Kitab-i-Iqan/Page6

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101	ای سائل محبّ، اگر در هوای روح روحانی طائری حقّ را ظاهر فوق کلّ شیء بينی به قسمی که جز او را نيابی. "کانَ اللّهُ و لَم يَکُن مَعَهُ من شَيْءٍ." و اين مقام مقدّس از آن است که به دليلی مدلّل شود و يا آنکه به برهانی باهر آيد. و اگر در فضای قدس حقيقت سائری کلّ اشياء به معروفيّت او معروف اند و او بنفسه معروف بوده و خواهد بود. و اگر در ارض دليل ساکنی کفايت کن به آنچه خود فرموده: "أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ." اين است حجّتی که خود قرار فرموده و اعظم از اين حجّت نبوده و نيست: "دَليلُهُ آياتُهُ و وُجُودُهُ إثباتُهُ." (edit)	O affectionate seeker! Shouldst thou soar in the holy realm of the spirit, thou wouldst recognize God manifest and exalted above all things, in such wise that thine eyes would behold none else but Him. “God was alone; there was none else besides Him.” So lofty is this station that no testimony can bear it witness, neither evidence do justice to its truth. Wert thou to explore the sacred domain of truth, thou wilt find that all things are known only by the light of His recognition, that He hath ever been, and will continue forever to be, known through Himself. And if thou dwellest in the land of testimony, content thyself with that which He, Himself, hath revealed: “Is it not enough for them that We have sent down unto Thee the Book?”69 This is the testimony which He, Himself, hath ordained; greater proof than this there is none, nor ever will be: “This proof is His Word; His own Self, the testimony of His truth.” (edit)	O seeker of love, if in the breeze of the spirit you see the Bird of Truth manifest above all else to the extent that you find nothing other than Him. "He was Allah, and there was nothing with Him." And this sacred station is not one that can be deduced by any evidence or can appear by any proof. And if in the space of ultimate sanctity, all things are known by His familiarity and He is known by Himself and will always be known. And if you dwell in the land of reasoning, suffice it to what He Himself has stated: "Is it not enough for them that We have sent down to you the Book?" This is the argument that He Himself has established, and there is no argument greater than this: "His signs are His proof, and His existence is His affirmation." (edit)
102	در اين وقت از اهل بيان و عرفاء و حکماء و علماء و شهدای آن استدعا می نمايم که وصايای الهی را که در کتاب فرموده فراموش ننمايند و هميشه ناظر به اصل امر باشند که مبادا حين ظهور آن جوهر الجواهر و حقيقة الحقائق و نور الانوار متمسّک به بعضی عبارات کتاب شوند و بر او وارد بياورند آنچه را که در کور فرقان وارد آمد. چه که آن سلطان هويّه قادر است بر اينکه جميع بيان و خلق آن را به حرفی از بدايع کلمات خود قبض روح فرمايد و يا به حرفی جميع را حيات بديعه قدميّه بخشد و از قبور نفس و هوی محشور و مبعوث نمايد. ملتفت و مراقب بوده که جميع منتهی به ايمان به او و ادراک ايّام و لقای او می شود. "لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَ الْيَوْمِ الآخِرِ." اسمعوا يا اَهلَ البيان ما وَصَّيناکُم بالحقِّ لَعَلَّ تسکُنُنَّ فی ظِلٍّ کانَ فی اَيّام اللّه مَمدوداً. (edit)	And now, We beseech the people of the Bayán, all the learned, the sages, the divines, and witnesses amongst them, not to forget the wishes and admonitions revealed in their Book. Let them, at all times, fix their gaze upon the essentials of His Cause, lest when He, Who is the Quintessence of truth, the inmost Reality of all things, the Source of all light, is made manifest, they cling unto certain passages of the Book, and inflict upon Him that which was inflicted in the Dispensation of the Qur’án. For, verily, powerful is He, the King of divine might, to extinguish with one letter of His wondrous words, the breath of life in the whole of the Bayán and the people thereof, and with one letter bestow upon them a new and everlasting life, and cause them to arise and speed out of the sepulchers of their vain and selfish desires. Take heed, and be watchful; and remember that all things have their consummation in belief in Him, in attainment unto His day, and in the realization of His divine presence. “There is no piety in turning your faces toward the east or toward the west, but he is pious who believeth in God and the Last Day.”70 Give ear, O people of the Bayán, unto the truth whereunto We have admonished you, that haply ye may seek the shelter of the shadow extended, in the Day of God, upon all mankind. (edit)	At this time, I invoke the people of eloquence, mystics, philosophers, scholars, and martyrs to not forget the divine commands that are mentioned in the Book, and to always be observant of the essence of the matter, so that they may not cling to some phrases of the Book when the essence of essences, the truth of truths, and the light of lights appear, attributing to Him what has come down in the Quran. Verily, that sovereign of identity is capable of taking away the life of all expression and creation with a single word of His wondrous speech or to grant eternal unique life to all with a single word and resurrect them from the graves of self and desire. Be vigilant and observant, for all ends in faith in Him and realization of His days and meeting with Him. "Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah and the Last Day." Listen, O people of eloquence, what We have enjoined upon you by truth, perhaps you will dwell under a shadow that was extended in the days of God. (edit)
103	البابُ المذکورُ فی بَيانِ اَنَّ شمسَ الحقيقةِ وَ مظهَرَ نفسِ اللّهِ لَيَکُونَنَّ سُلطاناً عَلی مَن فِی السَّمواتِ و الاَرضِ و إن لَنْ يُطيعَهُ اَحدٌمن اهلِ الاَرضِ و غَنيّاً عن کُلِّ مَنْ فِی المُلکِ و إن لَم يَکُنْ عِندَهُ دينار. کَذلِکَ نُظهِرُ لَکَ من اسرارِ الاَمرِ و نُلقی عَلَيکَ مِن جواهِرِالحکمَةِ لِتَطيرَنَّ بِجَناحَی الاِنقطاعِ فِی الهَواء الَّذی کانَ عَنِ الاَبصارِ مَستوراً. (edit)	Verily He Who is the Daystar of Truth and Revealer of the Supreme Being holdeth, for all time, undisputed sovereignty over all that is in heaven and on earth, though no man be found on earth to obey Him. He verily is independent of all earthly dominion, though He be utterly destitute. Thus We reveal unto thee the mysteries of the Cause of God, and bestow upon thee the gems of divine wisdom, that haply thou mayest soar on the wings of renunciation to those heights that are veiled from the eyes of men. (edit)	The aforementioned Gate in the statement that the Sun of Truth and the Manifestation of the Essence of God will indeed be a sovereign over all who are in the heavens and the earth, even if not a single one of the inhabitants of the earth obeys Him, and independent of everyone in the kingdom, even if He has not a dinar. Thus do We reveal to you the secrets of the matter and cast upon you the jewels of wisdom so that you may indeed fly with the wings of detachment in the air that was hidden from the sights. (edit)
104	لطائف و جواهر اين باب آنکه بر صاحبان نفوس زکيّه و مرايای قدسيّه مبرهن و واضح شود که شموس حقيقت و مرايای احديّت در هر عصر و زمان که از خيام غيب هويّه به عالم شهاده ظهور می فرمايند برای تربيت ممکنات و ابلاغ فيض بر همه موجودات، با سلطنتی قاهر و سطوتی غالب ظاهر می شوند. چه که اين جواهر مخزونه و کنوز غيبيّه مکنونه محلّ ظهور يَفعَلُ اللّهُ ما يَشاءُ وَ يَحکُمُ ما يُريد اند. (edit)	THE significance and essential purpose underlying these words is to reveal and demonstrate unto the pure in heart and the sanctified in spirit that they Who are the Luminaries of truth and the Mirrors reflecting the light of divine Unity, in whatever age and cycle they are sent down from their invisible habitations of ancient glory unto this world, to educate the souls of men and endue with grace all created things, are invariably endowed with an all-compelling power, and invested with invincible sovereignty. For these hidden Gems, these concealed and invisible Treasures, in themselves manifest and vindicate the reality of these holy words: “Verily God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth.” (edit)	The subtleties and gems of this gate are meant to become evident and clear to those possessing pure souls and sanctified mirrors. This is to show that the Suns of Truth and the Mirrors of Unity, in every age and time when they emerge from the tent of identity into the realm of witnessing, do so with a conquering sovereignty and a dominant authority for the edification of possibilities and the bestowal of grace upon all beings. Indeed, this hidden gem and concealed treasure is the locus of the manifestation of "God does what He wills and decrees what He desires." (edit)
105	و بر اولی العلم و افئده منيره واضح است که غيب هويّه و ذات احديّه مقدّس از بروز و ظهور و صعود و نزول و دخول و خروج بوده و متعالی است از وصف هر واصفی و ادراک هر مُدرکی. لم يزل در ذات خود غيب بوده و هست و لايزال به کينونت خود مستور از ابصار و انظار خواهد بود. "لاَّ تُدْرِكُهُ الأَبْصَارُ وَ هُوَ يُدْرِكُ الأَبْصَارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ." چه ميان او و ممکنات، نسبت و ربط و فصل و وصل و يا قرب و بُعد و جهت و اشاره به هيچ وجه ممکن نه زيرا که جميع من فی السّموات و الارض به کلمه امر او موجود شدند و به اراده او که نفس مشيّت است از عدم و نيستی بحت بات به عرصه شهود و هستی قدم گذاشتند. (edit)	To every discerning and illumined heart it is evident that God, the unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is and hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. “No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving.”71 No tie of direct intercourse can possibly bind Him to His creatures. He standeth exalted beyond and above all separation and union, all proximity and remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible. (edit)	It is clear to those with knowledge and enlightened hearts that the unseen Identity and the sanctified Essence of Unity have always been, and will always remain, exalted and beyond emergence, manifestation, ascent, descent, ingress, and egress. He is above the descriptions of any describer and the perceptions of any perceiver. He has always been hidden in His essence and will always remain veiled from all sights and observations in His existence. "Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted." There is no possible relationship, connection, disjunction, union, proximity, distance, direction, or reference between Him and anything that could possibly exist, for everything in the heavens and the earth came into existence by His command and stepped into the realm of existence and being from sheer non-existence by His Will, which is the Breath of His Command. (edit)
106	سبحان اللّه، بلکه ميانه ممکنات و کلمه او هم نسبت و ربطی نبوده و نخواهد بود. "وَ يُحَذِّرُكُمُ اللّهُ نَفْسَهُ" بر اين مطلب برهانی است واضح "و كان الله و لم يكن معه من شيء" دليلی است لائح. چنانچه جميع انبياء و اوصياء و علماء و عرفاء و حکماء بر عدم بلوغ معرفت آن جوهر الجواهر و بر عجز از عرفان و وصول آن حقيقة الحقائق مقرّ و مذعن اند. (edit)	Gracious God! How could there be conceived any existing relationship or possible connection between His Word and they that are created of it? The verse: “God would have you beware of Himself”72 unmistakably beareth witness to the reality of Our argument, and the words: “God was alone; there was none else besides Him” are a sure testimony of its truth. All the Prophets of God and their chosen Ones, all the divines, the sages, and the wise of every generation, unanimously recognize their inability to attain unto the comprehension of that Quintessence of all truth, and confess their incapacity to grasp Him, Who is the inmost Reality of all things. (edit)	Glorified be God! In fact, there is no relation or connection even between the possible beings and His Word. "And Allah cautions you (to remember) His (own) Self" is a clear proof of this point, and "He was Allah, and there was nothing with Him" is a manifest evidence. Thus, all prophets, successors, scholars, mystics, and wise individuals have admitted and accepted their inability to comprehend the essence of that Gem of gems, and their impotence to understand and reach that Reality of realities. (edit)
107	و چون ابواب عرفان ذات ازل بر وجه ممکنات مسدود شد لهذا به اقتضای رحمت واسعه "سَبَقَتْ رَحمَتُهُ کُلَّ شَیءٍ " و وَسِعَتْ رَحمَتی کُلَّ شَيْءٍ " جواهر قدس نورانی را از عوالم روحانی به هياکل عزّ انسانی در ميان خلق ظاهر فرمود تا حکايت نمايند از آن ذات ازليّه و ساذج قدميّه. و اين مرايای قدسيّه و مطالع هويّه بتمامهم از آن شمس وجود و جوهر مقصود حکايت می نمايند، مثلاً علم ايشان از علم او و قدرت ايشان از قدرت او و سلطنت ايشان از سلطنت او و جمال ايشان از جمال او و ظهور ايشان از ظهور او. و ايشانند مخازن علوم ربّانی و مواقع حکمت صمدانی و مظاهر فيض نا متناهی و مطالع شمس لايزالی چنانچه می فرمايد: "لا فرق بينك وبينهم إلا بأنهم عبادك و خلقك" و اين است مقام "أنا هو و هو أن" که در حديث مذکور است. (edit)	The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying: “His grace hath transcended all things; My grace hath encompassed them all” hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence. These sanctified Mirrors, these Daysprings of ancient glory are one and all the Exponents on earth of Him Who is the central Orb of the universe, its Essence and ultimate Purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory. They are the Treasuries of divine knowledge, and the Repositories of celestial wisdom. Through them is transmitted a grace that is infinite, and by them is revealed the light that can never fade. Even as He hath said: “There is no distinction whatsoever between Thee and them; except that they are Thy servants, and are created of Thee.” This is the significance of the tradition: “I am He, Himself, and He is I, myself.” (edit)	And when the doors of understanding the essence of the Pre-eternal were closed to the realm of possible beings, thus, in accordance with His boundless mercy - "His mercy encompasses everything" - He manifested luminous and holy gems from the spiritual realms in the form of noble human bodies among the creation, to recount the tales of that Pre-eternal Essence and the Eternal Entity. These holy mirrors and reflections all recount from that Sun of Existence and Desired Essence; for instance, their knowledge is from His Knowledge, their power is from His Power, their sovereignty is from His Sovereignty, their beauty is from His Beauty, and their manifestation is from His Manifestation. They are the repositories of divine sciences, the locales of the Unseen Wisdom, the manifestations of the infinite effusion, and the mirrors reflecting the Everlasting Sun, as He says: "There is no difference between You and them except that they are Your servants and Your creation". And this is the station of "I am He and He is I" that is mentioned in the hadith. (edit)
108	و احاديث و اخبار مدلّه بر اين مطلب بسيار است و اين بنده نظر به اختصار متعرّض ذکر آنها نشدم. بلکه آنچه در آسمان ها و زمين است محالّ بروز صفات و اسمای الهی هستند چنانچه در هر ذرهّ آثار تجلّی آن شمس حقيقی ظاهر و هويدا است که گويا بدون ظهور آن تجلّی در عالم ملکی هيچ شیء به خلعت هستی مفتخر نيايد و به وجود مشرّف نشود. چه آفتاب های معارف که در ذرّه مستور شده و چه بحرهای حکمت که در قطره پنهان گشته. خاصّه انسان که از بين موجودات به اين خلَع تخصيص يافته و به اين شرافت ممتاز گشته. چنانچه جميع صفات و اسمای الهی از مظاهر انسانی به نحو اکمل و اشرف ظاهر و هويدا است و کلّ اين اسماء و صفات راجع به اوست. اين است که فرموده : "الإنسان سرّي و أنا سرّه." و آيات متواتره که مدلّ و مشعر بر اين مطلب رقيق لطيف است در جميع کتب سماويّه و صحف الهيّه مسطور و مذکور است. چنانچه می فرمايد: "سَنُرِيهِمْ آيَاتِنَا فِي الآفَاقِ وَ فِي أَنفُسِهِم." و در مقام ديگر می فرمايد : "وَ فِي أَنفُسِكُمْ أَفَلا تُبْصِرُونَ." و در مقام ديگر می فرمايد: "وَ لا تَكُونُوا كَالّذينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُم." چنانچه سلطان بقا، روح من فی سرادق العماء فداه می فرمايد : "مَن عَرَفَ نَفسَهُ فَقَد عَرَفَ رَبّه." (edit)	The traditions and sayings that bear direct reference to Our theme are divers and manifold; We have refrained from quoting them for the sake of brevity. Nay, whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him. Even as He hath said: “Man is My mystery, and I am his mystery.” Manifold are the verses that have been repeatedly revealed in all the heavenly Books and the holy Scriptures, expressive of this most subtle and lofty theme. Even as He hath revealed: “We will surely show them Our signs in the world and within themselves.”73 Again He saith: “And also in your own selves: will ye not then behold the signs of God?”74 And yet again He revealeth: “And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves.”75 In this connection, He Who is the eternal King—may the souls of all that dwell within the mystic Tabernacle be a sacrifice unto Him—hath spoken: “He hath known God who hath known himself.” (edit)	And there are numerous traditions and narrations proving this point, which I have not mentioned for the sake of brevity. Indeed, all that is in the heavens and the earth are venues for the manifestation of divine attributes and names. As in each atom, the effects of the manifestation of that True Sun are clear and visible, as if without its manifestation in the physical world, nothing would be honored with the robe of existence or endowed with being. Consider the suns of knowledge that are concealed in an atom, and the oceans of wisdom that are hidden in a droplet. Especially human beings, among all creatures, have been distinguished with this garment and honored with this nobility. Indeed, all divine names and attributes are manifested in human beings in the most perfect and noblest way, and all these names and attributes relate to them. This is why it is said, "Man is My mystery, and I am his mystery." And numerous verses that subtly and delicately allude to this exquisite point are recorded and mentioned in all heavenly books and divine scriptures. As He says: "We will show them Our signs in the horizons and within themselves." And in another place He says: "And in yourselves, then will you not see?" And in another place He says: "And do not be like those who forgot Allah, so He made them forget their own selves." As the Sultan of eternity, may my soul be sacrificed for him in the pavilion of the unseen, says: "He who knows himself knows his Lord." (edit)
109	قسم به خدا ای مخدوم من، اگر قدری در اين عبارات تفکّر فرمائی ابواب حکمت الهيّه و مصاريع علم نامتناهی را بر وجه خود گشوده يابی. (edit)	I swear by God, O esteemed and honored friend! Shouldst thou ponder these words in thine heart, thou wilt of a certainty find the doors of divine wisdom and infinite knowledge flung open before thy face. (edit)	I swear by God, my esteemed one, if you reflect a little on these statements, you will find the doors of divine wisdom and the portals of infinite knowledge opening before you. (edit)
110	اری، از اين بيانات معلوم شد که جميع اشياء حاکی از اسماء و صفات الهيّه هستند. هر کدام به قدر استعداد خود مدلّ و مشعرند بر معرفت الهيّه به قسمی که احاطه کرده است ظهورات صفاتيّه و اسمائيّه همه غيب و شهود را. اين است که می فرمايد: "اَيَکُونُ لغَيرِکَ مِن الظّهُورِ ما لَيسَ لَکَ حَتّی يَکُونَ هُوَ المُظهِرُ لَکَ عَمِيَتْ عَينٌ لا تَراک." و باز سلطان بقا می فرمايد : "مارَأيتُ شَيئاً إلّا وَ قَد رَاَيتُ اللّهَ فيهِ اَو قَبلَهُ اَو بَعدَه." و در روايت کُميل "نورٌ اَشرَقَ مِن صُبح الأزَلِ فَيَلوحُ عَلی هَياکِل التّوحيدِ آثارُه." و انسان که اشرف و اکمل مخلوقات است اَشَدُّ دَلالَةً وَاَعظَمُ حِکايةً است از سائر معلومات و اکمل انسان و افضل و الطف او مظاهر شمس حقيقتند. بلکه ما سوای ايشان موجودند به اراده ايشان و متحرّکند به افاضه ايشان. "لَو لاکَ لَما خَلَقْتُ الاَفلاک." بلکه کلّ در ساحت قدس ايشان معدوم صرف و مفقود بحت اند. بلکه منزّه است ذکر ايشان از ذکر غير و مقدّس است وصف ايشان از وصف ما سوی. و اين هياکل قدسيّه مرايای اوّليّه ازلّيه هستند که حکايت نموده‏اند از غيب الغيوب و از کلّ اسماء و صفات او از علم و قدرت و سلطنت و عظمت و رحمت و حکمت و عزّت و جود و کرم. و جميع اين صفات از ظهور اين جواهر احديّه ظاهر و هويدا است. (edit)	From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible. Thus hath He revealed: “Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee.” Likewise, hath the eternal King spoken: “No thing have I perceived, except that I perceived God within it, God before it, or God after it.” Also in the tradition of Kumayl it is written: “Behold, a light hath shone forth out of the Morn of eternity, and lo! its waves have penetrated the inmost reality of all men.” Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory. And of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations live by the operation of their Will, and move and have their being through the outpourings of their grace. “But for Thee, I would have not created the heavens.” Nay, all in their holy presence fade into utter nothingness, and are a thing forgotten. Human tongue can never befittingly sing their praise, and human speech can never unfold their mystery. These Tabernacles of holiness, these primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty and grace, are made manifest. (edit)	Indeed, from these statements it becomes clear that all things speak of the divine Names and Attributes. Each one, according to its capacity, testifies and gives evidence to divine knowledge, to the extent that it encompasses the manifestations of attributive and nominal realities across all unseen and seen realms. As it has been said: "Can there be for anyone other than You from the manifestations what is not for You, until He becomes the Manifest for you. Blind is the eye that does not see You." And again, the Sultan of eternity says: "I have not seen anything except that I have seen God in it, before it, or after it." And in the narration of Kumayl, it says: "A light shone from the dawn of eternity and its traces appear on the bodies of Unity." And human beings, who are the most noble and perfect of creatures, give the strongest indication and greatest tale of all known things, and the most perfect and superior among humans are the manifestations of the sun of Truth. In fact, everything else that exists does so by their will and is set in motion by their bounty. "Were it not for you, I would not have created the orbits." Indeed, everything in their holy presence is utterly non-existent and completely lost. Their mention is exalted above that of others, and their description is sanctified above the description of anyone else. These holy embodiments are the primeval mirrors of eternity, which have told of the unseen of all unseen, and of all His Names and Attributes - from knowledge and power to sovereignty, greatness, mercy, wisdom, dignity, generosity, and kindness. All these Attributes are manifest and apparent from the appearance of this Jewel of Unity. (edit)
111	و اين صفات مختصّ به بعضی، دون بعضی نبوده و نيست. بلکه جميع انبيای مقرّبين و اصفيای مقدّسين به اين صفات موصوف و به اين اسماء موسوم اند. نهايت بعضی در بعضی مراتب اَشَدُّ ظُهُوراً وَ اَعظَمُ نوراً ظاهر می شوند. چنانچه می فرمايد: "تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ." پس معلوم و محقّق شد که محلّ ظهور و بروز جميع اين صفات عاليه و اسمای غير متناهيه انبياء و اوليای او هستند، خواه بعضی از اين صفات در آن هياکل نوريّه بر حسب ظاهر، ظاهر شود و خواه نشود. نه اين است که اگر صفتی بر حسب ظاهر از آن ارواح مجرّده ظاهر نشود نفی آن صفت از آن محالّ صفات الهيّه و معادن اسماء ربوبيّه شود. لهذا بر همه اين وجودات منيره و طلعات بديعه حکم جميع صفات اللّه از سلطنت و عظمت و امثال آن جاری است اگر چه بر حسب ظاهر به سلطنت ظاهره و غير آن ظاهر نشوند. و اين فقره بر هر ذی بصری ثابت و محقّق است، ديگر احتياج برهان نيست. (edit)	These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy, and chosen Messengers, are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: “Some of the Apostles We have caused to excel the others.”76 It hath therefore become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they Who are the Daysprings of God’s attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly majesty. To every discerning eye this is evident and manifest; it requireth neither proof nor evidence. (edit)	These attributes are not exclusively for some, without others. Rather, all the close prophets and holy saints are described with these attributes and named with these names. The end of some in some ranks appear more manifestly and brighter. As it says: "Those are the messengers; We have favored some of them over others." Therefore, it is clear and certain that the place of appearance and emergence of all these lofty attributes and infinite names are His prophets and His saints, whether some of these attributes appear apparently in those luminous structures or not. It is not the case that if an attribute does not appear apparently from those detached spirits, that attribute would be negated from those potential divine attributes and mines of divine names. Therefore, the rule of all the attributes of God, such as sovereignty, greatness, and the like, applies to all these enlightened existences and unique emergences, even though they may not appear apparently in sovereignty and the like. This paragraph is established and verified for anyone with insight, no further proof is needed. (edit)
112	بلی، اين عباد چون از عيون صافيه منيره علوم الهيّه تفاسير کلمات قدسيّه را اخذ ننموده‏اند لهذا تشنه و افسرده در وادی ظنون و غفلت سائرند و از بحر عذب فرات مُعرِض شده در حول ملح اُجاج طائف اند. چنانچه در وصف ايشان ورقاء هويّه بيان فرموده: "وَ إِن يَرَوْاْ سَبِيلَ الرُّشْدِ لا يَتَّخِذُوهُ سَبِيلاً وَ إِن يَرَوْاْ سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلاً ذَلِكَ بِأَنَّهُمْ كَذَّبُواْ بِآيَاتِنَا وَ كَانُواْ عَنْهَا غَافِلِينَ." که ترجمه آن اين است: اگر ببينند راه صلاح و رستگاری را، آن را اخذ نمی نمايند و به آن اقبال نمی کنند و امّا اگر راه باطل و طغيان و ضلالت را مشاهده کنند آن را برای خود راه وصول به حقّ قرار دهند. و اين اقبال به باطل و اعراض از حقّ ظاهر نشد، يعنی به اين ضلالت و گمراهی مبتلا نشدند، مگر به جزای آنکه تکذيب کردند آيات ما را و بودند از نزول آيات ما و ظهورات آن غفلت کنندگان. (edit)	Yea, inasmuch as the peoples of the world have failed to seek from the luminous and crystal Springs of divine knowledge the inner meaning of God’s holy words, they therefore have languished, stricken and sore athirst, in the vale of idle fancy and waywardness. They have strayed far from the fresh and thirst-subduing waters, and gathered round the salt that burneth bitterly. Concerning them, the Dove of Eternity hath spoken: “And if they see the path of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it. This, because they treated Our signs as lies, and were heedless of them.” (edit)	Indeed, these servants, having not drawn from the clear and enlightened springs of divine knowledge, the explanations of the holy words, thus wander thirsty and desolate in the valley of conjectures and heedlessness, and being averse to the sweet river of abundance, revolve in the salt whirlpool. As it is described about them in the divine verse: "And if they see the way of righteousness, they do not adopt it as a way; and if they see the way of error, they adopt it as a way. That is because they have denied Our signs and were heedless of them." The translation of which is: If they see the way of righteousness and salvation, they do not adopt it and do not turn towards it. But if they see the path of falsehood, rebellion, and misguidance, they consider it their path to truth. This inclination towards falsehood and turning away from the truth did not manifest, meaning they did not fall into this misguidance and straying, except as a punishment for denying Our signs and being heedless of the revelation and appearances of them. (edit)
113	چنانچه مشاهده شد در اين ظهور بديع منيع که کرورها آيات الهيّه از سماء قدرت و رحمت نازل شد با وجود اين جميع خلق اعراض نموده و تمسّک جسته‏اند به اقوال عبادی که يک حرف از آن را ادراک نمی نمايند. از اين جهت است که در امثال اين مسائل واضحه شبهه نموده و خود را از رضوان علم احديّه و رياض حکمت صمديّه محروم نموده‏اند. (edit)	To this testifieth that which hath been witnessed in this wondrous and exalted Dispensation. Myriads of holy verses have descended from the heaven of might and grace, yet no one hath turned thereunto, nor ceased to cling to those words of men, not one letter of which they that have spoken them comprehend. For this reason the people have doubted incontestable truths, such as these, and caused themselves to be deprived of the Riḍván of divine knowledge, and the eternal meads of celestial wisdom. (edit)	As observed in this remarkable and impressive manifestation, millions of divine verses have descended from the heaven of power and mercy. Yet despite this, the majority of creation has turned away and clung to the words of servants who do not comprehend a single one of these verses. This is why they cast doubt on such clear matters and deprive themselves of the divine knowledge and the gardens of everlasting wisdom. It is a tragic situation where the abundance of divine guidance is rejected in favor of limited human understanding, leading to ignorance and deprivation from divine wisdom. (edit)
114	باری، راجع به مطلب می شويم که سؤال از آن شده بود که سلطنت قائم با آنکه در احاديث مأثوره از انجم مضيئه وارد شده با وجود اين اثری از سلطنت ظاهر نشد بلکه خلاف آن تحقّق يافت. چنانچه اصحاب و اوليای او در دست ناس مبتلا و محصور بوده و هستند و در نهايت ذلّت و عجز در ملک ظاهرند. بلی، سلطنتی که در کتب در حقّ قائم مذکور است حقٌ وَ لا رَيبَ فيه و ليکن آن نه آن سلطنت و حکومتی است که هر نفسی ادراک نمايد. و ديگر آنکه جميع انبيای قبل که بشارت داده‏اند مردم را به ظهور بعد، همه آن مظاهر قبل ذکر سلطنت ظهور بعد را نموده چنانچه در کتب قبل مسطور است و آن تخصيص به قائم ندارد و در حقّ جميع آن مظاهر قبل و بعد حکم سلطنت و جميع صفات و اسماء ثابت و محقّق است زيرا که مظاهر صفات غيبيّه و مطالع اسرار الهيّه اند چنانچه مذکور شد. (edit)	And now, to resume Our argument concerning the question: Why is it that the sovereignty of the Qá’im, affirmed in the text of recorded traditions, and handed down by the shining stars of the Muḥammadan Dispensation, hath not in the least been made manifest? Nay, the contrary hath come to pass. Have not His disciples and companions been afflicted of men? Are they not still the victims of the fierce opposition of their enemies? Are they not today leading the life of abased and impotent mortals? Yea, the sovereignty attributed to the Qá’im and spoken of in the scriptures is a reality, the truth of which none can doubt. This sovereignty, however, is not the sovereignty which the minds of men have falsely imagined. Moreover, the Prophets of old, each and every one, whenever announcing to the people of their day the advent of the coming Revelation, have invariably and specifically referred to that sovereignty with which the promised Manifestation must needs be invested. This is attested by the records of the scriptures of the past. This sovereignty hath not been solely and exclusively attributed to the Qá’im. Nay rather, the attribute of sovereignty and all other names and attributes of God have been and will ever be vouchsafed unto all the Manifestations of God, before and after Him, inasmuch as these Manifestations, as it hath already been explained, are the Embodiments of the attributes of God, the Invisible, and the Revealers of the divine mysteries. (edit)	Indeed, returning to the subject that was asked about, that the sovereignty of the Qa'im, although it has been narrated in traditions from luminous stars, no sign of manifest sovereignty has appeared, rather the opposite has come to pass. His followers and allies are and have been afflicted and besieged by people, and are in the utmost state of humiliation and impotence in the temporal realm. However, the sovereignty mentioned in the scriptures for the Qa'im is a certainty, beyond a doubt, but it is not the kind of sovereignty and rule that everyone can comprehend. Also, all previous prophets who have given the good tidings to the people about the upcoming manifestation, have all referred to this aspect of sovereignty of the future manifestation, as recorded in the previous scriptures. This is not specific to the Qa'im; rather, for all previous and subsequent manifestations, the establishment of sovereignty and all the attributes and names are affirmed and confirmed, as they are manifestations of unseen attributes and studies of divine secrets, as mentioned earlier. (edit)
115	و ديگر آنکه مقصود از سلطنت، احاطه و قدرت آن حضرت است بر همه ممکنات و خواه در عالم ظاهر به استيلای ظاهری ظاهر شود يا نشود. و اين بسته به اراده و مشيّت خود آن حضرت است. و ليکن بر آن جناب معلوم بوده که سلطنت و غنا وحيات و موت و حشر و نشر که در کتب قبل مذکور است مقصود اين نيست که اليوم اين مردم احصاء و ادراک می نمايند. بلکه مراد از سلطنت سلطنتی است که در ايّام ظهور هر يک از شموس حقيقت بنفسه لنفسه ظاهر می شود و آن احاطه باطنيّه است که به آن احاطه می نمايد کلّ من فی السّموات و الارض را، و بعد به استعداد کون و زمان و خلق در عالم ظاهر به ظهور می آيد چنانچه سلطنت حضرت رسول حال در ميان ناس ظاهر و هويداست. و در اوّل، امر آن حضرت آن بود که شنيديد. چه مقدار اهل کفر و ضلال که علمای آن عصر و اصحاب ايشان باشند بر آن جوهر فطرت و ساذج طينت وارد آوردند. چه مقدار خاشاک ها و خارها که بر محلّ عبور آن حضرت ريختند. و اين معلوم است که آن اشخاص به ظنون خبيثه شيطانيّه خود اذيّت به آن هيکل ازلی را سبب رستگاری خود می دانستند زيرا که جميع علمای عصر به مثل عبداللّه اُبَيّ و ابو عامر راهب و کعب بن اشرف و نضر بن حارث، جميع آن حضرت را تکذيب نمودند و نسبت به جنون و افترا دادند و نسبت هائی که نَعُوذُ بِالّله مِن اَن يَجری بِهِ المِدادُ اَو يَتَحَرّکَ عَلَيه‌ القَلمُ ‌اَو يَحمِلَهُ الاَلواحُ. بلی، اين نسبت ها بود که سبب ايذای مردم نسبت به آن حضرت شد. و اين معلوم و واضح است که علمای وقت اگر کسی را ردّ و طرد نمايند و از اهل ايمان ندانند چه بر سر آن نفس می آيد چنانچه بر سر اين بنده آمد و ديده شد. (edit)	Furthermore, by sovereignty is meant the all-encompassing, all-pervading power which is inherently exercised by the Qá’im whether or not He appear to the world clothed in the majesty of earthly dominion. This is solely dependent upon the will and pleasure of the Qá’im Himself. You will readily recognize that the terms sovereignty, wealth, life, death, judgment and resurrection, spoken of by the scriptures of old, are not what this generation hath conceived and vainly imagined. Nay, by sovereignty is meant that sovereignty which in every dispensation resideth within, and is exercised by, the person of the Manifestation, the Daystar of Truth. That sovereignty is the spiritual ascendancy which He exerciseth to the fullest degree over all that is in heaven and on earth, and which in due time revealeth itself to the world in direct proportion to its capacity and spiritual receptiveness, even as the sovereignty of Muḥammad, the Messenger of God, is today apparent and manifest amongst the people. You are well aware of what befell His Faith in the early days of His dispensation. What woeful sufferings did the hand of the infidel and erring, the divines of that age and their associates, inflict upon that spiritual Essence, that most pure and holy Being! How abundant the thorns and briars which they have strewn over His path! It is evident that wretched generation, in their wicked and satanic fancy, regarded every injury to that immortal Being as a means to the attainment of an abiding felicity; inasmuch as the recognized divines of that age, such as ‘Abdu’lláh-i-Ubayy, Abú-‘Ámir, the hermit, Ka‘b-Ibn-i-Ashraf, and Naḍr-Ibn-i-Ḥárith, all treated Him as an impostor, and pronounced Him a lunatic and a calumniator. Such sore accusations they brought against Him that in recounting them God forbiddeth the ink to flow, Our pen to move, or the page to bear them. These malicious imputations provoked the people to arise and torment Him. And how fierce that torment if the divines of the age be its chief instigators, if they denounce Him to their followers, cast Him out from their midst, and declare Him a miscreant! Hath not the same befallen this Servant, and been witnessed by all? (edit)	And another point is that the sovereignty in question is His Holiness's encompassing power and authority over all possible things, whether it manifests in the physical world as overt rule or not. This is subject to His Holiness's own will and discretion. However, it is well known that the sovereignty, wealth, life, death, resurrection, and recompense mentioned in earlier texts do not refer to what people nowadays understand and perceive. Instead, the sovereignty referred to is a kind of sovereignty that becomes apparent on its own, for its own sake, during the days of the manifestation of each of the suns of truth. It is a kind of internal encompassment that encompasses all who are in the heavens and the earth, and then it appears in the physical world according to the capacity of existence, time, and creation, as can be seen in the current apparent and manifest rule of the Holy Messenger among the people. And at first, the state of His Holiness was as you have heard. Consider how much the infidels and the misguided - who were the scholars of that era and their associates - imposed upon that innate nature and naive clay. Think of how much rubble and thorns they scattered on the path of His Holiness. And it is clear that these individuals, with their wicked, satanic suspicions, thought that by causing harm to that eternal edifice they were paving the way for their own salvation, because all the scholars of the era, like Abdullah Ubay, Abu Amir the Monk, Ka'b ibn Ashraf, and Nadir ibn Harith, all denied His Holiness, accusing him of madness and slandering him, and attributing to him things that God forbid should ever be recorded by a pen or carried on tablets. Indeed, these false accusations caused people to harm His Holiness. It is clear and evident that if the scholars of the time reject and discard someone, and do not consider them a believer, what befalls that person is what happened and was seen with this servant. (edit)
116	اين است که آن حضرت فرمود: "ما اُوذِيَ نَبِيٌّ بِمِثلِ ما اوذيتُ." و در فرقان نسبت ها که دادند و اذيّت ها که به آن حضرت نمودند همه مذکور است. فَارجِعُوا إلَيهِ لَعَلّکُم بِمَواقعِ الاَمرِ تَطَّلِعُونَ. حتّی قسمی بر آن حضرت سخت شد که احدی با آن حضرت و اصحاب او چندی معاشرت نمی نمود و هر نفسی که خدمت آن حضرت می رسيد کمال اذيّت را به او وارد می نمودند. (edit)	For this reason did Muḥammad cry out: “No Prophet of God hath suffered such harm as I have suffered.” And in the Qur’án are recorded all the calumnies and reproaches uttered against Him, as well as all the afflictions which He suffered. Refer ye thereunto, that haply ye may be informed of that which hath befallen His Revelation. So grievous was His plight, that for a time all ceased to hold intercourse with Him and His companions. Whoever associated with Him fell a victim to the relentless cruelty of His enemies. (edit)	This is where His Holiness said: "No prophet has been harmed as much as I have been harmed." The allegations and abuses that were made against His Holiness are all mentioned in the criterion (Quran). So turn to it, perhaps you can gain insights into the situation. It even reached a point where it was very hard on His Holiness that nobody was interacting with him and his companions for a while and anyone who came to serve His Holiness caused him the utmost harm. (edit)
117	در اين موقع يک آيه ذکر می نمايم که اگر چشم بصيرت باز کنی تا زنده هستی بر مظلومی آن حضرت نوحه و ندبه نمائی. و آن آيه در وقتی نازل شد که آن حضرت از شدّت بلايا و اعراض ناس، به غايت افسرده و دلتنگ بود، جبرئيل از سدرة المنتهای قرب نازل شد و اين آيه تلاوت نمود: "وَ إِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَن تَبْتَغِيَ نَفَقًا فِي الأَرْضِ أَوْ سُلَّمًا فِي السَّمَاء." که ترجمه آن اين است که اگر بزرگ است بر تو اعراض معرضين و سخت است بر تو ادبار منافقين و ايذای ايشان، پس اگر مستطيعی و می توانی، طلب کن نقبی در زير ارض يا نردبانی به سوی آسمان، که تلويح بيان اين است که چاره نيست و دست از تو بر نمی دارند مگر آنکه در زير زمين پنهان شوی و يا به آسمان فرار نمائی. (edit)	We shall cite in this connection only one verse of that Book. Shouldst thou observe it with a discerning eye, thou wilt, all the remaining days of thy life, lament and bewail the injury of Muḥammad, that wronged and oppressed Messenger of God. That verse was revealed at a time when Muḥammad languished weary and sorrowful beneath the weight of the opposition of the people, and of their unceasing torture. In the midst of His agony, the Voice of Gabriel, calling from the Sadratu’l-Muntahá, was heard saying: “But if their opposition be grievous to Thee—if Thou canst, seek out an opening into the earth or a ladder into heaven.”78 The implication of this utterance is that His case had no remedy, that they would not withhold their hands from Him unless He should hide Himself beneath the depths of the earth, or take His flight unto heaven. (edit)	At this time, I mention a verse which if you open your insightful eye, you would lament and mourn for the oppression of that Holy Personage for as long as you live. The verse was revealed at a time when that Holy Personage, due to the severity of afflictions and the people's aversion, was utterly depressed and desolate. Gabriel descended from the lote tree of the utmost boundary and recited this verse: "And if their aversion is hard on you, then if you can seek a tunnel in the ground or a ladder to the sky." The translation is that if the aversion of the averters is heavy upon you and the turning away of the hypocrites and their harm is difficult for you, then if you can, seek a tunnel in the ground or a ladder to the sky, implying that there is no solution and they will not let you be unless you hide underground or flee to the sky. (edit)
118	و حال امروز مشاهده نما که چقدر از سلاطين به اسم آن حضرت تعظيم می نمايند و چقدر از بلاد و اهل آن که در ظلّ او ساکن اند و به نسبت به آن حضرت افتخار دارند، چنانچه بر منابر و گلدسته ها اين اسم مبارک را به کمال تعظيم و تکريم ذکر می نمايند. و سلاطينی هم که در ظلّ آن حضرت داخل نشده‏اند و قميص کفر را تجديد ننموده‏اند ايشان هم به بزرگی و عظمت آن شمس عنايت مقرّ و معترف اند. اين است سلطنت ظاهره که مشاهده می کنی. و اين لابدّ است از برای جميع انبياء که يا در حيات و يا بعد از عروج ايشان به موطن حقيقی ظاهر و ثابت می شود چنانچه اليوم ملاحظه می گردد. و ليکن آن سلطنت که مقصود است لم يزل و لايزال طائف حول ايشان است و هميشه با ايشان است و آنی انفکاک نيابد و آن سلطنت باطنيّه است که احاطه نموده کلّ من فی السّموات و الارض را. (edit)	Consider, how great is the change today! Behold, how many are the Sovereigns who bow the knee before His name! How numerous the nations and kingdoms who have sought the shelter of His shadow, who bear allegiance to His Faith, and pride themselves therein! From the pulpit-top there ascendeth today the words of praise which, in utter lowliness, glorify His blessed name; and from the heights of minarets there resoundeth the call that summoneth the concourse of His people to adore Him. Even those Kings of the earth who have refused to embrace His Faith and to put off the garment of unbelief, nonetheless confess and acknowledge the greatness and overpowering majesty of that Daystar of loving-kindness. Such is His earthly sovereignty, the evidences of which thou dost on every side behold. This sovereignty must needs be revealed and established either in the lifetime of every Manifestation of God or after His ascension unto His true habitation in the realms above. What thou dost witness today is but a confirmation of this truth. That spiritual ascendancy, however, which is primarily intended, resideth within, and revolveth around Them from eternity even unto eternity. It can never for a moment be divorced from Them. Its dominion hath encompassed all that is in heaven and on earth. (edit)	Observe today how many of the sultans pay homage to His name, how many territories and people living under His shadow take pride in their association with Him, mentioning this blessed name with utmost respect and reverence on pulpits and platforms. Even the sultans who have not entered under His shadow and have not renounced their cloak of disbelief also acknowledge the greatness and majesty of this sun of grace. This is the apparent sovereignty that you observe. Undoubtedly, this is the case for all prophets, whether during their lifetime or after their ascension, they become manifest and established in the true abode as observed today. But the sovereignty that is intended does not cease to revolve around them, is always with them, and does not find any separation. This is the inner sovereignty that encompasses everything in the heavens and the earth. (edit)
119	و از جمله سلطنت آن است که از آن شمس احديّه ظاهر شد. آيا نشنيدی که به يک آيه چگونه ميانه نور و ظلمت و سعيد و شقيّ و مؤمن و کافر فصل فرمود؟ و جميع اشارات و دلالات قيامت که شنيدی از حشر و نشر و حساب و کتاب و غيره کلّ به تنزيل همان يک آيه هويدا شد و به عرصه شهود آمد. و همچنين آن آيه مُنزله، رحمت بود برای ابرار، يعنی انفسی که در حين استماع گفتند : "ربّنا سَمِعنا وَاَطَعْنا " و نقمت شد برای فُجّار، يعنی آنهائی که بعد از استماع گفتند: "سَمِعنا و عَصَينا." و سيف اللّه بود برای فصل مؤمن از کافر و پدر از پسر. چنانچه ديده ايد آنهائی که اقرار نمودند با آنهائی که انکار نمودند در صدد جان و مال هم بر آمدند. چه پدرها که از پسرها اعراض نمودند و چه عاشق ها که از معشوق ها احتراز جستند. و چنان حادّ و برنده بود اين سيف بديع که همه نسبت ها را از هم قطع نمود. و از يک جهت ملاحظه فرمائيد چگونه وصل نمود. مثل آنکه ملاحظه شد که جمعی از ناس که سال ها شيطان نفس تخم کينه و عدوان ما بين ايشان کاشته بود به سبب ايمان به اين امر بديع منيع چنان متّحد و موافق شدند که گويا از يک صلب ظاهر شده‏اند. کَذلِکَ يُؤلِّفُ اللّهُ بَينَ قُلوبِ الَّذينَ هُمِ انقَطعُوا إلَيهِ وَ آمَنُوا بِآياتِهِ وَ کانُوا مِنْ کَوثَر الفَضلِ باَيادی العزِّ مِنَ الشَّاربِين. و ديگر آنکه چقدر از مردم مختلف العقائد و مختلف المذهب و مختلف المزاج که از اين نسيم رضوان الهی وبهارستان قدس معنوی قميص جديد توحيد پوشيدند و از کأس تفريد نوشيدند. (edit)	The following is an evidence of the sovereignty exercised by Muḥammad, the Daystar of Truth. Hast thou not heard how with one single verse He hath sundered light from darkness, the righteous from the ungodly, and the believing from the infidel? All the signs and allusions concerning the Day of Judgment, which thou hast heard, such as the raising of the dead, the Day of Reckoning, the Last Judgment, and others have been made manifest through the revelation of that verse. These revealed words were a blessing to the righteous who on hearing them exclaimed: “O God our Lord, we have heard, and obeyed.” They were a curse to the people of iniquity who, on hearing them, affirmed: “We have heard and rebelled.” Those words, sharp as the sword of God, have separated the faithful from the infidel, and severed father from son. Thou hast surely witnessed how they that have confessed their faith in Him and they that rejected Him have warred against each other, and sought one another’s property. How many fathers have turned away from their sons; how many lovers have shunned their beloved! So mercilessly trenchant was this wondrous sword of God that it cleft asunder every relationship! On the other hand, consider the welding power of His Word. Observe, how those in whose midst the Satan of self had for years sown the seeds of malice and hate became so fused and blended through their allegiance to this wondrous and transcendent Revelation that it seemed as if they had sprung from the same loins. Such is the binding force of the Word of God, which uniteth the hearts of them that have renounced all else but Him, who have believed in His signs, and quaffed from the Hand of glory the Kawthar of God’s holy grace. Furthermore, how numerous are those peoples of divers beliefs, of conflicting creeds, and opposing temperaments, who, through the reviving fragrance of the Divine springtime, breathing from the Riḍván of God, have been arrayed with the new robe of divine Unity, and have drunk from the cup of His singleness! (edit)	Part of that sovereignty manifested from that Sun of Oneness. Haven't you heard how it distinguished between light and darkness, the fortunate and the unfortunate, the believer and the disbeliever with just one verse? All the signs and indications of resurrection, including the gathering, resurrection, accountability, book-keeping, and more, were made clear and brought to the arena of witnessing with the revelation of that single verse. Also, that revealed verse was mercy for the righteous, meaning those souls who said "We hear and obey" while listening, and it became a punishment for the wicked, meaning those who said "We hear and disobey" after listening. It served as the Sword of God to distinguish believers from disbelievers and fathers from sons. As you have seen, those who acknowledged and those who denied were willing to risk their lives and wealth. How many fathers turned away from their sons, and how many lovers sought protection from their beloved ones. This wondrous sword was so sharp and decisive that it severed all relationships. From one perspective, observe how it united. As it was observed, a group of people, who for years had the seeds of resentment and hostility sowed among them by the satan of self, became so united and agreed due to faith in this unique and resolute Cause that it seemed they emerged from a single lineage. In this way, God unites the hearts of those who have turned to Him and believed in His verses, and they were among those who drank from the abundance of His grace with the hands of might. Moreover, observe how many people of various beliefs, sects, and dispositions have worn the new garment of oneness from this divine breeze of goodwill and this spiritual garden and have drunk from the cup of singularity. (edit)
120	اين است معنی حديث مشهور که فرموده گرگ و ميش از يک محلّ می خورند و می آشامند. و حال نظر به عدم معرفت اين جهّال فرمائيد، به مثل امم سابقه هنوز منتظرند که کی اين حيوانات بر يک خوان مجتمع می شوند. اين است رتبه ناس. گويا هرگز از جام انصاف ننوشيده‏اند و هرگز در سبيل عدل قدم نگذاشته‏اند. از همه گذشته اين امر و قوعش چه حسنی در عالم احداث می نمايد؟ فَنِعْمَ مَا نُزِّلَ فی شأنِهم : "هُمْ قُلُوبٌ لا يَفقَهُونَ بهَا و لَهُمْ اَعْيُنٌ لا يُبصِرُونَ بِهَا." (edit)	This is the significance of the well-known words: “The wolf and the lamb shall feed together.”79 Behold the ignorance and folly of those who, like the nations of old, are still expecting to witness the time when these beasts will feed together in one pasture! Such is their low estate. Methinks, never have their lips touched the cup of understanding, neither have their feet trodden the path of justice. Besides, of what profit would it be to the world were such a thing to take place? How well hath He spoken concerning them: “Hearts have they, with which they understand not, and eyes have they with which they see not!” (edit)	This is the meaning of the well-known Hadith which states that the wolf and the sheep will eat and drink from the same place. Now, look at the lack of understanding of these ignorant ones, like the previous nations, who are still waiting for when these animals will gather on a single dining spread. This is the state of people. It's as if they have never drunk from the cup of fairness and have never taken a step on the path of justice. Apart from all this, how beautifully does the occurrence of this matter manifest in the world of creation? What a blessing it is that what has been revealed about their condition: "They have hearts with which they do not understand, and they have eyes with which they do not see." (edit)

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