Kitab-i-Iqan/Page10

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181	باری ای حبيب من، مقدّس است نغمه لاهوت که به استماع و عقول ناسوت محدود شود. نمله وجود کجا تواند به عرصه معبود قدم گذارد؟ اگر چه نفوس ضعيفه از عدم ادراک، اين بيانات معضله را انکار نمايند و امثال اين احاديث را نفی کنند. بلی، لا يَعرِفُ ذلِکَ إلّا اُولو الاَلبابِ. قُل هُوالخَتمُ الَّذی لَيس لهُ خَتمٌ فِی الإبداعِ و لا بَدءٌ لَهُ فی الإختِراعِ إذاً يا مَلأ الاَرضِ فی ظُهُوراتِ البدءِ تَجلّياتِ الخَتم تَشهَدُونَ. (edit)	O my beloved! Immeasurably exalted is the celestial Melody above the strivings of human ear to hear or mind to grasp its mystery! How can the helpless ant step into the court of the All-Glorious? And yet, feeble souls, through lack of understanding, reject these abstruse utterances, and question the truth of such traditions. Nay, none can comprehend them save those that are possessed of an understanding heart. Say, He is that End for Whom no end in all the universe can be imagined, and for Whom no beginning in the world of creation can be conceived. Behold, O concourse of the earth, the splendors of the End, revealed in the Manifestations of the Beginning! (edit)	O my Beloved Creator, the song of divinity is sanctified that it would be limited to the hearing and understanding of the human essence. How can the ant of existence step onto the field of the deity? Although weak souls may deny these difficult pronouncements due to their lack of understanding and may reject such narrations. Indeed, only those of understanding would recognize this. Say, He is the seal which has no seal in creation and no beginning in invention. Therefore, O inhabitants of the Earth, you bear witness in the manifestations of the beginning and the revelations of the seal. (edit)
182	بسيار تعجّب است که اين قوم در بعضی از مراتب که مطابق ميل و هوای ايشان است متمسّک به آيه منزله در فرقان و احاديث اولی الايقان می شوند و از بعضی که مغاير هوای ايشان است بالمرّه اعراض می نمايند."أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ." ما لَکُم کيف تَحکُمُونَ ما لا تَشعُرُونَ؟ مثل آنکه در کتاب مبين، ربّ العالمين بعد از ذکر ختميّت فی قوله تعالی: "وَلَكِن رَّسُولَ اللهِ وَخَاتَمَ النَّبِيِّينَ." جميع ناس را به لقای خود وعده فرموده. چنانچه آيات مدلّه بر لقای آن مليک بقا در کتاب مذکور است و بعضی از قبل ذکر شده. و خدای واحد شاهد مقال است که هيچ امری اعظم از لقا و اصرح از آن در فرقان ذکر نيافته. فَهَنيئاً لِمَن فازَ بِهِ فی يَومٍ اَعْرَضَ عَنهُ اَکثَرُ النّاسِ کَما اَنتُم تَشهَدُونَ. (edit)	How strange! These people with one hand cling to those verses of the Qur’án and those traditions of the people of certitude which they have found to accord with their inclinations and interests, and with the other reject those which are contrary to their selfish desires. “Believe ye then part of the Book, and deny part?”122 How could ye judge that which ye understand not? Even as the Lord of being hath in His unerring Book, after speaking of the “Seal” in His exalted utterance: “Muḥammad is the Apostle of God and the Seal of the Prophets,”123 hath revealed unto all people the promise of “attainment unto the divine Presence.” To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned. The one true God is My witness! Nothing more exalted or more explicit than “attainment unto the divine Presence” hath been revealed in the Qur’án. Well is it with him that hath attained thereunto, in the day wherein most of the people, even as ye witness, have turned away therefrom. (edit)	It is indeed surprising that this group clings to some levels that align with their desires and whims in the Criterion (the Quran) and the most authentic narrations, and completely turns away from some that oppose their desires. "Do you then believe in a part of the Scripture and reject the rest?" How do you make judgments about what you do not perceive? For example, in the clear Book (the Quran), the Lord of the Worlds, after mentioning the finality of prophethood in His exalted verse: "But he is the Messenger of Allah and the Seal of the Prophets," has promised all people a meeting with Himself. As such, the adorned verses about meeting that eternal King are mentioned in the Book and some of them have been mentioned before. And the One God is a witness to the discussion that there is no greater matter than meeting Him, and nothing is more explicitly mentioned in the Criterion (the Quran) about it. So, blessed is the one who succeeds in it on a day most people turn away from, as you witness. (edit)
183	و مع ذلک به حکم اوّل از امر ثانی معرض گشته‏اند، با اينکه حکم لقا در يوم قيام منصوص است در کتاب. و قيامت هم به دلائل واضحه ثابت و محقّق شد که مقصود، قيام مظهر اوست بر امر او و همچنين از لقا، لقای جمال اوست در هيکل ظهور او إذ إنّه "لَا تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ." و با جميع اين مطالب ثابته و بيانات واضحه، من حيثُ لا يَشعُر به ذکر ختم تمسّک جسته‏اند و از موجد ختم و بدء در يوم لقای او بالمرّه محتجب مانده‏اند. "وَ لَوْ يُؤَاخِذُ اللهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَابَّةٍ وَ لَكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى." و از همه اين مراتب چشم پوشيده، اگر اين قوم به قطره ای از چشمه لطيف "يَفعَلُ ما يَشاءُ وَ يَحکُمُ ما يُريد" می آشاميدند هيچ اين گونه اعتراضات غير مرضيّه بر محلّ امر نمی نمودند. امر و قول و فعل در قبضه قدرت اوست. کُلُّ شَیءٍ فی قَبضَةِ قُدْرَتِهِ اَسيرٌ وَ إنَّ ذلِکَ عَلَيه سَهْلٌ يَسيرٌ. فاعل است آنچه را اراده نمايد و عامل است آنچه ميل فرمايد. مَن قال لِمَ و بِمَ فَقَد کَفَرَ. و اگر اين عباد قدری به شعور بيايند از آنچه مرتکب شده‏اند هلاک می شوند و به دست های خود خود را به نار که مقرّ و مرجع ايشان است راجع می نمايند. آيا نشنيده‏اند که می فرمايد: "لا يُسْئَلُ عَمَّا يَفْعَلُ." و با اين بيانات چگونه می توان جسارت نمود و به زخارف قول مشغول شد؟ (edit)	And yet, through the mystery of the former verse, they have turned away from the grace promised by the latter, despite the fact that “attainment unto the divine Presence” in the “Day of Resurrection” is explicitly stated in the Book. It hath been demonstrated and definitely established, through clear evidences, that by “Resurrection” is meant the rise of the Manifestation of God to proclaim His Cause, and by “attainment unto the divine Presence” is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, “No vision taketh in Him, but He taketh in all vision.”124 Notwithstanding all these indubitable facts and lucid statements, they have foolishly clung to the term “seal,” and remained utterly deprived of the recognition of Him Who is the Revealer of both the Seal and the Beginning, in the day of His presence. “If God should chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an appointed time doth He respite them.”125 But apart from all these things, had this people attained unto a drop of the crystal streams flowing from the words: “God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth,” they would not have raised any unseemly cavils, such as these, against the focal Center of His Revelation. The Cause of God, all deeds and words, are held within the grasp of His power. “All things lie imprisoned within the hollow of His mighty Hand; all things are easy and possible unto Him.” He accomplisheth whatsoever He willeth, and doeth all that He desireth. “Whoso sayeth ‘why’ or ‘wherefore’ hath spoken blasphemy!” Were these people to shake off the slumber of negligence and realize that which their hands have wrought, they would surely perish, and would of their own accord cast themselves into fire—their end and real abode. Have they not heard that which He hath revealed: “He shall not be asked of His doings”?126 In the light of these utterances, how can man be so bold as to question Him, and busy himself with idle sayings? (edit)	Yet, despite this, they have turned away from the second matter due to the judgment of the first, even though the decree of the meeting on the Day of Resurrection is explicitly stated in the Book. And the Resurrection has also been confirmed and validated by clear proofs, with the intended meaning being the rise of His manifestation over His command, and similarly, from the meeting, it is to meet His beauty in the structure of His appearance. For, "No vision can grasp Him, but His grasp is over all vision." Despite all these established matters and clear explanations, they have clung to the mention of the seal in a way they do not realize, and have completely veiled themselves from the originator of the beginning and end on the Day of His meeting. "And if Allah were to seize people for what they have earned, He would not leave a creature on its back, but He postpones them until a specified time." They have turned a blind eye to all these stages. If these people had sipped from the gentle spring of "He does what He wills and He rules what He wants," they would not have made these unsatisfactory objections to the place of the command. Command, word, and action are in the grip of His power. Everything is captive in the grip of His power, and indeed, that is easy and simple for Him. He is the doer of what He wills and the agent of what He desires. Whoever asks why and for what, has disbelieved. And if these deterministic servants become conscious of what they have committed, they will perish and return themselves to the fire, which is their abode and destination, with their own hands. Have they not heard that it is said: "He will not be questioned about what He does"? And with these statements, how can one dare and engage in decorative words? (edit)
184	سبحان اللّه، جهل و نادانی عباد به مقام و حدّی رسيده که به علم و اراده خود مقبل شده، از علم و اراده حقّ جلّ و عزّ معرض گشته‏اند. (edit)	Gracious God! So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of God—hallowed and glorified be His name! (edit)	Glory be to Allah, the ignorance and folly of the servants have reached such a degree that they have turned to their own knowledge and will, and have turned away from the knowledge and will of the Truth, exalted and mighty. (edit)
185	حال انصاف دهيد اگر اين عباد موقن به اين کلمات درّيّه و اشارات قدسيّه شوند و حقّ را يَفعَلُ ما يَشاء بدانند، ديگر چگونه به اين مزخرفات تشبّث می نمايند و تمسّک می جويند؟ بلکه آنچه بفرمايد به جان اقرار نمايند و مذعن شوند. قسم به خدا که اگر تقديرات مقدّره و حکمت های قدريّه سبقت نيافته بود ارض جميع اين عباد را معدوم می نمود و لَکِن يُؤَخِّرُ ذلِکَ إلی ميقاتِ يومٍ مَعلُومٍ. (edit)	Be fair: Were these people to acknowledge the truth of these luminous words and holy allusions, and recognize God as “Him that doeth whatsoever He pleaseth,” how could they continue to cleave unto these glaring absurdities? Nay, with all their soul, they would accept and submit to whatsoever He saith. I swear by God! But for the divine Decree, and the inscrutable dispensations of Providence, the earth itself would have utterly destroyed all this people! “He will, however, respite them until the appointed time of a known day.” (edit)	Now, be fair. If these certain servants understand these precious words and holy indications, and know that the Truth does as He wills, how then would they cling to and seek these trivialities? Instead, they would confirm and submit to whatever He decrees. I swear by God, if predestined determinations and divine wisdom had not preceded, He would have obliterated the land of all these servants. But He delays that to a known appointed day. (edit)
186	باری هزار و دويست و هشتاد سنه از ظهور نقطه فرقان گذشت و جميع اين همج رعاع در هر صباح تلاوت فرقان نموده‏اند و هنوز به حرفی از مقصود فائز نشدند و خود قرائت می کنند بعضی آيات را که صريح بر مطالب قدسيّه و مظاهر عزّ صمديّه است مع ذلک هيچ ادراک ننموده‏اند. و اين مدّت اين قدر ادراک نشده که مقصود از تلاوت کتب و قرائت صحف در هر عصری، ادراک معانی آن و بلوغ به معارج اسرار آن بوده و إلّا تلاوت بی معرفت را البتّه فائده کلّی نباشد. (edit)	Twelve hundred and eighty years have passed since the dawn of the Muḥammadan Dispensation, and with every break of day, these blind and ignoble people have recited their Qur’án, and yet have failed to grasp one letter of that Book! Again and again they read those verses which clearly testify to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal Glory, and still apprehend not their purpose. They have even failed to realize, all this time, that, in every age, the reading of the scriptures and holy books is for no other purpose except to enable the reader to apprehend their meaning and unravel their innermost mysteries. Otherwise reading, without understanding, is of no abiding profit unto man. (edit)	It's been twelve hundred and eighty years since the emergence of the point of distinction, and all these ignorant folks have recited the criterion (Qur'an) every morning, yet they have not attained a word of the intended purpose. They themselves read some verses which are explicitly about holy subjects and manifestations of the Sublime Eternality, yet they have perceived nothing. In this period, they have not even understood that the purpose of reciting the books and reading the pages in every era is to comprehend their meanings and to ascend to the heights of their secrets. Otherwise, recitation without comprehension indeed bears no significant benefit. (edit)
187	چنانچه شخصی در يومی نزد اين فقير بحر معانی حاضر بود و ذکری از علائم قيامت و حشر و نشر و حساب به ميان آمد و اصرار می نمود که حساب خلائق در ظهور بديع چگونه شد که احدی اطّلاع نيافته؟ بعد قدری از صور علميّه و شئونات حکميّه به قدر ادراک و فهم سامع القاء شد. و بعد ذکر شد که اين مدّت مگر تلاوت فرقان ننموده و آيه مبارکه را که می فرمايد: "فَيَوْمَئِذٍ لا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلا جَانٌّ." را نديده ايد و به مقصود ملتفت نشده ايد که معنی سؤال چنان نيست که ادراک نموده ايد بلکه سؤال به لسان و بيان نيست چنانچه همين آيه مشعر و مدلّ بر آن است؟ و بعد می فرمايد: "يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَ الأَقْدَامِ." (edit)	And it came to pass that on a certain day a needy man came to visit this Soul, craving for the ocean of His knowledge. While conversing with him, mention was made concerning the signs of the Day of Judgment, Resurrection, Revival, and Reckoning. He urged Us to explain how, in this wondrous Dispensation, the peoples of the world were brought to a reckoning, when none were made aware of it. Thereupon, We imparted unto him, according to the measure of his capacity and understanding, certain truths of Science and ancient Wisdom. We then asked him saying: “Hast thou not read the Qur’án, and art thou not aware of this blessed verse: ‘On that day shall neither man nor spirit be asked of his sin’?127 Dost thou not realize that by ‘asking’ is not meant asking by tongue or speech, even as the verse itself doth indicate and prove? For afterward it is said: ‘By their countenance shall the sinners be known, and they shall be seized by their forelocks and their feet.’”128 (edit)	As it happened, someone was present with this humble servant in the ocean of meanings one day, and the signs of the resurrection, gathering, dispersion, and accounting came up. They insisted on asking how the accounting of the creations had taken place at the miraculous manifestation, as no one was aware of it? Then, to the extent of the listener's comprehension and understanding, some aspects of scholarly forms and administrative matters were conveyed. Then it was mentioned that all this time, didn't you recite the Criterion (Qur'an) and see the blessed verse that says: "On that day, neither man nor jinn will be questioned about his sin."? And you have not paid attention to the intended meaning that questioning is not as you understand it, rather questioning is not with language and expression, as indicated and implied by this very verse. Then it continues: "The criminals will be known by their marks, and they will be seized by the forelocks and the feet." (edit)
188	اين است که از وجهه، حساب خلايق کشيده می شود و کفر و ايمان و عصيان، جميع ظاهر می گردد. چنانچه اليوم مشهود است که به سيما اهل ضلالت از اصحاب هدايت معلوم و واضح اند. و اگر اين عباد خالصاً للّه و طلباً لرضائه در آيات کتاب ملاحظه نمايند جميع آنچه را که می طلبند البتّه ادراک می نمايند. به قسمی که جميع امور واقعه در اين ظهور را از کلّی و جزئی در آيات او ظاهر و مکشوف ادراک می نمايند حتّی خروج مظاهر اسماء و صفات را از اوطان، و اعراض و اغماض ملّت و دولت را، و سکون و استقرار مظهر کلّيّه در ارض معلوم مخصوص. وَلکِن لا يَعرِفُ ذلک إلّا اُولُو الالباب. (edit)	Thus the peoples of the world are judged by their countenance. By it, their misbelief, their faith, and their iniquity are all made manifest. Even as it is evident in this day how the people of error are, by their countenance, known and distinguished from the followers of divine Guidance. Were these people, wholly for the sake of God and with no desire but His good-pleasure, to ponder the verses of the Book in their heart, they would of a certainty find whatsoever they seek. In its verses would they find revealed and manifest all the things, be they great or small, that have come to pass in this Dispensation. They would even recognize in them references unto the departure of the Manifestations of the names and attributes of God from out their native land; to the opposition and disdainful arrogance of government and people; and to the dwelling and establishment of the Universal Manifestation in an appointed and specially designated land. No man, however, can comprehend this except he who is possessed of an understanding heart. (edit)	This is how the accounting of creations is drawn, and disbelief, faith, and disobedience all become apparent. As can be seen today, the people of misguidance are clearly distinguished from those of guidance by their marks. And if these servants observe the verses of the Book purely for God's sake and seeking His pleasure, they will undoubtedly comprehend all that they are seeking. I swear that they will perceive all the incidents happening in this manifestation, both globally and individually, in His verses as clear and disclosed. Even the emergence of the manifestations of names and attributes from their origins, the turning away and heedlessness of nations and governments, and the tranquility and establishment of the universal manifestation in a known specific land can all be discerned in His verses. However, none comprehend this but those endowed with understanding. (edit)
189	اَخْتِمُ القَولَ بِما نُزِّلَ عَلی مُحَمَّدٍ مِن قَبْلُ لِيَکُونَ خِتامُهُ المِسْکَ الَّذی يَهدِی النّاسَ إلی رِضوانِ قُدسٍ مُنيرٍ. قال و قوله الحقّ: "و اللهُ يَدْعُوا إلى دارِ السَّلامِ و يَهدي مَنْ يَشَاءُ إلى صِرَاطٍ مُّسْتَقيمٍ." "لَهُمْ دَارُ السَّلاَمِ عِندَ رَبِّهِمْ وَ هُوَ وَلِيُّهُمْ بِمَا كَانُواْ يَعْمَلُونَ." لِيَسْبِقَ هذَا الفَضلُ عَلَی العالَمِ وَ الحَمدُللّه ربِّ العالَمينَ. (edit)	We seal Our theme with that which was formerly revealed unto Muḥammad that the seal thereof may shed the fragrance of that holy musk which leadeth men unto the Riḍván of unfading splendor. He said, and His Word is the truth: “And God calleth to the Abode of Peace;129 and He guideth whom He will into the right way.”130 “For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works.”131 This He hath revealed that His grace may encompass the world. Praise be to God, the Lord of all being! (edit)	I conclude my words with what was revealed to Muhammad before, so that its end is the musk that guides people to the pleasure of the Illuminated Holy One. He, the Truth, has said: "And God invites to the Home of Peace and guides whom He wills to a straight path." "For them will be the Home of Peace with their Lord, and He will be their protector because of what they used to do." May this grace precede the world, and all praise is due to Allah, the Lord of the worlds. (edit)
190	بيان را در هر مطلب مکرّر نموديم که شايد هر نفسی از اعالی و ادانی از اين بيانات به قدر و اندازه خود قسمت و نصيب بردارد و اگر نفسی از ادراک بيانی عاجز باشد، از بيان ديگر مقصود خود را ادراک نمايد. لِيَعْلَمَ کُلُّ اُناسٍ مَشرَبَهُم. (edit)	We have variously and repeatedly set forth the meaning of every theme, that perchance every soul, whether high or low, may obtain, according to his measure and capacity, his share and portion thereof. Should he be unable to comprehend a certain argument, he may, thus, by referring unto another, attain his purpose. “That all sorts of men may know where to quench their thirst.” (edit)	We have reiterated the discourse in every matter, so that every soul, high or low, may draw its share and portion from these discourses according to its capacity. And if a soul is incapable of comprehending one discourse, it may perceive its aim through another. So that every group of people may know their own path. (edit)
191	قسم به خدا که اين حمامه ترابی را غير اين نغمات نغمه هاست و جز اين بيانات رموزها که هر نکته ای از آن مقدّس است از آنچه بيان شد و از قلم جاری گشت. تا مشيّت الهی چه وقت قرار گيرد که عروس های معانی بی حجاب از قصر روحانی قدم ظهور به عرصه قدم گذارند. وَ ما مِن اَمْرٍ الّا بَعدَ إذْنِهِ و ما مِن قُدْرَةٍ إلّا بِحَولِهِ و قُوَّتِهِ و ما مِنْ إلهٍ إلّا هُوَ. لَهُ الخَلقُ وَالاَمرُ و کلٌّ بِاَمرِه يَنطِقُونَ و مِنْ اَسرارِ الرُّوحِ يَتَکَلَّمُون. (edit)	By God! This Bird of Heaven, now dwelling upon the dust, can, besides these melodies, utter a myriad songs, and is able, apart from these utterances, to unfold innumerable mysteries. Every single note of its unpronounced utterances is immeasurably exalted above all that hath already been revealed, and immensely glorified beyond that which hath streamed from this Pen. Let the future disclose the hour when the Brides of inner meaning will, as decreed by the Will of God, hasten forth, unveiled, out of their mystic mansions, and manifest themselves in the ancient realm of being. Nothing whatsoever is possible without His permission; no power can endure save through His power, and there is none other God but He. His is the world of creation, and His the Cause of God. All proclaim His Revelation, and all unfold the mysteries of His Spirit. (edit)	I swear by God, this earthly dove has no melodies other than these, and no secrets other than these discourses, each point of which is sanctified beyond what has been expressed and flowed from the pen. Until the divine will is determined, when will the brides of meanings step forth unveiled from the spiritual palace into the field of manifestation. And there is no matter except after His permission, and there is no power except by His strength and His power, and there is no god but He. To Him belongs the creation and the command, and everyone speaks by His command, and from the secrets of the spirit, they speak. (edit)
192	از قبل دو مقام از برای شموس مشرقه از مشارق الهيّه بيان نموديم. يکی مقام توحيد و رتبه تفريد، چنانچه از قبل ذکر شد : "لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ." و مقام ديگر مقام تفصيل و عالم خلق و رتبه حدودات بشريّه است. در اين مقام هر کدام را هيکلی معيّن و امری مقرّر و ظهوری مقدّر و حدودی مخصوص است چنانچه هر کدام به اسمی موسوم و به وصفی موصوف و به امری بديع و شرعی جديد مأمورند. چنانچه می فرمايد: "تِلْکَ الرُّسُلُ فَضَّلْنَا بَعْضَهُم عَلَی بَعضٍ مِنهُمْ مَنْ کَلَّمَ اللّهُ و رَفَعَ بَعْضَهُمْ دَرَجَاتٍ و آتَيْنَا عِيسَی ابْنَ مَرْيَمَ البيِّنَاتِ و اَيَّدْنَاهُ بِرُوحِ القُدُسِ." (edit)	We have already in the foregoing pages assigned two stations unto each of the Luminaries arising from the Daysprings of eternal holiness. One of these stations, the station of essential unity, We have already explained. “No distinction do We make between any of them.”132 The other is the station of distinction, and pertaineth to the world of creation and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite Mission, and is entrusted with a particular Revelation. Even as He saith: “Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.”133 (edit)	Previously, we have explained two stations in regard to the Suns of the Divine East. One is the station of Oneness and the rank of Singularity, as previously mentioned: "We make no distinction between any of them." The other station is that of differentiation, the realm of creation, and the rank of human limitations. In this station, each has a distinct form, a designated command, a predetermined manifestation, and specific limits. Each is known by a name, characterized by a description, commanded by a unique order, and a new law. As He says: "Those Messengers, We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit." (edit)
193	نظر به اختلاف اين مراتب و مقامات است که بيانات و کلمات مختلفه از آن ينابيع علوم سبحانی ظاهر می شود و إلّا فی الحقيقه نزد عارفين معضلات مسائل الهيّه، جميع در حکم يک کلمه مذکور است. چون اکثر ناس اطّلاع بر مقامات مذکوره نيافته‏اند اين است که در کلمات مختلفه آن هياکل متّحده مضطرب و متزلزل می شوند. (edit)	It is because of this difference in their station and mission that the words and utterances flowing from these Wellsprings of divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of divine wisdom, all their utterances are in reality but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they therefore feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same. (edit)	The diversity of these stations and ranks is why different expressions and words appear from those fountains of sanctified knowledge. However, in truth, among the knowers, all divine matters, in their different aspects, are considered as one single word. Since most people are not informed about the aforementioned stations, they become confused and unsettled by the different expressions of those unified temples. (edit)
194	باری، معلوم بوده و خواهد بود که جميع اين اختلافات کلمات از اختلافات مقامات است. اين است که در مقام توحيد و علوّ تجريد، اطلاق ربوبيّت و الوهيّت و احديّت صرفه و هويّه بحته بر آن جواهر وجود شده و می شود زيرا که جميع بر عرش ظهوراللّه ساکن اند و بر کرسيّ بطون اللّه واقف. يعنی ظهوراللّه به ظهورشان ظاهر و جمال اللّه از جمالشان باهر. چنانچه نغمات ربوبيّه از اين هياکل احديّه ظاهر شد. (edit)	It hath ever been evident that all these divergences of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the divine Being. (edit)	Indeed, it has been and will always be clear that all these differences in words are due to the differences in stations. In the station of unity and the height of abstraction, the pure designation of lordship, divinity, and oneness is attributed to those essences of existence. This is because they all reside upon the throne of God's manifestation and stand on the seat of God's innermost essence. That is to say, the manifestation of God is apparent through their manifestation, and the beauty of God shines through their beauty. Thus, the melodies of lordship emerge from these unities of existence. (edit)
195	و در مقام ثانی که مقام تميز و تفصيل و تحديد و اشارات و دلالات ملکيّه است عبوديّت صرفه و فقر بحت و فنای باتّ از ايشان ظاهر است. چنانچه می فرمايد: "إنّی عَبدُ اللّه و ما اَنَا إلّا بَشَرٌ مِثلُکُم." (edit)	Viewed in the light of their second station—the station of distinction, differentiation, temporal limitations, characteristics and standards—they manifest absolute servitude, utter destitution and complete self-effacement. Even as He saith: “I am the servant of God.134 I am but a man like you.”135 (edit)	And in the second station, which is the station of distinction, detail, definition, and the indications and symbols of dominion, pure servitude, utter neediness, and absolute annihilation are manifested from them. As it is said: "Indeed, I am the servant of God, and I am nothing but a human being like you." (edit)
196	و از اين بيانات محقّقه مثبته فرما مسائل خود را که سؤال نموده بودی، تا در دين الهی راسخ شوی و از اختلافات بيانات انبياء و اصفياء متزلزل نشوی. (edit)	From these incontrovertible and fully demonstrated statements strive thou to apprehend the meaning of the questions thou hast asked, that thou mayest become steadfast in the Faith of God, and not be dismayed by the divergences in the utterances of His Prophets and Chosen Ones. (edit)	Through these established and affirmed explanations, may you find answers to your inquiries, so that you may become firm in the divine religion and not be shaken by the variations in the statements of the prophets and the chosen ones. (edit)
197	و اگر شنيده شود از مظاهر جامعه: "إنّی اَنَا اللّه "، حقّ است و ريبی در آن نيست. چنانچه به کرّات مبرهن شد که به ظهور و صفات و اسمای ايشان ظهوراللّه و اسم اللّه و صفة اللّه در ارض ظاهر. اين است که می فرمايد: "وَ مَا رَمَيْتَ إِذْ رَمَيْتَ وَ لَكِنَّ اللّهَ رَمَى." و همچنين "إنَّ الَّذينَ يُبَايِعُونَکَ إنّمَا يُبَايِعُونَ اللّهَ." و اگر نغمه إنّی رسول اللّه برآرند، اين نيز صحيح است و شکّی در آن نه. چنانچه می فرمايد: "مَّا كَانَ محمّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَ لَكِن رَّسُولَ اللّهِ." و در اين مقام همه مرسل اند از نزد آن سلطان حقيقی و کينونت ازلی. و اگر جميع ندای اَنَا خاتَمُ النَّبيّين بر آرند آن هم حقّ است و شبهه را راهی نه و سبيلی نه زيرا که جميع حکم يک ذات و يک نفس و يک روح و يک جسد و يک امر دارند و همه مظهر بدئيّت و ختميّت و اوّليّت و آخريّت و ظاهريّت و باطنيّت آن روح الارواح حقيقی و ساذج السّواذج ازلی اند. و همچنين اگر بفرمايند: "نَحْنُ عِبادُ اللّه"، اين نيز ثابت و ظاهر است. چنانچه به ظاهر در منتهی رتبه عبوديّت ظاهر شده‏اند، احدی را يارای آن نه که به آن نحو از عبوديّت در امکان ظاهر شود. اين است که از آن جواهر وجود در مقام استغراق در بحار قدس صمدی و ارتقاء به معارج معانی سلطان حقيقی، اذکار ربوبيّه و الوهيّه ظاهر شد. اگر درست ملاحظه شود در همين رتبه منتهای نيستی و فنا در خود مشاهده نموده‏اند در مقابل هستی مطلق و بقای صرف، که گويا خود را معدوم صرف دانسته‏اند و ذکر خود را در آن ساحت شرک شمرده‏اند. زيرا که مطلق ذکر در اين مقام دليل هستی و وجود است و اين نزد واصلان بس خطا، چه جای آنکه ذکر غير شود و قلب و لسان و دل و جان به غير ذکر جانان مشغول گردد و يا چشم، غير جمال او ملاحظه نمايد و يا گوش، غير نغمه او شنود و يا رجل در غير سبيل او مشی نمايد. (edit)	Were any of the all-embracing Manifestations of God to declare: “I am God!” He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: “Those shafts were God’s, not Thine!”136 And also He saith: “In truth, they who plighted fealty unto thee, really plighted that fealty unto God.”137 And were any of them to voice the utterance: “I am the Messenger of God,” He also speaketh the truth, the indubitable truth. Even as He saith: “Muḥammad is not the father of any man among you, but He is the Messenger of God.”138 Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: “I am the Seal of the Prophets,” they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the “Beginning” and the “End,” the “First” and the “Last,” the “Seen” and “Hidden”—all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: “We are the servants of God,” this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and nonexistent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man’s heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way. (edit)	If one hears from the collective manifestations: "Verily, I am God", it is true and there is no doubt in it. As was frequently demonstrated, the appearance of God, the name of God, and the attributes of God manifest themselves on Earth through them. As it is said: "And you did not throw when you threw, but it was God who threw." and also "Verily, those who pledge allegiance to you are indeed pledging allegiance to God." And if they raise the song of "Verily, I am the messenger of God", this too is true and there is no doubt in it. As it is said: "Muhammad is not the father of any of your men, but he is the messenger of God." At this stage, they are all sent from that ultimate, eternal Sovereign. And if they all raise the call of "I am the Seal of the Prophets", that too is true and there is no room for skepticism, for they all carry the decree of the same entity, the same breath, the same spirit, the same body, and the same order. They all manifest the primacy, seal, firstness, lastness, outwardness, and inwardness of that ultimate Spirit of spirits and the essence of essences from eternity. Similarly, if they say: "We are the servants of God", this too is established and evident. For they appear in the utmost rank of servitude, and it is not fitting for anyone to manifest such servitude. It is from this gem of existence, in the stage of immersion in the oceans of sanctity and ascension to the degrees of the meanings of the ultimate Sovereign, that the remembrance of Lordship and Divinity appears. If observed correctly, they see themselves in this stage as utterly nonexistent and annihilated in contrast to the absolute existence and pure perpetuity, considering themselves as utterly non-existent and their mention as polytheistic in that arena. For the absolute mention at this stage is the evidence of existence and being, and this is a great error according to those who have reached, let alone the mention of the other, or that the heart, tongue, soul, and life be occupied with anything other than the remembrance of the Beloved, or the eye observe anything other than His beauty, or the ear hear anything other than His melody, or the foot walk any path other than His. (edit)
198	در اين زمان نسمة اللّه وزيده و روح اللّه احاطه نموده، قلم ازحرکت ممنوع و لسان از بيان مقطوع گشته. (edit)	In this day the breeze of God is wafted, and His Spirit hath pervaded all things. Such is the outpouring of His grace that the pen is stilled and the tongue is speechless. (edit)	At this moment, the breath of God has surrounded and His spirit has encompassed, the pen has been restrained from motion and the tongue has been cut off from articulation. (edit)
199	باری، نظر به اين مقام، ذکر ربوبيّه و امثال ذلک از ايشان ظاهر شده و در مقام رسالت اظهار رسالت فرمودند و همچنين در هر مقام به اقتضای آن ذکری فرمودند و همه را نسبت به خود داده‏اند از عالم امر الی عالم خلق و از عوالم ربوبيّه الی عوالم ملکيّه. اين است که آنچه بفرمايند و هرچه ذکر نمايند از الوهيّت و ربوبيّت و نبوّت و رسالت و ولايت و امامت و عبوديّت، همه حقّ است و شبهه ای در آن نيست. پس بايد تفکّر در اين بيانات که استدلال شده نمود تا ديگر از اختلافات اقوال مظاهر غيبيّه و مطالع قدسيّه احدی را اضطراب و تزلزل دست ندهد. (edit)	By virtue of this station, they have claimed for themselves the Voice of Divinity and the like, whilst by virtue of their station of Messengership, they have declared themselves the Messengers of God. In every instance they have voiced an utterance that would conform to the requirements of the occasion, and have ascribed all these declarations to Themselves, declarations ranging from the realm of divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship or Servitude, all is true, beyond the shadow of a doubt. Therefore, these sayings which We have quoted in support of Our argument must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Daysprings of Holiness may cease to agitate the soul and perplex the mind. (edit)	Indeed, according to this rank, the mention of divinity and the like has been revealed from them. In the rank of Messengership, they have announced their Messengership, and similarly, in each rank, they have made a mention according to its requirements, attributing all of it to themselves from the realm of command to the realm of creation, and from the realms of divinity to the realms of dominion. This is to say, whatever they express and whatever they mention from divinity, lordship, prophecy, messengership, guardianship, imamate, and servitude, all of it is true and there is no doubt about it. Thus, contemplation must be given to these established expressions so that no one may be disturbed or shaken anymore by the differences in the sayings of the unseen manifestations and the divine studies. (edit)
200	باری، در کلمات شموس حقيقت بايد تفکّر نمود و اگر ادراک نشد بايد از واقفين مخازن علم سؤال شود تا بيان فرمايند و رفع اشکال نمايند نه آنکه به عقل ناقص خود کلمات قدسيّه را تفسير نمايند و چون مطابق نفس و هوای خود نيابند بنای ردّ و اعتراض گذارند. چنانچه اليوم علماء و فقهای عصر که بر مسند علم و فضل نشسته‏اند و جهل را علم نام گذاشته‏اند و ظلم را عدل ناميده‏اند اگر مجعولات خاطر خود را از شمس حقيقی سؤال نمايند و جواب موافق آنچه فهميده و يا از کتاب مثل خود ادراک نموده‏اند نشنوند البتّه نفی علم از آن معدن و منبع علم نمايند. چنانچه در هر زمانی اين واقع شد. (edit)	Those words uttered by the Luminaries of Truth must needs be pondered, and should their significance be not grasped, enlightenment should be sought from the Trustees of the depositories of Knowledge, that these may expound their meaning, and unravel their mystery. For it behooveth no man to interpret the holy words according to his own imperfect understanding, nor, having found them to be contrary to his inclination and desires, to reject and repudiate their truth. For such, today, is the manner of the divines and doctors of the age, who occupy the seats of knowledge and learning, and who have named ignorance knowledge, and called oppression justice. Were these to ask the Light of Truth concerning those images which their idle fancy hath carved, and were they to find His answer inconsistent with their own conceptions and their own understanding of the Book, they would assuredly denounce Him Who is the Mine and Wellhead of all Knowledge as the very negation of understanding. Such things have happened in every age. (edit)	Indeed, one must contemplate the words of the Suns of Truth, and if they are not understood, one should ask those who possess the treasures of knowledge to explain and clarify them, not interpreting sacred words according to one's incomplete understanding and raising objections when they do not conform to personal desires. Like the scholars and jurists of today who sit on the seat of knowledge and virtue, naming ignorance as knowledge and injustice as justice. If they do not hear an answer from the Sun of Truth that corresponds to their preconceived ideas, or if they do not perceive from the Book what they have themselves understood, they indeed deny knowledge from that mine and source of knowledge. This has happened in every era. (edit)

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