Kitab-i-Iqan/Page15

Paragraph	Arabic	Shoghi	GPT4_
281	صاحبان هوش که از صهبای حبّ نوشيده‏اند و گامی به کام نفس برنداشته‏اند دلائل و برهان و حجّت را که جميع مشعر بر اين امر بديع و ظهور منيع الهی است اظهر از شمس در فلک چهارم مشاهده نمايند. حال اعراض خلق را از جمال الهی و اقبالشان را به هوای نفسانی ملاحظه فرمائيد. با همه اين آيات متقنه و اشارات محکمه که در ثقل اکبر که وديعه ربّانيّه است در بين عباد و اين احاديث واضحه که اصرح از بيان و تبيان است، از همه غافل و معرض شده‏اند و چند حديث که به ادراک خود مطابق نيافته‏اند و معنی آن را ادراک ننموده‏اند متمسّک به ظاهر آنها شده و از سلسال خمر ذی الجلال و زلال بی زوال جمال لايزال محروم و مأيوس مانده‏اند. (edit)	They that have hearts to understand, they that have quaffed the Wine of love, who have not for one moment gratified their selfish desires, will behold, resplendent as the sun in its noontide glory, those tokens, testimonies, and evidences that attest the truth of this wondrous Revelation, this transcendent and divine Faith. Reflect, how the people have rejected the Beauty of God, and have clung unto their covetous desires. Notwithstanding all these consummate verses, these unmistakable allusions, which have been revealed in the “Most weighty Revelation,” the Trust of God amongst men, and despite these evident traditions, each more manifest than the most explicit utterance, the people have ignored and repudiated their truth, and have held fast to the letter of certain traditions which, according to their understanding, they have found inconsistent with their expectations, and the meaning of which they have failed to grasp. They have thus shattered every hope, and deprived themselves of the pure wine of the All-Glorious, and the clear and incorruptible waters of the immortal Beauty. (edit)	The ones who possess insight, who have tasted the pure wine of love, and have not let themselves be ruled by their desires, will observe the evidences, proofs, and testimonies that are manifest in all phenomena for this extraordinary matter and divine revelation, clear as the sun in the fourth heaven. Observe now how people turn away from the divine beauty and instead incline towards their base desires. Despite these perfected verses and firm signs that are contained in the greater weight, a divine trust amongst the servants, and these clear hadiths that are more explicit than any explanation or clarification, they have turned away and become oblivious. They cling to a few hadiths that do not accord with their understanding, and of which they have not grasped the meaning, adhering to their outward form and thereby remaining deprived of and despondent about the unceasing, crystal-clear stream of the everlasting beauty's wine. (edit)
282	ملاحظه فرمائيد که در اخبار، سنه ظهور آن هويّه نور را هم ذکر فرموده‏اند مع ذلک شاعر نشده‏اند و در نَفَسی از هوای نفس منقطع نگشته‏اند. فِی حَديثِ المُفَضَّل "سَئَلَ عن الصّادق فَکيفَ يا مولايَ فی ظُهورِهِ؟ فَقال عَلَيه السّلامُ : فی سَنَةِ السّتّينِ يَظهَرُ اَمرُه و يعلُو ذکره." (edit)	Consider, that even the year in which that Quintessence of Light is to be made manifest hath been specifically recorded in the traditions, yet they still remain unmindful, nor do they for one moment cease to pursue their selfish desires. According to the tradition, Mufaḍḍal asked Ṣádiq saying: “What of the sign of His manifestation, O my master?” He made reply: “In the year sixty, His Cause shall be made manifest, and His Name shall be proclaimed.” (edit)	Observe that in the traditions, the year of the appearance of that luminous essence has also been mentioned, yet they have not taken heed, nor have they detached themselves from their base desires for even a moment. Consider the tradition of Mufaddal, where he asked about Imam Sadiq, "My master, how will it be at the time of his appearance?" The Imam replied, "In the sixtieth year, his cause will appear and his mention will rise." (edit)
283	باری، تحيّر است از اين عباد که چگونه با اين اشارات واضحه لائحه از حقّ احتراز نموده‏اند. مثلاً ذکر حزن و سجن و ابتلاء که بر آن خلاصه فطرت الهی وارد شد در اخبار قبل ذکر شده. فِی البحار : "إنَّ فی قائِمِنا اَربَعَ علاماتٍ من اَرْبَعَةِ نَبيٍّ مُوسی و عيسی و يُوسُفَ وَ مُحَمَّدٍ. امّا العَلامَةُ مِن موسيَ الخَوفُ و الانتظار. وَ اَمّا العَلامَةُ مِن عيسی ما قالُوا فی حَقِّهِ. و العَلامَةُ مِن يُوسُفَ السِّجنُ وَ التَّقيَّةُ. وَ العَلامَةُ مِن مُحَمَّدٍ يَظْهَرُ بِآثارٍ مِثلِ القرآنِ." با اين حديث به اين محکمی که جميع امورات را مطابق آنچه واقع شده ذکر فرموده‏اند مع ذلک احدی متنبّه نشده و گمان ندارم که بعد هم متنبّه شوند إلّا مَن شاءَ رَبُّکَ. إنَّ اللّهَ مُسمعُ مَن يَشاءُ و ما اَنَا بِمُسمعِ مَن فِی القُبور. (edit)	How strange! Notwithstanding these explicit and manifest references these people have shunned the Truth. For instance, mention of the sorrows, the imprisonment and afflictions inflicted upon that Essence of divine virtue hath been made in the former traditions. In the “Biḥár” it is recorded: “In our Qá’im there shall be four signs from four Prophets, Moses, Jesus, Joseph, and Muḥammad. The sign from Moses is fear and expectation; from Jesus, that which was spoken of Him; from Joseph, imprisonment and dissimulation; from Muḥammad, the revelation of a Book similar to the Qur’án.” Notwithstanding such a conclusive tradition, which in such unmistakable language hath foreshadowed the happenings of the present day, none hath been found to heed its prophecy, and methinks none will do so in the future, except him whom thy Lord willeth. “God indeed shall make whom He will to hearken, but We shall not make those who are in their graves to hearken.” (edit)	Indeed, it is perplexing how these servants have avoided the truth despite these clear indications. For instance, consider the mention of sorrow, imprisonment, and tribulation that befell that Essence of divine nature as foretold in the traditions. In Bihar al-Anwar, it is stated: "Indeed, in our Qa'im there are four signs from four Prophets: Moses, Jesus, Joseph, and Muhammad. As for the sign from Moses, it is fear and expectation. As for the sign from Jesus, it is what they said about him. The sign from Joseph is imprisonment and dissimulation. The sign from Muhammad is that he will appear with evidence similar to the Quran." With this firm tradition that explains all matters in accordance with what has happened, still, no one has taken notice, and I do not expect that anyone will take notice hereafter, except for those whom your Lord wills. Indeed, God causes to hear whomever He wills, but I cannot make those hear who are in the graves. (edit)
284	و بر آن جناب معلوم بوده که اطيار هويّه و حمامات ازليّه را دو بيان است. بيانی بر حسب ظاهر، بی رمز و نقاب و حجاب فرموده و می فرمايند تا سراجی باشد هدايت کننده و نوری راه نماينده، تا سالکين را به معارج قدس رساند و طالبين را به بساط انس کشاند چنانچه مذکور شد از روايات مکشوفه و آيات واضحه. و بياناتی با حجاب و ستر فرموده و می فرمايند تا مُغلّين آنچه در قلب پنهان نموده‏اند ظاهر شود و حقايقشان باهر گردد. اين است که صادق بن محمّد می فرمايد: "واللّهِ لَيُمَحَّصُنَّ وَاللّهِ لَيُغَربَلُنَّ." اين است ميزان الهی و محک صمدانی که عباد خود را به آن امتحان می فرمايد. و احدی پی به معانی اين بيانات نبرد مگر قلوب مطمئنّه و نفوس مرضيّه و افئده مجرّده. و مقصود در امثال اين گونه بيانات، معانی ظاهريّه که مردم ادراک می نمايند نبوده و نيست. اين است که می فرمايد: "لِکُلِّ عِلمٍ سَبعُونَ وَجهاً وَ لَيسَ بَينَ النّاسِ إلّا واحِدٌ و إذا قامَ القائمُ يَبُثُّ باقِی الوُجُوه بَينَ النّاسِ." و اَيضاً قالَ: "نَحنُ نَتَکَلَّمُ بِکَلِمَةٍ و نُريدُ مِنها إحدی وَسَبعينَ وَجهاً وَلَنا لِکُلِّ مِنهَا المَخرَجُ." (edit)	It is evident unto thee that the Birds of Heaven and Doves of Eternity speak a twofold language. One language, the outward language, is devoid of allusions, is unconcealed and unveiled; that it may be a guiding lamp and a beaconing light whereby wayfarers may attain the heights of holiness, and seekers may advance into the realm of eternal reunion. Such are the unveiled traditions and the evident verses already mentioned. The other language is veiled and concealed, so that whatever lieth hidden in the heart of the malevolent may be made manifest and their innermost being be disclosed. Thus hath Ṣádiq, son of Muḥammad, spoken: “God verily will test them and sift them.” This is the divine standard, this is the Touchstone of God, wherewith He proveth His servants. None apprehendeth the meaning of these utterances except them whose hearts are assured, whose souls have found favor with God, and whose minds are detached from all else but Him. In such utterances, the literal meaning, as generally understood by the people, is not what hath been intended. Thus it is recorded: “Every knowledge hath seventy meanings, of which one only is known amongst the people. And when the Qá’im shall arise, He shall reveal unto men all that which remaineth.” He also saith: “We speak one word, and by it we intend one and seventy meanings; each one of these meanings we can explain.” (edit)	Indeed, it is known to that personage that the birds of his essence and the eternal doves have two modes of expression. One mode of expression is according to the outward, uttered without riddles or veils or barriers, so as to serve as a guiding lamp and a path-illuminating light, leading the wayfarers to the ascents of sanctity and drawing the seekers to the carpets of intimacy, as mentioned in the unveiled traditions and clear verses. The other mode of expression is veiled and concealed, spoken so that those who hide what is in their hearts may be revealed and their truths may become apparent. This is why as-Sadiq bin Muhammad said, "By Allah, they will surely be sieved, and by Allah, they will surely be sifted." This is the divine balance and the weight of the Eternal that tests His servants. Only those with reassured hearts, contented souls, and detached hearts can grasp the meanings of these expressions. The intended meanings in such expressions are not the outward meanings that people comprehend. This is why it is said, "For every knowledge, there are seventy aspects, and among people, there is only one. When the Qa'im rises, he will spread the remaining aspects among the people." Also, it was said, "We speak a word, and we mean from it one and seventy aspects, and we have an exit for each of them." (edit)
285	باری، ذکر اين مراتب برای آن است که از بعضی روايات و بيانات که در عالم ملک آثار آن ظاهر نشده مضطرب نشوند و حمل بر عدم ادراک خود نمايند نه بر عدم ظهور معانی حديث زيرا که نزد آن عباد معلوم نيست که مقصود أئمّه دين چه بود چنانچه از حديث مستفاد می شود. پس بايد عباد به اين گونه عبارات، خود را از فيوضات ممنوع نسازند و از اهلش سؤال نمايند تا اسرار مستوره، بلا حجاب ظاهر و واضح شود. (edit)	These things We mention only that the people may not be dismayed because of certain traditions and utterances, which have not yet been literally fulfilled, that they may rather attribute their perplexity to their own lack of understanding, and not to the nonfulfillment of the promises in the traditions, inasmuch as the meaning intended by the Imáms of the Faith is not known by this people, as evidenced by the traditions themselves. The people, therefore, must not allow such utterances to deprive them of the divine bounties, but should rather seek enlightenment from them who are the recognized Expounders thereof, so that the hidden mysteries may be unraveled, and be made manifest unto them. (edit)	Indeed, the mention of these levels is intended to ensure that individuals do not become disturbed by certain traditions and expressions whose effects have not yet manifested in the physical world, and that they do not attribute the lack of comprehension to the absence of the meanings of the traditions. This is because it is not known to those servants what the intended meanings of the Imams of the faith were, as can be understood from the traditions. Therefore, servants should not exclude themselves from the outpourings of such expressions, but rather should ask those who belong to this realm, so that the hidden secrets may appear unveiled and clear without any veil. It's crucial for individuals to ask, seek, and continue their spiritual journey with an open heart and mind, willing to comprehend the profound wisdom of the sacred traditions. (edit)
286	و ليکن احدی از اهل ارض مشاهده نمی شود که طالب حقّ باشد تا آنکه در مسائل غامضه رجوع به مظاهر احديّه نمايد. کلّ در ارض نسيان ساکن و به اهل بغی و طغيان متّبع. وَلکنّ اللّهَ يَفعَلُ بِهِم کَما هُم يَعمَلون و يَنْساهم کما نَسَوا لِقائَه فی اَيّامِهِ وَ کَذلِکَ قُضِيَ عَلَی الَّذين کَفَرُوا و يُقضَی عَلَی الَّذين هُم کانوا بِآياتِهِ يَجحَدُونَ. (edit)	We perceive none, however, amongst the people of the earth who, sincerely yearning for the Truth, seeketh the guidance of the divine Manifestations concerning the abstruse matters of his Faith. All are dwellers in the land of oblivion, and all are followers of the people of wickedness and rebellion. God will verily do unto them that which they themselves are doing, and will forget them even as they have ignored His Presence in His day. Such is His decree unto those that have denied Him, and such will it be unto them that have rejected His signs. (edit)	Indeed, it seems that no one among the people of the earth is seen to be a seeker of the truth so as to refer to the manifestations of divine unity in the matters of mysteries. Everyone dwells in the land of forgetfulness and follows the people of transgression and rebellion. But Allah deals with them as they act and forgets them as they forgot His encounter in His days. Thus was the decree upon those who disbelieved, and so shall it be decreed upon those who denied His signs. This reflects the need for individuals to strive in their pursuit of spiritual truth and not be led astray by those who reject divine teachings. (edit)
287	وَ اَختِمُ القَولَ بقَولِه تعالی: "وَ مَن يَعْشُ عَن ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ." " وَ مَنْ اَعرَضَ عَنْ ذِکْرِی فإنَّ لَهُ مَعِيشَةً ضَنْکاً." (edit)	We conclude Our argument with His words—exalted is He—“And whoso shall withdraw from the remembrance of the Merciful, We will chain a Satan unto him, and he shall be his fast companion.”184 “And whoso turneth away from My remembrance, truly his shall be a life of misery.”185 (edit)	And I conclude my statement with His exalted saying: "And whoever is blind to the remembrance of the Most Merciful, We assign to him a devil, and he becomes his constant companion." "And whoever turns away from My remembrance, indeed, he will have a difficult life." (edit)
288	و کذلک نزّل من قبل لو اَنتم تَعقِلونَ. (edit)	Thus hath it been revealed aforetime, were ye to comprehend. (edit)	And so it was revealed before, if only you could understand. (edit)
289	المنزولُ مِنَ البَاء وَ الهاء (edit)	Revealed by the “Bá’” and the “Há’.”186 (edit)	What is revealed is from the Ba and the Ha. (edit)
290	وَالسّلامُ عَلی مَن سَمِعَ نَغمَةَ الوَرقاء فی سِدرَةِ المُنتَهی. (edit)	Peace be upon him that inclineth his ear unto the melody of the Mystic Bird calling from the Sadratu’l-Muntahá! (edit)	And peace be upon whoever hears the melody of the butterfly in the Lote Tree of the farthest boundary. (edit)
291	فَسُبحانَ رَبِّنا الاَعلی. (edit)	Glorified be our Lord, the Most High! (edit)	So glorified is our Lord, the Most High. (edit)
292	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
293	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
294	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
295	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
296	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
297	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
298	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
299	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)
300	Nothing entered yet... (edit)	Nothing entered yet... (edit)	Nothing entered yet... (edit)

Next page ->