Kitab-i-Iqan/Page9

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161	حال حکم رجوع را ادراک فرما که به چه صريحی در خود فرقان نازل شده و احدی تا اليوم ادراک آن ننموده. حال چه می فرمائيد؟ اگر می فرمائيد که آن حضرت رجعت انبيای قبل بودند چنانچه از آيه مستفاد ميشود، و همچنين اصحاب او هم رجعت اصحاب قبل خواهند بود، چنانچه از آيات مذکوره هم رجعت عباد قبل واضح و لائح است. و اگر انکار کنند بر خلاف حکم کتاب که حجّت اکبر است قائل شده‏اند. پس همين قسم حکم رجع و بعث و حشر را در ايّام ظهور مظاهر هويّه ادراک نما تا رجوع ارواح مقدّسه را در اجساد صافيه منيره به عين رأس ملاحظه فرمائی و غبارهای جهل و نفس ظلمانی را به آب رحمت علم رحمانی پاک و منزّه نمائی که شايد به قوّت يزدانی و هدايت سبحانی و سراج نورانی، سبيل صبح هدايت را از شام ضلالت تميز دهی و فرق گذاری. (edit)	Strive therefore to comprehend the meaning of “return” which hath been so explicitly revealed in the Qur’án itself, and which none hath as yet understood. What sayest thou? If thou sayest that Muḥammad was the “return” of the Prophets of old, as is witnessed by this verse, His Companions must likewise be the “return” of the bygone Companions, even as the “return” of the former people is clearly attested by the text of the above-mentioned verses. And if thou deniest this, thou hast surely repudiated the truth of the Qur’án, the surest testimony of God unto men. In like manner, endeavor to grasp the significance of “return,” “revelation,” and “resurrection,” as witnessed in the days of the Manifestations of the divine Essence, that thou mayest behold with thine own eyes the “return” of the holy souls into sanctified and illumined bodies, and mayest wash away the dust of ignorance, and cleanse the darkened self with the waters of mercy flowing from the Source of divine Knowledge; that perchance thou mayest, through the power of God and the light of divine guidance, distinguish the Morn of everlasting splendor from the darksome night of error. (edit)	Now grasp the command of return, which has been revealed so explicitly in the Qur'an itself, and yet no one has understood it to this day. What do you say? If you say that He was the return of the previous prophets, as inferred from the verse, and likewise His companions would be the return of previous companions, as from the mentioned verses the return of previous servants is clear and obvious. And if they deny, they have spoken against the command of the Book, which is the greatest proof. So, just like this, understand the command of return, resurrection, and gathering in the days of the appearance of His manifestations, so that you may observe the return of the holy spirits in pure luminous bodies directly, and purify the dusts of ignorance and the darkness of the self with the water of divine knowledge. Perhaps by the power of God, divine guidance, and the light of the lamp, you distinguish the path of the dawn of guidance from the dusk of misguidance, and make a separation. (edit)
162	و ديگر معلوم آن جناب بوده که حاملان امانت احديّه که در عوالم ملکيّه به حکم جديد و امر بديع ظاهر می شوند چون اين اطيار عرش باقی از سماء مشيّت الهی نازل می گردند و جميع بر امر مبرم ربّانی قيام می فرمايند لهذا حکم يک نفس و يک ذات را دارند، چه جميع از کأس محبّت الهی شاربند و از اثمار شجره توحيد مرزوق. و اين مظاهر حقّ را دو مقام مقرّر است. يکی مقام صرف تجريد و جوهر تفريد. و در اين مقام اگر کلّ را به يک اسم و رسم موسوم و موصوف نمائی بأسی نيست، چنانچه می فرمايد: "لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ." زيرا که جميع مردم را به توحيد الهی دعوت می فرمايند و به کوثر فيض و فضل نامتناهی بشارت می دهند و کلّ به خلع نبوّت فائزند و به رداء مکرمت مفتخر. اين است که نقطه فرقان می فرمايد: "اَمَّا النَّبيُّونَ فَاَنَا." و همچنين می فرمايد: منم آدم اوّل و نوح و موسی و عيسی. و همين مضمون را طلعت علوی هم فرموده‏اند. و امثال اين بيانات که مشعر بر توحيد آن مواقع تجريد است از مجاری بيانات ازليّه و مخازن لئالی علميّه ظاهر شده و در کتب مذکور گشته. و اين طلعات مواقع حکم و مطالع امرند، و امر مقدّس از حجبات کثرت و عوارضات تعدّد است. اين است که می فرمايد: "وَ مَا أَمْرُنَا إِلَّا وَاحِدَةٌ." و چون امر واحد شد البتّه مظاهر امر هم واحدند. و همچنين أئمّه دين و سراج های يقين فرمودند: "أولنا اَوّلُنا مُحَمّدٌ و آخِرُنا مُحَمّدٌ وَ اَوسَطُنا مُحَمّدٌ." (edit)	Furthermore, it is evident to thee that the Bearers of the trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Bearers of a new Message. Inasmuch as these Birds of the Celestial Throne are all sent down from the heaven of the Will of God, and as they all arise to proclaim His irresistible Faith, they therefore are regarded as one soul and the same person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the same Tree of Oneness. These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attribute, thou hast not erred from the truth. Even as He hath revealed: “No distinction do We make between any of His Messengers!”115 For they one and all summon the people of the earth to acknowledge the Unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of Prophethood, and honored with the mantle of glory. Thus hath Muḥammad, the Point of the Qur’án, revealed: “I am all the Prophets.” Likewise, He saith: “I am the first Adam, Noah, Moses, and Jesus.” Similar statements have been made by ‘Alí. Sayings such as this, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God’s immortal utterance, and the Treasuries of the gems of divine knowledge, and have been recorded in the scriptures. These Countenances are the recipients of the Divine Command, and the daysprings of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: “Our Cause is but one.”116 Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imáms of the Muḥammadan Faith, those lamps of certitude, have said: “Muḥammad is our first, Muḥammad our last, Muḥammad our all.” (edit)	It is known that those who bear the divine trust manifest themselves in the world of dominion by a new decree and a novel command. As these celestial beings descend from the heaven of divine will, they all stand by a firm divine command. Therefore, they hold the command of being one spirit and one essence, for all drink from the chalice of divine love and are blessed by the fruits of the tree of unity. These manifestations of truth have two established stations. One is the station of pure abstraction and the essence of singularity. In this station, if you attribute all to one name and form, there is no harm, as He says, "We make no distinction between any of His messengers." For they all invite people to the unity of God and give glad tidings of the endless abundance of grace. All are graced with the mantle of prophethood and honored with the robe of dignity. This is what the Point of the Bayan says, "As for the prophets, I am." And similarly, He says, "I am Adam, Noah, Moses, and Jesus." The same has been stated by the Luminous Countenance. Such statements, which are symbols of unity at those stations of abstraction, have appeared from the channels of eternal utterances and the treasuries of knowledgeable nights, and have been mentioned in the aforementioned books. These effulgences are occasions for judgment and the study of the divine command, and the holy command is beyond the veils of multiplicity and the impediments of plurality. This is what He says, "And Our command is but one." And when the command becomes one, the manifestations of the command are also one. Similarly, the leaders of religion and the lamps of certainty have said, "Our first is Muhammad, our last is Muhammad, and our middle is Muhammad." (edit)
163	باری، معلوم و محقّق آن جناب بوده که جميع انبياء هياکل امراللّه هستند که در قمائص مختلفه ظاهر شدند. و اگر به نظر لطيف ملاحظه فرمائی همه را در يک رضوان ساکن بينی و در يک هوا طائر و بر يک بساط جالس و بر يک کلام ناطق و بر يک امر آمر. اين است اتّحاد آن جواهر وجود و شموس غير محدود و معدود. پس اگر يکی از اين مظاهر قدسيّه بفرمايد: من رجوع کلّ انبياء هستم، صادق است. و همچنين ثابت است در هر ظهور بعد، صدق رجوع ظهور قبل. و چون رجوع انبياء موافق و مطابق آيات و اخبار ثابت شد رجوع اولياء هم ثابت و محقّق است. و اين رجوع اظهر از آن است که به دليل و برهان محتاج شود. مثلاً ملاحظه فرمائيد از جمله انبياء نوح بود که چون مبعوث به نبوّت شد و به قيام الهی بر امر قيام فرمود هر نفسی که به او مؤمن و به امر او مذعن شد او فی الحقيقه به حيات جديده مشرّف شد. و در حقّ او صادق می آمد حيات بديع و روح جديد، زيرا که او قبل از ايمان به خدا و اذعان به مظهر نفس او کمال علائق را به اموال و اسباب متعلّقه به دنيا از قبيل زن و فرزند و اطعمه و اشربه و امثال ذلک داشته به قسمی که اوقات ليل و نهار را مصروف بر اخذ زخارف و اسباب تعيّش داشته و همّت در تحصيل اشيای فانيه گماشته. و از اين مراتب گذشته، قبل از ورود در لجّه ايمان به حدودات آباء و اجداد و اتّباع آداب و شرائع ايشان چنان راسخ و محکم بود که اگر حکم به قتل او می شد شايد رضا می داد و راضی بر تغيير حرفی از امور تقليديّه که در ميان قوم بود نمی شد. چنانچه همه قوم نداء "إِنَّا وَجَدْنَا آبَاءنَا عَلَى أُمَّةٍ وَ إِنَّا عَلَى آثَارِهِم مُّقْتَدُونَ." برآوردند. (edit)	It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, Who have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt behold them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those Essences of being, those Luminaries of infinite and immeasurable splendor. Wherefore, should one of these Manifestations of Holiness proclaim saying: “I am the return of all the Prophets,” He verily speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established. Inasmuch as the return of the Prophets of God, as attested by verses and traditions, hath been conclusively demonstrated, the return of their chosen ones also is therefore definitely proven. This return is too manifest in itself to require any evidence or proof. For instance, consider that among the Prophets was Noah. When He was invested with the robe of Prophethood, and was moved by the Spirit of God to arise and proclaim His Cause, whoever believed in Him and acknowledged His Faith was endowed with the grace of a new life. Of him it could be truly said that he was reborn and revived, inasmuch as previous to his belief in God and his acceptance of His Manifestation, he had set his affections on the things of the world, such as attachment to earthly goods, to wife, children, food, drink, and the like, so much so that in the daytime and in the night-season his one concern had been to amass riches and procure for himself the means of enjoyment and pleasure. Aside from these things, before his partaking of the reviving waters of faith, he had been so wedded to the traditions of his forefathers, and so passionately devoted to the observance of their customs and laws, that he would have preferred to suffer death rather than violate one letter of those superstitious forms and manners current amongst his people. Even as the people have cried: “Verily we found our fathers with a faith, and verily, in their footsteps we follow.”117 (edit)	Indeed, it is known and certain that all the Prophets are the temples of the command of God who appeared in different forms. And if you observe subtly, you will see all of them dwelling in one Paradise, flying in one sky, sitting on one carpet, speaking one word, and commanding one command. This is the unity of the essence of existence and the infinite, uncountable Suns. So if one of these holy manifestations says, "I am the return of all Prophets," he is truthful. And likewise, it is confirmed that in every subsequent appearance, the truth of the return of the previous appearance is established. Since the return of the Prophets is confirmed and consistent with the verses and traditions, the return of the saints is also confirmed and certain. And this return is more obvious than that which requires a reason or proof. For example, consider among the Prophets, Noah, who when he was sent with prophethood and commanded by God to stand for the divine command, every soul that believed in him and submitted to his command truly attained a new life. The truth of an extraordinary life and a new spirit was evident in him, because before his belief in God and confession to the manifestation, his soul was attached to worldly possessions like wife, children, food, drinks, and the like. So much so that his days and nights were spent in acquiring adornments and the means of subsistence, and he lost himself in the pursuit of transitory things. Beyond these stages, before entering the turmoil of faith, he was so firmly rooted and established in the traditions of his ancestors and the customs and laws of them that he might accept death rather than changing any traditional matters among his people. As all his people raised the cry, "Indeed, we found our fathers following a religion, and we are following their footsteps." (edit)
164	و همين گروه، با همه اين حجبات محدوده و حدودات مذکوره به مجرّد اينکه صهبای ايمان را از کأس ايقان از ايادی مظاهر سبحان می نوشيدند بالمرّه تقليب می شدند به قسمی که از زن و فرزند و اموال و اثقال و جان و ايمان بلکه از کلّ ما سوی می گذشتند و به قسمی غلبات شوق الهی و جذبات ذوق صمدانی ايشان را اخذ می نمود که دنيا را و آنچه در آن هست به پر کاهی ندانسته. آيا حکم خلق جديد و رجوع در اينها نمی شود؟ و همچنين ملاحظه شد که اين نفوس قبل از فوز به عنايت بديع جديد الهی جان خود را به صد هزار حيله و تدبير از موارد هلاکت حفظ می نمودند به قسمی که از خاری احتراز می جستند و از روباهی فی المثل فرار می نمودند. و بعد از شرف به فوز اکبر و عنايت عظمی صد هزار جان رايگان انفاق می فرمودند، بلکه نفوس مقدّسشان از قفس تن بيزار و يک نفر از اين جنود در مقابل گروهی مقاتله می نمود. مع ذلک چگونه می شود که اگر اين نفوس همان نفوس قبل باشند اين گونه امورات که مخالف عادات بشريّه و منافی هوای جسمانيّه است از ايشان ظاهر شود؟ (edit)	These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draft of faith, from the cup of certitude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of “rebirth” and “return”? Hath it not been witnessed that these same people, ere they were endued with the new and wondrous grace of God, sought through innumerable devices to ensure the protection of their lives against destruction? Would not a thorn fill them with terror, and the sight of a fox put them to flight? But once having been honored with God’s supreme distinction, and having been vouchsafed His bountiful grace, they would, if they were able, have freely offered up ten thousand lives in His path! Nay, their blessed souls, contemptuous of the cage of their bodies, would yearn for deliverance. A single warrior of that host would face and fight a multitude! And yet, how could they, but for the transformation wrought in their lives, be capable of manifesting such deeds which are contrary to the ways of men and incompatible with their worldly desires? (edit)	Indeed, these individuals, despite all these limiting veils and boundaries, once they sipped the wine of faith from the cup of certainty at the hands of the Divine Manifestations, would completely transform. So much so that they would forsake their wives, children, possessions, burdens, and even their lives and faith, indeed everything, and become consumed by the overwhelming attraction of Divine love and the magnetism of divine tastes. They would consider the world and everything in it as mere chaff. Can't we say that they've been born anew and returned in these instances? Also, observe that these souls, before they won the Divine Favor, would protect their lives with a hundred thousand tricks and strategies from the possibilities of destruction, avoiding even a thorn, and fleeing from a fox, for example. But after they gained the Supreme Victory and the Grand Divine Favor, they would give away a hundred thousand lives freely; rather, their holy souls would feel repelled from the cage of the body, and a single individual among these warriors would fight against a group. Yet, how could it be that if these souls are the same souls as before, such actions, which are contrary to human habits and against bodily desires, should appear from them? Indeed, this profound transformation speaks to the power of the divine and the capacity of the human spirit to evolve and transcend its previous state in the light of faith and divine guidance. The stark contrast between the material-focused lives they led before and the spiritual, self-sacrificing lives they adopt after accepting the divine message is a testament to the transformative power of faith. (edit)
165	باری، اين مطلب واضح است که بدون تغيير و تبديل الهی محال است اين قسم آثار و افعال که به هيچ وجه شباهت به آثار و افعال قبل ندارد از ايشان ظاهر شود و در عرصه کون بوجود آيد. چنانچه اضطرابشان به اطمينان تبديل می شد و ظنّ به يقين تغيير می يافت و خوف به جرئت مبادله می گشت. اين است شأن اکسير الهی که در يک حين عباد را تقليب می فرمايد. (edit)	It is evident that nothing short of this mystic transformation could cause such spirit and behavior, so utterly unlike their previous habits and manners, to be made manifest in the world of being. For their agitation was turned into peace, their doubt into certitude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, transmuteth the souls of men! (edit)	Indeed, it is clear that without divine transformation, it is impossible for such effects and actions, which bear no resemblance to their previous deeds and actions, to emerge from them and come into existence in the universe. As their anxiety would turn into tranquility, doubt would transform into certainty, and fear would be exchanged for courage. This is the nature of the divine elixir, which transforms servants in a single moment. (edit)
166	مثلاً در مادّه نحاسی ملاحظه فرمائيد که اگر در معدن خود از غلبه يبوست محفوظ بماند در مدّت هفتاد سنه به مقام ذهبی می رسد. اگر چه، بعضی خود نحاس را ذهب می دانند که به واسطه غلبه يبوست مريض شده و به مقام خود نرسيده. (edit)	For instance, consider the substance of copper. Were it to be protected in its own mine from becoming solidified, it would, within the space of seventy years, attain to the state of gold. There are some, however, who maintain that copper itself is gold, which by becoming solidified is in a diseased condition, and hath not therefore reached its own state. (edit)	For example, consider a copper substance. If it remains preserved in its own mine under the domination of dryness, it reaches the status of gold over seventy years. Although, some consider the copper itself as gold, which due to the predominance of dryness has become ill and has not reached its own status. (edit)
167	باری، در هر حال اکسير کامل مادّه نحاسی را در آنی به مقام ذهبی می رساند و منازل هفتاد ساله را به آنی طيّ نمايد. آيا آن ذهب را بعد می توان گفت که نحاس است و يا به عالم ذهبی نرسيده و حال آنکه محک در ميان است و صفات ذهبی را از نحا سی معيّن و واضح می نمايد. (edit)	Be that as it may, the real elixir will, in one instant, cause the substance of copper to attain the state of gold, and will traverse the seventy-year stages in a single moment. Could this gold be called copper? Could it be claimed that it hath not attained the state of gold, whilst the touchstone is at hand to assay it and distinguish it from copper? (edit)	Indeed, in any case, the perfect elixir brings the copper substance to the status of gold instantly, completing the journey of seventy years in a moment. Can it be said afterward that the gold is copper or has not reached the realm of gold? Meanwhile, there is a touchstone present, clearly demonstrating the qualities of gold from copper. (edit)
168	همچنين اين نفوس هم از اکسير الهی در آنی عالم ترابی را طيّ نموده به عوالم قدسی قدم گذارند و به قدمی از مکان محدود به لامکان الهی واصل شوند. جهدی بايد تا به اين اکسير فائز شوی، که در يک آن مغرب جهل را به مشرق علم رساند و ظلمت ليل ظلمانی را به صبح نورانی فائز گرداند و بعيد صحرای ظنّ را به چشمه قرب و يقين دلالت کند و هياکل فانيه را به رضوان باقی مشرّف فرمايد. حال اگر در حقّ اين ذهب حکم نحاسی صادق می آيد در حقّ اين عباد هم حکم عباد قبل از فوز به ايمان صادق و محقّق است. (edit)	Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of limitations and reach the domain of the Placeless. It behooveth thee to exert thine utmost to attain unto this Elixir which, in one fleeting breath, causeth the west of ignorance to reach the east of knowledge, illuminateth the darkness of night with the resplendence of the morn, guideth the wanderer in the wilderness of doubt to the wellspring of the Divine Presence and Fount of certitude, and conferreth upon mortal souls the honor of acceptance into the Riḍván of immortality. Now, could this gold be thought to be copper, these people could likewise be thought to be the same as before they were endowed with faith. (edit)	Similarly, these souls, through the divine elixir, traverse the earthly realm instantly to set foot in the holy realms, and with a single step, they connect from the confined place to the divine placeless. Strive to attain this elixir, which in an instant takes you from the west of ignorance to the east of knowledge, turns the dark night of uncertainty into a radiant morning, points the far desert of doubt towards the spring of proximity and certainty, and dignifies the transient structures with the everlasting paradise. Now, if the judgment of copper is true for this gold, then the judgment of pre-faith servitude is also true and established for these servants. (edit)
169	ای برادر، از اين بيانات شافيه کافيه وافيه اسرار خلق جديد و رجوع و بعث، بی حجاب و نقاب ظاهر و هويدا است. انشاءاللّه به تأييدات غيبيّه جامه کهنه را از جسم و جان دور کنی و به خلع جديده باقيه مفتخر گردی. (edit)	O brother, behold how the inner mysteries of “rebirth,” of “return,” and of “resurrection” have each, through these all-sufficing, these unanswerable, and conclusive utterances, been unveiled and unraveled before thine eyes. God grant that through His gracious and invisible assistance, thou mayest divest thy body and soul of the old garment, and array thyself with the new and imperishable attire. (edit)	O brother, these clear, sufficient, and comprehensive explanations reveal the secrets of new creation, return, and resurrection without any veil or cover. God willing, with unseen supports, you will shed the old garment of body and soul and honor yourself with the new, everlasting attire. (edit)
170	اين است که در هر ظهور بعد، انفسی که سبقت يافتند به ايمان از کلّ من علی الارض و شربت زلال معرفت را از جمال احديّت نوشيدند و به اعلی معارج ايمان و ايقان و انقطاع ارتفاع جستند حکم رجوع انفس قبل که در ظهور قبل به اين مراتب فائز شده‏اند بر اين اصحاب ظهور بعد می شود اسماً و رسماً و فعلاًو قولاً و امراً. زيرا آنچه از عباد قبل ظاهر شد از اين عباد بعد بعينه ظاهر و هويدا گشت. مثلاً اگر شاخسار گلی در مشرق ارض باشد و در مغرب هم از شاخه ديگر، آن گل ظاهر شود اطلاق گل بر او می شود. ديگر در اين مقام نظر به حدودات شاخه و هيئت آن نيست بلکه نظر به رائحه و عطری است که در هر دو ظاهر است. (edit)	Therefore, those who in every subsequent Dispensation preceded the rest of mankind in embracing the Faith of God, who quaffed the clear waters of knowledge at the hand of the divine Beauty, and attained the loftiest summits of faith and certitude, these can be regarded, in name, in reality, in deeds, in words, and in rank, as the “return” of those who in a former Dispensation had achieved similar distinctions. For whatsoever the people of a former Dispensation have manifested, the same hath been shown by the people of this latter generation. Consider the rose: whether it blossometh in the East or in the West, it is nonetheless a rose. For what mattereth in this respect is not the outward shape and form of the rose, but rather the smell and fragrance which it doth impart. (edit)	This means that in each subsequent revelation, the souls who have excelled in faith, who have sipped the pure waters of understanding from the beauty of divine unity, and who have soared to the highest levels of faith, certainty, and detachment - they are considered, nominally and practically, in action and in word, and in matter, as the returning souls of the previous ones who had reached these levels in the previous revelation. For what appeared from the servants of the past is clearly manifested in these servants of the present. For example, if there is a branch of a flower in the east of the earth, and in the west, from another branch, the same flower appears, the name of the flower is attributed to it. In this position, there is no regard for the boundaries and shape of the branch, but attention is paid to the fragrance and scent that is manifested in both. (edit)
171	پس نظر را از حدودات ظاهره طاهر و منزّه کن تا همه را به يک اسم و يک رسم و يک ذات و يک حقيقت مشاهده نمائی و اسرار رجوع کلمات را هم در حروفات نازله ملاحظه فرمائی. قدری تفکّر در اصحاب عهد نقطه فرقان نما که چگونه از جميع جهات بشريّه و مشتهيات نفسيّه به نفحات قدسيّه آن حضرت، پاک و مقدّس و منقطع گشتند و قبل از همه اهل ارض به شرف لقاء که عين لقاءاللّه بود فائز شدند و از کلّ اهل ارض منقطع گشتند چنانچه شنيده‌ايد که در مقابل آن مظهر ذی الجلال چگونه جان نثار می فرمودند. و حال همان ثبوت و رسوخ و انقطاع را بعينه ملاحظه فرما در اصحاب نقطه بيان راجع شده چنانچه ملاحظه فرموده ايد که چگونه اين اصحاب از بدايع جود ربّ الارباب عَلَم انقطاع بر رفرف امتناع برافراشتند. باری، اين انوار از يک مصباح ظاهر شده‏اند و اين اثمار از يک شجره روئيده‏اند. فی الحقيقه فرقی ملحوظ نه و تغييری مشهود نه. کُلُّ ذلِکَ مِن فَضلِ اللّهِ، يُؤتيهِ مَن يَشاءُ مِن خَلقِهِ. انشاءاللّه از ارض نفی احتراز جوئيم و به بحر اثبات در آئيم تا عوالم جمع و فرق و توحيد و تفريق و تحديد و تجريد الهی را به بصری که مقدّس از عناصر و اضداد است مشاهده کنيم و به اعلی افق قرب و قدس حضرت معانی پرواز نمائيم. (edit)	Purge thy sight, therefore, from all earthly limitations, that thou mayest behold them all as the bearers of one Name, the exponents of one Cause, the manifestations of one Self, and the revealers of one Truth, and that thou mayest apprehend the mystic “return” of the Words of God as unfolded by these utterances. Reflect for a while upon the behavior of the companions of the Muḥammadan Dispensation. Consider how, through the reviving breath of Muḥammad, they were cleansed from the defilements of earthly vanities, were delivered from selfish desires, and were detached from all else but Him. Behold how they preceded all the peoples of the earth in attaining unto His holy Presence—the Presence of God Himself—how they renounced the world and all that is therein, and sacrificed freely and joyously their lives at the feet of that Manifestation of the All-Glorious. And now, observe the “return” of the selfsame determination, the selfsame constancy and renunciation, manifested by the companions of the Point of the Bayán.118 Thou hast witnessed how these companions have, through the wonders of the grace of the Lord of Lords, hoisted the standards of sublime renunciation upon the inaccessible heights of glory. These Lights have proceeded from but one Source, and these fruits are the fruits of one Tree. Thou canst discern neither difference nor distinction among them. All this is by the grace of God! On whom He will, He bestoweth His grace. Please God, that we avoid the land of denial, and advance into the ocean of acceptance, so that we may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of variation and oneness, of limitation and detachment, and wing our flight unto the highest and innermost sanctuary of the inner meaning of the Word of God. (edit)	Therefore, purify and sanctify your sight from the boundaries of outward forms, so that you may perceive all as one in name, form, essence, and truth, and observe the secrets of the return of words in the revealed verses. Consider to some extent the companions of the Point of the Criterion, how they became detached and sanctified from all human aspects and carnal desires due to the holy breaths of His Holiness, and before all the people of the earth, they succeeded in the honor of meeting, which was the very meeting with God, and became detached from all the people of the earth. As you have heard, how they offered their lives in the presence of that Manifestation of Glory. Now, observe the same steadfastness, solidity, and detachment clearly in the companions related to the Point of Declaration, as you have observed how these companions raised the banner of detachment from the novel gifts of the Lord of Lords. Indeed, these lights have appeared from one lamp, and these fruits have been seen from one tree. In truth, there is no noticeable difference, nor any apparent change. All of this is from the bounty of God, He grants it to whomever He wills of His creation. God willing, we will move from the land of negation to the sea of affirmation so that we can observe the divine realms of gathering, separation, unity, differentiation, definition, and abstraction with a sight that is sanctified from elements and opposites. And we may soar to the highest horizon of proximity and sanctity of His divine meanings. (edit)
172	پس، از اين بيانات معلوم شد که اگر در آخر لا آخر طلعتی بيايد و قيام نمايد بر امری که قيام نمود بر آن طلعت اوّل لا اوّل، هر آينه صدق طلعت اوّل بر طلعت آخر می شود زيرا که طلعت آخر لا آخر قيام نمود به همان امر که طلعت اوّل لا اوّل بر آن قيام نمود. اين است که نقطه بيان، روح ما سواه فداه، شموس احديّه را به شمس مثال زده‏اند که اگر از اوّل لا اوّل الی آخر لا آخر طلوع نمايد همان شمس است که طالع می شود. حال اگر گفته شود اين شمس همان شمس اوّليّه است صحيح است و اگر گفته شود که رجوع آن شمس است ايضاً صحيح است. و همچنين از اين بيان صادق می آيد ذکر ختميّت بر طلعت بدء و بالعکس زيرا که آنچه طلعت ختم بر آن قيام می نمايد بعينه همان است که جمال بدء بر آن قيام فرموده. (edit)	From these statements therefore it hath been made evident and manifest that should a Soul in the “End that knoweth no end” be made manifest, and arise to proclaim and uphold a Cause which in “the Beginning that hath no beginning” another Soul had proclaimed and upheld, it can be truly declared of Him Who is the Last and of Him Who was the First that they are one and the same, inasmuch as both are the Exponents of one and the same Cause. For this reason, hath the Point of the Bayán—may the life of all else but Him be His sacrifice!—likened the Manifestations of God unto the sun which, though it rise from the “Beginning that hath no beginning” until the “End that knoweth no end,” is nonetheless the same sun. Now, wert thou to say that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the “return” of that sun, thou also speakest the truth. Likewise, from this statement it is made evident that the term “last” is applicable to the “first,” and the term “first” applicable to the “last”; inasmuch as both the “first” and the “last” have risen to proclaim one and the same Faith. (edit)	So, from these statements, it became clear that if at the end of all ends a dawn appears and rises upon the same matter upon which the first of all firsts dawned, each mirror of truth from the first dawn reflects onto the last dawn. Because the last of all lasts has risen upon the same matter upon which the first of all firsts had risen. This is why the Point of Declaration, may our soul be his sacrifice, likened the Suns of Unity to the sun that, if it rises from the first of all firsts to the last of all lasts, is the same sun that rises. Now, if it is said that this sun is the same as the first sun, it is correct, and if it is said that it is the return of that sun, it is also correct. And likewise, from this truthful discourse, the mention of finality applies to the dawn of initiation, and vice versa, because what the dawn of culmination rises upon is precisely what the beauty of initiation had risen upon. (edit)
173	و اين مطلب با اينکه چقدر واضح است نزد شاربان صهبای علم و ايقان، مع ذلک چه مقدار از نفوس که به سبب عدم بلوغ به اين مطلب به ذکر خاتم النّبيّين محتجب شده از جميع فيوضات محجوب و ممنوع شده‏اند با اينکه خود آن حضرت فرمود: "اَمَّا النَّبيّونَ فَاَنَا." و همچنين فرمودند: منم آدم و نوح و موسی و عيسی چنانچه ذکر شد. مع ذلک تفکّر نمی نمايند بعد از آنکه بر آن جمال ازلی صادق می آيد به اينکه فرمودند: منم آدم اوّل، همين قسم صادق می آيد که بفرمايند: منم آدم آخر. و همچنانکه بدء انبياء را که آدم باشد به خود نسبت دادند همين قسم ختم انبياء هم به آن جمال الهی نسبت داده می شود. و اين بسی واضح است که بعد از آنکه بدء النّبيّين بر آن حضرت صادق است همان قسم ختم النّبيّين صادق آيد. (edit)	Notwithstanding the obviousness of this theme, in the eyes of those that have quaffed the wine of knowledge and certitude, yet how many are those who, through failure to understand its meaning, have allowed the term “Seal of the Prophets” to obscure their understanding, and deprive them of the grace of all His manifold bounties! Hath not Muḥammad, Himself, declared: “I am all the Prophets”? Hath He not said as We have already mentioned: “I am Adam, Noah, Moses, and Jesus”? Why should Muḥammad, that immortal Beauty, Who hath said: “I am the first Adam” be incapable of saying also: “I am the last Adam”? For even as He regarded Himself to be the “First of the Prophets”—that is Adam—in like manner, the “Seal of the Prophets” is also applicable unto that Divine Beauty. It is admittedly obvious that being the “First of the Prophets,” He likewise is their “Seal.” (edit)	While this point is abundantly clear to those who imbibe the wine of knowledge and certitude, yet how many souls, due to their lack of maturity, have obscured themselves from this truth by invoking the term "Seal of the Prophets" and thus become barred from all divine bounties. Even though that noble figure himself declared: "As for the Prophets, I am them," and likewise asserted: "I am Adam, Noah, Moses, and Jesus," as has been mentioned. However, they do not contemplate that just as it is true for that eternal beauty to declare: "I am the first Adam," it is equally valid for him to state: "I am the last Adam." And just as he ascribed the first of the Prophets, who was Adam, to himself, the same applies to the last of the Prophets also being attributed to that divine beauty. It is evident that after the first of the Prophets is true for him, it is equally true for him to be the "Seal of the Prophets." (edit)
174	و به اين مطلب جميع اهل ارض در اين ظهور ممتحن شده‏اند چنانچه اکثری به همين قول تمسّک جسته از صاحب قول معرض شده‏اند. و نمی دانم اين قوم از اوّليّت و آخريّت حقّ جلّ ذکره چه ادراک نموده‏اند؟ اگر مقصود از اوّليّت و آخريّت، اوّليّت و آخريّت مُلکی باشد هنوز که اسباب مُلکی به آخر نرسيده، پس چگونه آخريّت بر آن ذات احديّت صادق می آيد؟ بلکه در اين رتبه اوّليّت نفسِ آخريّت و آخريّت نفس اوّليّت باشد. (edit)	The mystery of this theme hath, in this Dispensation, been a sore test unto all mankind. Behold, how many are those who, clinging unto these words, have disbelieved Him Who is their true Revealer. What, We ask, could this people presume the terms “first” and “last”—when referring to God—glorified be His Name!—to mean? If they maintain that these terms bear reference to this material universe, how could it be possible, when the visible order of things is still manifestly existing? Nay, in this instance, by “first” is meant no other than the “last” and by “last” no other than the “first.” (edit)	In this revelation, all the peoples of the earth have been tested by this point, as most of them have clung to this phrase and turned away from the source of the phrase. And I don't know what these people have perceived from the primacy and ultimacy of the truth, may His mention be exalted? If the meaning of primacy and ultimacy is worldly primacy and ultimacy, then as the worldly causes have not yet reached their end, how can ultimacy be true for that essence of oneness? Rather, in this rank, the primacy is the essence of ultimacy, and the ultimacy is the essence of primacy. (edit)
175	باری، همان قسمی که در اوّل لا اوّل صدق آخريّت بر آن مربّی غيب و شهود می آيد همان قسم هم بر مظاهر او صادق می آيد. و در حينی که اسم اوّليّت صادق است همان حين اسم آخريّت صادق. و در حينی که بر سرير بدئيّت جالس اند همان حين بر عرش ختميّت ساکن. و اگر بصر حديد يافت شود مشاهده می نمايد که مظهر اوّليّت و آخريّت و ظاهريّت و باطنيّت و بدئيّت و ختميّت، اين ذوات مقدّسه و ارواح مجرّده و انفس الهيّه هستند. و اگر در هوای قدس "کَانَ اللّهُ وَ لَم يَکُن مَعَهُ مِن شَیءٍ" طائر شوی جميع اين اسماء را در آن ساحت معدوم صِرف و مفقود بَحت بينی و ديگر هيچ به اين حجبات و اشارات و کلمات محتجب نشوی. چه لطيف و بلند است اين مقام که جبرئيل، بی دليل سبيل نجويد و طير قدسی بی اعانت غيبی طيران نتواند. (edit)	Even as in the “Beginning that hath no beginnings” the term “last” is truly applicable unto Him who is the Educator of the visible and of the invisible, in like manner, are the terms “first” and “last” applicable unto His Manifestations. They are at the same time the Exponents of both the “first” and the “last.” Whilst established upon the seat of the “first,” they occupy the throne of the “last.” Were a discerning eye to be found, it will readily perceive that the exponents of the “first” and the “last,” of the “manifest” and the “hidden,” of the “beginning” and the “seal” are none other than these holy Beings, these Essences of Detachment, these divine Souls. And wert thou to soar in the holy realm of “God was alone, there was none else besides Him,” thou wilt find in that Court all these names utterly non-existent and completely forgotten. Then will thine eyes no longer be obscured by these veils, these terms, and allusions. How ethereal and lofty is this station, unto which even Gabriel, unshepherded, can never attain, and the Bird of Heaven, unassisted, can never reach! (edit)	Indeed, just as in the beginning, the truth of ultimacy applies to that teacher of the seen and unseen, in the same way it applies to His manifestations. At the same moment His name is the First, His name is also the Last. And while they sit on the bed of inception, they also reside on the throne of seal. And if vision could be made keen, one would see that the manifestations of firstness and lastness, outwardness and inwardness, inception and seal, are these holy essences, these detached spirits, these divine souls. And if one could fly in the air of sanctity, "there was Allah and nothing was with Him," one would see all these names disappear and be lost in that realm, and one would no longer be veiled by these veils, signs, and words. What a delicate and lofty station this is, where Gabriel seeks not without a guide, and the holy bird cannot fly without unseen aid. (edit)
176	حال قول حضرت امير را ادراک نما که فرموده: "کَشفُ سُبُحاتِ الجَلالِ مِن غَيرِ إشارَةٍ." و از جمله سبحات مجلّله علمای عصر و فقهای زمان ظهورند که جميع، نظر به عدم ادراک و اشتغال و حبّ به رياست ظاهره، تسليم امراللّه نمی نمايند بلکه گوش نمی دهند تا نغمه الهی را بشنوند. بل "بَلْ يَجْعَلُونَ أَصَابِعَهُم في آذانِهِم." و عباد هم چون ايشان را مِن دون اللّه وليّ خود اخذ نموده‏اند منتظر ردّ و قبول آن خشب های مسنّده هستند زيرا از خود بصر و سمع و قلبی ندارند که تميز و تفصيل دهند ميانه حقّ و باطل. (edit)	And, now, strive thou to comprehend the meaning of this saying of ‘Alí, the Commander of the Faithful: “Piercing the veils of glory, unaided.” Among these “veils of glory” are the divines and doctors living in the days of the Manifestation of God, who, because of their want of discernment and their love and eagerness for leadership, have failed to submit to the Cause of God, nay, have even refused to incline their ears unto the divine Melody. “They have thrust their fingers into their ears.”119 And the people also, utterly ignoring God and taking them for their masters, have placed themselves unreservedly under the authority of these pompous and hypocritical leaders, for they have no sight, no hearing, no heart, of their own to distinguish truth from falsehood. (edit)	Now, understand the words of His Holiness, the Prince, who said, "The unveiling of the glories of majesty is without indication." And among those glorified glories are the scholars of the age and the jurists of the time of the appearance, who, due to their lack of comprehension, their busyness, and their love for outward leadership, do not submit to the command of Allah, nor do they listen to hear the divine melody. Rather, "but they put their fingers in their ears." And the worshipers, who have taken them as protectors besides Allah, are waiting for the approval or rejection of these old sticks because they do not have sight, hearing, or a heart of their own to differentiate and discern between truth and falsehood. (edit)
177	با اينکه همه انبياء و اصفياء و اولياء من عنداللّه امر فرمودند که به چشم و گوش خود بشنوند و ملاحظه نمايند مع ذلک معتنی به نصح انبياء نگشته تابع علمای خود بوده و خواهند بود. و اگر مسکينی و يا فقيری که عاری از لباس اهل علم باشد بگويد: "يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ." جواب گويند که اين همه علماء و فضلاء با اين رياست ظاهره و البسه مقطّعه لطيفه نفهميده‏اند و حقّ را از باطل ادراک ننموده‏اند و تو و امثال تو ادراک نموده ايد و نهايت تعجّب می نمايند از چنين قولی. با اينکه امم سلف اکثر و اعظم و اکبرند و اگر کثرت و لباس علم سبب و علّت علم و صدق باشد البتّه امم سابقه اولی واسبق اند. (edit)	Notwithstanding the divinely inspired admonitions of all the Prophets, the Saints, and Chosen ones of God, enjoining the people to see with their own eyes and hear with their own ears, they have disdainfully rejected their counsels and have blindly followed, and will continue to follow, the leaders of their Faith. Should a poor and obscure person, destitute of the attire of men of learning, address them saying: “Follow ye, O people! the Messengers of God,”120 they would, greatly surprised at such a statement, reply: “What! Meanest thou that all these divines, all these exponents of learning, with all their authority, their pomp and pageantry, have erred, and failed to distinguish truth from falsehood? Dost thou, and people like thyself, pretend to have comprehended that which they have not understood?” If numbers and excellence of apparel be regarded as the criterions of learning and truth, the peoples of a bygone age, whom those of today have never surpassed in numbers, magnificence and power, should certainly be accounted a superior and worthier people. (edit)	Even though all the prophets, the purified ones, and the saints were commanded by Allah to listen with their ears and observe with their eyes, they have not heeded the advice of the prophets and have followed their own scholars and always will. And if a poor or destitute person, who is devoid of the clothing of the learned, says, "O my people, follow the messengers," they respond by saying that all these learned and virtuous people, with their outward leadership and delicate fragmented attire, have not understood and have not discerned truth from falsehood, yet you and your likes have understood, and they are immensely astonished at such a statement. Even though the previous nations were more numerous, greater, and larger, and if the multitude and the attire of knowledge were the reason and cause of knowledge and truth, then undoubtedly the previous nations are superior and more advanced. (edit)
178	و با اينکه اين فقره هم معلوم و واضح است که در جميع احيان ظهور مظاهر قدسيّه، علمای عهد مردم را از سبيل حقّ منع می نمودند چنانچه در جميع کتب و صحف سماوی مذکور و مسطور است. و احدی از انبياء مبعوث نشد مگر آنکه محلّ بغض و انکار و ردّ و سبّ علماء گشت. قاتَلَهُم اللّهُ بِما فَعَلوا مِن قَبلُ وَمِن بَعدُ کانُوا يَفعَلُون. حال کدام سبحات جلال اعظم از اين هياکل ضلال است؟ واللّه کشف آن اعظم امور است و خرقش اکبر اعمال.وَفَّقَنَا اللَّهُ و إيّاکُم يا مَعْشَرَ الرّوحِ لَعَلَّکُم بِذلِکَ فی زَمَنِ المُستَغاثِ تُوَفّقُونَ و من لِقاءِاللّه فی ايّامِهِ لا تَحْتَجِبُون. (edit)	It is clear and evident that whenever the Manifestations of Holiness were revealed, the divines of their day have hindered the people from attaining unto the way of truth. To this testify the records of all the scriptures and heavenly books. Not one Prophet of God was made manifest Who did not fall a victim to the relentless hate, to the denunciation, denial, and execration of the clerics of His day! Woe unto them for the iniquities their hands have formerly wrought! Woe unto them for that which they are now doing! What veils of glory more grievous than these embodiments of error! By the righteousness of God! to pierce such veils is the mightiest of all acts, and to rend them asunder the most meritorious of all deeds! May God assist us and assist you, O concourse of the Spirit! that perchance ye may in the time of His Manifestation be graciously aided to perform such deeds, and may in His days attain unto the Presence of God. (edit)	Even though it is clear that at all times of the appearance of the holy manifestations, the scholars of the age have prevented the people from the path of truth, as mentioned and recorded in all the heavenly books and scriptures. Not a single prophet was sent but became the object of animosity, denial, rejection, and insult by the scholars. May Allah punish them for what they did before and what they will do afterwards. Now, which of the splendors of glory is greater than these edifices of misguidance? By Allah, revealing it is the greatest of matters, and breaking it is the most significant of deeds. May Allah enable us and you, O assembly of the spirit, so that you may be guided by this at the time of seeking help, and may you not be veiled from the meeting of Allah in His days. (edit)
179	و همچنين ذکر خاتم النّبيّين و امثال آن از سبحات مجلّله است که کشف آن از اعظم امور است نزد اين همج رعاع. و جميع به اين حجبات محدوده و سبحات مجلّله عظيمه محتجب مانده‏اند. آيا نغمه طير هويَّه را نشنيده‏اند که می فرمايد: "الف فاطمه نکاح نمودم که همه بنت محمّد بن عبداللّه خاتم النّبيّين بودند"؟ حال ملاحظه فرما که چقدر از اسرار در سرادق علم الهی مستور است و چه مقدار جواهر علم او در خزائن عصمت مکنون تا يقين نمائی که صنع او را بدايت و نهايتی نبوده و نخواهد بود و فضای قضای او اعظم از آن است که به بيان تحديد شود و يا طير افئده آن را طيّ نمايد و تقديرات قدريّه او اکبر از آن است که به ادراک نفسی منتهی شود. خلق او از اوّل لا اوّل بوده و آخری او را اخذ نکرده و مظاهر جمال او الی نهاية لا نهايه خواهند بود و ابتدائی او را نديده. حال در همين بيان ملاحظه فرما که چگونه حکم آن بر جميع اين طلعات صدق می نمايد. (edit)	Furthermore, among the “veils of glory” are such terms as the “Seal of the Prophets” and the like, the removal of which is a supreme achievement in the sight of these baseborn and erring souls. All, by reason of these mysterious sayings, these grievous “veils of glory,” have been hindered from beholding the light of truth. Have they not heard the melody of that bird of Heaven,121 uttering this mystery: “A thousand Fáṭimihs I have espoused, all of whom were the daughters of Muḥammad, Son of ‘Abdu’lláh, the ‘Seal of the Prophets’”? Behold, how many are the mysteries that lie as yet unraveled within the tabernacle of the knowledge of God, and how numerous the gems of His wisdom that are still concealed in His inviolable treasuries! Shouldest thou ponder this in thine heart, thou wouldst realize that His handiwork knoweth neither beginning nor end. The domain of His decree is too vast for the tongue of mortals to describe, or for the bird of the human mind to traverse; and the dispensations of His providence are too mysterious for the mind of man to comprehend. His creation no end hath overtaken, and it hath ever existed from the “Beginning that hath no beginning”; and the Manifestations of His Beauty no beginning hath beheld, and they will continue to the “End that knoweth no end.” Ponder this utterance in thine heart, and reflect how it is applicable unto all these holy Souls. (edit)	Indeed, the mention of the Seal of the Prophets and the like is one of the splendid mysteries, the unveiling of which is one of the most significant matters for these ignorant ones. All have remained veiled by these limited veils and magnificent mysteries. Have they not heard the song of the bird of love that says, "I have wedded a thousand Fatimas, all of whom were daughters of Muhammad bin Abdullah, the Seal of the Prophets"? Observe now how many secrets are concealed under the pavilion of divine knowledge, and how many jewels of His knowledge are hidden in the treasuries of infallibility. This will surely show you that His creation has no beginning or end, and that His decree is more expansive than can be defined or traversed by the flight of hearts. His divine determinations are greater than can be grasped by any soul. His creation has been since the beginning without a beginning, and no end has taken His last. The manifestations of His beauty will be until the end without an end, and no one has seen His beginning. Observe now in this very explanation how the rule of it applies truthfully to all these manifestations. (edit)
180	و همچنين نغمه جمال ازلی، حسين بن عليّ را ادراک نما که به سلمان می فرمايد که مضمون آن اين است: بودم با الف آدم که فاصله هر آدم به آدم بعد خمسين الف سنه بود و با هر يک ولايت پدرم را عرض نمودم. و تفصيلی ذکر می فرمايد تا آنکه می فرمايد: الف مرّه جهاد نمودم در سبيل الهی که اصغر و کوچک تر ازهمه مثل غزوه خيبر بود که پدرم با کفّار محاربه و مجادله نمود. حال اسرار ختم و رجع و لا اوّليّت و لا آخريّت صنع، همه را از اين دو روايت ادراک فرما. (edit)	Likewise, strive thou to comprehend the meaning of the melody of that eternal beauty, Ḥusayn, son of ‘Alí, who, addressing Salmán, spoke words such as these: “I was with a thousand Adams, the interval between each and the next Adam was fifty thousand years, and to each one of these I declared the Successorship conferred upon my father.” He then recounteth certain details, until he saith: “I have fought one thousand battles in the path of God, the least and most insignificant of which was like the battle of Khaybar, in which battle my father fought and contended against the infidels.” Endeavor now to apprehend from these two traditions the mysteries of “end,” “return,” and “creation without beginning or end.” (edit)	Also, understand the song of the eternal beauty, Hussain bin Ali, who said to Salman that its essence is: I was with a thousand Adams, with a gap of fifty thousand years between each Adam and the next, and with each one, I presented the guardianship of my father. And he goes into detail until he says: I have fought a thousand times in the divine path, the smallest and least of which was like the battle of Khaybar where my father fought and argued with the infidels. Now, from these two narrations, comprehend all the secrets of the seal, return, the principle of no first and no last of the divine act. (edit)

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