Kitab-i-Badi/Page22

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421	بصر اطهر بايد تا به منظر اكبر ناظر شود و معنی كلمات الهی را ادراك نمايد. بشنو نداء سلطان بيان را كه به كمال تصريح ظهور بعد را ذكر فرموده اند، كه لعلّ آن هياكل اضلال بعد از ظهور توقّف ننمايند و شبه و مثل و نظير برای مظهر توحيد نبينند. چه كه توحيد ذاتْ محققّ نشود مگر به مظهر ظهور، و تنزيه الهی از اشباح و امثال مبرهن نگردد مگر به مظهر ظهور. و اگر از برای مظهر ظهور شبه و ندّ و مثلی ملحوظ گردد تنزيه ذات قدم از مثليّت معيّن نگردد و تقديس نفسش از اثنينيّت محقّق نيايد. فاستحی عن الله و لا تجعل له شريكاً فی الملك.[۲۲۱] إنّه كان واحداً فی ذاته و كان الله علی ما أقول شهيد. و در اين مقام می فرمايد قوله - جلّ كبريائه -: و لقد قرُب الزّوال و إنّكم أنتم ذلك اليوم لا تعرفون. و مَن يَكُن لقائُهُ ذاتَ لقائی لا ترضينّ له ما لا ترضی نفس لنفس. (edit)	Basar Athar should look at the great view and understand the meaning of the divine words. Hear the call of the Sultan of Bayan, who has clearly mentioned the next appearance, so that those false structures do not stop after the appearance and do not see similitudes and likenesses for the manifestation of Tawheed. That the monotheism of nature is not realized except by the manifestation of the manifestation, and the divine dispensation of ghosts and similes is not revealed except by the manifestation of the manifestation. And if it is noted for the manifestation of similitude and similitude, then the modification of the essence of Qadm is not determined from similitude, and the sanctification of his soul is not realized from duality. So fear Allah and do not make Him a partner in the kingdom.[221] Verily, He was one in His nature, and Allah was against us, I say martyr. And in this position, he says the saying - Jall al-Kabriyae -: And the end of the world is near, and you do not know it today. And I do not meet the nature of the meeting, not to please him, not to please him. (edit)	One must have the purest vision to behold the grandest spectacle and grasp the meaning of divine words. Listen to the call of the sovereign of eloquence, who has explicitly mentioned the coming manifestation, so that perhaps the temples of misguidance will not persist after the manifestation, and they will not see any doubt, example, or likeness for the manifestation of unity. For the realization of the unity of the divine essence cannot be achieved except through the manifestation of appearance, and the divine sanctification from illusions and examples can only be proven through the manifestation of appearance. And if any doubt, example, or likeness is perceived for the manifestation of appearance, the sanctification of the divine essence from any similarity cannot be established, and the consecration of its being from duality cannot be realized. So be modest before God and do not assign any partner to Him in His dominion. [221] Indeed, He has been one in His essence, and God is a witness to what I say. In this position, He says - exalted be His Majesty -: The decline is indeed near, and on that day you will not know. And whoever has his encounter as my encounter, you will not be pleased for him what you are not pleased for yourself. (edit)
422	مع ذلك كلّ از حدود خود تجاوز نموده و به وصايای الهيّه اعتنا ننمودند و راضی شدند آنچه را كه يهود از برای روح راضی نشد و همچنين امّت فرقان از برای نقطه بيان راضی نشده. و اين نيست مگر از جهل و عدم بلوغ، و اگر تا حال نشنيدی حال بشنو و از حقّ شرم نما! از شِمال ضلالت به يمين هدايت راجع شو! عنقريب تو و امثال تو و آنچه به آن تكلّم نموده ايد فانی خواهيد شد، چنانچه اليوم فانی هستيد. چه كه هر نفسي كه بين يدی الله مذكور نيست كلّ اشياء بر فنای او شهادت مي دهند. طهِّر نفسَك عن الدّنيا و لا تقُلْ ما لا علمتَهُ و لا تذكرْ ما لا عرفته. فاعرف حدّك و مقدارك و لا تجاوز عن شأنك! (edit)	However, they all transgressed their limits and did not pay attention to God's commandments and were satisfied with what the Jews were not satisfied with for the soul and also the sectarian community was not satisfied with the point of expression. And this is nothing but ignorance and immaturity, and if you haven't heard it yet, listen now and be ashamed of the truth! Turn from the north of error to the right of guidance! Soon you and those like you and what you have spoken to will be mortal, just as you are mortal today. Because every soul that is not in the hands of Allah, all things testify to its destruction. Purify your soul from the world and do not say that we do not know it, and do not remember that we do not know it. Know your limit and quantity and don't violate your dignity! (edit)	Nevertheless, they all transgressed their limits and did not pay attention to the divine commandments, and they were content with what the Jews did not accept for the soul, and likewise, the people of the Qur'an were not satisfied with the point of expression. This is nothing but ignorance and immaturity, and if you have not heard it so far, listen now and be ashamed of the truth! Turn from the north of misguidance to the right of guidance! Soon, you and your likes and what you have spoken about will perish, just as you are perishable today. For every breath that is not mentioned before God, all things bear witness to its extinction. Purify your soul from the world and do not say what you do not know, and do not mention what you have not understood. So know your limit and your measure, and do not exceed your bounds! (edit)
423	تصريح می فرمايند كه ظهور شمس در قطب زوال نزديك است و شما آن روز را نمي شناسيد و ادراك نمي نمائيد، چنانچه ادراك ننموده ايد و عارف نگشته ايد. و ابداً آن جمال قدم در ذكر ظهور بعد جز تصريح بيانی نفرموده اند. بر خلاف كتب قبل كه جميع به اشارات[۲۲۲]مُعضله ذكر فرموده اند، انامل قدرت در ظهور ستّين جميع آن حجبات را خرق نمود و ذكر ظهور بعد را در جميع بيان تصريحاً مِن غير تلويح فرمود. امری را كه به بصر عباد و درايتهم گذارده اين است كه در قُرب و بُعد آن مختلف ذكر فرموده اند. اگر چه در باطن جميع كلمات مختلفه به نقطه واحده راجع و ابداً اختلافی ملحوظ نه، ولكن همين قدر كه بر حسب ظاهر فی الجملة مختلف ذكر شده جهت امتياز بوده، چنانچه در مقامی ذكر "مستغاث" فرموده اند. و در مقامی می فرمايند كه به مستغاث نمي رسد و اميد است كه از قبل كلمة الله مرتفع گردد. و در مقامی می فرمايد چه كسی عالم به ظهور نيست غير الله، هر وقت شود بايد كلّ تصديق به نقطه حقيقت نمايند. و در مقامی می فرمايند كه اين حين اگر بخواهد ظاهر شود مختار بوده و ليس لأحدٍ أنْ يقول "لِمَ" و "بِمَ". و به يكی از حروفات كه سؤال از آن ظهور اعظم نموده می فرمايد شايد تو لقای او را ادراك نمائی. و همچنين لوحی از سماء مشيّت نازل و فرموده اند در مكتب خانه ظهور بعد ملاحظه فرمايد. (edit)	They state that the appearance of the sun at the pole of decline is near and you will not know and understand that day, if you have not understood and have not become a mystic. And they have never said anything other than a statement about the appearance of the future. Contrary to the previous books, which all have mentioned the hints [222] of the problem, Enamal al-Qudrat breached all those veils in the appearance of Setin, and explicitly implied the mention of the latter appearance in all the statements. The matter that he has left to the eyes of the servants and their wisdom is that they have mentioned it in different ways. Although inside all the different words refer to a single point and there is no significant difference at all, but as much as it is mentioned in different sentences according to the appearance, it is for the purpose of distinction, as they said in the position of mentioning "Mustaghat". And they say in a position that it will not reach the petitioner and it is hoped that the word of God will be answered beforehand. And he says in a certain place, who is not the only one who knows about the coming of the future but Allah, whenever it happens, they should all confirm the point of truth. And they say in a certain place that at this time if he wants to appear, he is free, and it is not necessary for anyone to say "lem" and "bem". And he says to one of the letters about which the question has appeared, perhaps you will understand his meeting. And also a tablet was sent down from heaven and said to look at it in the school of the house of the next appearance. (edit)	They explicitly state that the appearance of the sun at the zenith is near, and you do not recognize and perceive that day, just as you have not perceived and known it. And they have never mentioned the appearance of the subsequent beauty in any way except in explicit statements. Unlike the previous books, which all mentioned ambiguous allusions, the fingers of power broke all those veils in the appearance of the sixtieth and explicitly mentioned the appearance of the next one without any hint. The matter that they have entrusted to the sight of the servants and their understanding is that they have mentioned it differently in terms of its nearness and distance. Although, in essence, all the different words refer to the same point and there is no noticeable difference, it has been mentioned differently in appearance for distinction, just as they have mentioned "mustaghath" in one place. And in one place, they say that it does not reach Mustaghath, and it is hoped that it will be elevated before the word of God. In one place, they say that no one knows about the appearance except God; whenever it happens, they must fully confirm the truth. And in one place, they say that if it wants to appear at this time, it is free to do so, and no one has the right to say "why" and "because of what." And to one of the letters in which the question about that greatest appearance was asked, they say that perhaps you will perceive his meeting. And likewise, a tablet was revealed from the heaven of will and they said to observe the next appearance in the school of the house. (edit)
424	و اين اختلافات ظاهريّه قوليّه كلّ به كلمه محكمه رفع می شود. و تحذير بليغ می فرمايند كه در حين ظهور آن جوهر مقصود بما نزّل[۲۲۳] فی البيان ناظر نباشيد، بلكه به نفس ظهور و ما يَظهر مِن عنده ناظر باشيد. و بر صاحبان بصر معلوم بوده كه قبل و بعد و قرب و بُعد در ساحت حقّ نبوده و نخواهد بود، چنانچه زمن اوّلين و آخرين را اگر بخواهد در يك آن مبعوث فرمايد قادر بوده و خواهد بود، چه كه اين حدودات در خلق مذكور، چنانچه خمسين الف سنه قيامت در ساعتی منقضی شد. (edit)	And these apparent differences are generally resolved by the word of the court. And they give an eloquent warning that during the appearance of the essence of the meaning, do not be observant in the statement, but be observant of the breath of the appearance and our appearance. And it is clear to the possessors of Basr that before and after, near and far, it was not and will not be in the realm of truth, if he wants to make the first and the last time in one, he is able and will be able to do so. Fifty thousand years of resurrection expired in an hour. (edit)	And these apparent differences in speech are all resolved by the decisive word. They strongly warn not to look at that intended essence based on what has been revealed in the statements but rather to look at the very appearance and what appears from it. And it has been known to those with insight that before, after, near, and far have not existed and will not exist in the realm of truth. Just as if He wanted to send the first and the last at the same time, He could and would do so. This is because these limitations are mentioned in creation, just as the fifty thousand years of resurrection ended in an instant. (edit)
425	ای بي هوشان خمر جهل و غفلت، تا كی در ظلمات سالكيد و به هوای نفس عامل؟ دل از تحديدات بشريّه برداريد و به مقرّ سلطان احديّه ناظر شويد كه شايد به مقام (إعرَفُوا اللهَ بالله) وارد گرديد و از "چون" و "چرا" فارغ آئيد. از شمس سؤال ننمائيد كه "اسمت چي است و دليل ضيائت چه؟" (edit)	O ignorant Khmer, ignorance and negligence, how long will you walk in the darkness and act on the whims of your ego? Take heart from the determinations of humanity and look at the residence of the Sultan of Ahadiya, that maybe you will enter the position of God and get rid of "why" and "why". Do not ask Shams, "What is your name and what is the reason for the loss?" (edit)	O you who lack wisdom, intoxicated by ignorance and negligence, how long will you wander in the darkness and act according to the whims of the self? Remove your heart from human limitations and gaze upon the abode of the Sovereign of Oneness so that you may enter the station of "Know God by God" and be free from "how" and "why". Do not ask the sun, "What is your name and what is the reason for your radiance?" (edit)
426	ای بی بصر، دليل اشراقش اشراقش و برهان ضيائش ضيائش بوده و خواهد بود. بشنو كلمه عليم خبير را كه تصريحاً اخبار فرموده كه در اين ظهور قدس صمدانی كلّ هالك إلاّ الّذينهم تمسّكوا بفُلك القدم فی هذا الظّهور الأعظم و إنّهم لَأَهلُ سفينة القدس عند الله المقتدر العلیّ العظيم. و مَن تمسّك بهذا الفلك فقد نجی و مَن أعرض فقد غرق. و إنّ هذا لتنزيل مِن لدن عليمٍ خبير. (edit)	Abi Basr, Evidence for Ishraqash Ishraqish and Burhan Diya’ish, Diya’ish Buddah and Khawahid Buddh. What is the word of the All-Knowing, the All-Knowing? And whoever clings to this ark is saved, and whoever turns away is drowned. And this is a revelation from the All-Knowing, All-Aware. (edit)	O you who lack vision, the reason for its radiance is its radiance, and the proof of its light is its light, and it has been and will be. Listen to the words of the All-Knowing, the All-Aware, who has explicitly informed that in this sacred, self-subsisting Manifestation, all are perishing except those who cling to the Ark of the Ancient in this Most Great Revelation. Indeed, they are the people of the Ark of Holiness in the sight of God, the Almighty, the Most High, the Most Great. Whoever clings to this Ark is saved, and whoever turns away drowns. Indeed, this is a revelation from the All-Knowing, the All-Aware. (edit)
427	قوله – جلّ إجلاله و عظم إستقلاله - :يا ملاء الأنوار،[۲۲۴] إنّا نحن تالله الحقّ ما ننطق عن الهوی و ما ننزل حرفاً مِن ذلك الكتاب إلاّ بإذن الله الحقّ. إتّقوا الله و لا تشكّوا فی أمر الله فإنّ سرّ هذا الباب مستوراً تحت عَماء السّطر و مرقوماً ما فوق حجاب السّتر بأيدی الله ربّ السّتر و السّطر. و لقد خلق الله فی حول ذلك الباب بحوراً مِن ماء الإكسير محمرّ بالدّهن الوجود و حيواناً بالثّمرة المقصود. و قدّر الله له سفناً مِن ياقوتة الرّطبة الحمراء و لا يركب فيها إلاّ أهلُ البهاء بإذن الله العلیّ. و هو الله قد كان عزيزاً و حكيماً. هنالك يحمل عرش الله ملئكة العماء فی الأنفس الثّمان. و قد كان الحكم فی أمّ الكتاب مشهوداً. فسوف يُعرضون المُجرِمون علی الرّحمن فی حول العرش علی الحقّ بالحقّ رمزاً. (edit)	His saying - glory be to Him and the greatness of His independence -: O full of lights, [224] Indeed, we, by God, the Truth, do not speak about desires, and we do not reveal a letter from that Book except with the permission of God, the Truth. Fear God and do not doubt God's command, for the secret of this door is hidden under the cover of the line and numbered above the veil of the veil by the hands of God, the Lord of the veil and the line. And God has created around that gate seas of elixir water reddened with the fat of existence, and animals with the intended fruit. And God has destined for him ships of ruby red sand, and only the people of Baha can ride in them, with the permission of God the Most High. And He is God, He was Mighty and Wise. There the throne of God holds the blind angels in the eight souls. And the ruling in the Mother of the Book was witnessed. They will present the criminals to the Most Merciful around the Throne, to the Truth with the Truth as a symbol. (edit)	The saying of Him - exalted be His glory and majestic His independence - is: "O people of Light,[224] indeed, by God the Truth, We do not speak out of caprice, nor do We reveal a single letter from that Book except by the permission of God the Truth. Fear God and do not doubt in the cause of God, for the secret of this Gate is concealed beneath the veil of the lines and inscribed above the screen by the hands of God, the Lord of the Screen and the Lines. God has created around that Gate seas of the Elixir water, reddened by the oil of existence and enlivened by the fruit of purpose. God has destined for it ships made of red, moist rubies, and none shall embark upon them except the people of glory, by the permission of God the Most High. He is God, who has ever been Mighty and Wise. There, the Throne of God is borne by the angels of darkness in the hidden selves. The judgment has been witnessed in the Mother of the Book. Thus, the criminals will be presented before the Merciful around the Throne, in truth, by the truth, as a symbol." (edit)
428	اگر ادراك مي داشتيد به همين آيات منزلات كه در قيّوم كتب نازل شده، جميع در سبيل اين ظهور كلّيه الهيّه جان ايثار مي نموديد، ولكن اخذ شعور از امثال آن نفوس كلّ شده بما إكتسبتْ أيديكم. لذا از فيوضات رحمن و نيسان حكمت حضرت سبحان در اين ربيع روحانی و سلطان فصول و ايّام الهی محروم گشته ايد و از رضای مليك علّام دور مانده ايد و در تيه شهوات و روضه اشارات مثل حيوانات به چريدن مشغول. باری اليوم جز راكبين اين فُلك عزّ صمدانی احدی عند الله[۲۲۵] مذكور نه. اين نفوسند كه اقلّ از كبريت احمرند. و زود است كه مشاهده نمائی كه اكثر از ناس مِن حيث لا يشعر در غمرات بحر جهل و اعراض مستغرق شوند و از فلك الهی محروم مانند إلاّ عدّة معدودات. ديگر تا چه زمان ارياح فضليّه به وزيدن آيد و بر هياكل مردگان نفس و هوی مرور نمايد و ايشان را حيات بخشد و به شطر احديّه متوجّه سازد. (edit)	If you had an understanding of these verses of dignity that have been revealed in the guardianship of books, all of you would have sacrificed your life for the sake of this emergence of the whole of God, but gaining knowledge from the likes of those souls has become what I have gained. Therefore, you have been deprived of the blessings of the Most Gracious and the Nisan of the wisdom of the Most High in this spiritual spring and the ruler of the seasons and divine days, and you have remained far away from the pleasure of Malik Allam and are busy grazing like animals in the darkness of lusts and signs. Today, except for the riders of this star, there is no one mentioned in the presence of God [225]. These people are less red than sulfur. And it is too soon to see a scene where most of the people are unconsciously drowned in the sea of ignorance and diseases and are deprived of the divine constellation like only a few. How long will Ariyah Fazliyyah come to visit and visit the bodies of the dead and give them life and make them aware of the camel of Ahadiya. (edit)	If you had understood, you would have offered your lives entirely for the sake of this Divine Manifestation, through the very verses revealed in the Qayyúm al-Asmá (the Commentary on the Súrih of Joseph). However, the comprehension has been taken away from the likes of those souls, because of what your hands have committed. Thus, you have been deprived of the outpourings of the Merciful and the signs of His Wisdom in this spiritual springtime and the dominion of the divine seasons and days. You have remained distant from the pleasure of the All-Knowing King, engaged in the wilderness of desires and the pasture of allusions like animals grazing. Today, none are mentioned before God[225] except the riders of this mighty and self-subsistent ark. These souls are less than red sulfur. Soon you shall witness that most people, unaware, will be immersed in the depths of the sea of ignorance and denial, and remain deprived of the Divine Presence, except for a few numbered ones. How long will the winds of divine grace blow and pass over the structures of the spiritually dead, giving them life, and directing them to the shore of oneness? (edit)
429	و بعد كه می فرمايد حمل می نمايد عرش پروردگار را ملئكه عماء در انفس ثمانيّه، همان برهانی است واضح كه اهل بيان موقن به اين ظهور نشوند إلاّ قليل، چنانچه به ثمانيه ذكر فرمود، چه كه در اوّل هر ظهور چنين بوده، تخصيص به اين ظهور نداشته و ندارد. و مقصود از عرش در اين مقام امر الله بوده و خواهد بود، و كلمة الله بوده و خواهد بود، و اوّل ما يتفوّه به لسان الله بوده و خواهد بود. و آن كلمه اي است كه به فزع آيند از او كلّ مَن فی السّموات و الأرض و منصعق شوند كلّ مَن فی جبروت الأمر و الخلق. و آن كلمه اي است كه به "ثقل اكبر" ناميده شده در الواح الله و هر نفسی قابل حمل آن نه. و آن كلمه اي است كه بعد از ظهور آنْ كلّ قبايل به نوحه آيند و اركان كلّ شیء متزلزل شود. و احدی قابل حمل اين عرش نه مگر ملائكه عماء كه به اعانة الله اين امانت اكبر را حمل نمايند و به قبول آن[۲۲۶] هياكل امر الله ظاهر شود و كلمه ابدع اعظم تنطّق فرمايد. (edit)	And then when he says, he will carry the throne of the Lord as the angel of Amma in the soul of the eighth, that is a clear proof that the people of Bayan are not sure about this appearance except a few, as he mentioned to the eighth, which was like this at the beginning of every appearance, allocating to this It did not appear and does not exist. And the meaning of Arsh in this position has been and will be the command of God, and the word of God has been and will be, and the first of us to speak with the tongue of God has been and will be. And that is a word that all of me in the heavens and the earth will be terrified of him and my whole being will be shocked by the power of the command and the people. And that is the word that is called "great weight" in the tablets of Allah, and not every breath that can be carried. And it is a word that after its appearance, all the tribes will come to lament and the foundations of the whole thing will be shaken. And there is no one who can carry this throne, except the angels of Amma, who, with the help of God, will carry this great trust, and by accepting it [226] the structures of God's command will appear and the word of the Great Creator will be spoken. (edit)	And then, when it is said that the angels of the Unseen carry the Throne of the Sustainer in the eight souls, it is a clear proof that only a few of the people of insight will bear witness to this Manifestation, as mentioned in the number eight, for such has been the case in every Manifestation, with no particular specification for this one. The intended meaning of the Throne in this station is the Cause of God, and it has been and will be the Word of God, and it has been and will be the first thing to be uttered by the tongue of God. That Word is the one that will cause all those in the heavens and the earth to be terrified and all those in the domain of command and creation to be struck down. That Word is the one referred to as the "heaviest weight" in the Tablets of God, and not every soul is capable of bearing it. That Word is the one after whose appearance all tribes will lament and the pillars of all things will tremble. No one is capable of bearing this Throne except the angels of the Unseen, who, with the aid of God, carry this greatest trust and, by accepting it[226], reveal the structures of the Cause of God and utter the most wondrous, supreme Word. (edit)
430	و در يك مقام عرشْ نفس ظهور است كه ما بين ناس مشهود، چه كه آن آيه توحيد و جوهر تفريد در مقرّ خود واحد بوده و احدی با او نه. (كان الله و لمْ يكنْ معه مِن شیءٍ.) در آن مقام عرش نفس ظهور است و ملائكه ثمانيه مدلّين بر اين اسم مبارك ابدع امنع، چنانچه عددش با عدد بهاء مِن غير همزه مطابق. و در حقيقت اوليّه حامل آن عرش جز نفس مقدّسش نه. (edit)	And in one position of Arsh, the soul of the manifestation is evident to us among people, because that verse of monotheism and the essence of separation is one in its place and there is no one with it. (If God and I were not accompanied by anything.) In that position of the throne of the self-manifest, and the eight angels are modeled on this blessed name, Abda Amna, as its number corresponds to the number of Bahá'í in non-Hamzah. And in truth, the first bearer of that throne is none other than his holy soul. (edit)	In one station, the Throne is the Manifestation's soul, which is evident among people, as it is the essence of unity and the substance of singularity in its own station, being one and none with it. (God was, and there was nothing with Him.) In that station, the Throne is the soul of the Manifestation, and the eight angels are humbly devoted to this blessed, most wondrous and most exalted Name, as its number corresponds to the number of Bahá without the hamza. In reality, the initial bearer of that Throne is none but the Holy Soul itself. (edit)
431	عرش او را اين زمان جز ذات او می نيارد حمل، اين از من شنو و اين فرد از اشعاری است كه از لسان ابدع احلی در عراق جاری. (edit)	At this time, his throne will not be carried except by his nature, hear this from me And this person is one of the poems that flow from the mouth of Abda Ahli in Iraq. (edit)	At this time, none other than His essence can bear His Throne; hear this from me. And this is one of the poems that has been recited through the sweetest tongue of 'Abdu'l-Ahlá (the Most Luminous) in Iraq. (edit)
432	و در مقام ديگر عرش اوّل مَن آمن است و اوّل مَن حضر و اوّل مَن بُعث و اوّل مَن حمل. او است اوّل خلق و اوّل ناطق و اوّل بصير و اوّل سميع و اوّل عارف و اوّل موقن و اوّل خبير. و سمع او باب سمع الهی است از برای كلّ وجود، و هر سمعی به آن باب داخل نشد از اهل سمع نيست و عند الله اصمّ مذكور. و همچنين بصر او باب بصر الهی است از برای كلّ نفوس. و همچنين علم او باب علم الهی است در ما بين بريّه او. و همچنين قدرت او باب قدرت صمدانی است و لسان او باب لسان الهی و قلب او باب قلب الهی و عرفان او باب عرفان الهی. و به قول[۲۲۷]او ظاهر می شود آنچه مستور بوده، و به طلب او كوثر حيوان افاضه می شود، و به توجّه او سحاب رحمت رحمانی اعطای فيض نمايد، و به استماع او كلمه الهيّه از مخزن علم احديّه ظاهر شود. اگر قدری به شعور آئی و به همين فضل و عنايتی، كه به ذكر اوّل و كلمه اوّليّه و درّه اولی و ركن قضاء و مستسرّ عماء عنايت شده، بر عنايت و رحمت و كرم و فضل حقّ فی الجملة مطّلع مي شوی. (edit)	And in the other position of the throne, the first of me is Amen, the first of me is presence, the first of me is sending, and the first of me is carrying. He is the first creation, the first speaker, the first seer, the first hearer, the first knower, the first reliable and the first expert. And his hearing is the door of God's hearing for all of existence, and any hearing person who does not enter that door is not one of the people of hearing, and in the sight of God the mentioned name is. And also his sight is the divine sight for all souls. And also his knowledge is the subject of divine knowledge in us among his people. Also, his power is related to Samadani's power, his tongue is related to divine language, his heart is related to divine heart, and his wisdom is related to divine knowledge. And according to his word [227] what was hidden will be revealed, and at his request the koshar of an animal will be revealed, and at his attention the cloud of merciful mercy will grant grace, and at his hearing the word of God will appear from the reservoir of knowledge. If you come to your consciousness, and you will be informed about the grace and care, which was given to the first mention, the first word, the first valley, the pillar of the judgment, and the secret of the uncles, you will be informed about the care, mercy, generosity, and grace of the truth in the sentence. (edit)	In another station, He is the first to believe, the first to be present, the first to be sent forth, and the first to bear. He is the first of creation, the first to speak, the first to see, the first to hear, the first to know, the first to have certainty, and the first to be well-informed. His hearing is the gate of divine hearing for all beings, and any hearing that does not enter through that gate is not truly hearing and is considered deaf in the sight of God. Similarly, His sight is the gate of divine sight for all souls. Likewise, His knowledge is the gate of divine knowledge among His creatures. Similarly, His power is the gate of the everlasting power, His tongue is the gate of the divine tongue, His heart is the gate of the divine heart, and His gnosis is the gate of divine gnosis. By His word [227], what has been hidden becomes apparent, by His request the life-giving Kowthar (river in paradise) is bestowed, by His attention the clouds of divine mercy grant their grace, and by His listening the divine Word emerges from the treasury of the knowledge of oneness. If you were to have some discernment and become aware of this grace and favor, which has been bestowed upon the first, the primal Word, the first pearl, the pillar of destiny, and the hidden treasure of the unseen, you would become informed of the overall grace, mercy, generosity, and bounty of the Truth. (edit)
433	باری كور را با بصير مشابهتی نبوده و كر را با سميع مناسبتی نه. در اين آيه منزله معانی لانهاية مستور، ولكن تا تشنه سلسبيل معانی يافت نشود ساقی احديّه كأس معنويّه باقيه بذل ننمايد. و ملاحظه كن كه به چه تصريح احوال معرضين و مجرمين در كتاب الهی نازل شده و معنی آيه منزله مباركه مشهود گشته، و آن مجرمين از اهل بيان بوده و خواهند بود. و آنچه ضرّ بر جمال رحمن وارد شود از اهل بيان وارد خواهد شد، چنانچه به نقطه بيان وارد نشد مگر از اهل فرقان. ولكن فو الله الّذی لا إله إلاّ هو كه بر اين ساذج قدم در كلّ حين وارد شده آنچه بر احدی وارد نشده. و اگر اهل بيان بصير بودند همان آيه مباركه إننّی أنا حیٌّ فی الأفق الأبهی كلّ را كفايت مي نمود و همچنين كلّ مَن فی السّموات و الأرض را. (edit)	There is no similarity between the blind and the sighted, and the deaf with the hearing. In this verse, the meanings are endless hidden, but until the thirsty Selesbil doesn't find the meanings, the bartender should not pour the remaining spiritual cup. And look at how the state of the guilty and the guilty has been revealed in the divine book and the meaning of the blessed verse has been revealed, and those criminals were and will be among the people of the statement. And whatever harm comes to Jamal Rahman, it will come from the people of Bayan, if it did not come to the point of Bayan, except from the people of Furqan. But for God's sake, there is no god but Him who has befallen this naive step in all time, what has not befallen anyone else. And if they were people of insight, the same blessed verse would have sufficed for all things, and also for all things in the heavens and the earth. (edit)	Indeed, there has never been any similarity between the blind and the seeing, nor any connection between the deaf and the hearing. In this blessed verse, countless hidden meanings are concealed, but until a thirst for the meanings of the Salsabil (a river in paradise) is found, the cupbearer of oneness will not offer the everlasting spiritual cup. Observe how explicitly the condition of the evaders and the guilty has been revealed in the divine Book, and the meaning of the blessed verse has become evident, and those guilty ones have been and will be among the people of eloquence. Whatever harm befalls the beauty of the Merciful will come from the people of eloquence, as nothing enters the point of expression except from the people of distinction. But by God, the One whom there is no god but Him, whatever has befallen this naive person at all times, has not befallen anyone else. If the people of eloquence were truly seeing, the blessed verse "Indeed, I am the Ever-Living in the most resplendent horizon" would have sufficed for everyone, as well as for all those in the heavens and the earth. (edit)
434	روحی لنفسه الفدا! ما قصّر[۲۲۸]فی نُصحه أهلَ البيان و تبليغه إيّاهم. در هيچ عصر و عهدی ظهور قبل به اين تفصيل و تصريح ظهور بعد را ذكر ننموده، چنانچه جميع شاهد و گواهيد لو أنتم تُنصفون. بشنو ذكر اين عبد را و از ظلمات فوق ظلمات خود را نجات ده و از برای دو روزه فانيه خود را مستحقّ عذاب لانهايه منما و در دين الله و أمره به تحريف مشغول مشو. نيكو است اين فرد در اين مقام: (edit)	Spirit of redemption! We are short[228] on the advice of the people of the Bayan and my preaching. In no age and era has the previous appearance been mentioned in this detail and clearly the next appearance, if all the witnesses and witnesses agree with you. Hear the mention of this servant and save yourself from the darkness of the darkness and do not be involved in distortions in the religion of God and the commandments of God. This person is good in this position: (edit)	My soul be sacrificed for Him! I have not fallen short in advising the people of eloquence and conveying the message to them. In no era or age has the appearance of a previous manifestation been mentioned in such detail and explicitness about the appearance of the subsequent one, as all witnesses and testimonies would confirm if you were to act fairly. Listen to the mention of this servant and save yourself from the darkness upon darkness, do not make yourself deserving of endless punishment for the sake of your fleeting two days, and do not engage in distorting the religion of God and His cause. It is good for this individual to be in this position: (edit)
435	گرد دين به هر صلاح تن به بي دينی متن تخم دنيا در فضای دين به مكّاری مكار (edit)	The world's seed in the atmosphere of religion is a cunning trick (edit)	Around religion, for every well-being, turn away from faithlessness, In the realm of religion, do not sow the seeds of the worldly with deceit. (edit)
436	جميع آيات منزله را منتهی به اين كلمات ابدع امنع اقدس اعلی، كه از سماء عزّ نقطه اولی نازل شده، مي نمايم كه شايد نفحات قدسش قاصدان حرم رحمن و عاشقان جمال سبحان را معطّر نمايد. اگر چه امثال آن نفوس نفحاتش را نيابند ناظراً إلی نفوس المشتاقين ذكر می شود. قسم به مليك آفاق كه هر سمعی استماع نمايد به حيات بديعه فائز شود و از اصغای كلمات ما سوی الله منقطع گردد، و هر قلبی ادراك نمايد البتّه منبع علوم نامتناهيه الهيّه شود. و اصرح از آن ممكن نه تا ذكر گردد، و ابين از آن از ملكوت لسان تا حال ظاهر نشده. (edit)	I recite all the verses of Manzilah ending with these words of the Most High, the Most High, which have been sent down from the sky of glory, the first point, whose holy scents may perfume the messengers of the Most Merciful Shrine and the lovers of the Sublime Glory. Even though the likes of those souls don't get their breaths, it is mentioned as an observer to the souls of the longing. I swear to Malik Afaq that every ear that listens will gain the life of innovation and will be cut off from listening to our words to God, and every heart that understands will certainly become the source of God's infinite knowledge. And it is not possible to mention it, and it has not appeared from the realm of language until now. (edit)	I present all the verses of the exalted station, culminating in these most sublime, sanctified, and exalted words, which have descended from the heaven of might at the first point, so that perhaps the fragrances of its holiness may perfume the seekers of the sanctuary of the Merciful and the lovers of the beauty of the Glorious. Although the likes of these souls do not find its fragrances, they are mentioned in view of the souls of the yearning ones. I swear by the King of the horizons that every ear that listens will attain eternal life and be cut off from the minutest of our words towards God, and every heart that perceives will indeed become the source of infinite divine sciences. It is not possible to explain more explicitly than this, and it has not appeared from the kingdom of the tongue until now. (edit)
437	و چه قدر مشابه است اين ذكر و ثنای نقطه اولی با حكايتی كه از شيخ احمد مرفوع - عليه بهاء الله - مذكور است. چنانچه در سفری كه به حجّ[۲۲۹]تشريف برده به حاجی محمّد اسمعيل نامی ساكن در ارض صاد فرموده بودند: "سلام مرا به حضرت باب برسان!" و حضرت را به اسم مبارك ذكر فرموده بودند و مقصود جناب شيخ جز هدايت آن نفس و نفوس نبوده. آن شخص بعد از كلام حضرت شيخ متحيّر شده كه مقصود كي است و به چه جهت اين كلمه طيّبه از لسان مبارك ظاهر شده، تا آن که از سفر حجّ مراجعت نموده و سنين معدوده منقضی شده و حضرت اعلی به ارض صاد وارد شدند و ذكرشان مابين ناس مرتفع كه شخصی پيدا شده و ادّعای بابيّت نموده. آن وقت آن شخص متنبّه شده كه مقصود شيخ چه بوده. (edit)	And how similar is this mention and praise of the first point to the story that is mentioned by Shaykh Ahmad Marfu' (peace be upon him). As they had said to Haji Muhammad Ismail, a resident of the land of Sa'd, during a trip to Hajj[229]: "Give my greetings to Hazrat Bab!" And they had mentioned the Holy Prophet by the name of Mubarak, and the Sheikh's intention was nothing but to guide that soul and soul. After the words of Hazrat Shaykh, that person was puzzled as to who was meant and for what purpose this kind word appeared from the blessed tongue, until he returned from the Hajj journey and a few years passed and Hazrat Aala entered the land of Sad and their memory is visible. A high mountain where a person was found and claimed to be a prophet. At that time, that person was warned about what the sheikh meant. (edit)	How much this mention and praise of the first point resembles the story attributed to Shaykh Ahmad al-Marfu' (upon him be the glory of God), as it is mentioned during his pilgrimage journey to Hajj [229]. He had said to Haji Muhammad Ismail, a resident of the land of Sa'd: "Send my greetings to the presence of the Bab!" He had mentioned the exalted name and the intention of Shaykh was nothing but the guidance of that soul and other souls. That person became perplexed after the words of Shaykh, wondering who the intended person was and for what reason this blessed word had appeared from his sanctified tongue, until he returned from the Hajj journey and several years had passed, and His Holiness arrived in the land of Sa'd and his mention became elevated among the people as someone emerged and claimed the station of the Bab. At that time, the person became aware of what Shaykh's intention had been. (edit)
438	ولكن امثال شما از اين بيانات واضحه لايحه مشرقه مضيئه متنبّه نشده و نخواهيد شد. قوله - عزّ إعزازه -: أنتم قدّامَ طائفةٍ تظهر فيها النّقطةُ لا تقدّمون، إنهم كانوا مؤمنين. قل: أولئك خيرُ مَن علی الأرض. و لو علم الله خيراً منهم فی الإيمان لَيظهره منهم. أنتم إلی أبيه و أمّه و ما كان معه و مَن آمن به مِن أولی قرابته مِن الله تسلّمون. أن أنتم تحسننّ بكلّ نفسٍ لعلّكم تُدركون هذا قبل أنْ يظهر، و بعد ذلك أنتم ستدرکون و تعلمون. عليك، أنْ يا بهاء الله، ثمّ أولی قرابتك ذكرُ الله و ثناء كلّ شیءٍ فی كلّ حين و قبل حين[۲۳۰] و بعد حين. (edit)	But the proverbs of Shamma, where are the clear data of a bright, luminous scent, alert, intense, and intense. His saying - Glory be to Him -: You are standing in front of a group in which the point appears, do not advance, for they were believers. Say: Those are the best of those on earth. And if God knew better than them in faith, He would have shown it among them. You are to his father and his mother and what was with him and whoever believes in him from among his first kinsmen from God you will be greeted. That you do good with every breath that you may realize this before it appears, and after that you will realize and know. It is upon you, O Baha’u’llah, that your relatives should remember God and praise all things at all times, before and after[230] and after. (edit)	However, the likes of you have not been and will not be alerted by these clear, radiant, and illuminating explanations. He says - may His glory be exalted -: "You are before a group in which the Point will appear, do not advance, indeed they were believers." Say: Those are the best of those on earth. If God had known of anyone better than them in faith, He would have made it manifest among them. You submit to His father, mother, and whoever was with Him, and to those who believed in Him from among His closest relatives, from God. You should appreciate every soul, perhaps you will realize this before it appears, and after that, you will understand and learn. Upon you, O glory of God, then upon your closest relatives, is the mention of God and the praise of everything at all times, before the time [230] and after the time. (edit)
439	و مقصود نقطه بيان از اين آيات آن که اراده فرموده اند كه اصل ظهور را معيّن فرمايند. حال ای بی انصاف، ملاحظه كن كه به چه ادب امر فرموده اند. به اهل بيان می فرمايند: شما قدام طايفه كه آن نقطه اوليّه از آنها ظاهر می شود تقدّم نجوئيد. می فرمايد: اگر از مؤمنين باشند، و به اين بيان آخر حبل انتساب منتسبين اين ظهور كه اليوم از حقّ مُعرضند منقطع، چنانچه تصريحاً فرموده و می فرمايند: آن طايفه بهترين طوايف روی ارضند، چه كه اگر طايفه در ارض از آن طايفه بهتر بود هرآينه آن طلعت احديّه و كينونت الهيّه از آن طايفه ظاهر می شد. و امر می فرمايند كه اهل بيان به اب و امّ آن نيّر اعظم و همچنين ذوی قرابه او از كساني كه مؤمنند به او مِن قِبَل الله سلام برسانند. (edit)	And the meaning of the point of expression of these verses is that they willed to determine the principle of appearance. O unfair one, look at what politeness they have ordered. They say to the People of Bayan: Do not advance in front of the clan from whom that first point appears. He says: If they are among the believers, and to this last statement, the chain of attribution attributed to this appearance, which today is cut off from the truth, as he clearly said and said: That tribe is the best tribe on earth, what if the tribe on earth was better than that tribe. Every mirror, the glory of oneness and the essence of God appeared from that clan. And they order that the people of Bayan should greet the mother and father of the great Nair Azam, as well as his relatives from among those who believe, before Allah. (edit)	The purpose of the point of explanation in these verses is that they have intended to specify the origin of the manifestation. Now, O unfair one, observe with what etiquette they have commanded. They say to the people of eloquence: Do not seek precedence before the group in which the primal point will appear. They say: If they are believers, and by this statement, the line of affiliation to the manifesters of this appearance, who are now turning away from the truth, is severed, as they have explicitly stated and continue to say: That group is the best of the groups on earth, and if there were a group better than them on earth, undoubtedly that divine unity and divine presence would appear from that group. They also command that the people of eloquence should send their greetings to the father and mother of that great light, as well as to his close relatives who are believers, on behalf of God. (edit)
440	از احمقی ملاء بيان بعيد نيست كه بگويند اب و امّی كه حال موجود نه، سلام الهی به چه محلّ راجع می شود؟ ای بی بصران، همان حين كه از لسان ربّ العالمين سلام نازل به مقرّش وارد، و اين تأكيد در بيان نظر به آن بوده كه امری در ظهور واقع نشود كه آن ساذج قدم را محزون نمايد. و بعد از اين وصايای الهيّه و آداب مذكوره و كلمات ممتنعه منيعه نفس اقدس اطهر متوجّهاً[۲۳۱] إلی مقرّ الظّهور و إلی ذوی قرابته ذكر و ثناء فرموده اند. فو الله به ملاحتی اين كوثر بيان از لسان رحمن جاری شده كه اگر به قطره آن كلّ مَن فی السّموات و الأرض خالصاً لوجه الله فائز شوند، جميع از آن خمر الهيّه سرمست شده به شطر قدم توجّه نمايند و ما سوايش را معدوم و مفقود و لاشیء محض مشاهده كنند. (edit)	It is not far from a foolish person to say that water and earth do not exist, to what place does Salam Elhi refer? O you who see, at the same time that the peace comes from the tongue of the Lord of the worlds, and this emphasis is in the statement of the opinion so that something does not happen in the future that will make that simple person sad. And after this, the commandments of God, the mentioned customs and the forbidden words that prevent the most pure soul, have been specifically mentioned and praised [231] to the place of manifestation and to those who are related. For Allah's sake, a statement has flowed from the mouth of the Most Merciful, that if all of us in the heavens and the earth are blessed by that drop, then all of us, intoxicated by that divine wine, will pay attention to the camel's step, and we will be destroyed, lost, and dead. Just observe. (edit)	It is not far-fetched for the foolish among the people of eloquence to say, "How can divine greetings be sent to a father and mother who are not currently present?" O sightless ones, at the very moment when the greetings come down from the tongue of the Lord of the worlds, they enter their place of return, and this emphasis in the statement is to ensure that nothing happens during the manifestation that would cause the simple-minded to be saddened. And after these divine admonitions, mentioned manners, and inaccessible, inviolable words, the most sacred and pure soul has directed their praise and mention towards the place of the manifestation and its close relatives. By God, such grace has flowed from the tongue of the Merciful in this Kawthar (abundance) of eloquence that if all who are in the heavens and the earth were to attain salvation solely for the sake of God with just a drop of it, they would all become intoxicated by that divine wine, turn their attention to a single step, and see everything else as nonexistent, lost, and utterly nothing. (edit)

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