Kitab-i-Badi/Page29

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561	ای مقلّد متوهّم، چنين نفوس به چه كار خواهند آمد؟ ما فی حقيقتت از اين كلمه معلوم شد، كه عقيده تو و معرضين بالله چه بوده و چه خواهد بود. جواهر وجود را مثل خود دانسته كه شموس حقيقت را به انفس مشركه قياس كرده. فو الله إضطربتْ مِن قولك كلُّ شیءٍ. آن قدر بدان كه آنچه در اعلی رتبه عرفان خود عارف شوی[۳۰۰]وهمی است از تو كه راجع به نفس خود تو بوده و اصفيای الهی از آن مقدّس و مبرّا. قسم به آفتاب عزّ معانی كه در كلّ حين و حان به تمام اشتياق منتظر بوده اند كه در سبيل رحمن جان انفاق نمايند، و تواستهزاءً علی الله مي نويسی كه پيغمبر در جوال رفته بود. از كلمه ات قَدْرَت معلوم. ديگر لفظی نبود كه مذكور نمائی كه مخصوص به اين لفظ قبيح ذكر كرده. أفّ لك و لحيائك! فطرت مرشدت هم مثل خودت بوده و خواهد بود. (edit)	O delusional imitator, what will such people do? In fact, it was clear from this word what your opinion was and what it will be. Jawaharlal Nehru has considered the existence as his own, that Shamus has compared the truth to the soul of a polytheist. Fu Allah, you are troubled by your word, the whole thing. Know so much that what you become a mystic at the highest level of your mysticism [300] is an illusion of yours that is about your own soul, and divine purity is holy and exempt from it. I swear by Aftab Ezz Ma'ani, who have been waiting with all their eagerness to sacrifice their lives for the sake of the Most Merciful, and you write mockingly against Allah that the Prophet was gone in Jwal. Your power is evident from your words. There was no other word that was mentioned by the name that specifically mentioned this ugly word. Your face and your beard! The nature of your mentor is and will be the same as yours. (edit)	Oh, you deluded imitator, what purpose would such souls serve? Indeed, from this statement, we have come to know what your belief and those who oppose Allah have been and will be. You have considered the essence of existence to be like yourself, comparing the suns of truth to the polytheistic souls. By Allah, everything is disturbed by your words. Know that what you perceive to be the highest level of self-realization is only an illusion concerning yourself, while the chosen ones of God are sanctified and purified from that. I swear by the sun of the glory of meanings that at all times and moments, they have been eagerly waiting to sacrifice their lives in the way of the Merciful, while you mockingly write that the Prophet went on a journey. Your power is evident in your words. There was no other expression to mention but that which you have used for this ugly phrase. Shame on you and your manners! Your guiding nature has been and will be just like yourself. (edit)
562	قسم به همان مظاهر عزّ تقديس كه اگر فی الجملة حبّ در تو بود اگر جميع اركانت را به اسياف برنده قطعه قطعه می نمودند چنين الفاظ ركيكه در شأن مظاهر احديّه از لسان معتقله كليله ات جاری نمی شد. مرشدت هم از اين حرف ها بسيار گفته و همين سيّد محمّد به او استهزاء مي نمود. حمد محبوبی را كه امثال آن وجود را از عرفان مظاهر خود محروم نموده و از حلاوت حبّ ممنوع داشته. آيا نشنيدی كه خاتم انبيا - روح ما سواه فداه - در مدّت بيست سال جان مباركش در دست اعدا مبتلا و در هيچ شب اميد صبح نبود و در هيچ صبح اميد شب نه؟ فو الله در كلّ احيان منتظر و آمل كه جان در ره دوست ايثار نمايد و به رفيق اعلی[۳۰۱]شتابد. (edit)	I swear by the same manifestations of the glory of sanctification that if there was love in you in general, if all your pillars were cut into pieces with fine threads, such rakish words would not have flowed from the tongue of the captive of your crown. Murshidt also said a lot of these words and the same Sayyid Muhammad mocked him. Praise be to the beloved who has deprived the likes of the existence of the mysticism of its manifestations and forbidden the sweetness of love. Didn't you hear that the seal of the prophet - our soul, except sacrifice - during twenty years, his blessed life was in the hands of the enemy, and there was no hope for the morning in any night, and no hope for the night in any morning? God always waits and hopes that he will sacrifice his life on the path of his friend and hasten to the supreme companion [301]. (edit)	I swear by those manifestations of sanctified glory, that if you had a shred of love in you, even if all your limbs were cut off with swords piece by piece, such despicable words would not flow from your captive tongue about the manifestations of divine unity. Your guide has spoken much of these words, and the same Sayyid Muhammad mocked him. Praise be to the Beloved who has deprived the likes of that existence from the knowledge of His manifestations and forbidden them from the sweetness of love. Have you not heard that the Seal of the Prophets - may our souls be sacrificed for him - spent twenty years with his blessed life at the mercy of enemies, with no hope for the morning in any night and no hope for the night in any morning? By Allah, at all times he was waiting and hoping to sacrifice his life in the way of the Beloved and hasten to the highest companionship. (edit)
563	ای زاغ ارض جرزه، حكايت از طوطی مصر احديّه منما! ای طنين ذُباب، از صرير قلم اعلی ذكر مكن كه عرض خود مي بری و زحمت ما مياری. آيا نشنيده كه حسين بن علیّ - روح من فی ملكوت الإبداع فداهما – به چه شوق و اشتياق جان در ره حقّ باخت؟ و اگر بگوئی چنانچه ملحدين گفته اند كه بين يدیّ اعدا مبتلی شد و چاره جز كشته شدن نداشت، هذا القول بغیٌ مِنك و مِنهم علی الله المهيمن القيّوم. چه كه در حينی كه از مدينه حركت مي فرمود به همين نيّت و اراده حركت فرمود. فو الله به شوق لقاء محبوب حركت نمود و طلباً لوصاله قطع مراحل فرمود. چنانچه در حين خروج آن جمال احديّه از مدينه، مخصوص وداع به روضه مقدّسه ساذج وجود مِن الغيب و الشّهود، جدّ مطهّر خود، تشريف برده و به اين كلمات ابدع احلی ناطق: (edit)	O raven of the land of Jarzah, the story of the parrot of Egypt is one manma! O Tanin Dhubab, don't mention from the voice of the supreme pen that you are taking your burden and causing us trouble. Hasn't he heard that Hussain bin Ali - my soul in the kingdom of creation of Fadahma - lost his life in the way of his passion? And if you say, as the atheists have said, that he fell ill at the hands of the enemy and had no choice but to be killed, then this is a false statement. When he was moving from Medina, he moved with this intention and will. Fu Allah moved with the excitement of meeting his beloved and asked for peace. If, during the departure of that beautiful man from Medina, he specially bid farewell to the holy shrine of Saadj, the Exalted One of the Unseen and the Witnesses, his pure ancestor, and said these words of Ibadah Ahli Natik: (edit)	O crow of the barren land, do not speak of the parrot of Egyptian unity! O buzzing of a fly, do not mention the sublime pen's rustle, for you only speak of yourself and cause us trouble. Have you not heard how Husayn ibn Ali - may my soul be sacrificed for them in the realm of creation - sacrificed his life for the truth with such longing and passion? And if you say, as the disbelievers have said, that he was afflicted by the hands of enemies and had no choice but to be killed, this statement is a wickedness from you and them against Allah, the Guardian, the Self-Subsisting. For at the time when he left Medina, he moved with this very intention and determination. By Allah, he moved out of the longing for meeting his Beloved and seeking union with Him, traversing the stages. As when that singular beauty departed from Medina, specifically bidding farewell to the sacred shrine of the innocent existence, from the unseen and witnessed, his honored grandfather, he honored it with his presence and spoke these most beautiful and inventive words: (edit)
564	(و أنت تعلم، يا محبوبِ، ما أردت لوجه الله معتمداً. فإنّ الصّبر منقطع منّی لحبّی جمالَ الله منكشفاً. و أنت تعلم ما أراد إبن الزّناء فی دمی متعمّداً. لا و حضرةِ عزّك، لا أبايع به لا خفيةً و لا جهراً. الله قرِّب يومَ دمی، ثمّ دمعی علی التّراب متّكئاً! فيا ليت يومی يوم دمی كنت بالثّری منعطشاً.) تالله برائحة مِن روائح الّتی هبّتْ مِن رضوان[۳۰۲]حبّه للّه محبوبه عُطّر كلُّ الوجود و إستجذب أهل ممالك الغيب و الشّهود. و مِن كلماته فی ذلك المقام تحيّرتْ أهل ملاء الأعلی و كلّ الوجود ناح نوحَ المشتاقين و بكی بُكاء العاشقين. و بنار حبّه إشتعلتْ مشاعل الحبّ بين الأرض و السماء. و بتوجّهه إلی أرض الطفّ لفداء نفسه للّه قد توجّهتْ الممكنات إلی شطر الله. ولكن اين مقام را محبّ خالص و عاشق صادق ادراك نموده ومی نمايد. و قد جعله الله فوق عرفانك و عرفان مرشديك. (edit)	(And you know, O Beloved, what I wanted for the sake of God reliably. For patience is cut off from me because my love for the beauty of God is revealed. And you know what the son of adultery wanted in my blood intentionally. No, Your Majesty, I do not pledge allegiance to him, neither secretly nor openly. God is near On the day of my blood, then my tears on the ground reclining! I wish that on the day of my blood I was thirsty in the soil.) By God, with a scent from those that blew from Radwan[302] His love for God, His Beloved, perfumed all existence and attracted the people of the kingdoms of the unseen and the witnesses. And from his words in that station, the people of the Most High and all existence were perplexed, the longing mourned, and the lovers wept. And the fire of his love ignited the flames of love between the earth and the sky. And by his heading to the land of At-Taff to redeem himself for God, the possibilities were directed to God's side. But where is the station of a sincere lover and a sincere lover who realizes his ideals and what we support? And God made it above your knowledge and the knowledge of your guides. (edit)	(And you know, O my Beloved, what I intended for the sake of Allah, relying on Him. Indeed, patience has been severed from me, for my love for the beauty of Allah has been unveiled. And you know what the illegitimate one intended for my blood, deliberately. No, by Your Majesty, I will not give allegiance to him, neither secretly nor openly. May Allah hasten the day of my blood, then my tears shed on the dust, reclining! Oh, how I wish on the day of my blood, I were thirsty in the dust.) By Allah, the fragrance of the scents that wafted from the pleasure of His love for Allah perfumed the entire existence and attracted the inhabitants of the realms of the unseen and witnessed. And from his words at that station, the people of the highest celestial assembly were bewildered, and all existence wailed the lament of the longing ones and wept the tears of the lovers. And with the fire of his love, the torches of love were ignited between the earth and the sky. And with his turning towards the land of Taff to sacrifice himself for Allah, all possibilities turned towards the direction of Allah. But only a sincere lover and a truthful devotee have comprehended and will comprehend this station. And Allah has made it above your understanding and the understanding of your guide. (edit)
565	خذ زمامك، يا أيّها المستهزء بالله و أحبّائه و أصفيائه و أودّائه! و إنّ هذا الحسين يقول حينئذٍ: قد جعل الله هذا السّجنَ أرضَ الطّفّ لنفسی، و حينئذٍ أكون حاضراً لسيوف القضاء و مشتاقاً لسهام البلاء، و لن أخاف مِن أحد و لن أفرّ مِن نفس و لن أستر وجهی، و إنّه كان مستضيئاً بين السّموات و الأرضين. و أقول: يا أيّها السّنان، هَلُمَّ بسنانك! و يا أيّها الخولی، فأت برمحك! و يا أيّها الشّمر، أسرُع بخنجرك! و إنّی أنفقتُ نفسی و روحی و ذاتی فی سبيل الله المهيمن العزيز القيّوم. در كلّ ايّام منتظر شهادت بوده و هستم. (edit)	Take your reins, you mockers of God and His beloved, His pure, and His servants! And this Hussein says at that time: God has made this prison a pleasant land for myself, and at that time I will be ready for the swords of judgment and longing for the arrows of calamity, and I will not fear anyone, nor will I flee from a soul, nor will I cover my face, and that he was shining between the heavens and the earth . And I say: Oh teeth, bring your teeth! And O Khawli, bring your spear! And O shimmer, hasten with your dagger! And I spent myself, my soul, and myself in the cause of God, the Dominant, the Mighty, the Subsisting. Every day, waiting for the testimony of his will and his will. (edit)	Take your reins, O you who mock Allah and His beloved ones, His chosen ones, and His devoted ones! And indeed, this Hussein says at that time: Allah has made this prison the land of Taff for my soul, and at that time I will be ready for the swords of fate and longing for the arrows of calamity, and I will not fear anyone, nor will I flee from myself, nor will I hide my face, and indeed, it was shining between the heavens and the earths. And I say: O spear, come with your spear! And O Khuli, come with your lance! And O Shemr, hasten with your dagger! Indeed, I have spent my soul, my spirit, and my essence in the way of Allah, the Guardian, the Mighty, the Self-Sustaining. In all my days, I have been and am waiting for martyrdom. (edit)
566	و مطّلعم آنچه تو به اغوای شجره فساد به بعضی از اركان گفته، ولكن بدان كه عمل حقّ از دونش واضح و ممتاز بوده و در هيچ امری[۳۰۳]با احدی شبيه نه. او است مظهر توحيد ومطلع تفريد مابين عباد. در وقتی كه جمال ابهی در مدينه كبير وارد شدند چند فردی فرموده اند، بعضی از آن در اين مقام ذكر می شود، لعلّ تتذكّر و تخشی و تمسك قلمك عن المفتريات، و لعلّ تكون من الرّاجعين و التّائبين إلی الله الّذی خلقك و خلق كلّ شیء و كلّ إليه لَمِن الرّاجعين، و آن اين است: (edit)	And I am aware of what you have said to some of the members by the temptation of the family of corruption, but know that the act of right is clear and distinguished from his knowledge and in no way [303] is similar to anyone else. He is the embodiment of Tawheed and the source of separation between worshipers. At the time when Jamal Abhi entered Medina Kabir, several people said, some of them are mentioned in this position, maybe you will remember and stick to your pen from the muftriat, and maybe I am the returnee and the penitent to Allah, the Creator and Creator of all things. And all to Him is the mercy of those who return, and it is this: (edit)	And I am informed of what you have said to some of the pillars, under the seduction of the tree of corruption. But know that the act of truth is clear and distinguished from ignorance, and it is not similar to anyone in any matter. He is the manifestation of unity and the source of individuation among the servants. At the time when the glorious beauty entered the great city of Medina, a few individuals have said, some of which are mentioned in this position, perhaps you will remember, and fear, and hold your pen from the fabrications, and perhaps you will be among those who return and repent to Allah, who created you and created everything, and all return to Him. And that is this: (edit)
567	ای صبا از پيش جانان يك زمان خوش بران تا كوی آن زورائيان پس بگويش كی مدينه كردگار چون بماندی چون كه رفت از برت يار يار تو در دست اعدا مبتلا چون حسين اندر زمين كربلا يك حسين و صدهزارانش يزيد يك حبيب و صد ابوجهل عنيد چون كليم اندر ميان قبطيان يا چه روح الله ميان جاحدان همچه يوسف اندر افتاده به چاه آن چهی كه نبودش پايان و راه (edit)	O Saba, take a happy time from the ancestors until the end of those Zuraians So tell him who is Madina Kordgar why you stay because he left you friend My friend, you are in the hands of enemies like Hossein in the land of Karbala One Hossein and his hundred thousand, Yazid, one Habib and one hundred Abu Jahl Enid If Kalim is among the Copts or if Ruhollah is among the unbelievers Even Yusuf fell into the well of what was not the end and the way (edit)	O breeze, for a moment, pass by the abode of those noble ones, Then tell them, when the Creator left your side, how did you remain in Medina? Your beloved, like Hussein, is afflicted in the hands of enemies, On the land of Karbala, like Hussein. One Hussein and a hundred thousand Yazids, One beloved and a hundred stubborn Abu Jahls. Like Moses among the Egyptians, Or the Spirit of Allah among the deniers. Like Joseph, fallen into a well, That well which had no end or path. (edit)
568	فرمودند آنچه ظاهر شده كه شده و مابقی هم ظاهر خواهد شد. و ما كان مؤسّسه إلاّ الّذين إفتروا عليه بين العباد و إنّک أحد منهم و كان علم الله علی ما فعلتم محيط. و حينئذٍ يقول: يا ملاءَ البيان، إنّ هذا رأسی قد كان عرياً بين السّموات و الأرض و كان منتظراً لأسيافكم، إذاً فاضربوه كيف شئتم و لا تكوننّ مِن المتوقّفين! و إنّ هذا صدری مشتاقاً لسهام البغضاء، إذاً فاضربوه كيف أردتم، يا ملأ[۳۰۴]المفترين! و إنّ هذا حنجری يشتاق خنجركم، أن إقطعوه لأنّا أنفقناه فی سبيل محبوبی و محبوب العالمين! و نشكره فی كلّ ذلك و نحمده، وإنّه لمقصود روحی وما ظهر و يظهر مِن عنده قد كان مقصودی لو أنتم من الشّاعرين. (edit)	From now on, it is very visible, and what remains is very clear. And its founder was none other than those who slandered him among the servants, and you are one of them, and God’s knowledge of what you did was encompassing. And at that time he will say: O full of eloquence, this is my head that was naked between the heavens and the earth and was waiting for your swords, so strike it as you wish and do not be of those who stop! And this is my chest longing for the arrows of hatred, so strike it as you wish, O chiefs of slanderers! And this is my throat longing for your dagger, cut it off because we spent it in the cause of My beloved and the beloved of the worlds! We thank him for all of this and praise him, and it is a spiritual intention and what appears and appears from him would have been my intention if you were among the poets. (edit)	They said what has appeared has happened, and the rest will also become apparent. It is none but those who fabricated lies against him among the people, and indeed you are one of them, and God's knowledge encompassed all that you have done. Then he says: O eloquent assembly, this head of mine has been bare between the heavens and the earth, waiting for your swords, so strike it as you wish and do not hesitate! And indeed, this chest of mine longs for the arrows of hatred, so strike it however you want, O assembly of fabricators! And indeed, this throat of mine yearns for your daggers; cut it, for we have spent it in the path of my beloved and the beloved of the worlds! And we thank Him in all of this and praise Him, and it is indeed the purpose of my soul, and what has appeared and will appear from him has been my purpose if only you were among the poets. (edit)
569	بدان كه شأن انبيا بلندتر از آن است كه امثال تو بتوانند ادراك نمايند. و آن شموس احديّه لازال به شوق و اشتياق الهی بوده اند و آنچه در سبيل محبوب بر آن نفوس قدسی وارد كلّ راضی و شاكر بوده اند. و دقيقه در تبليغ امر الله اهمال نفرموده اند. آيا نشنيدی كه نوح چه مقدار در امر الله نوحه نمود؟ در كلّ ايّام مقابل قوم مي ايستاد و ناس را به شريعه عزّ ربانيّه دعوت مي فرمود. و در هر يوم بعد از تبليغ به شأنی بر ايذای آن مظهر امر مبالغه و اصرار می نمودند كه وصف آن ممكن نه. و در بعض ايّام از شدّت بلايا كه بر آن حضرت وارد مي آمد گمان موت می نمودند. كلّ اين امور را حبّا للّه حمل مي فرمودند. و اگر از خوف انبيا ذكری در كتاب ديده، چنانچه در مقدّمه كليم در كتاب الله مسطور، امر او را نه تو و نه مرشدينت هيچ كدام ادراك ننموده ايد. اگر بخواهی ادراك نمائی فاسئل لِيبيّن الله لك ما عنده و إنّ عنده علم كلّ شیء و علم السّموات و الأرضين. (edit)	Know that the dignity of prophets is higher than people like you can understand. And those suns have always been full of divine enthusiasm and enthusiasm, and they have been satisfied and grateful for what the holy souls have done for the sake of the beloved. And they have not neglected to preach the command of Allah. Didn't you hear how much Noah lamented about Allah's command? He used to stand in front of the people all the days and invite them to the Sharia of Ezz Rabbaniyyah. And every day after the preaching, they exaggerated and insisted that it was impossible to describe it. And in some days, they thought he would die due to the severity of the calamities that befell him. They used to carry all these things for the love of God. And if he saw a mention of the fear of the prophets in the book, as in the introduction of Kalim in the book of God, neither you nor your mentors understood his command. If you want to understand, ask Allah to show us that He has the knowledge of all things and the knowledge of the heavens and the earth. (edit)	Know that the status of the prophets is beyond the comprehension of the likes of you. The suns of divine unity have always been yearning and longing for the Divine, and whatever has been imposed on those sanctified souls in the path of their Beloved, they have accepted and been grateful for. They have not neglected a moment in propagating the cause of God. Have you not heard how much lamentation Noah made in the cause of God? Every day, he would stand before his people, inviting them to the divine law. And every day after preaching, they would excessively and persistently insult and harass that Manifestation of God's Cause in a manner that is indescribable. In some days, due to the intensity of the calamities that befell him, they thought he was going to die. He bore all these matters for the love of God. And if you have seen mention of the fear of the prophets in the Book, as in the case of Kalim in the Book of God, neither you nor your guides have comprehended His cause. If you want to comprehend, ask the One who will clarify God's matter for you, for He has knowledge of everything and knowledge of the heavens and the earth. (edit)
570	و امّا حكايت ذكريّا، مقدّمه او را اگر شنيده[۳۰۵]قدری تفكّر كن كه از همان حكايت تفصيل معلوم می شود. و اين عبد مصلحت نديده كه آنچه از منبع علم لدنّی افاضه شده مذكور دارم. آن قدر بدان كه جميع انبيا در كمال اشتياقْ جان در سبيل حقّ تسليم نموده اند. و بعضی هم كه به شهادت ظاهريّه نرسيده اند در باطن به آن نفوس مقدّسه سمّ داده اند و يا به تلبيسات ديگر، و علمه عند ربّی. چنانچه مرشدت و الله الّذی لا إله إلاّ هو كه به همين امور مشغول شد، ولكنّ الله حفظ مظهر نفسه بسلطانه و إنّه لهو المقتدر القدير. (edit)	And if you have heard the story of Zachariah, his introduction [305], think about it for a while, the details will be clear from that story. And this slave did not consider it expedient that I have what has been mentioned from the source of Ladeni science. Know that all the prophets surrendered their lives for the sake of the truth. And some who have not reached outward martyrdom have poisoned those holy souls inwardly, or with other disguises, and scholars with the Lord. If your mentor and Allah, the Most High, there is no god, he was engaged in these matters, but Allah preserves the manifestation of His Self in His Majesty, and indeed He is the Mighty and Mighty. (edit)	As for the story of Zechariah, if you have heard [305] his introduction, ponder a little so that the details become clear from that story. This humble servant does not see any benefit in mentioning what has been revealed from the source of divine knowledge. Just know that all the prophets have, in the utmost longing, surrendered their lives in the path of truth. And some, who have not reached the apparent martyrdom, have given poison to those sanctified souls or have been subjected to other deceptions, and their knowledge is with my Lord. As your guide, by God, there is no god but He, who was engaged in these matters, but God preserved His Manifestation with His sovereignty, and indeed, He is the All-Powerful, the Omnipotent. (edit)
571	و امّا حكايت نقطه اولی - روح ما سواه فداه – وقتي كه از فارس با چاپار متعدّده آن هيكل ربانيّه را مي آوردند كه به آذربايجان ببرند بعضی از اصحاب، از جمله جناب عظيم - عليه بهاء الله -، نوشتند به بعضی از احبّای ساكنه در ارض طا كه ما همرهان را راضی نموده ايم كه قدری زخارف بدهيم و حضرت را در شب از ما بين آن قوم برده و مستور داريم. و اين امر را در پيشگاه حضور اقدس اعلی جلّ كبريائه معروض داشتند، آن جمال احديّه تبسّم فرمودند. و از تبسّم مبارك اصحاب چنان ادراك نمودند كه راضي اند به آنچه اراده نموده اند. و بعد از اجتماع اسباب در وقتي كه در كلين تشريف داشتند در محضر[۳۰۶]اقدس معروض داشتند كه امشب بايد از ما بين اين قوم تشريف ببريد. مجدّد تبسّمی فرمودند و فرمودند: "جبل آذربايجان هم قسمتی دارد." هذا مِن فعل الحقّ و ظهر مِن الحقّ و كان علی الحقّ و سطع منه رائحة الحقّ. ولكن أنت و أمثالك لا تجدن و تكوننّ من الغافلين. (edit)	And as for the story of the first point - our soul except for sacrifice - when they were bringing the Holy Temple from Fars with many chapar to take it to Azerbaijan, some of the companions, including the Most High - Bahá'u'lláh - peace be upon him, wrote to some of the friends living in the land. Until we have satisfied the companions to give some decorations and we have taken the Prophet away from us at night among those people and hidden him. And they presented this matter in front of the presence of His Holiness, the Most High, that Majal Ahadiya smiled. And from Mubarak's smile, the Companions realized that they are satisfied with what they wanted. And after the assembly of the things, when they were celebrating in Klin, they had a proposal in the presence of the holy people that tonight you should celebrate with us among this people. They smiled again and said: "Mount Azarbayjan also has a part." This is from the act of truth, and it is noon from truth, and it was upon truth, and the fragrance of truth emanated from me. But you and the likes don't find me and are oblivious to me. (edit)	As for the story of the first point - may our souls be sacrificed for him - when they were bringing that divine structure from Persia with multiple couriers to take it to Azerbaijan, some of the companions, including the esteemed Mr. Azim - upon him be the glory of God -, wrote to some of the friends residing in the land of Ta that they had persuaded the accompanying people to give some decorations and to take His Holiness away from them among those people at night and keep him concealed. They presented this matter to the most holy and exalted presence, and the unique beauty smiled. From the blessed smile, the companions realized that they agreed with what they intended. After gathering the necessities, when they were in Kolin, they presented to the most holy presence [306] that they should leave among these people tonight. He smiled again and said, "Mount Azerbaijan also has a share." This is an act of truth and has appeared from the truth, and was based on the truth, and the fragrance of truth emanated from it. However, you and your likes do not find it and are among the heedless. (edit)
572	فرمودند كه بنويس به آن نفس كه يك سخن للّه گفته می شود استماع نما! به عداوت اين مسجون هتك حرمت انبيا مكن و ستر عظمت را شقّ منما و حرمة الله را ضايع مكن! خف عن الله الّذی خلقك و كلّ شیء و لا تكن من المفترين علی أنبياء الله و أمنائه و أصفيائه! فو الّذی نفسی بيده، كلّ واحد منهم فی كلّ يوم ينادی ربّه و يقول: "ياليت لی ألف روح و ألف جسد و ألف نفسٍ لأفديها فی سبيلك، يا محبوب العالمين و يا مقصود المشتاقين و يا وله صدور العاشقين!" و اگر هم بخواهی در اين مقامات مثالی بزنی به نفس اين مسجون راجع كن مثل افعال ديگر كه راجع نموده. اذيال عصمت الهی را به غبار نفس و هوی تيره مكن! هذه نصيحة منّی عليك، إنْ سمعت فلنفسك و إن أعرضت فعليها. و كان الله بنا و بك رقيب و شهيد. (edit)	For the sake of God, how much you want to listen to! He has enmity, where is he imprisoned? You disrespected a prophet and concealed his greatness. Fear God, who created you and everything, and do not be of those who slander God's prophets, trustees, and chosen ones! By Him in whose hand is my soul, every one of them every day calls out to his Lord and says: “I wish I had a thousand souls, a thousand bodies, and a thousand souls to sacrifice for your sake, O beloved of the worlds, O destination of the longing, and O possessor of the breasts of the lovers!” And if they are wicked in these exemplary shrines, they will be in the same place where they are imprisoned. Go back, be like the actions of Decker, and go back to his example. The tail of Ismat Allah Ra has the dust of a soul and the whim of its pace is possible! This is an advice from me to you, if you listen, then it is for yourself, and if you turn away, then it is for you. And God was with us and with you a watcher and a witness. (edit)	He said, "Write to that soul who is said to listen to a word for the sake of God! Do not violate the sanctity of the prophets by being hostile to this prisoner, do not tear apart the veil of majesty, and do not waste the sanctity of God! Fear the God who created you and everything, and do not be among those who attribute lies to the prophets of God, His trustees, and His chosen ones! By the One in whose hand is my soul, each of them calls upon their Lord every day and says, 'I wish I had a thousand souls, a thousand bodies, and a thousand lives to sacrifice in Your way, O Beloved of the worlds, O Desired of the yearning ones, O the passion of the hearts of the lovers!' And if you want to give an example in these stations, refer to the soul of this prisoner as you did with the other actions. Do not turn the shadows of divine protection into the dust of your dark desires and ego! This is my advice to you, if you listen, it will be for your own sake, and if you turn away, it will be against it. And God is watchful and a witness over us and you." (edit)
573	بشنو ندای اين عبد را و نصيحت كن آن مفترين را! بس است در تضييع كوشيدند. امر به جائی رسيده[۳۰۷]كه نزد كلّ نفوس رفته متّصلا افترا گفته و مي گويند. قل: خافوا عن الله و لا تفتروا عليه! أنِ إتّقوا فی أنفسكم، إنّه حفظكم فی سنين معدودات و ستر أعمالكم و أفعالكم. و أنتم لما إطمئنّتم فی أنفسكم خرجتم عن خلف القناع و إفتريتم عليه بما لا إفتری به أحد مِن المفسدين. و يشهد بذلك لسان الله الملك المقتدر العزيز الكريم. (edit)	What is my call for Abdul Ra and my advice to be slandered! Just turn around to waste Koshidend. He commanded him to come to his master[307] so that we would increase all the souls of his companionship, connected, having separated his soul and mi guiding. Say: Fear God and do not fabricate against Him! Beware of yourselves, for He has protected you for a number of years and covered your deeds and actions. And you, when you were satisfied with yourselves, came out from behind the mask and fabricated against him what no one of the corrupters has fabricated. And the tongue of God, the King, the Mighty, the Mighty, the Generous, testifies to that. (edit)	Listen to the call of this servant and advise those fabricators! It is enough that they have tried to waste (time). The matter has reached a point[307] where they have gone to every soul connected (to the faith), spreading lies and saying (false things). Say: Fear God and do not fabricate against Him! Be cautious within yourselves, for He has protected you for a limited number of years and concealed your deeds and actions. And when you felt secure within yourselves, you stepped out from behind the mask and fabricated against Him with what no one among the corrupt would fabricate. And the tongue of God, the Sovereign, the Omnipotent, the Mighty, the Generous, bears witness to that. (edit)
574	قوله - عظم مكره و كبره -: مذكور نموديد كه جناب ميرزا به تنهائی قيام در امر حقّ نموده. از كجا بايد تميز داد كه اين قيام به جهت ارتفاع امر الله بوده و يا به جهت حبّ جاه و رياست و شوكت و ثروت؟ بلی، قيام در امر الله اشخاصی نمودند كه در مازندران علف و چرم خوردند، نه اشخاصي كه در بغداد و جای ديگر ايّام و ليالی در صرف چای با سماور و اوضاع و دستگاه با رفقا و خدم و قهوه خان ها با اجامر و اوباش و صحبت های لا طايل و نهار و غذاهای رنگين به سر رود و همّت مصروف اطعمه و شيريني ها و مهماني ها شود و اصحاب در بلد جمع شده راحت نمايند چه قيام در امر الله شده؟ (edit)	Qoleh - Azm Makra wa Kabra -: You mentioned that Mr. Mirza alone was right in the matter of Qiyaam. From where should it be clear that this rebellion was for the height of Allah's command or for the sake of love, leadership, shock and wealth? Yes, people who ate grass and leather in Mazandaran rebelled, not people who spent days and nights in Baghdad and other places having tea with a samovar and the situation and apparatus with friends and servants and coffee houses with people and mobs and talking. La Tayil, lunch and colorful foods will go to the head, and the effort will be busy with food, sweets and parties, and the companions will gather in the country to relax. (edit)	He said - magnify His plan and exalt it -: You mentioned that Mirza alone rose in the cause of truth. From where should it be distinguished whether this uprising was for the exaltation of the cause of God, or for the love of rank, leadership, power, and wealth? Indeed, those who rose in the cause of God were individuals who ate grass and leather in Mazandaran, not those who in Baghdad and other places spent days and nights consuming tea with samovars, enjoying circumstances and apparatus with companions, servants, and coffee houses with rogues and vagabonds, and engaging in pointless conversations. (They did not spend their time) having colorful lunches and dinners, and devoting their efforts to food, sweets, and feasts, and making their companions who had gathered in the city comfortable. What kind of uprising in the cause of God is this? (edit)
575	يشهد بذلك كلّ الذّرّات لو نفسك الخبيثة تكون مِن المنكرين: بعد از مقدّمه ارض طا نار حبّ الهی در كلّ قلوب مخمود و سراج ودّش[۳۰۸]در افئده عارفين خاموش، چنانچه در سنين اوليه كه در عراق وارد شدند ابداً هبوب ارياح امر از جهتی نوزيده و نفحات قميص محبّت رحمن از شطری استشمام نشده. بشأنی امر صعب بوده كه كلّ قلوب مضطرب و اكثری از نفوس متزلزل. و اگر هم در بعضی از ديار بعضی انفس معدوده بوده، مخمود و محتجب و مستور. تو انصاف ده كه در مقابل اعدا كه ايستاد؟ آن وقت نه عزّتی بود و نه نفوسی تا رياست محقّق شود، لذا بنفسِهِ وحده در عراق ساكن. (edit)	All the particles bear witness to this, lo nafsq al-khabitha tekan min al-munkarin: after the introduction of the land of the throne, the love of God in all the hearts of Mahmoud and Siraj and Dash [308] in the silence of the mystics, as in the early years when they arrived in Iraq, the air of Ariah has never been new in any way. And the fragrance of the shirt of Rahman's love has not been smelled by a camel. It is a difficult matter because all hearts are anxious and most of the souls are shaken. And even if there are few souls in some countries, they are reluctant and secretive. You are fair, who stood in front of Adaa? At that time, there was no honor and no soul to achieve the presidency, so the only soul resides in Iraq. (edit)	All the atoms bear witness to this, even if your wicked soul is among the deniers: After the introduction of the land of Tá, the divine love's fire in all hearts was extinguished, and the lamp of friendship was extinguished in the hearts of the knowledgeable [308]. Just as in the early years when they entered Iraq, the winds of the Cause had never blown from any direction, and the fragrances of the robe of divine love had not been smelled from any side. The matter was such that all hearts were troubled, and most souls were shaken. And even if there were a few isolated souls in some lands, they were concealed, veiled, and hidden. Be fair, who stood against the enemies at that time? There was neither dignity nor souls to establish leadership, therefore, he lived alone in Iraq. (edit)
576	و چون در نظر اهل عراق اين طايفه حقير و بی مقدار بودند، به شأنی كه جز لعن و سبّ و شتم از احدی نسبت به اين طايفه مذكور نمی شد، لذا احدی مراوده نمي نمود تا از كوثر بيان معارف الهی و سلسبيل حكم نامتناهی ربّانی مرزوق شود. محض مخالطه مدّتی به قهوه، كه در يم شط واقع بود، تشريف بردند تا آن که در آن محلّ با بعضی از اهل عراق گفتگو شد. و بعد بنای مراوده گذاردند و به شأنی امر الله معزّز شد كه كلّ به ثناء الله ناطق و به شطر مقصود مايل گشتند. ای بی بصر، اگر به قدر خفّاش بصر مي داشتی هرآينه تصديق مي نمودی كه جلوسُهُ فی القهوة فی أقلّ مِن آن لَخيرٌ منك و مِن وجودك و عمّا[۳۰۹]عملتَ و تعمل، ثمّ عمل مثلائك. (edit)	And because in the eyes of the people of Iraq, this tribe was insignificant and worthless, to the extent that no one was mentioned about this tribe except by cursing and cursing, so no one would talk to them except to express the divine knowledge and the infinite divine ruling of Marzouq. to be As soon as they got together for a while, they were treated to a coffee, which was located in Yam Shat, until they had a conversation with some Iraqi people in that place. And then they laid the foundation of the relationship and it was strengthened to such a degree that the order of God was strengthened, so that they all became eloquent to the praise of God and to the camel of the intention. O blind man, if you had the sight of a bat, you would have confirmed that sitting in a coffee shop is at least a blessing from you and your existence and all your actions and actions, then the actions of your example. (edit)	And since this group was considered insignificant and worthless in the eyes of the people of Iraq, such that nothing but curses, insults, and slander was mentioned about this group, no one would engage with them so that they could be blessed with the abundance of divine knowledge and the never-ending divine commandments. They just went to a coffee house, which was located on the shore, to mingle for a while, and there they talked to some people from Iraq. Afterwards, they began to engage with others, and the cause of God was so honored that everyone spoke in praise of God and turned towards our goal. Oh, sightless one! If you had vision even to the degree of a bat, you would still acknowledge that sitting in the coffeehouse for a short time is better than you and your existence and what you have done and are doing [309], and then the actions of those like you. (edit)
577	چه قدر مشابه است اين اعتراض تو با اعتراضاتي كه يهود به عيسی بن مريم نمودند، كه اعتراضاً عليه مي گفتند كه اين ناصری در عشارخان ها با عشّار مجالس است. صدّق محبوبی و محبوب العارفين كه بايد آنچه از قبل در ازمنه كلّ رسل ظاهر شده در اين ظهور بدع ربّانی ظاهر شود، الحرف بالحرف. و علاوه بايد نفوسی در اعراض قيام نمايند كه اشرّ نفوس جميع اوّلين و آخرين باشند، چنانچه مشاهده می شود. ولكن چون تو بالمرّة از بصر ظاهريّه و باطنيّه محرومی، لذا منكر تشعشعات انوار شمس حقيقت و معانی بوده و خواهی بود. (edit)	How similar is this objection of yours to the objections that the Jews made to Isa bin Maryam, who protested against him by saying that this Nazarite is among the Ashar Khans with the Ashar Majlis. It is the truth of the beloved and the beloved of the learned that what has already appeared in the test of the Prophet must appear in this emergence of the divine heresy, letter by letter. And in addition, there must be people who are the first and last of all the worst people to rise in the disease, as can be seen. But because you are always deprived of external and internal vision, therefore you are and will be a denial of the rays of the sun's rays of truth and meaning. (edit)	How similar is your objection to the objections that the Jews made against Jesus son of Mary, as they objected that this Nazarene was socializing in tax collectors' houses with tax collectors. Indeed, the beloved and the beloved of the knowledgeable must manifest in this divine revelation what has appeared in the past during the times of all the messengers, letter by letter. Moreover, there must be souls who rise in opposition, who are the worst souls of all the first and the last, as is observed. However, since you are utterly deprived of both outward and inward sight, you have been and will continue to be a denier of the radiance of the lights of the sun of truth and the meanings. (edit)
578	و بعد از علوّ امر در آن ارض از اطراف قلوب صافيه مقدسه بشطر احديّه توجّه نمودند و هر نفسی بين يدی حاضر، چه از اهل عراق و مادونش، از آنچه سؤال نمودند به مقصود خود فائز گشتند. ولكن از انكار خفّاش انوار شمس محجوب نگردد، چنانچه از انكار تو غلّاً للّه و إعتراضاً عليه و إعراضاً منه انوار وجه مستور نماند. و در آن مدّت توقّف در عراق ساعتی آسايش نبوده و آنی راحت مشاهده نگشته. چه كه اعدا از كلّ اطراف در كمين بودند و خود تو دانسته انكار مي نمائی. أنت[۳۱۰]مِن الّذين عرفوا نعمة الله، ثمّ أنكروها. قل: ويل لك يا أيّها المشرك المردود. (edit)	And after the rise of the matter in that land, they paid attention from around the hearts of the holy Safia, and every soul present, both from the people of Iraq and beyond, received their purpose from what they asked. However, the lights of the sun should not be hidden from the denial of the bat, if the lights of the face are not hidden from the denial of God's grain and objections against it and objections from me. And during that period of stay in Iraq, there was not an hour of comfort and no easy observation. What if enemies were lurking all around and you knowingly deny it. You [310] are among those who know the blessings of God, then they deny them. Say: Woe to you, O you unbelievers. (edit)	And after the exaltation of the Cause in that land, pure and sanctified hearts from all directions turned their attention to the divine unity and every soul present, whether from the people of Iraq or beyond, achieved their goal by asking questions. However, the denial of a bat does not obstruct the lights of the sun, just as your denial, by God's grace, objection to Him, and turning away from Him, does not conceal the hidden lights. And during that period of staying in Iraq, there was not a moment of comfort or rest, as enemies were lying in ambush from all sides, and you yourself knew and denied it. You are [310] among those who recognized the blessings of God, and then denied them. Say: "Woe to you, O rejected polytheist." (edit)
579	و در بعضی ايّام چنان مذكور می شد كه مأمور شده اند اين طايفه را گرفته به ارض طا بفرستند، مخصوص جمال ابهی امر فرمود كه كلّ از عراق بروند. و اين حكم محكم را به شأنی جاری فرمودند كه زين العابدين خان معروف آمده بين يدی حاضر و توسّط از آسيّد حسين قنّاد نمود كه خروج او موقوف شود و اذن توقّف بفرمايند. ابداً اذن داده نشد، او هم از عراق خارج شد. فرمودند: دوست مي دارم كه بلايای كلّ را وحدة حامل شوم و به اين عبد وارد نمايند آنچه را اراده نموده اند و احبّای الهی محفوظ مانند. و تو مفتری به چنين كلمات شمس تقديس و انقطاع را به عبارات غلّيه مي آلائی. آخر نشنيدی كه در دو سنه آخر در عراق چه واقع شد و چه وارد گشت، به شأني كه اكثر ناس و جميع علما به معارضه برخواستند؟ خود انصاف ده در همچه حالتی اميد جان از برای نفسی باقی تا فكر رياست نمايد؟ فعل حقّ بر امر حقّ برهان و گواه و شاهد بوده و خواهد بود. (edit)	And in some days, it was mentioned that they were ordered to take this tribe and send them to the land of Ta, especially Jamal Abiy ordered them all to leave Iraq. And they gave this firm ruling in a valid manner that the famous Zain al-Abidin Khan came to the present and requested through Asid Hossein Qanad that his departure be stopped and that they give permission to stop. Permission was never given, he also left Iraq. He said: I would like to be the sole bearer of all the calamities and let this servant receive what they have willed and be like the loved ones of God. And you blaspheme with such words of Shams, the sanctification and separation of the sun with loud expressions. After all, haven't you heard what happened and what happened in Iraq in the last two years, to the extent that most of the people and all the scholars started to oppose? Be fair to yourself, in any case, there is no hope left for the mind to rule? The act of right on the matter of right has been and will be a proof, a witness, and a witness. (edit)	And on some days, it was mentioned that they had been ordered to capture this group and send them to the land of Ta, especially the Baha'i leader who ordered everyone to leave Iraq. And they tried to enforce this strict order in such a way that Zain al-Abidin Khan, a well-known figure, came before them and asked through Asiyid Husayn Qannad to allow him to stay and grant permission for his delay. However, permission was never granted, and he too left Iraq. They said: "I would like to bear the calamities for everyone, and let them inflict upon this servant what they have intended, so that the divine loved ones remain safe." And you, a slanderer, defile such words of the Sun of sanctity and detachment with your foul expressions. Haven't you heard what happened in the last two years in Iraq, and what took place, to the extent that most people and all the scholars rose in opposition? Be fair to yourself, in such a situation, how can one still have hope for life and think of leadership? The act of truth upon the matter of truth has been and will always be the evidence, witness, and testimony. (edit)
580	نفسی را كه از جميع مَن فی الأرض منقطع و ظاهراً باهراً چون شمس ما بين اعدا مشرق و مضیء و از كلّ اطراف سهام بغضا[۳۱۱]بر جسد مباركش وارد، مع ذلك شرم ننموده و نوشته آنچه را كه حقايق كلّ شیء نوحه نموده اند. و از اينها گذشته بلايای جمال احديّه را در عراق نشنيدی، در ارض طا چه مي گوئی، ای بی خبر و بی بصر؟ همين ميرزا يحيی با سليمان خان در دزاشوب بودند و بعد آمده به ارض طا در خانه سليمان خان چند روز مستور بود. و بعد كه اسباب فساد جمع شد فرار نمود تا آن که واقع شد آنچه واقع شد. و حضرت ابهی واضحاً مشهوداً در مقرّ خود ساكن، چنانچه آمدند و دستگير نمودند، با آن که و الله الّذی لا إله إلاّ هو كه در همان ايّام از ارض طفّ مراجعت فرموده بودند و ابداً اطّلاع نداشتند. چهار ماه متوالی در اغلال و سلاسل بوده و ضرّ آن ايّام احتياج ذكر ندارد كه چه وارد می نمودند. (edit)	The soul that was cut off from all of us on earth, and apparently like our sun between the east and the west, and from all around the stocks, came down on his blessed body with malice, yet he did not feel ashamed and wrote what the truths of the whole thing have lamented. And apart from these, you didn't hear the calamities of Jamal Ahadiya in Iraq, what are you saying in the land of Ta, you ignorant and blind? The same Mirza Yahya was in Dezashub with Suleiman Khan, and then he came to Ariz Ta and hid in Suleiman Khan's house for several days. And after the causes of corruption were collected, he ran away until what happened happened. And Hazrat Abhi was clearly evidently living in his residence, as they came and arrested him, despite the fact that, by Allah, there is no god but him, they had returned from the land of Tufa in those days and they had no information at all. He was in chains for four consecutive months, and the harm of those days does not need to be mentioned, what they brought. (edit)	A soul who is detached from everyone on earth and who, like our Sun, shines and illuminates among enemies and is visibly radiant, yet receives shares of hatred from all sides, has not shown any shame and has written what the truths of all things have lamented. And beyond these, haven't you heard of the calamities that befell the beauty of unity in Iraq? What would you say about the land of Ta, O ignorant and blind one? Mirza Yahya and Sulayman Khan were together in Dezashub, and later, they came to the land of Ta and stayed hidden for a few days at Sulayman Khan's house. After the instruments of corruption were gathered, he fled until what happened came to pass. His Holiness, the Exalted One, was clearly visible and settled in his own residence, and as they came and arrested him, even though by God, the One who there is no god but Him, they had no knowledge that he had returned from the land of Taff during those days. He was in chains and shackles for four consecutive months, and the harm of those days does not require mentioning what they inflicted. (edit)

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