask them by You not to prevent me from my cry and my longing for the sake of Madin and Your loneliness. Because those who circumambulate around Your Throne and drank the abundance of glory and hopes and found the sweetness of nearness and union should look at the one who is far from the square of Your nearness and made deprived[249] of the bounties of Your blessings. (edit)	"So, O my Beloved, I am once again troubled by my great sin, O You in Whose hands are the dominion of execution and the power of decree. And every time I calm myself and remind it of Your mercy which preceded all possibilities, and I remind it of Your care which encompassed all those on earth and in the heavens, and I say to it: 'Be at ease and do not grieve! Indeed, my Beloved is Merciful, my Sovereign is Generous, my Owner is Kind, and my Creator is Forgiving,' the fire of regret and shame appears from it, and from it burns my patience and its patience, my endurance and its endurance, my tranquility and its tranquility. So, my outcry before You will not cease, and my clamor towards Your face will not end. By Your might, I fear that my grief will sadden the inhabitants of the domain of Your joy and the tribes of the kingdom of Your delight. I ask them for Your sake not to prevent me from my outcry and yearning towards the city of Your oneness. For those who circumambulate around Your throne, have drunk from the river of might and hope, and have tasted the sweetness of nearness and union, it is fitting for them to look upon those who are far from the vicinity of Your nearness and have been made deprived[249] of the wonders of Your blessings." (edit)
468	فآه آه، يا محبوبی، فآه آه يا مقصودی، فآه آه يا منائی، فآه آه يا رجائی، فآه آه، كيف أرفع رأسی عند قلم علیّ الّذی جعلته مشرق وحيك و مطلع إلهامك؟ فكيف أنظر إلی قلم الّذی ينسب إلی محمّد رسولك و به رقم أسرار قضائك و كتب ألواح أمرك؟ فو عزّتك، يا محبوبی، تكاد أنْ أرجع إلی العدم من خجلتی و ما ورد علیّ فی أيّامی. هل أقدر أن أشاهد قلم الّذی جری ما نزلته علی الرّوح من مقادير أمرك و أسرار سننك و قضائك و ظهر منه ما ثبت به تنزيه ذاتك عن الأمثال و تقديس نفسك عن الأشباح؟ أو أسمع صرير قلم الكليم الّذی به كتب أحكامك و حِكَمك و جواهر توحيدك و آثار تفريدك؟ (edit)	Ah, oh my beloved, ah, oh my purpose, ah, oh my hope, ah, oh my hope, ah, ah, how can I raise my head before the pen of Ali whom you have made the shining of your revelation and the source of your inspiration? How can I look at the pen that is attributed to Muhammad, your messenger, and in it is the number of the secrets of your judgment and the books of the tablets of your command? By your might, O my beloved, I am about to return to nothingness because of my shame and what happened to me in my days. May I be able to witness the pen of what you sent down to the soul of the decrees of your command and the secrets of your laws and decrees, and what appeared from it that proved your exaltation of yourself from proverbs and your sanctification of ghosts? Or do I hear the creak of the pen of the Kaleem with which He wrote your judgments, your wisdom, the essences of your unification, and the traces of your uniqueness? (edit)	"Ah, ah, O my Beloved, ah, ah, O my Goal, ah, ah, O my Refuge, ah, ah, O my Hope, ah, ah, how can I raise my head in front of the Exalted Pen which You have made the source of Your revelation and the place of Your inspiration? How can I look at the Pen which is attributed to Muhammad, Your Messenger, and with which the secrets of Your decree and the tablets of Your command are written? By Your might, O my Beloved, I am almost about to return to nonexistence from my shame and what has befallen me during my days. Can I bear to witness the Pen which has recorded what You have sent down upon the Spirit of the measures of Your command, the secrets of Your laws, Your decrees, and what has emerged from it, through which Your essence is exalted above all comparisons and Your self is sanctified from all phantoms? Or hear the scratching of the Pen of the One who spoke with Moses, which wrote Your judgments, Your wisdom, the gems of Your unity, and the traces of Your uniqueness?" (edit)
469	أی محبوبِ، كيف أشاهد قلم الخليل الّذی بعثته بأمرك و جعلته سراج وحيك بين عبادك و كلمة أمرك بين بريّتك؟ فآه آه من خجلتی الّتی لن تذهب منّی بدوام عزّك و بقاء كينونتك. هبنی، يا إلهی، غمّستنی فی بحور الغفران، فكيف تذهب منّی روائح العصيان الّتی ما أتی به دونی فی أيّامك؟ فيا إلهی، بحلمك الّذی ما أخذت به أعدائك، بل مدّدتهم بسلطان قضائك بحيث كلّ من أراد أن يجرّ علی وجهك سيف البغضاء، إنّک شحذته[۲۵۰]لحكمة الّتی كانت مستورة عن أنظر بريّتك، و بعنايتك الّتی ما أمسكها شئونات خلقك و عمل المشركين فی بلادك بأن ترجعنی إلی العدم، ثمّ إبعثنی فی أيّامك بسلطان مشيّتك مرّةً أخری. لعلّ يمحی عن قلبی ما ظهر منّی فی كرّة الأولی و أكون غافلاً عمّا إرتكبتُ لِتجعل هذه الغفلة نعمةً علی نفسی و رحمة علی كينونتی و عناية علی ذاتی. و إنّك أنت المقتدر المتعالی العزيز الكريم." (edit)	Oh Beloved, how can I see the pen of the close friend whom you sent by your command and whom you made a lamp of your revelation among your servants and the word of your command among your creatures? Ah, ah, from my shyness, which will not go away from me as long as you honor and perpetuate your being. Grant me, O my God, that you have immersed me in the ocean of forgiveness, so how can the smells of disobedience that have not come before me in your days go away from me? O my God, by Your forbearance with which You did not seize Your enemies, but extended them with the authority of Your judgment, so that whoever wants to draw the sword of hatred against Your face, You have sharpened [250] for the wisdom that was hidden from the eyes of Your creation, and with Your providence that the affairs of Your creation and the work of the polytheists in Your lands did not hold back. To bring me back to non-existence, then resurrect me in your days with the authority of your will once again. Perhaps what was apparent from me in the first turn would be erased from my heart, and I would be unaware of what I had committed, in order to make this heedlessness a blessing upon myself, a mercy upon my being, and a concern for myself. And you are the Almighty, the Exalted, the Mighty, the Generous.” (edit)	"O my Beloved, how can I witness the Pen of the Friend (Abraham) whom You have sent with Your command and made a shining lamp of Your revelation among Your servants and the word of Your command among Your creatures? Ah, ah, from my shame which will not leave me with the perpetuation of Your might and the continuation of Your existence. Grant me, O my God, to be immersed in the oceans of forgiveness, but how can the scent of disobedience, which has come upon me during Your days, be removed from me? O my God, by Your forbearance which has not taken hold of Your enemies but has extended them with the power of Your decree so that everyone who wanted to drag the sword of hatred against Your face, You have sharpened it with the hidden wisdom that was veiled from the eyes of Your creatures, and by Your care which has not been withheld by the affairs of Your creation and the deeds of the polytheists in Your lands, to return me to nonexistence, then resurrect me in Your days with the power of Your will once more. Perhaps it will erase from my heart what has appeared from me in the first instance, and I will be oblivious of what I have committed, so that You make this forgetfulness a blessing for myself, a mercy for my existence, and a care for my essence. Indeed, You are the All-Powerful, the Most High, the Mighty, the Generous." (edit)
470	فو الّذی نفسی بيده اگر كلّ من فی الإبداع به قميص انصاف مزيّن شوند از ضجيج قلم و صرير آن كه بين يدی الرّحمن نموده جميع از كلّ من فی السّموات و الأرض منقطع شده به كوی دوست توجّه نمايند و از دنيا و عمّا قُدّر فيها منقطع گردند. ولكن اين ايّام كه چنين نفوسی مشاهده نمی شوند إلاّ قليل قليل. ديگر تا چه وقت و زمان وجوه مقدّسه منيره از جيب احديّه بيرون خرامند و به نفحات الله و كلماته فائز شوند و از غيرش بی نياز آيند؟ إنّهم من خيرة الخلق عند الله الملك المهيمن القيّوم. (edit)	God give me a breath, if all my creations are adorned with the shirt of justice, from the noise of the pen and its shrill, which is in the hands of the Most Merciful, all of me in the heavens and the earth are cut off, they pay attention to the well of a friend, and they are cut off from the world and the power in it. But these days, such people are rarely seen. How long will the sacred resources of Munira be left out of Ahadiya's pocket and benefit from God's breaths and words and come without needing anything else? I am the best of creation in the sight of Allah, the King of the Most High. (edit)	"By the One in Whose hand is my soul, if all of creation were to be adorned with the garment of justice, they would be cut off from the clamor of the Pen and its scratching, which was shown before the Merciful, and they would turn their attention to the path of the Beloved, severed from all that is in the heavens and the earth, and detached from the world and what has been decreed in it. However, in these days, such souls are rarely seen. How much longer until the luminous and sacred faces emerge from the pocket of oneness, become victorious through the breezes of God and His words, and become independent of anything else? Indeed, they are the best of creation in the sight of God, the Sovereign, the Guardian, the Sustainer." (edit)
471	اگر چه اين عبد هر مطلبی مذكور مي دارد بعد خود را نادم مشاهده می نمايد، چه كه معلوم نيست حرارت حبّ الهی در آن قلوب احداث شود. چنانچه در ظهور ستّين بيانات نقطه بيان[۲۵۱]- روح ما سواه فداه - را كه پيش هر نفسی مي بردند در كمال بی اعتنائی به يك دست اخذ نموده مقدار عشرة دقايق أو أقلّ ملاحظه نموده مي انداخت، و قالوا: "إنّ هذه الكلمات مفتريات." و اگر فی الجملة منصف بودند حرفی از آن را به جميع مَن فی السّموات و الأرض مبادله نمی نمودند. بشنو از اين عبد و قلب و سمع را از كلّ آنچه شنيده و ادراك نموده طاهر نما و بعد در آيات منزله قبل، كه بر نبيّين و مرسلين نازل شده، ملاحظه كن و اين آيات ابدع امنع را مشاهده نما و خود انصاف ده! و البتّه اگر به آنچه ذكر شد عمل نمائی به حقّ فائز شوی و از وسواس شياطين منزّه گردی. (edit)	Although this slave has every mentioned matter, he later finds himself regretful, but it is not known that the heat of God's love is established in those hearts. If, during the emergence of Setin's statements, the point of expression [251] - our soul is different from sacrifice - which was taken before every soul in complete disregard, he would take it with one hand and consider it for ten minutes or less, and he would say: "These words are falsifications." " And if they were fair in the sentence, they would not exchange a word of it with all of me in the heavens and the earth. Hear from this slave, purify his heart and hearing from all that he has heard and understood, and then look at the verses of the previous level, which were revealed to the prophets and messengers, and look at these verses of Ibada'a, and judge yourself! And of course, if you follow what has been mentioned, you will gain the truth and be freed from the obsessions of the devils. (edit)	Although this servant mentions various matters, after considering them, he feels regretful, as it is unclear whether the heat of divine love would be ignited in those hearts. Just as during the appearance of the Bab's words, the 'Point of Expression' - may our souls be sacrificed for him - which they took to every person, they seized it with utmost disregard, observed it for about ten minutes or less, and discarded it, saying, 'These words are fabrications.' And if they were fair overall, they would not have exchanged a word of it with anyone in the heavens and the earth. Listen to this servant, purify your heart and hearing from all that you have heard and understood, then reflect upon the verses of the previous station, which were revealed to the Prophets and Messengers. Observe these most innovative and sublime verses and judge for yourself! Indeed, if you act according to what is mentioned, you will truly attain success and be purified from the whisperings of the devils. (edit)
472	اراده چنان بود كه جميع آيات منزله كه از سماء مشيّت ربّ علیّ اعلی در اين امر ابدع امنع نازل شده ذكر شود، نهی فرمودند و فرمودند چندی تأمّل نمائيد تا معلوم شود كه اهل بيان در چه رتبه و مقام واقف و قائمند و جوهر آن اخذ شود، يعنی آن نفوسی كه به غيرالله ناظر نبوده و نيستند. و بعد اگر مقتضی شد آيات مكنونه بيان و معانی مكنونه آن از سماء مشيّت رحمانی نازل تا جمعی ادراك نمايند كه قلم الله حركت ننموده مگر به وصف اين ظهور اعظم و لسان الله ناطق نشده[۲۵۲]مگر به ذكر اين جمال اطهر. الأمر بيد الله و إنّه كان علی كلّ شیء قدير. (edit)	The will was such that all the relevant verses that have been revealed from the sky by the will of God Almighty in this matter, they forbade it and said that you should think for a while so that it becomes clear in what rank and position the people of Bayan are aware and standing and the essence of it is obtained. , that is, those souls who have not and are not watching other than Allah. And then, if it is necessary, the verses that cannot be expressed and their meanings that cannot be revealed from the heavens of a merciful will, so that the people will realize that the pen of God has not moved except for the description of this great manifestation and the tongue of God has not spoken [252] except for the mention of this pure beauty. The matter is with Allah and indeed He is the All-Powerful. (edit)	It was intended that all the verses of this sublime station, which have been revealed from the heaven of the divine Will, be mentioned, but it was commanded to refrain and reflect for a while so that it becomes clear in what rank and position the people of expression stand, and the essence of it be grasped, meaning those souls that have not and will not gaze upon anything other than God. And later, if necessary, the hidden verses and the hidden meanings of them will be revealed from the heaven of the compassionate Will, so that a group may comprehend that the Pen of God has not moved except to describe this greatest manifestation, and the Tongue of God has not spoken except to mention this purest beauty. The matter is in God's hands, and indeed, He is powerful over all things. (edit)
473	لذا اين عبد فانی به آنچه از آيات مشرقه، كه از مشرق فم سلطان بيان اشراق نموده، كفايت نمود. ولكن بر هر ذی بصری اليوم لازم كه قلب را از كلّ اشارات و دلالات و اسماء مقدس نمايد و به نفس ظهور و ما يظهر مِن عنده ناظر باشد. و كلّ به اين مأمور شده اند در بيان، چه كه اسماء و اذكار كلّ خلق او بوده و خواهند بود. اليوم اكثری از اهل بيان در عقبه اسماء واقف و عند الله از عبده آن مشهود و مذكور. اهل منظر اكبر عند الله آن نفوسی هستند كه اثمار شجره الهيّه را در اين ربيع عزّ فردانيّه به دست خود اخذ نموده و تناول نموده اند. و متمسّكين به غير اين شجره عند الله مردود و از اهل نفی و نار محسوب. (edit)	Therefore, this mortal servant was satisfied with what the verses of Mashrekha, which were explained by the Sultan's mouth from the East. However, it is necessary for every visible soul to sanctify the heart from all signs, signs, and names, and to watch over the soul that appears and shows us. And all of them have been commissioned to express what the names and remembrances of his entire creation have been and will be. Today, most of the Ahl al-Bayyan in Aqaba are known and mentioned by Allah. The people of Manzar Akbar in the eyes of God are those souls who have taken and eaten the fruits of the divine tree in this spring of glory. And those who adhere to other than this lineage are rejected by Allah and considered to be among the people of negation and fire. (edit)	So this mortal servant was content with what has been revealed of the shining verses that have emanated from the mouth of the Sultan of expression. However, today, it is necessary for everyone with insight to purify their hearts from all allusions, indications, and sacred names and to gaze upon the manifestation itself and what appears from it. Everyone has been commanded to do this in expression, for it is the names and remembrances of all His creation, past and future. Today, most of the people of expression are preoccupied with the names, but in the sight of God, it is observed and mentioned by His servants. The most esteemed souls in the sight of God are those who have grasped and partaken of the fruits of the divine tree during this spring of eternal glory. Those who cling to anything other than this tree are rejected in the sight of God and are considered among the people of negation and fire. (edit)
474	در اين وقت روح ندا فرمود كه بنويس به عباد: ظلمی فوق آن مشاهده نمی شود كه از ظهور حقّ نفسی دليل و برهان مِن غير ما ظهر مِن عنده و نزل مِن لدنه طلب نمايد. به حق ناظر شويد، اگر آن حجّتی كه به آن اثبات حجّيت نقطه اوّليه شده مشاهده شد و مِن لدی الله ظاهر گشت ديگر مجال توقّف نه. در اين صورت هيچ عذری از احدی مسموع نبوده و نخواهد بود، و لو[۲۵۳]به كلمات اوّلين و آخرين متمسّك شود و مستدلّ گردد. كذلك يُبيّن الله أمره إنْ أنتم تفقهون. (edit)	At this time, the spirit called out to write to the servants: There is no injustice greater than that which demands a proof and a proof from someone other than us from the emergence of self-righteousness. Observe the truth, if the proof used to prove the authenticity of the initial point is seen and appears before God, there is no more stopping. In this case, no excuse has been heard from anyone and will not be heard, and Lu [253] should stick to the first and last words and be justified. Also, God shows the command that you understand each other. (edit)	At this moment, the spirit proclaimed to write to the servants: There is no greater injustice than seeking a proof and evidence for the truth of the Manifestation of God from other than what has appeared and been revealed from Him. Observe truthfully, if the evidence by which the validity of the initial point has been established is seen and made manifest by God, there is no room for hesitation. In this case, no excuse from anyone will be heard or accepted, even if they cling to the words of the first and the last and base their argument upon them. Thus does God make His matter clear, if only you understand. (edit)
475	و اين که نوشته بودی: ديّان و ميرزا غوغا و شيخ اسماعيل و حاجی ملّا هاشم ادّعا نموده و باطل شده اند الخ، مثل اين اعتراضات را در اوّل ظهور بيان مشركين نموده اند و چنين مذكور مي داشتند كه انفس معدودات قبل از سيّد باب اين ادّعا را نموده و باطل بودند. لذا نعوذ بالله اين قول هم مثل اقوال آن نفوس بوده و به اين اقوال اعراض از حقّ نمودند. لازال نزد هر ظهوری مشركين آن عصر به امثال اين اعتراضات مشغول شده اند. ولكن عارف بصير و منقطع خبير را امثال اين اعتراضات از صراط الله منع ننموده و ننمايد، بلكه سبب رسوخ و ثبوت انفس مستقيمه خواهد شد. بسی واضح بوده كه هر چه ظهور اعظم تر و حقّ ظاهرتر اعراض احرف نفی شديدتر بوده و خواهد بود، چنانچه مشاهده می شود. ولكن اين نفوسی كه ذكر نموده اوّلاً از كجا بطلان اين نفوس بر شما واضح شده؟ (edit)	And what you wrote: Diyan, Mirza Ghogha, Sheikh Ismail, and Haji Mulla Hashem have claimed and they have been invalidated, etc., they have expressed such objections in the first appearance of polytheists, and it was mentioned that only a few people before Sayyid Bab had this claim. and they were invalid. Therefore, seeking refuge in Allah, this saying is like the sayings of those people, and they rejected these sayings from the truth. The polytheists of that era are still engaged in protests like these before every appearance. However, such objections as these objections do not prevent the wise, discerning and expert from the path of God, but rather, it will lead to the penetration and confirmation of the direct self. It is very clear that the greater the appearance and the more apparent the truth, the more severe the symptoms of negative letters are and will be, as can be seen. But these people you mentioned, first of all, where did the invalidity of these people become clear to you? (edit)	And this, which you had written: the clergy, Mirza Ghogha, Sheikh Ismail, Haji Mulla Hashem, have all claimed and been proven false, etc. Similar objections were made by the polytheists at the beginning of the Manifestation and they used to say that several individuals, before Sayyid Bab, had made such claims and were proven false. Therefore, we seek refuge in God, this statement is like the statements of those individuals, and they turned away from the truth because of such statements. The polytheists of each era have always been preoccupied with similar objections during each Manifestation. However, the discerning knower and the detached, experienced one will not be deterred from the path of God by such objections, rather it will become a cause for the establishment and confirmation of the steadfast souls. It is quite clear that the greater and more apparent the truth of the Manifestation, the more intense the denial of the distorters, as can be seen. But firstly, how did the falsehood of these individuals become clear to you? (edit)
476	امّا الدّيّان الّذی سمّی فی كتاب الله بكلّ أسمائه الحسنی أبداً ادّعائی ننموده كه مخالف باشد. در سنه اوّل امرش چند مناجاتی از او در ساحت اقدس ارسال[۲۵۴]داشتند و در آن الواح جز اظهار خضوع و خشوع و ايمان بالله و مظاهر امر او مشاهده نشد. ولكن نفس معروف چون مشاهده نمود كه نفسی ظاهر شده و مناجات نوشته، نار حسدش به شأنی مشتعل كه فتوی بر قتل او و محبّينش داده، چنانچه آن مظهر احديّه را به نصّ نقطه بيان به فتوای او شهيد نمودند. و بعد در كتاب خود مفترياتی به او نسبت داده كه ابداً صدق نبوده. و فوق آنچه ادّعا نموده بود از مُنزل بيان تصريحاً درباره او نازل، فانظر فی البيان لِتكونَ مِن العارفين. (edit)	But the toxic religions in the book of God with all his beautiful names have never made a claim to the contrary. In the first year of his reign, some prayers were sent from him in the Holy of Holies [254], and in those tablets, nothing but submission and humility, faith in God, and the manifestations of his command were seen. But the famous soul, when he saw that a soul had appeared and written prayers, the fire of his envy was burning to such an extent that he issued a fatwa to kill him and his lovers, so they martyred that manifestation of Ahadiya in the text of the statement of his fatwa. And then, in his book, he attributed some slander to him, which was never true. And above what he had claimed was revealed from the source of the statement explicitly about him, so look at the statement let's be among the knowledgeable. (edit)	As for the clergyman who was named with all the beautiful names in the Book of God, he never made a claim that was contradictory. In the first year of his mission, a few supplications were sent from him to the most holy sanctuary, and in those tablets, nothing was observed except expressions of humility, reverence, and faith in God and the manifestations of His cause. However, when the well-known soul saw that someone had appeared and written supplications, his jealousy ignited to the extent that he issued a fatwa for the killing of that person and his followers, just as they martyred the Manifestation of Divine Unity by his fatwa, according to the text of the Point of Explanation. And then, in his own book, he attributed fabrications to him that were never true. And above all, what he had claimed, a clear statement was revealed about him from the source of Explanation, so look into the explanation that you may be among the knowing ones. (edit)
477	و جمعی از اين نفوس بوده اند كه نفس معروف آنها را ردّ نموده و حكم بر كفر جميع كرده و عند الله آن نفوس مردود نبوده و نخواهند بود، بلكه شَعرٌ مِنهم خيرٌ مِنه لو أنت من المتبصّرين. از جمله جناب آسيّد ابراهيم - عليه بهاء الله الأبهی - كه در حقّ او آياتی نازل شده و از جمله آن آيات اين است كه ذكر می شود. شايد كه ادراك نمائی و مطّلع شوی كه احدی به نقطه اولی و ما نزل مِن عنده ناظر نبوده، بلكه حبّاً لرياسته و حفظاً لعزّه مرتكب شده آنچه را كه احدی از اوّل ابداع تا حين مرتكب نشده. قوله - عزّ إعزازه -: أن إشهد، أن يا ابراهيم! إنّک كنت فی يومٍ عرشَ ظهور ربّك و إنّا[۲۵۵]كنّا مِن قبل، ثمّ مِن بعد، لَظاهرين. أنظر قد خلقناك و رزقناك و أمتناك و أحييناك إلی حينئذٍ و إنّ الّذين أوتوا الصّحف هم إلی حينئذٍ محتجبون. فلمّا نزلتَ علی الله ربّك ربّ ما يری و ما لا يری ربّ العالمين قد سمعتَ صوتَ ما يتّبعنّ أمرك و هم يحسبون أنّهم فی حبّك يتعاليون. قل: كلّا، ثم كلّا! إنّنی أنا قد حُشرت و مَن إتّبعنی علی الله ربّی فی يوم الّذی كنتُ بموسی عرشِ ظهورِ الله مِن المؤمنين. و إنّ هؤلاء لا يتّبعونی و إنْ إتّبعونی لَآمنوا بموسی قبل عيسی، ثمّ بمحّمد بعد عيسی، ثمّ بنقطة البيان يوم القيمة. (edit)	And I gather where are the souls of his Buddah and that soul is known that it is the refutation of his idols and the judgment of the righteousness of the infidelity of all his Kurds, and in the sight of God the souls of the Murdoud Nabudah and Nakhwand Budh, but a poem from them is better than him if you are one of the insights. For the sentence of His Eminence Ibrahim - upon him be Baha'u'llah the Abhi - such is the truth or my verses descended in intensity, and for the sentence that the verses where they are mentioned are mentioned. He was a master of developmental awareness and a little informed, like anyone with a first point, and he did not come down from him a beholder of his prophethood. His saying - Glory be to Him -: I bear witness, that O Ibrahim! You were on the throne of the appearance of your Lord, and I [255] We were before, then after, to the visible. See, We created you, provided for you, gave you life, and gave you life until then, and those who were given the pages are veiled until then. So when you descended upon God, your Lord, the Lord of what is seen and what is not seen, the Lord of the worlds, you heard the voice of those who follow your command, and they think that they are in love with you. Say: No, then no! Indeed, I will be gathered, and whoever follows me on God, my Lord, on the day when I was on the throne of God's appearance from among the believers. And those people do not follow me, and if they did, they would have believed in Moses before Jesus, then in Muhammad after Jesus, then in the point of clarification on the Day of Resurrection. (edit)	And there have been some of these souls who were rejected by the well-known soul, and he ruled on the disbelief of all of them, but before God, those souls were not rejected and will not be. Rather, their poetry is better than his if you are among the discerning ones. Among them is the esteemed Sayyid Ibrahim - may the glory of God the Most Glorious be upon him - for whom verses were revealed, and among those verses is this one that is mentioned. Perhaps you will realize and become aware that no one has looked at the first point and what has been revealed from Him, but rather, out of love for his leadership and preservation of his honor, he has committed what no one has committed from the beginning of creation until now. He says - may His glory be exalted -: "Bear witness, O Ibrahim! You were on the day of the Throne of your Lord's appearance, and we were before and after that, manifest. See, we have created you, provided for you, endowed you, and brought you to life until then, and those who have been given the scriptures are veiled until then. When you descended upon God, your Lord, the Lord of what is seen and unseen, the Lord of the worlds, you heard the voices of those who followed your command, and they thought they were exalting themselves in their love for you. Say: No, then no! Indeed, I and those who followed me were gathered before my Lord on the day when I was with Moses on the Throne of God's appearance among the believers. And these people do not follow me, and if they had followed me, they would have believed in Moses before Jesus, then in Muhammad after Jesus, and then in the Point of Explanation on the Day of Judgment." (edit)
478	حال ملاحظه نما كه او را از عرش ظهور ناميده. می فرمايند: مشاهده نما خلق نموديم و رزق داديم و ميرانديم و زنده نموديم تو را در اين هنگام، و آن نفوسي كه به تو ايمان آورده بودند در صحف تا حين محتجبند. و شنيديم نداء نفوسی كه متابعت می نمودند امر تو را و گمان می نمودند كه در محبّت تو به مقامات عاليه فائز شده اند. بگو: كلّا، ثمّ كلّا! من محشور شدم بين يدی الله با نفوسي كه متابعت من می نمودند در حيني كه ظاهر شد عرش ظهور به اسم موسی. و آن نفوس محتجبه متابعت من نكردند و اگر متابعت من نموده بودند هرآينه به مظاهر بعد و به تصديق و ايمان[۲۵۶]به آن انفس قدسيّه فائز می شدند. (edit)	Now notice that he called him from the Throne. They say: We created you, we gave you sustenance, we killed you, and we made you alive at this time, and those souls who believed in you are protesting in the pages until now. And we heard the call of people who obeyed your command and thought that they had gained high positions in your love. Say: Absolutely, then absolutely! I was crowded between the hands of God and the people who followed me when the Throne of Revelation appeared in the name of Moses. And those veiled souls did not obey me, and if they had obeyed me, they would have gained the later manifestations and the confirmation and faith [256] in that holy soul. (edit)	Now observe that He has called him from the Throne of appearance. He says: "See, we have created, provided, nurtured, and brought you to life at this time, and those souls who believed in you are veiled in the scriptures until then. And we heard the call of the souls who followed your command and thought that they had attained high positions in their love for you. Say: No, then no! I was gathered before God with the souls who followed me when the Throne of appearance appeared in the name of Moses. And those veiled souls did not follow me, and if they had followed me, they would have undoubtedly succeeded in the subsequent manifestations and in the confirmation and faith [256] in those holy souls." (edit)
479	بگو: ای اصمّ روزگار! درست متوجّه شو و التفات نما كلمات الهی را كه تصريحاً من غير تلويح او را عرش ظهور ناميده. و بعد از اين شأن محكم متعالی كلّ اسماء طائف او بوده. لو يُخاطبه بِ"أنت الله" أو "هو الله" او "مِن الله" او "إلي الله" او "ذات الله و كينونة الله" جميع اين مراتب در رتبه او ثابت و محقّق. و همين نفس را اليوم اهل بيان به فتوای نفس معروف "ابو الدّواهی" مي نامند و قسمی به او اعتراض نموده اند و حكم كفرش در اطراف منتشر كه حال مدّت ها است از كلّ كناره نموده. ألا لعنة الله علی الظّالمين. (edit)	Say: O name of the era! Pay attention and pay attention to the words of God, who explicitly called him Arsh Zahoor without any implication. And after this dignity, all the names of his family were exalted. If he addresses him as "You are Allah" or "He is Allah" or "I am from Allah" or "Ili Allah" or "Zat Allah and the Being of Allah", all these levels are fixed and true in his rank. And this same soul is called today by the famous fatwa of the people of Bayan, "Abu Al-Dawahi" and some of them have protested against him, and the verdict of his disbelief has spread around, which has been the case for a long time. God's curse is on the oppressors. (edit)	Say: O deaf one of the age! Understand correctly and pay attention to the divine words that explicitly, without any hint, call him the Throne of appearance. And after this exalted and firm status, all the names of his group have been. Whether addressed as "You are God," "He is God," "From God," "To God," "The Essence of God and the Existence of God," all these ranks are confirmed and verified in his status. And today, the people of the Bayan call this same soul "Abu al-Dawahi" due to the well-known person's fatwa and have objected to him and spread the ruling of his disbelief in the surroundings, which has been on all sides for some time now. Verily, the curse of God is upon the wrongdoers. (edit)
480	حال ملاحظه كن چه مقدار در امرالله اسراف نموده اند و بَغْياً علی الله چه اعمال را مرتكب شده اند. و بعد می فرمايند مخاطباً لذلك الإسم الجليل قوله - عزّ إعزازه -: أنْ يا خليلی فی الصّحف، لم يكن لِأعراش ظهور الله مِن حدّ لا مِن قبل و لا مِن بعد، ولكنّ النّاس عن سرّ الأمر محتجبون. و أن يا ذكری فی الكتب من بعد الصّحف، لم يكن فی الأعراش إلاّ ما يدلّنّ علی الله ربّهم. قل: كلٌّ من الله إلی الله يرجعون. أن يا إسمی فی البيان، أنظر كيف ترقبنّ أدلّائی فی كلّ ظهور و إلی حينئذٍ ما فتحتُ باب الإسم فی ظهورٍ مِن قبل. هذا من فضل الله لِمن فی البيان، ولكنّ النّاس لا يعلمون. (edit)	If you notice that the measure of God’s will is extravagance and transgression against God, whatever deeds are committed. And after May Vermaand, addressing that venerable name, he said - may he be exalted -: O my friend, in the scriptures, there was no limit to the thrones of the appearance of God, neither before nor after, but people are veiled from the secret of the matter. And that, O my remembrance, in the books after the pages, there is nothing in the Thrones except that which guides them to God, their Lord. Say: Everyone from God to God shall be returned. Oh my name in the statement, see how you watch my evidence in every appearance and until then I did not open the door of the name in a previous appearance. This is from God's grace to those in the statement, but people do not know. (edit)	Now observe how much they have been extravagant in the Cause of God and what acts they have committed in transgression against God. Then, addressing that glorious Name, He says - exalted is His glory -: "O my friend in the scriptures, there has been no limit for the Thrones of the appearance of God, neither before nor after, but people are veiled from the secret of the matter. And O my mention in the books after the scriptures, there has been nothing in the Thrones but what directs them to their Lord God. Say: All are from God and unto God they return. O my name in the Bayan, see how they await my signs in every appearance and until then I have not opened the door of the Name in any appearance before. This is from the bounty of God for those in the Bayan, but the people do not know." (edit)

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