Kitab-i-Iqan/Page14

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261	آيا صاحب اين بيان را می توان نسبت داد که در غير صراط الهی مشی می نمايد و يا به غير رضای او امری طلب نموده ؟ در همين آيه نسيم انقطاعی مکنون شده که اگر بوزد جميع هياکل وجود جان را انفاق نمايند و از روان در گذرند. حال ملاحظه نمائيد که چقدر ناس نسناس‏اند و به غايت حق ّ ناسپاس که چشم از جميع اينها پوشيده‏اند و به عقب مرداری چند که از بطنشان افغان مال مسلمانان می آيد می دوند. و با وجود اين چه نسبت های غير لائقه که به مطالع قدسيّه می دهند. کَذلِکَ نَذْکُرُ لَکَ ما اکْتَسَبَتْ اَيْدِی الّذينَ هُم کَفَروا و اَعْرَضُوا عَن لِقاء اللّه فی يَوم القِيامة وَ عَذَّبَهُم اللّهُ بِنارِ شِرکِهِم وَ اَعَدَّ لَهُم فِی الآخِرَةِ عَذاباً تَحتَرِقُ بِهِ اَجسادُهُم وَ اَروَاحُهُم ذلِکَ بِاَنَّهُم قالُوا إنَّ اللّهَ لَمْ يَکُنْ قادراً عَلی شَيْءٍ و کانَتْ يَدُهُ عَنِ الفَضلِ مَغلُولَةً. (edit)	Could the Revealer of such utterance be regarded as walking any way but the way of God, and as having yearned for aught else except His good-pleasure? In this very verse there lieth concealed a breath of detachment, which if it were to be breathed full upon the world, all beings would renounce their lives and sacrifice their souls. Reflect upon the villainous behavior of this generation, and witness their astounding ingratitude. Observe how they have closed their eyes to all this glory, and are abjectly pursuing those foul carcasses from whose bellies ascendeth the cry of the swallowed substance of the faithful. And yet, what unseemly calumnies they have hurled against those Daysprings of Holiness? Thus do We recount unto thee that which the hands of the infidels have wrought, they who, in the Day of Resurrection, have turned their face away from the divine Presence, whom God hath tormented with the fire of their own misbelief, and for whom He hath prepared in the world to come a chastisement which shall devour both their bodies and souls. For these have said: “God is powerless, and His hand of mercy is fettered.” (edit)	Could the bearer of such a proclamation ever tread a path other than the divine straight path or seek anything other than His pleasure? Hidden within this verse is a gust of renunciation that, if it were to blow, all the structures of existence would donate their souls and pass away. Now, observe how unappreciative and ungrateful they are, to the point of absolute ingratitude, their eyes blind to all of this as they rush back to the carrion from which the outcry of the stolen wealth of Muslims emerges. And in spite of this, what inappropriate attributions they make to the study of sanctity. Thus, we recount for you what the hands of those who disbelieved and turned away from meeting God on the Day of Resurrection have wrought. God punished them with the fire of their polytheism and prepared for them in the afterlife a punishment by which their bodies and souls will burn. This is because they said that God was not capable of anything and that His hand was tied from bestowing grace. (edit)
262	و استقامت بر امر حجّتی است بزرگ و برهانی است عظيم. چنانچه خاتم انبياء فرمودند: "شيبتني الآيتان" يعنی پير نمود مرا دو آيه که هر دو مشعر بر استقامت بر امر الهی است. چنانچه می فرمايد: "فَاسْتَقِمْ كَمَا أُمِرْتَ." (edit)	Steadfastness in the Faith is a sure testimony and a glorious evidence of the truth. Even as the “Seal of the Prophets” hath said: “Two verses have made Me old.” Both these verses are indicative of constancy in the Cause of God. Even as He saith: “Be thou steadfast as thou hast been bidden.”179 (edit)	And steadfastness in the divine command is a grand proof and a tremendous evidence. Just as the Seal of the Prophets said, "The two verses have aged me," meaning the two verses that both embody steadfastness in God's command, as it says, "So remain on a right course as you have been commanded." (edit)
263	حال ملاحظه فرمائيد که اين سدره رضوان سبحانی در اوّل جوانی چگونه تبليغ امراللّه فرمود و چقدر استقامت از آن جمال احديّت ظاهر شد که جميع من علی الارض بر منعش اقدام نمودند حاصلی نبخشيد. آنچه ايذاء بر آن سدره طوبی وارد می آوردند شوقش بيشتر و نار حبّش مشتعل تر می شد. چنانچه اين فقرات واضح است و احدی انکار ندارد. تا آنکه بالاخره جان را در باخت و به رفيق اعلی شتافت. (edit)	And now consider how this Sadrih of the Riḍván of God hath, in the prime of youth, risen to proclaim the Cause of God. Behold what steadfastness that Beauty of God hath revealed. The whole world rose to hinder Him, yet it utterly failed. The more severe the persecution they inflicted on that Sadrih of Blessedness, the more His fervor increased, and the brighter burned the flame of His love. All this is evident, and none disputeth its truth. Finally, He surrendered His soul, and winged His flight unto the realms above. (edit)	Now observe how this Lote Tree of divine glory began to proclaim the cause of God in early youth and how much steadfastness was manifested from that beauty of oneness that all the people on earth could not deter it. Whatever harm was inflicted on that blessed Lote Tree only increased its longing, and the fire of its love became more intense. This is clearly evident, and no one denies it. Eventually, it sacrificed its life and hastened to the Supreme Companion. (edit)
264	و از جمله دلائل ظهور، غلبه وقدرت و احاطه که بنفسه از آن مُظهر وجود و مَظهر معبود در اکناف واقطار عالم ظاهر شد. چنانچه آن جمال ازلی در شيراز در سنه ستّين ظاهر شدند و کشف غطا فرمودند. مع ذلک به اندک زمانی آثار غلبه و قدرت و سلطنت و اقتدار از آن جوهر الجواهر و بحر البحور در جميع بلاد ظاهر شد. به قسمی که از هر بلدی آثار و اشارات و دلالات و علامات آن شمس لاهوتی هويدا گشت. و چه مقدار قلوب صافيه رقيقه که از آن شمس ازليّه حکايت نمودند و چقدر رشحات علمی از آن بحر علم لدنّی که احاطه نمود جميع ممکنات را، با اينکه در هر بلد و مدينه جميع علما و اعزّه بر منع و ردّ ايشان برخاستند و کمر غلّ وحسد و ظلم بر دفعشان بستند. و چه نفوس قدسيّه را که جواهر عدل بودند به نسبت ظلم کشتند و چه هياکل روح را که صرف علم و عمل از ايشان ظاهر بود به بدترين عذاب هلاک نمودند. مع کلّ ذلک هر يک از آن وجودات تا دم مرگ به ذکر اللّه مشغول بودند و در هوای تسليم و رضا طائر. و به قسمی اين وجودات را تقليب نمودند و تصرّف فرمودند که بجز اراده‌اش مرادی نجستند و بجز امرش امری نگزيدند، رضا به رضايش دادند و دل به خيالش بستند. (edit)	And among the evidences of the truth of His manifestation were the ascendancy, the transcendent power, and supremacy which He, the Revealer of being and Manifestation of the Adored, hath, unaided and alone, revealed throughout the world. No sooner had that eternal Beauty revealed Himself in Shíráz, in the year sixty, and rent asunder the veil of concealment, than the signs of the ascendancy, the might, the sovereignty, and power, emanating from that Essence of Essences and Sea of Seas, were manifest in every land. So much so, that from every city there appeared the signs, the evidences, the tokens, the testimonies of that divine Luminary. How many were those pure and kindly hearts which faithfully reflected the light of that eternal Sun, and how manifold the emanations of knowledge from that Ocean of divine wisdom which encompassed all beings! In every city, all the divines and dignitaries rose to hinder and repress them, and girded up the loins of malice, of envy, and tyranny for their suppression. How great the number of those holy souls, those essences of justice, who, accused of tyranny, were put to death! And how many embodiments of purity, who showed forth naught but true knowledge and stainless deeds, suffered an agonizing death! Notwithstanding all this, each of these holy beings, up to his last moment, breathed the Name of God, and soared in the realm of submission and resignation. Such was the potency and transmuting influence which He exercised over them, that they ceased to cherish any desire but His will, and wedded their soul to His remembrance. (edit)	Among the evidence of the Manifestation, dominance, power, and encompassing reality, that emanated from the Essence of Being and the Manifestation of the Divine, was apparent throughout all regions of the world. Indeed, that Eternal Beauty revealed itself in Shiraz in the year sixty and unveiled itself. Despite this, in a short time, signs of dominance, power, sovereignty, and authority from that Jewel of Jewels and Ocean of Oceans became apparent in all lands. To the extent that from each country, the signs, indications, evidences, and symbols of that divine Sun became clear. How many pure, refined hearts have spoken of that eternal Sun, and how many drops of knowledge have flowed from that ocean of divine knowledge that encompassed all possibilities, even though in every country and city all scholars and nobles rose to prevent and deny them. They tightened the belts of envy, oppression, and injustice to resist them. They killed holy souls, who were gems of justice, out of oppression, and destroyed spiritual structures that purely emanated knowledge and action with the worst of punishments. Despite all this, each of these beings was occupied with the remembrance of God until their last breath, flying in the atmosphere of submission and contentment. They were so transformed and influenced that they sought no desire other than His will, chose no command other than His, surrendered to His pleasure, and attached their hearts to His thought. (edit)
265	حال قدری تفکّر نمائيد، آيا چنين تصرّف و احاطه از احدی در امکان ظاهر شده؟ و جميع اين قلوب منزّهه و نفوس مقدّسه به کمال رضا در موارد قضا شتافتند و در مواقع شکايت، جز شُکر از ايشان ظاهر نه و در مواطن بلا، جز رضا از ايشان مشهود نه. و اين رتبه هم معلوم است که کلّ اهل ارض چه مقدار غلّ و بغض و عداوت به اين اصحاب داشتند. چنانچه اذيّت و ايذای آن طلعات قدسی معنوی را علّت فوز و رستگاری و سبب فلاح و نجاح ابدی می دانستند. آيا هرگز در هيچ تاريخی از عهد آدم تا حال چنين غوغائی در بلاد واقع شد و آيا چنين ضوضائی در ميان عباد ظاهر گشت؟ و با اين همه ايذاء و اذيّت، محلّ لعن جميع ناس شدند و محلّ ملامت جميع عباد. و گويا صبر در عالم کون از اصطبارشان ظاهر شد و وفا در ارکان عالم از فعلشان موجود گشت. (edit)	Reflect: Who in this world is able to manifest such transcendent power, such pervading influence? All these stainless hearts and sanctified souls have, with absolute resignation, responded to the summons of His decree. Instead of complaining, they rendered thanks unto God, and amidst the darkness of their anguish they revealed naught but radiant acquiescence to His will. It is evident how relentless was the hate, and how bitter the malice and enmity entertained by all the peoples of the earth towards these companions. The persecution and pain they inflicted on these holy and spiritual beings were regarded by them as means unto salvation, prosperity, and everlasting success. Hath the world, since the days of Adam, witnessed such tumult, such violent commotion? Notwithstanding all the torture they suffered, and manifold the afflictions they endured, they became the object of universal opprobrium and execration. Methinks patience was revealed only by virtue of their fortitude, and faithfulness itself was begotten only by their deeds. (edit)	Now consider for a moment, has such influence and encompassing reality ever been possible for anyone else? And all these sanctified hearts and holy souls hastened with complete satisfaction in the face of destiny, and nothing but gratitude emanated from them in times of complaint, and nothing but contentment was witnessed from them in times of calamity. It is clear that all the people of the earth had so much hatred, resentment, and enmity towards these companions. As if they considered the suffering and torment of those spiritual holy effulgences as the cause of their salvation and deliverance, and as the means for their eternal success and prosperity. Has there ever been such an uproar in any history from the time of Adam until now, and has such a disturbance ever been caused among the servants? And with all this torment and distress, they became the place of curse for all people and the subject of blame for all servants. It seems as if patience in the world of existence became manifest from their forbearance, and loyalty in the pillars of the world became existent from their action. (edit)
266	باری، در جميع اين وقايع حادثه و حکايات وارده تفکّر فرمائيد تا بر عظمت امر و بزرگی آن مطّلع گرديد تا به عنايت رحمان، روح اطمينان در وجود دميده شود و بر سرير ايقان مستريح و جالس شويد. خدای واحد شاهد است که اگر فی الجمله تفکّر نمائيد علاوه بر همه اين مطالب مقرّره و دلائل مذکوره، همين ردّ و سبّ و لعن اهل ارض بر اين فوارس ميدان تسليم و انقطاع اعظم دليل و اکبر حجّت بر حقّيّت ايشان است. و در هر آن که تفکّر در اعتراضات جميع مردم از علماء و فضلاء و جهّال فرمائی در اين امر محکم تر و راسخ تر و ثابت تر می شوی. زيرا که جميع آنچه واقع شده، از قبل معادن علم لدنّی و مواقع احکام ازلی خبر داده‏اند. (edit)	Do thou ponder these momentous happenings in thy heart, so that thou mayest apprehend the greatness of this Revelation, and perceive its stupendous glory. Then shall the spirit of faith, through the grace of the Merciful, be breathed into thy being, and thou shalt be established and abide upon the seat of certitude. The one God is My witness! Wert thou to ponder a while, thou wilt recognize that, apart from all these established truths and above-mentioned evidences, the repudiation, cursing, and execration, pronounced by the people of the earth, are in themselves the mightiest proof and the surest testimony of the truth of these heroes of the field of resignation and detachment. Whenever thou dost meditate upon the cavils uttered by all the people, be they divines, learned or ignorant, the firmer and the more steadfast wilt thou grow in the Faith. For whatsoever hath come to pass hath been prophesied by them who are the Mines of divine knowledge, and Recipients of God’s eternal law. (edit)	Truly, reflect upon all these incidents and narrated events to understand the magnitude of the matter and the greatness of it, so that with the grace of the Merciful, a spirit of tranquility may be breathed into existence, and you may rest and sit on the bed of certainty. The one God is the witness that if you reflect upon all of these established matters and mentioned proofs in their entirety, the rejection, cursing, and condemnation of the people of the earth on these knights of the field of submission and selflessness is the greatest proof and the strongest evidence of their truthfulness. And the more you think about the objections of all people from scholars, virtuous, and ignorant about this firm matter, the more solid, firm, and established you become. Because all that has happened has been foretold by the sources of divine knowledge and positions of eternal commandments. (edit)
267	اگر چه اين بنده اراده ذکر احاديث قبل را نداشتم و ليکن نظر به محبّت آن جناب چند روايتی که مناسب اين مقام است ذکر می نمايم. با اينکه فی الحقيقه احتياج نيست زيرا که آنچه ذکر شده جميع ارض و من عليها را کافی است. و فی الحقيقه جميع کتب و اسرار آن در اين مختصر ذکر شده به قسمی که اگر کسی قدری تأمّل نمايد جميع اسرار کلمات الهی و امور ظاهره از آن سلطان حقيقی را از آنچه ذکر شده ادراک می نمايد. و ليکن چون همه ناس بر يک شأن و يک مقام نيستند لهذا چند حديثی ذکر می نمايم تا سبب استقامت انفس متزلزله شود و اطمينان عقول مضطربه گردد و همچنين حجّت الهی بر اعالی و ادانی عباد تامّ و کامل گردد. (edit)	Although We did not intend to make mention of the traditions of a bygone age, yet, because of Our love for thee, We will cite a few which are applicable to Our argument. We do not feel their necessity, however, inasmuch as the things We have already mentioned suffice the world and all that is therein. In fact, all the Scriptures and the mysteries thereof are condensed into this brief account. So much so, that were a person to ponder it a while in his heart, he would discover from all that hath been said the mysteries of the Words of God, and would apprehend the meaning of whatever hath been manifested by that ideal King. As the people differ in their understanding and station, We will accordingly make mention of a few traditions, that these may impart constancy to the wavering soul, and tranquillity to the troubled mind. Thereby, will the testimony of God unto the people, both high and low, be complete and perfect. (edit)	Although this servant did not intend to mention the previous narrations, considering your love for them, I will cite a few that are appropriate for this context. However, in truth, there is no need, as what has been mentioned is sufficient for all the earth and its inhabitants. Indeed, all books and secrets have been mentioned in this summary, so that if one contemplates enough, they will grasp all the secrets of the divine words and apparent matters from that true sovereign from what has been mentioned. Yet, as all people are not on the same level and status, I will therefore mention a few narrations so that it can be a means for the reassurance of wavering souls and the tranquility of disturbed minds, and so that the divine proof upon the highest and the lowest of the servants is complete and perfect. (edit)
268	از جمله احاديث اين است که می فرمايد: "إذا ظَهَرَتْ رايَةُ الحَقِّ لَعَنَها اَهلُ الشَّرقِ وَالْغَربِ." حال بايد قدری از صهبای انقطاع نوشيد و بر رفرف امتناع مقرّ گزيد و "تَفَکُّرُ ساعَةٍ خَيرٌ مِنْ عِبادَةِ سَبْعينَ سَنَةً." را منظور داشت که آخر سبب اين امر شنيع چه می شود که جميع مردم با اظهار حبّ و طلب حقّ، بعد از ظهور، اهل حقّ را لعن نمايند، چنانچه مستفاد از حديث می شود. و اين واضح است که سبب، نسخ قواعد و رسوم و عادات و آداب است که همه ناس به آن محدود گشته‏اند. و إلّا اگر جمال رحمان بر همان رسوم و آداب حرکت نمايد و تصديق کند مردم را در آنچه به آن مشغولند، ديگر چرا اين همه اختلاف و فساد در ملک ظاهر می شود. و مصدّق و مثبت اين حديث شريف، قوله تعالی: "يَوْمَ يَدْعُ الدَّاعِ إِلَى شَيْءٍ نُّكُرٍ." (edit)	Among them is the tradition, “And when the Standard of Truth is made manifest, the people of both the East and the West curse it.” The wine of renunciation must needs be quaffed, the lofty heights of detachment must needs be attained, and the meditation referred to in the words “One hour’s reflection is preferable to seventy years of pious worship” must needs be observed, so that the secret of the wretched behavior of the people might be discovered, those people who, despite the love and yearning for truth which they profess, curse the followers of Truth when once He hath been made manifest. To this truth the above-mentioned tradition beareth witness. It is evident that the reason for such behavior is none other than the annulment of those rules, customs, habits, and ceremonials to which they have been subjected. Otherwise, were the Beauty of the Merciful to comply with those same rules and customs which are current amongst the people, and were He to sanction their observances, such conflict and mischief would in no wise be made manifest in the world. This exalted tradition is attested and substantiated by these words which He hath revealed: “The day when the Summoner shall summon to a stern business.”180 (edit)	Nothing entered yet... (edit)
269	باری، چون منادی احديّه از ورای حجبات قدسيّه مردم را به انقطاع تمام می خواند از آنچه که در دست دارند، و اين ندای الهی چون مخالف هوی است لهذا اين همه افتتان و امتحان رو می دهد. و حالِ مردم را ملاحظه نما که هيچ ذکر اين احاديث محکمه را که جميع ظاهر شده نمی نمايند و لکن آن احاديثی که صحّت و سقم آن معلوم نيست تمسّک به آنها جسته‏اند که چرا ظاهر نشد. و حال آنکه آنچه را هم که تعقّل ننموده‏اند ظاهر شد و باهر گشت. و آثار و علامات حقّ به مثل شمس در وسط سماء لائح، مع ذلک عباد در تيه جهل و نادانی سرگردان مانده‏اند. با اينکه چقدر از آيات فرقانيّه و روايات محقّقه که جميع دالّ است بر شرع و حکم جديد و امر بديع، باز منتظرند که طلعت موعود بر شريعت فرقان حکم فرمايد چنانچه يهود و نصاری همين حرف را می گويند. (edit)	The divine call of the celestial Herald from beyond the Veil of Glory, summoning mankind to renounce utterly all the things to which they cleave, is repugnant to their desire; and this is the cause of the bitter trials and violent commotions which have occurred. Consider the way of the people. They ignore these well-founded traditions, all of which have been fulfilled, and cling unto those of doubtful validity, and ask why these have not been fulfilled. And yet, those things which to them were inconceivable have been made manifest. The signs and tokens of the Truth shine even as the midday sun, and yet the people are wandering, aimlessly and perplexedly, in the wilderness of ignorance and folly. Notwithstanding all the verses of the Qur’án, and the recognized traditions, which are all indicative of a new Faith, a new Law, and a new Revelation, this generation still waiteth in expectation of beholding the promised One who should uphold the Law of the Muḥammadan Dispensation. The Jews and the Christians in like manner uphold the same contention. (edit)	Indeed, when the divine herald calls people from beyond the sacred veils to complete detachment from what they possess, and since this divine call contradicts their desires, it gives rise to all these trials and tests. Observe the state of people who do not mention these firm narrations that have all come to pass, but cling to those narrations whose authenticity and invalidity are not known, asking why they have not come to pass. Yet, what they did not comprehend has indeed become manifest and evident. The signs and evidences of truth are as apparent as the sun at noon, yet the servants have remained lost in the wilderness of ignorance and unknowing. Even though many of the Verses of the Qur'an and the authentic narrations all indicate a new law and a novel command, they still await the promised appearance to pronounce judgement according to the Qur'anic law, just as the Jews and Christians make the same claim. (edit)
270	و از جمله کلمات مدلّه بر شرع جديد و امر بديع فقرات دعای ندبه است که می فرمايد: "اَيْنَ المُدَّخَرُ لِتَجديدِ الفَرائِضِ و السُّنَنِ و اَيْنَ المُتخَيَّرُ لإعادَةِ المِلَّةِ وَالشَّريعَةِ." و در زيارت می فرمايد: "اَلسَّلامُ عَلَی الحَقِّ الجَديدِ." "سُئِلَ اَبو عَبدِ اللّهِ عَن سيرَةِ المَهديّ کَيفَ سيرَتُه قال يَصنَعُ ما صَنَعَ رَسُول اللّهِ وَ يَهدِمُ ما کانَ قَبْلَهُ کَما هَدَمَ رَسُولُ اللّهِ اَمْرَ الجاهليَّة." (edit)	Among the utterances that foreshadow a new Law and a new Revelation are the passages in the “Prayer of Nudbih”: “Where is He Who is preserved to renew the ordinances and laws? Where is He Who hath the authority to transform the Faith and the followers thereof?” He hath, likewise, revealed in the Zíyárat:181 “Peace be upon the Truth made new.” Abú-‘Abdi’lláh, questioned concerning the character of the Mihdí, answered saying: “He will perform that which Muḥammad, the Messenger of God, hath performed, and will demolish whatever hath been before Him even as the Messenger of God hath demolished the ways of those that preceded Him.” (edit)	Among the phrases suggesting a new religious law and unique command are excerpts from the Supplication of Nudba, which say: "Where is the one held in reserve for the renewal of obligations and traditions? Where is the chosen one for the revival of the community and the Sharia?" In a visitation, it is said: "Peace be upon the new truth." "Abu Abdullah was asked about the path of the Mahdi. How is his path? He said: 'He will do what the Messenger of Allah did, and he will demolish what was before him, just as the Messenger of Allah demolished the matters of ignorance.'" (edit)
271	حال ملاحظه فرمائيد که با وجود امثال اين روايات چه استدلال ها بر عدم تغيير احکام می نمايند با اينکه مقصود از هر ظهور، ظهور تغيير و تبديل است در ارکان عالم سرّاً و جهراً، ظاهراً و باطناً، چه اگر به هيچ وجه امورات ارض تغيير نيابد ظهور مظاهر کلّيّه لغو خواهد بود و با اينکه در "عوالم" که از کتب مشهوره معتبره است می فرمايد: "يَظْهَرُ مِنْ بَنی هاشِمٍ صَبِيٌّ ذُو کِتابٍ و اَحکامٍ جَديدٍ" إلی ان قال "وَ اَکثَرُ اَعدائِهِ العُلَماءُ." و در مقامی ديگر از صادق بن محمّد ذکر می نمايد که فرمودند: "وَلَقَد يَظهَرُ صبيٌّ مِنْ بَنی هاشِمٍ و يَأمُرُ النّاسَ بِبَيْعَتِهِ و هُوَ ذُو کتابٍ جَديدٍ، يُبايِعُ النّاسَ بکتابٍ جديدٍ، عَلی العَرَبِ شَديدٌ. فَإنْ سَمِعْتُم مِنهُ شَيئاً فَاسْرُعُوا إلَيه." خوب وصيّت ائمّه دين و سُرُج يقين را عمل نمودند. با اينکه می فرمايد: اگر شنيديد که جوانی از بنی هاشم ظاهر شد و می خواند مردم را به کتاب جديد الهی و احکام بديع ربّانی بشتابيد بسوی او، مع ذلک جميع حکم کفر و خروج از ايمان به آن سيّد امکان دادند و نرفتند بسوی آن نور هاشمی و ظهور سبحانی مگر با شمشيرهای کشيده و قلب های پر کينه. و ديگر ملاحظه عداوت علما نمائيد که به چه صريحی در کتب مذکور است. با وجود همه اين احاديث ظاهره مدلّه و اشارات واضحه محقّقه، جميع ناس از جوهر صافی معرفت و بيان معرض شده‏اند و به مظاهر ضلالت و طغيان اقبال نموده‏اند و با اين روايات وارده و کلمات نازله می گويند آنچه نفسشان به آن مايل است. و اگر جوهر حقّ بيانی بفرمايد که مخالف نفس و هوای اين گروه واقع شود فی الفور تکفير نمايند و می گويند: اين مخالف قول ائمّه دين و انوار مبين است و در شرع متين چنين امری و حکمی صادر نشده. چنانچه اليوم امثال اين سخن های بی فائده از اين هياکل فانيه ظاهر شده و می شود. (edit)	Behold, how, notwithstanding these and similar traditions, they idly contend that the laws formerly revealed must in no wise be altered. And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestation would be apparent. In the “‘Aválim,” an authoritative and well-known book, it is recorded: “A Youth from Baní-Háshim shall be made manifest, Who will reveal a new Book and promulgate a new law”; then follow these words: “Most of His enemies will be the divines.” In another passage, it is related of Ṣádiq, son of Muḥammad, that he spoke the following: “There shall appear a Youth from Baní-Háshim, Who will bid the people plight fealty unto Him. His Book will be a new Book, unto which He shall summon the people to pledge their faith. Stern is His Revelation unto the Arab. If ye hear about Him, hasten unto Him.” How well have they followed the directions of the Imáms of the Faith and Lamps of certitude! Although it is clearly stated: “Were ye to hear that a Youth from Baní-Háshim hath appeared, summoning the people unto a new and Divine Book, and to new and Divine laws, hasten unto Him,” yet have they all declared that Lord of being an infidel, and pronounced Him a heretic. They hastened not unto that Háshimite Light, that divine Manifestation, except with drawn swords, and hearts filled with malice. Moreover, observe how explicitly the enmity of the divines hath been mentioned in the books. Notwithstanding all these evident and significant traditions, all these unmistakable and undisputed allusions, the people have rejected the immaculate Essence of knowledge and of holy utterance, and have turned unto the exponents of rebellion and error. Despite these recorded traditions and revealed utterances, they speak only that which is prompted by their own selfish desires. And should the Essence of Truth reveal that which is contrary to their inclinations and desires, they will straightway denounce Him as an infidel, and will protest saying: “This is contrary to the sayings of the Imáms of the Faith and of the resplendent lights. No such thing hath been provided by our inviolable Law.” Even so in this day such worthless statements have been and are being made by these poor mortals. (edit)	Observe that despite such narrations, they make arguments against the change in religious rulings, even though the purpose of every appearance (of a divine figure) is to usher in a change and transformation, openly and secretly, outwardly and inwardly, in the foundations of the world. If in no way the earthly matters change, the appearance of universal phenomena would be cancelled. Yet in "Awalim", a book that is considered reliable and popular, it says: "A child from Banu Hashim will emerge with a new book and new rulings," until he says, "And most of his enemies are scholars." In another place, it mentions Sadiq bin Muhammad who said: "Indeed, a child from Banu Hashim will appear and command people to pledge allegiance to him, and he is with a new book. He will have people pledge allegiance to a new book. He is severe upon the Arabs. If you hear anything from him, hasten to him." Well, they followed the advice of the Imams of the religion and the lamps of certainty. Although it says: if you hear that a young man from Banu Hashim has appeared and is calling people to a new divine book and novel divine rulings, hasten towards him. Despite this, they all permitted the judgment of disbelief and leaving the faith to that Master, and they did not go towards that Hashemite light and sublime appearance except with drawn swords and hearts filled with grudges. Also observe the hostility of the scholars which is so explicitly mentioned in the aforementioned book. Despite all these clear narrations and clear, authoritative indications, all people have turned away from the pure essence of knowledge and expression, and have inclined towards the manifestations of misguidance and tyranny. And with these narrated narrations and revealed words, they say what their souls desire. And if the essence of truth states something that contradicts the desires and whims of this group, they immediately declare disbelief, and they say: This contradicts the saying of the Imams of the religion and clear lights and such a matter and ruling have not been issued in the solid religious law. Just as today, such futile words are emanating and appearing from these transient bodies. (edit)
272	حال اين روايت را ملاحظه نمائيد که چگونه از قبل جميع امورات را اخبار فرموده‏اند. در "اربعين" ذکر فرموده: "يَظهَرُ مِن بَنی هاشِمٍ صَبّیٌ ذُو احکامٍ جَديدٍ فَيَدعو النّاسَ وَلَم يُجِبْهُ اَحَدٌ وَاَکثَرُ اعدائِهِ العُلَماءُ فإذا حَکَمَ بِشَیءٍ لَم يُطيعُوه فَيَقُولُونَ هذا خلافُ ما عِندَنا مِن اَئِمَّةِ الدّين" إلی آخر الحديث. چنانچه اليوم جميع همين کلمات را اعاده می نمايند و شاعر بر اين نشده که آن حضرت بر عرش يَفعَلُ ما يَشاء جالسند و بر کرسيّ يَحکُمُ ما يُريد ساکن. (edit)	And now, consider this other tradition, and observe how all these things have been foretold. In “Arba‘ín” it is recorded: “Out of Baní-Háshim there shall come forth a Youth Who shall reveal new laws. He shall summon the people unto Him, but none will heed His call. Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’” In this day, all are repeating these very same words, utterly unaware that He is established upon the throne of “He doeth whatsoever He willeth,” and abideth upon the seat of “He ordaineth whatsoever He pleaseth.” (edit)	Now consider this narration, which has foretold all matters in advance. In "Arbaeen", it is mentioned: "A child from Banu Hashim will appear with new rulings. He will call upon people, and no one will respond to him. Most of his enemies are the scholars. When he makes a ruling about something, they will not obey him. They will say, 'This contradicts what we have from the Imams of the religion'," and so on with the rest of the narration. Just as today, they are all repeating these same words, and it doesn't matter to them that the presence is seated on the throne, doing what he pleases, and is situated on the seat, ruling what he desires. (edit)
273	و هيچ ادراکی سبقت نيابد بر کيفيّت ظهور او و هيچ عرفانی احاطه ننمايد بر کمّيّت امر او. و جميع قول ها به تصديق او منوط است و تمام امور به امر او محتاج. و ما سوای او به امر او مخلوق اند و به حکم او موجود. و اوست مُظهر اسرار الهی و مبيّن حکمت های غيب صمدانی. چنانچه در "بحار الانوار" و "العوالم" و در "ينبوع" از صادق بن محمّد وارد شده که فرمود: "العِلْمُ سَبْعَةٌ وَ عِشرُونَ حَرفاً. فَجَميعُ ما جاءَت بِهِ الرُّسُلُ حَرفانِ و لَم يَعرِفِ النّاسُ حَتَّی اليَومَ غَيرَ الْحَرفَينِ. فإذا قامَ قائمُنا اَخْرَجَ الخَمسَةَ وَ العِشْرينَ حَرفاً." حال ملاحظه فرمائيد که علم را بيست و هفت حرف معيّن فرموده و جميع انبياء از آدم الی خاتم دو حرف آن را بيان فرموده‏اند و بر اين دو حرف مبعوث شده‏اند و می فرمايد: قائم ظاهر می فرمايد جميع اين بيست و پنج حرف را. از اين بيان قدر و رتبه آن حضرت را ملاحظه فرما که قدرش اعظم از کلّ انبياء و امرش اعلی و ارفع از عرفان و ادراک کلّ اولياست. و امری را که انبياء و اولياء و اصفياء به آن اطّلاع نيافته و يا به امر مبرم الهی اظهار نداشته، اين همج رعاع به عقول و علوم و ادراک ناقص خود ميزان می کنند، اگر مطابق نيايد ردّ می نمايند. "اَمْ تَحْسَبُ اَنَّ اَکْثَرَهُمْ يَسْمَعُونَ او يَعْقِلُونَ ؟ إنْ هُم إلّا کَالاَنْعَامِ بَلْ هُمْ اَضَلُّ سَبيلاً." (edit)	No understanding can grasp the nature of His Revelation, nor can any knowledge comprehend the full measure of His Faith. All sayings are dependent upon His sanction, and all things stand in need of His Cause. All else save Him are created by His command, and move and have their being through His law. He is the Revealer of the divine mysteries, and the Expounder of the hidden and ancient wisdom. Thus it is related in the “Biḥáru’l-Anvár,” the “‘Aválim,” and the “Yanbú‘” of Ṣádiq, son of Muḥammad, that he spoke these words: “Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qá’im shall arise, He will cause the remaining twenty and five letters to be made manifest.” Consider, He hath declared Knowledge to consist of twenty and seven letters, and regarded all the Prophets, from Adam even unto the “Seal,” as Expounders of only two letters thereof and of having been sent down with these two letters. He also saith that the Qá’im will reveal all the remaining twenty and five letters. Behold from this utterance how great and lofty is His station! His rank excelleth that of all the Prophets, and His Revelation transcendeth the comprehension and understanding of all their chosen ones. A Revelation, of which the Prophets of God, His saints and chosen ones, have either not been informed, or which, in pursuance of God’s inscrutable Decree, they have not disclosed—such a Revelation these mean and depraved people have sought to measure with their own deficient minds, their own deficient learning and understanding. Should it fail to conform to their standards, they straightway reject it. “Thinkest thou that the greater part of them hear or understand? They are even like unto the brutes! yea, they stray even further from the path!”182 (edit)	And no understanding can precede the manner of his manifestation, and no gnosis can encompass the quantity of his affair. All sayings are contingent upon his confirmation and all matters are in need of his command. All other than him are created by his command and exist by his decree. He is the one who manifests divine secrets and clarifies the wisdom of the unseen. As mentioned in "Bihar al-Anwar", "Al-Awalem", and in "Yanbu", from Sadiq bin Muhammad, he said: "Knowledge is twenty-seven letters. All that the messengers have brought are two letters, and people have not known until today except these two letters. When our Qa'im arises, he will bring out the twenty-five letters." Consider this, he defined knowledge as twenty-seven letters and all the prophets from Adam to the last one have explained only two letters of it. And they were sent with these two letters. And he says: The Qa'im will manifest all these twenty-five letters. From this statement, realize the rank and degree of his eminence which is greater than all the prophets and his affair is higher and more elevated than the gnosis and understanding of all the saints. And an affair that the prophets, saints, and chosen ones have not been informed of, or have not expressed due to God's decisive command, these ignorant people measure it with their deficient intellect, sciences, and understandings, and if it doesn't conform, they reject it. "Do you think that most of them hear or understand? They are only like cattle; nay, they are even more astray in the path." (edit)
274	آيا اين حديث مذکور را بر چه حمل می نمايند که صريح بر ظهور مطالب غيبيّه و امورات بديعه جديده است در ايّام آن حضرت؟ و اين امورات بديعه سبب اختلاف ناس می شود به قسمی که جميع علماء و فقهاء حکم بر قتل آن حضرت و اصحاب او کنند و همه اهل ارض بر مخالفت قيام نمايند. چنانچه در "كافى" در حديث جابر در " لوح فاطمه" در وصف قائم می فرمايد: "عَلَيهِ کَمالُ مُوسی وَ بَهاءُ عيسی و صَبرُ اَيُّوبَ فَيَذِلُّ اولياؤُه فی زَمانِهِ و تُتَهادی رُؤُوسُهم کَما تُتَهادی رُؤوسُ التُّرکِ و الدَّيلَمِ فَيُقْتَلُونَ و يُحرَقُونَ و يَکونُونَ خائِفينَ مَرعُوبينَ وَجِلينَ تُصبَعُ الاَرضُ بِدِمائِهِمْ و يَفْشُو الويلُ و الرَّنّةُ فی نِسائِهِم اُولئکَ اَوليائی حقّاً." حال ملاحظه فرمائيد که حرفی از اين حديث باقی نماند مگر آنکه ظاهر شد. چنانچه در اکثر اماکن دم شريفشان ريخته شد و در هر بلدی ايشان را اسير نموده و به ولايات و شهرها گردانيدند، بعضی را سوختند. و مع ذلک هيچ نفسی فکر ننمود که اگر قائم موعود به شريعت و احکام قبل مبعوث و ظاهر شود ديگر ذکر اين احاديث برای چه شده و چرا اين همه اختلاف ظاهر می شود تا آنکه قتل اين اصحاب را واجب دانند و اذيّت اين ارواح مقدّسه را سبب وصول به معارج قرب شمرند؟ (edit)	How, We wonder, do they explain the aforementioned tradition, a tradition which, in unmistakable terms, foreshadoweth the revelation of things inscrutable, and the occurrence of new and wondrous events in His day? Such marvelous happenings kindle so great a strife amongst the people, that all the divines and doctors sentence Him and His companions to death, and all the peoples of the earth arise to oppose Him. Even as it hath been recorded in the “Káfí,” in the tradition of Jábir, in the “Tablet of Fáṭimih,” concerning the character of the Qá’im: “He shall manifest the perfection of Moses, the splendor of Jesus, and the patience of Job. His chosen ones shall be abased in His day. Their heads shall be offered as presents even as the heads of the Turks and the Daylamites. They shall be slain and burnt. Fear shall seize them; dismay and alarm shall strike terror into their hearts. The earth shall be dyed with their blood. Their womenfolk shall bewail and lament. These indeed are my friends!” Consider, not a single letter of this tradition hath remained unfulfilled. In most of the places their blessed blood hath been shed; in every city they have been made captives, have been paraded throughout the provinces, and some have been burnt with fire. And yet no one hath paused to reflect that if the promised Qá’im should reveal the law and ordinances of a former Dispensation, why then should such traditions have been recorded, and why should there arise such a degree of strife and conflict that the people should regard the slaying of these companions as an obligation imposed upon them, and deem the persecution of these holy souls as a means of attaining unto the highest favor? (edit)	What do they interpret this specific Hadith, which is explicit about the manifestation of unseen matters and new extraordinary affairs during the time of his eminence? These extraordinary affairs will cause differences among people to the extent that all scholars and jurists will decree the killing of his eminence and his companions and all the people of the earth will oppose his uprising. As stated in "Kafi" in Jabir's hadith about "The Tablet of Fatima," it describes the Qa'im: "Upon him is the perfection of Moses, the splendor of Jesus, and the patience of Job. His allies will be humiliated during his time and their heads will be exchanged just as the heads of the Turks and the Daylam are exchanged. They will be killed and burned and they will be afraid, terrified, and horrified. The earth will be soaked with their blood, and woe and lamentation will spread among their women. Truly, they are my allies." Consider this, that nothing remains of this hadith except what has already happened. As in many places, their noble blood was spilled, they were taken as prisoners in every country, and they were circulated through provinces and cities. Some of them were burned. Yet, no one considered that if the promised Qa'im were to appear according to the previous Shari'ah and decrees, why would these hadiths be mentioned and why would such disagreement appear to the extent that they would deem it obligatory to kill these companions and consider the torment of these holy souls as a means to reach the stages of proximity? (edit)
275	و ديگر ملاحظه فرمائيد چگونه جميع اين امور وارده و افعال نازله در احاديث قبل ذکر شده. چنانچه در "روضه كافى" در بيان زوراء می فرمايد: وَ فِی رَوضَةِ الکافی عَن مُعاويَة بن وَهَب عَن اَبی عَبداللّه قال : اَتَعرِفُ الزَّوْراءَ ؟ قُلْتُ : جُعِلْتُ فِداکَ، يَقُولونَ إنَّها بَغدادُ. قال لا، ثُمَّ قالَ: دَخَلْتَ الرَّيَّ؟ قُلْتُ: نَعَمْ. قالَ اَتَيْتَ سُوقَ الدَّوابِّ ؟ قُلْتُ: نَعَمْ. قَالَ رَأَيتَ جَبَلَ الاَسوَدَ عَن يَمينِ الطَّريق ؟ تِلکَ الزَّوراء. يُقتَلُ فيها ثَمانُونَ رَجُلاً مِن وُلْدِ فُلانٍ کُلُّهُمْ يَصلَحُ الخِلافَةَ. قُلتُ: مَن يَقتُلُهُمْ ؟ قالَ: يَقتُلُهُم اَولادُ العَجَم." (edit)	Moreover, observe how these things that have come to pass, and the acts which have been perpetrated, have all been mentioned in former traditions. Even as it hath been recorded in the “Rawḍiy-i-Káfí,” concerning “Zawrá’.” In the “Rawḍiy-i-Káfí” it is related of Mu‘ávíyih, son of Vahháb, that Abú-‘Abdi’lláh hath spoken: “Knowest thou Zawrá’?” I said: “May my life be a sacrifice unto thee! They say it is Baghdád.” “Nay,” he answered. And then added: “Hast thou entered the city of Rayy?”,183 to which I made reply: “Yea, I have entered it.” Whereupon, He inquired: “Didst thou visit the cattle-market?” “Yea,” I answered. He said: “Hast thou seen the black mountain on the right-hand side of the road? The same is Zawrá’. There shall eighty men, of the children of certain ones, be slain, all of whom are worthy to be called caliphs.” “Who will slay them?” I asked. He made reply: “The children of Persia!” (edit)	Furthermore, observe how all these events and actions have been mentioned in the previous Hadiths. As in "Rawdat al-Kafi" in the description of Zawraa, it is said: "Mu'awiya ibn Wahb narrates from Abu Abdullah who asked: 'Do you know Zawraa?' I replied: 'May I be sacrificed for you, they say it is Baghdad.' He said 'No,' then he asked: 'Have you entered Rayy?' I replied: 'Yes.' He asked: 'Have you come to the animal market?' I replied: 'Yes.' He asked: 'Did you see the Black Mountain on the right of the road? That is Zawraa. Eighty men from the lineage of so-and-so will be killed there, all of them suitable for the caliphate.' I asked: 'Who will kill them?' He said: 'The children of the Persians will kill them.'" This is another clear example of the Hadiths foretelling the tragic and tumultuous events that will unfold in the time of the Qa'im. (edit)
276	اين است حکم و امر اصحاب آن حضرت که از قبل بيان فرموده‏اند. و حال ملاحظه فرمائيد که زوراء موافق اين روايت ارض ری است. و اين اصحاب را در آن مکان به بدترين عذاب بقتل رساندند و جميع اين وجودات قدسی را عجم شهيد نموده چنانچه در حديث مذکور است و شنيده‏اند و بر همه عالم واضح و مبرهن است. حال چرا اين خراطين ارض در اين احاديث که جميع آن به مثل شمس در وسط سماء ظاهر شد تفکّر نمی نمايند و اقبال به حقّ نمی جويند و به بعضی احاديث که معنی آن را ادراک ننموده‏اند از ظهور حقّ و جمال اللّه اعراض جسته‏اند و به سقر مقرّ گزيده‏اند؟ نيست اين امور مگر از اعراض فقهای عصر و علمای عهد. اين است که صادق بن محمّد می فرمايد: "فُقَهاءُ ذلِکَ الزَّمانِ شَرُّ فُقَهاءِ تَحْتَ ظِلِّ السَّماءِ مِنهُم خَرَجَتِ الفِتْنَةُ و إلَيهم تَعُودُ." (edit)	Such is the condition and fate of His companions which in former days hath been foretold. And now observe how, according to this tradition, Zawrá’ is no other but the land of Rayy. In that place His companions have been with great suffering put to death, and all these holy beings have suffered martyrdom at the hand of the Persians, as recorded in the tradition. This thou hast heard, and unto it all testify. Wherefore, then, do not these groveling, worm-like men pause to meditate upon these traditions, all of which are manifest as the sun in its noontide glory? For what reason do they refuse to embrace the Truth, and allow certain traditions, the significance of which they have failed to grasp, to withhold them from the recognition of the Revelation of God and His Beauty, and to cause them to dwell in the infernal abyss? Such things are to be attributed to naught but the faithlessness of the divines and doctors of the age. Of these, Ṣádiq, son of Muḥammad, hath said: “The religious doctors of that age shall be the most wicked of the divines beneath the shadow of heaven. Out of them hath mischief proceeded, and unto them it shall return.” (edit)	Indeed, this is the fate and order of the companions of that revered figure, as was foretold. And now, observe that Zawraa according to this narration is the land of Rayy. These companions were brutally murdered in that place, and all these sacred beings were martyred by the Persians, as mentioned in the aforementioned Hadith, and as has been heard and is clear and proven to the whole world. So why don't these deceitful people of the earth ponder over these Hadiths, all of which have become clear as the sun in the middle of the sky, and seek the truth? Why do they turn away from the manifestation of the truth and the beauty of Allah due to some Hadiths whose meaning they fail to comprehend? Why do they choose hell as their abode? Isn't this turning away simply because of the jurisprudents of the time and the scholars of the era? This is why Sadiq bin Muhammad has said, "The jurists of that time are the worst jurists under the shade of the sky. From them comes fitnah (trial and discord), and to them, it returns." This highlights the corruption of religious leadership in that era and how it contributes to the misunderstandings and trials faced by the followers. (edit)
277	و از فقهاء و علمای بيان استدعا می نمايم که چنين مشی ننمايند و بر جوهر الهی و نور ربّانی و صرف ازلی و مبدأ و منتهای مظاهر غيبی در زمن مستغاث وارد نياورند آنچه در اين کور وارد شد و به عقول و ادراک و علم متمسّک نشوند و به آن مظهر علوم نامتناهی ربّانی مخاصمه ننمايند. اگر چه با جميع اين وصايا، ديده می شود که شخصی اعور که از رؤسای قوم است در نهايت معارضه بر خيزد. و همچنين در هر بلدی بر نفی آن جمال قدسی برخيزند و اصحاب آن سلطان وجود و جوهر مقصود در کوه ها و صحراها فرار نمايند و از دست ظالمين مستور شوند و برخی توکّل نمايند و با کمال انقطاع جان در بازند. و گويا مشاهده می شود نفسی که به کمال زهد و تقوی موصوف و معروف است، به قسمی که جميع ناس اطاعت او را فرض شمرند و تسليم امرش را لازم دانند، به محاربه با آن اصل شجره الهيّه قيام نمايد و به منتهای جهد و اجتهاد به معارضه بر خيزد. اين است شأن ناس. (edit)	We entreat the learned men of the Bayán not to follow in such ways, not to inflict, at the time of Mustagháth, upon Him Who is the divine Essence, the heavenly Light, the absolute Eternity, the Beginning and the End of the Manifestations of the Invisible, that which hath been inflicted in this day. We beg them not to depend upon their intellect, their comprehension and learning, nor to contend with the Revealer of celestial and infinite knowledge. And yet, notwithstanding all these admonitions, We perceive that a one-eyed man, who himself is the chief of the people, is arising with the utmost malevolence against Us. We foresee that in every city people will arise to suppress the Blessed Beauty, that the companions of that Lord of being and ultimate Desire of all men will flee from the face of the oppressor and seek refuge from him in the wilderness, whilst others will resign themselves and, with absolute detachment, will sacrifice their lives in His path. Methinks We can discern one who is reputed for such devoutness and piety that men deem it an obligation to obey him, and to whose command they consider it necessary to submit, who will arise to assail the very root of the divine Tree, and endeavor to the uttermost of his power to resist and oppose Him. Such is the way of the people! (edit)	I call upon the scholars and jurists to avoid such a course of action. They should not bring to the Divine Essence, the divine light, the pure eternal, and the origin and end of unseen manifestations in the time of "Mustaghath" what they have brought to this blind one. They should not rely solely on their intellect, understanding, and knowledge, and not oppose that manifestation of infinite divine knowledge. Despite all these admonitions, it is seen that a one-eyed individual who is a leader of the people will rise in extreme opposition. Similarly, in each country, some rise to deny that holy beauty, and the companions of that existence's king and the desired essence flee to mountains and deserts, hiding from the oppressors. Some entrust themselves to God and sacrifice their lives in complete detachment. It seems apparent that a person who is known for his asceticism and piety, so much so that all people consider his obedience obligatory and his command necessary, will rise to fight against that divine tree's origin and rise in extreme efforts and strive in opposition. Such is the condition of people. (edit)
278	باری، اميدواريم که اهل بيان تربيت شوند و در هوای روح طيران نمايند و در فضای روح ساکن شوند، حقّ را از غير تميز دهند و تلبيس باطل را به ديده بصيرت بشناسند. اگر چه در اين ايّام رائحه حسدی وزيده که قسم به مربّی وجود از غيب و شهود که از اوّل بنای وجود عالم، با اينکه آن را اوّلی نه، تا حال چنين غلّ و حسد و بغضائی ظاهر نشده و نخواهد شد. چنانچه جمعی که رائحه انصاف را نشنيده‏اند رايات نفاق برافراخته‏اند و بر مخالفت اين عبد اتّفاق نموده‏اند و از هر جهت رمحی آشکار و ازهر سمت تيری طيّار. با اينکه با احدی در امری افتخار ننمودم و به نفسی برتری نجستم. مع هر نفسی مصاحبی بودم در نهايت مهربان و رفيقی به غايت بردبار و رايگان. با فقراء مثل فقراء بودم و با علماء و عظماء در کمال تسليم و رضا. مع ذلک فَوَاللّه الَّذی لا إله إلّا هُو با آن همه ابتلاء و بأساء و ضرّاء که از اعداء و اولی الکتاب وارد شد نزد آنچه از احبّاء وارد شد معدوم صرف است و مفقود بحت. (edit)	We fain would hope that the people of the Bayán will be enlightened, will soar in the realm of the spirit and abide therein, will discern the Truth, and recognize with the eye of insight dissembling falsehood. In these days, however, such odors of jealousy are diffused, that—I swear by the Educator of all beings, visible and invisible—from the beginning of the foundation of the world—though it hath no beginning—until the present day, such malice, envy, and hate have in no wise appeared, nor will they ever be witnessed in the future. For a number of people who have never inhaled the fragrance of justice, have raised the standard of sedition, and have leagued themselves against Us. On every side We witness the menace of their spears, and in all directions We recognize the shafts of their arrows. This, although We have never gloried in any thing, nor did We seek preference over any soul. To everyone We have been a most kindly companion, a most forbearing and affectionate friend. In the company of the poor We have sought their fellowship, and amidst the exalted and learned We have been submissive and resigned. I swear by God, the one true God! grievous as have been the woes and sufferings which the hand of the enemy and the people of the Book inflicted upon Us, yet all these fade into utter nothingness when compared with that which hath befallen Us at the hand of those who profess to be Our friends. (edit)	Indeed, we hope that the people of understanding may be nurtured, may fly in the air of the spirit, and reside in the atmosphere of the soul. They should distinguish the truth from falsehood and recognize the confusion of falsehood with their insightful vision. However, these days a scent of envy has arisen, and I swear by the nurturer of existence from the unseen and witnessed, from the very first structure of the world's existence—although it is not the first—that such jealousy and hatred have not appeared before and will not appear again. Some, who have not smelled the scent of fairness, have raised the banners of hypocrisy and unanimously oppose this servant. They openly launch spears from every direction and fly arrows from every side. Even though I have not claimed any superiority over anyone and have not sought any merit for myself. I have been a companion to everyone with utmost kindness and have been a friend with the utmost patience and generosity. I have been like the poor with the poor and have been in complete submission and satisfaction with the scholars and the great. However, by Allah, the one besides whom there is no god, despite all the trials, hardships, and injuries that came from enemies and the People of the Book, they are nothing compared to what came from the beloved. It is utterly lost and completely missing. (edit)
279	باری، چه اظهار نمايم که امکان را اگر انصاف باشد طاقت اين بيان نه. و اين عبد در اوّل ورود اين ارض چون فی الجمله بر امورات محدثه بعد اطّلاع يافتم، از قبل مهاجرت اختيار نمودم و سر در بيابان های فراق نهادم و دو سال وحده در صحراهای هجر بسر بردم و از عيونم عيون جاری بود و از قلبم بحور دم ظاهر. چه ليالی که قوت دست نداد و چه ايّام که جسد راحت نيافت. و با اين بلايای نازله و رزايای متواتره فوَالَّذی نفسی بِيَدِهِ کمال سرور موجود بود و نهايت فرح مشهود. زيرا که از ضرر و نفع و صحّت و سقم نفسی اطّلاع نبود. به خود مشغول بودم و از ما سوی غافل. و غافل از اينکه کمند قضای الهی اوسع از خيال است و تير تقدير او مقدّس از تدبير. سر را از کمندش نجات نه و اراده اش را جز رضا چاره ای نه. قسم به خدا که اين مهاجرتم را خيال مراجعت نبود و مسافرتم را اميد مواصلت نه. و مقصود جز اين نبود که محلّ اختلاف احباب نشوم و مصدر انقلاب اصحاب نگردم و سبب ضرّ احدی نشوم و علّت حزن قلبی نگردم. غير از آنچه ذکر شد خيالی نبود و امری منظور نه. اگرچه هر نفسی محملی بست و به هوای خود خيالی نمود. باری، تا آنکه از مصدر امر حکم رجوع صادر شد و لابدّاً تسليم نمودم و راجع شدم. (edit)	What more shall We say? The universe, were it to gaze with the eye of justice, would be incapable of bearing the weight of this utterance! In the early days of Our arrival in this land, when We discerned the signs of impending events, We decided, ere they happened, to retire. We betook Ourselves to the wilderness, and there, separated and alone, led for two years a life of complete solitude. From Our eyes there rained tears of anguish, and in Our bleeding heart there surged an ocean of agonizing pain. Many a night We had no food for sustenance, and many a day Our body found no rest. By Him Who hath My being between His hands! notwithstanding these showers of afflictions and unceasing calamities, Our soul was wrapt in blissful joy, and Our whole being evinced an ineffable gladness. For in Our solitude We were unaware of the harm or benefit, the health or ailment, of any soul. Alone, We communed with Our spirit, oblivious of the world and all that is therein. We knew not, however, that the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the dart of His decree transcendeth the boldest of human designs. None can escape the snares He setteth, and no soul can find release except through submission to His will. By the righteousness of God! Our withdrawal contemplated no return, and Our separation hoped for no reunion. The one object of Our retirement was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause of sorrow to any heart. Beyond these, We cherished no other intention, and apart from them, We had no end in view. And yet, each person schemed after his own desire, and pursued his own idle fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction. (edit)	Verily, what can I express that if fairness were possible, it could not endure this explanation. This servant, upon first entering this land and generally learning about the newly occurring matters, chose to migrate beforehand and set my head in the deserts of separation. I spent two years alone in the wilderness of alienation, with my eyes like flowing springs and my heart like surging seas. There were nights when my strength failed, and days when my body found no rest. Despite these descending tribulations and consecutive calamities, I swear by the One who holds my life in His hand, there was complete joy and manifest happiness. This is because I had no awareness of loss or gain, health or illness. I was occupied with myself and oblivious of others. Unaware that the divine decree's rope is broader than imagination and the sanctified arrow of His determination is beyond planning. There is no escape from His lasso and no solution to His will other than acceptance. I swear by God, there was no thought of returning during my migration, and no hope of continuation in my journey. The aim was nothing other than to avoid becoming a source of disagreement among the beloved, a cause of upheaval among companions, a reason for someone's harm, or a cause of sadness in someone's heart. Apart from what I have mentioned, there was no other thought, no other purpose. Even though everyone tied a burden and harbored their own thoughts. Finally, the command to return was issued from the source of the command and I submitted without a doubt, and I returned. (edit)
280	ديگر قلم عاجز است از ذکر آنچه بعد از رجوع ملاحظه شد. حال دو سنه می گذرد که اعداء در اهلاک اين عبد فانی به نهايت سعی و اهتمام دارند چنانچه جميع مطّلع شده‏اند. مع ذلک نفسی از احباب نصرت ننموده و به هيچ وجه اعانتی منظور نداشته. بلکه از عوض نصر، حزن ها که متوالی و متواتر قولاً و فعلاً مثل غيث هاطل وارد می شود. و اين عبد در کمال رضا جان بر کف حاضرم که شايد از عنايت الهی و فضل سبحانی اين حرف مذکور مشهور، در سبيل نقطه و کلمه عليا فدا شود و جان در بازد. و اگر اين خيال نبود فَوَالَّذی نَطَقَ الرُّوحُ بِاَمرِه، آنی در اين بلد توقّف نمی نمودم وَکَفی بِاللّهِ شَهيداً. اَختِمُ القَولَ بلا حَولَ وَ لا قُوَّةَ إلّا بِاللّهِ وَ إنّاللِّهِ و إنّا اِليهِ راجِعُون. (edit)	What pen can recount the things We beheld upon Our return! Two years have elapsed during which Our enemies have ceaselessly and assiduously contrived to exterminate Us, whereunto all witness. Nevertheless, none amongst the faithful hath risen to render Us any assistance, nor did anyone feel inclined to help in Our deliverance. Nay, instead of assisting Us, what showers of continuous sorrows their words and deeds have caused to rain upon Our soul! Amidst them all, We stand, life in hand, wholly resigned to His will; that perchance, through God’s loving-kindness and His grace, this revealed and manifest Letter may lay down His life as a sacrifice in the path of the Primal Point, the most exalted Word. By Him at Whose bidding the Spirit hath spoken, but for this yearning of Our soul, We would not, for one moment, have tarried any longer in this city. “Sufficient Witness is God unto Us.” We conclude Our argument with the words: “There is no power nor strength but in God alone.” “We are God’s, and to Him shall we return.” (edit)	My pen is now incapable of recounting what was observed after my return. Two years have now passed, during which my enemies have been utterly diligent and attentive in their efforts to annihilate this transient servant, as everyone has been made aware. Despite this, not a single soul among the beloved has shown any support, nor intended to lend any assistance. Instead of support, consecutive sorrows, both verbally and practically, are constantly pouring down like a torrential rain. In perfect contentment, I am ready to lay down my life, hoping that by the divine favor and sublime grace, the aforementioned matter would be made known. I am ready to sacrifice myself for the sake of the ultimate point and the supreme word, and to give up my life. If it were not for this thought, I swear by the One who set the spirit speaking by His command, I would not have lingered in this land - and God is sufficient as a witness. I conclude with there is no power and no strength except with God, and verily we belong to God, and verily to Him we are returning. (edit)

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