Kitab-i-Iqan/Page1

Paragraph	Arabic	Shoghi	GPT4_
1	بسم ربنا العلي الأعلى (edit)	IN THE NAME OF OUR LORD, THE EXALTED, THE MOST HIGH. (edit)	In the name of our Lord, the Most High, the Most Great. (edit)
2	الباب المَذکُورُ فی بَيانِ اَنَّ العباد لَن يَصِلُوا إلی شاطِئِ بَحرِ العِرفانِ إلّا بِالانقِطاعِ الصِّرفِ عَن کُلِّ مَن فِی السَّمواتِ و الاَرضِ. قَدِّسُوا اَنفُسَکُم يا اَهلَ الاَرضِ لَعَلَّ تَصِلُنَّ إلی المقامِ الَّذی قَدَّر اللّهُ لَکُم و تَدخُلُنَّ فی سُرادقٍ جَعَلهُ اللّهُ فی سَماء البَيانِ مَرفوعاً. (edit)	No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bayán. (edit)	The door mentioned in the statement that the servants will not reach the shore of the sea of knowledge except by completely cutting off from everything in the heavens and the earth. Purify yourselves, O people of the earth, so that you may reach the position that God has destined for you, and enter into a pavilion that God has raised in the sky of explanation. (edit)
3	جوهر اين باب آنکه سالکين سبيل ايمان و طالبين کؤوس ايقان بايد نفوس خود را از جميع شئونات عرضيّه پاک و مقدّس نمايند، يعنی گوش را از استماع اقوال و قلب را از ظنونات متعلّقه به سُبُحات جلال و روح را از تعلّق به اسباب ظاهره و چشم را از ملاحظه کلمات فانيه و متوکّلين علی اللّه و متوسّلين اليه سالک شوند تا آنکه قابل تجلّيات اشراقات شموس علم و عرفان الهی و محلّ ظهورات فيوضات غيب نامتناهی گردند . زيرا اگر عبد بخواهد اقوال و اعمال و افعال عباد را از عالِم و جاهل ميزان معرفت حقّ و اوليای او قرار دهد هرگز به رضوان معرفت ربّ العزّه داخل نشود و به سر منزل بقا نرسد و از جام قُرب و رضا مرزوق نگردد. (edit)	THE essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, and become the recipients of a grace that is infinite and unseen, inasmuch as man can never hope to attain unto the knowledge of the All-Glorious, can never quaff from the stream of divine knowledge and wisdom, can never enter the abode of immortality, nor partake of the cup of divine nearness and favor, unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets. (edit)	The essence of this door is that seekers on the path of faith and those who seek the cups of certainty must purify and sanctify their souls from all incidental matters, meaning they must turn their ears away from hearing sayings, their hearts from thoughts related to the glories of majesty, their spirits from attachment to apparent causes, and their eyes from observing perishable words. They should rely on God and seek refuge in Him, so that they become capable of manifesting the illuminations of the suns of divine knowledge and gnosis, and become the place for the appearances of the outpourings of the infinite unseen. Because if a servant wants to gauge the sayings, deeds, and actions of servants, both knowledgeable and ignorant, by the standard of true recognition of God and His friends, he will never enter into the pleasure of the knowledge of the Lord of Might, will not reach the destination of eternal life, and will not be blessed with the cup of nearness and pleasure. (edit)
4	ناظر به ايّام قبل شويد که چقدر مردم از اعالی و ادانی هميشه منتظر ظهورات احديّه در هياکل قدسيّه بوده‏اند به قسمی که در جميع اوقات و اوان مترصّد و منتظر بودند و دعاها و تضرّع ها می نمودند که شايد نسيم رحمت الهيّه به وزيدن آيد و جمال موعود از سرادق غيب به عرصه ظهور قدم گذارد. و چون ابواب عنايت مفتوح می گرديد و غمام مکرمت مرتفع و شمس غيب از افق قدرت ظاهر می شد جميع تکذيب می نمودند و از لقاء او که عين لقاءاللّه است احتراز می جستند چنانچه تفصيل آن در جميع کتب سماويّه مذکور و مسطور است. (edit)	Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have they expected His coming, how frequently have they prayed that the breeze of divine mercy might blow, and the promised Beauty step forth from behind the veil of concealment, and be made manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face—the face of God Himself. Refer ye, to verify this truth, to that which hath been recorded in every sacred Book. (edit)	Look back to previous times when people, high and low, were always waiting for the manifestations of oneness in holy temples, to such an extent that they were watchful and waiting at all times and moments, making prayers and pleas, hoping that the breeze of divine mercy might start to blow and that the promised beauty would step from the pavilion of the unseen into the arena of appearance. And when the doors of favor opened, and the cloud of honor was raised, and the sun of the unseen was manifested on the horizon of power, they all started to deny it and sought to avoid meeting Him, which is like meeting God. This is detailed in all heavenly books. (edit)
5	حال قدری تأمّل نمائيد که سبب اعتراض ناس بعد از طلب و آمال ايشان چه بود. و به قسمی هم اعتراض می نمودند که زبان و بيان و تقرير و تحرير همه از ذکر آن عاجز و قاصر است. و احدی از مظاهر قدسيّه و مطالع احديّه ظاهر نشد مگر آنکه به اعتراض و انکار و احتجاج ناس مبتلا گشت. چنانچه می فرمايد: "يَا حَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلاَّ كَانُوا بِهِ يَسْتَهْزِؤُون." و در مقام ديگر می فرمايد: "وَ هَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ وَ جَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ." (edit)	Ponder for a moment, and reflect upon that which hath been the cause of such denial on the part of those who have searched with such earnestness and longing. Their attack hath been more fierce than tongue or pen can describe. Not one single Manifestation of Holiness hath appeared but He was afflicted by the denials, the repudiation, and the vehement opposition of the people around Him. Thus it hath been revealed: “O the misery of men! No Messenger cometh unto them but they laugh Him to scorn.”1 Again He saith: “Each nation hath plotted darkly against their Messenger to lay violent hold on Him, and disputed with vain words to invalidate the truth.” (edit)	Now, consider for a moment what was the cause of people's objection after their pursuit and hopes. They objected in such a way that all tongues, expression, and writing are incapable and inadequate to mention it. No one appeared from the holy manifestations and studied oneness without being afflicted with the objections, denials, and disputes of people. As it says, "Alas for the servants! Never does a messenger come to them but they mock him." And in another place it says, "And every nation plotted against their messenger to seize him, and they disputed by means of falsehood to refute the truth thereby." (edit)
6	و همچنين کلمات منزله که از غمام قدرت صمدانيّه و سماء عزّت ربّانيّه نازل شده زياده از حدّ احصاء و احاطه عباد است و اولوا الأفئده و صاحبان بصر را سوره هود کفايت می کند. قدری در آن سوره مبارکه تأمّل فرمائيد و به فطرت اصليّه تدبّر نمائيد تا قدری بر بدائع امور انبياء و ردّ و تکذيب کلمات نفی اطّلاع يابيد، شايد ناس را از موطن غفلت نفسانيّه به آشيان وحدت و معرفت الهيّه پرواز دهيد و از زلال حکمت لايزال و اثمار شجره علم ذی الجلال بياشاميد و مرزوق گرديد. اين است نصيب انفس مجرّده از مائده منزله قدسيّه باقيه. (edit)	In like manner, those words that have streamed forth from the source of power and descended from the heaven of glory are innumerable and beyond the ordinary comprehension of man. To them that are possessed of true understanding and insight the Súrah of Húd surely sufficeth. Ponder a while those holy words in your heart, and, with utter detachment, strive to grasp their meaning. Examine the wondrous behavior of the Prophets, and recall the defamations and denials uttered by the children of negation and falsehood, perchance you may cause the bird of the human heart to wing its flight away from the abodes of heedlessness and doubt unto the nest of faith and certainty, and drink deep from the pure waters of ancient wisdom, and partake of the fruit of the tree of divine knowledge. Such is the share of the pure in heart of the bread that hath descended from the realms of eternity and holiness. (edit)	Similarly, the words that have descended from the cloud of Absolute Power and the sky of Divine Glory are beyond the count and comprehension of servants. For those with understanding hearts and insight, Surah Hud is sufficient. Contemplate a little on that blessed Surah, and consider it with your innate nature, so you might gain some knowledge of the wonders of the affairs of the prophets and the denial and rejection of the divine words. Perhaps you may guide people from the dwelling place of worldly negligence to the abode of unity and divine knowledge, to sip from the ever-flowing stream of wisdom and the fruits of the tree of knowledge of the Majestic, and become blessed. This is the portion of the souls detached from the eternal holy feast. (edit)
7	اگر بر ابتلای انبياء و علّت و سبب اعتراضات عباد بر آن شموس هويّه آگاه شويد بر اکثری از امور اطّلاع يابيد و ديگر هر چه اعتراضات مردم را بر مشارق شموس صفات احديّه بيشتر ملاحظه کنيد در دين خود و امراللّه محکم تر و راسخ تر شويد. لهذا بعضی از حکايات انبياء مجملاً در اين الواح ذکر می شود تا معلوم شود و مبرهن آيد که در جميع اعصار و اقران بر مظاهر قدرت و مطالع عزّت وارد می آوردند آنچه را که قلم از ذکرش خجل و منفعل است. شايد اين اذکار سبب شود که بعضی از ناس از اعراض و اعتراض علماء و جهّال عصر مضطرب نشوند و بلکه بر ايقان و اطمينانشان بيفزايد. (edit)	Should you acquaint yourself with the indignities heaped upon the Prophets of God, and apprehend the true causes of the objections voiced by their oppressors, you will surely appreciate the significance of their position. Moreover, the more closely you observe the denials of those who have opposed the Manifestations of the divine attributes, the firmer will be your faith in the Cause of God. Accordingly, a brief mention will be made in this Tablet of divers accounts relative to the Prophets of God, that they may demonstrate the truth that throughout all ages and centuries the Manifestations of power and glory have been subjected to such heinous cruelties that no pen dare describe them. Perchance this may enable a few to cease to be perturbed by the clamor and protestations of the divines and the foolish of this age, and cause them to strengthen their confidence and certainty. (edit)	If you become aware of the trials of the prophets and the cause and reason for the objections of servants to those suns of essence, you will become informed about most matters, and the more you observe the objections of people to the dawning places of the suns of oneness, the stronger and more steadfast you will become in your faith and in the cause of God. Therefore, some stories of the prophets are briefly mentioned in these tablets so that it becomes known and proves that in all ages and eras, they brought to the manifestations of power and the study of majesty what the pen is too shy and inactive to mention. Perhaps these remembrances will prevent some people from being disturbed by the aversions and objections of the scholars and the ignorant of the age, and instead increase their certainty and assurance. (edit)
8	و از جمله انبياء نوح بود که نهصد و پنجاه سال نوحه نمود و عباد را به وادی ايمن روح دعوت فرمود و احدی او را اجابت ننمود. و در هر يوم به قدری ايذاء و اذيّت بر آن وجود مبارک وارد می آوردند که يقين بر هلاکت او می نمودند. و چه مراتب سخريّه و استهزاء و کنايه که بر آن حضرت وارد شد چنانچه می فرمايد: "وَ كُلَّمَا مَرَّ عَلَيْهِ مَلأٌ مِّن قَوْمِهِ سَخِرُواْ مِنْهُ قَالَ إِن تَسْخَرُواْ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ فَسَوْفَ تَعْلَمُونَ." و بعد از مدّت ها چند مرتبه وعده انزال نصر به اصحاب خود فرمودند به وعده معيّن و در هر مرتبه بدا شد. و بعضی از آن اصحاب معدوده به علّت ظهور بدا اعراض می نمودند چنانچه تفصيل آن در اکثر کتب مشهوره ثبت شده و البتّه بنظر عالی رسيده يا می رسد. تا آنکه باقی نماند از برای آن حضرت مگر چهل نفس و يا هفتاد و دو نفس چنانچه در کتب و اخبار مذکور است. تا آنکه بالاخره نداء "رَبِّ لا تَذَر عَلَی الاَرضِ مِنَ الکافِرينَ دَيَّاراً." از جان بر کشيد. (edit)	Among the Prophets was Noah. For nine hundred and fifty years He prayerfully exhorted His people and summoned them to the haven of security and peace. None, however, heeded His call. Each day they inflicted on His blessed person such pain and suffering that no one believed He could survive. How frequently they denied Him, how malevolently they hinted their suspicion against Him! Thus it hath been revealed: “And as often as a company of His people passed by Him, they derided Him. To them He said: ‘Though ye scoff at us now, we will scoff at you hereafter even as ye scoff at us. In the end ye shall know.’”3 Long afterward, He several times promised victory to His companions and fixed the hour thereof. But when the hour struck, the divine promise was not fulfilled. This caused a few among the small number of His followers to turn away from Him, and to this testify the records of the best-known books. These you must certainly have perused; if not, undoubtedly you will. Finally, as stated in books and traditions, there remained with Him only forty or seventy-two of His followers. At last from the depth of His being He cried aloud: “Lord! Leave not upon the land a single dweller from among the unbelievers.” (edit)	Among the prophets was Noah, who lamented for nine hundred and fifty years, inviting servants to the secure valley of the spirit, and no one responded to him. Every day they inflicted so much harm and injury on that blessed being that they were certain of his destruction. What levels of mockery, ridicule, and insinuation were inflicted upon him, as it is said: "And whenever an assembly of his people passed by him, they ridiculed him. He said, 'If you ridicule us, then we will ridicule you just as you ridicule. So you will know.'" And after periods, he promised his companions the descent of victory several times at a specified promise, and at each level, it seemed to fail. Some of the few companions turned away due to the appearance of failure, as detailed in most famous books, and certainly it is or will be apparent to the exalted perspective. Until nothing remained for him but forty souls or seventy-two souls as mentioned in the books and reports. Until finally the cry, "Lord, do not leave any of the disbelievers on the earth." was drawn from his soul. (edit)
9	حال قدری تأمّل بايد که سبب چه بود در اين مدّت آن عباد به اين قسم اعتراض نمودند و احتراز جستند و از قميص نفی به خلع اثبات مفتخر و فائز نشدند؟ و ديگر چرا در وعده های الهی بدا شد که سبب ادبار بعضی مقبلين شود؟ بسيار تأمّل بايد تا بر اسرار امور غيبی واقف شويد و از طيب معنوی گلستان حقيقی بوئی بريد و تصديق نمائيد که امتحانات الهيّه هميشه در ما بين عباد او بوده و خواهد بود تا نور از ظلمت و صدق از کذب و حقّ از باطل و هدايت از ضلالت و سعادت از شقاوت و خار از گل ممتاز و معلوم شود. چنانچه فرمود: "الم أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُون." (edit)	And now, consider and reflect a moment upon the waywardness of this people. What could have been the reason for such denial and avoidance on their part? What could have induced them to refuse to put off the garment of denial, and to adorn themselves with the robe of acceptance? Moreover, what could have caused the nonfulfillment of the divine promise which led the seekers to reject that which they had accepted? Meditate profoundly, that the secret of things unseen may be revealed unto you, that you may inhale the sweetness of a spiritual and imperishable fragrance, and that you may acknowledge the truth that from time immemorial even unto eternity the Almighty hath tried, and will continue to try, His servants, so that light may be distinguished from darkness, truth from falsehood, right from wrong, guidance from error, happiness from misery, and roses from thorns. Even as He hath revealed: “Do men think when they say ‘We believe’ they shall be let alone and not be put to proof?” (edit)	Now you must ponder why, during this period, these servants protested in this way and sought avoidance, and did not take pride and succeed in removing the shirt of negation to affirmation? And why did the divine promises appear to fail, causing some of the receptive ones to turn away? You must reflect greatly to become aware of the mysteries of the unseen matters, and catch a spiritual scent from the true rose garden, and affirm that divine trials have always been and will always be among His servants so that light may be distinguished from darkness, truth from falsehood, guidance from misguidance, happiness from misery, and thorns from flowers. As He said, "Did people think that they would be left alone because they say, 'We believe,' and not be tested?" (edit)
10	و بعد از نوح جمال هود از مَشرق ابداع مُشرق شد و قريب هفتصد سنه اَو ازيد به اختلاف اقوال، مردم را به رضوان قرب ذی الجلال دعوت نمود. و چه مقدار بلايا که به مثل غيث هاطل بر آن حضرت باريد تا آنکه کثرت دعوت سبب کثرت اعراض شد و شدّت اهتمام علّت شدّت اغماض گرديد. "وَ لا يَزيدُ الکَافِرينَ کُفْرُهُم إلّا خَسَاراً." (edit)	And after Noah the light of the countenance of Húd shone forth above the horizon of creation. For well-nigh seven hundred years, according to the sayings of men, He exhorted the people to turn their faces and draw nearer unto the Riḍván of the divine presence. What showers of afflictions rained upon Him, until at last His adjurations bore the fruit of increased rebelliousness, and His assiduous endeavors resulted in the willful blindness of His people. “And their unbelief shall only increase for the unbelievers their own perdition.” (edit)	And after Noah, the beauty of Hud shone forth from the sunrise of creation, and for nearly seven hundred years or more, according to differing accounts, he invited the people to the good-pleasure of the Lord of Majesty. And what a multitude of tribulations rained down upon him like a pouring rain, until the multitude of his calls led to the multitude of their avoidance, and the intensity of his concern became the cause for the intensity of their closing their eyes. "And nothing does their disbelief increase the disbelievers in but loss." (edit)
11	و بعد هيکل صالحی از رضوان غيبی معنوی قدم بيرون نهاد و عباد را به شريعه قرب باقيه دعوت نمود و صد سنه اَو ازيد امر به اوامر الهی و نهی از مناهی می فرمود، ثمری نبخشيد و اثری ظاهر نيامد. و چند مرتبه غيبت اختيار فرمود. با آنکه آن جمال ازلی ناس را جز به مدينه احديّه دعوت نمی نمود. چنانچه می فرمايد: "وَ إِلَى ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ اعْبُدُواْ اللّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ" إلی آخرالقول : "قَالُواْ يَا صَالِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَـذَا أَتَنْهَانَا أَن نَّعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَ إِنَّنَا لَفِي شَكٍّ مِّمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ." و هيچ فائده نبخشيد تا آنکه به صيحه ای جميع به نار راجع شدند. (edit)	And after Him there appeared from the Riḍván of the Eternal, the Invisible, the holy person of Ṣáliḥ, Who again summoned the people to the river of everlasting life. For over a hundred years He admonished them to hold fast unto the commandments of God and eschew that which is forbidden. His admonitions, however, yielded no fruit, and His pleading proved of no avail. Several times He retired and lived in seclusion. All this, although that eternal Beauty was summoning the people to no other than the city of God. Even as it is revealed: “And unto the tribe of Thamúd We sent their brother Ṣáliḥ. ‘O my people,’ said He, ‘Worship God, ye have none other God beside Him.…’ They made reply: ‘O Ṣáliḥ, our hopes were fixed on thee until now; forbiddest thou us to worship that which our fathers worshipped? Truly we misdoubt that whereunto thou callest us as suspicious.’”7 All this proved fruitless, until at last there went up a great cry, and all fell into utter perdition. (edit)	And after this, the edifice of Salih emerged from the spiritual and unseen good-pleasure, inviting the servants to the enduring laws of nearness, and for a hundred years or more he commanded the divine orders and forbade the prohibitions, but it bore no fruit and no effect appeared. And he chose to be absent several times, even though that eternal beauty was calling the people to nothing but the city of divine unity. As he says: "And to Thamud (We sent) their brother Salih. He said: O my people! serve Allah, you have no god other than Him" to the end of the verse: "They said: O Salih! you were one amongst us in whom great expectations were placed before this; do you forbid us that we should serve what our fathers served and we are surely in disquieting doubt with respect to that to which you invite us." And it granted no benefit until they all returned to the fire with a single cry. (edit)
12	و بعد جمال خليل کشف نقاب نمود و عَلَم هُدی مرتفع شد و اهل ارض را به نور تقی دعوت فرمود. هر چه مبالغه در نصيحت فرمود جز حسد ثمری نياورد و غير غفلت حاصلی نبخشيد إلّا الّذينَ هُم انقَطعُوا بکُلِّهِم إلی اللّه و عَرَجُوا بِجَنَاحی الإيقان إلی مَقامٍ جَعَلهُ اللّه عن الاِدراکِ مَرفوعاً. و تفصيل آن حضرت مشهور است که چه مقدار اعداء احاطه نمودند تا آنکه نار حسد و اعراض افروخته شد. و بعد از حکايت نار، آن سراج الهی را از بلد اخراج نمودند چنانچه در همه رسائل و کتب مذکور است. (edit)	Later, the beauty of the countenance of the Friend of God8 appeared from behind the veil, and another standard of divine guidance was hoisted. He invited the people of the earth to the light of righteousness. The more passionately He exhorted them, the fiercer waxed the envy and waywardness of the people, except those who wholly detached themselves from all save God, and ascended on the wings of certainty to the station which God hath exalted beyond the comprehension of men. It is well known what a host of enemies besieged Him, until at last the fires of envy and rebellion were kindled against Him. And after the episode of the fire came to pass, He, the lamp of God amongst men, was, as recorded in all books and chronicles, expelled from His city. (edit)	And afterwards, the beauty of Abraham lifted the veil and the flag of guidance was raised, inviting the people of the earth to the light of piety. Regardless of how much he emphasized his advice, it bore no fruit but envy and gave no gain but heedlessness, except for those who were totally detached towards God and ascended on the wings of certitude to a station that God has set beyond understanding. The details of his life are well-known, showing the extent to which enemies surrounded him until the fire of envy and aversion was ignited. And after the story of the fire, they expelled that divine lamp from their land, as is mentioned in all epistles and books. (edit)
13	و بعد زمان او منقضی شد تا نوبت به موسی رسيد و آن حضرت به عصای امر و بيضای معرفت از فاران محبّت الهيّه با ثعبان قدرت و شوکت صمدانيّه از سينای نور به عرصه ظهور ظاهر شد و جميع من فی الملک را به ملکوت بقا و اثمار شجره وفا دعوت نمود. و شنيده شد که فرعون و ملأ او چه اعتراض ها نمودند و چه مقدار احجار ظنونات از انفس مشرکه بر آن شجره طيّبه وارد آمد. تا به حدّی که فرعون و ملأ او همّت گماشتند که آن نار سدره ربّانيّه را از ماء تکذيب و اعراض افسرده و مخمود نمايند. و غافل از اينکه نار حکمت الهيّه از آب عنصری افسرده نشود و سراج قدرت ربّانيّه از بادهای مخالف خاموشی نپذيرد. بلکه در اين مقام ماء سبب اشتعال شود و باد علّت حفظ لَو انتُم بِالبَصَرِ الحَديد تَنظُرُون وَفی رِضَی اللّهِ تَسلُکُونَ. و چه بيانی خوش فرمود مؤمن آل فرعون چنانچه حکايت او را ربّ العزّه برای حبيب خود می فرمايد: "وَ قَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلاً أَن يَقُولَ رَبِّيَ اللهُ وَ قَدْ جَاءكُم بِالْبَيِّنَاتِ مِن رَّبِّكُمْ وَ إِن يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَ إِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللهَ لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ." و بالاخره امر به جائی کشيد که همين مؤمن را به نهايت عذاب شهيد نمودند. اَلا لعنةُ اللّه عَلی القَوم الظّالِمينَ. (edit)	And when His day was ended, there came the turn of Moses. Armed with the rod of celestial dominion, adorned with the white hand of divine knowledge, and proceeding from the Párán of the love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness. Surely you are aware of the fierce opposition of Pharaoh and his people, and of the stones of idle fancy which the hands of infidels cast upon that blessed Tree. So much so that Pharaoh and his people finally arose and exerted their utmost endeavor to extinguish with the waters of falsehood and denial the fire of that sacred Tree, oblivious of the truth that no earthly water can quench the flame of divine wisdom, nor mortal blasts extinguish the lamp of everlasting dominion. Nay, rather, such water cannot but intensify the burning of the flame, and such blasts cannot but ensure the preservation of the lamp, were ye to observe with the eye of discernment, and walk in the way of God’s holy will and pleasure. How well hath a believer of the kindred of Pharaoh, whose story is recounted by the All-Glorious in His Book revealed unto His beloved One, observed: “And a man of the family of Pharaoh who was a believer and concealed his faith said: ‘Will ye slay a man because he saith my Lord is God, when He hath already come to you with signs from your Lord? If he be a liar, on him will be his lie, but if he be a man of truth, part of what he threateneth will fall upon you. In truth God guideth not him who is a transgressor, a liar.’”9 Finally, so great was their iniquity that this selfsame believer was put to a shameful death. “The curse of God be upon the people of tyranny.” (edit)	And afterwards, when Abraham's time had passed, it was Moses' turn. He appeared on the scene of manifestation from the divine love of Pharaoh with the staff of command and the white hand of knowledge. With the serpent of divine power and majesty from the Sinai of light, he invited all those in the kingdom to the everlasting kingdom and the fruits of the tree of loyalty. It was heard how Pharaoh and his entourage objected, and how much the stones of suspicions from the idolatrous souls were cast at that blessed tree. To the extent that Pharaoh and his entourage conspired to extinguish the divine Lote Tree with the water of denial and aversion, ignorant of the fact that the fire of divine wisdom is not extinguished by elemental water, and the lamp of divine power is not extinguished by opposing winds. Rather, in this station, water is the cause of ignition, and wind is the reason for preserving the flame, if you perceive with the vision of certainty and tread on God's pleasure. And how eloquently did the believer from Pharaoh's family speak, as God the Almighty narrates his story to His beloved: "And a believing man from the family of Pharaoh who concealed his faith said: 'Are you going to kill a man because he says, 'My Lord is Allah,' while he has brought you clear proofs from your Lord? If he is a liar, then upon him is his lie; but if he is truthful, then some of what he promises you will befall you. Indeed, Allah does not guide one who is a transgressor and a liar.'" And in the end, the matter led to the martyrdom of this believer under the severest of tortures. May the curse of Allah be upon the wrongdoers. (edit)
14	حال قدری در اين امورات تأمّل فرمائيد که چه سبب اين گونه اختلافات بوده که هر ظهور حقّی که در امکان از افق لامکان ظاهر می شد اين گونه فساد و اغتشاش و ظلم و انقلاب در اطراف عالم ظاهر و هويدا می گشت؟ با اينکه جميع انبياء در حين ظهور خود مردم را بشارت می دادند به نبيّ بعد و علامتی از برای ظهور بعد ذکر می فرمودند چنانچه در همه کتب مسطور است. با وجود طلب و انتظار ناس به مظاهر قدسيّه و ذکر علامات در کتب، چرا بايد اين گونه امور در عالم رو دهد که جميع انبياء و اصفياء را در هر عهد و عصر اين گونه ظلم و جبر و تعدّی نمايند؟ چنانچه می فرمايد: "أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَ فَرِيقًا تَقْتُلُونَ." می فرمايد هر زمان و عهد که آمد به سوی شما رسولی از جانب پروردگار به غير هوای نفس شما، تکبّر نموديد و موقن نشديد و گروهی از آن انبياء را تکذيب نموديد و گروهی را می کشتيد. (edit)	And now, ponder upon these things. What could have caused such contention and conflict? Why is it that the advent of every true Manifestation of God hath been accompanied by such strife and tumult, by such tyranny and upheaval? This notwithstanding the fact that all the Prophets of God, whenever made manifest unto the peoples of the world, have invariably foretold the coming of yet another Prophet after them, and have established such signs as would herald the advent of the future Dispensation. To this the records of all sacred books bear witness. Why then is it that despite the expectation of men in their quest of the Manifestations of Holiness, and in spite of the signs recorded in the sacred books, such acts of violence, of oppression and cruelty, should have been perpetrated in every age and cycle against all the Prophets and chosen Ones of God? Even as He hath revealed: “As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.” (edit)	Now, reflect a little on these matters, what could have caused these differences, so that with each Divine Manifestation which appeared in the realm of possibility from the horizon of impossibility, such turmoil, chaos, injustice, and upheaval would be seen throughout the world? Despite the fact that all the prophets, during their appearances, gave glad tidings to the people of the coming prophet and mentioned a sign of the next manifestation, as is recorded in all the scriptures. Despite people's desire and anticipation for holy appearances and the mention of signs in the books, why should such events occur in the world that all prophets and chosen ones in every covenant and age are subjected to such oppression, coercion, and aggression? As He says: "Then is it that whenever there came to you a messenger with what your souls did not desire, you grew arrogant? So a party [of messengers] you denied and another party you killed." He says, every time and age when a messenger came to you from the Lord with something against your lower desires, you grew arrogant and didn't become convinced, and you denied a group of those prophets, and a group you killed. (edit)
15	آخر تأمّل فرمائيد که سبب اين افعال چه بود که به اين قسم با طلعات جمال ذی الجلال سلوک می نمودند؟ و هر چه که در آن ازمنه سبب اعراض و اغماض آن عباد بود حال هم سبب اغفال اين عباد شده. و اگر بگوئيم حجج الهيّه کامل و تمام نبود لهذا سبب اعتراض عباد شد، اين کفری است صراح. لأجل آنکه اين به غايت از فيض فيّاض دور است و از رحمت منبسطه بعيد که نفسی را از ميان جميع عباد برگزيند برای هدايت خلق خود و به او حجّت کافيه وافيه عطا نفرمايد و مع ذلک خلق را از عدم اقبال به او معذّب فرمايد. بلکه لم يزل جود سلطان وجود بر همه ممکنات به ظهور مظاهر نفس خود احاطه فرموده و آنی نيست که فيض او منقطع شود و يا آنکه امطار رحمت از غمام عنايت او ممنوع گردد. پس نيست اين امورات محدَثه مگر از انفس محدوده که در وادی کبر و غرور حرکت می نمايند و در صحراهای بُعد سير می نمايند و به ظنونات خود و هر چه از علمای خود شنيده‏اند همان را تأسّی می نمايند. لهذا غير از اعراض امری ندارند و جز اغماض حاصلی نخواهند. و اين معلوم است نزد هر ذی بصری که اگر اين عباد در ظهور هر يک از مظاهر شمس حقيقت چشم و گوش و قلب را از آنچه ديده و شنيده و ادراک نموده پاک و مقدّس می نمودند البتّه از جمال الهی محروم نمی ماندند و از حرم قرب و وصال مطالع قدسيّه ممنوع نمی گشتند. و چون در هر زمان حجّت را به معرفت خود که از علمای خود شنيده بودند ميزان می نمودند و به عقول ضعيفه آنها موافق نمی آمد لهذا از اين گونه امور غير مرضيّه از ايشان در عالم ظهور به ظهور می آمد. (edit)	Reflect, what could have been the motive for such deeds? What could have prompted such behavior towards the Revealers of the beauty of the All-Glorious? Whatever in days gone by hath been the cause of the denial and opposition of those people hath now led to the perversity of the people of this age. To maintain that the testimony of Providence was incomplete, that it hath therefore been the cause of the denial of the people, is but open blasphemy. How far from the grace of the All-Bountiful and from His loving providence and tender mercies it is to single out a soul from amongst all men for the guidance of His creatures, and, on one hand, to withhold from Him the full measure of His divine testimony, and, on the other, inflict severe retribution on His people for having turned away from His chosen One! Nay, the manifold bounties of the Lord of all beings have, at all times, through the Manifestations of His divine Essence, encompassed the earth and all that dwell therein. Not for a moment hath His grace been withheld, nor have the showers of His loving-kindness ceased to rain upon mankind. Consequently, such behavior can be attributed to naught save the petty-mindedness of such souls as tread the valley of arrogance and pride, are lost in the wilds of remoteness, walk in the ways of their idle fancy, and follow the dictates of the leaders of their faith. Their chief concern is mere opposition; their sole desire is to ignore the truth. Unto every discerning observer it is evident and manifest that had these people in the days of each of the Manifestations of the Sun of Truth sanctified their eyes, their ears, and their hearts from whatever they had seen, heard, and felt, they surely would not have been deprived of beholding the beauty of God, nor strayed far from the habitations of glory. But having weighed the testimony of God by the standard of their own knowledge, gleaned from the teachings of the leaders of their faith, and found it at variance with their limited understanding, they arose to perpetrate such unseemly acts. (edit)	In conclusion, ponder over this: what was the cause of such actions that they would behave in such a way towards the dawning of the beauty of the All-Glorious? And whatever was the cause of the aversion and indignation of those servants at that time is now the cause of the heedlessness of these servants. If we were to say that the Divine Proofs were not complete and perfect, and therefore the cause of the objection of the servants, this would be explicit disbelief. Because it is far from the overflowing grace and expansive mercy of God to select a soul from among all His servants to guide His creation, and yet not grant him sufficient and complete proof, and then punish the creation for not turning towards him. Indeed, the bounty of the Sovereign of existence has encompassed all possibilities through the appearance of the manifestations of His Self, and His grace never ceases, nor is the rain of His mercy ever withheld from the clouds of His bounty. So these incidents are only brought about by limited selves that move in the valley of pride and vanity, travel in the deserts of remoteness, and hold onto their presumptions and what they have heard from their scholars. For this reason, they have nothing but aversion, and they will achieve nothing but ignorance. It is clear to anyone with insight that if these servants were to purify their eyes, ears, and hearts from what they have seen, heard, and perceived at the appearance of each of the manifestations of the Sun of Truth, they would undoubtedly not be deprived of the Divine beauty and would not be forbidden from the sanctuary of proximity and the study of the Divine. However, since at every time they judged the proof based on their own understanding that they had heard from their scholars, and it did not accord with their weak intellects, thus such unpleasant incidents were made manifest from them in the world. They measured the Manifestations of God by the yardstick of their own understanding, limited by what they had learned from their scholars. When the Divine manifestations did not conform to their limited understanding, this led to various forms of dissatisfaction and rebellion against these Divine manifestations. (edit)
16	و در همه اوقات سبب صدّ عباد و منع ايشان از شاطی بحر احديّه علمای عصر بوده‏اند که زمام آن مردم در کف کفايت ايشان بود. و ايشان هم بعضی نظر به حبّ رياست و بعضی از عدم علم و معرفت، ناس را منع می نمودند. چنانچه همه انبياء به اذن و اجازه علمای عصر سلسبيل شهادت را نوشيدند و به اعلی افق عزّت پرواز نمودند. چه ظلم ها که از رؤسای عهد و علمای عصر بر سلاطين وجود و جواهر مقصود وارد شد. و به اين ايّام محدوده فانيه قانع شدند و از ملک لا يفنی باز ماندند چنانچه چشم را از مشاهده انوار جمال محبوب بی نصيب نمودند و گوش را از بدائع نغمات ورقاء مقصود محروم ساختند. اين است که در جميع کتب سماويّه ذکر احوال علمای هر عصر شده، چنانچه می فرمايد: "يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللّهِ وَ أَنتُمْ تَشْهَدُونَ." و همچنين می فرمايد: "يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَ تَكْتُمُونَ الْحَقَّ وَ أَنتُمْ تَعْلَمُونَ." و در مقام ديگر می فرمايد: "قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَن سَبِيلِ اللّهِ." و اين معلوم است که اهل کتابی که صدّ نموده‏اند مردم را از صراط مستقيم، علمای آن عهد بوده‏اند چنانچه اسم و رسم جميع در کتب مذکور است و از اکثر آيات و اخبار مستفاد می شود لَو اَنتُم بِطَرفِ اللّه تَنظُرُونَ. (edit)	Leaders of religion, in every age, have hindered their people from attaining the shores of eternal salvation, inasmuch as they held the reins of authority in their mighty grasp. Some for the lust of leadership, others through want of knowledge and understanding, have been the cause of the deprivation of the people. By their sanction and authority, every Prophet of God hath drunk from the chalice of sacrifice, and winged His flight unto the heights of glory. What unspeakable cruelties they that have occupied the seats of authority and learning have inflicted upon the true Monarchs of the world, those Gems of divine virtue! Content with a transitory dominion, they have deprived themselves of an everlasting sovereignty. Thus, their eyes beheld not the light of the countenance of the Well-Beloved, nor did their ears hearken unto the sweet melodies of the Bird of Desire. For this reason, in all sacred books mention hath been made of the divines of every age. Thus He saith: “O people of the Book! Why disbelieve the signs of God to which ye yourselves have been witnesses?”12 And also He saith: “O people of the Book! Why clothe ye the truth with falsehood? Why wittingly hide the truth?”13 Again, He saith: “Say, O people of the Book! Why repel believers from the way of God?”14 It is evident that by the “people of the Book,” who have repelled their fellowmen from the straight path of God, is meant none other than the divines of that age, whose names and character have been revealed in the sacred books, and alluded to in the verses and traditions recorded therein, were you to observe with the eye of God. (edit)	In every age, the reason for the deviation of the masses and their prevention from reaching the shores of the sea of divine unity has been the scholars of that age, who held the reins of the people in their hands. These leaders, some motivated by a love for leadership and others due to a lack of knowledge and understanding, hindered the people from recognizing the divine truth. It was due to the orders and verdicts of these scholars that all the Prophets had to drink from the chalice of martyrdom and ascended to the highest horizon of glory. Great injustices have been perpetrated by the leaders and scholars of every age against these sovereigns of existence and gems of divine purpose. They remained content with these fleeting days and remained away from the realm that never perishes, depriving their eyes of witnessing the lights of the beloved's beauty, and making their ears deprived of the unique melodies of the desired Beloved. This is why the conditions of the scholars of every age have been mentioned in all divine scriptures. As it is said: "O People of the Book! Why do you deny the signs of God while you bear witness to them?" (Quran 3:70). Similarly, it is said: "O People of the Book! Why do you mix truth with falsehood, and conceal the truth while you know?" (Quran 3:71). In another place, it is said: "Say, O People of the Book! Why do you block the path of God?" (Quran 3:99). It is clear that the "People of the Book" who have hindered people from the straight path are the scholars of that age, as the names and descriptions of them are mentioned in the scriptures, and this is evident from most of the verses and narrations if you look through the lens of divine justice. (edit)
17	پس قدری به ديده بصيرت الهيّه در آفاق علم ربّانی و انفس کلمات تامّه صمدانيّه تعقّل فرمائيد تا جميع اسرار حکمت روحانيّه بی سبحات جلال از خلف سرادق فضل و افضال ظاهر و هويدا شود. و کلّيّه اعتراض مردم و احتجاجات ايشان از عدم ادراک و عرفان حاصل شده. مثلاً بياناتی که طلعات جمال حقّ در علامات ظهور بعد فرمودند آن بيانات را ادراک ننمودند و يه حقيقت آن واصل نشدند لهذا عَلَم فساد برافراختند و رايات فتنه برپا نمودند. و اين معلوم است که تأويل کلمات حمامات ازليّه را جز هياکل ازليّه ادراک ننمايند و نغمات ورقاء معنويّه را جز سامعه اهل بقا نشنود. هرگز قبطی ظلم از شراب سبطی عدل نصيب ندارد و فرعون کفر از بيضای موسی اطّلاع نيابد. چنانچه می فرمايد: "وَ مَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ." مع ذلک تأويل کتاب را از اهل حجاب مستفسر شدند و علم را از منبع او اخذ ننمودند. (edit)	With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured within the tabernacle of His grace, may be made manifest unto you. The denials and protestations of these leaders of religion have, in the main, been due to their lack of knowledge and understanding. Those words uttered by the Revealers of the beauty of the one true God, setting forth the signs that should herald the advent of the Manifestation to come, they never understood nor fathomed. Hence they raised the standard of revolt, and stirred up mischief and sedition. It is obvious and manifest that the true meaning of the utterances of the Birds of Eternity is revealed to none except those that manifest the Eternal Being, and the melodies of the Nightingale of Holiness can reach no ear save that of the denizens of the everlasting realm. The Copt of tyranny can never partake of the cup touched by the lips of the Sept of justice, and the Pharaoh of unbelief can never hope to recognize the hand of the Moses of truth. Even as He saith: “None knoweth the meaning thereof except God and them that are well-grounded in knowledge.”15 And yet, they have sought the interpretation of the Book from those that are wrapt in veils, and have refused to seek enlightenment from the fountainhead of knowledge. (edit)	So, try to contemplate with the divine insight upon the horizons of divine knowledge and the depth of perfect words of the Eternal, so that all the secrets of spiritual wisdom, free from the limitations of worldly grandeur, become apparent from behind the curtains of divine grace and benevolence. Most of the objections and disputes raised by people are due to their lack of understanding and comprehension. For instance, they failed to comprehend and connect with the divine truths revealed in the signs and utterances of God's beauty. Consequently, they raised the flag of corruption and incited chaos and conflict. It is clear that the interpretations of eternal words can only be comprehended by eternal beings, and the melodious songs of spiritual realities can only be heard by the listeners who belong to the world of eternity. An oppressive Copt can never partake from the justice-filled wine of the Israelite lineage, and the Pharaoh of disbelief cannot grasp the wisdom encapsulated within the pure essence of Moses. As it is said: "None know its interpretation save Allah and those firmly grounded in knowledge." (Quran 3:7) Despite this, they sought the interpretation of the Book from those veiled from the divine truth and did not seek knowledge from its true source. (edit)
18	مثلاً چون ايّام موسی گذشت و انوار عيسی از فجر روح عالم را احاطه نمود جميع يهود اعتراض نمودند که آن نفس که در تورات موعود است بايد مروّج و مکمّل شرايع تورات باشد و اين جوان ناصری که خود را مسيح اللّه می نامد حکم طلاق و سبت را که از حکم های اعظم موسی است نسخ نموده. و ديگر آنکه علائم ظهور هنوز ظاهر نشده چنانچه يهود هنوز منتظر آن ظهورند که در تورات مذکور است. چقدر از مظاهر قدس احديّه و مطالع نور ازليّه که بعد از موسی در ابداع ظاهر شده و هنوز يهود به حجبات نفسيّه شيطانيّه و ظنونات افکيّه نفسانيّه محتجب بوده و هستند و منتظرند که هيکل مجعول با علامات مذکوره که خود ادراک نموده‏اند کی ظاهر خواهد شد. کَذلِکَ اَخَذَهُم ‌اللّه بِذَنبِهم وَاَخَذَعَنهُم رُوح الايمان وَعَذَّبَهُم بِنَارٍ کانَت فی هاويةِ الجَحيم. و اين نبود مگر از عدم عرفان يهود عبارات مسطوره در تورات را که در علائم ظهور بعد نوشته شده. چون به حقيقت آن پی نبردند و به ظاهر هم چنين امور واقع نشد لهذا از جمال عيسوی محروم شدند و به لقاءاللّه فائز نگشتند وَکَانُوا مِنَ المُنتَظرينَ. و لم يزل و لا يزال جميع امم به همين جعليّات افکار نالائقه تمسّک جسته و از عيون های لطيفه رقيقه جاريه خود را بی بهره و بی نصيب نمودند. (edit)	And when the days of Moses were ended, and the light of Jesus, shining forth from the dayspring of the Spirit, encompassed the world, all the people of Israel arose in protest against Him. They clamored that He Whose advent the Bible had foretold must needs promulgate and fulfill the laws of Moses, whereas this youthful Nazarene, who laid claim to the station of the divine Messiah, had annulled the law of divorce and of the sabbath day—the most weighty of all the laws of Moses. Moreover, what of the signs of the Manifestation yet to come? These people of Israel are even unto the present day still expecting that Manifestation which the Bible hath foretold! How many Manifestations of Holiness, how many Revealers of the light everlasting, have appeared since the time of Moses, and yet Israel, wrapt in the densest veils of satanic fancy and false imaginings, is still expectant that the idol of her own handiwork will appear with such signs as she herself hath conceived! Thus hath God laid hold of them for their sins, hath extinguished in them the spirit of faith, and tormented them with the flames of the nethermost fire. And this for no other reason except that Israel refused to apprehend the meaning of such words as have been revealed in the Bible concerning the signs of the coming Revelation. As she never grasped their true significance, and, to outward seeming, such events never came to pass, she, therefore, remained deprived of recognizing the beauty of Jesus and of beholding the face of God. And they still await His coming! From time immemorial even unto this day, all the kindreds and peoples of the earth have clung to such fanciful and unseemly thoughts, and thus have deprived themselves of the clear waters streaming from the springs of purity and holiness. (edit)	For example, when the days of Moses passed and the lights of Jesus enveloped the spiritual world, all the Jews objected. They claimed that the promised figure mentioned in the Torah should be a promulgator and fulfiller of the laws of the Torah. But this young Nazarene, who called himself the Christ of God, had abrogated the laws of divorce and Sabbath, which were among the most important laws of Moses. Furthermore, they argued that the signs of the appearance mentioned in the Torah had not yet manifested, as they are still waiting for that appearance. They missed the holy manifestations of the Divine Unity and the emanation of eternal light that appeared after Moses due to their satanic veils of self and imaginary doubts. They are still veiled and waiting for the appearance of a fabricated temple with the mentioned signs that they have perceived. As such, God punished them for their sins, took away the spirit of faith from them, and punished them with a fire that resides in the depths of hell. This happened only due to their lack of understanding of the written statements in the Torah concerning the signs of the coming era. As they could not comprehend the truth of these statements, and since the literal events did not happen as they expected, they were deprived of the beauty of Jesus and failed to meet God. They were among the waiting ones. They clung to these baseless thoughts and made themselves deprived of the blessings flowing from the subtle, gentle springs of wisdom. The same phenomenon persists among all nations, who hold on to such baseless ideas, and thereby deprive themselves of the blessings flowing from the subtle and gentle sources of wisdom. (edit)
19	و در کشف اين اسرار بعضی از عبارات انبياء، به بدائع نغمات حجازی در الواح مسطوره قبل که برای يکی از احباب نوشته شده بود مذکور گشت و حال هم به تغنّيات خوش عراقی نظر به خواهش آن جناب در اين اوراق مجدّداً ذکر می نمائيم که شايد تشنگان صحراهای بعد را به بحر قرب دلالت نمايد و گمگشتگان بيابان های هجر و فراق را به خيام قرب و وصال رساند، تا غمام ضلالت مرتفع شود و آفتاب جهانتاب هدايت از افق جان طالع گردد. وَ عَلی اللّهِ اَتَّکِلُ و به اَستَعينُ لَعَلَّ يَجری مِن هَذا القَلَم ما يَحيی به اَفئِدَةُ النّاسِ لِيَقُومَنَّ الکُلُّ عَن مَراقِد غَفلَتِهِم وَ يَسمَعَنَّ اطوارَ وَرَقاتِ الفردوسِ مِن شَجَرٍ کانَ فی الرَّوضَةِ الاَحَديَّة مِن اَيدِی القُدرَةِ بإِذنِ اللّهِ مَغْرُوساً. (edit)	In unfolding these mysteries, We have, in Our former Tablets which were addressed to a friend in the melodious language of Ḥijáz, cited a few of the verses revealed unto the Prophets of old. And now, responding to your request, We again shall cite, in these pages, those same verses, uttered this time in the wondrous accents of ‘Iráq, that haply the sore athirst in the wilds of remoteness may attain unto the ocean of the divine presence, and they that languish in the wastes of separation be led unto the home of eternal reunion. Thus the mists of error may be dispelled, and the all-resplendent light of divine guidance dawn forth above the horizon of human hearts. In God We put Our trust, and to Him We cry for help, that haply there may flow from this pen that which shall quicken the souls of men, that they may all arise from their beds of heedlessness and hearken unto the rustling of the leaves of Paradise, from the tree which the hand of divine power hath, by the permission of God, planted in the Riḍván of the All-Glorious. (edit)	In unveiling these mysteries, some of the statements of the Prophets were referred to in the melodies of Hijazi inscriptions on the previously written tablets for one of the beloved ones. Now, in response to the desire of that person, we mention them again in these pages with the sweet tunes of the Iraqi melody. Perhaps this may guide those who are thirsty in the deserts of the future towards the ocean of proximity, and may lead those lost in the wilderness of separation to the tents of closeness and unity, so that the clouds of misguidance may lift, and the sun of guiding light may rise from the horizon of the soul. I rely on God and seek His assistance, hoping that this pen may write something to revive the hearts of people, so that everyone may rise from their slumber of heedlessness and may hear the divine tunes from the leaves of paradise, from a tree that was planted in the divine garden by the hands of divine power, with the permission of God. (edit)
20	بر اولی العلم معلوم و واضح بوده که چون نار محبّت عيسوی حجبات حدود يهود را سوخت و حکم آن حضرت فی الجمله جريان بر حسب ظاهر يافت، روزی آن جمال غيبی به بعضی از اصحاب روحانی ذکر فراق فرمودند و نار اشتياق افروختند و فرمودند که "من می روم و بعد می آيم"، و در مقام ديگر فرمودند: "من می روم و می آيد ديگری تا بگويد آنچه من نگفته ام و تمام نمايد آنچه را که گفته ام." و اين دو عبارت فی الحقيقه يکی است لَو اَنتُم فِی مَظاهر التَّوحيد بِعَينِ اللّه تَشهَدُون. (edit)	To them that are endowed with understanding, it is clear and manifest that when the fire of the love of Jesus consumed the veils of Jewish limitations, and His authority was made apparent and partially enforced, He, the Revealer of the unseen Beauty, addressing one day His disciples, referred unto His passing, and, kindling in their hearts the fire of bereavement, said unto them: “I go away and come again unto you.” And in another place He said: “I go and another will come Who will tell you all that I have not told you, and will fulfill all that I have said.” Both these sayings have but one meaning, were you to ponder upon the Manifestations of the Unity of God with divine insight. (edit)	Indeed, it is known and clear to the possessors of knowledge that when the fire of the love of Jesus burned away the veils of Jewish boundaries and his command was generally executed outwardly, one day that hidden beauty mentioned to some of his spiritual companions the subject of parting and ignited the fire of longing, saying, "I am going, and I will come again," and in another place, he said, "I am going, and another will come to say what I have not said and to complete what I have said." These two statements are, in truth, one if you witness in the manifestations of unity through the eyes of God. (edit)

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