Kitab-i-Iqan/Page11

Paragraph	Arabic	Shoghi	GPT4_
201	مثل اينکه مذکور شد در سؤال از اهلّه که از سيّد وجود نمودند و آن حضرت به امر الهی جواب فرمود که "هِيَ مَوَاقِيتُ لِلنَّاسِ." بعد از استماع، نفی علم از آن حضرت نمودند. (edit)	For instance, when Muḥammad, the Lord of being, was questioned concerning the new moons, He, as bidden by God, made reply: “They are periods appointed unto men.”139 Thereupon, they that heard Him denounced Him as an ignorant man. (edit)	As mentioned earlier, when the people questioned the Master of Existence about the new moon, he answered by divine command, "They are times appointed for men." Upon hearing this, they denied his knowledge. This reflects a common pattern: when people don't understand the wisdom behind certain explanations, they often tend to dismiss them, rather than seeking deeper understanding. (edit)
202	و همچنين در آيه روح که می فرمايد: "وَ يَسْئَلونَکَ عَنِ الرُّوح قُلِ الرُّوحُ مِن اَمْرِ رَبِّی." و چون اين جواب مذکور شد کلّ فرياد واويلا بر آوردند که جاهلی که نمی داند روح چه چيز است خود را عالم علم لدنّی می داند. و اليوم چون علمای عصر به اسم آن حضرت مفتخرند و آبای خود را هم مذعن ديده‏اند لهذا تقليداً حکمش را قبول دارند. چنانچه اگر انصاف باشد و اليوم در جواب امثال اين مسائل چنين جواب بشنوند البتّه ردّ نمايند و اعتراض کنند و همان سخن های قبل را اعاده نمايند چنانچه نمودند. با اينکه آن جواهر وجود مقدّسند از کلّ اين علم های مجعوله و منزّه‏اند از جميع اين کلمات محدوده و متعالی اند از ادراک هر مدرکی. کلّ اين علوم نزد آن علم کذب صرف است و جميع اين ادراکات افک محض. بلکه هرچه از آن معادن حکمت الهی و مخازن علم صمدانی ظاهر می شود علم همان است. "وَ العِلمُ نُقطةٌ کَثَّرَها الجاهِلُونَ" دليل بر آن، "وَ العِلمُ نُورٌ يَقذِفُهُ اللّهُ فِی قَلْبِ مَنْ يَشاء" مثبت اين بيان. (edit)	Likewise, in the verse concerning the “Spirit,” He saith: “And they will ask Thee of the Spirit. Say, ‘the Spirit proceedeth at My Lord’s command.’”140 As soon as Muḥammad’s answer was given, they all clamorously protested, saying: “Lo! an ignorant man who knoweth not what the Spirit is, calleth Himself the Revealer of divine Knowledge!” And now behold the divines of the age who, because of their being honored by His name, and finding that their fathers have acknowledged His Revelation, have blindly submitted to His truth. Observe, were this people today to receive such answers in reply to such questionings, they would unhesitatingly reject and denounce them—nay, they would again utter the selfsame cavils, even as they have uttered them in this day. All this, notwithstanding the fact that these Essences of being are immensely exalted above such fanciful images, and are immeasurably glorified beyond all these vain sayings and above the comprehension of every understanding heart. Their so-called learning, when compared with that Knowledge, is utter falsehood, and all their understanding naught but blatant error. Nay, whatsoever proceedeth from these Mines of divine Wisdom and these Treasuries of eternal knowledge is truth, and naught else but the truth. The saying: “Knowledge is one point, which the foolish have multiplied” is a proof of Our argument, and the tradition: “Knowledge is a light which God sheddeth into the heart of whomsoever He willeth” a confirmation of Our statement. (edit)	Similarly, regarding the verse about the soul, where it is said, "And they ask you about the spirit, say, the spirit is by the command of my Lord." When this response was given, they all cried out in disbelief, saying how could one who does not know what the soul is, claim to possess divine knowledge. And today, when the scholars of the age take pride in the name of that Holy Existence, and see their ancestors acknowledged him, they accept his ruling out of imitation. If they were fair, and today heard a similar answer to such questions, they would certainly reject it and raise objections, just as they did before. Despite this, these luminous beings are sanctified from all these invented knowledge, exalted beyond all these limited words, and are beyond the understanding of every perceivable being. All these sciences are pure lies in the presence of that knowledge, and all these perceptions are pure illusion. Rather, whatever emerges from those mines of divine wisdom and treasures of eternal knowledge is true knowledge. "And knowledge is a point that the ignorant have multiplied" is evidence for that, "And knowledge is a light that God casts into the heart of whom He wills" confirms this statement. (edit)
203	باری، چون معنی علم را ادراک ننموده‏اند و افکار مجعوله خود را که ناشی از مظاهر جهل شده، اسم آن را علم گذاشته، بر مبدء علوم وارد آورده‏اند آنچه ديده‌ايد و شنيده‌ايد. (edit)	Inasmuch as they have not apprehended the meaning of Knowledge, and have called by that name those images fashioned by their own fancy and which have sprung from the embodiments of ignorance, they therefore have inflicted upon the Source of Knowledge that which thou hast heard and witnessed. (edit)	Indeed, because they have not comprehended the true meaning of knowledge, and have named their fictitious thoughts, which are the outcomes of the appearances of ignorance, as "knowledge", they have imposed upon the origin of sciences what you have seen and heard. (edit)
204	مثلاً در کتاب يکی از عباد که مشهور به علم و فضل است و خود را از صناديد قوم شمرده و جميع علمای راشدين را ردّ و سبّ نموده چنانچه در همه جای از کتاب او تلويحاً و تصريحاً مشهود است. و اين بنده چون ذکر او را بسيار شنيده بودم اراده نمودم که از رسائل او قدری ملاحظه نمايم. هر چند اين بنده اقبال به ملاحظه کلمات غير نداشته و ندارم و ليکن چون جمعی از احوال ايشان سؤال نموده و مستفسر شده بودند لهذا لازم گشت که قدری در کتب او ملاحظه رود و جواب سائلين بعد از معرفت و بصيرت داده شود. باری، کتب عربيّه او بدست نيفتاد تا اينکه شخصی روزی ذکر نمود کتابی از ايشان که مسمّی به "ارشاد العوام" است در اين بلد يافت می شود. اگر چه از اين اسم رائحه کبر و غرور استشمام شد که مردم را عوام و خود را عالم فرض نموده و جميع مراتب او فی الحقيقه از همين اسم کتاب معلوم و مبرهن شد که در سبيل نفس و هوی سالکند و در تيه جهل و عمی ساکن، گويا حديث مشهور را فراموش نموده‌اند که می فرمايد: "اَلعِلمُ تَمامُ المَعلومِ وَالقُدرَةُ وَالعِزَّةُ تَمامُ الخَلقِ." با وجود اين کتاب را طلب نموده، چند روز معدود نزد بنده بود و گويا دو مرتبه در او ملاحظه شد. از قضا مرتبه ثانی جائی بدست آمد که حکايت معراج سيّد لولاک بود. ملاحظه شد که قريب بيست علم اَو ازيد، شرط معرفت معراج نوشته‏اند و همچو مستفاد شد که اگر نفسی اين علوم را درست ادراک ننموده باشد به معرفت اين امر عالی متعالی فائز نگردد. و از جمله علوم، علم فلسفه و علم کيميا و علم سيميا را مذکور نموده و ادراک اين علوم فانيه مردوده را شرط ادراک علوم باقيه قدسيّه شمرده. (edit)	For instance, a certain man,141 reputed for his learning and attainments, and accounting himself as one of the preeminent leaders of his people, hath in his book denounced and vilified all the exponents of true learning. This is made abundantly clear by his explicit statements as well as by his allusions throughout his book. As We had frequently heard about him, We purposed to read some of his works. Although We never felt disposed to peruse other peoples’ writings, yet as some had questioned Us concerning him, We felt it necessary to refer to his books, in order that We might answer Our questioners with knowledge and understanding. His works, in the Arabic tongue, were, however, not available, until one day a certain man informed Us that one of his compositions, entitled Irshádu’l-‘Avám,142 could be found in this city. From this title We perceived the odor of conceit and vainglory, inasmuch as he hath imagined himself a learned man and regarded the rest of the people ignorant. His worth was in fact made known by the very title he had chosen for his book. It became evident that its author was following the path of self and desire, and was lost in the wilderness of ignorance and folly. Methinks he had forgotten the well-known tradition which sayeth: “Knowledge is all that is knowable; and might and power, all creation.” Notwithstanding, We sent for the book, and kept it with Us a few days. It was probably referred to twice. The second time, We accidentally came upon the story of the “Mi‘ráj”143 of Muḥammad, of whom was spoken: “But for Thee, I would not have created the spheres.” We noticed that he had enumerated some twenty or more sciences, the knowledge of which he considered to be essential for the comprehension of the mystery of the “Mi‘ráj.” We gathered from his statements that unless a man be deeply versed in them all, he can never attain to a proper understanding of this transcendent and exalted theme. Among the specified sciences were the science of metaphysical abstractions, of alchemy, and natural magic. Such vain and discarded learnings, this man hath regarded as the prerequisites of the understanding of the sacred and abiding mysteries of divine Knowledge. (edit)	For instance, I once came across a book by one of the worshippers who is renowned for his knowledge and virtue, considering himself among the learned ones. He rejected and disparaged all enlightened scholars, as evident throughout his book. Since I had heard a lot about him, I decided to peruse his writings. Although I had little inclination to delve into the words of others, I felt obliged to examine his works because many individuals were inquiring about them and sought clarification. Unfortunately, I couldn't find his Arabic works until someone mentioned a book of his, named "Irshad al-Awaam" (Guidance for the Common People), available in this city. The title reeked of arrogance and pride, suggesting that he regarded people as common and himself as learned. This very title of his book was indicative and proved that he was driven by ego and desires, lost in the wilderness of ignorance and blindness, seemingly forgetting the famous Hadith: "Knowledge is the sum of what is known, and power and dignity are the sum of creation." Regardless, I procured the book and kept it for a few days. I glanced through it twice. On the second occasion, I came across the account of the Night Journey (Mi'raj) of the Master of Prophets. He wrote that understanding nearly twenty or more sciences is a prerequisite to comprehend the Mi'raj. It appeared that if one does not correctly understand these sciences, one would fail to comprehend this supreme and exalted event. Among the sciences, he mentioned philosophy, chemistry, and alchemy, considering the understanding of these fleeting and deprecated sciences a precondition for understanding the everlasting, sacred sciences. (edit)
205	سبحان اللّه، با اين ادراک چه اعتراضات و تهمت ها که به هياکل علم نا متناهی الهی وارد آورده. فنعم ما قال: متّهم داری کسانی را که حقّ کرد امين مخزن هفتم طبق و يک نفر از اهل بصيرت و دانش و صاحبان علوم و عقول ملتفت اين مزخرفات نشده. با اينکه بر هر صاحب بصيرتی واضح و هويدا است که اين گونه علم ها لم يزل مردود حقّ بوده و هست. و چگونه علومی که مردود است نزد علمای حقيقی، ادراک آن شرط ادراک معارج معراج می شود با اينکه صاحب معراج حرفی از اين علوم محدوده محجوبه حمل نفرموده و قلب منير آن سيّد لولاک از جميع اين اشارات مقدّس و منّزه بوده ؟ چه خوب می گويد: جمله ادراکات بر خرهای لنگ حقّ سوار باد پرّان چون خدنگ واللّه هر کس بخواهد سرّ معراج را ادراک نمايد و يا قطره ای از عرفان اين بحر بنوشد اگر هم اين علوم نزد او باشد يعنی مرآت قلب او از نقوش اين علوم غبار گرفته باشد البتّه بايد پاک و منزّه نمايد تا سرّ اين امر در مرآت قلب او تجلّی نمايد. (edit)	Gracious God! Such is the measure of his understanding. And yet, behold what cavils and calumnies he hath heaped upon those Embodiments of God’s infinite knowledge! How well and true is the saying: “Flingest thou thy calumnies unto the face of Them Whom the one true God hath made the Trustees of the treasures of His seventh sphere?” Not one understanding heart or mind, not one among the wise and learned, hath taken notice of these preposterous statements. And yet, how clear and evident it is to every discerning heart that this so-called learning is and hath ever been rejected by Him Who is the one true God. How can the knowledge of these sciences, which are so contemptible in the eyes of the truly learned, be regarded as essential to the apprehension of the mysteries of the “Mi‘ráj,” whilst the Lord of the “Mi‘ráj” Himself was never burdened with a single letter of these limited and obscure learnings, and never defiled His radiant heart with any of these fanciful illusions? How truly hath he said: “All human attainment moveth upon a lame ass, whilst Truth, riding upon the wind, darteth across space.” By the righteousness of God! Whoso desireth to fathom the mystery of this “Mi‘ráj,” and craveth a drop from this ocean, if the mirror of his heart be already obscured by the dust of these learnings, he must needs cleanse and purify it ere the light of this mystery can be reflected therein. (edit)	SubhanAllah (Glory be to God), with such understanding, what objections and accusations have been made against the infinite divine edifices of knowledge. As it has been well said: You dare accuse those whom truth has made, The trusted keepers of Heaven's seventh grade. And no one of true insight, knowledge, or owners of sciences and intellects have paid attention to these absurdities. Although it is clear and obvious to any person of insight that such kinds of knowledge have always been rejected by the truth. How could the understanding of those sciences, which are rejected by true scholars, be a prerequisite for understanding the ascensions of the mi'raj, when the owner of the mi'raj himself did not carry any word from these limited and veiled sciences, and the illuminated heart of that Lord of all beings was pure and sanctified from all these implications? As it is well said: All perceptions on lame donkeys ride, Truth mounts the wind, a swift arrow's glide. By God, anyone who wants to understand the secret of the mi'raj, or sip a drop from the ocean of gnosis, even if these sciences are with him - that is, if the mirror of his heart is dusted with the patterns of these sciences - he must definitely cleanse and sanctify it so that the secret of this matter may manifest in the mirror of his heart. (edit)
206	و اليوم متغمّسان بحر علوم صمدانی و ساکنان فُلک حکمت ربّانی مردم را از تحصيل اين علوم نهی می فرمايند و صدور منيرشان بحمداللّه منزّه از اين اشارات است و مقدّس از اين حجبات. حجاب اکبر را که می فرمايد : "العلم حجاب الأكبر" به نار محبّت يار سوختيم و خيمه ديگر برافراختيم و به اين افتخار می نمائيم که الحمدللّه سبحات جلال را به نار جمال محبوب سوختيم و جز مقصود در قلب و دل جا نداديم نه به علمی جز علم به او متمسّکيم و نه به معلومی جز تجلّی انوار او متشبّث. (edit)	In this day, they that are submerged beneath the ocean of ancient Knowledge, and dwell within the ark of divine wisdom, forbid the people such idle pursuits. Their shining breasts are, praise be to God, sanctified from every trace of such learning, and are exalted above such grievous veils. We have consumed this densest of all veils with the fire of the love of the Beloved—the veil referred to in the saying: “The most grievous of all veils is the veil of knowledge.” Upon its ashes, We have reared the tabernacle of divine knowledge. We have, praise be to God, burned the “veils of glory” with the fire of the beauty of the Best-Beloved. We have driven from the human heart all else but Him Who is the Desire of the world, and glory therein. We cleave to no knowledge but His Knowledge, and set our hearts on naught save the effulgent glories of His light. (edit)	And today, those who are immersed in the ocean of Divine knowledge, and the dwellers in the sphere of Divine wisdom, forbid people from acquiring these sciences. Their illuminated hearts, praise be to God, are sanctified from these implications and consecrated from these veils. We have burned the greatest veil, of which it is said, "Knowledge is the greatest veil," with the fire of the Beloved's love. We have set up another tent and take pride in the fact that, Praise be to God, we have consumed the glories of splendor in the fire of the Beloved's beauty. We have left no room in our hearts and souls for anything other than the Beloved. We cling to no knowledge other than the knowledge of Him, and we adhere to no known other than the manifestation of His lights. (edit)
207	باری، بسيار متعجّب شدم، از اين بيانات نديدم مگر اينکه می خواهد بر مردم برساند که جميع اين علوم نزد ايشان است با وجود اينکه قسم به خدا نسيمی از رياض علم الهی نشنيده و بر حرفی از اسرار حکمت ربّانی اطّلاع نيافته. بلکه اگر معنی علم گفته شود البتّه مضطرب شود و جبل وجود او مندکّ گردد. با وجود اين اقوال سخيفه بی معنی چه دعوی های زياده از حدّ نموده. (edit)	We were surprised exceedingly when We observed that his one purpose was to make the people realize that all these learnings were possessed by him. And yet, I swear by God that not one breath, blowing from the meads of divine knowledge, hath ever been wafted upon his soul, nor hath he ever unraveled a single mystery of ancient wisdom. Nay, were the meaning of Knowledge ever to be expounded unto him, dismay would fill his heart, and his whole being would shake to its foundation. Notwithstanding his base and senseless statements, behold to what heights of extravagance his claims have reached! (edit)	Indeed, I was extremely surprised. From these statements, it appears that he wants to convey to the people that all these sciences are within his grasp, while by God, he has not heard a breeze from the gardens of Divine knowledge, nor has he been informed about any of the secrets of Divine wisdom. Rather, if the meaning of knowledge is mentioned, he would certainly be disturbed, and the mountain of his existence would crumble. Yet, despite these frivolous and meaningless statements, he has made excessive claims. (edit)
208	سبحان اللّه، چقدر متعجّبم از مردمی که به او گرويده‏اند و تابع چنين شخصی گشته‏اند. به تراب قناعت نموده و اقبال جسته‏اند و از ربّ الارباب معرض گشته‏اند و از نغمه بلبل و جمال گل به نعيب زاغ و جمال کلاغ قناعت نموده‏اند. و ديگر چه چيزها ملاحظه شد از کلمات مجعوله اين کتاب. فی الحقيقه حيف است که قلم به تحرير ذکر آن مطالب مشغول شود و يا اوقات مصروف به آن گردد و ليکن اگر محکی يافت می شد حقّ از باطل و نور از ظلمت و شمس از ظلّ معلوم می آمد. (edit)	Gracious God! How great is Our amazement at the way the people have gathered around him, and have borne allegiance to his person! Content with transient dust, these people have turned their face unto it, and cast behind their backs Him Who is the Lord of Lords. Satisfied with the croaking of the crow and enamored with the visage of the raven, they have renounced the melody of the nightingale and the charm of the rose. What unspeakable fallacies the perusal of this pretentious book hath revealed! They are too unworthy for any pen to describe, and too base for one moment’s attention. Should a touchstone be found, however, it would instantly distinguish truth from falsehood, light from darkness, and sun from shadow. (edit)	SubhanAllah, I am astonished at the people who have relied on him and have become followers of such a person. They have been content with dust and sought fortune. They have turned away from the Lord of Lords, and they have been content with the flaw of a crow and the beauty of a crow instead of the song of a nightingale and the beauty of a flower. And other things were observed from the imaginary words of this book. In truth, it's a pity that the pen is occupied with writing about these matters, or that time is spent on them. However, if a criterion were found, truth would be distinguished from falsehood, light from darkness, and the sun from the shadow. (edit)
209	از جمله علومی که اين مرد مدّعی به آن شده صنعت کيمياست. بسيار طالبم که سلطانی و يا نفسی که مقتدر باشد ظهور اين علم را از عالم لفظ به عالم شهود و از قول به فعل از ايشان طلب نمايد و اين بی علم فانی هم که دعوی اين گونه علوم ننموده و بلکه کون اين علوم و فقدان آن را علّت علم و جهل نمی دانم با اين مرد در همين فقره قيام نمائيم تا صدق و کذب معلوم شود. و ليکن چه فائده، از ناس اين زمان جز زخم سنان نديده ام و غير سمّ قاتل چيزی نچشيده ام. هنوز اثر حديد بر گردن باقی است و هنوز علائم جفا از تمام بدن ظاهر. (edit)	Among the sciences which this pretender hath professed is that of alchemy. We cherish the hope that either a king or a man of preeminent power may call upon him to translate this science from the realm of fancy to the domain of fact and from the plane of mere pretension to that of actual achievement. Would that this unlearned and humble Servant, who never laid any pretension to such things, nor even regarded them as the criterion of true knowledge, might undertake the same task, that thereby the truth might be known and distinguished from falsehood. But of what avail! All this generation could offer Us were wounds from its darts, and the only cup it proffered to Our lips was the cup of its venom. On our neck We still bear the scar of chains, and upon Our body are imprinted the evidences of an unyielding cruelty. (edit)	Among the sciences that this man claims to have is the art of alchemy. I am very eager for a ruler, or a person who is capable, to demand the manifestation of this knowledge from him, from the world of words to the world of witnessing, and from saying to doing. I wish this man, who claims such sciences, to contest this with those who don't possess these sciences and do not regard the possession or lack thereof as the cause of knowledge or ignorance, so the truth and falsity become clear. But what is the use? From the people of this time, I have seen nothing but the wounds of teeth and tasted nothing but deadly poison. The mark of iron is still on the neck, and the signs of cruelty are still apparent all over the body. (edit)
210	و در مراتب علم و جهل و عرفان و ايقان او در کتابی که ترک نشد از آن امری ذکر شده، اين است که می فرمايد: "إِنَّ شَجَرَةَ الزَّقُّومِ طَعَامُ الأَثِيمِ." و بعد بيانات ديگر می فرمايد تا اينکه منتهی می شود به اين ذکر: "ذُقْ إنَّکَ اَنتَ العَزِيزُ الکَريم." ملتفت شويد که چه واضح و صريح وصف او در کتاب محکم مذکور شده. و اين شخص هم خود را در کتاب خود از بابت خفض جناح عبد اثيم ذکر نموده: اَثيمٌ فِی الکِتابِ وَعَزيزٌ بَينَ الاَنعامِ وَ کَريمٌ فِی الإسم. (edit)	And as to this man’s attainments, his ignorance, understanding and belief, behold what the Book which embraceth all things hath revealed; “Verily, the tree of Zaqqúm144 shall be the food of the Athím.”145 And then follow certain verses, until He saith: “Taste this, for thou forsooth art the mighty Karím!”146 Consider how clearly and explicitly he hath been described in God’s incorruptible Book! This man, moreover, feigning humility, hath in his own book referred to himself as the “athím servant”: “Athím” in the Book of God, mighty among the common herd, “Karím” in name! (edit)	In the degrees of knowledge and ignorance, gnosis, and certainty, he has mentioned in his book that left no topic unaddressed: "Indeed, the tree of Zaqqum is the food of the sinful." Afterward, he made other statements, ending with the phrase: "Taste, indeed you are the honorable, the generous." Let's pay attention to how clearly and explicitly his description has been mentioned in the robust book. And this person has also referred to himself in his own book as being humble, a sinful servant mentioned in the book, honored among the cattle, and generous in name. (edit)
211	تفکّر در آيه مبارکه نموده تا معنی "وَ لاَ رَطْبٍ وَ لاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُّبِينٍ." درست در لوح قلب ثبت شود. با وجود اين جمعی معتقد او شده و از موسی علم و عدل اعراض نموده به سامريّ جهل تمسّک جسته‏اند و از شمس معانی که در سماء لايزالی الهی مُشرق است معرض گشته‏اند و کَأنْ لم يَکُن انگاشته‏اند. (edit)	Ponder the blessed verse, so that the meaning of the words “There is neither a thing green nor sere but it is noted in the unerring Book”147 may be imprinted upon the tablet of thy heart. Notwithstanding, a multitude bear him allegiance. They have rejected the Moses of knowledge and justice, and clung to the Sámirí148 of ignorance. They have turned away their eyes from the Daystar of truth which shineth in the divine and everlasting heaven, and have utterly ignored its splendor. (edit)	He has reflected on the blessed verse "And there is not a thing but with Us are the stores of it, and We send it not down but in a known measure." until its meaning is firmly inscribed in the tablet of the heart. Despite this, some have come to believe in him, turning away from Moses of knowledge and justice, clinging to the Samaritan of ignorance. They have turned away from the sun of meanings, which is continually shining in the divine eternal sky, as if they had never been inscribed. (edit)
212	باری ای برادر من، لئالی علم ربّانی جز از معدن الهی بدست نيايد و رائحه ريحان معنوی جز از گلزار حقيقی استشمام نشود و گل های علوم احديّه جز از مدينه قلوب صافيه نرويد. "و البَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإذْنِ رَبِّهِ وَ الَّذی خَبُثَ لا يَخرُجُ إلّا نَکِداً." (edit)	O my brother! A divine Mine only can yield the gems of divine knowledge, and the fragrance of the mystic Flower can be inhaled only in the ideal Garden, and the lilies of ancient wisdom can blossom nowhere except in the city of a stainless heart. “In a rich soil, its plants spring forth abundantly by permission of its Lord, and in that soil which is bad, they spring forth but scantily.”149 (edit)	Indeed my brother, the nights of divine knowledge cannot be obtained except from the divine source, and the fragrance of the spiritual basil cannot be inhaled except from the real rose garden. The flowers of the science of Oneness do not bloom except in the city of pure hearts. "And the good land - its vegetation emerges by permission of its Lord; but that which is bad - does not emerge except sparsely." (edit)
213	و چون مفهوم گشت که تغنّيات ورقاء هويّه را احدی ادراک ننمايد الّا اهلش لهذا بر هر نفسی لازم و واجب است که مشکلات مسائل الهيّه و معضلات اشارات مطالع قدسيّه را بر صاحبان افئده منيره و حاملان اسرار احديّه عرضه دارد تا به تأييدات ربّانی و افاضات الهی حلّ مسائل شود نه به تأييدات علوم اکتسابی. "فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ." (edit)	Inasmuch as it hath been clearly shown that only those who are initiated into the divine mysteries can comprehend the melodies uttered by the Bird of Heaven, it is therefore incumbent upon every one to seek enlightenment from the illumined in heart and from the Treasuries of divine mysteries regarding the intricacies of God’s Faith and the abstruse allusions in the utterances of the Daysprings of Holiness. Thus will these mysteries be unraveled, not by the aid of acquired learning, but solely through the assistance of God and the outpourings of His grace. “Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not.”150 (edit)	Indeed, when it became clear that the melodies of divine knowledge can only be comprehended by its people, it is therefore necessary and obligatory for every soul to present the difficulties of divine matters and the complexities of the holy indications to the possessors of enlightened hearts and the bearers of divine secrets. They can solve these matters through divine affirmations and heavenly outpourings, not through the affirmations of acquired sciences. "So ask the people of the message if you do not know." (edit)
214	و ليکن ای برادر من، شخص مجاهد که اراده نمود قدم طلب و سلوک در سبيل معرفت سلطان قِدَم گذارد بايد در بدايت امر قلب را که محلّ ظهور و بروز تجلّی اسرار غيبی الهی است از جميع غبارات تيره علوم اکتسابی و اشارات مظاهر شيطانی پاک و منزّه فرمايد و صدر را که سرير ورود و جلوس محبّت محبوب ازلی است لطيف و نظيف نمايد. و همچنين دل را از علاقه آب و گل يعنی از جميع نقوش شبحيّه و صور ظلّيّه مقدّس گرداند به قسمی که آثار حبّ و بغض در قلب نماند که مبادا آن حبّ او را به جهتی بی دليل ميل دهد و يا بغض او را از جهتی منع نمايد. چنانچه اليوم اکثری به اين دو وجه، از وجه باقی و حضرت معانی باز مانده‏اند و بی شبان در صحراهای ضلالت و نسيان می چرند. و بايد در کلّ حين توکّل به حقّ نمايد و از خلق اعراض کند و از عالم تراب منقطع شود و بگسلد و به ربّ الارباب در بندد. و نفس خود را بر احدی ترجيح ندهد و افتخار و استکبار را از لوح قلب بشويد و به صبر و اصطبار دل بندد و صمت را شعار خود نمايد و از تکلّم بی فائده احتراز کند. چه زبان ناری است افسرده و کثرت بيان سميّ است هلاک کننده. نار ظاهری اجساد را محترق نمايد و نار لسان ارواح و افئده را بگدازد. اثر آن نار به ساعتی فانی شود و اثر اين نار به قرنی باقی ماند. (edit)	But, O my brother, when a true seeker determineth to take the step of search in the path leading to the knowledge of the Ancient of Days, he must, before all else, cleanse and purify his heart, which is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired knowledge, and the allusions of the embodiments of satanic fancy. He must purge his breast, which is the sanctuary of the abiding love of the Beloved, of every defilement, and sanctify his soul from all that pertaineth to water and clay, from all shadowy and ephemeral attachments. He must so cleanse his heart that no remnant of either love or hate may linger therein, lest that love blindly incline him to error, or that hate repel him away from the truth. Even as thou dost witness in this day how most of the people, because of such love and hate, are bereft of the immortal Face, have strayed far from the Embodiments of the divine mysteries, and, shepherdless, are roaming through the wilderness of oblivion and error. That seeker must at all times put his trust in God, must renounce the peoples of the earth, detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords. He must never seek to exalt himself above anyone, must wash away from the tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation, observe silence, and refrain from idle talk. For the tongue is a smoldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century. (edit)	Indeed, my brother, the striving individual who decides to embark on the path of seeking and journeying in the way of knowledge of the Eternal Sovereign, must initially purify the heart, which is the place of the appearance and manifestation of the divine hidden secrets, from all the dark dust of acquired sciences and satanic indications. They must cleanse the chest, which is the seat of entrance and the dwelling of the love for the Eternal Beloved, making it subtle and clean. Likewise, they must sanctify the heart from the love of water and clay, meaning from all ghostly shapes and shadowy forms, to such an extent that the effects of love and hatred do not remain in the heart, lest that love unduly draws them towards one direction, or hatred unjustly prevents them from another. Today, most people, due to these two aspects, are held back from the eternal face and the presence of meanings and are grazing without a shepherd in the deserts of misguidance and forgetfulness. They must, at all times, place their trust in the truth, turn away from creation, detach from the worldly realm, break off, and bind themselves to the Lord of Lords. They should not prefer themselves over the oneness of God, and they should wash away pride and arrogance from the tablet of their heart, bind their heart with patience and perseverance, make silence their emblem, and avoid pointless speech. Indeed, the tongue is a fire kindled, and excessive speech is a deadly poison. The outward fire burns the bodies, while the fire of the tongue melts the spirits and hearts. The effect of that fire fades within hours, while the effect of this fire lasts for centuries. (edit)
215	و غيبت را ضلالت شمرد و به آن عرصه هرگز قدم نگذارد، زيرا غيبت سراج منير قلب را خاموش نمايد و حيات دل را بميراند. به قليل قانع باشد و از طلب کثير فارغ. مصاحبت منقطعين را غنيمت شمارد و عزلت از متمسّکين و متکبّرين را نعمت شمرد. در اسحار به اذکار مشغول شود و به تمام همّت و اقتدار در طلب آن نگار کوشد. غفلت را به نار حبّ و ذکر بسوزاند و از ما سوی اللّه چون برق در گذرد. و بر بی نصيبان نصيب بخشد و از محرومان عطا و احسان دريغ ندارد. رعايت حيوان را منظور نمايد تا چه رسد به انسان و اهل بيان. و از جانان جان دريغ ندارد و از شماتت خلق از حقّ احتراز نجويد. و آنچه برای خود نمی پسندد برای غير نپسندد و نگويد آنچه را وفا نکند. و از خاطيان در کمال استيلاء در گذرد و طلب مغفرت نمايد. و بر عاصيان قلم عفو در کشد و به حقارت ننگرد زيرا حسن خاتمه مجهول است. ای بسا عاصی که در حين موت به جوهر ايمان موفّق شود و خمر بقا چشد و به ملأ اعلی شتابد و بسا مطيع و مؤمن که در وقت ارتقای روح تقليب شود و به اسفل درکات نيران مقرّ يابد. باری، مقصود از جميع اين بيانات متقنه و اشارات محکمه آن است که سالک و طالب بايد جز خدا را فنا داند و غير معبود را معدوم شمرد. (edit)	That seeker should also regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the soul. He should be content with little, and be freed from all inordinate desire. He should treasure the companionship of those that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God, and with all his soul persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him. He should succor the dispossessed, and never withhold his favor from the destitute. He should show kindness to animals, how much more unto his fellowman, to him who is endowed with the power of utterance. He should not hesitate to offer up his life for his Beloved, nor allow the censure of the people to turn him away from the Truth. He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfill. With all his heart should the seeker avoid fellowship with evildoers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner, at the hour of death, attained to the essence of faith, and, quaffing the immortal draft, hath taken his flight unto the celestial Concourse. And how often hath a devout believer, at the hour of his soul’s ascension, been so changed as to fall into the nethermost fire. Our purpose in revealing these convincing and weighty utterances is to impress upon the seeker that he should regard all else beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter nothingness. (edit)	And they must consider backbiting as misguidance and never step into that arena, for backbiting extinguishes the luminous lamp of the heart and kills the life of the heart. They should be content with a little and refrain from seeking more. They should count the company of the detached as gain and consider isolation from the clingy and arrogant a blessing. They should engage in remembrance during the predawn hours, and strive with all their effort and capability in seeking their Beloved. They should burn neglect in the fire of love and remembrance and pass beyond everything other than God like a lightning bolt. They should distribute portions to the portionless and not withhold gifts and benevolence from the deprived. They should aim to take care of animals, let alone human beings and the people of speech. They should not withhold the life of the soul from the Beloved and not seek protection from the Creator's scorn because of people's mockery. They should not like for others what they do not like for themselves and not promise what they cannot fulfill. They should forgive transgressors at the height of their power and seek forgiveness. They should draw the pen of pardon on sinners and not look down upon them, for the goodness of the end is unknown. Many a sinner attains the essence of faith at the moment of death, drinks the wine of immortality, and hastens to the highest assembly. Many an obedient and faithful person experiences a reversal at the time of the soul's ascension and finds a home in the lowest layers of hellfire. Indeed, the purpose of all these refined expressions and firm indications is that the seeker and traveler must consider everything other than God as perishable and count everything other than the object of worship as non-existent. (edit)
216	و اين شرايط از صفات عالين و سجيّه روحانيّين است که در شرايط مجاهدين و مشی سالکين در مناهج علم اليقين ذکر يافت. و بعد از تحقّق اين مقامات برای سالک فارغ و طالب صادق، لفظ مجاهد درباره او صادق می آيد. و چون به عمل "و الّذين جَاهَدُوا فيِنا" مؤيّد شد البتّه به بشارت " "لَنَهْدِيَنَّهُمْ سُبُلَنَا" مستبشر خواهد شد. (edit)	These are among the attributes of the exalted, and constitute the hallmark of the spiritually minded. They have already been mentioned in connection with the requirements of the wayfarers that tread the Path of Positive Knowledge. When the detached wayfarer and sincere seeker hath fulfilled these essential conditions, then and only then can he be called a true seeker. Whensoever he hath fulfilled the conditions implied in the verse: “Whoso maketh efforts for Us,”151 he shall enjoy the blessing conferred by the words: “In Our ways shall We assuredly guide him.”152 (edit)	And these conditions are the qualities of the elevated and noble spiritual individuals who have been mentioned in the conditions of the strugglers and the path of the travelers in the paths of certain knowledge. After the realization of these stages for the freed seeker and the sincere seeker, the term 'struggler' truly applies to him. And when he is supported by the action of "And those who strive for Us," he will indeed be given the glad tidings of "We will surely guide them to Our paths." (edit)
217	و چون سراج طلب و مجاهده و ذوق و شوق و عشق و وله و جذب و حبّ در قلب روشن شد و نسيم محبّت از شطر احديّه وزيد ظلمت ضلالت شکّ و ريب زائل شود و انوار علم و يقين همه ارکان وجود را احاطه نمايد. در آن حين بشير معنوی به بشارت روحانی از مدينه الهی چون صبح صادق طالع شود و قلب و نفس و روح را به صور معرفت از نوم غفلت بيدار نمايد. و عنايات و تأييدات روح القدس صمدانی حيات تازه جديد مبذول دارد به قسمی که خود را صاحب چشم جديد و گوش بديع و قلب و فؤاد تازه می بيند و رجوع به آيات واضحه آفاقيه و خفيّات مستوره انفسيّه می نمايد و به عين اللّه بديعه در هر ذرّه بابی مفتوح مشاهده نمايد برای وصول به مراتب عين اليقين و حقّ اليقين و نور اليقين، و در جميع اشياء اسرار تجلّی وحدانيّه و آثار ظهور صمدانيّه ملاحظه کند. (edit)	Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker’s heart, and the breeze of His loving-kindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being. At that hour will the mystic Herald, bearing the joyful tidings of the Spirit, shine forth from the City of God resplendent as the morn, and, through the trumpet-blast of knowledge, will awaken the heart, the soul, and the spirit from the slumber of negligence. Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind. He will contemplate the manifest signs of the universe, and will penetrate the hidden mysteries of the soul. Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the mysteries of divine Revelation and the evidences of an everlasting manifestation. (edit)	And when the lamp of seeking, striving, taste, longing, love, passion, attraction, and love illuminates in the heart and the breeze of love blows from the realm of unity, the darkness of doubt and suspicion will vanish, and the lights of knowledge and certainty will encompass all aspects of existence. At that time, the spiritual herald will rise like the true dawn with spiritual glad tidings from the divine city, awakening the heart, soul, and spirit from the sleep of heedlessness with the forms of gnosis. The divine support and blessings of the Holy Spirit will bestow new, fresh life to such an extent that one sees oneself as the owner of new eyes, wondrous ears, and a fresh heart and soul. One returns to the clear cosmic verses and the hidden secrets within the soul and observes an open gateway in every atom to the divine reality, for the attainment of the levels of certainty by direct vision, truth of certainty, and the light of certainty. And in all things, one observes the secrets of divine unity manifesting and the effects of the eternal divine reality appearing. (edit)
218	قسم به خدا که اگر سالک سبيل هدی و طالب معارج تقی به اين مقام بلند اعلی واصل گردد رائحه حقّ را از فرسنگ های بعيده استنشاق نمايد و صبح نورانی هدايت را از مشرق کلّ شیء ادراک کند و هر ذرهّ و هر شیء او را دلالت بر محبوب و مطلوب نمايد و چنان مميّز شود که حقّ را از باطل، چون شمس از ظلّ، فرق گذارد. مثلاً اگر نسيم حقّ از مشرق ابداع وزد و او در مغرب اختراع باشد البتّه استشمام کند. و همچنين جميع آثار حقّ را از کلمات بديعه و اعمال منيعه و افعال لميعه، از افعال و اعمال و آثار ما سوی امتياز دهد چنانچه اهل لؤلؤ، لؤلؤ را از حجر و انسان، ربيع را از خريف و حرارت را از برودت. و دماغ جان چون از زکام کون و امکان پاک شد البتّه رائحه جانان را از منازل بعيده بيابد و از اثر آن رائحه به مصر ايقان حضرت منّان وارد شود و بدايع حکمت حضرت سبحانی را در آن شهر روحانی مشاهده کند و جميع علوم مکنونه را از اطوار ورقه شجره آن مدينه استماع نمايد و از تراب آن مدينه تسبيح و تقديس ربّ الارباب به گوش ظاهر و باطن شنود و اسرار رجوع و اياب را به چشم سرّ ملاحظه فرمايد. چه ذکر نمايم از آثار و علامات و ظهورات و تجلّيات که به امر سلطان اسماء و صفات در آن مدينه مقدّر شده. بی آب رفع عطش نمايد و بی نار حرارت محبّة اللّه بيفزايد. در هر گياهی حکمت بالغه معنوی مستور است و بر شاخسار هر گل هزار بلبل ناطقه در جذب و شور. از لاله های بديعش سرّ نار موسوی ظاهر و از نفحات قدسيّه اش نفخه روح القدس عيسوی باهر. بی ذهب غنا بخشد و بی فنا بقا عطا فرمايد. در هر ورقش نعيمی مکنون و در هر غرفه اش صد هزار حکمت مخزون. (edit)	I swear by God! Were he that treadeth the path of guidance and seeketh to scale the heights of righteousness to attain unto this glorious and supreme station, he would inhale at a distance of a thousand leagues the fragrance of God, and would perceive the resplendent morn of a divine Guidance rising above the dayspring of all things. Each and every thing, however small, would be to him a revelation leading him to his Beloved, the Object of his quest. So great shall be the discernment of this seeker that he will discriminate between truth and falsehood even as he doth distinguish the sun from shadow. If in the uttermost corners of the East the sweet savors of God be wafted, he will assuredly recognize and inhale their fragrance, even though he be dwelling in the uttermost ends of the West. He will likewise clearly distinguish all the signs of God—His wondrous utterances, His great works, and mighty deeds—from the doings, words and ways of men, even as the jeweler who knoweth the gem from the stone, or the man who distinguisheth the spring from autumn and heat from cold. When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude. Therein he will discern the wonders of His ancient wisdom, and will perceive all the hidden teachings from the rustling leaves of the Tree—which flourisheth in that City. With both his inner and his outer ear he will hear from its dust the hymns of glory and praise ascending unto the Lord of Lords, and with his inner eye will he discover the mysteries of “return” and “revival.” How unspeakably glorious are the signs, the tokens, the revelations, and splendors which He Who is the King of names and attributes hath destined for that City! The attainment of this City quencheth thirst without water, and kindleth the love of God without fire. Within every blade of grass are enshrined the mysteries of an inscrutable wisdom, and upon every rosebush a myriad nightingales pour out, in blissful rapture, their melody. Its wondrous tulips unfold the mystery of the undying Fire in the Burning Bush, and its sweet savors of holiness breathe the perfume of the Messianic Spirit. It bestoweth wealth without gold, and conferreth immortality without death. In every leaf ineffable delights are treasured, and within every chamber unnumbered mysteries lie hidden. (edit)	I swear by God, if the seeker of the path of guidance and the one pursuing the lofty ascents of piety reaches this high station, they will inhale the fragrance of Truth from distant miles, perceive the luminous dawn of guidance from the Orient of everything, and every atom and thing will indicate their beloved and desired one to them. They will become so discerning that they distinguish truth from falsehood as clearly as the sun from shadow. For instance, if the breeze of Truth blows from the East of creation and they are in the West of invention, they will certainly sense it. In the same way, they will discern all signs of Truth from the splendid words, firm deeds, and slick actions, distinguishing them from the actions and deeds of all that is other, just as a pearl expert differentiates a pearl from a stone, a human discerns spring from autumn, and warmth from cold. When the sense of the soul is cleansed from the cold of the world and possibility, it will certainly detect the fragrance of the beloved from distant abodes and, following the trace of that scent, enter the city of certainty of the munificent presence and observe the wonders of wisdom of the sublime presence in that spiritual city. They will hear all the hidden sciences from the changes in the leaves of the tree of that city, listen to the glorification and sanctification of the Lord of the lords with the outer and inner ear from the soil of that city, and observe the secrets of return and departure with the eye of the secret. What can we say about the effects, signs, manifestations, and illuminations that are destined by the order of the sultan of names and attributes in that city? They quench their thirst without water, and the warmth of love for God increases without fire. In each plant, a mature spiritual wisdom is hidden, and on the cheek of each flower, thousands of speaking nightingales are in attraction and excitement. From its unique tulips, the secret of the Mosaic fire becomes apparent, and from its holy breezes, the breath of the Holy Spirit of Jesus is shining. It bestows wealth without gold and grants immortality without annihilation. In each leaf, there is hidden bliss, and in each chamber, a hundred thousand stored wisdoms. (edit)
219	و مجاهدين فی اللّه بعد از انقطاع از ما سوی چنان به آن مدينه انس گيرند که آنی از آن منفکّ نشوند. دلائل قطعيّه را از سنبل آن محفل شنوند و براهين واضحه را از جمال گل و نوای بلبل اخذ نمايند. و اين مدينه در رأس هزار سنه اَو اَزيد اَو اقلّ تجديد شود و تزيين يابد. (edit)	They that valiantly labor in quest of God will, when once they have renounced all else but Him, be so attached and wedded to that City that a moment’s separation from it would to them be unthinkable. They will hearken unto infallible proofs from the Hyacinth of that assembly, and receive the surest testimonies from the beauty of its Rose and the melody of its Nightingale. Once in about a thousand years shall this City be renewed and readorned. (edit)	And the ones who struggle in the way of God, after disconnecting from everything other than Him, become so attuned to that city that they never detach from it. They hear definitive proofs from the spikes of that gathering, and they derive clear arguments from the beauty of the flowers and the song of the nightingales. And this city is renewed and beautified at the head of a thousand years, or more, or less. (edit)
220	پس ای حبيب من، بايد جهدی نمود تا به آن مدينه واصل شويم و به عنايت الهيّه و تفقّدات ربّانيّه کشف سُبُحات جلال نمائيم تا به استقامت تمام جان پژمرده را در ره محبوب تازه نثار نمائيم و صد هزار عجز و نياز آريم تا به آن فوز فائز شويم. و آن مدينه کتب الهيّه است در هر عهدی. مثلاً در عهد موسی تورات بود و در زمن عيسی انجيل و در عهد محمّد رسول اللّه فرقان و در اين عصر بيان و در عهد مَن يَبْعَثُهُ اللّه کتاب او که رجوع کلّ کتب به آن است و مهيمن است بر جميع کتب. و در اين مدائن، ارزاق مقدّر است و نعم باقيه مقرّر. غذای روحانی بخشد و نعمت قدمانی چشاند. بر اهل تجريد نعمت توحيد عطا فرمايد، بی نصيبان را نصيب کرم نمايد و آوارگان صحرای جهل را کأس علم عنايت کند. و هدايت و عنايت و علم و معرفت و ايمان و ايقان کلّ من فی السّموات و الارض در اين مدائن مکنون و مخزون گشته. (edit)	Wherefore, O my friend, it behooveth us to exert the highest endeavor to attain unto that City, and, by the grace of God and His loving-kindness, rend asunder the “veils of glory”; so that, with inflexible steadfastness, we may sacrifice our drooping souls in the path of the New Beloved. We should with tearful eyes, fervently and repeatedly, implore Him to grant us the favor of that grace. That City is none other than the Word of God revealed in every age and dispensation. In the days of Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of Muḥammad the Messenger of God the Qur’án; in this day the Bayán; and in the dispensation of Him Whom God will make manifest His own Book—the Book unto which all the Books of former Dispensations must needs be referred, the Book which standeth amongst them all transcendent and supreme. In these Cities spiritual sustenance is bountifully provided, and incorruptible delights have been ordained. The food they bestow is the bread of heaven, and the Spirit they impart is God’s imperishable blessing. Upon detached souls they bestow the gift of Unity, enrich the destitute, and offer the cup of knowledge unto them who wander in the wilderness of ignorance. All the guidance, the blessings, the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities. (edit)	So, my beloved, we must strive to reach that city and reveal the glorifications of majesty through divine blessings and Lordly inspections so that we fully devote our languished souls in the path of the beloved. We must express a hundred thousand helplessness and needs in order to achieve that success. And that city is the divine books in every era. For example, during the time of Moses, it was the Torah; during the time of Jesus, it was the Gospel; during the time of Prophet Muhammad, it was the Quran; in this age, it is the Bayan; and in the era of the one whom God will send, it is His book, which is the return of all books and is the guardian over all books. In these cities, provisions are determined, and the enduring blessings are ordained. They provide spiritual sustenance and let you taste the ancient blessings. They grant the blessing of monotheism to those who are detached, bestow the share of generosity to those without a portion, and offer the cup of knowledge to those who are wandering in the desert of ignorance. Guidance, favor, knowledge, understanding, faith, and certainty for all that is in the heavens and the earth are hidden and stored in these cities. (edit)

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