Kitab-i-Badi/Page27

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521	و ديگر اين كلمه بسيار بی شرمی است كه نوشته: اليوم هر نفسی مدّعی باشد بايد اتيان بمثل آيات ميرزا يحيی نمايد و يا اعلی. يا أيّها الأعمی، إنّه قد كان كليل عند ما نزل من جبروت البيان من لدی الله المقتدر العزيز المنّان. و الله كلّ اشياء متحيّرند از اين اقوال كه ذكر نموده. وجود و كينونتش اليوم قابل ذكر نيست تا چه رسد به كلماتش. و هر ذی شعوری مي داند كه اگر هم كلمه از كلمات حقّ نزدش يافت شود از اين مقرّ اقدس اطهر اخذ نموده. بسيار بی خبری! از خدا می طلبم كه بصرت را به كحل عرفان موفّق فرمايد كه شايد از رمد اوهام فارغ شده به كلمات مليك علّام ناظر شود تا جميع كلمات را نزد حرفی از كلمات الله معدوم صرف مشاهده نمائی. كذلك نزل الأمر من جبروت الحكم فضلاً من عنده علی العالمين. (edit)	And again, this word is very shameless that he wrote: Today, every soul who is a claimant must come forward like the verses of Mirza Yahya or Aala. O people of the world, it was a great height with us, my power of revelation came down to Allah, the Almighty, the Almighty. And Allah, all things are amazed by these words that he mentioned. His existence cannot be mentioned today, let alone his words. And every intelligent person knows that if a single word is found among the words of the truth, he has obtained it from this holy place. Very clueless! I ask God to make your vision successful in the darkness of knowledge, so that you may get rid of my illusions and look at the words of Malik Allam, so that you can see all the words in front of a single word of God's eternal words. Also, the command of my power of judgment has been revealed to the people of the world. (edit)	And another very shameless statement he has written: "Today, anyone who claims must bring forth verses like those of Mirza Yahya or even higher." O blind one! It was insignificant compared to what has been revealed from the might of the divine words from God, the Powerful, the Mighty, the Gracious. By God, all things are bewildered by the statements he has mentioned. His existence and being are not even worth mentioning today, let alone his words. And anyone with discernment knows that if even a single word of the words of truth were found with him, it would have been taken from this holiest and purest sanctuary. How uninformed you are! I ask God to bless your insight with the kohl of divine knowledge so that you may be freed from the blindness of illusions and behold the words of the All-Knowing King, so that you may see all words as utterly non-existent in comparison to a single word of the words of God. Thus, the command has descended from the might of judgment, as a grace from Him upon the worlds. (edit)
522	قوله - قلّ إدراكه -: حال ای برادر من، و الله امر بر شما مشتبه شده. اگر بخواهيد واقعاً بفهميد كه غرض در كار نيست شما خود وكيل من هستيد، اگر محقّق شد بر شما به من بنويسيد، امّا[۲۷۹]با انصاف. از برای شما بسيار آسان است. سياست مدنيه مدخليّتی به حقّيت ندارد، و اين حكمت عملی است كه تهذيب اخلاق و تدبير منزل و سياست مدنيه مي گويند، كه علم سلوك با خلق است و با اشخاصي كه تعلّق دارند از خدّام و مريدان، كه هر كسی را به محبّت و خلق با آنچه موافق طبع او است حركت نمايند. شما اشتباه نموده ايد. اين حكمت عملی را به جوهر حقيقت و اينها حجاب بر شما گشته. اگر بخواهيد تجربه نمائيد روزی را قرار بدهيد در مقام امتحان برآئيد. يك صفحه از قرآن را بخوانيد با كمال جلدی نزد كسی كه مدّعی حقّيت است مضمون آن صفحه را به سجع خاصّی بلا تأمّل بنويسد، و دفعه ديگر به سجع و عبارت ديگر، و هكذا هر كه نوشت در مدّعای خود صادق و إلاّ كاذب به خلاف ميرزا يحيی كه مدّعی اين مقام است در هر دو خود تجربه نموده و به من اعلام دهيد، اما از روی انصاف. يقين هر كه دارای اين مقام است حقّ و كلام او حقّ و غير او كاذب. (edit)	Qoleh - Qol Eradagah -: Now, my brother, and Allah's command is on you. If you really want to understand that there is no intention, you yourself are my lawyer, if it happens to you, write to me, but [279] fairly. It is very easy for you. Civil politics has no relation to the truth, and this is the practical wisdom that they say in moral discipline and home management and civil politics, which is the science of dealing with people and with the people who belong to them, servants and disciples, who treat everyone with love and creation. Move what suits his nature. You are wrong. This practical wisdom has become the essence of truth and these are a veil for you. If you want to experience, set a day and come to the exam center. Read a page of the Qur'an in full, before someone who claims to be truthful, write the content of that page in a special sajja without thinking, and another time in a different sajja and other words, and so whoever wrote is truthful in his claim and nothing but a liar, unlike Mirza. Yahya, who is the claimant of this position, experience in both of them and let me know, but out of fairness. The certainty of whoever has this position is true and his words are true and others are false. (edit)	He says - with little understanding - "Now, my brother, by God, the matter has become ambiguous for you. If you really want to understand that there is no ulterior motive, you are my own representative. If you ascertain the truth, write to me about it, but with fairness. It is very easy for you. Civil politics has no entrance to the truth, and this practical wisdom they call moral education, household management, and civil politics is the science of conduct with people and those who are related to servants and devotees so that each person is moved by love and good character according to their nature. You have made a mistake. This practical wisdom has become a veil for you to the essence of truth. If you want to experiment, set a day for testing and clearing yourself. Read one page of the Quran and, with utmost haste, take it to someone who claims to be truthful and have them write the content of that page in a special poetic form without contemplation, and then another time in another poetic form, and so on. Anyone who writes it truthfully in their claim and otherwise is lying, unlike Mirza Yahya who claims this position in both cases, has tested himself and informed me, but with fairness. Certainly, whoever possesses this position is truthful, and their speech is true, and anyone else is a liar." (edit)
523	فو الله يضحك علی كلماتك كلّ ذی بصر حديد. گويا ابداً رايحه رضوان الهی بر تو مرور ننموده، چه كه اليوم هر نفسی كه منسوب به حقّ است لابدّ از او اثری ظاهر و هويدا است. و الله كلماتت پست تر از كلمات ملل قبل به نظر مي آيد. چون بغض الله[۲۸۰]در قلبت بوده قلمت از لطافت ذكر و تحرير ممنوع و محروم گشته. امر بر تو مشتبه شده كه از حزب رحمن خارج شده و به حزب شيطان توجّه نموده. بر هر ذی بصری معلوم است كه اين عباد، بعد از پنج سنه معاشرت كه ليلاً و نهاراً آنچه به چشم خود ديده ايم و به سمع خود شنيده ايم ذكر مي نمائيم. و تو به قول خبيثی كه نزد اين عبد مردود بوده، تا چه رسد نزد ساكنان اعراش معانی، تمسّك جسته، بالمرّة خود را از اشراقات انوار فجر معانی كه در اين ايّام رحمانی مشرق و مضیء است، ممنوع نموده. (edit)	God laughs at your words. It's as if the fragrance of God's pleasure has never passed over you, because today every breath that is attributed to the truth is surely a visible and visible effect of him. And God, your words seem inferior to the words of previous nations. Because God's hatred [280] was in your heart, your pen was forbidden and deprived of the gentleness of mentioning and writing. It is suspected that you have left Rahman's party and turned your attention to Satan's party. It is clear to anyone who can see that these worshipers, after five years of association, we mention what we have seen with our eyes and heard with our ears day and night. And you, according to the words of the evil one who was rejected by this servant, and clinging to the inhabitants of Aarash Ma'ani, even forbade yourself from the rays of the dawn of the meanings that are rising and falling in these merciful days. (edit)	By God, everyone with keen insight laughs at your words. It seems that the divine fragrance of Ridwan has never passed by you, for today, it is certain that there is a clear and evident effect from everyone who is attributed to the truth. By God, your words seem lower than the words of the previous nations. As the wrath of God has been in your heart, your pen has been forbidden and deprived of the subtlety of mention and writing. The matter has become ambiguous for you, as you have left the party of Rahman (God) and turned your attention to the party of Satan. It is clear to everyone with insight that these servants, after five years of living together day and night, mention what we have seen with our own eyes and heard with our own ears. And you, following the wicked words that were rejected by this servant, let alone by the dwellers of the sublime realms of meanings, have sought adherence and have forbidden yourself from the illuminations of the lights of the dawn of meanings that shine brightly in these divine days. (edit)
524	حال ای با انصاف، انصاف ده بر ما مشتبه شده يا بر شما؟ و اين که نوشته غرض در كار نيست، والله نفس همين قول غرض صرف است و محض نفس و هوی. چنانچه خود شما نوشته ايد كه حال برو و تجربه كن. اين عبد را مأمور به تجربه نموده كه بعد آنچه ظاهر شود تو را اخبار نمايم، و تو خود اينجا نبوده و تجربه ننموده. لذا قبل از تجربه چرا آنقدر مجعولات مفتريه نفسانيّه به حقّ نسبت داده و انكار صرف نموده؟ حال ملاحظه كن كه اهل غرض كيست. تالله لو تنصف لَتجد نفسك فی خسران عظيم. أن يا بحرَ الغرض، خف عن الله الّذی خلقك بأمر من عنده و لا تتكلّم بما يكذّبك به[۲۸۱]كلّ الذّرّات. إتّق الله و كن من المتّقين! حال ملاحظه كن كه چه قدر افعال و اعمالت نزد حقّ رسوا و واضح است و چگونه عقلت به يد قدرت اخذ شده، كه خود غرض و بغضای خود را به قلم مي نويسی و ثابت مي كنی و مع ذلك شاعر نيستی. إذاً يشهد بغرضك كلّ من فی السّموات و الأرض، ثمّ يشهد نفسك علی غرضك و إنّ هذا لحقٌّ يقين. (edit)	Now, be fair, be fair, is it on us or on you? And the fact that there is no intention in the writing, by God, the self is just a mere intention and pure ego and mood. If you yourself wrote that now go and experience. He commissioned this servant to experience so that I will inform you of what will appear, and you yourself were not here and did not experience it. Therefore, before the experience, why did he attribute and deny so many carnal falsehoods to the truth? Now look at who is interested. May God grant justice to you in the great loss. O sea of purpose, beware of Allah, Who created you by my order, and do not speak of what will deny you to all the atoms. Fear God and be the pious! Now consider how scandalous and clear your deeds are in the eyes of the truth and how your intellect has been taken by the power, that you write and prove your selfishness and malice, and yet you are not a poet. If all of me in the heavens and the earth bears witness for your cause, then your soul bears witness for your cause, and this is a sure truth. (edit)	Now, with fairness, has the matter become ambiguous for us or for you? And as for what you have written, that there is no ulterior motive, by God, this very statement is purely an ulterior motive and nothing but selfishness and desire. Just as you have written yourself, "Go and experiment." You have assigned this servant to the experiment so that I may inform you of the results afterward, and yet you were not here and did not conduct the experiment. So, why did you attribute so many false, invented, and self-centered fabrications to the truth and utterly deny it before conducting the experiment? Now, observe who the people with ulterior motives are. By God, if you were fair, you would find yourself in a great loss. O, sea of ulterior motives, fear God who created you by His command and do not speak of what is contradicted by every atom [281]. Fear God and be among the righteous! Now, observe how much your deeds and actions are disgraceful and clear before the truth, and how your intellect has been seized by the hand of power, so that you write and establish your own ulterior motives and resentments with your pen, yet you are not aware of it. Therefore, all those in the heavens and the earth bear witness to your ulterior motives, and then your soul bears witness to your ulterior motives, and indeed, this is a certain truth. (edit)
525	غرض مشركين به مقامی رسيده كه بعضی از امثال شما ايراد گرفته اند و در خُلق جمال رحمن حرف گفته اند و اعتراضات نموده اند، و تو شهادت بر خلق داده و بعد به غرض نفسانی اعتراض نموده. انسان متحيّر است كه كدام يك از اقوال را تصديق نمايد. از يك طرف هيكل فساد به اطراف نوشته و شكايت ها نموده و اخلاق رحمانيّه را از مظهر الوهيّه سلب نموده. اين كلماتي كه به خارج نوشته اند. از آن طرف به شما القا نموده كه به طائفين حول بيت اين قسم نوشته، اگر اخلاق صحيح است انكار آن قوم چه صورتی دارد؟ اگر عدمش صادق بوده اين ذكر تو چه معنی دارد؟ و الله هر بصيری موقن است كه كلمه حقّ نگفته و نخواهند گفت. به اقتضای وقت هر چه مصلحت انفس خبيثه دانند به آن متكلّم و مستدلّند. (edit)	The purpose of the polytheists has reached a point where some people like you have objected and have spoken and protested against the character of Jamal Rahman, and you have testified against the character and then protested for selfish reasons. Man is wondering which one of the sayings to confirm. On the one hand, the structure of corruption has written and complained about it, and it has stripped away the compassionate ethics from the manifestation of God. These words are written outside. On the other hand, he inspired you that he wrote to the tribes around the verse of this oath, if the morals are correct, what is the form of the denial of that people? If it is true, what does this mention mean? And Allah is sure that every seer has not said the right word and will not say it. According to the requirements of the time, whatever self-interest they consider to be malicious, they speak and reason about it. (edit)	The ulterior motives of the polytheists have reached a level that some people like you have raised objections and spoken about the creation of the beauty of the Merciful and made protests, and you have testified against the creation and then objected due to personal motives. One is bewildered about which of these statements to believe. On the one hand, you have written about the structure of corruption and made complaints, depriving the divine morality of the manifestation of divinity. These are the words you have written. On the other hand, you have suggested to the factions around the House that you have written this way; if the morality is correct, what is the nature of the denial of those people? If the absence of it was true, what does your mention mean? By God, every insightful person is certain that they have not spoken the word of truth and will not speak it. They speak and argue according to what they believe to be in the best interest of their wicked selves at the time. (edit)
526	باری اين عباد نشهد بأنّه لعلی خُلق عظيم و نشهد بأنه حجّة الله[۲۸۲]بين خَلقه و برهانُهُ بين بريّته و مظهر أمره فی بلاده و مطلع العزّ بين عباده. و كلّما ظهر من عنده لحقّ بمثل وجوده و ما دونه معدوم فی ساحته و مفقود عند ظهورات سلطانه، و إنّه لهو محبوب العارفين و مقصود العالمين. مَن أعرض عنه فقد أعرض عن الله المهيمن العزيز القدير. (edit)	Bari, where are the servants? We testify that Ali is a great character, and we testify that he is the argument of God[282] between his creation and his proof between his wilderness, the manifestation of his command in his country, and the beginning of glory among his servants. And whenever he appears from him, he joins the like of his existence, and what is less than him is non-existent in his arena and lost when his authority appears, and he is the beloved of the gnostics and the destination of the worlds. Whoever turns away from him has turned away from God, the Dominant, the Mighty, the Powerful. (edit)	Indeed, these servants do not bear witness that he is indeed of great creation, and they do not bear witness that he is the proof of God [282] among His creatures, His evidence among His creation, the manifestation of His command in His lands, and the source of honor among His servants. And whenever something appears from him, it is true like his existence, and anything less than that is non-existent in his presence and lost when the manifestations of his authority appear. Indeed, he is the beloved of the knowledgeable and the goal of the worlds. Whoever turns away from him has indeed turned away from God, the Guardian, the Mighty, the Powerful. (edit)
527	ای اهل دين، شما را به مالك يوم الدّين قسم مي دهم كه از اين كلمات اقلّ مِن ذرّ رايحه حقّ استشمام می شود؟ لا فونفسه الحقّ، اين سخنان مشابه سخنان اراذل اهل ارض است كه در حين مخاصمه با يكديگر ذكر می نمايند كه "من قدرتم از تو بيشتر و قوّتم از تو برتر" و امثال اين سخنان لغو كه ما بين جهّال متداول است. و الله حال نوحه بر امر لازم، چه كه نقطه بيان با آن مقام و شأن چه مقدار خضوع و خشوع و تسليم و رضا نسبت به اين ظهور فرموده، و مع ذلك تو به اين كلماتي كه اراذل از آن ننگ دارند تكلّم نموده و به آن كلمات بر بطلان حقّ استدلال كرده. بلی، حال امر الله به شأنی تنزّل نموده كه جميع ما فی البيان منوط به قول تو و ميرزا يحيی و سيّد محمّد و علی محمّد سرّاج شده و امثال آن نفوس، چنانچه در اواخر دوره فرقان جميع امور الهی و شرع محكم ربّانی به قول شيخی از مشايخ منوط و مشروط بود. (edit)	O people of religion, I swear by the Lord of the Day of Judgment that you can smell the scent of truth from these words? La Funfse al-Haqq, these words are similar to the words of the thugs of the people of the land who, during a conflict, mention to each other that "I have more power than you and my strength is superior to you" and similar words of cancellation that are common among the ignorant. And God is lamenting over the necessary matter, what is the point of expression with that position and dignity, how much submission, humility, submission, and contentment has he said in relation to this emergence, and yet you have spoken these words that the scoundrels are ashamed of and Words have argued against the invalidity of the right. Yes, now the command of God has descended to such a degree that all of us in the statement are subject to the words of you, Mirza Yahya, Sayyid Muhammad, and Ali Muhammad, and the likes of those souls, as in the late Furqan period, all divine affairs and the firm divine law, according to the words of a sheikh of Sheikhs were subject and conditional. (edit)	O people of religion, I swear to you by the Master of the Day of Judgment, do you sense the slightest scent of truth in these words? No, by the truth of God, these words resemble the words of the lowly people of the earth, who, while quarreling with each other, mention that "my power is greater than yours, and my strength is superior to yours," and the like - empty words that are common among the ignorant. By God, lamenting over the inevitable situation, what level of humility, reverence, submission, and contentment have been shown towards this manifestation, and yet you have engaged in these words which the lowly are ashamed of and have argued for the falsehood of the truth with them. Indeed, the matter of God has been reduced to such a level that all of us in the expression are bound by your word and those of Mirza Yahya, Sayyid Muhammad, Ali Muhammad Siraj, and the likes of those souls, just as in the later days of the age of discernment, all divine matters and the firm divine law were bound and conditioned by the word of a Sheikh from among the Sheikhs. (edit)
528	واين معلوم است كه[۲۸۳]از القاهای شيطان است. گويا تو از خود هيچ شعوری نداری. بر تندباد نفس و هوی مبتلا گشته، هر قسم كه مي خواهد تو را مي برد. آنقدر فكر ننموده كه اصل اين فقره نزد متبصّرين از الحاد است. و در الحاد اختلاف نموده اند، بعضی بر آنند كه مُلحد نفوسی هستند كه خدا را به اسامی مي نامند كه اذن داده نشده اند در كتاب الهی. و بعضی برآنند كه ملحد نفوسی هستند كه از اسماء الهی اسمائی اشتقاق نموده اند و به آن اسماء عاكفند من دون الله، چنانچه لفظ "مَنات" را از "منّان" و "عُزّی" را از "عزيز" و "لات" را از "الله" اخذ نموده اند و به آن اسماء ساجد و عاكفند. و بعضی برآنند كه الحاد همان تحريف است، و آن تحريف هم در معانی نه در الفاظ، چه كه "لحد" به معنی سِتر آمده. و آن نفوسی هستند كه معانی كلمات الهی را به هواهای خود ستر نموده اند، يعنی به هواهای خود تفسير نموده و می نمايند. و بعضی برآنند كه ملحد نفوسی هستند كه معانی غير را به لباس الفاظ خود جلود دهند. اين معانی الحاد كه مابين ناس معروف است. (edit)	And it is clear that [283] it is one of Satan's inspirations. It seems that you have no self-awareness. Affected by the gust of breath and wind, he will take you wherever he wants. He did not think so much that the origin of this paragraph is with commentators of atheism. And they have differed in atheism, some believe that those who call God by names that are not allowed in the divine book are atheists. And some are of the opinion that the atheists are the people who derived from the names of the divine names, and they follow those names without God, like the word "Manat" from "Mannan" and "Uzi" from "Aziz" and "Lat" from " They have obtained "Allah" and they have the names Sajid and Akifand. And some are of the opinion that atheism is the same distortion, and that distortion is in meanings, not in words, because "lohd" means setter. And there are those souls who have covered the meanings of the divine words with their own moods, that is, they interpret and represent them according to their own moods. And some are of the opinion that atheists are people who hide other meanings in the clothing of their words. These meanings of atheism are well-known among people. (edit)	And it is known that [283] these are the whisperings of Satan. It seems that you have no sense of self. Afflicted by the raging wind of desire and passion, it takes you wherever it wishes. You have not even thought that the essence of this phrase is considered heresy among the discerning. And they have differed in heresy; some hold that there are heretical souls who call God by names that have not been permitted in the divine scripture. And some hold that there are heretical souls who have derived names from the divine names and are devoted to those names instead of God, such as extracting the term "Manat" from "Mannan," "Uzzi" from "Aziz," and "Lat" from "Allah," and they prostrate and devote themselves to those names. And some hold that heresy is the same as distortion, and that distortion is in meanings, not in words, for "Lahd" means concealment. And those souls have concealed the meanings of divine words with their own desires, that is, they have interpreted and shown them according to their own desires. And some hold that there are heretical souls who dress up other meanings in the garb of their own words. These are the meanings of heresy that are well-known among people. (edit)
529	حال اين مطلبی كه خواسته از اين اقسام خارج نه. در هر صورت الحاد بوده و خواهد بود. ملقيت اين فقره را برای تو معجزه قرار داده، و از اين گذشته اين اسهل طرق است،[۲۸۴]عجب است كه صعب به نظر شما آمده. چه كه معنی موجود باشد تحديد الفاظ به غايت سهل و آسان بوده و خواهد بود. حال ملاحظه كن كه چه قدر بی شعوری. (edit)	Now this article is not out of these types. In any case, it was and will be atheism. Al-Malqit made this paragraph a miracle for you, and since this is an easy way, [284] it is surprising that it seems difficult to you. Regardless of the existing meaning, it is and will be very easy to determine the words. Now see how ignorant you are. (edit)	Now, this issue that you want to exclude from these categories is not possible. In any case, it has been and will be heresy. You have considered the presentation of this paragraph a miracle for yourself, and beyond that, this is the easiest way [284], it is surprising that it seems difficult to you. If the meaning exists, defining the words has been and will always be extremely easy and simple. Now, consider how senseless this is. (edit)
530	و از اين مراتب هم گذشته و الله الّذی لا إله إلاّ هو كه اعظم از آنچه به تصوّر آيد به چشم ديده و به گوش شنيده ايم، و يقين است كه شما موقن به قول اين عبد نبوده و نيستی. و اگر مي بودی همان مكتوب كه چندی قبل به شما ارسال شد حقّ را از باطل تميز مي دادی. در اين صورت لازم است يا خود بيائی و يا وكيل ديگر تعيين نمائی با جميع كتب سماوی بين يدی حاضر شود. اين عبد عهد می نمايد كه آيات الهی به شأنی نازل شود كه احدی قادر بر تحرير آن نباشد. حال اين قولی است كه خود شما ذكر نموده ايد و طلب كرده ايد. بيائيد و ملاحظه نمائيد! (edit)	And we have gone beyond these levels and we have seen and heard from God, there is no god but Him who is greater than what can be imagined, and it is certain that you are not and are not trustworthy in the words of this servant. And if you were the same letter that was sent to you a while ago, you would distinguish truth from falsehood. In this case, it is necessary that either you bring yourself or another representative to be present with all the heavenly books in hand. This servant promises that the divine revelations will be revealed in such a way that no one can write them down. Now this is a promise that you yourself have mentioned and demanded. Come and see! (edit)	And beyond these levels, by Allah, the one who there is no god but He, we have seen and heard greater things than what can be imagined, and it is certain that you have not been and are not convinced by the words of this servant. And if you were, you would have distinguished the truth from falsehood in the same letter that was sent to you a while ago. In this case, it is necessary to either come yourself or appoint another representative who will be present with all the divine books. This servant promises that the divine verses will be revealed in such a way that no one will be able to transcribe them. Now, this is the statement that you yourself have mentioned and requested. Come and see for yourself! (edit)
531	گذشته از اين که حقّ به اين امور معروف نشده و نمی شود و او است ميزان كلّ شیء و خلق او ميزان معرفت او نبوده و نخواهند بود، و اين مطلب از اصل صحيح نيست، چنانچه ذكر شد. و آنقدر شعور نداريد كه می فرمايد: (لا تُجرّب الرّبّ!)، چه كه بر حقّ است كه ناس را تجربه و امتحان نمايد و خلقِ او را لايق و سزاوار نه كه او را تجربه كنند. ولكن چون تو اين را ميزان قرار داده و به ميزان الله راضی[۲۸۵]نشده و كفايت ننموده، استدعا نموده ام كه از فضل و عنايت خود قبول فرمايند و قبول فرموده اند، چنانچه حينئذ می فرمايند: أن أحضر بكتب السّماء بين يدی الله ربّك و ربّ الأوّلين و الآخرين، ثمّ إقرأ ما تشاء كيف تشاء لِينزل مِن جبروت الله فی كلّ كلمةٍ كلماتُ عزّ منيع علی شأن يعجز عن إحصائها كلّ العالمين، و بأیّ عبارةٍ تريد و بأیّ شأن تشاء ينزلها الله بالحقّ من سماء قدس رفيع ما يعجز عن تحريرها كلّ الخلائق أجمعين. (edit)	Apart from the fact that Haqq is not and will not be known for these things, and He is the measure of all things and His creation, and they are not and will not be the measure of His knowledge, and this matter is not fundamentally correct, as mentioned. And you don't have enough intelligence to say: (No testing of the Lord!), which is right to test and test people, and His creation is not worthy and deserving to be tested. But since you set this as a measure and were not satisfied with Allah's measure [285] and it was not enough, I have begged them to accept it out of their grace and providence, and they have accepted it, just as they said then: I will bring the books of the heavens into the hands of God, your Lord. And the Lord of the first and others, then read us, how you will, it will be sent down from the power of God in every word, the words of Ezz Muni Ali, the dignity of which cannot be counted by all the worlds. All creations. (edit)	Apart from the fact that the truth is not and cannot be known in these matters, and He is the measure of all things and His creation is not and will not be the measure of His knowledge, this point is not based on a correct principle, as mentioned. And you have so little sense that you say: "Do not test the Lord!", while it is the truth that He tests and examines people and deems His creation worthy and deserving, not that they test Him. However, since you have made this the criterion and have not been satisfied with the measure of Allah and have not considered it sufficient, I have requested that He accepts it out of His grace and favor, and He has accepted, as He says at that time: "Bring the books of heaven before Allah, your Lord and the Lord of the first and the last, then read whatever you want and however you want, so that from the power of Allah, in every word, there will be words of mighty invincibility that all the worlds will be unable to enumerate, and in any expression and any way you wish, Allah will send it down in truth from the exalted sanctuary, which all creation together will be unable to transcribe." (edit)
532	اين كلمات محكمات در جواب مطلب شما نازل، ولكن فرموده اند كه يقين است به عذر ديگر متعذّر خواهند شد، چه كه كلمه حقّ لا يَزِيدُ المشركين إلاّ خَساراً. نمي دانم ديگر به چه عذری متمسّك خواهيد شد و به چه ميزانی متشبّث. و الله يا عبد، از شاطی انصاف بسيار بعيدی و از مقرّ قرب بسيار دور. نمي دانم چه شما را بر آن داشته مع آن که بين يدی حاضر نشده و خدمت ظهور قبل هم فائز نگشته و قبل از تجربه به قول خودت، به اين كلمات مفتريات مشغول گشته و كسانی را كه مطّلع بر امرند ايشان را تكذيب نموده ايد و نفسی را، كه مثل تو بوده و ابداً اطّلاع از جائی نداشته، او را تصديق نموده. (edit)	These words of the courts are revealed in response to your question, but they have said that it is certain that they will be excused with another excuse, which is that the word Haqq does not increase the polytheists except for harm. I don't know what excuse you will stick to and to what extent. And Allah, O slave, is very far from the side of justice and very far from the place of nearness. I don't know what made you think about it, even though he did not appear before and did not benefit from the service of the appearance before, and before the experience, according to your own words, you engaged in these blasphemous words, and you have denied those who are aware of his command, and you are selfish. Ra, who was like you and never knew anything, confirmed him. (edit)	These decisive words have been revealed in response to your question, but it is certain that they will find another excuse to evade it, as the word of truth only increases the polytheists in loss. I do not know what other excuse you will cling to and what measure you will adhere to. By Allah, O servant, you are far from the shores of fairness and far from the place of closeness. I do not know what has driven you to this, even though you have not been present before and have not succeeded in serving the previous manifestation, and before testing it according to your own words, you have become preoccupied with these fabricated words and have denied those who are informed of the matter, and have believed in a soul that was like you, who has never had any information from anywhere. (edit)
533	و از اين مراتب گذشته يكذّبك كلماتك بعضها[۲۸۶]بعض. چنانچه در اين مقام نوشته: يقين هركه دارای اين مقام است حقّ و كلام او حقّ و غير او كاذب، و بعد نوشته كه: اگر اتيان به اين امر هم نمايد آنوقت هم دليل بر آن نفس موعود نيست و يكی از اوليای دوره بيان خواهد بود و آن هم بعد از تصديق ميرزا يحيی. حال خود انصاف ده! اگر يقين حقّ است ديگر چگونه منوط به تصديق دونش خواهد شد؟ حال از اين دو بيرون نيست: يا كلمه اوّل را بايد اقرار نمائی كه لغو بوده و مِن غير شعور ذكر نموده، و يا بيان ثانی را. و الله علامت قهر در امثال آن نفوس ظاهر و مشهود شده، چه كه شاعر نيستيد كه چه مي نويسيد و چه ذكر مي نمائيد. (edit)	And from these past levels, some words are false. As he wrote in this position: the certainty of whoever has this position is true and his words are true and his other is false, and then he wrote that: if he believes in this matter as well, then there is no proof of the promised soul and he will be one of the saints of Bayan period. And that too after the approval of Mirza Yahya. Be fair to yourself! If certainty is true, how else will it depend on the confirmation of knowledge? Now it is not outside of these two: either you have to admit the first word that was canceled and mentioned the unconscious mind, or the second statement. And Allah, the sign of anger has appeared and is evident in the likes of those souls, even though you are not a poet, what do you write and what do you mention. (edit)	And beyond these levels, your words contradict each other. As it is written here: It is certain that whoever possesses this position is truthful, and his speech is the truth, and others are false. Then it is written that: If he manifests this matter, it is not proof of the Promised One's soul and will be one of the saints of the time, and that too after confirming Mirza Yahya. Now be fair to yourself! If the truth is certain, how can it be subject to the confirmation of the second one? Now, there is no way out of these two: Either you have to admit that the first statement was invalid and mentioned without understanding, or the second statement. By Allah, the signs of wrath are apparent and visible in the likes of those souls, for you are not a poet to know what you write and what you mention. (edit)
534	بدان: اليوم آنچه به عقلت رسيده و برسد و يا به عقول فوق تو و دون تو ادراك شود، هيچيك ميزان معرفت حقّ نبوده و نخواهد بود، و حقِّ منيع از جميع مقدّس و منزّه و مبرّا. و اگر نفسی به اعلی رتبه عرفان صعود نمايد و يا به اعلی ذروه بيان ارتقا جويد كه نفع نمی بخشد او را و ثمری نداشته و نخواهد داشت إلاّ بعد از اقرار به اين ظهور اعظم. كذلك نزل الأمر فی البيان، ثمّ فی الفرقان، ثمّ فی الإنجيل و التّوراة و الزّبور و الصّحف إنْ أنتم توقنون. (edit)	Know: Today, what has reached your intellect and will reach or be understood by the intellects above you and below you, no amount of knowledge of the truth has been and will not be, and the truth is inviolable from all the sacred, glorious and free. And if a soul ascends to the highest level of mysticism or seeks to be promoted to the highest level of expression, it does not benefit him and has no fruit and will not have any fruit until after acknowledging this great appearance. Likewise, the command was revealed in Al-Bayan, then in Al-Furqan, then in the Bible, the Torah, Al-Zoor and Al-Sahaf, if you believe. (edit)	Know this: Today, what reaches your intellect and what will reach, or what is comprehended by the intellects above and below you, none of it has been and will be the criterion for recognizing the truth. The Absolute Truth is sanctified, exalted, and purified from all. And if a soul ascends to the highest rank of gnosis or seeks to rise to the highest peak of expression, it will not benefit him and will bear no fruit, except after acknowledging this Greatest Manifestation. Thus, the matter was revealed in the Bayan, then in the Furqan, then in the Gospel, the Torah, the Psalms, and the Scrolls, if you are certain. (edit)
535	قوله - كبر كذبه و جَعْله -: انصاف بدهيد: كسي كه بيست[۲۸۷]سال در اين دوره پرورش يافته، بيست سال هم در دوره عرفا، چهار كلمه بل هزار كلمه مطالب عرفان و صورت آيات بنويسد كسبيه، چه مدخليّت دارد با فطرت؟ فرق اين دو همان است كه عرض شد. و اگر هم به همان نوع نوشتند و حال آن که مشكل است، آنوقت هم دليل بر آن شخص موعود نيست و دليل بر انكار و تكفير ميرزا يحيی نيست، بلكه يكی از اوليای دوره بيان هستند. آن هم به شرط تصديق ثمره، نه به انكار و ظلم بر او. (edit)	Kuleh - big lies and falsehood -: be fair: a person who has been cultivated for twenty [287] years in this period, twenty years also in the period of mystics, writes four words, even a thousand words, of the contents of mysticism and the form of verses, what does it have to do with nature? The difference between these two is what was said. And if they wrote in the same way, and the situation is difficult, then it is not a proof for that promised person and it is not a proof for the denial and blasphemy of Mirza Yahya, but they are one of the pioneers of Bayan period. That too on the condition of confirming the fruit, not denying and oppressing him. (edit)	He said - his lie is great and made-up -: Be fair: A person who has been nurtured for twenty years in this era and twenty years in the era of mystics, if he writes four words or even a thousand words on mystical matters and the forms of verses, what connection does it have with human nature? The difference between the two is as was mentioned. And even if they write in the same way, which is difficult, then it is not proof of the Promised One, nor is it proof of the denial and excommunication of Mirza Yahya. Rather, they are one of the saints of the era of the Bayan, but only on the condition of acknowledging the fruit, not by denying and being unjust to him. (edit)
536	اوّلاً، ای مفتری كاذب، كسبيّت از كجا معلوم شد؟ پيش كه درس خوانده اند و معلّم كه بوده؟ و ثانياً آن عرفائي كه با آن جمال اقدس معاشر بوده اند كه بوده؟ يُكذّبك نفسُك فيما إفتريت، ولكن لا تستشعر و تكوننّ مِن الغافلين. آنچه مبرهن و واضح اين است كه تا والدشان در حيات بود با احدی معاشر نبودند مگر گاهی به نفوسي كه در خدمت والدشان مراوده می نمودند. و جميع اهل ايران مطّلعند كه والدشان هم به حسب ظاهر از اهل علم نبوده اند. تفحّص لعلّ تجد إلی الحقّ سبيل. (edit)	First of all, you false slanderer, where did you find out about your earnings? Have they studied before and who was the teacher? And secondly, who were the mystics who were associated with that holy beauty? Your ego will lie to you when you blaspheme, but don't feel sorry and be ignorant. What is obvious and clear is that they did not associate with anyone until their father was alive, except sometimes with people who were in their father's service. And all the people of Iran are aware that their father was not a scholar. Tahfahs Lal Tajd to al-Haq Sabil. (edit)	Firstly, you liar and fabricator, how was it known that he gained it from somewhere? Who did he study with and who was his teacher? Secondly, who were those mystics who had been in the company of that most sacred beauty? Your own self refutes your lies, but you do not realize it and become among the heedless. What is clear and proven is that while his father was alive, he did not associate with anyone except occasionally with those who were in his father's service. And all the people of Iran are well aware that, according to outward appearance, his father was not a man of knowledge. Reflect, perhaps you will find a way to the truth. (edit)
537	و اگر هم بعضی از عرفا به بيت مي آمدند و ملاقات واقع می شد اين دخلی به تعليم و تعلّم نداشته، و اين كلماتی است كه ميرزا يحيی القا نموده. و اگر بر فرض همچنين بوده[۲۸۸]جميع ذرّات شهادت مي دهند كه ميرزا يحيی در خدمت ايشان بوده. در هر حال او هم شريك بوده. (edit)	And even if some mystics came to the house and the meeting took place, this would not interfere with teaching and learning, and these are the words that Mirza Yahya instilled. And if this is the case [288], all the particles testify that Mirza Yahya was in their service. In any case, he was also a partner. (edit)	And even if some mystics came to the house and meetings took place, it had nothing to do with teaching and learning, and these are the words that Mirza Yahya has fabricated. And even if we assume that it was the case, all the atoms testify that Mirza Yahya was in their service. In any case, he was also a partner. (edit)
538	حال تفكّر كن، ای بی انصاف، كه چه گفته و چه ميگوئی! در دوره بيان با كه معاشر بوده اند؟ هر نفسی كه بين يدی حاضر می شد كسب معارف الهيّه و شئونات حكمت ربّانيه مي نمود، و ابداً در حضور امنع اقدس نفسی قادر بر تكلّم نبوده، تا چه رسد به آن كه از او چيزی اخذ فرمايند. چنانچه اين عباد در عراق بوده ايم و به چشم خود ديده ايم. فاسئل من أهل العراق لعلّ تطّلع و تكون من العارفين! (edit)	Now, think about what he said and what you are saying! Who did they hang out with during Bayan period? Every soul that was present in your hands would acquire divine knowledge and divine wisdom, and there was never a soul capable of speaking in the presence of the Most Holy One, let alone taking anything from him. If these servants have been in Iraq and we have seen it with our own eyes. Fas'il, I am the people of Iraq, because I am the knowledgeable! (edit)	Now think, O unfair one, what has been said and what are you saying! Who did they associate with during the period of revelation? Every soul that was present before them would gain divine knowledge and matters of divine wisdom, and no one was ever able to speak in the presence of the Most Holy and Inaccessible One, let alone learn something from them. As we have been in Iraq and have seen it with our own eyes. So ask the people of Iraq, perhaps you will gain insight and be among the knowledgeable ones! (edit)
539	و از اين گذشته از اوّل ظهور نقطه بيان - روح ما سواه فداه - تا حين آسايش نبوده، چنانچه در اكثر اوقات در حبس و در دست اعدا مبتلا بوده اند. و بعد از والد، مخصوصِ ميرزا يحيی ملّا مهدی كندی را آورده و معلّم او قرار فرمودند، كه روزی يك ساعت مي آمد و به تعليم او مشغول بود. حال از ارض طا تفحّص نمائيد! اگر نفسی يافت شد كه بگويد درس خوانده و يا كسب نموده اند حقّ با شما است. (edit)	And besides this, since the first appearance of the point of expression - our soul other than sacrifice - until now, there has been no comfort, as most of the time they have been in prison and in the hands of the enemy. And after Wald, they brought Molla Mehdi Kandi, especially Mirza Yahya, and appointed him as his teacher, who came for an hour a day and was busy teaching him. Now examine the land of Ta! If there is a person who says that they have studied or gained, you are right. (edit)	And beyond this, from the beginning of the manifestation of the Point of Revelation - may our souls be sacrificed for Him - until the time of their comfort, they have not been at ease, as they have been mostly imprisoned and afflicted by the hands of their enemies. And after their father, they specifically brought Mulla Mehdi Kandi for Mirza Yahya and appointed him as his teacher, who would come for one hour a day and be engaged in teaching him. Now, investigate from the earth up! If a soul is found to say that they have studied or gained knowledge, the truth is with you. (edit)
540	و حال آن كه هيچ يك از اين امور دليل بر امری نبوده و نخواهد بود. خوب در قلبت القای بغضا نموده اند و خوب در صدرت مفتريات نقش بسته. در ظهور نقطه بيان هم بعينه همين كلمات از مشركين[۲۸۹]ظاهر شده كه با شيخي ها مراوده فرموده اند و آنچه نوشته از كلمات شيخ احمد اخذ نموده. و همچنين نسبت دادند كه نزد فلان در ارض شين تحصيل نموده و علم ظاهريّه كسب فرموده. لعن الله مَن ألهمك و ألقی فی صدرك ما كان به مستحقّاً عن دونه. (edit)	And the fact that none of these matters has been and will not be a reason for anything. Well, they have instilled hatred in your heart, and well, they have imprinted in your chest. In the appearance of the point of expression, the same words appeared from polytheists [289] who had discussions with the sheikhs and what he wrote was taken from the words of Sheikh Ahmad. And they also attributed that he studied with So-and-so in Shin's land and acquired the knowledge of appearance. Curse of God, I will support you and I will throw you in your chest. (edit)	And now, none of these matters have been and will not be evidence for anything. They have successfully instilled resentment in your heart and have engraved fabrications in your mind. During the manifestation of the Point of Revelation, these same words were expressed by the idolaters [289] that they had communicated with the Shaykhis and had derived what they wrote from the words of Shaykh Ahmad. Likewise, they attributed that they had studied with someone in the land of Shin and had acquired external knowledge. May God curse the one who inspired you and cast into your mind what was undeservedly attributed to him. (edit)

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