Kitab-i-Badi/Page20

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381	حين الّذی جری مِن قلمك ما جری لَبكتْ عينُ علیٍّ فی سماء القضاء و كان ناظراً إليك و مخاطباً إلی نفسك: يا أيّها الشّقیّ، قد سوّد الله وجهك لأنّك إرتكبتَ ما لا إرتكبه أحدٌ مِن الأوّلين و لا يرتكبه نفسٌ من الآخرين. أما نصحناكم فی كلّ الألواح بأنْ لاتقولوا فی حين الظّهور "لِم" و "بِم"؟ و إنّك، يا ايّها الملحد المكّار، قد إتّخذتَ أمرَ الله هزواً و ضربتَ و تضرِب علی جسدی فی كلّ حين أسيافَ الغلّ و النّفاق و لاتشعر، و تظنّ بأنّك تكون من المستقيمين فی أمری. و بإستدلالك تريد أن تثبت ما ظهر منّی، ثمّ تقتل فی كلّ حين نفسی المحبوب و لا تستحيی عن الله الّذی إليه ترجع أمور العالمين. و بفعلكم[۲۰۰] قد خجلتُ بين ملاء المقرّبين، ثمّ أصفياء الله المقدّسين، ثمّ أنبيائه المصطفين. (edit)	When what transpired from your pen, Ali's eyes cried in the sky of the judiciary, and he was looking at you and addressing yourself: Oh you wretched one, God has blackened your face because you committed what no one of the ancients did, and no soul from the later ones did. Didn’t we advise you in all the tablets not to say “Why” and “Bim” during the reappearance? And you, you cunning atheist, have taken the command of God in jest and struck and strike on my body every time with swords of malice and hypocrisy and you do not feel, and you think that you are of the upright in my matter. And with your reasoning, you want to prove what appeared from me, and then kill my beloved soul every time, and you are not ashamed of God, to whom the affairs of the worlds are returned. And by your deed[200] I was ashamed among the chiefs of the close ones, then the holy chosen ones of God, then His chosen prophets. (edit)	At the time when what flowed from your pen has flowed, the eye of Ali wept in the heaven of destiny and he looked at you and addressed you: "O wretched one, God has blackened your face because you have committed what none of the first nor any of the last will commit. Did we not advise you in all the tablets not to say 'why' and 'how' during the time of the manifestation?" And indeed, you, O unbeliever and deceiver, have taken the matter of God as a mockery and struck my body with the swords of hatred and hypocrisy at every moment, and you are not aware. You think that you will be among the righteous in my affair. With your evidence, you want to prove what has appeared from me, then you kill my beloved soul at every moment and do not feel ashamed before God, to whom the affairs of the worlds return. And by your actions [200], I have been ashamed before the assembly of the close ones, then the chosen friends of God, then His chosen prophets. (edit)
382	فو الله بنسبة نفسك إلی البيان قد بكت حروفاته و كلماته و حقائقه و معانيه، و إنّك تفرح و تضحك وتلعب و تكون من المستهزئين. فسوف يأخذك الله بقهر مِن عنده و سطوةٍ مِن لدنه و إنّه هو أشدّ المنتقمين. أما تفكّرتَ فی نفسك بأیّ حجّة آمنتَ بنفسی و بأیّ برهان نسبتَ نفسك إلی نفسی؟ إذا تبرّء منك و يتبرّء كلّ مَن فی السّموات و الأرض، و كان نفسی علی ما أقول شهيد. إنّ الّذی بُعِثَ بينكم أما ظهر بآياتی و ظهوری و سلطنتی و كبريائی و حجّتی و برهانی و دليلی؟ لِمَ كفرتم به و أقررتم بنفسی؟ لا فو نفسی العليم الخبير، إنّكم ما آمنتم بنفسی و لا بآياتی و لا بما نزّل فی أزل الآزال مِن جبروت الله الملك المقتدر العلیّ العليم. (edit)	By God, by relating yourself to the statement, you have wept over its letters, words, facts, and meanings, and that you rejoice, laugh, play, and be among the mockers. Then God will take you with oppression from Him and power from Him, and He is the most severe of the avengers. Didn't you think about yourself with which argument did you believe in myself and with what proof did you attribute yourself to myself? If I disavow you and everyone in the heavens and the earth is disavowed, and my soul is a witness to what I say. He who was sent among you, did he not appear with my signs, my appearance, my authority, my pride, my argument, my proof, and my evidence? Why did you disbelieve in him and declare yourself? Not in my soul, the All-Knowing, the All-Aware, that you did not believe in Myself, nor in My signs, nor in what was revealed in eternity of eternity of the might of God, the King, the Powerful, the Most High, the All-Knowing. (edit)	By God, in relating yourself to the Bayan, its letters, words, truths, and meanings have wept, while you rejoice, laugh, play, and become among the mockers. So God will take you with His overwhelming power and authority from His presence, and indeed, He is the severest of avengers. Have you not reflected upon yourself with which argument you believed in me and with which proof you attributed yourself to me? Then you and everyone in the heavens and the earth would be absolved of you, and my soul bears witness to what I say. Was it not the one who was sent among you who appeared with my signs, my manifestation, my sovereignty, my majesty, my argument, my proof, and my evidence? Why have you disbelieved in him and acknowledged me? No, by my knowing and informed soul, you have not believed in me, nor in my signs, nor in what has descended from the eternity of eternities in the might of God, the King, the Powerful, the Exalted, the Knowing. (edit)
383	إذاَ فانصفْ، يا ايّها الغافل، ثمّ خلِّص نفسك فی ساعةٍ للّه ربّك و ربّ العالمين. إنّ الّذی يتلو عليكم فی كلّ حين آياتِ الله لو لم تؤمِنْ به لا تتعرّض عليه. خَفْ عن الله! إنّه قد تجاوز عن إيمانك و إيمان مثلائك لو تكوننّ من الشّاعرين. قد خجل كلّ الأشياء بين يدی الله لنسبة الّتی كانت بينك و بينها، لأنّ الكلّ ينتهی إلی ظلّ إسمه "الصّانع". كذلك كان الأمر إن أنت[۲۰۱] من الشّاعرين. إذاً يتبرّئنّ الأشياء عن نسبتك إليها و يستعيذنّ بالله من نفسك، يا أيّها الّذی بفعلك إحترقت أكباد النّبيّين و المرسلين. (edit)	Then be fair, O you who are heedless, then save yourself in an hour. God is your Lord and Lord of the worlds. He who always recites to you the verses of God, if you do not believe in him, do not object to him. Fear God! He has overlooked your faith and the faith of those like you, if you were of the poets. All things in the hands of God have been ashamed of the relationship that was between you and them, because everything ends up under the shadow of his name “Al-Sana’”. The same was the case if you [201] were among the poets. Then the things disavow your attribution to them and seek refuge in Allah from yourself, O you who by your actions burned the livers of the prophets and messengers. (edit)	Then be fair, O heedless one, and purify yourself for the sake of God, your Lord and the Lord of the worlds, in an instant. Indeed, the one who recites the verses of God to you at all times, if you do not believe in him, do not confront him. Fear God! Indeed, He has forgiven your faith and the faith of those like you if you were among the poets. All things have been ashamed before God for the relationship that existed between you and them, for everything ultimately comes under the shadow of His name, "The Maker." Thus, it would have been the case if you were among the poets. Then the things would absolve themselves of your relationship with them and seek refuge in God from you, O you who, by your actions, have set ablaze the hearts of the prophets and messengers. (edit)
384	و ما كان مقصودك فيما جری من قلمك إلاّ سخريّةً و إستهزاءً علی الله و إنّك تستهزئ علی نفسك و رؤسائك و لا تكون من الشّاعرين كما إستهزء عبادٌ من قبلك علی سفراء الله و أمنائه، و إنّك جئتَ عن ورائه بأمرٍ إضطربتْ عنه أركان الإطمينان، ثمّ قوائم الإيقان، و تزلزلتْ نفس السّكون و إهتزّت أركان عرش عظيم. إسمع قولی و لا تجاوز عن حدّك! فاعرف نفسك، يا أيّها المشرك بالله و آياته و المجادل بنفسه و المحارب بكينونته، ثمّ أكف بما إرتكبتَ! تالله بفعلك قد هبّت عواصف الإنتقام علی العالمين، فسوف تأخذك و أوليائك و إنّه ما مِن إله إلاّ هو، له القدرة و الإقتدار و له العظمة و الإختيار، ينزل ما يشاء بأمرٍ مِن عنده و إنّه لهو المقتدر القهّار. (edit)	And your intent was nothing but mockery and mockery of God, and you are mocking yourself and your leaders, and you are not among the poets as servants before you mocked God’s ambassadors and trustees, and that you came behind him with a matter about which the pillars of reassurance were disturbed, and then lists Certainty, the breath of stillness trembled and the pillars of a mighty throne shook. Hear my words and do not cross your limits! So know yourself, O you who associate with God and His verses, argue with himself, and fight with his being, then stop what you have committed! By God, by your deed, the storms of vengeance have blown over the worlds, so they will take you and your friends, and that there is no god but Him, He has power and might, and He has greatness and choice. (edit)	The only purpose of what you have written is to mock and ridicule God, and indeed, you mock yourself and your leaders, and you are not among the poets, just as some worshipers before you mocked God's ambassadors and trustees. Indeed, you have come behind it with a matter that has disturbed the foundations of tranquility, then the pillars of certainty, and the essence of serenity has been shaken, and the pillars of the great throne have trembled. Listen to my words and do not transgress your limits! Know yourself, O you who associate with God and His signs and argue with Himself and fight with His existence, then stop with what you have committed! By God, with your actions, the storms of vengeance have blown upon the worlds, and He will seize you and your allies, and there is no god but Him, to Him belongs power and authority, greatness and choice. He sends down what He wills by His command, and indeed, He is the Omnipotent, the Dominator. (edit)
385	كلّ اشيا متعجّب است كه چه تو را به آن داشته كه به القای آن نفس مردوده به اين شأن و جسارت با جمال احديّه به محاربه برخواستی. جمال امنع اقدس اعظم اقدمی را، كه نقطه بيان - روح ما سواه فداه - می فرمايد اشاره من به او راه ندارد و هيچ اشاره از مشيرين لعلوّ قدرِهِ و عظمة جلالِهِ [۲۰۲] و ارتفاع اجلالِهِ به او راجع نمی شود، تو استهزاءً عليه نوشته آنچه را كه تا حال هيچ نفسی به آن ارتكاب ننموده و ننوشته. و عجب است كه خجلت نمي بری و ذكر نقطه بيان مي نمائی. آخر به چه دليل و برهان اين گونه جسارت را جايز دانسته؟ تحيّر اين عبد سهل است جميع اهل ملاء اعلی متحيّرند از امثال شما. چه زود كافر شديد به نفسی كه به او ادّعای ايمان مي نموديد. (edit)	All the things are surprising, what possessed you to instill that rejected soul to such a dignity and courage to fight with Jamal Ahadiya. Jamal Amna Aqdas-e-Azam Aghdami, who says the point of expression - our soul except for sacrifice - I do not refer to him, and no mention of the advisors of the greatness of the power and the greatness of the glory [202] and the height of the glory is related to him, you wrote against him mockingly. What no soul has ever done or written. And it is surprising that you are not ashamed and mention the point. After all, for what reason and proof did he consider this kind of boldness to be permissible? The wonder of this servant is easy. How soon you disbelieved in the soul you claimed to believe in. (edit)	All things are astonished at what has led you to provoke that rejected soul to such audacity and to rise in battle against the beauty of divine unity. The beauty of the most transcendent, sacred, greatest, and oldest, which the Point of Declaration - may our souls be sacrificed for it - says that my reference to Him has no way, and no reference from those who glorify His eminence and the greatness of His majesty [202] and the elevation of His exaltation, relates to Him, you have written mockingly against it, what no soul has ever committed or written before. It is surprising that you do not feel ashamed and mention the Point of Declaration. Finally, on what grounds and evidence have you considered such audacity permissible? The bewilderment of this servant is easy; all the people of the Supreme Assembly are bewildered by the likes of you. How quickly you have become disbelievers in the soul to which you claimed to have faith. (edit)
386	گرفتم اين امر را ادراك ننمودی، آخر با اين همه ظهورات عزّ صمدانی و آيات منزله ربّانی اقلّاً بايد توقّف كنی. اگر چه اگر به بيان ناظر باشی به هيچ وجه سندی در دست نداشته و نداريد كه بر چنين نفسی اعتراض نمائيد و لو هر چه بفرمايد. أفّ للّذينهم نفخوا فيك و ملئوا صدرك مِن غلِّ الله و بغضه. فآه آه! "فآه" الّذی لا يُذكر بالقلم، "فآه" الّذی لن يتمّ بالبيان علی ما فعلتَ إسترضاءً لِمن يفرّ عنه السجّين بكينونته و الجحيم بحقيقته و النّار باشتعالها و لهيبها. (edit)	I thought you didn't understand this, after all, with all these revelations of Ezz Samdani and verses of divine status, you should at least stop. Although, if you follow the statement of the observer, you do not have any documents in your hand to object to such a person, no matter what he says. Aff for those who are also filled with pride and fill your chest with God's grain and malice. Fah ah! "Faah" of the one who cannot be mentioned by pen, "Faah" of the one who does not finish with the statement about us, I am satisfied with the one who will release the prisoner with his reality and hell with his truth and the fire with flames and flames. (edit)	Had you not understood this matter, at least with all these manifestations of the Almighty's glory and the divine verses, you should have paused. Although, if you look at the Declaration, you have no evidence in hand to object to such a soul, no matter what it says. Woe to those who have blown into you and filled your chest with hatred for God and His wrath. Alas, alas! The "alas" that cannot be mentioned by the pen, the "alas" that will not be completed by the declaration for what you have done to please the one from whom the prisoner flees in its existence, and hell in its truth, and fire in its blaze and flames. (edit)
387	در جميع بيان مَن فی البيان را از تعرّض و احتجاج با يكديگر منع فرموده و می فرمايند. اگر هم بخواهيد با يكديگر در دلائل و براهين احتجاج نمائيد به كمال ادب و حيا دلائل و براهين خود را ذكر نمائيد و مرقوم داريد كه مباد از آن احتجاج بر آن جوهر عزّ و شمس معانی در ايّام ظهور[۲۰۳]و اشراق حزنی وارد شود. چنانچه می فرمايد قوله - جلّ كبريائه -: و إنّ حين ما تحبّون أنْ تتحاجّون بالدّلائل و البرهان علی أكمل الحياء تكتبون دلائلكم، ثمّ علی منتهی الأدب لتقولون إلی أنْ قال - عزّ ذكره - : لعلّكم لا تلاقون الله ربّكم و تكسبون عملاً يحزن به الله ربّكم بما يحزن مظهر نفسه و أنتم لا تلتفتون و لا تتذكّرون. (edit)	In all the statements, he forbade me and the others from arguing and protesting with each other. If you want to argue with each other about reasons and proofs, mention your reasons and proofs with complete politeness and modesty, and you have a mark, so that the reason for protesting is that the essence of the glory and the sun of meanings in the days of emergence [203] and the illumination of sadness will enter. As the saying of Qalah - Jal al-Kabriyaeh - says: And when we love to argue with proofs and proofs, you write your proofs on the basis of modesty. We are sad, the manifestation of his soul, and you don't look away and don't remember. (edit)	In all the Declaration, it is forbidden for those in the Declaration to object and argue with each other, and they say. If you want to argue with each other about the evidence and proofs, mention your reasons and proofs with the utmost politeness and modesty, so that the objection to that essence of glory and the sun of meanings would not cause sadness in the days of appearance[203] and illumination. As it says, exalted is His Majesty: And when you love to argue with each other about the evidence and proof, write your reasons with the utmost modesty, and with the utmost politeness to say until He, exalted be His mention, said: Perhaps you will not encounter God, your Lord, and commit an act that would sadden your Lord, God, with what saddens the appearance of His essence while you do not pay attention nor remember. (edit)
388	كاش همين قدر وصيّت آن محبوب امكان را عامل می شدی! نه و الله، حرفی از بيان را عامل نشده ايد مگر آنچه را كه به هوای خود مطابق ديده ايد. فنعوذ بالله مِن هذا الذّنب لأنّ كلماته قد كانت مقدّسة مِن أنفسكم و أهوائكم و عرفانكم و إدراككم. كاش به احتجاج هم با مظهر ربّ الارباب كفايت مي نمودی، نه حيا نمودی و نه مراعات ادب منظور داشتی. ارتكاب نموده امری را كه از اين يوم إلی يوم الّذی لا آخر له هر ذی ادب و حيائی نظر نمايد به آنچه نوشته خجل و شرمسار گردد. تالله إرتكبتَ ما إحترقتْ به أكباد المقرّبين. (edit)	I wish you could be the agent of that beloved's will! No, by Allah, you have not acted on a word of the statement except what you have seen according to your mood. May God seek refuge from this sin because his words were sacred to my soul, my emotions, my knowledge, and my understanding. I wish you had enough to protest with the image of God, you did not show modesty, nor did you intend to observe politeness. He has committed an act that from this day to the last day, every person with manners and modesty will be ashamed of what he wrote. God made us burn in the hearts of those close to us. (edit)	If only you had followed the advice of that Beloved of Possibility to this extent! No, by Allah, you have not followed any part of the Declaration except what you saw fit according to your own desires. We seek refuge in Allah from this sin, for His words were sacred, free from your selves, desires, knowledge, and comprehension. If only you had been content to argue with the Manifestation of the Lord of Lords, not showing modesty nor observing courtesy. You have committed an act that, from this day until the day that has no end, every person of manners and modesty who looks at what you have written will be ashamed and embarrassed. By Allah, you have committed what has burned the hearts of the near ones. (edit)
389	و كاش حقّ را به مثل يكی از نفوس اهل ارض مي دانستی، چه كه با آن نفوس جرئت اينگونه جسارت و تكلّم نداشته و نداری. فو الله لو تسمع نفسُ الحياء يتبرّء منك و كينونة الأدب يستعيذ بالله مِن فعلك. ادب از سجيّه انسان است و به او از دونش[۲۰۴] ممتاز، و هر نفسي كه به او فائز نشده البتّه عدمش بر وجودش رجحان داشته و دارد. و تو به مقرّی، كه اصل ادب مخصوص آن مقرّ خلق شده، معمول داشته آنچه را كه هر ذی حيائی از ذكرش شرم دارد. قد خرق حجاب أدبكم و حيائكم، يا معشر الفاسقين! (edit)	And I wish you knew the truth like one of the souls of the people of the earth, because you did not have the courage to speak with those souls and do not have the courage. By Allah, if you listen to the breath of modesty, it will absolve you, and the act of politeness will seek refuge in Allah from your actions. Courtesy is one of the characteristics of human beings and it is more important to him than his knowledge [204], and any soul that has not acquired it, of course, its absence prevails over its existence. And you used to do things that every decent person is ashamed to mention in a place where the principle of politeness was created for that place. How to break the veil of my decency and modesty, O people of transgressors! (edit)	If only you had regarded the truth as you would one of the souls of the people of the earth, for you would not have dared to show such audacity and speak in this manner with those souls. By Allah, if the spirit of modesty could speak, it would disassociate itself from you, and the essence of courtesy would seek refuge in Allah from your actions. Courtesy is the attribute of a refined human being and distinguishes them from those who lack knowledge [204]. Any soul that has not attained it would certainly prefer nonexistence over existence. Yet, you have attributed to the honored one, for whom the essence of courtesy has been specifically created, that which every modest person is ashamed to mention. You have violated the veil of your own courtesy and modesty, O assembly of transgressors! (edit)
390	جوهر قدسي كه می فرمايد: يا قوم، قد جئتكم عن مشرق الرّوح بنباء الله المهيمن القيّوم و ما أنطِقُ مِن تلقاء نفسی بل ينطق ربّكم الرّحمن بهذا اللّسان الصّادق المتكلّم العزيز المحبوب. يا قوم، لاتقتلونی بأسياف البغضاء و لا تحكموا علیّ ما يضيع به حرمةُ الله المقتدر العزيز المحبوب. فيا قوم، إنّه يناديكم بلسانی و ينطق فی صدری و أقامنی علی أمره. فو الله لا أجد لی من حركة و لا سكون إلاّ بأمره. تفكّروا لكی تشعرون! هل يجری كوثر الحيوان مِن عيون الكدرة؟ لا فو ربّ العالمين إن أنتم تعرفون. (edit)	Jawhar Qudsi K. Mai Vermaid: O people, I have come to you from the dawn of the spirit with the message of God, the Dominant, the Everlasting, and I do not speak on my own, but your Lord, the Most Merciful, speaks with this true tongue, the One who speaks, the Mighty, the Beloved. O my people, do not kill me with the swords of hatred, and do not judge me by what would destroy the sanctity of God, the Almighty, the Mighty, the Beloved. O my people, he is calling you with my tongue and speaking in my chest, and he has made me follow his command. By God, I find no movement or stillness for me except by His command. Think to feel! Does the animal's kawthar run from the brown eyes? No, Lord of the worlds, if you know. (edit)	The sacred essence that says: "O people, I have come to you from the east of the spirit with tidings from Allah, the Guardian, the Self-Subsisting. I do not speak on behalf of myself, but your Lord, the Most Compassionate, speaks through this truthful, eloquent, mighty, and beloved tongue. O people, do not kill me with the swords of hatred and do not pass judgments upon me that would violate the sanctity of Allah, the Mighty, the Beloved. O people, He calls you with my tongue, speaks within my heart, and establishes me upon His command. By Allah, I find no movement or stillness except by His command. Reflect so that you may understand! Does the river of life flow from the fountains of power? No, by the Lord of the worlds, if only you knew." (edit)
391	يا قوم، هذا مَعين مشيّة الله قد جرتْ منه أنهار إرادته بالحقّ كيف شاء و إنّه لهو الحاكم بالحقّ و إنّه لهو الحقّ علّام الغيوب. لو تجدنّ عندكم مِن ذائقة فاشربوه لعلّ تجدون منه حلاوة القول، ثمّ رائحة الله ربّكم. و هذا قول الحقّ و ما بعد الحقّ إلاّ الضّلال إن أنتم تفقهون. (edit)	O people, this is the helper of God's will, rivers of His will with truth flowed from Him as He willed, and He is the Ruler with the Truth, and He is the Truth, the Knower of the unseen. If you find someone to taste, drink it, perhaps you will find from it the sweetness of speech, and then the fragrance of God your Lord. And this is saying the truth, and there is nothing after the truth except error, if you understand. (edit)	O people, this is the source of Allah's will from which the rivers of His intentions have flowed with truth as He pleases, and indeed He is the true judge, and indeed He is the truth, the Knower of the unseen. If you find within yourselves a taste, then drink from it, so that perhaps you may find the sweetness of the word, and then the fragrance of Allah, your Lord. This is the word of truth, and after the truth there is nothing but error if only you understand. (edit)
392	هل تعترضون علی الّذی أرسلنی و ينطق فی صدری؟ إذاً واحسرتا عليكم و علی[۲۰۵] ما أنتم به تعملون. إنّ الّذی جائكم بآيات الله و يقول "إنّها قد نزّلتْ من عنده" هل ينبغی لأحد أن يعترض عليه؟ إذاً فانصفوا إنْ أنتم منصفون. يا قوم، إنّی لمْ أقدر أن أتنفّس بنَفَس وحدة إلاّ بعد إذنه، و أنتم تجدون نَفَس الرّحمن مِن هذه النّفْس الّتی أرسلها الله بالحقّ إن أنتم بقلوبكم فاقبلون. (edit)	Do you object to the one who sent me and speaks in my chest? So, Alas for you and Ali [205] for what you are doing. He who came to you with the revelations of God and says, “They have been revealed from Him,” should anyone object to him? So be fair if you are fair. O people, I was not able to breathe with a single breath except after his permission, and you find the soul of the Most Merciful from this soul that God sent with truth. If you are in your hearts, then accept. (edit)	Do you object to the one who sent me and speaks in my chest? Then woe to you and woe to [205] what you are doing. The one who has come to you with the signs of Allah and says, "Indeed, they have been sent down from Him," is it appropriate for anyone to object to him? Then be fair, if you are fair. O people, I am not able to take a single breath without His permission, and you find the breath of the Merciful in this soul which Allah has sent with the truth. If you have hearts, accept it. (edit)
393	لا تعرّوا أنفسكم عن رداء الأدب و الإنصاف و لا تكلّموا بما نُهيتم عنه فی ألواح ربّكم المهيمن القيّوم. و الّذی جُعِلَ محروماً عن الأدب إنّه لعریّ، و لو يلبس حرر الأرض كلّها، و هذا قد نزّل بالحقّ فی ألواح عزّ محفوظ: و مَن لا أدبَ له لا إيمان له. و بذلك يشهد ما نزّل فی البيان إن أنتم تشهدون. قد خلق الأدب فی البيان لهذا الجمال و كذلك كلّ إسم خير إن أنتم تعرفون. (edit)	Do not bare yourselves from the cloak of politeness and fairness, and do not speak of what you have been forbidden from in the Tablets of your Lord, the Dominant, the Subsisting. And he who has been made deprived of good manners is naked, and if he were clothed, he would free the entire earth, and this was revealed with truth in the Tablets of Ezz Mahfouz: And he who has no good manners has no faith. And with that, what was revealed in the statement bears witness, if you bear witness. Literature was created in the statement for this beauty, and likewise every name is good, if you know. (edit)	Do not expose yourselves from the garments of politeness and fairness, and do not speak of what you have been forbidden in the tablets of your Lord, the Guardian, the Everlasting. The one who is deprived of politeness is indeed naked, even if he wears all the silk of the earth, and this has been revealed with the truth in the well-guarded tablets of honor: Whoever has no politeness has no faith. With this, the revelation in the statement bears witness if you bear witness. Politeness has been created in the statement for this beauty, and likewise, every good name if you know. (edit)
394	فو عمر مَن ظهر بالحقّ، إنّه ما قصد فی البيان إلاّ نفسی و ما تنفّس إلاّ بذكری و ما قدّر كلّ خير إلاّ لجمالی. لو لا ذكری ما نزّل البيان و ما تكلّم جمال الرّحمن بكلمةٍ بينكم لأنّ لمثلكم لاينبغی إلاّ كلماتكم إن أنتم تفقهون. قد نزّل البيان لنفسی و إنّی حينئذٍ أقرئه فی كلّ الأحيان. و ما نزّل حينئذٍ إنّه لهو البيان لو أنتم تعرفون. ما نزّل حينئذٍ لَيكون شاهداً علی ما نزّل مِن قبل، و ما نزّل مِن عنده لَيكون دليلاً علی ما ينزل حينئذ مِن قلم الله المقتدر[۲۰۶]العزيز المحبوب. يا قوم، إنّی نفسه و هو نفسی. و إنه قد فدی نفسه لنفسی و إنّی قد أخذتُ نفسی و روحی علی يدی لإنفقهما فی سبيله، ثمّ فی حبّه و رضائه. و يشهد بذلك كلّ الذّرّات لو أنتم تسمعون. خافوا عن الله و لاتفرّقوا بينی و بينه و لو جعل الله هذا فوق قدرتكم. لو إجتمعنّ كلّ مَن فی السّموات و الأرض أنْ يفرّقنّ بيننا لن يقدرنّ و لن يستطيعنّ. (edit)	For the life of the one who appeared with the truth, that he did not intend in the statement except my soul, and he did not breathe except by my remembrance, and he did not value every good except for my beauty. Had it not been for my remembrance, the statement would not have been sent down, and Jamal al-Rahman would not have spoken a word between you, because for those of you, only your words are necessary if you understand. I revealed the statement to myself and at that time I read it every time. And what was revealed at that time is the explanation, if you only knew. What was revealed at that time to be a witness to what was revealed before, and what was revealed from Him to be evidence of what was revealed at that time from the pen of God, the Almighty [206], the Mighty and the Beloved. O people, I am himself and he is myself. And he has sacrificed himself for me, and I have taken my soul and my soul in my hands to spend them in His cause, then in His love and pleasure. And all the atoms bear witness to that, if you would listen. Fear God and do not separate between me and Him, even if God made this beyond your ability. If everyone in the heavens and the earth were to come together to separate us, they would not be able and they would not be able. (edit)	By the life of the one who appeared with the truth, indeed, he sought nothing in the statement except for myself and did not breathe except in my remembrance, and did not destine every good except for my beauty. If it were not for my remembrance, the statement would not have been revealed, and the beauty of the Merciful would not have spoken a word among you, because for the likes of you, only your words are fitting if you understand. The statement was revealed for myself, and then I would recite it at all times. What was revealed then is the statement if you know. It was revealed then to be a witness to what was revealed before, and what was revealed from him to be evidence of what will be revealed then from the pen of Allah, the Omnipotent[206] the Mighty, the Beloved. O people, I am that soul and he is my soul. And he has sacrificed his soul for my soul, and I have taken my soul and spirit in my hands to spend them in his way, then in his love and satisfaction. And every atom bears witness to this if you listen. Fear Allah and do not differentiate between me and him even if Allah has made this beyond your ability. If everyone in the heavens and the earth were to gather to separate us, they would not be able, nor would they succeed. (edit)
395	و إنه حينئذٍ كان جالساً عن يمين عرشه و كان أنامله بين أنيابه و ينظر متفكّراً فيكم بما ظهر منكم، يا ملاء المشركين! و يضجّ و يبكی بما ورد علیّ و ما يرد منكم من بعد. و حينئذٍ يقصّ علیّ ما هو المكنون فی صدوركم و يبكی و ببكائه ينوحنّ أهل ملاء الأعلی، ولكن أنتم لاتعرفون و لاتشعرون. (edit)	And that at that time he was sitting on the right of his throne, and his fingers were between his fangs, and he was looking at you thinking about what appeared from you, O chiefs of the polytheists! And he clamors and weeps over what has been reported to me and what has been received from you afterward. And then he tells me what is hidden in your chests and weeps, and with his weeping the people of the Most High mourn, but you do not know and do not feel. (edit)	And at that time, he was sitting to the right of his throne, and his fingers were between his teeth, looking thoughtfully at you for what appeared from you, O assembly of the polytheists! He groaned and cried for what befell me and what would come from you later. And at that time, he told me about what was hidden in your hearts, and he cried, and with his crying, the people of the highest assembly mourned, but you do not know and do not feel. (edit)
396	مع ذلك وارد آورده ايد آنچه در ارض شبه نداشته. اگر فی الجملة شاعر باشيد ادراك مي نمائيد كه آنچه اعتراض نموده ايد بر حقّ وارد، چه كه مُنزلْ حقّ بوده و خواهد بود و دخلی به احدی نداشته وندارد، اگر چه مشعر نخواهيد شد. چنانچه ملل قبل آنچه اعتراض نمودند من غير شعور بوده، و اگر مستشعر بودند و ادراك می نمودند كه آن اعتراضات بر حقّ وارد است ابداً به اعتراض مشغول نمی شدند. و به همين جهت لازال مظاهر نفی بر مظاهر اثبات[۲۰۷] وارد آورده اند آنچه قلم و لسان از ذكر و بيانش حيا مي كند. (edit)	However, you have brought in something that did not exist in the land of Shub. If you are a poet in general, you will realize that what you have protested is against the right, which has been and will be the home of the right and has nothing to do with anyone, even if you will not become a poet. If the nations before what they protested were irrational, and if they had sensed and realized that those protests were justified, they would never have protested. And for this reason, they have always added the manifestations of negation to the manifestations of proof [207] which the pen and tongue are ashamed to mention and express. (edit)	Nevertheless, you have brought up something that has had no parallel in the world. If you were to understand poetry as a whole, you would realize that what you have objected to is based on truth, as it was and will be the truth revealed, and it has nothing to do with anyone, even if you do not want to become poets. The objections made by the people of the past were due to a lack of understanding, and if they had been perceptive and realized that their objections were based on truth, they would never have engaged in objecting. For this reason, the manifestations of negation have always been brought against the manifestations of affirmation [207], which the pen and tongue shy away from mentioning and expressing. (edit)
397	و زود است كه آنچه اخبار فرموده واقع شود چه كه به اعراض و اعتراض تنها كفايت ننموده و نخواهيد نمود. جمال قدم می فرمايد: ای اصمّ وجود، يك نغمه از نغمات ورقاء ظهور قبلم ذكر مي نمايم كه لعلّ فی الجملة ادراك نمائی، و اگر تو ادراك ننمائی حقايق كلّ شیء اصغا نمايند و حجاب حيا را خرق ننمايند و طراز ادب را از هيكل خود نياندازند. و آن اين است كه به حرف حیّ و وحيد اكبر - عليهما بهائی - می فرمايد در حيني كه از اين ظهور امنع اقدس سؤال نموده اند قوله - تكبّر كبريائه -: فوالّذی تفرّد بالعزّ و الجلال و ذرء الأشياء لا مِن شیء بالمثال. يستحيی اليقين أنْ يوقن فيه أو يسجد له، و يستحيی الدّليل أنْ يدلّ عليه لغيره. تری لأعرفنّك أو علی دونه تشهد لاستدلنّ به عليه. (edit)	And it's too soon for what the news has said to happen, because symptoms and protests alone have not and will not be enough. Jamal Gadham says: O Asm of Existence, I will mention a song from the songs of Varga Zahoor before me, that you may understand the sentence, and if you do not understand, let them listen to the truths of everything and do not break the veil of modesty and do not throw away the dignity of politeness. . And that is that in the words of Hayy and Waheed Akbar - upon them Bahá'í - he says, when they have asked about this appearance of the Holy One, Qulah - takbir kabriyaeh -: Faaldzi tfard balaz wa jalal wa zaar al-hazaza la min shie bal-likel. It is shameful for al-Iqin to believe in him or to prostrate to him, and it is shameful for al-Dalil to testify against him for others. Teri Laarafank or Ali doneh tashahhud to be against him. (edit)	It won't be long before what has been prophesied comes true, as it is not enough to simply object and oppose. The beauty of the past says: "O deaf existence, I will mention one melody from the melodies of the previous appearances of divine manifestation so that perhaps you will understand as a whole, and if you do not understand, the truths of all things will listen and not tear the veil of modesty and not discard the embroidery of etiquette from their structures." And that is what is said in the letter "Hayy" and the revelation of the Supreme Akbar (Glory be upon them both) when they were asked about the sanctity of this divine manifestation, saying -in their great pride-: "By the One Who is unique in power and majesty, and has created all things without any example. Certainty is too modest to believe in it or prostrate before it, and evidence is too modest to prove it for others. I wonder if I will recognize you or bear witness to it, so that I may use it as proof for it." (edit)
398	ساذج قدمی را، كه می فرمايد يقين حيا می نمايد از ايقان در او و سجده از برای او و دليل حيا می نمايد از آن که دليل شود لنفس او، و تو بی شرم بی حيا به تضييع امر الله چنان قيام نموده كه شبه آن در اكوان ممكن نه. قد شقّقتَ بأنامل الشّرك حجباتِ الحياء و الحرمة. نسئل الله بأنْ يشقّ حجابَك و يُظهرَ نفسك الخبيث بين العالمين و ينزعَ عنك رداء السّتر و يعرّيك مِن أثواب[۲۰۸] الحُرمة و يكشف لعباده ما كنتَ عليه، و إنّه لِمَن دعاه مُجيب. و الله، يا ايّها الغافل، بفعلك إضطرب كلُّ شیء و شقّتْ سترُ حجابِ العصمة و تزلزلتْ أركانُ ملاء العالين. (edit)	Naive of my feet, as if I have a living certainty that I do not prostrate from a belief in or and a living proof that I do not pretend that it is evidence for a soul or, and I repent of my shame alive by wasting God’s command, the generosity of His example is like that in the No possible universes. With the fingertips of polytheism, you have torn the veils of modesty and sanctity. We ask God to tear your veil, reveal your wicked self among the worlds, remove the veil from you, strip you of the garments of inviolability, and reveal to His servants what you used to be, and He who supplicates Him will answer. By God, you who are heedless, by your actions everything has been disturbed, the veil of infallibility has been torn, and the pillars of the covering of the sublime have shaken. (edit)	You naïvely insist on what was said, that certainty is too modest to believe in it and prostrate before it, and evidence is too modest to prove it for itself, and shamelessly and immodestly, you stand against the cause of God in such a way that there is no parallel in the possible realms. You have torn the veils of modesty and sanctity with the fingers of polytheism. We ask God to tear your veil, reveal your wicked self to the worlds, strip you of the cloak of concealment, undress you from the garments of sanctity[208], and reveal to His servants what you were. Indeed, He is the one who responds to those who call upon Him. By God, O heedless one, your actions have disturbed everything, torn the veil of infallibility, and shaken the foundations of the heavenly realms. (edit)
399	قسم به محبوب امكان كه مِن بعد حرمت هيچ مظهری از مظاهر الهيّه را منظور نداشته و نداريد مگر نفوس مشركه را. آن هم لِاجل وساوس و ظنونی كه در آن انفس مستور است. يك بيان ديگر از بيان منزل بيان خالصاً لوجه الرّحمن القا می شود، كه شايد نسيمی از رضوان كلمات الهی بر اهل اكوان مرور نمايد و شايد از ميامن آن انفس قدسيّه از خلف ستر و حجاب به عرصه شهود آيند و به مراد الله فائز گردند و به آنچه از قبل ذكر شده عامل شوند و اين ايّام را غنيمت شمرند. و همچنين امثال آن نفوس آنقدر ادراك نمايند كه به چه شأن حرمت اين ظهور عند الله منظور بوده لعلّ از جسارت ممنوع شوند. (edit)	I swear to the beloved of the possibility that you do not and do not mean any manifestation of God except the souls of polytheists. And that is the fear and suspicion in which the soul is hidden. Another statement from the house of Bayan Bayan is purely inspired by Lujh al-Rahman, that perhaps a breeze of the pleasure of divine words will pass over the people of Akwan, and perhaps from the safety of that holy soul, they will come to the field of witness from behind the veil and the veil, and they will be victorious according to the will of God and to Do what has already been mentioned and consider these days as spoils. And also the likes of those people should understand to what extent the sanctity of this appearance in the eyes of God is meant, lest they be forbidden from daring. (edit)	I swear by the Beloved of Possibility that after the sanctity, you have not and will not regard any manifestations of divinity except for the souls of the polytheists. This is also due to the whisperings and suspicions that are hidden within those souls. Another statement, a pure statement for the sake of the Merciful, is being revealed, so that perhaps a breeze from the divine words' paradise may pass over the inhabitants of the worlds, and perhaps from the right sides of those holy souls, they may come to the realm of witnessing from behind the veil and barrier, achieve the purpose of God, and become instrumental in what has been mentioned before, considering these days as a blessing. Likewise, souls like them should realize to what extent the sanctity of this appearance has been intended by God, so that they may be protected from audacity. (edit)
400	قوله - عزّ إعزازه-: فقد سمعتُ كتابك و إنّ ما فيه جوهرٌ لو لا ما فيه ما أجبتُكَ علی ذلك القرطاس و لا حينئذٍ بأعلی ما قُدّر فی الإبداع. فما أعظم ذكر مَن قد سئلتَ عنه، و إنّ ذلك أعلی و أعزّ و أجلّ و أمنع و أقدس مِن أن يقدرَ الأفئدةُ بعرفانها و الأرواحُ بالسّجود له و الأنفس بثنائه و الأجساد بذكر[۲۰۹]بهائه. فما عظمتْ مسئلتُك و صغرتْ كينونيّتُك! هل شمس الّتی هی فی مرايا ظهوره فی نقطة البيان يُسئل عن شمس الّتی تلك الشّموس فی يوم ظهوره سجّاد لطلعتها إنْ كانتْ شموساً حقيقيّةً، و إلاّ لاينبغی لعلوّ قدسها و سموّ ذكرها. (edit)	His saying - may He be glorified -: I have heard your book, and what is in it is an essence. If it were not for what is in it, I would not have answered you on that piece of paper, not at that time with the highest value in creativity. How great is the remembrance of the one you have been asked about, and that is higher, mightier, more formidable, more forbidding, and more sacred than that the hearts are estimated by their gratitude, the souls by prostrating to Him, the souls by His praise, and the bodies by the remembrance of His splendor[209]. How great is your question and how small your being! Is the sun who is in the mirrors of his appearance in the point of clarification asked about the sun that those suns on the day of his appearance are carpets for her rising, if they are real suns, otherwise it is not necessary for her exaltedness and loftiness to be mentioned. (edit)	He (glorified be His glory) said: "I have indeed heard your book, and if it were not for its essence, I would not have responded to you on that piece of paper, and not then, with the highest estimation in creation. How great is the mention of the One you asked about, and indeed that is higher, more honorable, more exalted, more inaccessible, and holier than the hearts can appreciate with their understanding, the souls with their prostration to Him, the selves with their praise, and the bodies with the remembrance of His glory. How great is your question and how small is your existence! Is the sun, which is in the mirrors of His appearance, in the point of articulation, asked about the sun, which those suns prostrate to on the day of His appearance, if they are real suns? Otherwise, it is not fitting for the elevation of their sanctity and the sublimity of their mention." (edit)

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