Lawh-i-Istintaq/Page1

Paragraph	Persian	Authorized	GPT4_
1	سبحانک یا من بک حقق الذات في الذات و تردّی کینونة القدم برداء الأسماء و الصفات من اسمک الطاهر ظهرت الظهورات من اول الذي لا اول له و باسمک الباطن استبطنت البطونات في غیب الغیب بحیث ما ظهر من قدم القدم و لن یظهر إلی آخر الذي لا آخر له بطلوع شمس جمالک الأبهی طلع نیّر العلاء من أفق البَداء مبشّرا لمن في لاهوت العماء و ملأ البقاء و أهل عوالم الذي لا یذکر بقلم الإنشاء و لا یدرکها حقایق أولي النُّهی. (edit)	Nothing entered yet... (edit)	Glorified are You, O He who has established the essence within the essence through Himself, and has clothed the existence of antiquity with the garment of names and attributes. From Your pure name emerged the manifestations, from the beginning which has no beginning, and with Your concealed name, You have enfolded the innermost realities within the unseen of the unseen, such that what has appeared from the ancient of days will continue to appear until the end that has no end. With the rising of the sun of Your most radiant beauty, a luminescent dawn has ascended from the horizon of inception, bringing glad tidings to those in the divine blindness, filling permanence, and to the people of the realms that are not commemorated by the pen of creation, nor are their truths grasped by those endowed with admonition. (edit)
2	ثم من في ناسوت الأبهی بأن هذا الجمال الأبهی و الطلعة الأسنی قد ظهر بما هو مقدّس من ذکري و إشارتي و عرفاني و دلالتي و تقدیسي و تسبیحي و تنریهي و تمجیدي و توحیدي و تفریدي إیّاه و ما هو في جوهر جوهري و ساذج ساذجي لدی ذکره و بهائه إِذًا یا من خلقتم في البیان بآیاتي لعرفانه لا تحتجبوا عن الذي کان البیان کله کحلقة خاتم في إصبع إرادته و ورقة لرضوان أمره فسبحانک یا من لن یقدر أن یشیر بذکرک ذکر الأعظم و لن یقدر أن یجري علی ثنائک قلم القدم فکیف یقدر و یستطیع أن یجترح بذکرک هذا الفاني الذي یکون أحقر الخدام لدی باب فضلک الذي فتح علی الأمم إلا برشح من أبحر جودک الذي تموّج علی کل الموجودات و طفح من طمطام عنایتک التي تلجلجت علی من في ملکوت الأوّلیّات و الآخریّات حیث فتحت ألسن کل الأشیاء بأبدع الأذکار بثناء نفسک المختار و ارتفع النداء من قلب صخرة الصّمّاء في قعر البحار و ما في علی الأطوار بأنک أنت الله رب ما یری و ما لا یری. (edit)	Nothing entered yet... (edit)	And then, regarding those in the most radiant human condition, [it is proclaimed] that this most splendid beauty and the most noble countenance has appeared through what is sanctified of my remembrance, my indication, my recognition, my evidence, my sanctification, my praise, my illumination, my glorification, my oneness, and my singling out of Him. And what is within the essence of my essence, the innate of my innate nature, in His mention and His glory. So, O You who have created within the explanation by my signs for His recognition, do not be veiled from that which the entire explanation was as a ring upon the finger of His will and a leaf from the pleasure of His command. So glorified are You, O One who cannot be signified by the remembrance, the Greatest Name, and cannot have the pen of old run over Your praise. So how can one be capable and able to articulate Your remembrance, this transient one who is the most abject of servants at the door of Your bounty, which has been opened to the nations, except by a spray from the oceans of Your generosity, which surged upon all existence, and overflowed from the surges of Your care, which churned upon those in the dominion of the foremost and the ultimate, where You have opened the tongues of all things with the most beautiful of remembrances, with the praise of Your chosen self, and the call arose from the heart of the deaf stone at the bottom of the seas, and what is upon the different forms, proclaiming that You are Allah, the Lord of what is seen and what is not seen. (edit)
3	إِذًا یا إلهي أسئلک بهذه العنایة التي أحاطت کل الأشیاء و هذه الرحمة التي سبقت من في الإنشاء بأن ترسل حینئذ علی هذا الفاني نسمة من نسمات جود وهّابیّتک و نفحة من نفحات بدعک التي بها اهتزّت عظام الرمیمة و قامت أجساد المیّتة بأنک أنت الباقي الدائم القدیم الأقوم بها علی ثناء أحبّتک و اذکر الذین جعلتهم أنوار الهدایة بین خلقک و مشاعل التوحید بین عبادک و بریتک و أنطق بما تؤیدني و تلهمني من عندک لأني لا أعلم شیئا و إنک أنت العلیم الخبیر و أنت تعلم یا إلهي أن حبّي إیّاهم و ذکري لدیهم یکون خالصا لوجهک و مطهّرا عن مشاهدة غیرک إني أحب یا إلهي أنهم یطّلعون بمواقع الأمور في أیامک حق الاطلاع و یعرفون ما هو المستور عنهم حق العرفان لیبقی بذلک کینوناتهم و حقایقهم و أرواحهم و أمثالهم في کل عالم من عوالمک عارفا بحقک و مطّلعا بما ظهر من عندک و ما أردت لهم في سرادق عنایتک و فضلک لأنهم یا إلهي لو یطّلعون بکل الأمور و یحتجبون عن شيء احتجبوا بقدر ذلک عن منظرک الأکبر و ما توجهوا إلیک بتمام البصر و هذا لم یکن إلا بتقدیسه عن کل ما خلقت و تخلق و طهّرت أو تطهّر حیث نطق بذلک لسانک الحق المبین لو یکون البصر علی کبر السموات و الأرض و یتوجّه بطرف طرفه أقل مما تحصي إلی جهت أخری لمن یقدر أن ینظر إلی هذا المنظر الأعلی علی ما ینبغي له من حق النظر​ (edit)	Nothing entered yet... (edit)	Therefore, O my God, I ask You by this care that has encompassed all things, and by this mercy that has preceded those in creation, that You then send upon this transient being a breath from the breezes of Your giving bounty, and a fragrance from Your unique bounties with which the bones of the decayed have trembled, and the bodies of the dead have risen, because You are the Everlasting, the Perpetual, the Ancient, the Most Upright. With it, You praise Your beloved, and remember those whom You have made the lights of guidance among Your creation, the torches of unity among Your servants and Your creatures. Speak through what You inspire and impart to me from Your presence, for I know nothing, and You are the All-Knowing, the All-Aware. And You know, O my God, that my love for them and my remembrance at their side is purely for Your sake, purified from witnessing the other. I love, O my God, that they may glimpse the reality of matters in Your days as is their right to behold, and recognize what is hidden from them as is their right to recognize, so that by this their beings, their realities, their souls, and their likenesses in every realm of Your realms may remain knowing of Your truth, observant of what has manifested from You, and what You intended for them in the pavilions of Your care and favor. For if they were to gaze upon all matters and be veiled from anything, they would be veiled from Your Greater Countenance to that extent, and they would not turn towards You with complete vision. And this could not be except by sanctifying it from all that You have created and are creating, purified, or are purifying, as Your true and clear tongue has declared. If the vision were as vast as the heavens and the earth, and were to direct even a fraction of its glance elsewhere, who could then have the capacity to look upon this Highest Aspect in the way that is due for it in the right of sight? (edit)
4	تعالی تعالی أمرک یا إلهي و تباها تباها ظهورک یا محبوبي قد صعب علی هذا العبد فوق کل صعوته بأن تحتجب أحد في مثل تلک الأیام التي ما رأت عیون الإبداع شبهها و لا أبصر من في الاختراع مثلها حیث طهّرت فیها بصرف جمالک و کافور طلعتک و ساذج محبوبیتک و أحاطت السموات و الأرض ظهورات عنایتک و بروزات ألطافک بحیث طلع کل أمر مکنون و کنز مخزون و رمز مصون و أشرقت شمس المعاني عن أفق سماء التبیان و تجلّت بظهورات أسمائک الحسنی و صفاتک العلیا علی من في الإمکان و الأکوان و الذین یریدون أن یدخلوا هذا البساط الممتنع المنیع و هذا المقر المتعالي الرفیع ینبغي لهم أن تکون قلوبهم مقدسة عن ذکر إشارات القبل و کلمات التي أسسّوها أولي الجهل الذین اشتهرت أنفسهم بالعلم و الفضل​ (edit)	Nothing entered yet... (edit)	Glorified, glorified is Your command, O my God, and exalted, exalted is Your appearance, O my Beloved! It has become exceedingly difficult for this servant above all hardship that anyone should be veiled during such days which the eyes of innovation have not seen their like, nor have those in invention beheld their equal; wherein You have purified through the camphor of Your beauty, and the chasteness of Your appearance, and the simplicity of Your belovedness. The heavens and the earth were encompassed with the manifestations of Your care and the emergences of Your subtleties, to the extent that every concealed matter, every hidden treasure, and every protected symbol was revealed, and the sun of meanings shone forth from the horizon of the heaven of eloquence, and You manifested through the appearances of Your most beautiful names and highest attributes upon those in possibility and the worlds, and those who wish to enter this exalted and impregnable carpet, this lofty and eminent abode, it behooves them that their hearts be sanctified from mentioning the signals of the past and the words which the forebearers of ignorance established, those who made themselves famous with knowledge and virtue. (edit)
5	لک الحمد یا إلهي بما جعلت للواردین في هذا البساط الأرفع الأعلی مقاما لا تناله طیور أفئدة أهل البقاء و لا حقایق من في الإنشاء کما نطق به مظهر وحیک و مطلع إلهامک و نقطة مشیتک نطفة سنة ذلک الظهور تکون أقوی عن کل البیان و کذلک نزل في قیّوم الکتب و ألواح أخری في ذکر هذا المقام الأعلی علی شأن تتحیّر منه عقول أولي الألباب فما أعلی علوّ هذا الخلق الذي خلقتهم من ساذج أمرک و أنشأتهم من جوهر فطرتک إذا یا إلهي کیف یلیق أن یکون هذا الخلق البدیع و هذا الصنع الأرفع الرفیع إني أکون متحیّرا یا إلهي من وقر بعض الآذان و غطاء الأبصار و عشاوة بعض القلوب بحیث من ندائک اهتزّت الأعراش و انفطرت السموات و خرقت حجبات اللانهایات و اندکّت جبال حقایق الممکنات بتجلي من إشراقات أنوار وجهک مع کل ذلک ما انتسبه بعض عبادک و بریتک مع أنک تنادي في کل الأحیان بأعلی النداء فوق رؤسهم و بکل الأنوار تکون قائما تلقاء عیونهم قد أخرجت لهم من جیب الإرادة ید المشیة و تقول بسلطان القوة و العظمة فها هذه ید اقتداري التي بسطتها علی لاهوت عظمتي و جبروت قدرتي و ملکوت سلطنتي و ممالک قدمي و أقالیم أمري و أطویت کلها و ما قدّرت بإحاطة علمي فیها في یدي إنها بیضاء من أنوار وجهي و شعاع من ضیاء طلعتي و متلألئا من أنوار جبیني قد أعطي بفضلي و کرمي لمن یدخل في ملکوتي و جبروتي و هم یذکرون عند تموّجات أبحر النور روات أولي الظلمة و الغرور​ (edit)	Nothing entered yet... (edit)	Unto You be praise, O my God, for what You have appointed for those who approach this most exalted and supreme carpet, a station not attained by the birds of the hearts of those who abide eternally, nor by the realities of those in creation, as has been uttered by the manifestation of Your revelation and the dawning-place of Your inspiration, and the point of Your will—a drop from the ocean of the appearance of that revelation, stronger than all expression. Likewise, it descended in the Preserver of the Books and other Tablets in the mention of this most high station, a matter at which the minds of those endowed with understanding marvel. How sublime is the elevation of this creation which You have wrought from the simplicity of Your command and brought forth from the essence of Your innate nature! Therefore, O my God, how is it fitting that this wondrous creation, this exalted and sublime work, should find me bewildered, O my God, at the weight on some ears, the covering of some eyes, and the blindness of some hearts, so much so that at Your call, thrones do shake, the heavens are cleft asunder, the veils of the infinite are torn, and the mountains of the possibilities of creation are leveled, at a manifestation of the effulgences of the lights of Your countenance. With all this, some of Your servants and creatures do not attribute it to You, even though You call out at all times with the highest call above their heads and with all lights You stand right before their eyes. You have extended from the pocket of Will the hand of Desire and say with the authority of power and greatness, “Here is My hand of omnipotence which I have stretched forth over the divinity of My greatness, the might of My power, the sovereignty of My dominion, the realms of My eternity, and the regions of My command. I have folded all of them within My grasp by the encompassment of My knowledge therein. It is radiant with the lights of My face, a beam from the radiance of My countenance, and gleaming from the lights of My brow, given by My grace and bounty to whoever enters into My kingdom and might, while they mention amidst the surging of the seas of light, the tellers of the tales of darkness and delusion.” (edit)
6	فیا إلهي قد خجل کل الوجود من أذکارهم و هم لا یخجلون و یستحي کل الممکنات من أقوالهم و هم لا یستحیون هل الذي انتبه من ندائک و قام بروح أمرک و حي من نفس رحمانیتک و شرب عن کأس عنایتک یجري لسانه بذکر الموهومات التي کانت في ألسن الغافلین من بریتک و الجاهلین من خلقک لا و جمالک المختار إلا الذي جعلت له السمع آیة العذاب من عندک و البصر حفرة السقر في وجهه بأمرک فیا إلهي قد اجترحت بتلک الأذکار بین یدي سلطان عظمتک و لن إنک تعلم بأن النار تلتهب من شعراتي بما اسمع أقوال الذین ما اطّلعوا بأسرار أمرک و خفیات ما في علمک و ترکوا مقامات العالیة و اقتنعوا بمراتب الدانیة کأنهم نسوا ما نزل من جبروت أمرک قلت و قولک الحق یابن منظر الأعلی قدرت لک من شجر الأبهی فواکه الأصفی کیف أعرضت عنها و رضیت بالذي هو أدنی فارجع إلی ما هو خیر لک في الأفق الأعلی و أری بعض منهم یا إلهي احتجبوا بقول من الکتاب بعد الذي إنه نزل بالتصریح من غیر التلویح بأن کل البیان لا یعادل بکلمة من عنده کل ما ذکر من الحجة و البرهان ثم الدلیل و الآیات و البیّنات و العلامات لم یکن إلا لهذا الظهور الأعظم الأعظم بحیث ما ذُکرت فیه کلمة و ما وُجد فیه شيء و ما نطق بحرف إلا و یکون آیة لأمرک و برهانا لسلطنتک کما تکلّم به لسان المشیة من عندک کل ما خلق و یخلق یکون آیة له خلق بقوله من عنده لیکون حجته لنفسه یوم ظهوره بل جعل یا إلهي کل البیان معلّقا بإذنک و قبولک قال و قوله الحق لو تغفرن البیان و من فیه لا ینقص عن ملک من شيء و إن لا تقبلن البیان و من فیه لا یزید في ملکک من شيء بل إن تقبل ذلک تدخل تلک الأفئدة المُتیّمة في ظل ظلال محبتک و إن ترده یفنی کأنه لم یکن له ذکر من قبل إذا أسئلک یا مالک الوجود و ملیک الغیب و الشهود بأن تؤیّد الکل علی التوجه إلی أفق فضلک و إفضالک مقدسا من إشارات القبل و البعد و تعرّفهم ما نزلته في کتابک لتمسکوا بجوهر ما فیه لأن هذا مقصودک فیما نزل بالحق و محبوبک فیما أنزلته في کتبک و ألواحک إنک أنت المقتدر المهیمن المتعالي العزیز الحکیم.​ (edit)	Nothing entered yet... (edit)	O my God, all existence is embarrassed by their remembrance, yet they are not ashamed; and all possibilities are shy of their sayings, yet they do not become shy. Is the one who has been awakened by Your call, who has stood by the spirit of Your command, who has been vivified by the breath of Your mercy, and who has drunk from the cup of Your care, to let his tongue run with the imaginations that were on the tongues of the heedless among Your creatures and the ignorant of Your creation? No, by Your chosen beauty, except for the one whom You have made hearing an emblem of Your punishment, and sight a pit of hellfire in his face by Your command. O my God, I have committed with those remembrances in the presence of the authority of Your greatness, and indeed, You know that my very hairs flare up with fire by what I hear of the sayings of those who have not looked into the secrets of Your matter and the hidden things in Your knowledge, who have abandoned the high stations and are content with the low ranks, as if they have forgotten what has been revealed from the might of Your command. You said, and Your saying is the truth: “O son of the highest horizon! I have determined for you fruits from the most splendid tree, the purest fruits. How could you turn away from them and be satisfied with what is less? Return then to what is better for you in the highest horizon.” And I see some of them, O my God, they have veiled themselves with a word from the Book, after that which has indeed been revealed explicitly, without any obfuscation, that all the expression cannot equal a word from His presence, all that is mentioned of argument and proof, then evidence, signs, clear evidences, and indications, was nothing but for this greatest, most supreme Manifestation, such that no word is mentioned in it, nothing is found in it, and no letter is spoken except that it becomes a sign for Your matter and a proof for Your sovereignty, as has been spoken by the tongue of Will from Your presence, all that is created and will be created becomes a sign for it, created by His saying from His presence to be His proof for Himself on the day of His appearance. Indeed, O my God, You have made all expression contingent on Your permission and acceptance. He said, and His saying is the truth, “If You forgive the expression and those in it, it does not decrease from Your dominion anything, and if You do not accept the expression and those in it, it does not increase in Your dominion anything. Rather, if You accept that, You enter those captivated hearts into the shade of the shadows of Your love, and if You reject it, it perishes as if it never had a mention before.” Therefore, I ask You, O Owner of existence and King of the seen and the unseen, to aid everyone to turn towards the horizon of Your grace and favor, sanctified from the indications of nearness and distance, and to make them know what You have sent down in Your Book so they may grasp the essence of what is in it because this is Your intended purpose in what was sent down in truth, and Your beloved in what You have sent down in Your Books and Tablets. Indeed, You are the All-Powerful, the Overseer, the Exalted, the Mighty, the Wise. (edit)
7	ای اله ابدی تو شاهد و آگاهی که این عبد در جمیع احیان و اوان جز طالب رضای تو نبوده و انشاءالله بعنایت تو نخواهد بود همیشه اوقات چشم این عبد بمنظر اکبر بوده و قلب بمصدر امر متوجه و آنچه دیده و عارف بآن شده خالصا لوجهک خدمت دوستان تو معروض داشته که شاید نفوس قابله از کوثر حیوان که در ایام ظهور از اصبع فضل و احسان جاری شده بیاشامند و بمطلع امر و مشرق وحی توجه نمایند و چندی بود که این عبد صمت را بر نطق اختیار نموده تا آنکه در این ایام مشاهده شد که غبره تیره ظلمانیه از شطر نفوس غافله در حرکت آمده و بیم آن رفت که بعضی از ابصار ضعیفه را تیره نماید لذا این عبد متوکلا علیک و منقطعا عما سواک بر خود لازم شمرده که بعضی از امور واقعه را خدمت احبای تو که بر بساط استقامت آرمیده اند و از رحیق عنایت نوشیده اند معروض دارد که شاید ضعفا را ازظلمت هواهای نفسانیه و شبهات انفس شیطانیه حفظ فرماید قسم بعظمت تو ای پروردگار که در این وقت جمیع اعضاء مرتعش و ارکان متزلزل این عبد کجا قابل آنست که کلماتش مقبول آید و یا بیانش مذکور شود نیست بحت چگونه علم هستی برافرازد و عدم صرف کجا تلقا ظهور قدم اظهار وجود نماید که عرض همین مطالب اظهار وجود است و آن از اعظم خطیئات محسوب ولکن چون لاجل تقرب عباد بشاطی قرب و لقا و اقبال نفوس بقبله من فی الارض و السما عرض میشود لذا از بحر غفران طلب عفو مینمایم مع انکه این عبد بیقین میداند که تو لم یزل از اذکار و عرفان و اقبال ناس غنی بوده و هستی لا ینفعک اقبالهم و لا یضرک اعراضهم هیچ وصفی بساحت اقدست نرسد و هیچ ذکری ببساط احدیتت در نیاید بلکه ذکر احدیت در ساحت اقدست ذنب صرف است و غفلت محض چه شرافت او بنسبتها الیک بوده ولا ینسبتک الیها لو تطردها باسرها من یقدر ان یمنعک فی ذلک و لو ترفعها کما رفعتها من یقدر ان یعترض علی فعلک انک انت المحمود فی کل ما اردت و ترید و فی کل ما قلت و تقول و فی کل ما اظهرت و تظهر فو عزتک یا الهی لا احب ان اختار لنفسی الا ما اخترته لی ولا ارید ان اتکلم الا بما امرتنی به یکون طرف کینونتی ناظرا الی افق اوامرک و مشرق احکامک لو تطوی بساط الا ذکار المنبسطه المنتشره فی الارض لاقول انت الحاکم فی امرک ولو تامرنی بماینکره من فی الملک لاقول انت المطاع فی حکمک اسئلک الهم بان تجعلنی من الذین لم یتکلموا الا باذنک و لم یتحرکوا الا بارادتک انک انت المقتدر المتعالی المهیمن القیوم " عرض میشود حین ورود جمال قدم در سجن عکا چندی امر بسیار شدید بود و تفصیل آن در همان ایام خدمت بعضی از دوستان عرض شد تکرارآن لازم نیست جمیع در کمال عسر و مشقت بودند تا آنکه یومی از ایام لوحی از مصدر امر نازل و این عبد تلقاء وجه تحریر مینمود آیه از سماء مشیت نازل و این سجن را بسجن اعظم موسوم فرمودند این عبد گمان نمود که نظر باین شداید وارده است که باین اسم موسوم شده تا آنکه یومی از ایام آیاتی نازل مضمون آن اینست که میفرمایند تفکر نمائید بچه سبب این سجن را باعظم نامیدیم این بیان که از مطلع وحی رحمن ظاهر شد این عبد خود را بسیار مضطرب و متزلزل مشاهده نمود ولکن متوکلا علی الله ساکن بودم و بهیچوجه بر سئوال جسارت ننمودم تا آنکه روزی ذکر محبت و اقبال یکی از اهل این مدینه تلقاء عرش عرض شد لوحی مخصوص او از سماء احدیت نازل در آن لوح مفصلا" امورات حادثه این ارض را ذکر فرمودند و آن لوح حال موجود است بعد از تنزیل آن لوح این عبد دانست که سبب اعظمیت این سجن بلایای کلیه است که بر جمال احدیه وارد میشود تا آنکه یومی از ایام یکی از همراهان با بعضی از اصحاب بنزاع و جدال برخاست مع آنکه خود او خاطی و ظالم بود عریضه بساحت اقدس معروض داشت ودر آن عریضه اظهار مظلومیت خود نمود در جواب او لوحی بلسان پارسی از سحاب حزن سبحانی نازل و صورت آن اینست:​ (edit)	Nothing entered yet... (edit)	"O Eternal God, You are the witness and aware that this servant at all times and moments has sought nothing but Your pleasure, and by Your grace, God willing, shall not do otherwise. Always, the eyes of this servant have been looking towards the greatest horizon and the heart attentive to the source of command. Whatever has been seen and understood has been presented in pure service to Your friends, so that perhaps receptive souls may drink from the fount of life that has flowed in the days of revelation from the finger of Your grace and bounty, and may turn their attention to the dawn of Your command and the orient of Your revelation. For some time, this servant has chosen silence over speech until it was observed in these days that the dark dust of oblivion stirred by the heedless souls is moving, and there was a fear that it might cloud some of the feeble sights. Therefore, relying on You and detaching from all else, this servant has deemed it necessary to relate some of the events that have taken place to Your beloved who are settled on the carpet of steadfastness and have drunk from the nectar of Your favor, so that perhaps they may protect the weak from the darkness of selfish desires and the satanic insinuations. By Your greatness, O Creator, at this time all the trembling members and unstable pillars of this servant, how can it be worthy that his words be accepted or his speech be mentioned? How can the how of existence rise up and where can the sheer non-existence encounter the appearance of existence? Because the mere presentation of these matters is an expression of existence, and that is counted among the greatest sins. But as it is presented for the sake of drawing nearer to the shore of Your proximity and the meeting, and for the souls to turn towards the Qibla of those in earth and heaven, therefore I beg forgiveness from the ocean of Your pardon, even though this servant certainly knows that You have always been independent of the remembrances and knowledge and the turning towards of people. Their approach does not benefit You, nor does their turning away harm You in any way. No description reaches Your sacred threshold, and no mention comes upon the mat of Your unity. Rather, any mention of unity in Your sacred threshold is purely sin and pure neglect, for the nobility thereof is in relation to You and is not attributed to it. If You were to drive them all away with their entirety, who could prevent You in that? And if You were to elevate them as You have elevated, who could object to Your action? Indeed, You are praiseworthy in all that You will and in all that You say and reveal. By Your might, O my God, I do not wish to choose for myself other than what You have chosen for me, nor do I want to speak except by what You command me to. My being shall look towards the horizon of Your commands and the orient of Your decrees. If You fold up the carpet of those who remember, which is spread out on the earth, I would say You are the sovereign in Your command, and if You command me with what is disliked among the kingdom, I would say You are the obeyed in Your decree. I ask You, O God, to make me among those who have not spoken except by Your permission and have not moved except by Your will. Indeed, You are the All-Powerful, the Most High, the Sovereign, the Sustainer." "The presentation is made at the time of the entry of the beauty of the Divine Presence into the prison of Akka. For a while, the matter was very intense, and the details of it were presented to some of the friends during those days, and repetition is not necessary. Everyone was in utmost difficulty until one day a tablet from the source of the command was revealed and this servant proceeded to transcribe it. A verse from the heaven of will descended and named this prison 'The Most Great Prison.' This servant thought that this was directed to him, being named with this name, until one day verses were revealed saying, 'Reflect upon why we have named this prison the Most Great.' This discourse, which appeared from the dawn of divine revelation, made this servant very agitated and unstable, but trusting in God, I remained calm and in no way dared to ask until one day the mention of love and the turning towards one from the people of this city was presented to the divine throne. A specific tablet for him descended from the heaven of unity, detailing the events that had occurred on this earth, and that tablet is presently existing. After the revelation of that tablet, this servant knew that the greatness of this prison is due to the calamities that befall the Divine Presence until one day one of the companions, who was guilty and oppressive, got into a dispute and altercation with some of the companions, presented his case to the most sacred threshold and in that petition, claimed his innocence." (edit)
8	" هو الله عاشق را نزد معشوق اظهار هستی و خودبینی جایز نه اگر خطوة از این سبیل تجاوز نماید از عشاق محسوب نه . نکند عشق نفس زنده قبول نکند باز موش مرده شکار بلی بعضی از عاشقان اظهار صدمات و شداید خودر را در پیشگاه محبوب امکان نموده اند و مقصود از آن اشتغال با محبوب و اصغای حضرت مقصود بوده نه ذکرنفس و هوی حال قاصدی از اعلی مقاصد عز مقصود نازل و بکلماتی ناطق است بفهمید که میگوید و چه میگوید تالله لو عرفتم و علمتم ماوراء ستر الکبریاء من اسرار ربکم العلی الاعلی لفدیتم انفسکم حبا لله مالک الاسماء باری قاصد معهود حکایتی ذکر نموده که وقتی در طور اشراق بودیم و محبوب آفاق بقصد جبل ها بیرون تشریف بردند و بعجز تمام از مدعیان محبت رجا فرمودند که این سفر و هجرت اگر چه بظاهر سهل و آسانست ولکن در باطن شدید و باب امتحان و اگر بصورت بسلطنت و اقتدار مشهود ولکن در معنی محنت و اضطرار لا یحصی مکنون عرض خود مبرید و زحمت بر خود مدهید و بگذارید تا بنفس خود هجرت نمایم آنچه کلمات محبت آمیز و شفقت انگیز بود تلویحا" و تصریحا فرمودند مفید نیفتاد این بنده و جمعی بادعای آنکه زادی بجز رضای دوست نخواهیم و مقصودی جزوجه محبوب نداریم بگمان خود معتکف و از نصح و یقین دوست غافل عزم سفر نمودیم و با طلعت محبوب همسفر و هم مسیر گشتیم قدریکه بادیه پیمودیم نار حب مخمود و جمال شوق محجوب تا آنکه از اینمقام تجاوز نمودیم حسنات را سیئات مشاهده نمودیم و سیئات را عین حسنات شمردیم تا آنکه وارد جزیره خضراء شدیم فلک الهی در آن ارض روحانی بر جودی امر مستوی گشت و بعد بمراکب هوی در بیدای ظنون و اوهام در صبح و شام سایر بودیم گاهی مجتمع و گاهی متفرق و گاهی بحب و گاهی بغفلت ایام و لیالی بسر میبردیم و سلسبیل بیان در کل احیان از کوثر فم رحمن جاری ولکن عطش مفقود و انوار وجه از افق اجلال مشرق و لکن اقبال غیر موجود هر روز بر وهم و گمان افزودیم و از توجه بحق کاستیم و باین احوال غیر مرضیه و شئونات غیر لایقه چنان در غمرات غفلت و هوی غرق شدیم که از احوال خود هم غفلت نمودیم و در جمیع احوال طلعت محبوب را با کمال شفقت و ملاطفت ملاحظه مینمودیم بعضی از ما متحیر که اگر احاطه علمیه الهیه موجود چگونه میشود با این افعال ردیه مقبول شویم (edit)	Nothing entered yet... (edit)	"He is God. For a lover, self-display and self-awareness in the presence of the Beloved is not permissible. If one steps beyond this path, they are not counted among the lovers. Love does not accept the living ego, nor does the dead mouse catch prey. Yes, some lovers have managed to express their afflictions and tribulations in the court of the Beloved, and their aim has been engagement with the Beloved and listening to the Presence of the Desired One, not the mention of ego and whims. The condition of one with lofty aims is exalted and sublime, and he speaks with words; understand what he says and what he means. By God, if you knew and understood what lies beyond the veil of grandeur, the secrets of your Lord, the Most High, the Supreme, you would sacrifice yourselves in love for God, the Owner of Names. The storyteller, the Promised One, mentioned a tale that once we were on the Mount of Illumination, and the Beloved of horizons set out towards the mountains. With complete humility, from the claimants of love, it was hoped that this journey and migration, although apparently easy and simple, is, in essence, intense and a gate of trial. If in appearance it seems sovereign and authoritative, in meaning it is tribulation and distress beyond measure. Do not clear yourselves and do not impose hardship upon yourselves, and let me migrate by myself. The words of love and compassion, both implicitly and explicitly stated, did not bear fruit. This servant and a group, with the claim that we want no provision but the pleasure of the friend, and we have no aim but the countenance of the Beloved, secluding ourselves in our belief and heedless of the advice and certainty of the friend, resolved to travel. We became fellow travelers and companions on the path with the countenance of the Beloved. As far as we journeyed through the wilderness, the fire of love was subdued and the beauty of longing was veiled until we transcended this station. We saw good deeds as bad and counted bad deeds as the essence of good until we entered the Green Island. The Divine sphere in that spiritual land was established on generosity, and then on the mounts of passion in the wilderness of suspicions and illusions we traveled mornings and evenings, sometimes together, sometimes apart, sometimes in love, sometimes in negligence. We spent days and nights, and the stream of eloquence always flowed from the fountain of the Rahman’s mouth, yet thirst was absent, and the lights of the countenance from the horizon of majesty were shining, but the good fortune was not found. Every day we increased in illusion and speculation and decreased in attention to the truth. With these unpleasing conditions and unseemly behaviors, we were so immersed in the whirlpools of negligence and passion that we became heedless of our own states. In all conditions, we regarded the countenance of the Beloved with utmost compassion and tenderness. Some of us were perplexed—if the Divine knowledge encompasses all, how can we be accepted with these unworthy actions?" (edit)
9	و بالاخره حق را غافل و خود راعاقل و عالم شمردیم غافل از آنکه رحمت کبری مانع است از هتک استار و اگر خدمتی نمودیم اتبعناه بالمن و الاذی و بعد ازآن ارض اراده هجرت فرمودند و مجددا" کل را از حضور منع نمودند مستشعر نشدیم و متنبه نگشتیم که علت منع چیست و سبب چه مرة اخری هجرت نمودیم و با حضرت مقصود بادیه ها پیمودیم تا آنکه وارد بارض اخری شدیم و با دوست در یک محل آرمیدیم و سرا بهوای نفس مشغول گشتیم تا آنکه آتش هوی غلبه نمود و از منظر ابهی ممنوع شدیم و از کثرت لقا قدر وصال از نظر افتاد و پرده حیا از هم درید و حال محبوب را در محلی حبس نموده ایم و در کل حین از سهام ظنون و رماح اوهام بقدر وسع و قوه بر او دریغ نمیداریم چه که محبوس و مسجون و فریدش یافته ایم غفلت بمقامی رسیده محلی را که جمیع اهل ملا اعلی باو ناظرند و از او مستمد در آن محل مبارک جهرة با قبح کلمات ناطقیم و باضل اعمال و اخسر آن عامل فتبا لنا ما اثرت فینا کلمات الله و مع ذالک متنبه نشدیم و اقلا اگر وفا ننمودیم جفا ننمائیم نه شبی بذکری ذاکر و نه بتوجهی مشغول حکایت کنند که فضیل خراسانی کان من اشقی العباد و یقطع الطریق انه عشق جاریة و اتاه الیلة فصعد الجدار اذا سمع احدا یقرء هذا الایه الم یان للذین آمنوا ان تخشع قلوبهم لذکر الله و اثر فی قلبه فقال بلی یا ربی ان و حان فرجع و تاب و قصد بیت الله الحرام و اقام فیه ثلثین سنة الی ان صعد روحه الی افق الاعلی عجب است که کلمة الله را از لسان یکی از عباد شنید و چنان موثر افتاد که در یک آن از حضیض امکان بافق رحمن راجع شد و این عباد در لیالی و ایام متتابعا" متوالیا" نغمات نفس رحمانی را از لسان قدرت و عظمت استماع نمودیم و اینقدر تاثیر ننموده که اقلا" بقبح افعال و اعمال و ظنون و اوهام خود مطلع شویم حکایت که باینمقام رسید فلک بیان برجودی لسان منصعق و مدهوش و قلم از بنان منقطع و بیهوش لن یصیبنا إلّا ما کتب الله لنا نسئل الله بأن یفتح أبصارنا و یعرّفنا أنفسنا و أعمالنا ان لم نوفی علی معرفة نفسه سبحانه نوفّق علی معرفة أنفسنا الغافلة و یکشف عن وجوهنا حجبات المانعة لنراه مشرقا عن أفق الفضل و العنایة و ینقطع عمن فی الإمکان و الأکوان و نتوجّه إلیه بکلّنا إنه هو ربنا الرحمن و نسئله بأن یوفّقنا علی التوبة والانابه فی کل صباح و مساء و یحفظ مشرق إشراق أنوار وجهه عن رماح أحبائه لأنه ما أراد معینا سواه و إنه مبدئه و مثواه و یقول لا إله إلّا الله " انتهی​ (edit)	Nothing entered yet... (edit)	"And ultimately, we considered the truth to be oblivious and ourselves as wise and knowledgeable, oblivious to the fact that divine mercy prevents the dishonor of (exposing) secrets. If we served, we followed it up with favors or harm. Then, they intended to migrate from that land and once again prevented everyone from their presence. We did not perceive, nor were we aware of the reason for the prevention or what caused it. Once again we migrated and traversed the deserts with the Divine Presence until we entered another land and settled with the friend in one place. We became engaged in the whims of our egos until the flames of caprice prevailed, and we were barred from the luminous sight, and due to the multitude of encounters, the value of union was lost from sight, the veil of modesty was torn, and we have imprisoned the condition of the beloved in one place and at all times, sparing no efforts within our capacity and strength, from the arrows of suspicion and spears of illusion. For we have found it imprisoned and secluded. Our negligence reached a place that all the high dwellers are observers of, and from it, they derive blessing. In that blessed place, we audibly speak with ugly words and engage in the most losing deeds. Woe to us for the impact that the words of Allah have had on us, and yet we have not been aware nor have we at least refrained from doing wrong if we have not fulfilled our duty. Neither a night engaged in remembrance nor a moment in contemplation. It is told that Fudayl ibn 'Iyad from Khurasan, who was among the most wretched of servants and highwaymen, fell in love with a maiden and came to her at night, climbing the wall when he heard someone reciting this verse: 'Has the time not come for those who have believed that their hearts should humble themselves at the remembrance of Allah?' And it affected his heart, so he said, 'Indeed, my Lord, it has come,' and he returned, repented, and headed towards the Sacred House of Allah, where he stayed for forty years until his soul ascended to the highest horizon. It is astonishing that the word of Allah heard from one of His servants had such an effect that in an instant, he turned from the depths of possibility to the horizon of the Merciful. And these servants have, night and day successively, listened to the divine breath of the Almighty from the tongue of power and majesty, and it did not impact us to at least be aware of the ugliness of our deeds, actions, suspicions, and illusions. When the story reached this point, the sphere of expression was struck by thunder and stunned, and the pen fell from the hand, senseless. We will not be afflicted with anything except what Allah has decreed for us. We ask Allah to open our eyes and make us aware of ourselves and our deeds, if we have not fulfilled the understanding of Himself, Glory be to Him, may we be successful in understanding our heedless selves, and may He lift the veils that hinder from our faces so that we may see Him shining from the horizon of grace and care, and we may sever ties with all in possibility and the worlds, and turn to Him entirely. For He is indeed our Lord, the Most Merciful. We ask Him to grant us success in repentance and returning to Him every morning and evening, and to preserve the east of the illumination of the lights of His face from the spears of His lovers, for He does not want a specific one besides Him. He is the initiator and the ultimate abode, and says, 'There is no deity except Allah.' The end." (edit)
10	اگر چه بعموم نازل شده ولکن فرمودند مخصوص است بنفوس معرضه که حال در ظاهر ادعای حب مینمایند و بعدا مافی سرهم ظاهر خواهد شد و از برای عده از احبا قرائت شد و از خود او مستور بود جمیع ناس دانسته و میدانند که بعضی از مدعیان محبت رحمانیه در عراق و مدن اخری باعمال ناشایسته مشغول بودند ولکن رحمت رحمانیه مانع از خرق حجاب و کشف اعمال بود چنانچه آن نفس ظالم در ایام توقف عراق سرا بشرب خمر و بعضی از اعمال دیگر مشغول بوده در اواخر ایام عراق گاهی از سر به جهر تجاوز مینمود و معذالک طائفین حول ستر مینمودند مع آنکه متصلا از مطلع آیات الهیه کلمات نصحیه نازل بود چنانچه در اکثری از الواح منزله مذکوراست و اعمال و افعال بعضی از اهل بیان در اول امر بر احدی پوشیده نبوده و نیست ولکن همچه میدانستند که این امور مقبول است و از جانب حق تعالی شانه ماذونند مع آنکه بساط اوامر حق مقدس از اعمال ردیه غیر مرضیه بوده و ساحت اقدسش منزه از شئونات مکرهه نالایقه و نفسه الحق که در سنین توقف عراق و ایام هجرت لیلا" و نهارا" از سما" اراده آیات واضحه صریحه در نهی عباد از غیر ما حکم به الله نازل و باطراف ارسال میشد تا انکه الحمدالله بعضی از عباد بما اراده الله عارف شدند و عامل گشتند و نفحه تقدیس و تنزیه امریه الهیه مابین بریه مرور نمود نظر بعدم اطلاع ناس از اوامر الهیه تفضلا لهم از لسان احدیه این کلمه استماع شد عفا الله عما سلف نسئل الله ان یوفقهم علی التقدیس و التنزیه و العمل بما امروا به من لدن علیم خبیر.​ (edit)	Nothing entered yet... (edit)	"Although it has been revealed to all, they have stated it is specific to those souls who now outwardly claim to love, yet what is hidden in their hearts will later become apparent. It was recited for a group of lovers, but remained hidden from him. All people have come to know and are aware that some of those who claim to be lovers of the Merciful in Iraq and other cities were engaged in unworthy deeds, yet the mercy of the Merciful prevented the veil from being torn and their deeds from being exposed. As for that oppressive soul, during the days of stay in Iraq, he was involved with drinking wine and some other actions. Towards the end of the days in Iraq, he sometimes openly transgressed, yet still, the people would circle around concealment, although continually the verses and admonitory words of God would descend, as mentioned in most of the revealed tablets. And the deeds and actions of some of the people of the Bayán were not hidden from anyone at the start and are not now, yet they knew that these matters were accepted and authorized by the holy presence, despite the fact that the mat of the holy commands of truth was devoid of disapproved and displeasing acts, and the sanctified presence was pure from unbecoming and unworthy conditions. The true self during the years of stay in Iraq and the days of migration, day and night, from heaven, the clear, explicit verses regarding the prohibition of servants from others than God were revealed and sent to all sides, until, praise be to God, some servants recognized what God willed and acted upon it, and the breeze of sanctification and exaltation of the divine command passed among creation. Out of consideration for people's lack of awareness of divine commands, this phrase was heard from a unique tongue: 'May God forgive what has passed.' We ask God to grant them success in sanctification, exaltation, and acting according to what they have been commanded by the All-Knowing, the Aware." (edit)
11	باری نفس ظالم و رضا قلی لازال سرا باعمال شنیعه مشغول بودند و این عبد بکرات هر دو را نصیحت مینمود چه در عراق و چه در ارض سر و چه در سجن اعظم که شاید متنبه شوند و از خواب غفلت متنبه گردند ابدا" تاثیری ننمود ما تاثرت فیهما کلمات النصحیه و بیانات الشافیه المعلنه تا آنکه رضا قلی با بعضی از نصاری جهرة بشرب و اعمال شنیعه مشغول گشت لذا اطرده الله بسلطانه و با خبیثین هم یعنی سید محمد و آقا جان متصل شد چندی از میان گذشت یومی عریضه بساحت اقدس فرستاد مشعر بتوبه از خطیئات ماقبل و همچنین چند یوم بعد عریضه اخری ولکن چون بکرات توبه نموده و نقض عهد و میثاق الله از او ظاهر لذا عرایض مقبول نیفتاد و بعضی اعمال از او ظاهر که شبه و مثل نداشته و سبب تضییع امرالله بین عباد گشته این عبد فانی دوست نداشته که ذکر نماید شاید که ملائکه ناشرات اعمال آن حبیث مردود را در ارض انتشار دهند أَلَا لعنة الله علی القوم الظالمین و در اتصال آن حبیث و خبیثین اشتعلت نار الفتنة و البغضا" علی شان لا یحصیه ا لقلم و البیان ولکن الرحمن اخمد ها و اطفا" ها انه لهو المقتدر القدیر هر ذی بصر از طرد جمال قدم آن نفوس را عرف قمیص تقدیس و تنزیه استنشاق مینماید چه که اعمال رضا قلی و آقاجان خبیث و ذنبه نزد کل واضح و مشهود است نسئل لله بان یفتح عیون الناس و یعرفهم من اعماله و احکامه جل وعز ماتدل علی تقدیس ذاته تنزیه نفسه و ساذج امره اگر چه اکثری از ناس نائمند ولکن بعضی از انفس زکیه و ابصر حدیده بعنایت رحمانیه موجود انهم یمیزون الحق عن الباطل و یعرفون من عرف کل امر ما تطمئن به قلوبهم و نفوسهم الا انهم عباد مکرمون.​ (edit)	Nothing entered yet... (edit)	"Indeed, that oppressive soul and Reza Gholi were constantly engaged in vile deeds, and this servant frequently advised both of them, whether in Iraq, the land of Sar, or in the Most Great Prison, so that perhaps they would become aware and awaken from the sleep of heedlessness. But never did the admonitory words and healing statements that were made clear to them have any effect. Reza Gholi got involved openly with some Christians in drinking and vile actions, therefore God expelled him by His sovereignty, and he joined the vile ones, namely Seyyed Mohammad and Agha Jan. Some time passed, and one day he sent a petition to the Most Holy Court, expressing repentance for his past sins, and similarly a few days later another petition; but since he had repented many times and it was apparent that he had broken the covenant and pledge with God, his petitions were not accepted. Some actions of his became apparent which were incomparable and unprecedented and caused the waste of God's Cause among His servants. This mortal servant does not wish to mention them, lest the angels who spread the actions might disseminate those rejected deeds of that man on earth. Verily, the curse of God be upon the wrongdoers. And in the connection of that man with the vile ones, the fire of sedition and hatred was kindled to an extent that cannot be encompassed by pen and explanation. But the Merciful extinguished and put it out, verily He is the Able, the Powerful. Every discerning eye recognizes, from the expulsion of the beauty of their presence, the scent of sanctification and exaltation. Indeed, the deeds of Reza Gholi and Agha Jan the vile are clear and evident to all. We ask God to open the eyes of the people and make them aware of His actions and decrees, which indicate the sanctification of His Essence, the purity of His Self, and the simplicity of His Cause. Although most people are asleep, yet some pure souls and sharp-sighted ones exist by the grace of the Merciful. They distinguish truth from falsehood and recognize whoever recognizes every matter in which their hearts and souls find tranquility, indeed they are honored servants." (edit)
12	باری امر بمقامی رسید که جمال قدم دربیت عاکف و امر بسد باب از کل فرمودند و بهیچوجه ملاقات از برای احدی ممکن نه و بر حسب ظاهر آنچه از مفتریات مشرکین و حیل مبغضین استماع مییشد ابدا" از مطلع اوامر الهیه امری ظاهر نه تا آنکه یومی از ایام در شهر رجب او شعبان مکتوبی از جناب آقا سید ۱۱۰ قبل اکبر ابن اخ جناب آقایی اسم الله م علیه من کل بهاء ابها لدی العرش حاضر بعد از عرض ما فی المکتوب لدی الوجه جواب لوح امنع اقدس الذی جعله الله رحمة للمخلصین و نقمة اللمشرکین از مطلع بیان رحمن نازل بعد از تنزیل آن لوح مبارک افق این ارض تغییر نموده و بحمرة تمام ظاهر و در هر یوم در ا زد یاد بود تا آنکه یومی از ایام آیات عنایت از مطلع رحمت نازل بعد از استماع آن این عبد مطمئن شد که الحمدالله غضب الهی مخصوص نفوس خبیثه بوده بعضی از آیات آن لوح مبارک در شوق و اشتیاق عشاق بوده و بعضی در قهر و اقتهار اهل نفاق و صورت آن لوح مبارک این است قوله جل کبریائه:​ (edit)	Nothing entered yet... (edit)	"The matter reached a point where the Beauty of the Step (a term possibly referring to a revered individual) remained in his home and commanded that the door be closed to everyone, making meetings impossible for anyone. Based on the apparent situation, what was heard from the fabrications of the polytheists and the tricks of the haters was never from the origin of the divine commands until one day during the months of Rajab or Sha'ban, a written message from His Excellency Agha Sayyid [110, possibly a name or title], the elder brother of His Excellency Agha, 'Esma'llah M (upon him be the glory of Baha from the throne), was presented after expressing what was in the letter before the Countenance. In response, the tablet of 'Amna Aqdas' which God had made a mercy for the faithful and a retribution for the polytheists, descended from the horizon of the Merciful's statement. After the revelation of that blessed Tablet, the horizon of this land changed and became entirely crimson, and each day the remembrance increased until one of the days when the signs of favor descended from the horizon of mercy. After hearing that, this servant became assured that, praise be to God, the divine wrath was specific to the vile souls. Some verses of that blessed Tablet were concerning the longing and yearning of the lovers, and some were about the dominance and power over the people of hypocrisy. The form of that blessed Tablet is this, His statement, exalted be His majesty:" (edit)
13	" ان یا اسمی مهدی قد حضر لدی الوجه ما انشائه این اخیک فی ثناء مولاه و عرفنامنه الشوق و الاشتیاق و نزلنا له ما یحدث به الشعف و الاحتراق فی حب الله مالک یوم التلاق طوبی لمن یقرء و یتفکّر فیما نزل من لدی الله المقتدر القدیر بسم الله الاقدم الاعظم قد احترق المخلصون من نار الفراق" الی آخره انتهی .​ (edit)	Nothing entered yet... (edit)	"Verily, O My Name, Mahdi, has presented before the Face what your brother has composed in praise of his Master, and we recognized from it longing and yearning, and We have sent down for him that which provokes ardor and burning in the love of God, the Owner of the Day of Meeting. Blessed is the one who reads and ponders what has been sent down from the presence of God, the Omnipotent, the All-Powerful. In the name of God, the Most Ancient, the Most Great, indeed the sincere ones have burned with the fire of separation," to the end thereof, it concludes. (edit)
14	این عبد تا آن یوم از لسان عظمت آیات قهریه باین شان استماع ننموده لذا بسیار متفکر که چه واقع خواهد شد و چه امری از مطلع غیب ظاهر شود باری در هر یوم فساد و اعراض اشقیا در تزاید بوده تا آنکه رضا قلی یک بسته کبیر سواد نوشتجات که نزدش بود بعضی فقرات آنرا بفقرات کفر آمیز مخلوط نموده و بدست اکثری از اهل این بلد داده و چنان مذکور نمود که من از حضرات بودم و حال تائب شدم و مسلم گشتم او و آقا جان و سید محمد هر سه نزد ناس اظهار ندامت نموده و خود را از اهل اسلام قلم دادند و بقسمی این بلد منقلب شد که اکثر ناس جهرة بشتم و بغضا قیام نمودند و سید محمد خبیث چون مشاهده نمود که جمال قدم در بیت ساکن و باب بر حسب ظاهر مسدود و حضرت غصن اعظم هم از مابین اصحاب خارج فرصت غنیمت شمرده با بعضی از اصحاب بنای مراوده و دوستی گذاشتند و این عباد ساکن و صابر ابدا" در این امورامری از مصدر امر صادر نه متوکلا" علی الله در محل نشسته تا چه ظاهر شود و از سرادق غیب بعرصه ظهور چه جلوه نماید تا انکه در یوم اثنین ثانی عشر شهر ذی القعده ساعت یازده از روز غوغا برخاست مشاهده شد که پاشای بلد باجمیع عسکریه مع اسیاف مسلوله بیت را احاطه نمودند و همچنین کل اصحاب را اخذ نمودند و این عبد بتحریر آیات منزله مشغول بود و بقسمی مدینه در حرکت اضطراب مشاهده شد که فوق آن ممکن نه بغتة کل اهل بلد مع عساکر و ضباط بهیجان آمده و بقسمی نعره و ضوضا مرتفع که قلم از ذکر آن عاجز است در آن اثناء تلقاء وجه حاضر فرمودند لا تلتفت الی ضوضائهم بعد لسان مبارک بآیات ناطق و این عبد بتحریر آن مشغول که غصن اعظم بین یدی حاضر و معروض داشتند که بباب حکومت خواسته اند جمال قدم مع غصن اعظم تشریف بردند غصن اکبر و آقایی آقا میرزا محمد قلی و این عبد خواستیم همراه برویم منع فرمودند بعد از ساعتی آمدند غصن اکبر و این عبد را هم بردند بعد از ورود سرایه اهل حکومت مذکور نمودند که هفت نفر از اعجام رفته اند آقا جان و سید محمد و رضا قلی را کشته اند لله در من قال فی فتیة "من جنود القهر ما ترکت للرعد کراتهم صوتا و لا صیتا قوم اذا قوبلوا کانوا ملائکة حسنا و ان قوتلوا کانوا عفاریتا و جمیع ناس مضطرب و خائف مشاهده شدند و بشانی آثار قهر احاطه نمود که اکثری از اهل بلد و اهل حکومت در آن لیل از اکل و نوم ممنوع ماندند عجب در آنست مع آنکه جمال قدم در اشهر معدودات مع غضنین اعظمین سد باب نموده ابدا" با احدی از خارج و داخل معاشرت نمیفرمودند و خود سید محمد باطراف نوشته که جمیع اصحاب اعراض نمودند مع ذالک بعد از وقوع این امر خبیثه کاذبه علیها لعنة الله و لعنة اولیاء در مجلس حکومت رفته و ذکر نموده که جمال قدم امر فرموده اند که این نفوس را بقتل رسانیدند مع آنکه والله المهین القیوم که ابدا" بر حسب ظاهر از مقر امرصادر نشد و لا زال کل را از ارتکاب این امورات نهی میفرمودند و میفرمودند ان الکلب ینبح و الذئب یعوی ان اتر کوهما و لا تتعرضوا بهما و کونوا من الصابرین​ (edit)	Nothing entered yet... (edit)	This servant, until that day, had not heard such vengeful verses from the Tongue of Grandeur to this degree; therefore, was very contemplative about what would occur and what matter would manifest from the horizon of the unseen. Indeed, every day, the corruption and aversion of the wicked was increasing until Reza Gholi mixed some paragraphs of those writings, which he had, with paragraphs of blasphemy and handed them to most of the people of this town, making it appear as if I was one of the dignitaries, and now I have repented and become a Muslim. He, Aqa Jan, and Sayyid Muhammad, all three, showed remorse before the people and registered themselves as Muslims. Thus, this town was so agitated that most of the people, loudly and with hatred, rose up, and Sayyid Muhammad, the vile one, when he saw that the beauty of the step in the house was settled and the door was apparently closed, and His Holiness the Greatest Branch was also out of sight of the companions, considered it an opportunity, established contact and friendship with some of the companions. And this servant, calm and patient, never initiated anything from the source of command, relying upon God, sat in his place to see what would appear and what splendor would be revealed from the pavilion of the unseen. Until on Monday, the twelfth of the month of Dhu al-Qi’dah, at eleven o'clock in the day, a commotion arose. It was observed that the Pasha of the town with all his soldiers, swords drawn, surrounded the house, and likewise arrested all the companions. This servant was busy writing the revealed verses, and the town was seen in such a state of turmoil that it was beyond description. Suddenly, all the people of the town along with the soldiers and officers were agitated, and the clamor and noise were so loud that the pen is incapable of describing it. In the meantime, they came before His face and He commanded, "Do not pay attention to their noise," after the blessed Tongue spoke with verses. And this servant, busy with writing them, saw that the Greatest Branch was present and exposed before Him, stating that they wanted to take the beauty of the step to the government along with the Greatest Branch. The Eldest Branch and Aqa Mirza Mohammad Gholi and this servant wanted to accompany them but were forbidden. After an hour, they also took the Eldest Branch and this servant. After entering the place of the government, they mentioned that seven of the non-Arabs had gone and killed Aqa Jan, Sayyid Muhammad, and Reza Gholi. God is the judge of what He said about the youth: "From the soldiers of wrath, they left neither the thunder’s clap nor its echo. A people who, if faced, were like angels in goodness, and if fought, were like devils. And all the people were disturbed and afraid, and signs of wrath enveloped to the extent that most of the people and officials of the town were deprived of eating and sleeping that night. It is strange that although the beauty of the step, during the few months with the two Greatest Branches, had closed the door and never socialized with anyone from outside or inside, yet Sayyid Mohammad falsely claimed that all the companions have turned away. Nevertheless, after this vile and false incident, he went to the government assembly and claimed that the beauty of the step had ordered these souls to be killed, even though by God, the Sublime, the Self-Existing, that outwardly from the place of command nothing was issued, and He always forbade everyone from committing such acts, saying, “The dog barks and the wolf howls; leave them be and do not engage with them, and be among the patient.” (edit)
15	باری یکی از احبای الهی تفصیل مجلس حکومت را از این عبد از دیار بعیده استفسار نمود این عبد آنچه در نظر بود خدمت ایشان معروض داشت و حال در این ورقه مکررا" ذکر میشود تا جمیع بریه از بیانات الهیه در آن لیله مستفیض شوند لیله اولی حین صلوة عشا بود که در مجلس پاشا تشریف بردند و در آن مجلس جمع کثیری مجتمع بوده و جمیع در کمال وحشت و اضطراب جمال قدم در صدر مجلس متکئا جالس ابدا" تکلم نفرمودندچه که اهل مجلس بشورا و مکالمه بین خود مشغول بودند و در آن مجلس جز حضرت غصن اعظم احدی را همراه نبودند بعد پاشا برخاسته معروض داشت که در محل دیگر تشریف ببرید چه که حال میخواهیم حضرات آخذین را استنطاق نمائیم لذا در محل دیگر که بمحبس اداره موسوم است تشریف بردند و در آن محبس غصنین اعظمین و آقایی آقا میرزا محمد قلی و آقا محمد علی اصفهانی و آقا محمد جواد و آقا محمد حسین ابن حاجی علی عسگر تلقا" وجه حاضر بودیم و بعضی از اهل سرایه از ضباط و غیره الی ساعت سابعه در آن محل تشریف داشتند و متصلا بآیات عظمت ناطق از جمله باین عبد فرمودند در نظرت هست آیانی که در لیله قبل نازل شده و بعد با علی البیان تلاوت فرمودند و آن آیات اینست:​ (edit)	Nothing entered yet... (edit)	"One of the divine lovers inquired from this servant the details of the government council from a distant land. This servant presented what was in consideration to them, and now in this paper, it is mentioned repeatedly so that all creation may benefit from the divine statements on that night. It was the first night, around the time of the Isha prayer, that they went to the Pasha's council. In that assembly, a large group had gathered, and all were in complete terror and anxiety. The beauty of their presence was at the head of the assembly, reclining and sitting, and never spoke, as the people of the assembly were busy with consultation and conversation among themselves. In that assembly, no one accompanied them except for the presence of the Greatest Branch. Afterward, the Pasha stood up and made it known that they should go to another place, as they now wanted to interrogate the other detainees. Thus, they went to another place, which is known as the prison administration, and in that prison, the two Greatest Branches, Aqa Mirza Muhammad Quli, Aqa Muhammad Ali Isfahani, Aqa Muhammad Javad, and Aqa Muhammad Hussein son of Haji Ali Asghar were present. Some of the household's officers and others were present until the seventh hour at that place, and continuously, they spoke the verses of greatness, among which they said to this servant, 'Do you remember the verses that were revealed the night before?' and then they recited them eloquently, and those verses are as follows:" (edit)
16	"بسمه الباقی الدائم الغزیز العظیم قد ماج بحر البلا و احاطت الامواج فلک الله المهمین القیوم ان یا ملّاح لا تظطرب من الاریاح إن فالق الاصباح معک فی هذه الظلمة التی احاطت العالمین توکّل علی الله فی کل الاحوال و لا تخف من هبوب عواصف البغضاء أن استعذ بالله ربک المقتدر العلیم إنه یحفظ من یشاء بسلطان من عنده إنه لهو العلیم الحکیم فی بحبوحة الظلمة کان مشرقا بضیاء أحاط من فی السموات والارضین إنا فی تلک الحالة ندع البریة الی الله و لا یخوّفنا اجتماع الذینهم کفروا بالله إذ أتی بأمر بدیع قد سرق السارق ما نزل من لدی العرش و احضره لدی الذین یحکمون علی العباد کذالک فعل ذاک المشرک البعید قل مت بغیظک یا أیّها الجاهل هل تظن أنک تسبقنا لا و اسمی الذی به فاحت نفحات الروح علی کل صغیر و کبیر إنا بلّغنا الأمر بأیدی الذین أعرضوا إنه لا یضرّه مکر الماکرین إن الخنّاس حضر بکتابی بین الناس و ظن بذالک یهجمون علی مطلع الأمر و یحتقر به شأن الله فیما سواه کذالک سولت له نفسه و حقت علیه کلمة العذاب من لدن غالب محیط قل بذالک یرفع أمره و ینتشر آیاتة و یعلو هذا الذکر الذی به قدّر کل أمر حکیم یا لیت یجتمعون علینا العباد و یسفکون دمائنا فی هذاالسبیل المستقیم إنا فدینا ما عندنا فی سبیل الله یشهد بذالک ما أنا فیه من البلایا و عن ورائها قلم الذی به ثبت أمر الله العزیز الحکیم قل إنی أکون منتظرا یوم الذی فیه أری نفسی بین الاحزاب من جنود الظالمین تالله إذا یسمعون ما لا سمعوا من قبل و یرون ما لا رأت عیون الذینهم سبقو إنه لهو الحاکم علی ما أراد و إنه لهو القوی القدیر قل یا أیّها الذباب هل تقدر أن تطیر "مع الورقا فی هذا الهوا" الذی ما طارت فیه طیور العالمین کل ما یرد علینا إنه رحمة لنا یشهد بذالک کل موقن بصیر تنوح الذرّات لضرّنا و نحن فی فرح مبین قد أظهرنا السرور من أفق الأحزان إنه یفعل ما یشاء و یحکم ما یرید و در آن احوال ابدا" بمامورین اعتنا نفرمودنده وجه مبارک متوجه بحضرت غصن اعظم و غصن اکبر روحی لهما الفدا ء و بعضی احبا که در خدمت حاضر بودند بوده بعد بحربیان رحمن مواج از جمله فرمودند:​ (edit)	Nothing entered yet... (edit)	"In the name of Him, the Everlasting, the Eternal, the Precious, the Supreme, the sea of tribulation has surged, and the waves have encompassed the ark of God, the Preserved, the Self-Subsisting. O sailor, do not be disturbed by the gales; indeed, the Splitter of the dawn is with you in this darkness that has enveloped the worlds. Trust in God in all states and do not fear the gusts of enmity's storms. Seek refuge with God, your Mighty, All-Knowing Lord. He indeed preserves whom He wills with a dominion from Him. He is, verily, the All-Knowing, the Wise. In the midst of darkness, it was shining with a light that encompassed those in the heavens and the earth. In that state, we leave creation to God and we are not frightened by the assembly of those who have denied God when He came with a novel command. The thief has stolen what was sent down from the Throne and presented it before those who rule over the servants. Thus did that distant idolater act. Die in your rage, O ignorant one! Do you think that you precede us? No, by My Name with which the breaths of the spirit were diffused upon every minor and major. We have conveyed the matter through the hands of those who turned away. The plotting of the plotters does not harm Him. The retreater came with My Book among the people and thought that by it they would attack the dawning place of the matter and belittle the cause of God besides it. Thus did his soul prompt him, and the word of punishment from a Dominant, Encompassing One was justified upon him. Say, with that, His cause is elevated, His signs spread, and this mention that with it every wise matter is ordained is exalted. Would that the servants gather against us and shed our blood on this Straight Path! We have indeed sacrificed what we have for the sake of God. What I am in from tribulations and what is beyond it, the Pen with which the matter of God, the Mighty, the Wise is confirmed, testifies to that. Say, I am indeed waiting for the day in which I see myself among the factions from the armies of the oppressors. By God, then they will hear what they have not heard before and they will see what the eyes of those who preceded did not see. Indeed, He is the Judge over what He wills, and He is indeed the Strong, the Powerful. Say, O fly, can you fly "with the paper in this air" in which the birds of the worlds have not flown? Whatever comes upon us, indeed, it is a mercy for us. Every certain visionary testifies to that. The atoms lament for our harm, and we are in evident joy. We have manifested joy from the horizon of sorrows. Indeed, He does what He wills and decrees what He intends. And in those states, he never cared about the commanders, with his blessed face turned towards the presence of the Greatest Branch and the Greater Branch, my soul be a ransom for them, and some lovers who were present in service, after the words of the Merciful One, waves among which He said:" (edit)
17	" قد اوحی الله تبارک و تعالی الی بعض أنبیائه فی بعض وحیه و عزّتی و جلالی لأقطعن رجاء کل مومل یومل غیری و لا کسونة ثوب المذلة بین الناس و لأبعدنّه عن فضلی و فرجی ائومل عبدی فی الشداید غیری و مفتاحها بیدی ما لی أری عبدی معرضا عنّی و قد أعطیته ما لم یسئلنی أفاسئل فلا أجود کلّا ألیس الجود و الکرم لی ألیس الدنیا و الآخرة بیدی و لو أن کل واحد من أهل السموات سئلنی مثل السموات و الأرض و أعطیته ما نقص ذالک من ملکی علی قدر جناح بعوضة " و امثال این بیانات که اکثری در نظر نیست متصلا " از کوثر فم رحمن جاری بوده قد تعاطت اقداح البیان من خمر ذکر ربک الرحمن آنچه بخاطر این عبد مانده معروض داشته چه عرض کنم که در آن لیله مبارکه آیات قدرت و عظمت و سلطنت چه قسم جاری و سایل و نازل بوده کان سلسبیل البیان بذل علی من فی الامکان و بحر الکرم ترشح علی الامم و سر المجلل بالسر تجلی علی من فی الغیب و الشهود و بسیار از بیانات ابدا" در نظر نمانده بعد در ساعت سابعه یکی از ضباط آمده جمال قدم و غصنین اعظمین و آقایی آقا میرزا محمد قلی را بردند در عریضه قبل عرض شده که جمال قدم و غصن اکبر را در محلی که جنب لیمان است و آقایی را در محل دیگر و حضرت غصن اعظم را در لیمان تحت حدید این عبد و سایر احبا را در نفس سرایه محل بسیار مظلم تحت حدید حبس نمودند در لیله ثانیه تلغراف از والی آمده محل جمال قدم را تغییر دادند در قبه مرتفعه که فوق لیمانست تشریف بردند غصنین اعظمین و آقایی در حضور امنع اقدس و توقف در قبه سی و هشت ساعت نیم بعد مجدد یوم خمس ساعت رابع از نهار بسرایه طلب نمودند لاجل سئوال و جواب حین توجه بمجلس لسان عظمت باین کلمه ناطق :​ (edit)	Nothing entered yet... (edit)	Allah, the Blessed and Exalted, has revealed to some of His prophets in some of His revelations, "By My might and majesty, I will surely cut off the hope of every hopeful who hopes in others beside Me, and I will surely clothe him with the garment of humiliation among people, and I will surely distance him from My grace and relief if he hopes in times of hardship in others beside Me, when the keys to them are in My hands. Why do I see My servant turning away from Me when I have given him what he did not ask Me? Should he ask and then I do not give generously? Of course not, is not generosity and honor mine? Is not the world and the hereafter in My hands? If every being from the inhabitants of the heavens asked Me for like the heavens and the earth and I gave it to them, it would not decrease what is in My Kingdom by the amount equivalent to a mosquito's wing." And like these statements, which mostly are not considered continuously, "from the fountain of the Most Merciful, the cups of discourse have been filled with the wine of your Lord's remembrance. What has remained in the mind of this servant, I have presented. How can I convey what on that blessed night the verses of power, majesty, and sovereignty were running, pouring, and descending like the elixir of discourse bestowed upon those in existence, and the ocean of generosity has been sprinkled upon the nations, and the secret enveloped in the secret manifested upon those in the unseen and the witnesses, and many such discourses have not remained in sight." Then, at the seventh hour, one of the officers came and took His Holiness the Step [Jamál-i-Qadam], the Greatest Branches [Ghusn-i-A`ẓam], and Mr. Mírzá Muhammad Qulí. As previously stated, His Holiness the Step and the Greatest Branch were taken to a place next to the barracks, Mr. Mírzá was taken to another location, and His Holiness the Greatest Branch was imprisoned in the barracks under iron restraint, this servant and the other friends were imprisoned in a very dark place under iron restraint. On the second night, a telegram from the governor came, changing the location of His Holiness the Step to a high dome above the barracks. The Greatest Branches and Mr. Mírzá were brought into the presence of the Most Holy, the Most Exalted, and they stayed in the dome for thirty-eight and a half hours, after which again on the fifth day, four hours after noon, they were called back to the palace for questioning. While turning attention to the assembly, the Tongue of Grandeur spoke with this utterance: (edit)
18	" أخذتم أُصول أنفسکم و نبذتم أصول الله عن ورائکم ما لکم لا تفقهون" این آیه مکرر از لسان عظمت جاری و بعد از ورودجمال قدم پاشا و اهل مجلس معذرت خواستند که ما مکلف بتفحصیم چه که سه نفس کشته شده اند و جمیع اهل بلد خائف و هراسان لذا باید بموجب قانون عمل شود گویا بیچاره از قانون هم اطلاع نداشته باری سئوال از اسم مبارک و وطن نمودند و معروض داشتند که موجب قانون این است که این سئوالات بشود و نوشته گردد فرمودند انه اظهر من الشمس مجدد سئوال شد فرمودند لا ینبغی ذکر الاسم فانظروا فی فرمان الدولة الذی عندکم بعد بکمال ملایمت عرض نمودند خود شما بفرمائید اذا جلس هیکل العظمه مستویا علی السریر و نطق بلسان القدرة و القوة اسمی بهاء الله و مسکنی نور اذا فاعرفوا ثم توجه وجه القدم الی المفتی و قال عز کبریائه " لو عرفتم لأسمعناکم هدیر ورقاء العظمة علی غصن سدره الربانیه لیظهر لکم ما قال العبودیة جوهره کنهها الربوبیه فبهت من حضر من کلمة الله الابدی و بعد مخاطبا الی الکل فرمودند " ما المقصود من هذا الا جتماع و السئوال و الجواب لو تریدون اعترف بما هو مقصود کم و رجاء قلوبکم لانی لا احب ان اکون فی الدنیا علی قدر ساعة و از آیات سور ملوک تلاوت فرمودند از جمله این فقره مبارکه " ما مررت علی شجر الا و خاطبه فوادی یا لیت قطعت لاسمی و صلب علیک جسدی فی سبیل ربی فی اثنا" البیان قد أخذ الاهتزاز أرکان الرحمن ثم بعد ذالک قام القیام و توجّه جمال الغلام الی محل اخر خارجا" عن المجمع" باری عجب روزی و عجایب وقتی بوده در بعضی از ناس شمس کلمة الله اشراق نموده اظهار محبت نمودند فی الحقیقه این عبد از ذکر بیانات رحمانی عاجز است صاحب مثنوی ذکری نموده مناسب این مقام است:​ (edit)	Nothing entered yet... (edit)	"You have taken hold of the roots of yourselves and discarded the roots of Allah behind you. What is the matter with you that you do not understand?" This verse was repeatedly recited by the Tongue of Grandeur, and after the arrival of the Presence of the Step [Jamál-i-Qadam], the assembly members apologized, stating that they were obliged to investigate because three people had been killed, and all the people of the town were afraid and alarmed. Therefore, it was necessary to act according to the law. It seemed that the poor [man] was not even aware of the law. Anyway, they asked about the blessed name and homeland and stated that according to the law, these questions must be asked and recorded. [Bahá'u'lláh] said, "It is more evident than the sun." When asked again, He said, "It is not fitting to mention the name; look at the state decree you have with you." Then, with utmost kindness, they said, "Please, you state it yourself." Then, when the Person of Grandeur sat upright on the chair and spoke with the tongue of power and might, "My name is Bahá'u'lláh and my abode is Nur." Then recognize this. Then He turned His face towards the Mufti and said in His exalted pride, "If you knew, I would have made you hear the roar of the pigeon of greatness on the branch of the divine Lote Tree, to show you what the essence of servitude is, the jewel of divine lordship." And those present were astounded by the word of God eternal. And then, addressing everyone, He said, "The purpose of this is not but assembly and question and answer. If you desire, I will confess to what is your true intention and the hope of your hearts, for I do not like to be in the world for even the duration of an hour." And from the verses of the Surah of Kings, He recited, among other blessed passages, "I have not passed by a tree but that my heart has addressed it: 'Would that I were cut down for the sake of my name, and that my body were crucified upon you in the path of my Lord.'" In the midst of the discourse, the pillars of the Most Merciful began to tremble. Then after that, He rose and the Beauty of the Youth [Bahá'u'lláh] proceeded to another place, leaving the gathering. Indeed, it was a strange day and a time of wonders. In some people, the sun of the Word of God shone forth, manifesting love. Truly, this servant is incapable of mentioning the discourses of the Merciful. The author of the Mathnawi has mentioned something appropriate to this station: (edit)
19	"آن خـــطابــــاتیکه گفت آنـــــــدم نبی گر زند بر شب بر آید از شبی" "روز روشن گردد آنشب چون صباح من ندانم گفت باز آن اصطلاح" "خود تو دانی کافتاب اندر حمـــــــــل می چه گوید با ریاحین بی دغل" "هم تو میـــــدانی کـــــه آن آب زلال می چه گوید با ریاحین با نـــهال" باری این عبد از ذکر بیانات الهیه و اصطلاحات ربانیه عاجزبوده و خواهد بود بعد پاشا فرستاد که به بیت مراجعت فرمائید و معذرت خواست از آنچه واقع شده فرمودند رجوع بحبس اولی است چه که جمعی محبوسند بعضی تلقا" وجه حاضر شده معروض دااشتند که حال اهل بلد در حرکتند نمیتوان محبوسین را بیرون آورد چند یومی اگر توقف شود بهتر است بعد مراجعت به بیت فرمودند و آن حین ساعت احدی عشر یوم خمیس بود مجمل آنکه ابتدای خروج جمال قدم از حرم الی حین ورود شصت و نه ساعت و نیم منقضی شد توقف در سرایه لیله اولی ۵ سا عت و نیم محبس جنب لیمان هیجده ساعت و نیم حبس قبه فوق لیمان سی و هشت ساعت و نیم ورود سرایه و توقف در آن مره ثانیه هفت ساعت کذالک قضی الامر من لدی الله المقتدر العلیم الحکیم.​ (edit)	Nothing entered yet... (edit)	"Those declarations which were uttered at that moment, if the Prophet were to speak in the night, it would turn to day, arising from that very night." "The night would become bright as the dawn, I do not know, he spoke again that phrase." "You indeed know what the sun in Aries says to the honest blossoms without deceit." "You also know what that clear water says to the blossoms, to the saplings." However, this servant has been and will always be incapable of mentioning the divine statements and heavenly terms. Afterwards, the Pasha sent word to return to your house and apologized for what had occurred. He said that returning to the original imprisonment is more suitable since many are imprisoned. Some have presented themselves, stating that the townspeople are in an uproar; it is not possible to release the prisoners. It is better if they wait for a few more days. After returning to the house, he said, and that was at eleven o'clock on Thursday. In summary, from the beginning of the beauty of the step's departure from the sanctuary to the time of entry, sixty-nine and a half hours had passed. The first night's stay in the inn was five and a half hours, imprisonment near the barracks was eighteen and a half hours, imprisonment in the dome above the barracks was thirty-eight and a half hours, and the second entrance and stay in the inn was seven hours. Thus the matter was decreed by God, the Almighty, the All-Knowing, the Wise. (edit)
20	و دیگر آنکه صحبت نامی است از اهل زاء علیه لعنة الله اذ احدث کذب و اذ ا وعد خلف و اذ اوتمن خان این صفات منافقین است و صد هزار فوق آن در آن خبیث موجود قبل از وقوع این مقدمه مذکوره وارد این بلد شد و در مقر مشرکین منزل داشت و چندی با نفوس خبیثه معاشر و بعد با روایات کاذبه سقیمه مراجعت نمود و بهر محل که رسید مفتریاتی ذکر نمود او و آقاجان علیهما غضب الله راوی مجعولات مفتریه از ناحیه کذبه شدند چنانچه بعد از انقلابات مدینه کبیره و عزل مشیر و موت صدراعظم نسبت دادند این امورلاجل ظلم بر ماواقع شده و این امور را راس المشرکین خبر داده کل هذا کذب صراح و هر عاقل منصفیکه فی الجمله بصرف انصاف فائز شد یشهد بکذبهم چه که جمیع نفوس از عرب و عجم و ترک درصدد جمال قدم بودند و بعد اوت تمام قیام نموده بودند و سایرین را داخل وجود نمیدانستند و بر سایر آنچه واقع شده بالتبع بوده باری اخذ ظالمین و ماورد علیهم و مایرد کل در لوح رئیس و الواح اخری بکمال تصریح نازل و حال این عبد بعضی را ذکر مینماید تا کل بدانند که آن نفوس کاذب بوده و خواهند بود و مطلع آیات الهیه و منبع فیوضات رحمانیه بانچه وارد شده خبر داده اند"​ (edit)	Nothing entered yet... (edit)	And another matter is that the company is a disgrace from the people of wickedness, upon whom be the curse of God, as he innovated lies, and when he promised, he broke it, and when he was trusted, he betrayed. These are the traits of hypocrites, and a hundred thousand times worse are found in that vile one. Before this aforementioned event occurred, he entered this town and stayed in the abode of the idolaters, and for a while he associated with vile souls. Then he returned with sickening, false tales, and wherever he went, he mentioned fabrications. He and Aghajan, upon whom be the wrath of God, became narrators of invented, slanderous fabrications from the side of falsehood. As after the upheavals in the great city, and the dismissal of the advisor and the death of the grand vizier, they attributed these events to injustices that befell us, and they informed the head of the idolaters about these matters, all of which is an outright lie. And every fair-minded, rational person who has truly achieved impartiality will testify to their lies, because all souls, whether Arab, non-Arab, or Turk, were in favor of the beauty of the step and had stood up for him completely, and they did not consider others to exist. And what happened to the others was consequent to this. Anyway, the oppression of the oppressors and what has befallen them and what will befall them has been explicitly recorded in the tablet of the chief and other tablets. And now this servant mentions some of it so that all may know that those souls were and will be liars, and the revealer of divine verses and the fountain of Rahman's effusions has informed of what has been sent down." (edit)

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