Kitab-i-Badi/Page2

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21	آنچه از حقّ ظاهر رحمت است از برای موحّدين و نقمت است از برای مشركين. نسئلُهُ بأن يَرْزُقَكَ كأساً مِن ماءِ الحيوانِ الّذی جری فی قُطْبِ الإمكان، لعلّ بها تنقطع عمّا سواه و تستقرب إلی مقرّ الّذی لا يُری فيه إلاّ أنوارُ وجهِ ربِّكَ العلیّ العظيم. و از خدا می طلبيم كه از عبادی محسوب نشوی كه لازال بر حقّ امثال اين اعتراضات را نموده اند. چنانچه به حسين بن علیّ - روح ما سواه فداه - مشركين اعتراضاً عليه نوشتند كه تو سبب تفريق اجتماع امّت شده و در دين جدّت فتنه نموده و بعضی بدعت ها گذاشته. و همين كلمات مفصّل در كتب ثبت است ملاحظه نمائيد، ديگر احتياج به ذكر اين بنده نيست. (edit)	What is from the outward right is mercy for the monotheists and punishment for the polytheists. It is my request that He provide you with a cup of the water of the animal that flows in the pole of the possible, perhaps with it you will be cut off from all other things and you will come closer to the abode of the One in which you will not enter except the light of the face of your Lord, the Most High. And we ask God that you will not be considered one of the worshipers who still protest against the rights of the likes of them. As for Hussain bin Ali - our soul save for sacrifice - polytheists wrote against him that he caused the division of the Ummah and caused sedition in the new religion and introduced some heresies. And these same detailed words are in the register books, please note, there is no need to mention this servant anymore. (edit)	What appears from the truth is mercy for the monotheists and torment for the polytheists. We ask Him to grant you a cup of the Water of Life that flows in the axis of possibility, so that you may be detached from everything other than Him and drawn closer to the abode where nothing but the lights of the Face of your Exalted, Mighty Lord can be seen. We pray to God that you may not be counted among the servants who have persistently objected to the truth like this. Just as the polytheists objected to Hussein bin Ali - may our souls be sacrificed for him - they wrote that he was the cause of the division of the ummah, had spread sedition in the religion, and introduced some innovations. These detailed words are recorded in the books; you may observe them, and there is no need for this servant to mention more. (edit)
22	از ذكر فقره آخر تكادُ أنْ تنعدمَ أركانُ كلِّ شیء، ولكنْ صَبَرَنا و نَصبِرُ بحول الله و قوّته و رجّعنا الحكمَ إلی[12]الله المقتدر المهيمن القيّوم. فتنه كه تصوّر نموده لم يزل شأن حقّ نبوده، و اين ظهورْ مخصوص ائتلاف و اتّحاد و اتّفاقِ اهل ارض ظاهر شده، كه شايد جميع امم مختلفه بر شريعه واحده جمع شوند و كلّ به تسبيح و تهليل پروردگار ناطق گردند. معلوم شد كه مُصلح و مُفسد را فرق نگذاشته، انشاء الله اميدواريم از فضل الهی كه اگر به مظاهر علّييّن عارف نشده، اقلاًّ مظاهر شياطين و مطالع سجّين و مفسدين را بشناسی. (edit)	From the mention of the last paragraph, the pillars of the whole thing are almost destroyed, but our patience and patience is with God's power and strength, and we return the judgment to [12] Allah, the Mighty, the Mighty, the All-Qayyum. The sedition that he imagined did not undermine the dignity of the right, and this appearance has appeared specifically for the alliance and union of the people of the earth, so that perhaps all the different nations will gather under a single law and all will be glorified and glorified by the Lord. It turned out that he did not distinguish between the reformer and the corrupter. God willing, we hope that if he is not aware of the divine manifestations, at least he will know the manifestations of the devils and the study of the prisoners and the corrupters. (edit)	From the mention of the last paragraph, the foundations of everything almost cease to exist, but we have been patient and we remain patient by the power of God and His strength, and we have referred judgment to God, the All-Powerful, the Dominant, the Self-Sustaining. The sedition that you have imagined has never been the cause of truth, and this Manifestation has appeared specifically for the coalition, unity, and agreement of the people of the Earth, so that all different nations may come together under one religious law and become engaged in the praise and glorification of their Creator. It has become clear that you have not differentiated between the reformer and the corrupter; God willing, we hope for the divine grace that if you have not recognized the manifestations of the Most High, at least you will recognize the manifestations of devils, and the study of the wicked and the corrupt. (edit)
23	لم يزل حقّ ناس را به اتّحاد و اتّفاق خوانده. در كلمات منزَله ملاحظه نما، تا بر تو معلوم شود! هذه الكلمةُ ما كان مِن عندك، لأنّا ظننّا بأنّك ما إرتكبتَ هذا الذَّنبَ مِن عند نفسِكَ، بلْ بما ألهمك الّذی كان كأحدٍ منّا، فلمّا إرتكب ما إرتكب أطرده الله عن ساحةِ عزّه، لذا قام علی الإعراض. قد إتّخذ لنفسه (عِجْلاً جَسَدَاً لَهُ خُوار) و يَدْعُوا النّاسَ إليه إعتراضاً علی مظهرِ نفسِ الله و إثبات الرّياسةِ لِنفسِهِ و لَهُ. كذلك كان الأمُر إنْ أنتَ مِن العارفين. (edit)	The right of people has always been united and agreed upon. Turn down the words note nama, ta bar tu maloum shaud! This word was not from you, because we thought that you did not commit this sin from yourself, but rather by what inspired you, who was like any of us, so when he committed what he committed, God expelled him from the arena of his glory, so he rose to turn away. He has taken for himself (a calf's body that has a lowing sound) and they call the people to it, objecting to the manifestation of God's soul and establishing leadership for himself and for him. The same was the case if you are of the knowers. (edit)	The truth has always called people to unity and agreement. Observe the revealed words, so that it becomes clear to you! This word was not from you, because we thought that you would not have committed this sin of your own accord, but rather because of what was inspired in you by someone who was like one of us. But when he committed what he committed, God expelled him from the arena of His glory, so he turned to opposition. He has taken for himself an idol in the form of a calf and invites people to it in objection to the Manifestation of the Essence of God and to establish leadership for himself and for it. Such was the case if you were among the knowledgeable. (edit)
24	و اين كلمات، كه كبد اصفياء از آن محترق شده، از معانی و روح عاری و خالی بوده و خواهد بود. ولكن در غمد آن كلمات عوض معانیْ اسياف شاحذه[13]مستور و سرّاً در كلّ حين به جسد امر وارد. ای كاش صاحب بصر و درايتی يافت می شد تا ادراك نمايد چه ظلمی اليوم ظاهر شده، و ظالمين تا به چه شأن بر ضرّ امر الهی ايستاده اند. ولكن نسئل الله بأنْ ينزل مِن غُمامِ أمره ما يُلْحِقُهُم بمقرّهم فی أسفل السّافلين. (edit)	And these words, which burned the liver of Asafia, were and will be empty of meaning and spirit. But in the darkness of those words, instead of the meanings of Asyaf Shahzah [13], it is hidden and secretly enters the body of the matter all the time. I wish there was a person with vision and wisdom to understand what cruelty has appeared today, and how far the oppressors have stood against the harm of God's order. But we ask God to descend from the sorrow of our Ummah and join them in their abode at the bottom of Al-Safilin. (edit)	And these words, which have set the hearts of the pure ones ablaze, have been and will remain devoid of meaning and spirit. Yet, in the sheath of those words, instead of meanings, sharp swords are hidden and secretly penetrate the body of the matter at all times. If only someone with insight and perception could be found to realize what injustice has emerged today, and to what extent the oppressors have stood against the harm of the divine cause. However, we ask God to send down from the clouds of His command what will join them in their abode in the lowest of the lowly. (edit)
25	و ديگر نوشته بودی قولك: از اين جهت خيال آن كه جوابی نويسم نداشتم. می خواستم دم فروبسته از اين مقوله سخن نگويم، حالت قيل و قال نمانده. اين دو روزه عمر لايق و قابل آن نيست كه همه به قيل و قال و جنگ و شرّ وتأويلات زوركی به جهت خواهش نفس گذرد. (edit)	And you had already written Qolek: For this reason, I had no idea to write an answer. I wanted to stop talking about this topic, there is no need to gossip. These two days of life are not worthy and capable of being spent all in gossip, war, evil and forced interpretations for the sake of the soul. (edit)	And you had also written, saying: For this reason, I had no intention of writing a response. I wanted to remain silent on this matter and not engage in gossip or hearsay. This short life is not worthy of being spent entirely on gossip, conflict, evil, and forced interpretations for the sake of satisfying one's desires. (edit)
26	كاش جواب نمی نوشتی، و اگر هم می نوشتی از خود مرقوم می داشتی، نه كلمات مجعوله انفس مشركه را. البتّه از چنين اذكار كه نموده دم فروبستن صدهزار هزار مرتبه ارجح بوده. كلام خوب است در ذكر و اثبات امرالله، نه در مجادله و محاربه با او. چنانچه در وصايای إلهی مذكور: لسان از برای ذكر رحمن خلق شده، زينهار او را به كلمات مظاهر شيطان ميالائيد. لسان مشرق انوار صدق است، او را مطلع كلمات كذب منمائيد! لسان مخزن بيان و ثنای من است، او را به ذكر اين و آن مشغول مسازيد، چه كه او را در مقام[14]خود آيه لا يَنْفَد قرار فرموده ام. چنانچه آنچه نطق نمايد قادر است مادام كه وجود باقی نطق از او مقطوع نشود، مگر مرضی حائل شود مابين او و ثناء ربّ او. و از او عارف بصير ادراك می نمايد كه علم الهی انتها نداشته و نخواهد داشت. لئالی بيان عالمين در او مستور، ولكن بر جثّه او نيافزوده. و انهار معانی از او جاری و از او ذرّه كم نگشته. باری در اين مقام اذكار بسيار است و اين عبد به اين مختصر اكتفا نموده، كه شايد لسان ظاهر و باطن را از مرض نفس و هوی مطهّر داری و به ثناء الله ناطق نمائی. چه كه اليوم ناطق آن است كه به ثناء حقّ قيام نمايد، و إلاّ ناعق بوده و خواهد بود. (edit)	I wish you didn't write an answer, and if you did, you would have your own merits, not the fake words of the polytheist soul. Of course, closing the tail is a hundred thousand times better than such remembrance. Words are good in mentioning and proving the commands of Allah, not in arguing and fighting with Him. As mentioned in the divine commandments: The tongue was created for the mention of the Most Merciful, Zinhar fills it with the words of Satan's manifestations. The tongue of the east is the light of truth, inform him of false words! The tongue is the reservoir of my expression and praise, you make him busy with the mention of this and that, because I have placed him in the position [14] of the verse itself. If what he speaks is capable as long as the rest of the speech is not cut off from him, unless an illness comes between him and the praise of his Lord. And from him, the mystic and seer realizes that the divine knowledge has no end and will never have an end. The truth of the world is hidden in him, but it does not add to his size. And Anhar Maani flowed from him and did not leave a single bit of him. There are many mentions in this position, and this slave is limited to this brief one, that you may cleanse your outer and inner tongue from the disease of the soul and ego, and speak to Sana Allah. Today, the speaker is the one who will stand up in praise of the truth, and it has always been and will be. (edit)	I wish you hadn't written a response, and if you did write one, you should have expressed your own thoughts, not the fabricated words of polytheistic souls. Indeed, remaining silent a hundred thousand times would have been better than uttering such statements. Speech is good when used for the remembrance and affirmation of God's cause, not for arguing and fighting against it. As mentioned in the divine commandments, the tongue is created for the remembrance of the Merciful, so beware of inclining it towards the words of Satan's manifestations. The tongue is the source of truthful light; do not make it the origin of false words! The tongue is the repository of My praise and glorification; do not occupy it with the mention of this and that, for I have placed it in a position where it is an inexhaustible verse. Whatever it speaks, as long as existence remains, speech will not be cut off from it, unless some illness intervenes between it and the praise of its Lord. A perceptive knower recognizes that divine knowledge has no end and will never have one. The eloquent pearls of the universe are concealed within it, but they have not added to its essence. The rivers of meanings flow from it, and not a particle has been diminished from it. There is much to mention in this regard, but this servant has been content with this brief account, hoping to purify the outward and inward tongue from the diseases of self and passion, and make it speak the praises of God. For today, the one who speaks is he who stands in the praise of the Truth, and otherwise, he is and will always be a mere prattler. (edit)
27	نوشته بودی حالت قيل و قال نمانده. كسی به جنگ و جدال برنخواسته. عجب است كه خود عامليد آنچه را از او شكايت می نمائيد. قيل و قال عالم در اين كلمات، كه ارسال داشته، مستور و مكنون. گويا در اين مكتوب تو ترك نشده ذرّه از اقوال منكرين و مشركين. كتاب هر نفسی در دستش داده شده، ولكن نظر به عدم التفات مشعر نشده و ديار به ديار می فرستند. بسيار اين عبد تحيّر دارد كه چگونه تو اين كلمات ثقليّه را حمل نموده. كاش به مبدئش راجع[15]می نمودند. خوب يا بد لايق ملقی بوده و خواهد بود. از فضل اعظم الهی می طلبيم كه تو را از آن دلالات وهميّه مقدّس فرمايد. (edit)	You wrote that there is no chatter. No one wants to fight. It is surprising that you are the cause of what you are complaining about. The gossip of the scholar in these words, which he has sent, is hidden and hidden. It is as if there is not an iota of the words of deniers and polytheists left in this text. The book of every soul is given in his hand, but due to the lack of poetry, they are sent from country to country. This slave is very surprised how you carried these heavy words. I wish they would refer to the beginning[15]. Good or bad, it has been and will be worthy of praise. We ask God's great grace to sanctify you from those false signs. (edit)	You wrote that there is no room for gossip and quarrel. No one wants to engage in conflict and dispute. It is surprising that you are the cause of what you complain about. The gossip of the world is hidden and concealed in these words that you have sent. It seems that not a particle of the deniers' and polytheists' sayings has been left out in this letter. The book has been given to every soul, but it has not been noticed due to the lack of attention to emotions, and it is sent from one land to another. This servant is greatly astonished at how you have carried the burden of these heavy words. I wish they had returned them to their origin. Good or bad, it is and will always be suitable for being abandoned. We ask for the great grace of God to purify you from these delusions and imaginary implications. (edit)
28	نوشته بودی: اين دو روزه عمر لايق و قابل آن نيست كه همه به قيل و قال و جنگ و شرّ و تأويلات زوركی به جهت خواهش نفس گذرد. عجب است كه اثبات انقطاع به لسان و ادّعا شده. چنانچه نفسی كه به جميع نواهی كه تصوّر شود عامل بوده، چنانچه حال در هر ارضی يك علامتی از آن شجره اعراض باقی است، مع ذلك او را منقطع دانسته. و از آن گذشته نفسی، كه به كلّ فواحش ظاهر و نار حرصش به شدّتی مشتعل كه از اينجا به اسلامبول به جهت لقمه نان دويده، اين به فعل از او ظاهر شده، ولكن بعضی از متوهّمين را كه ملاقات نمايد يك "آه" طولانی و يك تحريك رأس و دو كلمه اظهار تبرّی از دنيا، رأس المنقطعين محسوب. (edit)	You wrote: These two days of life are not worthy and capable of being spent all in gossip, war, evil, and forced interpretations for the sake of the soul. It is surprising that the proof of discontinuity is claimed. If the soul has been the agent in all imaginable ways, if there is a sign of that genealogy left in any land, then it is considered disconnected. And after that, a soul, whose appearance and the fire of his greed was so burning that he ran from here to Islambol for a bite of bread, this has appeared from him in action, but some of the delusional people he meets, a long "sigh" and A movement of one's head and two words of abdication from the world are considered to be Ras al-Munkatiin. (edit)	You wrote: "These two short days of life are not worthy for all of it to pass with gossip, conflict, evil, and forced interpretations for the sake of self-indulgence." It's surprising that the cessation has been proven with the tongue and claimed. Just like the soul that has been the cause of all the tunes that can be imagined, and now there is a sign of that tree of indifference remaining in every land, yet it is considered severed. Moreover, a soul that indulges in all apparent obscenities and whose intense greed for a morsel of bread has driven it from here to Istanbul, this act has emerged from it, but some of the deluded people who meet it count a long "sigh," a head shake, and two words of disavowal from the world as the head of the severed ones. (edit)
29	آلت حرب و حفظ مشركين ذكر موت و انقطاع از دنيا است. و به تو هم خوب تلقين نموده اند، به شأنی كه در صدرت نقش بسته. ولكن منقطعين را نفحات ديگر و عرف ديگر است. حَنْظَل اگر دعوی شِكَری نمايد اهل ذائقه نپذيرند. هر قولی را فعل لازم. لازال نفوسی كه بر حقّ اعتراض نموده اند[16]به امثال اين كلمات ناطق بوده اند. چنانچه نفس مقدّسی كه در بلايائی بوده، كه والله الّذی لا إله إلاّ هو، كه اگر اين عباد گمان می نمودند كه محفوظ ماند، شما نسبت به دنيا داده ايد. و نفسی، كه مادام عمر به كمال عيش و راحت مشغول بوده، او را منقطع ناميده ايد. فويلٌ للّذين يتكلّمون بأهواء أنفسهم و لا يعرفون. (edit)	The tool of war and protection of polytheists is the mention of death and separation from the world. And they have taught you well too, with the dignity that is engraved on your chest. But those who are disconnected are different and have different customs. If Hanzal makes a sugar claim, the people of taste will not accept it. Every promise is a necessary verb. People who have protested against the right[16] have spoken words like these. As for the holy soul that was in calamities, which Allah Almighty has no god but if these servants thought that it would have been preserved, you have given it to the world. And you have called the soul, which has been busy with luxury and comfort all its life, interrupted. A foil for those who speak according to their whims and do not know. (edit)	The mention of war and the preservation of the polytheists is about death and detachment from the world. And they have taught you well, to the extent that it has been engraved on your forehead. However, the detached ones have different inspirations and customs. If a colocynth claims to be sweet, people with taste will not accept it. Every claim requires action. Souls that have objected to the truth have always spoken in words like these. Just like a sanctified soul that has been through hardships, and by Allah, the one and only God, if these servants thought that they would remain protected, you have given it to the world. And a soul that has been occupied with the utmost pleasure and comfort throughout its life, you have named it detached. Woe to those who speak according to their own desires and do not understand. (edit)
30	و ديگر ندانستم مقصود از تأويلات چه چيز است كه ذكر نموده. مُئوِّل آنانند كه نديده می گويند و نرسيده حكم می نمايند. بفضل الله آنچه ذكر نموده ايم از محكمات الهيّه بوده است و از مسلّمات مطالب شما و ملاء بيانيّه. به شأنی كه نازل نشده بيان، مگر آن كه جميع را امر فرموده منصوصاً مِن غير تأويل، كه اگر نفسی به آيات إلهی ظاهر شود احدی معترض او نشود. و به شأنی مبالغه فرموده اند در اين فقره كه ايمان و ايقان كلّ را منوط به اقرار نفس ظهور نموده اند. و تو اين كلمه محكمه الهيّه را متشابه و تأويل زوركی ناميده. اگر اين مطلب از بيان برداشته شود، ديگر به چه برهان اثبات ايمان مدّعيان می شود؟ فَبِئسَ ما ظَنُّوا فی أنفسِهِم. (edit)	And I no longer knew what was meant by the interpretations that he mentioned. They are responsible for those who say they have not seen it and judge when they have not seen it. By the grace of God, what we have mentioned is one of the divine judgments, and your content and statement are among the accepted ones. It is not revealed in a respect that has not been revealed, except for the one who has commanded all in writing without interpretation, so that if a soul appears to God's verses, no one can object to him. And they have greatly exaggerated in this paragraph that they have made the faith and belief of the whole subject to the confession of the soul. And in this word, the divine court called it similar and forced interpretation. If this content is removed from the statement, what other evidence can be used to prove the claimant's faith? We believe in ourselves. (edit)	And I didn't understand what the purpose of the interpretations was that you mentioned. The interpreters are those who talk about what they haven't seen and judge what they haven't reached. By the grace of God, what we have mentioned has been from the firm divine truths and from the established points of your claims and the learned explanations. It is such that no statement has been revealed unless it is specifically without interpretation, so that if a soul appears in the divine verses, no one objects to it. And they have gone to such an extent in this clause that they have made the faith and certainty of all dependent on the acknowledgment of the manifest soul. And you have called this firm divine word ambiguous and forced interpretation. If this point is removed from the explanation, then what evidence will the claimants of faith use to prove their belief? How terrible is what they thought about themselves. (edit)
31	باری چه زود تحريف نمودند كلمات الهی را. بعضی از هياكل جَعْليّه جُعَليّه سبب شده اند كه روايح رحمن را از اهل امكان منقطع نموده اند. فرق اين است كه اين عباد ديده می گويند و شما به وهم. إنشاء الله اميدواريم[17]كه هوی را از خدا تميز دهی. اگر منصف باشی خود شهادت می دهی كه هميشه آنچه واقع شده بر خلاف مشتهيات نفسانيّه بوده. چه كه نفس امّاره از راحت و آسايش خود نگذشته و نخواهد گذشت. نفسی به جميع آيات الهيّه ظاهر و لازال در دست اعدا مبتلا. و ناطق است به آنچه در كلّ الواح مذكور، مع ذلك ما ظهَر مِن عنده را به نفس و هوی تعبير نموده. صد هزار جان مقرّبين فدای اين هوی كه به هبوبش نفحات مسكيّه از رضوان احديّه ساطع، و از حركت آن انفس ساكنه شوقاً للقاء الله مهتزّ و متحرّك، و از سكونش افئده مضطربه ساكن و مطمئن، و از حرارتش نار الهی در سدره های وجود انسانی مشتعل و بنداء إنّه لا إله إلاّ هو ناطق. (edit)	How soon they distorted the divine words. Some of the buildings of Jaaliya Jaaliya have caused the Rahman's spirits to be cut off from the possible people. The difference is that these worshipers say seeing and you say illusion. God willing, we hope[17] that you will cleanse yourself from God. If you are fair, you will testify that what has happened has always been contrary to carnal desires. Ammara's breath has not and will not pass from its comfort. A soul affected by all the signs of God, visible and always in the hands of enemies. And it speaks to what is mentioned in all the mentioned tablets, however, he explained my appearance to the soul. A hundred thousand close souls are sacrificed to this air, whose breaths are filled with intoxicating breaths from Rizvan Ahadiyeh, and from its movement, the soul is still, eager to meet God, vibrating and moving, and from its stillness, the restless become calm and confident, and from its heat, a divine fire is ignited in the veins of human existence. And his servant, there is no god but He who speaks. (edit)	Indeed, how quickly they distorted the divine words. Some fake and fabricated structures have caused them to cut off the divine fragrances from the people of possibility. The difference is that these servants speak from what they have seen, and you speak from conjecture. God willing, we hope that you will distinguish between passion and God. If you are fair, you will testify that what has happened has always been contrary to the desires of the soul. For the commanding soul has not and will not give up its comfort and ease. A soul that is exposed to all the divine verses and is still afflicted by enemies. And it speaks of what is mentioned in all the tablets, yet it interprets what has appeared from it as a result of passion and desire. A hundred thousand devoted souls are sacrificed for this passion, from which the musky breezes radiate from the divine pleasure, and by its movement, the still souls tremble and become active in longing for the encounter with God, and by its stillness, the troubled hearts become calm and assured, and by its heat, the divine fire ignites in the human existence's lote trees, and it speaks with the call, "Indeed, there is no god but He." (edit)
32	اميدواريم كه شئونات الهيّه و ظهورات ربوبيّه را هوای نفسيّه ندانی و به شطر انصاف ناظر گردی. و ديگر نوشته بودی كه: بر شما مشتبه شده، دلم از اين می سوزد كه ساليان سال در ميان كهنه عرفا بوده، به قول عوامّ با ارانده قوم به سر برد،ه باز امر مشتبه شود. (edit)	We hope that you will not consider the affairs of God and the revelations of the Lord to be psychological and observe the camel of justice. And you had already written that: you have been suspected, my heart is burning because you have been among the old mystics for many years, and according to the common people, you have lived with the will of the people. (edit)	We hope that you do not consider the divine affairs and manifestations of Lordship to be mere personal desires, and that you look at them with the measure of fairness. Moreover, you have written: "I am puzzled by your situation; my heart aches that for years you have been among the ancient sages, and as the common people say, you have dealt with a stubborn group, yet the matter remains ambiguous to you." (edit)
33	آنقدر بدانيد كه در مقام يقين شبهه راه ندارد. و اگر بگوئيد عرفان ظهور بديع بر اين عبد مشتبه شده، فاحْضُرْ لِتَشْهَدَ. و اگر بگوئيد كه در آيات منزله اين اشتباه واقع فاحْضُرْ لِتَسْمَعَ و تری. و اگر بگوئيد در عمل واقع[18]كلُّ ذی عملٍ عملُهُ منوطٌ بِأمرِهِ و معلَّقٌ بإذنِهِ. مقام حقّ اليقين مقدّس از ظنون و اوهام عالمين و مغلّين. معلوم است كه اين كلمات از تو نبوده، چه كه به اين مقدار گمان نمي رود كه متابعت ظنون و اوهام نمائی. (edit)	Know that there is no room for doubt in the position of certainty. And if you say that the mysticism of the appearance of a new one is suspected on this servant, let him testify. And if you say that this mistake is true in the verses, come and listen. And if you say that in actual practice [18] the whole action is subject to the command and suspended by the permission. The sacred position of the divine right is free from the suspicions and illusions of the worldly and Mughals. It is clear that these words did not come from you, and it is not believed that you are following suspicions and illusions. (edit)	Know that there is no room for doubt in the position of certainty. And if you say that the recognition of this wondrous revelation is ambiguous to this servant, then be prepared to witness. And if you say that there is a mistake in the revealed verses, then be prepared to listen and see. And if you say that it is in practice, know that every doer's action is conditioned by His command and suspended by His permission. The position of the truth of certainty is sanctified from the suspicions and illusions of the worldly and the misled. It is known that these words are not from you, as it is unlikely that you would follow such a degree of suspicion and illusion. (edit)
34	و جميع اين امور كه واقع شده از قبل در الواح منزله مذكور. و از آن گذشته در سنه اول ورود اين ارض، جمال ابهی در قرب مراديّه در بيتی ساكن و اين عباد هم در بيتی ديگر. روزی طرف عصر از حرم بيرون تشريف آوردند و جميع عباد مهاجرين در خدمتشان قائم، از جمله اين عبد و حاجی ميرزا احمد و سيّد محمد و سائرين. فرمودند: "اليوم امر غريبی مشاهده شده." اين عباد منتظر كه چه واقع شده، مقدار عشرة دقايق أو أزيد سكوت فرمودند، و بعد به اين عباد توجّه نموده فرمودند كه: "اليوم حين فجر طيری بر غصنی از اغصان شجره بيت جالس و به اين كلمه ناطق: محمّد آمد و بلا آمد. و كَرَّرَتْ الطَّيرُ هذه الكلمةَ ثلثةَ مرّاتٍ." (edit)	And all these things that have already happened in the above-mentioned tablets. And since then, in the first year of entering this land, Jamal Abhi lived in a house near Muradiya and this servant also lived in another house. One day in the evening, they brought out the shrine and all the emigrant servants were in their service, including this Abd, Haji Mirza Ahmad, Seyed Muhammad and others. They said: "A strange thing has been observed today." These worshipers were silent for ten minutes or more, waiting for what had happened, and then they paid attention to these worshipers and said: "Today, at dawn, a bird was sitting on a branch of the branches of the house tree and spoke to this word: Muhammad came and calamity came. And al-Tayr repeated this word three times. (edit)	And all these events that have occurred were previously mentioned in the revealed Tablets. And beyond that, in the first year of entering this land, the glorious Beauty resided in a house near Muradiyya, and these servants were in another house. One day in the late afternoon, they came out of the sanctuary, and all the migrant servants were in their service, including this servant, Hajji Mirza Ahmad, Sayyid Muhammad, and others. They said, "Today a strange event has been witnessed." The servants were waiting to hear what had happened, and after about ten minutes or more of silence, they turned their attention to this servant and said, "Today at dawn, a bird perched on a branch of a tree in the house and recited these words: 'Muhammad has come, and calamity has come.' And the bird repeated these words three times." (edit)
35	هيچ يك از اين عباد گمان محمّد موجود را نمي نمود. خود سيّد محمّد همچنين امری درباره خود محال می دانست و اين عباد به تأويلات مشغول شديم. و از جمله چند نفوس در اطراف بودند كه به اين اسم موسوم، بالاخره موقن شديم كه يكی از آنها بايد در اين ارض بيايد و فسادی از او ظاهر شود.[19]و بعد از انقضاء دو سنه كامله ظاهر شد آنچه ظاهر شد. در آن حين معلوم شد كه مقصود از محمّد مذكور كه بوده. والله، والله، افعال و اعمالش قابل ذكر نه، و به حقّ خودشان، كه اگر كلمه به غير آنچه واقع شده ذكر نموده ام، آنچه واقع شده بعينه همين است كه ذكر شد. (edit)	None of these worshipers believed that Muhammad existed. Sayyid Muhammad himself also knew something about himself that was impossible, and these servants got busy with interpretations. And among them there were some people around who were called by this name, finally we were sure that one of them must come in this land and corruption will appear from him. At that time, it became clear that it was meant by the mentioned Muhammad. By God, by God, his deeds and actions cannot be mentioned, and in their own right, if I have mentioned a word other than what happened, what happened is exactly what was mentioned. (edit)	None of these servants thought of the present Muhammad. Even Sayyid Muhammad himself considered such a matter about himself impossible, and we became preoccupied with interpretations. Among several individuals around who were known by this name, we eventually became certain that one of them must come to this land and that corruption would appear from him. [19] After the completion of two full years, what appeared, appeared. At that time, it became known who the mentioned Muhammad was. By God, by God, his actions and deeds are not worth mentioning, and in truth, if I had mentioned a word other than what happened, what actually happened is exactly what has been mentioned. (edit)
36	و همچه ندانند كه ذكر اين فقره به جهت اظهار معجزات بوده، لا فو ربَّ العالمين! چه كه موقنيم به اين که كسانی كه در صدرشان غلّ حقّ بوده به هيچ حجّت و برهانی موقن نشده و نخواهند شد. چنانچه اخبار داده شده (و إنْ يَرَوا كلَّ آيةٍ لَنْ يُؤمِنُوا بِها.) ولكن مقصود آن كه احوال او معلوم بوده فی لوحٍ ما غادَرَ فيه ذرّةٌ مِن أعمالِ الخلائق جميعاً. (edit)	And those who don't know that the mention of this paragraph was for the purpose of declaring miracles, la fo Rabba al-Alamin! What we are sure of is that those who have the yoke of truth in their heads have not been and will not be convinced by any evidence. If the news is given (and if they see all the verses, they will not believe in them), but the meaning is that his condition is known in our tablet, there is an atom of the deeds of all creation. (edit)	And they do not know that the mention of this passage was for the purpose of demonstrating miracles, certainly not by the Lord of the Worlds! For we are certain that those who have had the truth's veil upon them will not and cannot be convinced by any argument or proof. As it has been reported, (And even if they see every sign, they will not believe in it.) But the purpose is that his condition was known in a tablet where not an atom of the deeds of all creation has been left out. (edit)
37	اين عبارت تو بسيار تحيّر افزود، چه كه نفسی، كه مردود اين طايفه بوده و قابل سخن گفتن نبوده و نيست، بر تو چنان امر را مشتبه نموده كه حال در تيه شبهات سالكی و در باديه های ظنونات ساير. چه كه نيكو است كه اين پر های عاريتی را بيافكنی و به پرهای معنوی در هواهای عزّ قدس صمدانی پرواز كنی و به فضاهای خوش روحانی درآئی. و تو، كه سال ها خود را از رنود مي شمردی، آخر يك هبوب قواصف ظنونيّه و وهميّه چنان ربوده و حركت داده كه وصف آن ممكن نه. ديگر حقّ عالم است كه به كجا مقرّ دهد. عِلمُهُ عندَ ربّی[20]و ما أنا إلاّ عبدٌ منيبٌ. (edit)	This expression of yours was very surprising, because a soul, which was rejected by this tribe and was not able to speak and is not, has suspected such a thing on you that you are now in the darkness of doubts and in the shadows of other suspicions. What a good thing it is to throw away these artificial feathers and fly with spiritual feathers in the holy air of Samadani and enter the spiritual atmosphere. And you, who considered yourself a stranger for years, have finally been hijacked and moved by a cloud of suspicious and imaginary rumors that cannot be described. It is the scholar's right to decide where to settle. Knowledge is with the Lord [20] and we are only a servant of guidance. (edit)	This statement of yours has added much confusion, as a person who has been rejected by this group and was not worthy of being spoken about, has made such a matter doubtful for you that you are now wandering in the darkness of doubts and traversing the deserts of suspicions. It would be good for you to cast aside these worldly feathers and soar with spiritual wings in the exalted atmosphere of divine sanctity and enter the pleasant realms of spirituality. And you, who for years considered yourself immune from such errors, have finally been swept away and moved by a gust of suspicious and illusory storms, the description of which is impossible. It is now up to the Lord of the Worlds to decide where to place the truth. My knowledge is with my Lord[20], and I am nothing but a repentant servant. (edit)
38	اميدواريم كه از حبال وهميّه ظنونيّه به حبل محكمه شديده متمسّك شوی و از بيت ظنّ و گمان به مدينه طيّبه تمكين و يقين و اطمينان وارد گردی. قسم به حقّ كه بسيار دلم بر شما سوخت و مي سوزد، كه بعد از زحمت های لا يُحْصی به گير قول بيابان وهم و هوی افتاده ايد. نسئلُ اللهَ بأن يُخَلِّصَكَ و يُشْرِبَكَ ما يُطَهِّرُكَ به عمّا سمعتَ و يجعلَك مقدّساً عن دونه و يستقرَّك فی ظلِّ عنايتِهِ، و أنّه هو أرحم الرّاحمين. (edit)	We hope that you will cling to the rope of a strong judgment from the shackles of illusion and suspicion and enter the city of goodness, certainty and assurance from the house of doubt and suspicion. I swear to the truth that my heart burns and burns for you, that after countless hardships, you have fallen into the promise of the desert. We ask God to save you and make you drink, to purify you from what you have heard, and to make you holy and to settle you in the shadow of His care, and that He is the Most Merciful of the Merciful. (edit)	We hope that you will hold firmly to the strong rope instead of the ropes of illusory suspicions and that you will enter the blessed city of certainty, assurance, and tranquility, leaving the house of doubt and conjecture. I swear by the truth that my heart has been, and still is, burning for you, as after countless efforts, you have fallen into the trap of illusions and desires. We ask Allah to purify you and make you drink from that which purifies you from what you have heard, to sanctify you beyond it, and to establish you under the shadow of His favor, for He is the most merciful of the merciful. (edit)
39	و ديگر نوشته بودی كه: دلم می سوزد كه به جهت بُعد زمان از بعثت پيغمبر امثال ماها به اديان تأويلی متمسّك بوده چندی را خيال خوش كرده، خون جگر می خورديم به خيال آن كه از دين تأويلی زوركی فارغ شده. حال به فرمايش شما به قول مردم "اوّل پياله و دُرد"، بايد باز داخل به دين تأويلی شد. هنوز محكمات بيان رواج نگرفته و ظاهر نشده، به دُم متشابهات بايد چسبيد. (edit)	And you had already written that: I am heartbroken that because of the passage of time, people like us have been clinging to interpretive religions for some time, and we would eat liver blood to think that he was freed from forced interpretive religion. Now, according to your order, according to the saying of the people, "The first is the cup and the pain", it should be interpreted inside the religion. Courts of expression have not spread and appeared yet, so you have to stick to the similarities. (edit)	You also wrote: My heart aches that for a while, due to the long passage of time since the prophet's mission, we have clung to allegorical religions and have been deluded by them. We were consuming our own hearts, thinking that we had been freed from a coercive allegorical religion. Now, according to what you say, like the proverb "the first sip and the last," we must return to an allegorical religion. The clear verses have not yet become widespread and apparent, so we must stick to ambiguous ones. (edit)
40	آنقدر معلوم بوده كه مُئوِّلين به هوای نفس و اهل ظنون و اوهام لازال بر مقرّ خود ساكن و مستريح. اگر صد هزار تصريح نازل شود ابداً به رشحی از آن فائز نگردند، چنانچه مشاهده می شود بحر تصريح موّاج و كلّ در بِرکِه وهم و تأويل مجتمع. ولكن از برای تأويل مراتب ما لانهاية بوده. يك تأويل به رضای[21]حقّ بوده، و يك تأويل اعتراضاً علی الحقّ. از برای كلمات الهيّه تأويلات لا نهاية، ولكن احدی به آن مطّلع نه إلاّ الله. و اليوم به نصّ نقطه بيان - روح ما سواه فداه - حرام است بر مستظلّين شجره بيان كه حرفی از كلمات الله را تأويل نمايند و يا تفسير كنند. چه كه احدی مطّلع نه مگر نفس ظهور. اين تأويل كه شأن خلق نبوده. (edit)	It has become so clear that the people who live in the air of the soul and the people of doubts and illusions are still resting in their headquarters. If a hundred thousand statements are revealed, they will never gain any explanation from it, as it can be seen that there is a sea of undulating statements in the pool of illusion and complex interpretation. But for the interpretation of our levels, it is infinite. One interpretation is in favor of Haqq, and one interpretation is against Al-Haqq. There are endless interpretations for the words of God, but no one knows about them except Allah. And today, according to the text of the point of expression - our soul other than sacrifice - it is forbidden for those who are displeased with the family of Bayan to interpret or interpret a word of Allah's words. That no one knows except the soul of emergence. This interpretation is not the dignity of the people. (edit)	It has always been clear that the allegorists, driven by their own desires and delusions, remain settled and comfortable in their position. Even if a hundred thousand clarifications come down, they will never benefit from them, as we see the sea of clarification in turmoil and everything gathered in the pond of illusion and interpretation. However, there have been countless interpretations for our ranks. One interpretation has been for the satisfaction of the truth, and another has been in opposition to the truth. As for the divine words, there are endless interpretations, but no one is informed of them except God. Today, by the explicit point of the Bayán - may our souls be sacrificed for him - it is forbidden for those sheltered under the Tree of Bayán to interpret or explain any of God's words. No one is informed except for the person of the Manifestation. This interpretation has not been the concern of creation. (edit)

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