Kitab-i-Badi/Page35

Paragraph	Persian	English	GPT4_
681	مع آن که جميع مقرّيد كه اين آيات بديعه در كلّ اقطار منتشر و در كلّ حين به آياتی تكلّم فرموده كه كلّ نزد كلمه آن معدوم بوده و خواهند بود، مع ذلك شما نفسی را كه محارب با حقّ است او را ربّ اخذ نموده ايد. بعضی متمسّك شده ايد كه من او را "ثمره" خوانده ام، مع آن که در كتاب من نازل كه اگر مشاهده شود بر من غصنی يا ورقی و ثمری كه سجده ننمايد، از برای آن شمس ظهور در يوم ظهور او نيست از من، و راجع نمی شود به سوی من. (edit)	Despite the fact that all the muqrids who have published these verses of innovation in all the worlds and have talked about verses all the time that all have been and will be annihilated by the word of them, nevertheless you have taken the soul that is fighting with the truth as your Lord. Some of you insist that I have called him "fruit", even though it is revealed in my book that if there is a song or a leaf and a fruit that does not prostrate on me, then the sun will not appear on the day of his appearance. It does not refer to me. (edit)	Even though all acknowledge that these wondrous verses have been spread throughout all regions and at all times, He has spoken with verses that are non-existent compared to His Word and will always be. Yet, you have regarded a person who is at odds with the truth as their Lord. Some of you have clung to the idea that I have called him the "fruit," even though in my revealed book, if observed, there is no branch, leaf, or fruit that does not prostrate before the Sun of Manifestation on the Day of His appearance; it is not from me and does not refer back to me. (edit)
682	و بعضی متمسّك كه من او را "مرآت" اخذ نموده ام، مع آن كه صد هزار امثال او به نصّ من از يك تجلّی شمس ظاهر و مشرق. و حال آن كه امر آن مرآت را هم ندانسته ايد. بر فرض تسليم كه او آن مرآت باشد[۳۶۴[شكّی نيست كه به قول من او را مرآت دانسته ايد، و من منصوصاً فرموده ام كه از آنچه نازل شده در كتاب از آن مظهر ربّ الارباب محجوب نمانيد. و همچنين فرموده ام كه طوريّون نزد آن ظهور اعظم ميّت و لاشیء می شوند، و صد هزار امثال آن مرايا نزد نفسی از آن نفوس طوريّه مشرقه از افق احديّه معدوم صرف بوده و خواهند بود. (edit)	And some are adamant that I have taken him as a "reward", even though there are a hundred thousand likes of him, according to me, from a manifestation of Shams Zahir and East. And now that you did not know the matter of that reward. On the assumption of submission that he is the reward [364] There is no doubt that you considered him to be the reward according to my words, and I have written that you should not be blinded by what has been revealed in the book of that manifestation of the Lord of the Lords. And I have also said that in the presence of that supreme manifestation, the souls become dead and incorporeal, and a hundred thousand like mirrors are and will be in the presence of a soul of those souls in the East from the horizon of annihilation. (edit)	And some have clung to the idea that I have called him the "mirror," even though a hundred thousand like him have appeared and risen according to my text from a single manifestation of the Sun. And now, you have not even understood the matter of that mirror. Assuming that he is indeed that mirror, there is no doubt that you have considered him a mirror according to my statement, and I have explicitly stated not to be veiled from the Manifestation of the Lord of Lords by what has been revealed in the book about that Manifestation. Likewise, I have said that the people of Mount Sinai become lifeless and nothing before that Supreme Manifestation, and a hundred thousand like those mirrors have been and will always be absolutely non-existent compared to a single soul among those illuminated souls who rise from the horizon of Divine Unity. (edit)
683	و اگر بگوئيد كه اين مرآت هم حال همين دعوی را نموده، شكّی نيست كه در اين قول كاذب بوده، چه كه مخصوص نازل فرموده ام كه اگر مرآت دعوی شمسی نمايد نزد شمس واضح است كه او شبحی است از او. و از همين بيان من محقّق كه مرآت علی زعم شما دعوی شمسی خواهد نمود. و همين نفس ادّعای او در اين ايّام دليل بر كذب او است، چه كه بعد از ظهور اشراق شمس احديّه اعتراضاً علی نفسه و بغياً علی كينونته و إستكباراً علی ذاته و إلحاداً فی أمره به اين كلمات متكلّم شده، و اكثری از شما هم متابعت او نموده ايد. (edit)	And if you say that this Merat has made the same claim, there is no doubt that this statement is false, because I have specifically revealed that if Merat makes a claim against Shams, it is clear to Shams that he is a ghost of him. And from this statement, I am sure that Merat will file a claim against you. And the very nature of his claims in these days is the proof of his lies, because after the appearance of the sun, one of them spoke these words in protest against himself and against his identity, arrogantly against himself, and as an atheist, and most of you followed him. have done (edit)	And if you say that this mirror has also made the same claim, there is no doubt that he has been false in this statement, for I have specifically revealed that if a mirror claims to be a sun, it is clear before the real sun that it is merely a shadow of it. And from this very statement of mine, it is proven that the mirror, according to your claim, will make a claim to be the sun. And this very claim of his in these days is evidence of his falsehood, because after the emergence of the radiance of the Sun of Divine Unity, he has spoken these words out of objection against his own soul, out of enmity against his existence, out of arrogance against his essence, and out of disbelief in his cause, and most of you have followed him. (edit)
684	أفّ لكم، يا ملاء البيان، ثمّ أفّ لكم، يا ملاء البيان، ثمّ أفّ لكم، يا ملاء البيان، ثمّ أفّ لكم إلی آخر الّذی لا آخر له! لأنّ من فعلكم ذاب قلبی و إحترق كبدی و تشبّك حشائی و تقطّعت أعضائی و تزلزلت أركانی و إقشعرّ جلدی و إهتزّت نفسی و جنّت كينونتی و ضجّ[۳۶۵]سرّی و حزن ظاهری و باطنی و أوّلی و آخری. (edit)	I tell you, O mullah al-bayan, then I tell you, O mullah al-bayan, then I tell you, O mullah al-bayan, then I tell you to the last which there is no end to! لأنّ من فعلكم ذاب قلبی و احترق كببدی و تشبّك حشاعی و تقطّعت أعضاعی و تزلزلت أركانی و اق شعر جلدی و ئهتز نفسّ نفسّ و جنت كينوتتي و ضجّّ[365] Sarri and Hazn Zahri, Batni, Olili and Akhri. (edit)	Woe to you, O people of eloquence, and again woe to you, O people of eloquence, and again woe to you, O people of eloquence, and again woe to you, unto the end of that which has no end! For by your actions, my heart has melted, my liver has burned, my insides have become entangled, my limbs have been torn apart, my foundations have been shaken, my skin has shuddered, my soul has trembled, my existence has become afflicted, my innermost secret has become agitated, and my grief is manifest and hidden, both at the beginning and the end. (edit)
685	آنچه شما ذكر نموده و مي نمائيد به من نسبت مي دهيد و به قول من به او متمسّك شده ايد. و حجّيت نفس من به بيان ثابت، و مخصوص فرموده ام به بيان از نفس رحمن محتجب نمانيد. لم أدر بعد ذلك بأیّ عذر تتمسّكون و بأیّ حبل تتشبّثون. به امر من ناظر نيستيد و نصح الله را نپذيرفتيد. نفسی را كه حال محارب بالله است به اسمی از اسماء موسوم نموده به نفس من محاربه و مجادله مي نمائيد، مع آن كه مظاهر كلّ اسماء را تصريحاً فرموده ام كه در آن ظهور عزّ تقديس خادمند وطائف. چنانچه فرموده ام: (edit)	What you have mentioned and shown, you attribute to me, and you have adhered to him according to my word. And don't be afraid of the authenticity of my soul, and what I have said specifically, of the soul of the Most Merciful. After that, I don't know what excuse you cling to and what rope you cling to. You do not follow my command and you did not accept Allah's advice. You call the soul that is in war with God by a name, and you are fighting and arguing with my soul, even though I have clearly stated the manifestations of all the names in which the glorification of the servant and taif appear. As I said: (edit)	What you have mentioned and continue to mention, you attribute to me and hold fast to my words regarding him. My own testimony is established in my writings, and I have specifically instructed you not to be veiled from the divine presence by my words. I do not know, after this, by what excuse you cling and by what rope you hold fast. You do not pay attention to my teachings and do not accept God's counsel. You ascribe to me hostility and argumentation with someone who is currently fighting against God, while I have explicitly stated that all the manifestations of God's names are humbly serving in that glorious appearance. As I have said: (edit)
686	إنْ أقول إنّه واحد، فذلك إسمٌ مِن أسمائه. و إن أقول إنّه سبّوح، فظهر ذلك الإسم إسم من أسمائه. و إن أقول إنّه قدّوس، فهو الّذی يتجلّی بذلك الإسم بأمثاله. و إن أقول إنّه عزيز، فكلّ عزيز ساجد لعلوّ عزّته. و إن أقول إنّه محبوب، فكلّ محبوب قد شغف فی حبّ عرفانه و جلال عزّته. و إن أقول إنّه مهيمن، فهو الّذی مَن يستدل يومَ ظهوره قد جعله الله مهيمناً علی كلّ شیء بأمره. و إن أقول إنّه قيّوم، فذلك مظهر أحد من قوّام بساط أحديّته. فتعالی تعالی ذكره، ثمّ تعالی تعالی شأنه. كه معنی پارسی آن اين است كه اگر بگويم او واحد، است اين واحد يكی از اسماء او بوده. اگر بگويم او سبّوح است، محل ظهور اين اسم اسمی[۳۶۶]از اسماء او بوده. اگر بگويم او قدّوس است، او است آنچنان نفسي كه تجلّی فرموده و می فرمايد به اين اسم به امثال او. و اگر بگويم او عزيز است، هر عزيزی ساجد است از برای علوّ عزّت او. و اگر بگويم او محبوب است، هر محبوبی شقّ نموده پرده قلب خود را در دوستی و محبّت او. و اگر بگويم او مهيمن است، او است آن سلطاني كه هر نفسی استدلال نمايد به دليل او در يوم ظهور او، به تحقيق مي گرداند او را خدا مهيمن بر كلّ شیء به امر او. و اگر بگويم او قيّوم است پس آن مظهر يكی از قائمين بساط احديّت او است. (edit)	If I say that it is one, then it is one of the names. And if I say that it is the morning, then the morning of that name is my name. And if I say that he is holy, then he is the one who is manifested by that name. And if I say that it is dear, it means that it is dear. And if I say that he is beloved, the thought of the beloved is the height of passion in his mystical love and the glory of his glory. And if I say that he is sovereign, then he is the one who argues on the Day of Resurrection that God is sovereign over everything. And if I say that I am Qayyum, then that is the manifestation of one of me, the consistency of oneness. Fataali is the exaltation of memory, then the exaltation of dignity. The Persian meaning of this is that if we say that he is one, then this unit is one of his names. If we say that he is Sabbuh, the origin of this name is one of his names [366]. If we say that he is holy, he is such a soul that has manifested and says by this name to those like him. And if we say that he is dear, every dear person is prostrate because of his glory. And if we say that he is beloved, every beloved will split the curtain of his heart in his friendship and love. And if we say that he is sovereign, then he is the ruler that every soul who argues because of him on the day of his appearance will prove that he is sovereign over all things at his command. And if we say that he is a guardian, then it is the manifestation of one of the guardians of his oneness. (edit)	If I say that He is One, then that is one of His names. If I say that He is Sublime, then the manifestation of that name is one of His names. If I say that He is Holy, then He is the one who manifests Himself with that name and its like. If I say that He is Mighty, then every mighty one prostrates before the loftiness of His might. If I say that He is Beloved, then every beloved one is captivated by the love and recognition of Him and the glory of His might. If I say that He is the Dominant, then He is the one whom God has made dominant over all things by His command on the Day of His appearance. If I say that He is Self-subsisting, then that is the manifestation of one of those who uphold the banner of His unity. Exalted, exalted be His mention, and exalted, exalted be His station. In Persian, the meaning is that if I say He is One, this One is one of His names. If I say He is Sublime, the place of manifestation of this name has been one of His names[366]. If I say He is Holy, He is the kind of person who has manifested and continues to manifest with this name like His. If I say He is Mighty, every mighty one prostrates because of the loftiness of His might. If I say He is Beloved, every beloved one has torn the veil of their heart in love and affection for Him. If I say He is Dominant, He is the sovereign whom every person who argues with Him on the Day of His appearance, in truth, God makes Him dominant over all things by His command. And if I say He is Self-subsisting, then that manifestation is one of those who uphold the banner of His unity. (edit)
687	مع آن كه به اين تصريح جميع اسماء حسنی را از خدّام درگهش ذكر نمودم و آن جوهر مقصود و طلعت موعود را از كلّ مقدّس و منزّه و مبرّا، مع ذلك اسمی از كتاب من اخذ نموده ايد و به آن اسم تشبّث نموده وارد آورده ايد آنچه را كه هيچ ملّتی از قبل وارد نياورده." (edit)	In spite of the fact that with this statement I have mentioned all the good names of his servants and the essence of the purpose and the promised glory of the holy, the holy and the free, yet you have taken a name from my book and associated it with that name and have brought in what which no nation has ever imported before." (edit)	Despite having mentioned all the beautiful names in this explicit manner as servants of His court, and having described the essence of the intended purpose and the promised countenance as sanctified, exalted, and purified from all, you have nevertheless taken a name from my book, clung to that name, and introduced something that no nation has ever introduced before. (edit)
688	كذلك نطق لسان الله الملك المقتدر العلیّ العظيم. اين بيانات نقطه اولی - روح ما سواه فداه - آيا نفسی قادر است بر جواب؟ لا و الله! بل، جميع منفعل و خجل و شرمساريم، چه كه نفوسي كه مقبل شده اند علی ما هو عليه به شرايط اقبال قيام ننموده اند. و نفوس معرضين معلوم كه چه ارتكاب نموده و می نمايند. مع آن که به نصّ نقطه اولی جميع اسماء حسنی از "مهيمن" و "قيّوم"[۳۶۷]و فوق آن و دون آن، جميع نفوسی هستند كه در امر اين ظهور بديع به بيّنه خودِ اين ظهور استدلال نمايند. ديگر ملاحظه كن شأن نفوسي كه به بيان و قلم در اثبات اين ظهور اعظم استدلال نموده و نوشته اند آنچه را كه بر آن قلوب مجرّده القا شده. تالله إنّهم من أعلی الخلق و أبهاهم بحيث ما سبقهم أحد من قبل و لن يسبقهم نفس من الآخرين. (edit)	As well as the speech of the tongue of Allah, the King of the Almighty. These statements of the first point - our soul is not a sacrifice - is there a soul capable of answering? La and Allah! Rather, we are all passive and shy and ashamed, because the people who have accepted us have not risen against the conditions of Iqbal. And the exposed people know what they have done and are doing. However, according to the first point, all the Hosni names from "Mohayman" and "Qayyum"[367] and above and below it, are all the people who can argue about this new appearance in the image of this appearance itself. Also, consider the dignity of the souls who have argued and written in speech and pen to prove this great emergence, what has been instilled in those unmarried hearts. Allah is the most exalted of mankind and their pride, so that we are ahead of them, one before me, and the self of others is ahead of them. (edit)	Thus spoke the tongue of God, the Sovereign, the All-Powerful, the Most High, the Great. These utterances are from the first point - may our souls be sacrificed for it - is any soul capable of responding? No, by Allah! Rather, we are all overwhelmed, embarrassed, and ashamed, for the souls that have turned towards us have not risen to the conditions of receptivity. And it is evident what the souls of those who turn away have committed and continue to do. In accordance with the first point, all the beautiful names, from "the Dominant" and "the Self-Subsisting"[367] and beyond and below them, are all souls who will argue in favor of this wondrous appearance based on the evidence of this appearance itself. Consider the status of those souls who have argued and written in support of this Most Great Appearance through their expressions and pen, writing that which has been inspired in the hearts of the detached. By Allah, they are among the highest and most resplendent of creation, in a way that no one has ever surpassed them before and no soul among the latter generations will ever surpass them. (edit)
689	ای نفس امّاره، چرا به ذكر آن نفوس مشغول شدی و اظهار تحيّر در جواب نمودی؟ و تنبّه ننمودی از فعل نفوسی كه در سبيل اين امر جان دادند، و فعل هر يك در اثبات اين ظهور ابدع امنع برهانی بود واضح و حجّتی لائح بين السّموات و الأرضين. از جمله محبوب الشّهداء جناب آقا سيّد اسمعيل زواره كه به دست خود حبّاً لهذا الظّهور سر فدا نمود، و هيچ نفسی در زهد و تقوی و ورع و فضل و علم او بالله منكر نبوده. از فعل چنين نفسی مهتدی نشدی و ذكر نفوسی كه حال معلوم نيست كه در چه صراط قائمند بين يدی العرش فرستاده. و لعلّ الله يؤيّدهم علی أمره و ينقطعهم عنك و عن أمثالك و يجعلهم من المخلصين. (edit)	O soul of Ammara, why did you mention those souls and expressed surprise in the answer? And you did not punish the actions of the souls who died for this cause, and the actions of each one in proving the appearance of this innovation was a clear proof and a proof between the heavens and the earth. Among the beloved martyrs is Mr. Sayyed Ismail Zawarah, who sacrificed his head with his own hands for the sake of this appearance, and no soul was denied in his asceticism, piety, piety, grace, and knowledge of God. You were not offended by the act of such a soul, and the mention of souls whose path is not known at the moment has been sent to the hands of Al-Arsh. And may Allah support them on the command and cut them off from you and those like you and make them the faithful ones. (edit)	O commanding soul, why have you become preoccupied with the mention of those souls and expressed bewilderment in response? You have not taken heed from the deeds of those souls who have given their lives in the path of this Cause, and each of their deeds, in affirming this wondrous Appearance, has been the most evident proof and an irrefutable argument between the heavens and the earth. Among them is the beloved of the martyrs, His Eminence Aqa Sayyid Ismail Zavareh, who sacrificed his own head out of love for this Appearance, and no soul has ever denied his asceticism, piety, devotion, virtue, and knowledge before God. You have not been guided by the deeds of such a soul, and have sent forth the mention of those souls whose current state is unknown and who stand upon an uncertain path before the Throne. Perhaps God will strengthen them in His cause, sever them from you and those like you, and make them among the sincere. (edit)
690	باری لازم شد كه تفصيل جناب سيّد شهيد - عليه بهاء الله و عليه عزّ الله و عليه نور الله و عليه كبرياء الله و عليه سرّ الله و عليه[۳۶۸]عظمة الله و عليه ضياء الله و عليه ثناء الله و ثناء كلّ شیء و ثناء العالمين - در اين مقام ذكر شود، كه شايد مطّلع شوی بر آن نفوسی كه نقطه بيان - جلّ إقتداره - خبر فرموده، كه قبل از ظهور آن شمس احديّه به نار حبّش مشتعل شوند. چنانچه مخاطباً لظهور بعد می فرمايند كه مضمون پارسی آن اين است قوله - عزّ إعزازه -: اگر چه عباد كلّ از تو محجوب بوده و خواهند بود، ولكن از برای تو عبادی هم خواهد خلق شد كه قبل از ظهور تو به نار محبّت تو مشتعل گردند. (edit)	It became necessary to detail Mr. Seyyed Shaheed - Against Baha'u'llah, and against the glory of Allah, and against the light of Allah, and against the majesty of Allah, and against the head of Allah, and against [368] the greatness of Allah, and against the Ziya of Allah, and against the praise of Allah, and the praise of all things, and the praise of the worlds. - It should be mentioned at this point that you may be informed about those souls who have announced the point of expression - Jal al-Iqtadara - that they will be ignited by the fire of love before the appearance of that unique sun. If the audience for the next appearance says that the Persian content of it is this saying - Ezz Izazah -: Although all the servants are and will be hidden from you, but for you there will also be created servants who will be ignited by the fire of your love before your appearance. . (edit)	It has become necessary to detail the account of His Eminence Sayyid Martyr - upon him be the glory of God, the honor of God, the light of God, the majesty of God, the secret of God, the greatness of God, the radiance of God, the praise of God, the praise of all things, and the praise of the worlds - in this position, so that you may become informed about those souls who have been told by the Point of Revelation - glorified be His power - that before the appearance of that Sun of Unity, they would be set ablaze with the fire of His love. As they address the appearance afterward, the meaning in Persian is as follows, and His word - exalted be His honor - is: "Although all the servants are veiled from You and will remain so, yet for You, there will be created servants who, before Your appearance, will become ignited with the fire of Your love." (edit)
691	چنانچه سيّد مذكور قبل از ظهور مشتعل شده، و البتّه امثال آن نفس هم ظاهر خواهند شد، و لو أنتم و أمثالكم تنكرون أو تكفرون. حكايت آن شهيد آن كه وارد عراق شدند و جوار بيت اعظم بيت آمحمّد رضا - عليه بهاء الله - منزل و مقرّ گرفتند. اسم مذكور از حضرت ابهی مستدعی شده كه وقتی از اوقات به بيت او تشريف ببرند. چند يوم تأخير افتاد و در جواب توقّف فرمودند تا آن كه يومی از ايّام قبول فرموده و به آن مقرّ تشريف بردند، و جناب مذكور به قدر استطاعت خود مجلسی آراست و چند سينی از مركّبات و ميوه و حلويات به حضور آورد. إذاً توجّه وجه الله إلی وجه الّذی أستشهد فی سبيله و خاطبه: "تعالَ و كُلْ ما حضر بين يديك مِن[۳۶۹]آلاء الله و نعمائه!" (edit)	If the said master is ignited before appearing, and of course the likes of that soul will also appear, and you and my likes are disbelievers or blasphemers. The story of that martyr who entered Iraq and took up residence next to the Great House of Muhammad Reza - Bahá'u'lláh. The mentioned name was requested by Hazrat Abhi to visit his house from time to time. There was a delay of a few days, and in response, they said that they would stop until one of the days he accepted and they took him to the place of honor, and the mentioned gentleman decorated the house as much as he could and brought several trays of sweets, fruits and sweets. So, the attention of God's face to the face of the one who was martyred in his speech and speech: "The Most High and all of us are in your hands [369] Alaa Allah and Naamae!" (edit)	As such, the mentioned Sayyid became ignited before the appearance, and certainly, the likes of that soul will also appear, even if you and the likes of you deny or disbelieve. The story of that martyr is that he entered Iraq and settled near the most exalted House of Muhammad Reza - upon him be the glory of God. The aforementioned name was invited by His Holiness to visit his house at certain times. A few days delay occurred, and they were told to wait in response until one day, they accepted and brought their presence to that residence. The mentioned dignitary prepared a gathering to the best of his ability and brought several trays of various foods, fruits, and sweets to their presence. Then the face of God turned to the face of the one who was martyred in His path and addressed him: "Come and eat whatever is present before you from the blessings of God and His bounties!" (edit)
692	إنّه تكلّم بين يدی الله بخضوع و خشوع و صريخ و إنابة و قال: "أريد مِن بديع مواهبك بأن ترزقنی من نعمائك الرّوحانيّة." إذاً إشتعل وجه الرّوح، ثمّ قال: "تعالَ، يا عبد!" و أمر بجلوسه أمام وجهه، ثمّ تكلّم لسان الله بكلمات يترشّح منها رشحات المعانی علی كلّ ما كان و ما يكون. و إنّی لم أقدر أن أَصِفَها أو أذكرها، و لم أدر ما أنفق عليه يدُ العناية من نعمائه المكنونة الرّوحانيّة، بحيث إستجذبت منها نفسُهُ و روحُهُ و كينونته و ذاته، و أخذتْه غلباتُ الشّوق علی شأنٍ غفل عن نفسه و عن كلّ من فی السّموات و الأرضين. فتوجّه بسرّه و جهره إلی محبوب العالمين إلی أنْ إنتهی المجلس و رجع الرّوح إلی مقرّه. (edit)	He spoke in the hands of God with submission, reverence, shouting, and repentance, and he said: “I want from the best of your talents to provide me with your spiritual blessings.” So the spirit's face flared up, and then he said, "Come, slave!" And he commanded him to sit in front of his face, and then the tongue of God spoke with words that filtered out the filters of meanings on everything that was and what will be. And I was not able to describe it or mention it, and I did not know what the hand of care spent on him of his hidden spiritual blessings, so that his soul, his spirit, his being, and himself were drawn from it, and the dominance of longing took him over a matter he was unaware of himself and everyone in the heavens and the earth. . So he turned secretly and openly to the Most Beloved of the Worlds, until the meeting ended and the soul returned to its abode. (edit)	Indeed, he spoke before God with humility, awe, crying, and repentance, and said, "I want, from your wonderful gifts, that you grant me your spiritual blessings." Then the face of the spirit ignited, and He said, "Come, O servant!" and ordered him to sit before His face. Then the tongue of God spoke words from which the essence of meanings flowed onto everything that was and everything that will be. I am not able to describe or mention them, nor do I know what His caring hand bestowed upon him from His hidden spiritual blessings, to the extent that his soul, spirit, being, and essence were all drawn towards them. The overwhelming longing took hold of him so much that he became oblivious to himself and everything in the heavens and the earth. So he turned, secretly and openly, towards the beloved of the worlds until the gathering ended, and the spirit returned to its abode. (edit)
693	ولكن إنّه بعد إستماع كلمات الله و ما ذاق عمّا أراد، ما شهد أحدٌ فی نفسه سكوناً و قراراً. و قضت عليه أيّام معدودات و فی كلّ حين يزداد شوقه و يشتدّ شغفه بالله بارئه، إلی أن حضر فی فجر يومٍ من الأيّام و كنس بعمامته فِناء البيت و رجع و أخذ سِكّيناً و تجنّب عن العباد و خرج عن المدينة إلی أن ورد شاطی الشّط. قام مقبلاً إلی البيت، بيدٍ أخذ لحاه و بيدٍ آخر قطع حنجره حبّاً للّه المقتدر المهيمن القيّوم. إذاً أرتفع بين النّاس ضوضاء و إرتفعت الصّياح مِن كلّ النّفوس و إجتمعوا فی حوله خلق كثير[۳۷۰]،و رأوا بأنّ السّكين كان بيده و وضع يده علی صدره، فتحيّر بذلك كلّ الوجود، ثمّ أهل ملاء الأعلی، ثمّ أهل مدائن الكبرياء، ثمّ أهل ملكوت الأسماء و جبروت البقا. و كلّهم صلّوا عليه و كبّروا علی وجهه و نزلوا عليه و طافوا فی حوله و إستنشقوا روائح حبّه. و إنّی لو أذكر ما ظهر فی ذلك اليوم، إنّک لن تقبلَ و لن تستطيعَ أنْ تعرفَ و كان الله علی ما أقول شهيد. (edit)	However, after listening to the words of God and having tasted what he wanted, no one witnessed stillness and resolution in himself. And a few days passed for him, and at each time his longing increased and his passion for God, his Creator, intensified, until he appeared at dawn one day and swept the courtyard of the house with his turban and returned and took a knife and avoided the worshipers and left the city until the shore came to the shore. He stood on the way to the house, taking his beard with one hand and cutting his throat with another hand, for the love of God, the Almighty, the Dominant, the Subsisting. So a noise arose among the people and a shout rose from all souls, and a great many people gathered around him[370], and they saw that the knife was in his hand and he placed his hand on his chest, so the whole existence was baffled by that, then the people of the Most High, then the people of the cities of pride, then the people of The kingdom of names and the might of survival. And all of them prayed for him, said Allahu Akbar on his face, descended upon him, circumambulated around him, and inhaled the scents of his love. And if I remember what appeared on that day, you will not accept it and you will not be able to know, and God is witness to what I say. (edit)	However, after listening to the words of God and experiencing what he desired, no one saw tranquility and peace within him. Only a few days passed, and at every moment, his longing increased, and his passion for God, his Creator, intensified. Until one dawn, he came and swept the courtyard of the house with his turban, returned and took a knife, withdrew from people, and left the city until he reached the shore of the beach. He stood facing the House (of Worship), with one hand grasping his beard and the other cutting his throat out of love for God, the Almighty, the Protector, the Self-Sustaining. Then, there was an uproar among the people, and cries rose from all souls. A large crowd gathered around him, and they saw that the knife was in his hand, and he had placed his hand on his chest. This bewildered all beings, then the inhabitants of the highest realm, then the inhabitants of the cities of majesty, then the inhabitants of the kingdom of names and the dominion of eternity. They all prayed for him, glorified his face, descended upon him, circled around him, and inhaled the fragrance of his love. Indeed, if I were to mention what appeared on that day, you would not accept it nor be able to comprehend it, and God is a witness to what I say. (edit)
694	به لسان پارسی ذكر می شود كه سيّد مذكور بعد از ورود حضرت ابهی غذای روحانی طلب نموده، فرمودند "بيا و در مقابل بنشين!" بعد از جلوس بياناتی فرمودند، فو الله سكر خمر معانی كلمات الهيّه چنان جذبش نمود كه از خود و كَونيَن غافل گشت. و اگر عالمين اراده نمايند كه تفصيل آن مجلس را ذكر كنند و يا به وصف آن كوثر معانی، كه از بحر بيان طلعت لا يزالی جاری شد، مشغول شوند، البتّه خود را عاجز مشاهده نمايند. و به شأنی كلمات الله در قلب مقبل إلی الله مؤثّر افتاد كه جميع اركانش به نار محبّت الهی مشتعل. و ديگر حقّ عالم است كه به او چه عنايت شد. قد ذاق ما لا عرفه أحدٌ إلاّ الله العليم الخبير. (edit)	It is mentioned in the Persian language that after the arrival of Hazrat Abhi, he asked for spiritual food and said, "Come and sit in front of me!" After sitting down, they said something, "Fu Allah, the drunkenness of God's words absorbed him so much that he forgot about himself and the world." And if the scholars want to mention the details of that assembly or get busy with the description of that vast array of meanings, which flowed from the sea of expression, they will of course find themselves unable. And the words of God were deeply affected in the heart of the person who is before God, all of which are burning with the fire of God's love. And it is the scholar's right to know what was done to him. The height of our taste, there is no one except Allah, the All-Knowing, the All-Knowing. (edit)	In the Persian language, it is mentioned that after the arrival of the Exalted One, the mentioned Sayyid sought spiritual sustenance. He was told, "Come and sit in front of me!" After sitting down, some statements were made. By God, the intoxication of the divine meanings of the words was so overwhelming that he became oblivious to himself and the worlds. If the inhabitants of the worlds tried to mention the details of that gathering or engage in describing that abundance of meanings, which flowed continuously from the ocean of expression, they would undoubtedly find themselves incapable. The words of God had such an effect on the heart that turned towards God that all its foundations were set ablaze with the fire of divine love. It is the right of the world to know what grace was bestowed upon him. He tasted what no one knew except God, the All-Knowing, the All-Aware. (edit)
695	و بعد مجلس منقضی شده جمال ابهی تشريف بردند. ولكن آن سيّد در كلّ حين به شأن بديع ظاهر، و به شأنی حبّ الله اخذش نمود كه بالاخره از اكل و شرب منقطع شد. و مدتی[۳۷۱] به اين حالت بوده تا آن كه در يومی اشعاری در مدح الله گفته و به اصحاب داده و الان موجود. اگر نفسی ملاحظه نمايد از اشتعال كينونت آن ساذج قدس مطّلع می شود. تا آن كه يومی از ايّام در اوّل فجر برخواسته و به بيت اعظم توجّه نمود و به عمامه خود فِناء اطهر بيت را جاروب نموده، و بعد رفته تيغی اخذ نمود و به بيت آمحمّد رضا هم رفته و ديدنی نمود و به مقرّ قربانگاه دوست شتافت، منقطعاً عن كلّ من فی السّموات و الأرضين، و در آن حين توجّه جميع ملئكه عالين در حولش بوده و با او به قربانگاه توجّه نمودند. تا آن كه در خارج مدينه قرب شط مقابل بيت به دست خود حنجر مبارك خود را قطع نمود، شوقاًلحبّ ربّه و شغفاً فی ودّه و طلباً لوصاله و راضياً لقضائه و مقبلاً إلی حرم وصله. (edit)	And after the expired assembly, Jamal Abhi was treated. But that Sayyid took it all the time with the dignity of Badi Zahir, and with the dignity of Hubballah, that he finally stopped eating and drinking. And he was like this for some time [371] until one day he wrote some poems in praise of Allah and gave them to his companions and they are still there. If a soul observes, it will be informed about the burning of its essence. Until one day he got up at the first dawn and paid attention to the Great House and swept the house clean with his turban, and then he went and got a razor and went to the house of Mohammad Reza and made a spectacle and rushed to the altar of his friend. Disconnected from all of me in the heavens and the earth, and at that time the attention of all the high angels was around him and they turned their attention to the altar with him. Until he cut his blessed throat with his own hand outside Madinah, near Shatt, in front of the house, with passion for the love of the Lord, and with passion for God's sake, and with a desire for reconciliation, and with satisfaction for his judgment, and before reaching the sanctuary. (edit)	After the gathering had ended, the Exalted Beauty left. However, that Sayyid, at all times, was in a wondrous state and was captivated by the love of God to such an extent that he eventually stopped eating and drinking. For some time, he remained in this state [371] until one day, he recited some verses in praise of God, gave them to his companions, and they are still available now. If anyone were to observe, they would become aware of the burning state of that simple, sanctified being. One day, at the break of dawn, he got up and turned his attention towards the Most Great House. He swept the pure courtyard of the House with his turban. Then, he took a sword and went to the house of Muhammad Reza, performed an act of devotion, and hurried to the altar of his Beloved, completely detached from all who were in the heavens and the earth. At that time, the focus of all the high angels was around him, and they turned their attention towards him at the altar. Finally, outside the city, near the beach and facing the House, he took his own blessed throat in his hand and cut it, yearning for the love of his Lord, passionately seeking His affection and union, content with His decree, and turning towards the sanctuary of His presence. (edit)
696	و بعد در مدينه اين امر شهرت نمود، به شأني که كلّ استماع نمودند. و تفنگچی باشی با جمعی از عرب و عجم توجّه به آن مقرّ اطهر نموده، مشاهده نمودند كه آن هيكل مقدّس خوابيده و تيغ در دستش و به اين حالت جان فدا نموده. بعد از ملاحظه كلّ متحيّر شده، و همان فعل سبب شد كه چند نفر از اعدا از افعال خود نادم شده به حبّ الهی فائز شدند. و در هيچ عصری چنين امری واقع نشد. حال ملاحظه كن كه اسم[۳۷۲]اين نفس مبارك هم اسمعيل بوده، ولكن اين اسمعيل از قربانگاه دوست زنده برنگشت و جان در رهش ايثار نمود. فو الله اين فعل حجّت است بر كلّ مَن فی السّموات و الأرض، ولكن تو نيابی و امثال تو نيابند. تو را چه به اين عوالم؟ تو برو و ذكر وصايت مجعوله كن و در آن مقام تحقيق كن و رساله بنويس. (edit)	And then it became famous in Medina, so that everyone listened. And Gunner Bashi with a group of Arabs and Gentiles paid attention to that holy shrine, they saw that the holy shrine was sleeping with a blade in his hand and he sacrificed his life in this state. After observing the whole, he was amazed, and the same act caused that several people regretted their actions and gained God's love. And this did not happen in any age. Now notice that the name [372] of this blessed soul was Ismail, but this Ismail did not return alive from the altar of his friend and sacrificed his life to save him. For God's sake, this act is a proof against all of me in the heavens and the earth, but you will not be found and those like you will not be found. What do you do to these worlds? You go and mention the fake will and research in that position and write a treatise. (edit)	Afterward, news of this event spread throughout the city, to such an extent that everyone heard about it. The chief of the local guards, along with a group of Arabs and non-Arabs, went to the sacred site and saw the holy form lying there with a sword in his hand, having sacrificed his life in this state. After observing this, everyone was astonished, and this act led some of the enemies to regret their actions and become victorious in the love of God. In no era has such an event occurred before. Take note that the name of this blessed soul was Isma'il [372], but this Isma'il did not return alive from the altar of the Beloved and sacrificed his life on that path. By God, this act is a proof upon all who are in the heavens and the earth, but you and the likes of you are not worthy. What do these realms have to do with you? You should go and remember the fabricated testament, investigate that position, and write a treatise. (edit)
697	و همچنين نفوس ديگر كه در اين ظهور جان داده اند و تا مقرّ قربانگاه به ذكر محبوب ناطق بوده اند. ذكر اين نفوس را كه مثل شموس مشرقه ما بين ناس مشرق و مضیء اند بغضاً علی الله ننموده، و مي نويسی كه جواب فلان و فلان را چه بگويم. قد خسر الّذينهم كفروا بآيات الله و إتّبعوك و أمثالك فی الدّنيا و الآخرة، و إنّ النّار مثويهم، فبئس مثوی المنكرين. (edit)	And also other souls who have died in this apparition and have been talking about Mahbub's memory up to the altar. He did not mention these souls, who are like our eastern sun, between the people of the east and the west, out of spite against Allah, and you write what should we say in response to such and such. The height of those who disbelieved in the Ayat of Allah, and those like you in this world and the Hereafter, and verily the Fire is like them, and the poor are like the disbelievers. (edit)	And likewise, other souls who have given their lives in this manifestation and have been uttering the name of the Beloved until they reached the altar of sacrifice. Do not begrudge the mention of these souls, who, like the shining suns, illuminate the people around them. Instead, you write about what to say in response to this or that person. Those who disbelieve in the signs of God and follow you and the likes of you in this world and the Hereafter have certainly lost. Indeed, the fire will be their abode, and what a terrible abode for the deniers. (edit)
698	و اين که نوشته كه چه جواب گويم كه فلاني ها هر روز به يكی ميچسبند و يكی را حقّ مي دانند و باطل می نمايند، اين حقّي كه ذكر نموده لازال خلق بوده، به قميصی از قمايص اسماء مفتخر شد و بعد از طغيان و غرور و اعراض، آن قميص از او اخذ شده. خُذ زمام القلم، لأنّ بما جری منه يلعنك أهل ممالك القدم، و يشهد بذلك لسان الله الصّادق النّاطق الأمين. می فرمايد: طوريّون در كرّه اخری عند رشح مِن ذلك النّور المهيمن الحمرا ميّت و لاشیء می شوند. تو تازه ذكر مي نمائی[۳۷۳]كه چگونه می شود مرآتی علی زعم تو باطل شود و يا ثمره ساقط گردد؟ منصوص است كه بسا شجره اثبات كه در ظهور بعد به اعراض از شجره نفی می شود، و تو حال به يك ثمره به زعم خود چسبيده و متمسّك شده. لو يكون ثمرةً حقيقيّة، بإعراضها سقطتْ عن سدرة الإلهيّة و رجعت إلی أوّل مقرّها فی النّار. (edit)	And the fact that he wrote that how can we answer that people stick to one every day and consider one as right and reject another as false? This right that he mentioned was still human, he was proud of a shirt from Asma's shirts, and after rebellion and pride and Symptoms, that shirt was taken from him. He is in charge of the pen, because with what comes from me he curses you, the people of the ancient kingdoms, and the tongue of God, the truthful and the trustworthy speaker, testifies to that. He says: Those in the afterlife will die and become corpses when the dominant light of al-Humra is released. You are just mentioning [373] how it is possible that a gift of yours is invalidated or the fruit is lost? It is written that the genealogy of the proof is negated by the symptoms of the genealogy in the next appearance, and in the present time it clings and clings to a fruit of its own opinion. If it is a real fruit, it will fall from the divine seat with its symptoms and return to the first places in the fire. (edit)	And as for what you have written, asking what answer I should give to those who cling to someone new every day, considering one as the truth and another as falsehood, this truth that has been mentioned has always been a creation. It has been honored with a garment from among the garments of divine names, but after arrogance, pride, and turning away, that garment has been taken from it. Take hold of the pen, for by what has flowed from it, the people of the ancient realms will curse you, and the truthful, eloquent, and trustworthy tongue of God will bear witness to this. It is said that at the end of the world, near the outpouring of that dominant red light, the Turiyans will die and become nothing. You have recently mentioned how it is possible that a mirror, according to your claim, becomes void or a fruit falls? It is explicitly stated that many trees of affirmation become trees of negation in the subsequent manifestation due to turning away from them. And now, according to your belief, you cling to and hold fast to a single fruit. If it were a true fruit, with its turning away, it would have fallen from the divine Lote Tree and returned to its original abode in the fire. (edit)
699	در اين مقام يك بيان از نقطه بيان و طلعت رحمن و نفس سبحان - روح مَن فی ممالك الأكوان و الإمكان فداه - ذكر می شود كه شايد حيا نمائی و دست تعدّی به سرادق علم و عرفان الهی دراز ننمائی. اگر چه تو و امثال تو عند الله از محرومين محسوب، ولكن وجه بيان به مقرّبين بوده و خواهد بود. قال و قوله الحقّ: و إجعل، اللهمّ، تلك الشّجرةَ كلَّها لها لِتظهرنّ ما فيها ثمرات ما قد خلق الله فيها لِمن قد أراد الله أن يظهر به ما أراد. فإنّنی أنا، و عزّتك، ما أردتُ أن يكونَ علی تلك الشّجرة من غصن و لا ورق و لا ثمرٍ لن يسجدَ له يومَ ظهوره و لا يسبّحك به بما ينبغی لعلوّ علوّ ظهوره و سموّ سموّ بطونه. و إن شهدتَ، يا إلهی، علیّ من غصن أو ورق أو ثمر لم يسجد له يوم ظهوره، فاقطعه، اللهمّ، عن تلك الشّجرة، فإنّه لمْ يكنْ مِنّی و لا يرجِعُ إليَّ. (edit)	Where is the position of a clarification of a point of clarification, and Talaat Rahman, and the soul of the Glory be to Him - the soul of He who is in the kingdoms of the universes, and the possibility is redeemed by Him - a remembrance that was raised by a living development and trespassed by the canopy of knowledge and divine gratitude, a developmental exercise. Agr che tu and the likes of tu are in the sight of God as deprived and reckoned, but the face of a statement in it are those who are close to God and faithful to God. He said, and he said the truth: And make, O God, that tree, all of it, so that you may show what is in it, the fruits of what God has created in it for whom God has wanted to show what He wanted. For I, by Your glory, did not want that tree to have branches, leaves, or fruits that would not prostrate to Him on the day of His appearance, nor glorify You with it as it should be due to the loftiness of His backs and the loftiness of His bellies. And if you bear witness, O my God, of a branch, leaf, or fruit that did not prostrate before it on the day of its appearance, then cut it off, O God, from that tree, for it is not from me and does not return to me. (edit)	In this regard, a statement is mentioned from the point of expression, the radiance of the Merciful, and the Breath of the Sublime - may the soul of whoever is in the realms of existence and possibility be a sacrifice for it - that perhaps you may show modesty and not stretch your hand to the pavilion of divine knowledge and gnosis. Although you and the likes of you are considered deprived in the sight of God, the face of expression has been and will be for those who are close to Him. He said, and His word is the truth: "And make, O God, that entire tree to manifest its fruits that God has created within it for whoever God has intended to manifest with what He has intended. For indeed, by Your might, I have not intended that there be on that tree any branch, leaf, or fruit that does not prostrate to it on the day of its appearance and does not praise You in the manner befitting the loftiness of its appearance and the exaltation of its essence. And if You, O my God, witness any branch, leaf, or fruit that does not prostrate to it on the day of its appearance, then cut it off, O God, from that tree, for it was not of me and does not return to me." (edit)
700	نفسی فداه و روحی فداه و سرّی فداه و ظاهری فداه و باطنی فداه و الملك و الملكوت فداه[۳۷۴]و القدرة و اللّاهوت فداه و العزّ و الياقوت فداه و الظّهور و النّاسوت فداه و ما خُلق فی ممالك القِدَم فداه، لأنّه - روحی فداه - ما تحرّك قلمه إلاّ فی هذا الذّكر البديع و هذا الظّهور المتباذخ المنيع و هذا العلوّ المتعالی الرّفيع و هذه الشّمس المشرقة المنير و هذا الأمر الظّاهر الباهر العزيز المنيع. قدری تفكّر كن كه چه می فرمايد آن نقطه وجود و جمال معبود! می فرمايد: ای پروردگار، من اراده نكرده ام اين که باقی بماند بر اين شجر از غصن و ورق و ثمری كه ساجد نشود از برای او يوم ظهور او و تسبيح ننمايد تو را به آن مظهر ظهور به آنچه سزاوار است از برای علوّ علوّ ظهور او و سموّ سموّ بطون او. و می فرمايد: اگر مشاهده نمودی تو، ای پروردگار من، بر من از غصن و ورق و ثمری كه ساجد نشود از برای او يوم ظهور او، پس قطع كن او را، ای پروردگار، از اين شجره! به درستي كه او نبوده است از من و راجع نمی شود به سوی من. (edit)	Self-sacrifice, soul-sacrifice, secret-sacrifice, appearance-sacrifice, inner-sacrifice, king and kingdom-sacrifice[374], power and Godhead-sacrifice, al-Azhar, al-Jaqut-sacrifice, al-Zahoor and al-Nasut sacrifice, and our creation in the kingdoms of the past is sacrifice, because - spirit of sacrifice - We do not move the cuttings except in this divine mention, and in this appearance of the invisible, and in this of the exalted, the exalted, and in this shining sun, and in this command of the visible, the most exalted. Think about what that point of God's existence and beauty says! He says: O Lord, I have not willed that there should remain on this tree a branch, a leaf, and a fruit that does not prostrate to him on the day of his appearance and does not glorify you with that manifestation of the appearance of what is worthy of the appearance of the highest. He and the poison in his stomach. And he says: If you, O my Lord, see on me a branch, a leaf, and a fruit that does not prostrate to him on the day of his appearance, then cut him off, O Lord, from this tree! It is true that he was not from me and does not refer to me. (edit)	May my soul be a sacrifice for it, and my spirit be a sacrifice for it, and my secret be a sacrifice for it, and my outward be a sacrifice for it, and my inward be a sacrifice for it, and the Kingdom and the Dominion be a sacrifice for it[374], and the Power and the Divinity be a sacrifice for it, and the Glory and the Ruby be a sacrifice for it, and the Manifestation and the Humanity be a sacrifice for it, and whatever was created in the realms of eternity be a sacrifice for it because - may my soul be a sacrifice for it - its pen did not move except in this wondrous remembrance and this boastful, impregnable appearance, and this lofty, exalted elevation, and this shining, illuminating sun, and this manifest, resplendent, mighty, invulnerable cause. Contemplate the extent of what that Point of Existence and Beauty of the Beloved says! It says: "O Lord, I have not intended for any branch, leaf, or fruit to remain on this tree that does not prostrate for it on the day of its appearance and does not praise You, as befits the loftiness of its appearance and the exaltation of its essence. And it says: If You, O my Lord, observe on me any branch, leaf, or fruit that does not prostrate for it on the day of its appearance, then cut it off, O Lord, from this tree! Indeed, it has not been from me and does not return to me." (edit)

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