Kitab-i-Iqan/Page7

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121	و ديگر آنکه ملاحظه فرمائيد به تنزيل همين يک آيه منزله از سماء مشيّت چگونه حساب خلايق کشيده شد که هرکس اقرار نمود و اقبال جست حسنات او بر سيّئات زيادتی نمود و جميع خطايای او معفوّ شد و مغفور آمد. کَذلِکَ يُصدَقُ فی شأنِهِ باَنّهُ سَريعُ الحسابِ، وَ کذلِک يُبَدِّلُ اللّهُ السَّيِّئاتِ بالحَسَناتِ لَو اَنتُم فی آفاقِ العلمِ و انقُسِ الحِکمةِ تَتَفَرَّسُونَ. و همچنين هر کس از جام حبّ نصيب برداشت از بحر فيوضات سرمديّه و غمام رحمت ابديّه، حيات باقيه ابديّه ايمانيّه يافت و هر نفسی که قبول ننمود به موت دائمی مبتلا شد. و مقصود از موت و حيات که در کتب مذکور است موت و حيات ايمانی است. و از عدم ادراک اين معنی است که عامّه ناس در هر ظهور اعتراض نمودند و به شمس هدايت مهتدی نشدند و جمال ازلی را مقتدی نگشتند. (edit)	Consider how with this one verse which hath descended from the heaven of the Will of God, the world and all that is therein have been brought to a reckoning with Him. Whosoever acknowledged His truth and turned unto Him, his good works outweighed his misdeeds, and all his sins were remitted and forgiven. Thereby is the truth of these words concerning Him made manifest: “Swift is He in reckoning.” Thus God turneth iniquity into righteousness, were ye to explore the realms of divine knowledge, and fathom the mysteries of His wisdom. In like manner, whosoever partook of the cup of love, obtained his portion of the ocean of eternal grace and of the showers of everlasting mercy, and entered into the life of faith—the heavenly and everlasting life. But he that turned away from that cup was condemned to eternal death. By the terms “life” and “death,” spoken of in the scriptures, is intended the life of faith and the death of unbelief. The generality of the people, owing to their failure to grasp the meaning of these words, rejected and despised the person of the Manifestation, deprived themselves of the light of His divine guidance, and refused to follow the example of that immortal Beauty. (edit)	Also, observe how the account of creatures was drawn out by the revelation of just this one verse from the heaven of the divine will. Whoever confessed and sought favor, his good deeds exceeded his bad deeds, and all his sins were forgiven and pardoned. This confirms the divine attribute that He is swift in taking account, and it's how God changes bad deeds into good ones if you could discern the horizons of knowledge and scales of wisdom. Similarly, whoever partook from the cup of divine love received from the ocean of everlasting blessings and the clouds of eternal mercy, and gained everlasting spiritual life. And every soul that did not accept suffered from eternal death. The meaning of death and life mentioned in the scriptures refers to spiritual death and life. It is due to the lack of understanding of this meaning that the majority of people objected in every divine manifestation, did not find guidance from the sun of guidance, and did not follow the eternal beauty. (edit)
122	چنانچه وقتی که سراج محمّدی در مشکات احمديّه مشتعل شد بر مردم حکم بعث و حشر و حيات و موت فرمود. اين بود که اعلام مخالفت مرتفع شد و ابواب استهزاء مفتوح گشت. چنانچه از زبان مشرکين، روح الامين خبر داده: "وَ لَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِن بَعْدِ الْمَوْتِ لَيَقُولَنَّ الّذينَ كَفَرُواْ إِنْ هَذَا إِلاَّ سِحْرٌ مُّبِينٌ." مضمون آن اين است که اگر بگوئی به اين مشرکين که شما مبعوث شده ايد بعد از مردن، هر آينه می گويند آنهائی که کافر شده‏اند به خدا و آيات او، نيست اين مگر سحری ظاهر و آشکار و هويدا. و در جای ديگر می فرمايد: "وَ إِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَئِذَا كُنَّا تُرَابًا أَئِنَّا لَفِي خَلْقٍ جَدِيدٍ." که ترجمه آن اين است که می فرمايد: اگر عجب می داری پس عجب است قول کافران و معرضان که می گويند: آيا ما تراب بوديم؟ و از روی استهزاء می گفتند که آيا مائيم مبعوث شدگان؟ اين است که در مقام ديگر قهراً لهم می فرمايد: "أَفَعَيِينَا بِالْخَلْقِ الأَوَّلِ بَلْ هُمْ فِي لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ." مضمون آن اين است که آيا ما عاجز و مانده شديم از خلق اوّل؟ بلکه اين مشرکين در شکّ و شبهه هستند از خلق جديد. (edit)	When the light of Qur’ánic Revelation was kindled within the chamber of Muḥammad’s holy heart, He passed upon the people the verdict of the Last Day, the verdict of resurrection, of judgment, of life, and of death. Thereupon the standards of revolt were hoisted, and the doors of derision opened. Thus hath He, the Spirit of God, recorded, as spoken by the infidels: “And if thou shouldst say, ‘After death ye shall surely be raised again,’ the infidels will certainly exclaim, ‘This is nothing but manifest sorcery.’”81 Again He speaketh: “If ever thou dost marvel, marvelous surely is their saying, ‘What! When we have become dust, shall we be restored in a new creation?’”82 Thus, in another passage, He wrathfully exclaimeth: “Are We wearied out with the first creation? Yet are they in doubt with regard to a new creation!” (edit)	Just as when the Muhammadan lamp was ignited in the niche of Ahmad's [Muhammad's] prophecy, the command of resurrection, assembly, life, and death was declared to the people. This led to a rise in opposition and the doors of mockery were thrown open. As has been reported from the mouth of the pagans by the Trustworthy Spirit (Gabriel): "And if thou say, 'You will indeed be resurrected after death,' those who disbelieve will surely say, 'This is nothing but obvious magic'." (Quran 10:45) The essence of this is that if you say to these pagans that you are resurrected after dying, undoubtedly those who have disbelieved in God and His signs will say, 'This is nothing but clear and obvious magic.' In another place, it says: "And if you are astonished, then astonishing is their saying: 'When we are dust, will we indeed be [created] in a new creation?'" (Quran 13:5) This means that if you are amazed, then amazing is the statement of the disbelievers and those who turn away. They said, out of mockery: "Were we dust? Are we the ones to be resurrected?" Thus, in another place, He angrily says to them: "Do we then weary with the first creation? But they are in confusion over a new creation." (Quran 50:15) The essence of this is: Are we incapable or weary of the first creation? Rather, these pagans are in doubt and confusion about a new creation. (edit)
123	و علمای تفسير و اهل ظاهر چون معانی کلمات الهيّه را ادراک ننمودند و از مقصود اصلی محتجب ماندند لهذا به قاعده نحو استدلال نمودند "اذا" که بر سر ماضی در آيد معنی مستقبل افاده می شود. و بعد در کلماتی که کلمه "اذا" نازل نگشته متحيّر ماندند مثل اينکه می فرمايد: "وَنُفِخَ فِي الصُّورِ ذَلِكَ يَوْمُ الْوَعِيدِ وَجَاءتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ." که معنی ظاهر آن اين است : دميده شد در صور و آن است يوم وعيد که به نظرها بسيار بعيد بود و آمد هر نفسی برای حساب و با اوست راننده و گواه. و در مثل اين مواقع يا کلمه "اذا" را مقدّر گرفتند و يا مستدلّ شدند بر اينکه چون قيامت محقّق الوقوع است لهذا به فعل ماضی ادا شد که گويا گذشته است. ملاحظه فرمائيد چقدر بی ادراک و تميزند. نفخه محمّديّه را که به اين صريحی می فرمايد ادراک نمی کنند و از افاضه اين نقره الهی خود را محروم می نمايند و منتظر صور اسرافيل که يکی از عباد اوست می شوند با اينکه تحقّق وجود اسرافيل و امثال او به بيان خود آن حضرت شده. قُل اَتَستَبدلُونَ الّذی هُو خَيرٌ لکُم فَبِئسَ مَا اسْتَبْدَلتُم بِغيرِ حقٍّ و کُنتُم قَومَ سُوءٍ اَخسَرينَ. (edit)	As the commentators of the Qur’án and they that follow the letter thereof misapprehended the inner meaning of the words of God and failed to grasp their essential purpose, they sought to demonstrate that, according to the rules of grammar, whenever the term “idhá” (meaning “if” or “when”) precedeth the past tense, it invariably hath reference to the future. Later, they were sore perplexed in attempting to explain those verses of the Book wherein that term did not actually occur. Even as He hath revealed: “And there was a blast on the trumpet—lo! it is the threatened Day! And every soul is summoned to a reckoning—with him an impeller and a witness.”84 In explaining this and similar verses, they have in some cases argued that the term “idhá” is implied. In other instances, they have idly contended that whereas the Day of Judgment is inevitable, it hath therefore been referred to as an event not of the future but of the past. How vain their sophistry! How grievous their blindness! They refuse to recognize the trumpet-blast which so explicitly in this text was sounded through the revelation of Muḥammad. They deprive themselves of the regenerating Spirit of God that breathed into it, and foolishly expect to hear the trumpet-sound of the Seraph of God who is but one of His servants! Hath not the Seraph himself, the angel of the Judgment Day, and his like been ordained by Muḥammad’s own utterance? Say: What! Will ye give that which is for your good in exchange for that which is evil? Wretched is that which ye have falsely exchanged! Surely ye are a people, evil, in grievous loss. (edit)	The exegetes and the people of the literal interpretation, not understanding the meanings of divine words and being veiled from the main purpose, thus justified their interpretation based on grammatical rules, such as "اذا" (when/if), which, when placed at the beginning of a past tense verb, conveys a future meaning. Then, they became perplexed in cases where the word "اذا" was not used, such as the verse: "And the Trumpet will be blown; that will be the Day whereof Warning had been given. And every person will come forth along with an (angel) to drive (him), and an (angel) to bear witness." The apparent meaning of which is: a blast was sounded on the Trumpet, and that is the Day of Threat which seemed far off to the views, and every soul came for reckoning, and with each is a driver and a witness. In such instances, either they considered the word "اذا" as implicit, or they reasoned that since the Resurrection is certain to occur, it is conveyed in the past tense as though it had already happened. See how lacking in perception and discernment they are. They do not comprehend the Muhammadan blast, which is explicitly mentioned, and they deprive themselves of the outpourings of this divine silver, waiting instead for the Trumpet of Israfil who is one of His servants, even though the existence of Israfil and the likes of him has been affirmed by His Holiness Himself. Say, do you prefer to replace that which is better for you with that which is worse? What a terrible replacement you've chosen in place of the truth! You were a people who were evil and lost. (edit)
124	بلکه مقصود از صور، صور محمّدی است که بر همه ممکنات دميده شد و قيامت، قيام آن حضرت بود بر امر الهی. و غافلين که در قبور اجساد مرده بودند همه را به خلعت جديده ايمانيّه مخلّع فرمود و به حيات تازه بديعه زنده نمود. اين است وقتی که آن جمال احديّه اراده فرمود که رمزی از اسرار بعث و حشر و جنّت و نار و قيامت اظهار فرمايد جبرئيل وحی اين آيه آورد : "فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَن يَكُونَ قَرِيبً." يعنی زود است اين گمراهان وادی ضلالت سرهای خود را از روی استهزا حرکت می دهند و می گويند چه زمان خواهد اين امور ظاهر شد؟ تو در جواب بگو که شايد اينکه نزديک باشد. تلويح همين يک آيه مردم را کافی است اگر به نظر دقيق ملاحظه نمايند. (edit)	Nay, by “trumpet” is meant the trumpet-call of Muḥammad’s Revelation, which was sounded in the heart of the universe, and by “resurrection” is meant His own rise to proclaim the Cause of God. He bade the erring and wayward arise and speed out of the sepulchers of their bodies, arrayed them with the beauteous robe of faith, and quickened them with the breath of a new and wondrous life. Thus at the hour when Muḥammad, that divine Beauty, purposed to unveil one of the mysteries hidden in the symbolic terms “resurrection,” “judgment,” “paradise,” and “hell,” Gabriel, the Voice of Inspiration, was heard saying: “Erelong will they wag their heads at Thee, and say, ‘When shall this be?’ Say: ‘Perchance it is nigh.’”85 The implications of this verse alone suffice the peoples of the world, were they to ponder it in their hearts. (edit)	Rather, the meaning of the Trumpet is the Muhammadan Trumpet that was blown over all possible things, and the Resurrection was His eminence's rise over the divine command. The heedless ones, who were in the graves of dead bodies, were all clad by Him in new garments of faith and brought to life in a new, wonderful life. This is the time when that Unique Beauty willed to reveal a secret from the mysteries of Resurrection, Gathering, Paradise, Hell, and the Day of Judgment. Gabriel brought the revelation of this verse: "Soon they will swing their heads towards you and say, 'When will it be?' Say, 'Perhaps it is near.'" This means soon these misguided ones in the valley of misguidance will sarcastically move their heads and ask when will these affairs appear. In response, you should say that perhaps it is near. The hint in this single verse should be enough for people if they observe closely. (edit)
125	سبحان اللّه، چقدر آن قوم از سبل حقّ دور بودند. با اينکه قيامت به قيام آن حضرت قائم بود و علامات و انوار او همه ارض را احاطه نموده بود مع ذلک سخريّه می نمودند و معتکف بودند به تماثيلی که علمای عصر به افکار عاطل باطل جسته‏اند و از شمس عنايت ربّانيّه و امطار رحمت سبحانيّه غافل گشته‏اند. بلی، جُعَل از روائح قدس ازل محروم است و خفّاش از تجلّی آفتاب جهانتاب در گريز. (edit)	Gracious God! How far have that people strayed from the way of God! Although the Day of Resurrection was ushered in through the Revelation of Muḥammad, although His light and tokens had encompassed the earth and all that is therein, yet that people derided Him, gave themselves up to those idols which the divines of that age, in their vain and idle fancy, had conceived, and deprived themselves of the light of heavenly grace and of the showers of divine mercy. Yea, the abject beetle can never scent the fragrance of holiness, and the bat of darkness can never face the splendor of the sun. (edit)	Glory be to Allah, how far that people were from the path of truth. Although the Resurrection was due to His eminence's rise and His signs and lights had encompassed the entire earth, they still scoffed and clung to images that the scholars of the era had sought in vain and misguided thoughts. They became oblivious of the sun of divine grace and the showers of sublime mercy. Indeed, the bat is deprived of the eternal holy fragrances and flees from the manifestation of the world-enlightening sun. (edit)
126	و اين مطلب در همه اعصار در حين ظهور مظاهر حقّ بوده.چنانچه عيسی می فرمايد: "لا بدّ لكم بأن تولدوا مرّة أخرى." و در مقام ديگر می فرمايد : "من لم يولد من الماء والرّوح لا يقدر أن يدخل ملكوت الله. المولود من الجسد جسد هو، والمولود من الرّوح هو روح." که ترجمه آن اين است : نفسی که زنده نشده است از ماء معرفت الهی و روح قدسی عيسوی، قابل ورود و دخول در ملکوت ربّانی نيست زيرا هرچه از جسد ظاهر شد و تولّد يافت پس اوست جسد، و متولّد شده از روح که نفس عيسوی باشد پس اوست روح. خلاصه معنی آنکه هر عبادی که از روح و نفخه مظاهر قدسيّه در هر ظهور متولّد و زنده شدند بر آنها حکم حيات و بعث و ورود در جنّت محبّت الهيّه می شود و من دون آن حکم غير آن که موت و غفلت و ورود در نار کفر و غضب الهی است می شود. و در جميع کتب و الواح و صحائف، مردمی که از جام های لطيف معارف نچشيده‏اند و به فيض روح القدس وقت قلوب ايشان فائز نشده، بر آنها حکم موت و نار و عدم بصر و قلب و سمع شده. چنانچه از قبل ذکر شده: "لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَ." (edit)	Such things have come to pass in the days of every Manifestation of God. Even as Jesus said: “Ye must be born again.”86 Again He saith: “Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”87 The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto “life” and “resurrection” and have entered into the “paradise” of the love of God. And whosoever is not of them, is condemned to “death” and “deprivation,” to the “fire” of unbelief, and to the “wrath” of God. In all the scriptures, the books and chronicles, the sentence of death, of fire, of blindness, of want of understanding and hearing, hath been pronounced against those whose lips have tasted not the ethereal cup of true knowledge, and whose hearts have been deprived of the grace of the holy Spirit in their day. Even as it hath been previously recorded: “Hearts have they with which they understand not.”88 (edit)	And this has been the case during all eras when the manifestations of truth have appeared. As Jesus says, "You must be born again." And elsewhere he states, "Whoever is not born of water and spirit cannot enter the kingdom of God. What is born of flesh is flesh, and what is born of spirit is spirit." This translates as: The soul that has not been revived by the water of divine knowledge and the holy spirit of Jesus is incapable of entering into the divine kingdom, because whatever manifests and is born from the flesh is flesh, and that which is born from the spirit, which is the soul of Jesus, is the spirit. In summary, the meaning is that any servant who is reborn and brought to life by the spirit and breath of the holy manifestations in each appearance is subject to the decree of life, resurrection, and entrance into the paradise of divine love, and apart from that, the decree is the opposite, which is death, heedlessness, and entrance into the fire of disbelief and divine wrath. In all the books, tablets, and scriptures, the people who have not drunk from the delicate cups of knowledge and have not been blessed by the outpouring of the Holy Spirit at the time their hearts are open, are judged to be dead, destined for the fire, and devoid of sight, heart, and hearing. As previously mentioned: "They have hearts with which they do not understand." (edit)
127	و در مقام ديگر در انجيل مسطور است که روزی يکی از اصحاب عيسی والدش وفات نمود و او خدمت حضرت معروض داشت و اجازه خواست که برود و او را دفن و کفن نموده راجع شود. آن جوهر انقطاع فرمود: "دع الموتى يدفنون موتاهم." يعنی واگذار مرده ها را تا دفن کنند مرده ها. (edit)	In another passage of the Gospel it is written: “And it came to pass that on a certain day the father of one of the disciples of Jesus had died.” That disciple reporting the death of his father unto Jesus, asked for leave to go and bury him. Whereupon, Jesus, that Essence of Detachment, answered and said: “Let the dead bury their dead.”89 (edit)	In another place in the Gospel it is written that one day the father of one of Jesus's disciples died. He was serving Jesus at the time and asked for permission to go and bury and shroud his father before returning. That essence of detachment said, "Let the dead bury their dead." (edit)
128	و همچنين دو نفر از اهل کوفه خدمت حضرت امير آمدند. يکی را بيتی بود که اراده بيع آن داشت و ديگری مشتری بود. و قرار بر آن داده بودند که به اطّلاع آن حضرت اين مبايعه وقوع يابد و قباله مسطور گردد. آن مظهر امر الهی به کاتب فرمودند که بنويس: "قَدِ اشْترَی مَيِّتٌ عَن مَيِّتٍ بَيتاً مَحدُوداً بِحدودٍ اَربَعةٍ، حدٌّ إلَی القَبْرِ وَ حَدٌّ إلَی اللَّحْدِ وَ حَدٌّ إلی الصِّراط، و حدٌّ إمّا إلَی الجَنَّةِ و إمّا إلی النّارِ." حال اگر اين دو نفر از صور حيات علوی زنده شده بودند و از قبر غفلت به محبّت آن حضرت مبعوث گشته بودند البتّه اطلاق موت بر ايشان نمی شد. (edit)	In like manner, two of the people of Kúfih went to ‘Alí, the Commander of the Faithful. One owned a house and wished to sell it; the other was to be the purchaser. They had agreed that this transaction should be effected and the contract be written with the knowledge of ‘Alí. He, the exponent of the law of God, addressing the scribe, said: “Write thou: ‘A dead man hath bought from another dead man a house. That house is bounded by four limits. One extendeth toward the tomb, the other to the vault of the grave, the third to the Ṣiráṭ, the fourth to either Paradise or hell.’” Reflect, had these two souls been quickened by the trumpet-call of ‘Alí, had they risen from the grave of error by the power of his love, the judgment of death would certainly not have been pronounced against them. (edit)	And similarly, two people from Kufa came to serve Imam Ali. One had a house that he wished to sell and the other was a buyer. They had agreed to bring this transaction to the attention of Imam Ali so that a contract could be written. That Manifestation of the divine command told the scribe to write: "A dead man has bought a house from another dead man, a house bounded by four limits: one boundary is to the grave, one to the coffin, one to the path, and one either to Paradise or to Hellfire." Now, if these two individuals had been resurrected by the lofty life and had been sent from the grave of oblivion to the love of Imam Ali, certainly they would not be referred to as dead. (edit)
129	و هرگز در هيچ عهد و عصر جز حيات و بعث و حشر حقيقی مقصود انبياء و اولياء نبوده و نيست. و اگر قدری تعقّل شود در همين بيان آن حضرت، کشف جميع امور می شود که مقصود از لحد و قبر وصراط و جنّت و نار چه بود. و ليکن چه چاره که جميع ناس در لحد نفس محجوب و در قبر هوی مدفونند. خلاصه اگر قدری از زلال معرفت الهی مرزوق شويد می دانيد که حيات حقيقی حيات قلب است نه حيات جسد. زيرا که در حيات جسد همه ناس و حيوانات شريکند و ليکن اين حيات مخصوص است به صاحبان افئده منيره که از بحر ايمان شاربند و از ثمره ايقان مرزوق. و اين حيات را موت از عقب نباشد و اين بقا را فنا از پی نيايد. چنانچه فرموده‏اند: "المؤمِنُ حَيٌّ فِی الدّارَينِ." اگر مقصود حيات ظاهره جسدی باشد که مشاهده می شود موت آن را اخذ می نمايد. (edit)	In every age and century, the purpose of the Prophets of God and their chosen ones hath been no other but to affirm the spiritual significance of the terms “life,” “resurrection,” and “judgment.” If one will ponder but for a while this utterance of ‘Alí in his heart, one will surely discover all mysteries hidden in the terms “grave,” “tomb,” “ṣiráṭ,” “paradise” and “hell.” But oh! how strange and pitiful! Behold, all the people are imprisoned within the tomb of self, and lie buried beneath the nethermost depths of worldly desire! Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude. This life knoweth no death, and this existence is crowned by immortality. Even as it hath been said: “He who is a true believer liveth both in this world and in the world to come.” If by “life” be meant this earthly life, it is evident that death must needs overtake it. (edit)	And in no era or covenant was the true life, resurrection, and gathering the aim of the prophets and saints other than. And if one reflects a little on the statements of those, all matters will be revealed, such as the intended meaning of the grave, tomb, path, Paradise, and Hellfire. But what can be done, when all people are veiled in the tomb of the soul and buried in the grave of desire? In short, if we are blessed with a little of the crystal-clear knowledge of God, you will know that true life is the life of the heart, not the life of the body. For in the life of the body, all people and animals share, but this life is exclusive to those who have enlightened hearts, who drink from the sea of faith and are blessed with the fruit of certainty. This life is not followed by death, and this perpetuity is not followed by oblivion. As they have said: "The believer is alive in both realms." If the intended life is the apparent bodily life that is observed, death takes it away. (edit)
130	و همچنين بيانات ديگر که در همه کتب مذکور و ثبت شده مدلّ است بر اين مطلب عالی و کلمه متعالی٠ و همچنين آيه مبارکه که در حقّ حمزه سيّد الشّهداء و ابو جهل نازل شد برهانی است واضح و حجّتی است لائح که می فرمايد: "أَوَ مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النّاس كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَ." و اين آيه در وقتی از سماء مشيّت نازل شد که حمزه به ردای مقدّس ايمان متردّی شده بود و ابوجهل در کفر و اعراض ثابت و راسخ بود. از مصدر الوهيّت کبری و مکمن ربوبيّت عظمی حکم حيات بعد از موت درباره حمزه شد و بر خلاف در حقّ ابوجهل. اين بود که نائره کفر در قلوب مشرکين مشتعل شد و هوای اعراض به حرکت آمد. چنانچه فرياد بر آوردند که حمزه چه زمان مرد و کی زنده شد و چه وقت اين حيات بر او عرضه گشت؟ و چون اين بيانات شريفه را ادراک نمی نمودند و به اهل ذکر هم تمسّک نجستند تا رشحی از کوثر معانی بر آنها مبذول فرمايند لهذا اين نوع فسادها در عالم جريان يافت. (edit)	Similarly, the records of all the scriptures bear witness to this lofty truth and this most exalted word. Moreover, this verse of the Qur’án, revealed concerning Ḥamzih, the “Prince of Martyrs,”90 and Abú-Jahl, is a luminous evidence and sure testimony of the truth of Our saying: “Shall the dead, whom We have quickened, and for whom We have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth?”91 This verse descended from the heaven of the Primal Will at a time when Ḥamzih had already been invested with the sacred mantle of faith, and Abú-Jahl had waxed relentless in his opposition and unbelief. From the Wellspring of omnipotence and the Source of eternal holiness, there came the judgment that conferred everlasting life upon Ḥamzih, and condemned Abú-Jahl to eternal damnation. This was the signal that caused the fires of unbelief to glow with the hottest flame in the heart of the infidels, and provoked them openly to repudiate His truth. They loudly clamored: “When did Ḥamzih die? When was he risen? At what hour was such a life conferred upon him?” As they understood not the significance of these noble sayings, nor sought enlightenment from the recognized expounders of the Faith, that these might confer a sprinkling of the Kawthar of divine knowledge upon them, therefore such fires of mischief were kindled amongst men. (edit)	Similarly, other statements that are mentioned and recorded in all the books are models for this sublime point and the exalted word. Also, the blessed verse that was revealed for Hamza, the Master of Martyrs, and Abu Jahl is a clear proof and argument. It says: "Is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge from it?" And this verse descended from the heaven of the divine will at a time when Hamza was adorned with the holy robe of faith, and Abu Jahl was firm and steadfast in disbelief and rejection. From the source of Divine greatness and the sanctuary of the Great Lordship, the decree of life after death was made concerning Hamza and, in contrast, concerning Abu Jahl. This ignited the flame of disbelief in the hearts of the polytheists, and the wind of rejection began to stir. They cried out asking when Hamza had died and when he had been revived and when this life had been bestowed upon him. Because they did not understand these noble statements and did not adhere to the people of remembrance so that they might bestow upon them a trickle from the Kauthar of meanings, this type of corruption occurred in the world. (edit)
131	چنانچه اليوم می بينی که با وجود شمس معانی، جميع ناس از اعالی و ادانی تمسّک به جُعَل های ظلمانی و مظاهر شيطانی جسته‏اند و متّصل مسائل مشکله خود را از ايشان مستفسر می شوند و ايشان نظر به عدم عرفان چيزی جواب می گويند که ضرری بر اسباب ظاهره ايشان نرساند. و اين معلوم و واضح است که جُعَل خود قسمتی از نسيم مشک بقا نبرده و به رضوان رياحين معنوی قدم نگذاشته، با وجود اين چگونه می تواند رائحه عطر به مشام ديگران رساند؟ لم يزل شأن اين عباد اين بوده و خواهد بود. و لَن يَفُوزَ بِآثار اللّه إلّا الَّذينَهُم اَقبَلوا إلَيه و اَعْرَضُوا عن مَظاهِر الشَّيطان و کَذلِکَ اَثبَتَ اللّهُ حُکْمَ اليَوم مِنْ قَلَم العِزَّةِ عَلی لَوحٍ کانَ خَلفَ سُرادِقِ العزِّ مکنُوناً. اگر ملتفت به اين بيانات شويد و تفکّر در ظاهر و باطن آن بفرمائيد جميع مسائل مشکله را که اليوم سدّی شده ميان عباد و معرفت يوم التّناد عارف شوی ديگر احتياج به سؤال نخواهی داشت. انشاءاللّه اميدواريم که از شاطی بحر الهی لب تشنه و محروم بر نگرديد و از حرم مقصود لايزالی بی بهره راجع نشويد. (edit)	Thou dost witness today how, notwithstanding the radiant splendor of the Sun of divine knowledge, all the people, whether high or low, have clung to the ways of those abject manifestations of the Prince of Darkness. They continually appeal to them for aid in unraveling the intricacies of their Faith, and, owing to lack of knowledge, they make such replies as can in no wise damage their fame and fortune. It is evident that these souls, vile and miserable as the beetle itself, have had no portion of the musk-laden breeze of eternity, and have never entered the Riḍván of heavenly delight. How, therefore, can they impart unto others the imperishable fragrance of holiness? Such is their way, and such will it remain forever. Only those will attain to the knowledge of the Word of God that have turned unto Him, and repudiated the manifestations of Satan. Thus God hath reaffirmed the law of the day of His Revelation, and inscribed it with the pen of power upon the mystic Tablet hidden beneath the veil of celestial glory. Wert thou to heed these words, wert thou to ponder their outward and inner meaning in thy heart, thou wouldst seize the significance of all the abstruse problems which, in this day, have become insuperable barriers between men and the knowledge of the Day of Judgment. Then wilt thou have no more questions to perplex thee. We fain would hope that, God willing, thou wilt not return, deprived and still athirst, from the shores of the ocean of divine mercy, nor come back destitute from the imperishable Sanctuary of thy heart’s desire. Let it now be seen what thy search and endeavors will achieve. (edit)	Just as today, you can see that despite the sun of meanings, all people from the highest to the lowest have sought the dark shadows and devilish appearances, and are seeking their complicated issues from them. They answer in a way that does not harm their apparent causes due to their lack of knowledge. It is clear and evident that their shadows have not received a part of the breeze of the musk of eternity and have not stepped into the pleasure of the spiritual breezes. So how can they transmit the fragrance to others' senses? This has always been and will always be the case for these servants. And none will benefit from the signs of God except those who have turned towards Him and turned away from the devilish appearances. In this way, God has established the ruling of this day from the pen of dignity on a tablet that was hidden behind the curtain of honor. If you pay attention to these statements and ponder over their outward and inward aspects, you will understand all the complicated issues that have become a barrier between the servants and the knowledge of the Day of Summoning, and you will no longer need to ask questions. God willing, we hope that you will not turn away from the shore of the divine ocean thirsty and deprived, and that you will not return without benefit from the sacred shrine of eternal purpose. (edit)
132	ديگر تا همّت و مجاهده شما چه کند. باری، مقصود از اين بيانات واضحه اثبات سلطنت آن سلطان السّلاطين بود. حال انصاف دهيد که اين سلطنت که به يک حرف و بيان اين همه تصرّف و غلبه و هيمنه داشته باشد اکبر و اعظم است يا سلطنت اين سلاطين که بعد از اعانت رعايا و فقرا، ايشان را چند صباحی مردم به حسب ظاهر تمکين می نمايند و ليکن به قلب همه معرض و مدبرند؟ و اين سلطنت به حرفی عالم را مسخّر نموده و حيات بخشيده و وجود افاضه فرموده. ما لِلتُّرابِ و رَبِّ الاَربابِ. چه می توان ذکر نسبت نمود که همه نسبت ها منقطع است از ساحت قدس سلطنت او. و اگر خوب ملاحظه شود خدّام درگه او سلطنت می نمايند بر همه مخلوقات و موجودات. چنانچه ظاهر شده و می شود. (edit)	To resume: Our purpose in setting forth these truths hath been to demonstrate the sovereignty of Him Who is the King of kings. Be fair: Is this sovereignty which, through the utterance of one Word, hath manifested such pervading influence, ascendancy, and awful majesty, is this sovereignty superior, or is the worldly dominion of these kings of the earth who, despite their solicitude for their subjects and their help of the poor, are assured only of an outward and fleeting allegiance, while in the hearts of men they inspire neither affection nor respect? Hath not that sovereignty, through the potency of one word, subdued, quickened, and revitalized the whole world? What! Can the lowly dust compare with Him Who is the Lord of Lords? What tongue dare utter the immensity of difference that lieth between them? Nay, all comparison falleth short in attaining the hallowed sanctuary of His sovereignty. Were man to reflect, he would surely perceive that even the servant of His threshold ruleth over all created things! This hath already been witnessed, and will in future be made manifest. (edit)	Indeed, what can your effort and struggle do? Surely, the purpose of these clear statements was to affirm the sovereignty of the King of all Kings. Now, judge fairly: is this sovereignty, which has so much influence, dominance, and hegemony through a single word and statement, greater and more magnificent, or is the sovereignty of these earthly kings who, after the support of their subjects and the poor, exhibit superficial power for a few mornings while being opposed and dismissed by all hearts? This sovereignty has made the world subservient with a single word, given it life, and caused existence to overflow. There is no comparison for the Lord of all Lords. All relationships cease in the sanctity of His sovereignty. If you look closely, the servants of His court hold sovereignty over all creatures and beings, as it has been and will continue to be apparent. (edit)
133	باری، اين است يک معنی از سلطنت باطنی که نظر به استعداد و قابليّت ناس ذکر شد. و از برای آن نقطه وجود و طلعت محمود سلطنت هاست که اين مظلوم قادر بر اظهار آن رتبه نيست و خلق لايق ادراک آن نه. فَسُبحانَ اللّهِ عَمّا يَصِفُ العِبادُ فِی سَلطَنَتِهِ وَ تَعَالی عَمّا هُم يَذکُرُونَ. (edit)	This is but one of the meanings of the spiritual sovereignty which We have set forth in accordance with the capacity and receptiveness of the people. For He, the Mover of all beings, that glorified Countenance, is the source of such potencies as neither this wronged One can reveal, nor this unworthy people comprehend. Immensely exalted is He above men’s praise of His sovereignty; glorified is He beyond that which they attribute unto Him! (edit)	Indeed, this is one aspect of the inner sovereignty that was mentioned according to the capacity and capability of people. There are such dimensions and radiant aspects of sovereignty related to that noble origin that this humble servant is incapable of expressing, and the creation is not capable of perceiving. So, glory be to Allah, above what His servants describe in His sovereignty, and He is exalted above what they mention. (edit)
134	سؤالی می نمائيم از آن جناب که اگر مقصود از سلطنت، حکم ظاهر و غلبه و اقتدار ظاهر ملکی باشد که همه ناس مقهور شوند و به ظاهر مطيع و منقاد گردند تا دوستان مستريح و معزّز و دشمنان مخذول و منکوب شوند، پس در حقّ ربّ العزّه که مسلّماً سلطنت به اسم اوست و جميع به عظمت و شوکت او معترفند اين نوع از سلطنت صادق نمی آيد. چنانچه مشاهده می نمائی که اکثر ارض در تصرّف دشمنان اوست و جميع بر خلاف رضای او حرکت می نمايند و همه کافر و معرض و مدبرند از آنچه به آن امر فرموده و مقبل و فاعل اند آنچه را نهی نموده و دوستان او هميشه در دست دشمنان مبتلا و مقهورند. چنانچه همه اينها اظهر من الشّمس واضح است. (edit)	And now, ponder this in thine heart: Were sovereignty to mean earthly sovereignty and worldly dominion, were it to imply the subjection and external allegiance of all the peoples and kindreds of the earth—whereby His loved ones should be exalted and be made to live in peace, and His enemies be abased and tormented—such form of sovereignty would not be true of God Himself, the Source of all dominion, Whose majesty and power all things testify. For, dost thou not witness how the generality of mankind is under the sway of His enemies? Have they not all turned away from the path of His good-pleasure? Have they not done that which He hath forbidden, and left undone, nay repudiated and opposed, those things which He hath commanded? Have not His friends ever been the victims of the tyranny of His foes? All these things are more obvious than even the splendor of the noontide sun. (edit)	We ask a question from that dignity: If the purpose of sovereignty is manifest rule, dominance, and apparent monarchical power that subjugates all people, making them apparently obedient and submissive so that friends are comfortable and honored, and enemies are humiliated and afflicted, then for the Lord of Majesty, whose sovereignty is undeniably associated with His name and everyone acknowledges His greatness and majesty, this kind of sovereignty does not seem truthful. Especially when we observe that most of the earth is under the control of His enemies, everyone moves contrary to His pleasure, all are unbelievers, turning away and back-turning from what He has commanded, and they are committed and active in what He has forbidden. His friends are always afflicted and subjugated at the hands of His enemies. All of these are clearer than the sun. (edit)
135	پس بدان ای سائل طالب که هرگز سلطنت ظاهره نزد حقّ و اوليای او معتبر نبوده و نخواهد بود. و ديگر آنکه اگر مقصود از غلبه و قدرت، قدرت و غلبه ظاهری باشد کار بسيار بر آن جناب سخت می شود. مثل آنکه می فرمايد: "وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ." و در مقام ديگر می فرمايد: "يُرِيدُونَ أَن يُطْفِؤُواْ نُورَ اللّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ." و ديگر: "هو الغالِبُ فَوقَ کُلِّ شَيْء." مثل اينکه اکثری از فرقان صريح بر اين مطلب است. (edit)	Know, therefore, O questioning seeker, that earthly sovereignty is of no worth, nor will it ever be, in the eyes of God and His chosen Ones. Moreover, if ascendancy and dominion be interpreted to mean earthly supremacy and temporal power, how impossible will it be for thee to explain these verses: “And verily Our host shall conquer.”92 “Fain would they put out God’s light with their mouths: But God hath willed to perfect His light, albeit the infidels abhor it.”93 “He is the Dominant, above all things.” Similarly, most of the Qur’án testifieth to this truth. (edit)	So know, O questioner and seeker, that apparent sovereignty has never been and will never be considered significant by the Truth and His saints. Also, if the purpose of dominance and power is meant to be apparent power and dominance, it would be very difficult for that Dignity. As it says, "And indeed, Our soldiers will be the victors." And in another place, it says, "They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, even though the disbelievers dislike it." And again: "He is the dominant over all things." Most of the Qur'an clearly emphasizes this point. (edit)
136	و اگر مقصود اين باشد که اين همج رعاع می گويند مفرّی برای ايشان نمی ماند مگر انکار جميع اين کلمات قدسيّه و اشارات ازليّه را نمايند. زيرا که جُندی از حسين بن علی اعلی در ارض نبوده که اقرب الی اللّه باشد و آن حضرت بر روی ارض مثلی و شبهی نداشت. لَولاهُ لَم يکُن مثلُهُ فی المُلکِ. با وجود اين شنيديد که چه واقع شد. اَلا لَعنةُ اللّهِ عَلَی القَومِ الظَّالِمينَ. (edit)	Were the idle contention of these foolish and despicable souls to be true, they would have none other alternative than to reject all these holy utterances and heavenly allusions. For no warrior could be found on earth more excellent and nearer to God than Ḥusayn, son of ‘Alí, so peerless and incomparable was he. “There was none to equal or to match him in the world.” Yet, thou must have heard what befell him. “God’s malison on the head of the people of tyranny!”94 (edit)	And if the purpose is, as these lowly people say, there is no choice for them but to deny all these sacred words and eternal indications. Because there was no soldier from Hussein bin Ali, the exalted, on the earth who was closer to Allah, and that person had no equal or likeness on the earth. If it were not for him, there would be no one like him in the kingdom. Despite this, you have heard what happened. Indeed, may Allah's curse be upon the unjust people. (edit)
137	حال اگر بر حسب ظاهر تفسير کنيد اين آيه هيچ در حقّ اوليای خدا و جنود او بر حسب ظاهر صادق نمی آيد چه که آن حضرت که جنديّتش مثل شمس لائح و واضح است در نهايت مغلوبيّت و مظلوميّت در ارض طفّ کأس شهادت را نوشيدند. و همچنين در آيه مبارکه که می فرمايد: "يُرِيدُونَ أَن يُطْفِؤُواْ نُورَ اللّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ." اگر بر ظاهر ملکی تفسير شود هرگز موافق نيايد زيرا که هميشه انوار الهی را بر حسب ظاهر اطفاء نمودند و سراج های صمدانی را خاموش کردند. مع ذلک غلبه از کجا ظاهر می شود و منع در آيه شريفه که می فرمايد: "وَيَأْبَى اللّهُ إِلاَّ أَن يُتِمَّ نُورَهُ." چه معنی دارد؟ چنانچه ملاحظه شد جميع انوار از دست مشرکين در محلّ امنی نياسودند و شربت راحتی نياشاميدند. و مظلوميّت اين انوار به قسمی بود که هر نفسی بر آن جواهر وجود وارد می آورد آنچه را اراده می نمود چنانچه همه را احصاء و ادراک نمودند. مع ذلک چگونه اين مردم از عهده معانی و بيان اين کلمات الهی و آيات عزّ صمدانی بر می آيند؟ (edit)	Were the verse “And verily Our host shall conquer” to be literally interpreted, it is evident that it would in no wise be applicable to the chosen Ones of God and His hosts, inasmuch as Ḥusayn, whose heroism was manifest as the sun, crushed and subjugated, quaffed at last the cup of martyrdom in Karbilá, the land of Ṭaff. Similarly, the sacred verse “Fain would they put out God’s light with their mouths: But God hath willed to perfect His light, albeit the infidels abhor it.” Were it to be literally interpreted it would never correspond with the truth. For in every age the light of God hath, to outward seeming, been quenched by the peoples of the earth, and the Lamps of God extinguished by them. How then could the ascendancy of the sovereignty of these Lamps be explained? What could the potency of God’s will to “perfect His light” signify? As hath already been witnessed, so great was the enmity of the infidels, that none of these divine Luminaries ever found a place for shelter, or tasted of the cup of tranquillity. So heavily were they oppressed, that the least of men inflicted upon these Essences of being whatsoever he listed. These sufferings have been observed and measured by the people. How, therefore, can such people be capable of understanding and expounding these words of God, these verses of everlasting glory? (edit)	Now, if you interpret these verses superficially, they do not seem to hold true for the saints of God and His soldiers in the literal sense. As such, his Excellency, whose soldierly character is as obvious as the sun, eventually suffered and faced oppression in the land of Taff, drinking the cup of martyrdom. Similarly, in the blessed verse which states: "They want to extinguish the light of Allah with their mouths, but Allah refuses but to perfect His light, even if the disbelievers dislike it." If interpreted in a material sense, this verse would not correspond to reality, as the divine lights have always been extinguished superficially, and the eternal lamps have been put out. Despite this, where does the dominance appear, and what is the meaning of the prohibition in the noble verse which says, "And Allah refuses but to perfect His light"? If one observes, all lights suffered at the hands of the polytheists, unable to find safe refuge, and did not taste comfort. The oppression of these lights was so significant that it impacted the very essence of existence in a way that everything was comprehended and accounted for. Despite all this, how can people interpret the meanings and explanations of these divine words and sublime verses? (edit)
138	باری، مقصود نه چنان است که ادراک نمودند بلکه مقصود از غلبه و قدرت و احاطه مقامی ديگر و امری ديگر است. مثلاً ملاحظه فرمائيد غلبه ترشّحات دم آن حضرت را که بر تراب ترشّح نموده و به شرافت و غلبه آن دم، تراب چگونه غلبه و تصرّف در اجساد و ارواح ناس فرموده. چنانچه هر نفسی برای استشفاء به ذرهّ ای از آن مرزوق شد شفا يافت و هر وجود که برای حفظ مال قدری از آن تراب مقدّس را به يقين کامل و معرفت ثابته راسخه در بيت نگاه داشت جميع مالش محفوظ ماند. و اين مراتب تأثيرات آن است در ظاهر و اگر تأثيرات باطنيّه را ذکر نمايم البتّه خواهند گفت تراب را ربّ الارباب دانسته و از دين خدا بالمرّه خارج گشته. (edit)	But the purpose of these verses is not what they have imagined. Nay, the terms “ascendancy,” “power,” and “authority” imply a totally different station and meaning. For instance, consider the pervading power of those drops of the blood of Ḥusayn which besprinkled the earth. What ascendancy and influence hath the dust itself, through the sacredness and potency of that blood, exercised over the bodies and souls of men! So much so, that he who sought deliverance from his ills, was healed by touching the dust of that holy ground, and whosoever, wishing to protect his property, treasured with absolute faith and understanding, a little of that holy earth within his house, safeguarded all his possessions. These are the outward manifestations of its potency. And were We to recount its hidden virtues they would assuredly say: “He verily hath considered the dust to be the Lord of Lords, and hath utterly forsaken the Faith of God.” (edit)	Indeed, the purpose is not as they have understood, but the meaning of dominance, power, and encompassing pertains to a different status and a different matter. For instance, observe the dominance of the exudation of the blood of his Excellency, which was exuded on the soil, and how, due to the nobility and dominance of that blood, the soil commanded dominance and influence over the bodies and spirits of people. So much so, that every individual who sought healing by means of a particle of that blessed soil found cure, and every being who, with complete certainty and firm knowledge, kept a bit of that sacred soil for the protection of their wealth, found all their wealth preserved. These are the effects of that [soil] on the external level. If we mention its internal effects, they will certainly accuse us of considering the soil as the Lord of Lords, and of having completely left the religion of God. (edit)
139	و همچنين ملاحظه نما، با اينکه به نهايت ذلّت آن حضرت شهيد شد و احدی نبود که آن حضرت را در ظاهر نصرت نمايد و يا غسل دهد و کفن نمايد مع ذلک حال چگونه از اطراف و اکناف بلاد چقدر از مردم که شدّ رحال می نمايند برای حضور در آن ارض که سر بر آن آستان بمالند. اين است غلبه و قدرت الهی و شوکت و عظمت ربّانی. (edit)	Furthermore, call to mind the shameful circumstances that have attended the martyrdom of Ḥusayn. Reflect upon his loneliness, how, to outer seeming, none could be found to aid him, none to take up his body and bury it. And yet, behold how numerous, in this day, are those who from the uttermost corners of the earth don the garb of pilgrimage, seeking the site of his martyrdom, that there they may lay their heads upon the threshold of his shrine! Such is the ascendancy and power of God! Such is the glory of His dominion and majesty! (edit)	And also observe, despite the utter humiliation, his Excellency was martyred, and there was no one to support him in the external sense, or to wash or shroud him. Nonetheless, see how people from all around and from every corner of the lands embark on journeys to be present in that land, to bow their heads at that threshold. This is the divine dominance and power, the awe and grandeur of the divine. (edit)
140	و همچه تصوّر ننمائی که اين امور بعد از شهادت آن حضرت واقع شده و چه ثمری برای آن حضرت مترتّب است زيرا که آن حضرت هميشه حيّ است به حيات الهی و در رفرف امتناع قرب و سدره ارتفاع وصل ساکن. و اين جواهر وجود در مقام انفاق کلّ قائم اند، يعنی جان و مال و نفس و روح همه را در راه دوست انفاق نموده و می نمايند و هيچ رتبه ای نزدشان احبّ از اين مقام نيست. عاشقان جز رضای معشوق مطلبی ندارند و جز لقای محبوب منظوری نجويند. (edit)	Think not that because these things have come to pass after Ḥusayn’s martyrdom, therefore all this glory hath been of no profit unto him. For that holy soul is immortal, liveth the life of God, and abideth within the retreats of celestial glory upon the Sadrih of heavenly reunion. These Essences of being are the shining Exemplars of sacrifice. They have offered, and will continue to offer up their lives, their substance, their souls, their spirit, their all, in the path of the Well-Beloved. By them, no station, however exalted, could be more dearly cherished. For lovers have no desire but the good-pleasure of their Beloved, and have no aim except reunion with Him. (edit)	And don't you think that these matters occurred after his Excellency's martyrdom and what fruit it brings for him, for he is always alive with divine life, dwelling in the flutter of divine nearness and the height of union. These jewels of existence are continuously in a state of spending everything, that is, they have spent and continue to spend their souls, wealth, selves, and spirit all for the sake of the Beloved, and there is no rank more beloved to them than this state. Lovers desire nothing but the satisfaction of the Beloved, and they seek no purpose other than meeting the one they love. (edit)

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