Kitab-i-Badi/Page37

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721	و نفوسی كه مابين بوده جميع را تكذيب نموده اند، كه مبادا حرف صدقی به ميان آيد و ناس بشنوند. سيّد محمّدی كه والله العظيم افتخار مي نمود كه در حضور مبارك بايستد، حال آمده و اين گونه مفتريات نسبت بع حقّ داده. حمد خدا را كه اين عباد به غير حقّ و راستی تكلّم ننموده و نخواهيم نمود، و دين به دنيا مبادله ننموده ايم و از حقّ چشم نپوشيده ايم. جميع شكر می نمايند كه به ايمان بالله در اين ظهور فائز شده اند. و اين عبد ناطق: "ياليتَنی ما وُلدتُ مِن أمّی، و لو وُلدتُ ما رُضِعتُ، و لو رُضِعت ما أشدّ ظَهری، فيا ليتَ كنتُ من الفاقدين!" در هر نفسی كه اقلّ من ذرّ حبّ الله باشد راضی نشده و نخواهد شد كه چنين امور مشاهده نمايد. إلی الله فوّضنا الأمرَ و عليه توكّلنا، و نسئل من بدايع جوده بأنْ يوفّقنا علی الإقرار بوحدانيّته و الإعتراف بفردانيّته و ينقطعنا عن دونه و إنّه لَعلی كلّ شیء قدير. ثمّ نسئله بإسم الّذی به فصّل بين الحقّ و الباطل بإنْ يوفّقك علی ذكره و عرفان مظهر نفسه و يطهّرك عن إشارات[۳۸۶]هؤلاء الكاذبين. (edit)	And the people who were in the middle have denied everything, so that they don't hear the truth. Seyyed Mohammadi, who was proud to stand in the presence of Mubarak, has now come and made such slanders against Haqq. Praise be to God that these servants have not and will not speak other than the truth, and we have not exchanged religion for the world and we have not turned a blind eye to the truth. All of them give thanks that they have been blessed with the faith of God in this appearance. And this Abd Natiq: "I wish you were born from my mother, and if you gave birth to us, I would be a nurse, and if you were a nurse, I would be more visible. In any soul that has the slightest ounce of love for God, it is not and will not be pleased to see such things. To Allah we entrust the matter and to Him we put our trust, and I ask Badai Juda to help us to acknowledge His oneness and to acknowledge His individuality, and to cut us off from knowledge and that Allah is the Almighty. Then, in the name of Al-Zhi, I ask you to separate between the truth and the falsehood, that he may unite you with remembrance and the knowledge of the self-manifest, and purify you from the signs [386] of these liars. (edit)	And the souls that have been in between have denied everyone, so that no truthful word may come forth and be heard by the people. Sayyid Muhammad, who, by the great God, used to take pride in standing in the blessed presence, has now come and attributed such false allegations to the truth. Praise be to God that we have not spoken and will not speak without truth and righteousness, we have not traded religion for the world, and we have not turned a blind eye to the truth. All are grateful that they have succeeded in faith in God during this manifestation. And this humble speaker says, "I wish I had not been born from my mother, and if I had been born, I would not have been nursed, and if I had been nursed, I would not have grown up. Oh, I wish I were among the lost!" In every moment when there is the least amount of love for God, they will not be content and will not be satisfied to witness such matters. To God, we entrust our affair and rely upon Him, and we ask from the wonders of His generosity to enable us to acknowledge His unity and confess His singularity and detach ourselves from anything other than Him, and indeed, He is capable of everything. Then we ask Him in the name by which He distinguished between truth and falsehood to enable you to remember Him, recognize the manifestation of His essence, and purify you from the insinuations of these liars. (edit)
722	فو الله الّذی لا إله إلاّ هو، بلايائی در اين ارض وارد كه احدی قادر بر احصای آن نه. به كرّات فرموده اند: "آنچه در سجن و تحت سلاسل و اغلال بوده ام، و در دست مشركين مبتلا به شأني که ديار به ديار برده اند و سر و پای برهنه از محلّ به محلّ كشيده اند، هيچ كدام از بلا محسوب نه. اعظم بليّه كه در ابداع شبه نداشته و نخواهد داشت آن است كه حقّ به دست ظالمی كه به اسم عدل معروف است مبتلا شود. چه كه آن بی انصاف اعتماداً علی حمقاء الأرض لا يخاف و لا يبالی، يفعل ما يأمره النّفس و الهوی. چنانچه مشاهده می شود نفسی را كه آن همه تربيت و حفظ نمودم، بعد استكباراً علی الله و إعراضاً منه و إعتراضاً عليه وارد آورده آنچه را هيچ ظالمی وارد نياورده. و علّت اين ظلم اطمينان از عباد غافلين بوده، چه كه اگر موقن بود به اين که ناس صاحب بصرند و اعمالش را تصديق نمی نمايند، به چنين اعمال ارتكاب نمي نمود." (edit)	By God, there is no god but him, calamities are coming to this land that no one can count. They have repeatedly said: "What I have been in prison and under chains and shackles, and in the hands of idolaters who have taken me from country to country and dragged me from place to place with bare head and feet, none of it is considered a calamity. Azam Yes, which has not and will not have a falsehood in creation, is that the right will suffer at the hands of a tyrant who is known as justice. What if that unjust trusts in the fools of the earth without fear and without fear, our deeds are commanded by the soul and the divine. As you can see Let the soul that I have nurtured and protected all that time, then arrogantly brought in against God, as a protest against me, and as a protest against him, which no oppressor has brought. Basrand and do not confirm his actions, he would not have committed such actions." (edit)	By God, there is no god but Him, calamities have befallen this land that no one is capable of counting. They have repeatedly said: "What I have experienced in prison, under chains and shackles, and afflicted at the hands of the polytheists in such a way that they took me from land to land and dragged me bareheaded and barefooted from place to place, none of these are considered calamities. The greatest calamity, which has never had an equal in creation and never will, is when the truth is afflicted at the hands of an oppressor who is known by the name of justice. For that unjust one, who confidently relies on the foolish of the earth, fears nothing and cares not, does what his soul and desires command him to do. As it can be seen, he has subjected a soul, which I had nurtured and preserved, to such acts out of arrogance towards God, turning away from Him and objecting to Him, that no oppressor has ever done. The reason for this oppression has been the assurance from heedless servants, for if he was certain that people have insight and do not confirm his actions, he would not have committed such acts." (edit)
723	لا زال به اكثری از عباد هر قدر عنايت بيشتر شده، بيشتر به كفران قيام نموده اند. حكايت شيطان از قبل ذكر شد كه در هر يك[۳۸۷]از سموات به اسمی معروف، و در ملكوت اعلی به كمال وصف موصوف، و قرن ها در قيام و ركوع و قعود و سجود بوده. و بعد چنان شد كه بر مراصد جالس و عباد را از شطر رحمن منع مي نمود. و كاش انفس مشركه در اين ايّام به اين مقدار كفايت می نمودند! لا فو الّذی نفسی بيده، لن يسكنَ عطشُ بغضهم إلاّ بِشربِ دمی، و كان الشّيطانُ إستعاذ بين يدی الرّحمن منهم و من أعمالهم. ولكن النّاس هم لايفقهون و لايشعرون. (edit)	However, most of the worshipers have been treated more and more, the more they have risen to disbelief. The story of Satan has already been mentioned, that he has been known by a name in each of the heavens, and in the Kingdom of God, he has been perfectly described, and he has been standing up, bowing, prostrating, and prostrating for centuries. And then it happened that he forbade the worshipers to sit and worship from the camel of the Most Merciful. And I wish the souls of the polytheists were enough in these days! Don't give them a breath, so that their thirst will not be quenched except by drinking my wine, and the devil will seek refuge in the hands of the Most Merciful among them and I will do their deeds. But Al-Nanas are not jurists and poets. (edit)	As more grace has been bestowed upon most of the servants, they have risen more in disbelief. The story of Satan has been mentioned before, that in each of the heavens he was known by a name, and in the highest realm he was described with utmost attributes, and for centuries he was in standing, bowing, prostrating, and sitting positions. Then it happened that he sat on the observation posts and prevented the servants from receiving the mercy of the Most Merciful. And if only the polytheistic souls in these days were content with such a level! By Him in whose hand is my soul, the thirst of their hatred will not be quenched except by drinking my blood, and Satan sought refuge with the Most Merciful from them and their deeds. But the people neither understand nor perceive. (edit)
724	معلوم نشد كه مقصود از "آجيل" كه از قلم نحست جاری شده چه بوده. هرگز اشياء فانيه و زخارف دنيويه در ميان نبوده. گويا مقصود دراهمی كه در هر شهر از باب عالی مخصوص خدّام مي فرستاده اند بوده. اگر اين است، حال كه راجع به مشرك بالله شده و به محبوب خود فائز شدند. أفٌّ لهم و لِحيائهم و لوفائهم! از باب الله منقطع شده به هر بابی توجّه نموده و التجا نموده اند و از جمال قدم شكايت كرده اند، تا آن كه به مطلوب خود رسيدند. خوب حقّ يافتی، محكم متمسّك شو، كه شايد به متابعت آن نفوس به اسفل النّيران وارد شوی! (edit)	It was not clear what was meant by "Ajil" which was written by Neshat. Mortal objects and worldly decorations have never been in between. It is said that the purpose of the dirhams that were sent to servants in each city by the noble chapter. If this is the case, now that they have spoken about polytheism and gained their beloved. Afٌّ لهم و لهياهام و لفاهم! Disconnected from God, they paid attention to every aspect and pleaded and complained about the beauty of their steps, until they reached their desired goal. Well, you have found the right, hold fast, that you may enter the netherworld by following those souls! (edit)	It was not clear what the purpose of "Aajil" was, which flowed from the pen of misfortune. There have never been perishable objects and worldly adornments involved. It seems that the purpose was related to the provisions that were sent to each city from the exalted door specifically for the servants. If this is the case, now they have become polytheists in relation to God and have achieved their beloved. Woe to them, their life, and their loyalty! They have turned their attention and sought refuge in every other door after being cut off from the door of God and complained about the beauty of their footsteps until they reached their desired goal. Hold firmly to the truth you have found, for perhaps by following it, the souls will enter the lowest depths of the fire! (edit)
725	ای غافل، نفوس رذيله كه به اطّلاع نفس مُلحدت مخصوص زخارف چه مقدار[۳۸۸]ذلّت نموده اند و تضييع امر كرده اند. مع ذلك چنين نفوس را حقّ دانسته، و از حقّی كه ابداً اعتنا به نفسی نفرموده، بلكه خدّامش اعتنا نداشته اند، معرض شده. لعن الله مَن شهد برهان الله و أنكره، و عرف تنزيهه عمّا سواه و أعرض عنه! (edit)	O oblivious, depraved souls, how much [388] they have humiliated and destroyed the knowledge of the self of monotheism. However, he considered such souls as a right, and he was exposed to a right that he never cared about a soul, but his servants did not care about. Curse of God, I am the witness of God's proof and deny it, and the practice of reprimanding other people, and I am afraid of him! (edit)	O heedless one, the vile souls that have humiliated themselves to the extent of informing the atheist self about the adornments and have wasted their affairs. Nevertheless, they considered such souls to be true and turned away from the truth that never paid attention to any soul but rather did not care for its servants. May God curse the one who witnessed God's proof and denied it, and knew His transcendence from everything else and turned away from it! (edit)
726	ای ملاء بيان، اعتراضات اين مردود، كه به القای ميرزا يحيی و سيّد محمّد نوشته، مخصوص ذكر شد تا بدانيد كه چه مقدار ضرّ وارد شده، و ادراك نمائيد نوحه و ندبه نقطه اولی را بر ظهور آخر. و آن جمال مبارك چون مطّلع بوده اند بر نفوس مشركه كه چه خواهند نمود، لذا در جميع بيان به وصايای لا يُحصی كلّ را وصيّت فرموده اند، و به شأنی تأكيد فرموده اند كه فوق آن ممكن نه. چنانچه از قلم اعلی نازل كه جميع به كمال تقديس و تنزيه خود را مقدس و منزّه نمايند، و همچنين لباس و اسباب بيت را، كه مباد لحاظ الله در حين ظهور بر شیء غير محبوب افتد و به همان قدر سبب حزن قلب اطهر گردد. با اين وصايا شأن اهل بيان را ملاحظه نمائيد كه مخصوصْ رسائل رديّه نوشته و به مقرّ عرش فرستاده اند. اين بيان أولو الأفئدة و أولو العزّة و أولو الوفاء را كافی است. (edit)	O Mulla Bayan, the objections of this rejecter, who wrote under the inspiration of Mirza Yahya and Sayyed Muhammad, were specially mentioned so that you would know how much harm has been done, and understand the lamentation and mourning of the first point upon the emergence of the last. And that blessed beauty, because they were aware of what the polytheists would do, so they bequeathed the whole with innumerable bequests in all statements, and they emphasized it with a dignity that is not possible above that. If it is revealed from the pen of the Most High that all should sanctify and sanctify themselves completely, as well as the clothes and furniture of the house, so that God's consideration does not fall on an unloved object during the appearance and it causes sorrow to the pure heart. With these commandments, consider the dignity of Ahl al-Bayan, who have written special refutation letters and sent them to the seat of the throne. This statement of the first benefit, the first honor, and the first loyalty is sufficient. (edit)	O people of eloquence, the objections of this rejected one, which were written by the instigation of Mirza Yahya and Sayyid Muhammad, were mentioned specifically so that you may know the extent of the harm caused, and understand the lamentation and mourning of the first point on the emergence of the last. And since that blessed beauty was aware of the polytheist souls and what they would do, they have advised everyone in all their statements with countless instructions, emphasizing in a way that is beyond possible. As revealed by the Supreme Pen, everyone should sanctify and purify themselves with utmost reverence and exaltation, as well as the clothing and necessities of the house, so that God's consideration does not fall on anything less desirable during the manifestation and cause the same degree of grief to the purest heart. Observe the state of the people of eloquence with these instructions, who have specifically written the letters of refutation and sent them to the throne's abode. This statement is sufficient for those with the most devoted hearts, the most dignified, and the most loyal. (edit)
727	فو الله وارد شده آنچه بر احدی[۳۸۹]از مظاهر قبل وارد نشده. و با جميع بلايا و رزايا و مِحَن كه وارد شده، شاكر و صابريم و ابداً حزنی نه، ولكن از تضييع امر الله قلب در احتراق است. قسم به حقّ كه بر جميع لازم است نوحه و ندبه بر امر الهی، چه كه به شأنی امر الله را تضييع نموده اند كه فاسقه ارض را "خيرُ النّساء" ناميده اند. ملاحظه كنيد كه چگونه بطلان اين قوم را حقّ ظاهر فرمود! فوالله به همين فعل بر كلّ حجّت تمام شد، چه كه اكثری آن فاسقه را مي شناسند و بر احوالش مطّلعند. و از آن "خيرُ النّساء" "خيرُ الرّجال" را عارف شويد، يعنی آن نفسی كه او را سيّده نساء نوشته. فو الله، لعنه كلّ الذّرّات، ولكن هو ما إستشعر فی نفسه و يكون مِن الفرحين. بی شرميش به مقامی رسيده كه زوجات خود را "خيرُ النّساء" ناميده و حرم نقطه اولی را تصرّف نموده و بخشيده. فويلٌ لهم مِن عذابِ يومٍ عظيم! در اين مقام اين آيات ابدع احلی مِن لسان الله العلیّ الأبهی نازل: (edit)	By Allah, what has not happened to anyone [389] from the previous manifestations has come. And with all the calamities, wishes and misfortunes that have come, we are grateful and patient and never sad, but the heart is on fire because of the destruction of Allah's command. I swear by the truth that it is necessary for everyone to mourn and mourn for the divine command, because they have defiled the command of God by calling the immorality of the land "Khir-un-Nisaa". See how the falsehood of this people appeared to be the truth! By Allah, with this act, all the evidence is over, because most of them know that adulteress and are informed about her condition. And from that "Khiru al-Nisaa" become a mystic of "Khiru al-Rajal", that is, the soul that wrote him as Sayyid al-Nisaa. Woe to God, the curse of all the earth, but he will be aware of himself and be among the happy. Shamelessly, he has reached a position where he calls his wives "Khair al-Nassa" and has taken the first place in the sanctuary and given it away. I am afraid of the torment of a great day! At this point, the following verses were revealed from the mouth of Allah Al-Ali Abhi: (edit)	By God, what has befallen me has not befallen anyone from the previous manifestations. And despite all the afflictions, calamities, and trials that have occurred, I am grateful and patient and have no sorrow. However, my heart is burning due to the negligence of God's cause. I swear by the truth that it is necessary for everyone to mourn and lament the divine cause, as they have neglected the cause of God to the extent that they have called the wicked of the earth "the best of women." Observe how God has made the falsehood of these people manifest! By God, with this act, the argument is complete for everyone, as most people know that wicked person and are aware of her circumstances. And from that "best of women," recognize the "best of men," meaning the one who has called her the mistress of women. By God, cursed be all the atoms, but he does not sense it within himself and becomes one of the joyful ones. His shamelessness has reached a level where he has called his wives "the best of women" and appropriated and bestowed the sanctuary of the first point. Woe to them from the punishment of a great day! At this point, these most beautiful verses are revealed from the exalted, glorious tongue of God: (edit)
728	هذا ما نزّل حينئذٍ مِن جبروتِ عزّ عليّاً. يا قوم، فاعلموا بأنّا إصطفينا أمَّ نقطةِ الأولی، و إنّها قد كانتْ مِن خِيرَةِ الإماء لدی العرش مذكور اً. و حُرّم إطلاقُ هذا الإسم علی غيرها، كذلك رقم من قلم الأعلی فی لوح القضاء[۳۹۰]الّذی كان فی كنائز عصمة ربّك محفوظاً. و إنّها لَخَيرُ النّساء، و بعدَها تُطلق علی ضِلْعِ النّقطة الّتی ما خرجتْ عن حِصن العِصمة و ما مسّتها أيدی الخائنين، و كذلك كان الأمرُ مقضيّا. و الّتی خانتْ إنّها خرجتْ عن النّقطة و قطعتْ نسبتَها مِن الله الّذی قدّر كلّ أمر فی لوحٍ مبيناً. قل: إنّ المشركين ظنّوا بأنّا أردنا أنْ ننسخَ ما نزّل علی نقطةِ البيان. قل: فو ربّی الرّحمن، لو نريد كما ظنّوا، ليس لأحدٍ أنْ يعترض علی الله الّذی خلق كلّ شیء بأمر من عنده، و إنّه كان علی كلّ شیء قديراً. و كلّما نريد هو ما أراد الله، و ما يظهر منّی هو ما ظهر منه، و يشهد بذلك كلّ موحّد عليماً. ولكن الله أراد بهذا الظّهور أن يثبت ما نزل من عند نقطة البيان و يضع أحكامه علی أعناق الفراعنة من ملاء الطّغيان، و كان نفسه الحقّ علی ذلك شهيداً. و إنّا أردنا أن نفدی نفسنا فی سبيله كما فدی نفسه فی سبيلی. إتّقوا الله، يا قوم، و لا تفتروا علی الّذی به أشرقت شمس البيان و ظهر حكمه بين الخلائق جميعاً! فسوف نثبت أحكامه و نبرهن آثاره فی الأرض بقدرة و سلطان مبيناً. (edit)	This is what was revealed at that time from the might of the Most High. O people, know that we have chosen the mother of Nuqtah al-Awla, and that she was one of the best female slaves mentioned before the Throne. And it was forbidden to give this name to others, as well as a number from the pen of the Most High in the Tablet of Judgment [390] which was preserved in the treasures of the protection of your Lord. And it is the best of women, and after that it is applied to the side of the point that did not depart from the fortress of infallibility and was not touched by the hands of the traitors, and so the matter was decided. And the one who betrayed is that she deviated from the point and severed her lineage from God, who decreed every matter in a clear tablet. Say: The polytheists thought that we wanted to abrogate what was revealed on the point of the statement. Say: By my Lord, the Most Merciful, if we want as they thought, no one has the right to object to God who created everything by order from Him, and that He has power over everything. And whatever we want is what God wanted, and what appears from me is what appears from him, and every knowledgeable monotheist testifies to that. But God wanted with this appearance to prove what was revealed from the point of the statement and to place his judgments on the necks of the Pharaohs from the scourge of tyranny, and his true self was a witness to that. And we wanted to sacrifice our souls for his cause, as he sacrificed himself for my sake. Fear God, O people, and do not lie about Him with whom the sun of eloquence has risen and whose judgment has appeared among all creatures! We will confirm its rulings and prove its effects on the earth with clear power and authority. (edit)	This is what was revealed at that time from the majesty of the Exalted One. O people, know that we have chosen the mother of the first point, and indeed, she has been one of the best of the maids mentioned in the presence of the Throne. It is forbidden to apply this name to anyone else; so it was inscribed by the Exalted Pen in the Tablet of Destiny[390] that was preserved in the treasures of your Lord's infallibility. And she is indeed the best of women, and after her, it can be applied to the rib of the point that has not left the fortress of infallibility and has not been touched by the hands of the traitors, and so the matter was decreed. And she who betrayed has left the point and severed her relationship with God, who has determined every matter in a clear Tablet. Say: The polytheists thought that we wanted to abrogate what was revealed to the Point of Explanation. Say: By my Merciful Lord, if we had intended as they thought, no one could object to God, who created everything by His command, and indeed, He is capable of everything. And whatever we want is what God wants, and what appears from me is what appears from Him, and every knowledgeable monotheist bears witness to that. But God intended with this appearance to establish what was revealed from the Point of Explanation and to place His judgments on the necks of the Pharaohs among the people of tyranny, and His True Self was a witness to that. And we intended to sacrifice ourselves for His cause, as He sacrificed Himself for my sake. Fear God, O people, and do not fabricate against that by which the sun of Explanation has risen and His judgment has appeared among all creatures! We will establish His judgments and demonstrate His effects on the earth with clear power and authority. (edit)
729	اليوم "خير النّساء" امّ نقطه اولی است، و حرام شده[۳۹۱]اطلاق اين اسم بر اماء الله. و همچنين اذن داده شده اطلاق اين اسم بعدها بر ضلع نقطه، كه در فارس ساكنند و از حصن عصمت ربّانی خارج نشده اند و حرمة الله را رعايت نموده و دست خائنين به ذيل عصمتش نرسيده. فو نفسی الحقّ، او است بتول عذرا و حرم اعلی و عصمت كبری. أن أخدُموها، يا أحبّائی، بصدق مبين، لأنّها بقيّةُ الله بينكم إن أنتم من العارفين. نسئل الله بأن يستقيمها علی ما هی عليه و يَعصِمها عن مسّ الهاتكين الّذين تُحرّكهم أرياح النّفس و الهوی كيف يشاء، أولئك هم فی ضلال مبين، و بأن يثبتها علی هذا الأمر، و إنّه علی كلّ شیء قدير. (edit)	Today, “the best of women” is the first point, and it is strictly forbidden[391]. And they whispered a strong ear, where is a name after which a rib is a point, such as in Persia Sakenand and from the fortress of Ismat Rabbani outside his will and the sanctity of God, the protection of his leadership and the trampling of traitors by the tail of Ismat Narsidh. For my soul is the truth, or I seek excuses from Batool and the sanctuary of the Most High and Ismat Kubra. To serve her, my beloved, with manifest sincerity, for she is the remnant of God among you, if you are of the knowers. We ask God to straighten it as it is and keep it from touching those who are moved by the winds of the soul and whim as He wills, those are in clear error, and to make it firm on this matter, and He is over all things. (edit)	Today, "the best of women" is the mother of the first point, and it is forbidden[391] to apply this name to the maids of God. Likewise, permission has been given to apply this name later to the rib of the point, who reside in Persia and have not left the divine fortress of infallibility, observed the sanctity of God, and the hands of traitors have not reached the bottom of their infallibility. By my True Self, she is the pure Virgin, the most exalted sanctuary, and the greatest infallibility. Serve her, O my beloved ones, with evident sincerity, for she is the remnant of God among you if you are among the knowledgeable ones. We ask God to keep her steadfast in what she is and protect her from the touch of the violators, who are driven by the winds of self and desire as they please; they are in clear misguidance, and to establish her in this matter, and indeed, He is capable of everything. (edit)
730	يا قوم، إنّی ما أردت فيما أقول نفسی، بل نفس الله إن أنتم من المنصفين. و نلقی عليكم ما أراد ربّكم العلیّ العظيم. حُرمت حرم الله بر كلّ لازم، در جميع احوال رعايتشان محبوب بوده. و همچنين نفوسي كه نفس الرّحمن از مابين آن نفوس ظاهر شده، عزِّزوهم و وقّّروهم، يا قوم، و لاتكوننّ من الغافلين! و جميع اين فضل محقّق مادام كه حبل نسبت منقطع نشود. (edit)	O people, I did not mean what I say about myself, in fact the same of God, that you are of the fair-minded people. And We bestow on you what your Lord, the Most High, the Great, wills. I was deprived of God's sanctuary, the righteousness of every need, in all the conditions of my beloved, loved ones. And make my souls like the soul of the Most Merciful, from between that of the souls of his distress, honor them and honor them, O people, and do not be of the heedless! And all where virtue is realized as long as it is a line of uninterrupted lineage. (edit)	O people, I have not intended for myself in what I say, but rather the Self of God if you are among the fair-minded. And we cast upon you what your great and exalted Lord has intended. The sanctity of God has been forbidden upon every obligation, and in all circumstances, observing them has been beloved. Likewise, the souls from which the Self of the Merciful has appeared among those souls, honor and respect them, O people, and do not be among the heedless! And all this grace is realized as long as the bond of kinship is not severed. (edit)
731	و أنت تعلم، يا إلهی، بأنّی أحبّ هؤلاء و كلّ ما نسب إلی نفسك[۳۹۲]و أَجد منهم نفحاتِ قميص رحمانيّتك وفوحات ثوب عزّك و مواهبك، و أشتاق لقائهم و الإجتماع معهم و المؤانسة بهم. إذاً أسئلك، يا إلهی، بإسم الّذی جعلته سلطانَ الأسماء بين الأرض و السماء و به كسّرتَ أصنام النّفس و الهوی و به غسّلتَ العارفين و المشتاقين و طهّرتهم عن روائح ما سواك فی ملكوت الإنشاء، بأن تشتعل فی صدور هؤلاء مشاعلَ حبّك لِيهتدی بها أهلُ مملكتك، الّذينهم غفلوا عن ذكرك و ثنائك و بعدوا عن شاطی قربك و لقائك. (edit)	And you know, O my God, that I love these people and everything attributed to yourself[392]. So I ask you, my God, in the name of whom you made the authority of the names between the earth and the heavens, and with it you broke the idols of the soul and the desires, and with it you washed the knowers and those who yearn and purified them from the scents of anything other than You in the kingdom of creation, that the torches of your love burn in the hearts of those so that the people of your kingdom can be guided by them. Those who neglected your remembrance and praise, and turned away from the shores of your closeness and meeting with you. (edit)	And You know, O my God, that I love these people and everything that is attributed to Your Self [392], and I find in them the breezes of Your Rahman's (merciful) garment, the wafts of Your robe of honor, and Your gifts. I yearn for their meeting, gathering with them, and companionship. So, I ask You, O my God, by the name You have made the authority of names between the earth and heaven, by which You have shattered the idols of the self and desire, by which You have cleansed and purified the knowledgeable and eager from the scents of everything other than You in the realm of creation, that You ignite in the hearts of these people the torches of Your love so that the people of Your kingdom, who have been heedless of Your remembrance and praise and have distanced themselves from the shores of Your nearness and encounter, may be guided by them. (edit)
732	فيا إلهی، لا تمنعهم عمّا ظهر بينهم و لا تحرمهم عمّا رشحت فی تلك الأيّام من سحاب رحمتك و غمام فضلك! ثمّ أسمعهم، يا إلهی، فی كلّ حين نغماتِك و الحانك الّتی إرتفعت عن مقرّ عرش وحدانيّتك و كرسیّ عزّ فردانيّتك! ثمّ إقبل منهم، يا إلهی، ما ترك عنهم فی أيّامك الّتی فيها أشرقت شمس جمالك عن أفق مشيّتك، و كان أن يمشی بينهم سلطانُ الرّسل بإقتدارك و عظمتك. و أنت تری، يا إلهی، بأنّ البكاء منعنی حينئذٍ عن ذكرك و ثنائك و ثناء الّذين نسبتهم إلی مظهر نفسك بما خطر ببالی ذكرُ محبوبی[۳۹۳]و مقصودی و رجائی و ذكرُ أيّامه و شئوناته. (edit)	Oh my God, do not prevent them from what appeared between them and do not deprive them of what you have filtered in those days from the clouds of your mercy and the clouds of your bounty! Then I can hear them, O my God, at all times, your tunes and your melodies, which have been lifted up from the seat of the throne of your unity and the seat of glory of your individuality! Then accept from them, O my God, what was left from them in your days when the sun of your beauty shone above the horizon of your will, and the authority of the messengers was to walk among them with your power and greatness. And you see, O my God, that at that time weeping prevented me from remembering You and praising You and those whom You attributed to Your Manifestation with what came to my mind to mention My Beloved[393], My purpose and my hope, and His days and affairs. (edit)	O my God, do not deprive them of what has appeared among them, and do not deprive them of what has flowed in those days from the clouds of Your mercy and the clouds of Your grace! Then let them hear, O my God, at every moment, Your melodies and tunes that have risen from the seat of Your Oneness' throne and the chair of Your Unique Majesty! Then accept from them, O my God, what has been left out of them during Your days when the sun of Your beauty shone on the horizon of Your will, and when the Sultan of the messengers walked among them with Your power and greatness. And You see, O my God, that at that time, crying prevented me from remembering You and praising You and praising those whom You attributed to the appearance of Your Self, with what came to my mind as the remembrance of my beloved [393], my goal, my hope, and the remembrance of his days and affairs. (edit)
733	فو عزّتك، يا إلهی، بنفسی ضيع إسم الوفاء بين الأرض و السماء، لانّ محبوبی فدی نفسه فی سبيلك و إنّی أكون موجوداً فی مملكتك بين بريّتك، مع أنّک أنت تعلم، يا إلهی، بأنّی فی كلّ حين أحبّ أن أُنفق روحی و نفسی فی سبيله، و فی كلّ آنٍ أنتظر هذا. ولكن لم أدر بایّ جهة مُنِعتُ عمّا أردت. فو عزّتك، إذاً إنقطع الصّبرُ منّی حبّاً للقائك و طلباً لوصالك، و لا تفرح نفسی إلاّ حين الّذی تشاهد وجهی محمرّاً بدمی. و كلّما ألقيت نفسی بين يدی الأعداء إنّک حفظتنی بسلطان مشيّتك. و كلّما أودعتُ جسدی تحت أيادی أولی البغضاء أنت عصمتنی بقدرتك و قوّتك. (edit)	By Your glory, O my God, by myself, the name of loyalty has been lost between the earth and the sky, because my beloved sacrificed his life for your sake, and I will be present in your kingdom among your wilderness, even though you know, my God, that at all times I love to spend my soul and my soul in his cause. And anyway, I'm waiting for this. But I did not know which party prevented me from what I wanted. By Your glory, then my patience is cut off for the love of meeting You and the request for your connection, and my soul does not rejoice except when you see my face red with my blood. And whenever I throw myself in the hands of the enemies, you have protected me with the authority of your will. And whenever I entrust my body under the hands of those who hate me, you protect me with your power and strength. (edit)	By Your glory, O my God, I have lost the name of loyalty between the earth and the heavens, for my beloved has sacrificed himself for Your cause, and I am present in Your kingdom among Your creatures, even though You know, O my God, that at all times I love to spend my soul and my self for his sake, and at every moment I await this. But I did not know in which direction I was prevented from what I wanted. By Your glory, then, patience has been severed from me out of love for meeting You and seeking Your union, and my soul does not rejoice except at the moment when it witnesses my face reddened with my blood. And whenever I cast myself into the hands of the enemies, You have preserved me by the authority of Your will. And whenever I entrust my body to the hands of those who hate, You protect me with Your power and strength. (edit)
734	فلمّا جعلتَنی محروماً عمّا أردته فی سبيلك قرّبنی إلی أرض الّتی إستوی عليها محبوبی و محبوب العالمين ومقصودی و مقصود العارفين لأستأنسَ بها و أقبِّلَ ترابَها و أجدَ منها روائح قدسك و نفحاتِ رحمتك، لعلّ بذلك تسكن نفسی مِن إضطرابها و روحی من إحتراقها و جسدی من إهتزازه. و أستغفرك، يا إلهی، عن كلّ ذلك، لأنّه حينئذٍ يكون حيّاً فی الأفق[۳۹۴]الأبهی، يشهد و يری، و بذلك تشهد نفسی و روحی و ذاتی و قلمی و لسانی و ظاهری و باطنی و أوّلی و آخری. لا إله إلاّ أنت العزيز المتعالی المقتدر المهيمن العليم الحكيم. (edit)	فلمّا جعلتَنی محروماً عمّا أردته فی سبيلك قرّبنی إلی أرض الّتی إستوی عليها محبوبی و محبوب العالمين ومقصودی و مقصود العارفين لأستأنسَ بها و أقبِّلَ ترابَها و أجدَ منها روائح قدسك و نفحاتِ رحمتك، لعلّ بذلك تسكن نفسی مِن إضطرابها و روحی من إحتراقها و جسدی من إهتزازه. And I ask forgiveness, O God, for all of them, lest they live in the depths of the earth, testify and see, and therefore testify mentally, spiritually, personally, penfully, linguistically, physically and physically. There is no god but You, the Almighty, the Almighty, the Great, the Knowing, the Wise. (edit)	When You made me deprived of what I wanted for Your cause, You brought me closer to the land on which my beloved, the beloved of the worlds, my ultimate goal, and the aim of the knowledgeable ones stood, so that I may find solace in it, kiss its soil, and find from it the fragrances of Your holiness and the breezes of Your mercy. Perhaps in this way, my soul will find peace from its turmoil, my spirit from its burning, and my body from its trembling. I ask Your forgiveness, O my God, for all of that, for then it will be alive in the splendid horizon, witnessing and seeing, and with that, my soul, spirit, essence, pen, tongue, outward, inward, first, and last will bear witness. There is no god but You, the Mighty, the Exalted, the Omnipotent, the Dominant, the Knowing, the Wise. (edit)
735	بدانيد، اي قوم، كه اين غلام رحمن در جميع احيان اراده اش آن بوده كه آنچه از ظهور قبلش نقطه بيان - روح من فی الأكوان فداه - نازل شده ثابت نمايد. حركت ننموده ام مگر به رضای او، چنانچه او حركت نفرمود مگر به رضای اين غلام. مع آن كه كلّ آنچه از اين مشيّت ظاهر شود، نفس مشيّت و اراده او بوده، و كفی بنفسه شهيداً. ولكن مشركين بيان گمان نموده اند و در باديه های مهلكه ظنّ مشی كرده اند، چنانچه نسبت داده اند كه اين غلام گفته كه نقطه بيان از يك حرف من خلق شده. لا والله، آنچه نازل شده مُنزلْ حقّ - تعالی سلطنته و تعالی قدرته و تعالی عظمته و تعالی إقتداره و تعالی عزّه و تعالی رفعته و تعالی شأنه و تعالی بهائه و تعالی أمره - بوده و خواهد بود. (edit)	Know, O people, that this Merciful slave has always wanted to prove what has been revealed since his previous appearance - my soul in the oceans of sacrifice. I have not moved except for his pleasure, just as he did not move except for the pleasure of this slave. Even though everything that appears from this providence is the soul of his will and will, and Kafi is the soul of a martyr. But the polytheists have assumed the expression and have walked in the Bedouins of deadly suspicion, as they have attributed that this slave said that the point of expression was created from one of my words. By God, what has been revealed is the abode of truth - the exaltation of royalty, the exaltation of power, the exaltation of majesty, the exaltation of power, the exaltation of honor, the exaltation of exaltation, the exaltation of dignity, the exaltation of Baha'i, and the exaltation of command - and will be. (edit)	Know, O people, that this servant of the Merciful has always intended to establish what has been revealed from the appearance of the Point of Declaration - may my soul be sacrificed for Him in all the worlds. I have not moved except by His pleasure, just as He has not moved except by the pleasure of this servant. Yet, everything that has appeared from this will has been the breath of His will and desire, and He is a sufficient witness to Himself. However, the polytheists of explanation have suspected and wandered in the wastelands of destructive doubt, to the extent that they have attributed to this servant that he said the Point of Declaration was created from one of my letters. No, by God, what has been revealed is the revelation of Truth - Exalted be His sovereignty, Exalted be His power, Exalted be His greatness, Exalted be His omnipotence, Exalted be His honor, Exalted be His elevation, Exalted be His station, Exalted be His splendor, and Exalted be His command - and will always be. (edit)
736	بگوئيد: ای بي شرم های ارض، آنچه در اين ظهور نازل بعينه همان كلمات نقطه اوّليه بوده و خواهد بود. و اين غلام لازال جز عبوديّت صرفه دوست نداشته[۳۹۵]. فو الّذی نفسی بيده، عبوديّتْ محبوب جانم بوده، به شأني که كلّما أشاهد موقفاً من مواقف الأرض أحبّ أن أخرّ عليه سجّدا للّه محبوبی و محبوب العارفين. فياليت علی كلّ ذرّة من ترابها سجدتُ للّه ربّی و ربّ العالمين. و اين که در الواح ذكر مقامات عاليه شده ناظراً إلی أمر الله و شأنه و عزّه و إجلاله بوده، چنانچه نقطه بيان فرموده: إنّه ينطق فی كلّ شیء بإنّی أنا الله لا إله إلاّ أنا، أن يا خلقی، إيّایَ فاعبدون! و اگر نظر به اين مقام نبود، فو نفسه المحبوب، ما ذكرتُ إلاّ العبوديّة الصّرفة للّه الحقّ. كذلك كان الأمر، ولكن النّاس هم لا يشعرون. (edit)	Begoid: Ib Sharm hai land, Anchh where the appearance of a particular descendant are the words of the initial point of Buddh and Khwahid Budh. And where is the boy who still mows his servitude, and whose advocacy is dusty[395]. By the One in Whose hand is my soul, I worship the Beloved Janim Buddh, with whom is my affair. Whenever I see a place on earth, I like to prostrate to God, my beloved and the beloved of the gnostics. I wish upon every atom of its soil I would prostrate to God, my Lord and Lord of the worlds. And where is the number of tablets mentioning the stations of high intensity, looking at the command of God, his honor, his glory, and his majesty with his love, the point of clarification of his friendship: He speaks in everything that I am God, there is no god but me, O my creation, worship me! And if you look at him, where is the station of Nabud, for he is his beloved self, I mentioned nothing but pure servitude to God the Truth. That was the case, but people do not feel. (edit)	Say: O shameless ones of the earth, what has been revealed in this appearance is indeed the very words of the Primordial Point and will always be. And this servant has never desired anything but pure servitude to his Beloved. By the One in whose hand is my soul, my Beloved's servitude has been my purpose, to the extent that whenever I witness a station among the stations of the earth, I love to prostrate myself to the Lord, my Beloved, and the Beloved of the knowers. I wish that I had prostrated to God, my Lord and the Lord of the worlds, for every atom of its soil. As for what has been mentioned in the Tablets concerning exalted stations, it has been in reference to the command of God, His station, His honor, and His glory, as the Point of Declaration has stated: "Indeed, He speaks in all things, saying, 'I am God, there is no god but Me, O My creation, worship Me alone!'" If it were not for this station, by the very soul of the Beloved, I would have mentioned nothing but pure servitude to God, the Truth. Thus has the matter been, but the people do not perceive. (edit)
737	در اين مقام مناجاتی، كه مخصوص يكی از احبّا از سماء عزّ ابهی نازل، ذكر می شود تا كلّ عارف شوند كه در جميع مراتب اكمل از كلّ مظاهر ظاهر شده اند، حتی در مقام عبوديّت: (edit)	In this position, a manajat is mentioned, which is specially for one of the beloved ones from the heaven of glory, so that all may become mystics, who have appeared in all levels of completeness of all manifestations, even in the position of worship: (edit)	In this station of intimate communion, which is specifically revealed for one of the beloved from the heaven of exalted glory, it is mentioned so that all the knowers may become aware that, in all ranks, the most perfect has appeared in all manifestations, even in the station of servitude: (edit)
738	سبحانك اللهمّ يا إلهی، تشهد ألسنُ الممكنات علی سلطنتك و إقتدارك و علی فقری و إفتقاری عند ظهورات غنائك. إذاً، يا إلهی، فانظر هذا العاصی الّذی لم يزل كان ناظراً إلی شطر غفرانك و قلبه متوجّهاً إلی أفق فضلك و مواهبك، وإنّی، يا إلهی، مِن أوّل يوم الّذی خلقتنی بأمرك و أحييتنی[۳۹۶]مِن نسمات جود رحمانيّتك ما توجّهتُ إلی أحد دونك، و قمت إلی مقابلة الأعداء لِسلطنتك و إقتدارك، و دعوتُ الكلّ إلی شاطی بحر توحيدك و سماء عزّ تفريدك. و ما أردت فی أيّامی حفظَ نفسی مِن طغاة خلقك، بل إعلاءَ ذكرِك بين بريّتك. و بذلك ورد علیّ ما لا حمله أحد من خلقك. (edit)	Glory be to You, O God, my God, the tongues of possibilities bear witness to Your dominion and power, and to my poverty and poverty when Your riches appear. So, my God, look at this disobedient who has always been looking at half of your forgiveness and his heart is directed to the horizon of your bounty and talents, and I, my God, from the first day that you created me by your order and revived me[396] from the breezes of the goodness of your mercy, I did not turn to anyone without you And I rose up to meet the enemies of your authority and power, and called everyone to the shores of the sea of your monotheism and the sky of glory of your uniqueness. And I did not want in my days to protect myself from the tyrants of your creation, but to exalt your reputation among your creatures. And with that, what no one of your creation has carried has been given to me. (edit)	Glory be to You, O my God! The tongues of all created things bear witness to Your sovereignty and power, and to my poverty and helplessness before the revelations of Your riches. So, O my God, behold this sinner who has ever been looking to the shore of Your forgiveness, and whose heart is directed towards the horizon of Your grace and favors. Verily, O my God, from the first day You created me by Your command and revived me [396] with the breezes of Your mercy's generosity, I have never turned to anyone other than You, and have stood against the enemies for Your sovereignty and power, and have called all to the shore of the ocean of Your Unity and the heaven of Your transcendent singularity. During my days, I never sought to protect myself from the tyrants among Your creation, but rather to exalt Your remembrance among Your creatures. In doing so, I have faced what none of Your creation could bear. (edit)
739	و كم من أيّام، يا إلهی، كنتُ فريداً بين المذنبين مِن عبادك، و كم من ليالی، يا محبوبی، كنتُ أسيراً بين الغافلين من خلقك. و فی موارد البأساء و الضّراء كنتُ ناطقاً بثناء نفسك بين سمائك و أرضك و ذاكراً ببدايع ذكرك فی ملكوت أمرك و خلقك، و لو أنّ كلّ ما ظهر منّی لا ينبغی لِسلطان عزّ وحدانيّتك و لا يليق لشأنك و إقتدارك. فو عزّتك، يا محبوبی، لم أجد لِنفسی وجوداً تلقاء مدين عزّك، و كلّما أريد أن أثنی نفسك بثناء يمنعنی فؤادی، لأنّ دونك لم يقدر أن يطير فی هواء ملكوت قربك أو أن يصعد إلی سماء جبروت لقائك. فو عزّتك، أشاهد بأنّی لو أسجد لِكفّ مِن التّراب إلی آخر الّذی لا آخر له لِنسبته إلی إسمك الصّانع لَأجد نفسی بعيداً عن التّقرّب إليه. و أشاهد بأنّ عملی لاينبغی له، بل كان محدوداً[۳۹۷]بحدودات نفسی. و لو أخدم أحداً من عبادك بحيث أقُوم بين يديه بدوام ملكوتك و بقاء جبروتك لنسبته إلی إسمك الخالق، فو عزّتك لأجد نفسی مقصّراً عن أداء خدمته و محروماً عمّا يليق له. لأنّ فی هذا المقام لا يُری إلاّ نسبتهم إلی إسمائك و صفاتك. (edit)	And how many days, O my God, was I alone among the sinners of Your servants, and how many nights, O my beloved, was I a prisoner among the heedless of Your creation. And in times of adversity and adversity, I was a speaker praising yourself between your heavens and your earth, and mentioning the beginnings of your remembrance in the kingdom of your affairs and your creation, even if everything that appears from me is not worthy of the authority of the glory of your oneness and is not suitable for your rank and might. By Your glory, O my Beloved, I did not find for myself an existence equal to the debtor of Your glory, and whenever I want to praise Yourself with praise, my heart prevents me, because without You, it was not able to fly in the air of the kingdom of Your proximity, or to ascend to the sky of the might of meeting You. By Your might, I witness that if I prostrate myself to a handful of dust to the end of the One Who has no end, due to its attribution to Your name, the Maker, I would find myself far from drawing near to Him. And I bear witness that my work should not be for him, rather it was limited [397] by the limits of my soul. And if I serve one of your servants so that I stand in his hands the permanence of your kingdom and the survival of your might, I would attribute him to your name, the Creator, by your glory, I would find myself falling short of performing his service and deprived of what befits him. Because in this position only their attribution to your names and attributes can be seen. (edit)	And how many days, O my God, I was alone among the sinners of Your servants, and how many nights, O my Beloved, I was a prisoner among the heedless of Your creation. In times of adversity and hardship, I spoke Your praise between Your heavens and earth, and remembered the wonders of Your remembrance in the dominion of Your command and creation, even though all that appeared from me was unworthy of the authority of Your transcendent unity and unbefitting Your majesty and power. By Your glory, O my Beloved, I found no existence for myself apart from the city of Your majesty, and whenever I sought to praise You with a laudation, my heart prevented me, for without You, it could not soar in the atmosphere of the nearness of Your dominion or ascend to the heaven of Your omnipotence. By Your glory, I bear witness that if I were to prostrate myself to a handful of dust to the last of that which has no end, due to its relation to Your creative Name, I would still find myself far from drawing near to it. I bear witness that my deeds are unworthy of it, but they were limited [397] by the limitations of my own self. If I were to serve one of Your servants, standing continually in his presence due to the everlastingness of Your dominion and the endurance of Your omnipotence, and because of his connection to Your creative Name, by Your glory, I would find myself falling short in performing his service and deprived of what is fitting for him. For in this station, nothing is seen but their relation to Your Names and Attributes. (edit)
740	إنّ الّذی كان شأنه ذلك كيف يقدر أنْ يُذكر الّذی بإشارة من إصبعه خلقتْ الأسماءُ و ملكوتها و الصّفات و جبروتها، و بإشارة أخری ركّبت الكاف بالنّون و ظهر منها ما عجز عن عرفانه أعلی أفئدة المقرّبين من أصفيائك و أبهی مشاعر المخلصين مِن أودّائك. (edit)	He who was like that, how can he mention the one who created the names and their kingdoms, the attributes and their might, with a gesture of his finger, and with another gesture, the kef was combined with the noun, and what was incapable of knowing it appeared from the highest hearts of those close to your chosen ones and the brightest feelings of those who are loyal to you. (edit)	Indeed, how can one who had such a condition be able to mention the One who, by a gesture of His finger, created the Names and their dominion, the Attributes and their omnipotence, and by another gesture combined the letter "Kaf" with the "Nun" and from it emerged what the highest hearts of those close to You among Your chosen ones and the most radiant emotions of the sincere ones among Your devotees could not comprehend. (edit)

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