Lawh-i-Salman I/Page2
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| 21 | ای سلمان * سبيل کل بذات قِدَم مسدود بوده و طريق کلّ مقطوع خواهد بود * و محض فضل و عنايت شموس مشرقه از أفق أحديّه را بين ناس ظاهر فرموده و عرفان اين انفس مقدّسه را عرفان خود قرار فرموده * مَنْ عَرَفهم فقد عرف اللّهَ و من سمع کلماتِهم فقد سمع کلماتِ اللّه و من أقرّ بهم فقد أقرّ باللّه و من أعرض عنهم فقد أعرض عن اللّه و من کفر بهم فقد کفر باللّه و هم صراطُ اللّه بين السّموات و الأرض و ميزانُ اللّه فی ملکوت الأمر و الخلق و هم ظهورُ اللّه و حُججُه بين عباده و دلائلُه بين بريّته * (edit)
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Nothing entered yet... (edit) | Oh Salman, every path has been blocked by essence, and every way will be cut off; and only by the grace and favor of the sunrise appearing from the horizon of oneness among people, making the knowledge of these sacred souls known as their own knowledge. Whoever knows them has truly known God, and whoever hears their words has heard the words of God, and whoever acknowledges them has acknowledged God, and whoever turns away from them has turned away from God, and whoever disbelieves in them has disbelieved in God. They are the path of God between the heavens and the earth and the measure of God in the realm of command and creation, and they are the manifestation of God and His proofs among His servants and His signs among His creation. (edit) |
| 22 | ای سلمان * منقطع شو از کل آنچه ما بين عباد مشهور است و بجناحين انقطاع بسماء قدس ابهی طائر شو * تاللّه لو تطير إليها و تصل الی قُطب المعانی فيها لن تری فی الوجود إلّا طلعةَ حضرة المحبوب و لن تری المعرضين إلّا کيوم لم يکن أحدٌ منهم مذکورا * ذکر اين مقام را لسانی ديگر بايد تا ذکر نمايد و سمعی ديگر شايد تا استماع کند * (edit)
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Nothing entered yet... (edit) | O Salman, disconnect from everything famous between the people and with the wings of detachment, soar towards the heavens of the sanctified and glorious realm. By Allah, if you would fly towards it and reach the axis of its meanings, you would not see anything in existence except the radiant aspects of the Beloved's Presence and you would not see those who have turned away as if none of them had ever been mentioned. Mention of this station requires a different tongue for remembering and another ear for listening. (edit) |
| 23 | ای سلمان * حال خوشتر انکه اسرار جان و بدايع اذکار جانان را در سماء مشيّت رحمن وديعه گذاريم و در معنی شعر شروع نمائيم * (edit)
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Nothing entered yet... (edit) | O Salman, it's better that we entrust the secrets of our soul and the creative invocations of our beloved to the sky of the Merciful's will, and embark on the meaning of poetry. (edit) |
| 24 | بدان مقصود صاحب مثنوی از ذکر موسی و فرعون ذکر مَثَلْ بوده نه اينکه اين دو در ذات يکی بوده‌اند * نعوذ باللّه عن ذلک * چه که فرعون و أمثال أو بکلمه موسی خلق شده‌اند لو أنتم تعرفون * و همان اختلاف ظاهره که ما بين بوده دليل بر اينست که در کل عوالم با يکديگر مخالف بوده‌اند و اين بيانيست خفی * لا يعرفه إلّا کلّ عارف بصير * و صاحب مثنوی جميع عباد را در ملکوت اسماء موسی فرض نموده چه که کل از تراب خلق شده و بتراب راجع خواهند شد * و هم چنين کل بحروف موسومند و در عالم ارواح که عالم يک رنگی است ابداً جنگ و جدال نبوده و نيست چه که اسباب جدال مشهود نه و لکن بعد از دخول ارواح در اجساد و ظهور آن در اين عالم اسباب نزاع بميان می آيد چه حق و چه باطل * و اين نزاع و جدال اگر لإثبات أمر ذوالجلال واقع شود حق بوده و خواهد بود و من دون آن باطل و اين نزاع و جدال و حبّ و نفاق و إقبال و إعراض جميع طائف حول اسبابند * مثلا ملاحظه نما يک سبب از مسبِّب ظاهر ميشود و اين سبب واحد بوده و لکن در هر نفسی بما هو عليه منقلب ميشود و آثار آن ظاهر ميگردد و لکن در هر مقام بظهوری ظاهر * مثلا در اسم مغنی الهی ملاحظه نما که اين اسم در ملکوت خود واحد بوده و لکن بعد از تجلّی در مرايای وجود انسانی در هر نفسی باقتضای او اثر آن تجلّی ظاهر ميشود * مثلا در کريم کرم * و در بخيل بخل * و در شقی شقاوت * و در سعيد سعادت ظاهر ميشود چه که در حالت فقر نفوس و آنچه در او است مستور است * مثلا نفسی که فَلْسی نزد او موجود نه کرم و بخل او مستور است * و هم چنين سعادت و شقاوت در اين مقام غير مشهود و بعد از غنا در هر نفسی آنچه در اوست ظاهر و مشهود ميگردد * مثلا نفسی آنچه را مالک شد فی سبيل اللّه انفاق مينمايد * و نفسی اسباب محاربه ترتيب ميدهد و با حق بمعارضه و مجادله قيام مينمايد * و نفسی جميع را حفظ مينمايد بشأنيکه خود و دون او از مال او محرومند * حال ملاحظه کن از يک تجلّی چه مقدار امور مختلفه متغايره ظاهر ميشود * و لکن قبل از تجلی جميع اين نفوس در اماکن خود مخمود و مستور و افسرده بوده و بيک تجلّی شمس اسم مغنی اين نفوسرا چه گونه محشور نمود و آنچه در باطن مستور بود ظاهر و مشهود فرمود * و اگر بچشم بصيرت در اين بيان ملاحظه نمائی بر اسرار مستوره مطّلع شوی * ملاحظه در فرعون زمان کن که اگر غنا و قدرت ظاهره نبود ابداً بمحاربه با جمال أحديّه قيام نمی نمود * چه که در فقدان أسباب عاجز بوده و خواهد بود و کفر در او مستور * پس خوشا حال نفوسيکه اسير رنگ دنيا و ما خلق فيها نشده‌اند و بصبغ اللّه فائز گشته‌اند يعنی برنگ حق در اين ظهور بديع در آمده‌اند * و آن تقديس از جميع رنگهای مختلفه دنيا است و جز منقطعين بر اين رنگ عارف نه چنانچه اليوم اهل بها که بر سفينه بقا را کبند و بر قلزم کبريا سائر يک ديگر را ميشناسند و دون اين اصحاب احدی مطّلع نه * و اگر هم عارف شوند همان مقدار که أعمی از شمس ادراک مينمايد * (edit)
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Nothing entered yet... (edit) | The purpose of mentioning Musa (Moses) and Pharaoh in the Mathnawi was to give an example, not to suggest that they were one in reality. God forbid such a thing! For Pharaoh and the likes of him were created by the word of Musa. And if you know, the apparent differences between them indicate that they were opposites throughout the worlds. That is the hidden knowledge that only the perceptive knower can understand.
The author of Mathnawi assumes that all people are in the domain of the names of Musa because everyone was created from and will return to dust. Similarly, everyone is marked with the letters of Musa in the world of spirits. In the world of one-color, there has never been conflict, and there will never be any conflict since the causes of conflict are not observable. However, after the spirits enter the bodies and appear in this world, the causes of conflict arise, whether they be truth or falsehood. If this conflict and struggle is for establishing the divine order, then it is truth and will remain so. Otherwise, it is falsehood. Love, hypocrisy, acceptance, and rejection all revolve around these causes. For example, observe that one cause appears from the source, and this cause is single. But, it changes in every breath according to its circumstances, and its effects become apparent in every stage of its manifestation in various ways. For example, consider the divine name "Al-Mughni," which means "the enricher" - this name in its own domain is single, but after reflecting in the mirror of human existence, the effect of its manifestation appears in every breath according to one's requirements. For example, in the generous, it appears as generosity; in the miser, it appears as stinginess; in the unfortunate, it appears as misery; and in the fortunate, it appears as happiness. In the state of poverty, the people's souls and what is in them are hidden. For example, a person who has no money has his generosity and stinginess hidden. Likewise, happiness and misery are not observable at this stage. After wealth appears, in every breath, what is in them will become apparent and observable. For example, a person who becomes a master of something will spend it in the way of Allah. Another person will arrange the means of warfare and rise to oppose and argue with the truth. Yet another person will preserve everything, depriving both himself and others of his wealth. Now, notice how a single manifestation creates a variety of different effects. Before the manifestation, all these souls were dormant, hidden, and subdued in their places. By one manifestation of the sun of the name "Al-Mughni," these souls were gathered together, showing what was hidden in their inner world. If you look with insight into this statement, you will become aware of the hidden secrets. Observe Pharaoh at the time when, if not for the appearance of wealth and power, he would never have risen to fight against the beauty of Oneness. For, he would have been helpless and weak in the absence of circumstances, and his disbelief would be hidden. Blessed be the souls who are not captivated by the colors of the world and what has been created in them and have become successful with the color of Allah. That is, they have come to this wondrous appearance on the color of truth. Purification from all the various colors of the world is for those who know about this color; like the people of today who consider themselves to be on the ship of survival and in the ocean of greatness. They recognize one another, but those who are ignorant of this color cannot understand. And if they become knowledgeable, they only perceive as much as a blind person perceives the sun. (edit) |
| 25 | ای سلمان * بگو بعباد که در شاطئ بحر قِدَم وارد شويد تا از جميع رنگها مقدّس گرديد و بمقرّ أقدس أطهر و منظر أکبر وارد شويد * (edit)
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Nothing entered yet... (edit) | Hey Salman, tell the worshippers to step into the sea so that they become purified from all colors and enter the holiest and purest place and the greatest view. (edit) |
| 26 | ای سلمان * جميع عباد را رنگهای مختلفه دنيا از شاطئ قدس أبهی منع نموده * مثلا در نفس معروف که بمحاربه بر خواسته ملاحظه نما * قسم بآفتاب افق معانی که ليلا و نهارا طائف حولم بوده و در اسحار که در فراش بودم تِلْقاء رأس قائم بوده و آيات اللّه بر او القا ميشد و در تمام ليل و نهار بخدمت قائم * و چون امر مرتفع شد و ملاحظه نمود اسمش مشهود لون اسم و حبّ رياست چنان اخذش نمود که از شاطئ قدس احديّه محروم ماند * فو الّذی نفسی بيده که در ابداع شبه اين نفس در حبّ رياست و جاه ديده نشده * فو الّذی أنطق کلّ شئ بثناء نفسه که اگر جميع اهل ابداع اراده نمايند که حسد و بغضای نفسشرا احصا کنند جميع خود را عاجز مشاهده نمايند * نسأل اللّهَ بأنْ يطهِّرَ صدرَه و يُرجِعَهُ الی نفسه و يؤيّدَه علی الإقرار باللّه المقتدر العليّ العظيم * (edit)
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Nothing entered yet... (edit) | O Salman, all the servants of various colors in the world are forbidden from the shining shore of sanctity. For instance, observe the well-known ego that is inclined to war. I swear by the sun of the horizon of meanings that it was always a part of my life, day and night. In the early morning when I was in bed, it was standing at the head of the one who arose, and the verses of God were being recited upon him. It served the one who arose throughout the day and night.
But when the matter elevated and became manifest, its name was so overshadowed by the color of the name and the love of leadership that it became deprived of the oneness of the sacred shore. I swear by the One Who has created the essence of this soul in the love of leadership and position that It has never been seen before. I swear by the One Who has made everything speak its praise that if all the people of origination would try to count the envy and hatred of this soul, they would find themselves incapable of doing so. We ask God to purify its breast, return it to itself and support it in acknowledging the Omnipotent, Most High, and Great God. (edit) |
| 27 | ای سلمان * ملاحظه در امر اللّه نما که يک کلمه از لسان مظهر أحديَّه ظاهر ميشود و آن کلمه در نفس خود واحد بوده و از منبع واحد ظاهر شده و لکن بعد از اشراق شمس کلمه از افق فم اللّه بر عباد در هر نفسی علی ما هو عليه ظاهر ميشود * مثلا در يکی اعراض و در يکی اقبال * و هم چنين حب و بغض و امثال آن * و بعد اين مُحبّ و مُبغض بمحاربه و معارضه قيام مينمايند و هر دو را رنگ اخذ نموده چه که قبل از ظهور کلمه با يگديگر دوست و متّحد بوده‌اند و بعد از اشراق شمس کلمه مُقْبِل بلون اللّه مزيّن شده * و مُعْرِض بلون نفس و هوی * و اشراق همين کلمه الهيه در نفس مقبل بلون اقبال ظاهر شده و در نفس معرض بلون اعراض مع انکه أصل إشراق مقدّس از الوان بوده * در شمس ملاحظه نما که بيک تجلّی در مرايا و زجاجات تجلّی مينمايد و لکن در هر زجاج بلون او در او جلوه مينمايد * چنانچه مشهود است و جميع ديده‌ايد * باری سبب جدال معرض و مقبل لون و رنگ شده و لکن ما بين اين دو رنگ فرقی است لا يحصی * اين بصبغ اللّه ظاهر شده * و آن بصبغ هوی * و صبغ مؤمن مقبل مجاهد صبغ رحمن بوده * و صبغ معرض منافق صبغ شيطان * آن رنگ سبب و علّت تطهير نفوس است از رنگ ما سوی اللّه * و اين علّت آلايش نفوس است برنگهای مختلفه نفس و هوی * آن حيات باقيه عنايت فرمايد * و اين موت دائمه * آن منقطعين را بکوثر بقا هدايت فرمايد * و اين محتجبين را زقّوم فنا چشاند * از آن رائحه رحمن در مرور * و از اين روائح شيطان * و مقصود صاحب مثنوی در اين کلمات آن نبوده که موسی و فرعون در يک درجه بوده‌اند * فنعوذ باللّه عن ذلک * چنانچه بعضی از جهّال چنين فهميده‌اند * فعل موسی بر دين او گواهی است صادق چه که جدال او للّه بوده و مقصود انکه فرعون را از الوان فانيه نجات بخشد و بلون اللّه فائز نمايد و خود در سبيل دوست شربت شهادت چشد * و لکن جدال فرعون برای آنکه جان خود و سلطنت خود راحفظ نمايد * مقصود موسی اشتعال سراج اللّه بين ما سواه * و مقصود فرعون اخماد آن * أفَمَنْ يُنْفِقُ روحهَ فی سبيل اللّه کمَنْ يحفظ نفسهَ خلفَ سبعين ألفَ نقاب فما لهؤلاء لا يکادون يفقهون بيانا من اللّه العالم الحکيم * بلکه مقصود صاحب مثنوی آنکه سبب جنگ موسی و فرعون رنگ شده * و لکن رنگ موسی رنگی بوده که اهل ملأ أعلی خود را فدای آن رنگ نموده‌اند * و رنگ فرعون رنگی که اهل جحيم سفلی از آن احتراز نموده * خود صاحب مثنوی در مواضع عديده ذکر فرعون نموده اگر ملاحظه کنيد ادراک مينمائيد که مقصود او اين نبوده که بعضی نسبت ميدهند * و چه مقدار اظهار اشتياق نموده که با احبّای الهی مأنوس شود و خدمت دوستان حق فائز گردد * اين است که در مقامی ذکر مينمايد * (edit)
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Nothing entered yet... (edit) | O Salman, consider the matter of God so that a word from the tongue of the manifestation of His Oneness would appear. That word in itself is one, and it has appeared from one source. But after the illumination of the sun, the word from the horizon of God's mouth appears to the servants at every moment according to what is upon them. For example, in one person there is aversion, and in another attraction. Similarly, there is love and hatred and the like. Then these lovers and haters rise up to fight and oppose one another, although before the appearance of the Word, they were friends and united, and after the illumination of the Sun, that Word is adorned with the color of God. In the averter, it is adorned with the color of the self and desire. The illumination of this divine Word appears in the receptive soul with the color of attraction and in the averter's soul with the color of aversion, even though the original illumination was pure of colors.
Look at the Sun, which appears in mirrors and glasses in a single manifestation, but its color appears differently in each glass. As you see and observe, the reason for the dispute between the averter and the receptive is color, but there is an innumerable difference between these two colors. This one has appeared with the color of God, and that one with the color of desire. The color of the believing receptive one who strives is the color of the Merciful, and the color of the averter hypocrite is the color of Satan. That color is the cause and reason for the purification of souls from the colors of other than God, and this is the cause of staining souls with the various colors of the self and desire. That is the everlasting life, this is the everlasting death. That guides the severed ones to the fountain of everlastingness, and this one makes the veiled ones taste the bitter fruit of annihilation. From that there is the fragrance of the Merciful in the review, and from this there are the evil-smelling odors of Satan. The purpose of the author of the Mathnawi in these words was not that Moses and Pharaoh were of the same rank. Refuge be with God from that, as some ignorant people have understood. The action of Moses is a testimony to his sincerity, since his dispute was for God's sake, and the purpose was to save Pharaoh from the transient colors and make him win in the color of God, and to taste the drink of martyrdom in the path of the Beloved. But Pharaoh's dispute was to preserve his life and kingdom. The purpose of Moses is to ignite the lamp of God among us, and the purpose of Pharaoh is to extinguish it. So, is the one who spends his soul in the way of God equal to the one who preserves his soul behind seventy thousand veils? How is it that these people cannot understand a clear statement from the All-Knowing, All-Wise God? No, the purpose of the author of the Mathnawi is that the cause of the war between Moses and Pharaoh has been color, but the color of Moses was a color for which the inhabitants of the highest celestial realm have sacrificed themselves, and the color of Pharaoh was a color from which the dwellers of the lowest hell have refrained. The author of Mathnawi himself has mentioned Pharaoh in many places, and if you look, you will apprehend that it was not his purpose that some attribute to him. And to what extent has he expressed his longing to be united with the divine lovers and to be successful in serving the friends of truth? This is what he mentions in some positions. (edit) |
| 28 | باری ای سلمان * بر احبّای حق القا کن که در کلمات احدی بديده اعتراض ملاحظه منمائيد بلکه بديده شفقت و مرحمت مشاهده کنيد * مگر آن نفوسيکه اليوم در رد اللّه الواح ناريّه نوشته بر جميع نفوس حتم است که بر ردّ من ردّ علی اللّه آنچه قادر باشند بنويسند * کذلک قُدِّرَ من لدن مقتدر قدير * چه که اليوم نصرت حق بذکر و بيان است نه بسيف و امثال آن * کذلک نزّلنا من قبل و حينئذ إن أنتم تعرفون * فو الّذی ينطق حينئذ فی کلّ شيء بأنّه لا إله إلّا هو که اگر نفسی در ردّ من ردّ علی اللّه کلمه مرقوم دارد مقامی باو عنايت شود که جميع أهل ملأ أعلی حسرت آن مقام برند * و جميع اقلام ممکنات از ذکر آن مقام عاجز * و ألْسُن کائنات از وصفش قاصر چه که هر نفسی اليوم بر اين أمر أقدس أرفع أمنع مستقيم شود مقابل است با کل مَنْ فی السّموات و الأرض و کان اللّه علی ذلک لشهيد و عليم * أنْ يا أحبّاءَ اللّه لا تستقرّوا علی فراش الرّاحة و إذا عرفتم بارءَکم و سمعتم ما ورد عليه قوموا علی النّصر * ثمّ انطقوا و لا تَصْمُتوا أقلَّ من آنٍ * و إنّ هذا خير لکم من کنوز ما کان و ما يکون لو أنتم من العارفين * اينست نصح قلم أعلی عباد اللّه را * (edit)
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Nothing entered yet... (edit) | O Salman! To the righteous devotees say: Let no one charge you with objection in the words of any critic, for only mercy and compassion shall they observe in your sight. However, for those souls who today in the rejection of God's Tablets have written fiery verdicts on all souls, it is inevitable that, as far as their ability permits them to do so, they shall write in rejection of me what they have rejected of God, just as has been ordained from an Omnipotent and Omnipotent authority.
What is the proof today for the victory of the truth is by the mention and explanation not by the sword and the like. Thus have We revealed before, and if ye then knew. So let him who would speak of the matter say: Verily there is no god but He. If a soul has a word written in rejection of me, and is rejected by God, let such a one be honored with a standing of grace so that all the people of the high court may envy that position. And all the possible quills are impotent to mention that position, and the tongues of all beings are incapable of describing it. - Let every man today rise higher and higher in this holiest cause, putting all aside that is in the heavens and on earth. - and God was a witness to that, well aware - do not you, O beloved of God, take your ease on the cushions of comfort when you know your Creator and hear what has come from Him. Then arise in victory, speak out and do not be silent, nor with less than that perseverance; for this is better for you than the treasures of what has been and what is to be if you are of them who know. Such is the advice of the pen for the highest servants of God. (edit) |
| 29 | باری ای سلمان * بدان که هر گز احدی از عباد که فی الجمله شعور داشته قائل باين نشده که مقبل و معرض و موحّد و مشرک در يک مقام و درجه باشند * و اينکه شنيده‌ايد و يا در بعضی از کتب قبل ديده‌ايد مقصود در ساحت قدس حق است * و اينکه ذکر شد اسماء در ملکوت اسماء واحدند * ملکوت را موهوم مدان ملکوت و جبروت و لاهوت اليوم طائف عرشند * و از افاضه اين مراتب و عوالم که در اين مقام مشهود است عوالم لاهوت و جبروت و ملکوت و فوق آن در مواقع خود موجود و بر قرارند * تفصيل اين مقامات جائز نه و در سماء مشيَّت معلّق الی أن ينزّله اللّه بالفضل و إنّه علی کلّ شئ قدير * باری در ساحت حق کل اسماء واحد بوده و خواهند بود و اين قبل از ظهور کلمه فصليّه است * مثلا ملاحظه کن که اليوم جميع مظاهر اسماء در ملکوت خود بين يدی اللّه مشهود * و هم چنين مطالع صفات و کلّ ما کان و بمقتضای استوای هيکل قِدَم بر عرش عدل عنايتش نسبت بجميع علی حدٍّ سواء بوده * و لکن بعد از القای کلمه تفريق و تفصيل ما بين عباد موجود و مشهود * چنانچه هر نفسيکه بکلمه بلی موفّق شد بکلّ خير فائز * قسم بحزن جمال ذوالجلال که از برای مقبل مقامی مقدّر شده که اگر اقلّ من سم ابره از آن مقام بر اهل ارض ظاهر شود جميع از شوق هلاک شوند * اينست که در حيات ظاهره مقامات مؤمنين از خود مؤمنين مستور شده * و هر نفسيکه موقن نشد بذکر بلی عند اللّه غير مذکور * فنعوذ باللّه عمّا قُدّر له من عذاب الّذی لا عِدْلَ له * (edit)
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Nothing entered yet... (edit) | Oh Salman, know that never has anyone among the servants who possessed intellect in the whole, said that the fortunate and the averted, the monotheist and the polytheist are in the same status and degree. And what you have heard or seen in some of the previous books, the purpose is in the sacred extraction of the truth. And it has been mentioned that the names in the celestial realm are one. Do not consider the celestial realm imaginary, for today the celestial realm, the realm of power, and the divine realm are all part of the heavenly faction. And from the abundance of these stages and worlds which are visible in this position, the worlds of the divine, the powerful, and the celestial, and beyond them are present and established in their proper places. A detailed explanation of these stations is not allowed, and it is suspended in the celestial realm of will until Allah sends it down with His Grace, and indeed, He is capable of all things.
In the sacred realm of truth, all names have been and will be one, and this is before the appearance of the Word of Separation. For example, observe that today, all manifestations of names are evident before God in their own kingdom. And likewise, the study of qualities and everything that has been, and by the adjustment of the structure of eternity, are related to the throne of justice, equally for all. But after the casting of the Word of Separation and distinction, it is present and evident among the servants. So that every soul who is successful in saying the word "Yes," will receive all goodness. By the sorrow of the beauty of the Almighty, a position has been determined for the fortunate ones that if the slightest bit of its glory appeared on Earth, all would perish from yearning. This is why the positions of the faithful are concealed from the faithful themselves during their apparent life. And every soul that did not become certain in the mention of "Yes" before Allah is not mentioned. So we seek refuge in Allah from what has been decreed for him from the punishment which has no measure. (edit) |
| 30 | ای سلمان * بر عباد کلمات رحمن را القا کن و بگو خود را از ذئاب ارض حفظ نمائيد * و بسخنهای مزخرف که بعضی بآن ناطقند گوش مدهيد سمع را برای اصغای کلماتم مطهّر داريد * و قلبرا برای عرفان جمالم منزّه کنيد از کلّ آنچه خلق شده * (edit)
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Nothing entered yet... (edit) | Hey Salman, convey the words of mercy to the worshippers and tell them to protect themselves from the wolves of the earth. Do not listen to the ornate words that some utter, and purify your hearing for listening to my words. Keep your hearts pure for the knowledge of my beauty, separate from all that is created. (edit) |
| 31 | ای سلمان * القا کن که بسا از اسحار که تجلّی جمال مختار بر قلوب شما مرور نمود و شما را بدون خود مشغول يافت و بمقرّ قرار خود راجع شد * (edit)
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Nothing entered yet... (edit) | O Salman! * Enough for you to enact that at dawn, the beauty of the Chosen One manifested on your hearts and occupied you with His own essence, and then returned to the abode of his own dwelling * (edit) |
| 32 | ای سلمان * بگو ای عباد بر اثر حق مشی نمائيد و در افعال مظهر قِدَم تفکّر کنيد و در کلماتش تدبّر * که شايد بمعين کوثر بيزوال ذوالجلال فائز شويد * و اگر مُقْبلْ و مُعْرِضْ در يک مقام باشند و عوالم الهی منحصر باين عالم بود هر گز ظهور قبلم خود را بدست اعدا نميگذاشت و جان فدا نمينمود * قسم بآفتاب فجر امر که اگر ناس برشحی از شوق و اشتياق جمال مختار در حينيکه آن هيکل صمدانيرا در هوا آويختند مطّلع شوند جميع از شوق جان در سبيل اين ظهور عزّ ربّانی دهند * باری شکَرْ بطوطی داده‌اند و زِبلْ بجُعَلْ * زاغ از نغمه بلبل بی نصيب * و خفّاش از شعاع شمس در گريز* (edit)
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Nothing entered yet... (edit) | Oh Salman * Say, oh worshippers, walk in the path of truth and contemplate the manifestations of actions, and ponder on His words * So that, perhaps, you will be rewarded eternally by the source of abundance and glory * And if the accepter and the rejecter are in the same position and the divine worlds are only limited to this world, He would never have allowed His earlier manifestations to be captured by the enemies and to sacrifice their lives * I swear by the sun of the divine command that if the people knew a drop of the love and longing for the chosen beauty while they were hanging that eternal temple in the air, all of them would give their lives in the way of this divine glory * Praise be to God, they have given parrots and turned into dung * The crow remains without share from the songs of the nightingale * And the bat flees from the ray of the sun *. (edit) |
| 33 | ای سلمان * ابتلايم در بين ملل و دول دليلی است قوی و حجّتيست محکم * در مدّت بيست سنه شربت آبی براحت ننوشيدم و شبی نياسودم * گاهی در غلّ و زنجير و گاهی گرفتار و اسير * و اگر ناظر بدنيا و ما عليها بوديم هر گز باين بلايا گرفتار نميشديم * طوبی از برای نفسيکه از اثمار اين مقام مرزوق شود و از حلاوت آن بچشد * از خدا بصر بخواهيد و ذائقه سالم طلب کنيد چه که نزد بی بصر نقش يوسف و ذئب يکسان است * و در ذائقه مريض حَنْظَلْ و شکَرْ در يک مقام * و لکن اميدوارم که از نفحات مقدّس اين ايّام نفوسی ظاهر شوند که عالم و ما فيها را بفَلْسی نخرند * و عری از کلّ ما سواه بشطر اللّه ناظر شوند * و جان دادن در سبيل رحمن را أسهل شئ شمرند * و از اعراض معرضين از صراط نلغزند * و در ظلّ دوست مقرّ گزينند * فيا طوبی لهؤلاء فيا بشری لهؤلاء * و يا عزّا لهؤلاء و يا شرفا لهؤلاء * تاللّه حوريات غرفات أعلی از شوق لقای اين نفوس نيارامند * و أهل ملأ بقا از اشتياق نياسايند * کذلک اختصَّ اللّهُ هؤلاء لنفسه و جعلهم منقطعا عن العالمين * (edit)
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Nothing entered yet... (edit) | O Salman, my suffering among nations and governments is a strong reason and a firm argument. In twenty years, I haven't easily drank any water and haven't slept comfortably through any night. Sometimes I have been chained, and sometimes captive and prisoner. If we had been indifferent to the world and what is upon it, we would have never been involved in these afflictions. Blessed is the soul which will be rewarded for the fruits of this position and tastes their sweetness.
Ask God for clear vision and seek a healthy palate, because the images of Joseph and the wolf are the same in the sight of the blind, and hanzhal (a bitter fruit) and sugar are equal in the palate of the sick. However, I hope that some souls will emerge from the sacred breaths of these days, who will not buy the world and what is upon it for a penny, and they will watch over everything but Allah in the name of Allah. They will consider giving their lives in the cause of Rahman (God) as the easiest thing, and they will not slip from the straight path because of the delinquency of the deviants. They will choose to dwell in the shade of the friend. Oh, what a blessing and good news for these souls! What dignity and honor for them! By Allah, the heavenly maidens in the highest chambers are restless from their longing to meet these souls, and the people of the eternal abode are insatiable from their eagerness. Likewise, Allah chose these people for Himself and made them separated from the worlds. (edit) |
| 34 | ای سلمان * احزان وارده قلم رحمن را از ذکر مقامات احديَّه منع نموده * ضرّ بمقامی رسيده مَقَرّ عزّيرا که اگر جميع ما کان بر خوان نعمتش حاضر شوند و الی آخر لا آخر له از آنچه موجود است متنعّم گردند ابداً کسی را حرفی نه نسبت بخل داده‌اند * و باطراف نوشته که شهريّه ما را قطع کرده‌اند * رذالت و پست فطرتيرا ملاحظه کن که برای جلب زخارف از ناس و افترای بجمال قدم اين گونه مفتريات باطراف نوشته و فرستاده‌اند * با اينکه تو در اينجا بوده و ديده که ابدا اين عبد شهريّه اين قومرا بچشم خود نديده و آنچه هست در بيرون قسمت شده بهر نفسی داده ميشود * مع ذلک محض تضييع أمر اللّه و اخذ دينار اين قسم معمول داشته‌اند که شنيده * قسم بجمال قِدَم که اوّل ضرّی که بر اين غلام وارد شد اين بود که قبول شهريه از دولت نمود و اگر اين نفوس همراه نبودند البتّه قبول نمی کردم * و تو مطّلع شده که چه مقدار امر بر مهاجرين صعب شده و مع ذلک جميع شاکريم و در قضای الهی راضی و صابر * لن يصيبنا إلّا ما کتبَ اللّهُ لنا * عليه توکّلنا فی کلّ الأمور * و اين قوم که باطراف شکايت شهريّه مينمايند و تکدّی ميکنند ادّعای ربوبيّت مينمايند و از حق معرض * ديگر در شأن آن نفوس که متابعت اين گروه نموده‌اند ملاحظه کن * أُفٍّ لهم و لمن اتّبعهم فسوف يأخذهم زبانية القهر من لدن عزيز مقتدر قيّوم * و لن يجدنّ لأنفسهم من مُعين و لا ناصر * کذلک نزّل بالحقّ من جبروت اللّه المهيمن العزيز المحبوب * و البهاء عليک يا سلمان و علی الّذين ما باعوا کلمات اللّه بتوهّمات مردود * (edit)
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Nothing entered yet... (edit) | Oh Salman, * Rahman's pen has prevented the mention of one's rank from sorrows * a harm to such a high position that if we all were present at the table of his grace and were indulged to the very end, none would ever be accused of stinginess * And with the pretext that our wages have been cut off * Observe the vulgarity and lowliness of their nature that to attract attention from people and to impute (blame) to the beauty of that exalted one, they write and send such pretexts * Despite the fact that you were here and saw that this servant never looked at their wages and what exists outside is divided up and given to everyone in turn * Yet they have taken up this practice of wasting God's cause and collecting their wages as you have heard * I swear by the beauty of the footsteps that the first harm that befell this servant was accepting the wages from the government, and had it not been for these souls, I would certainly not have accepted it * And you have become aware that the matter has become difficult for the immigrants, yet we are all grateful and are satisfied and patient in God's decree. Only what God decreed for us shall befall us. We rely on Him in all our affairs.
And these people who complain about the cut-off of wages and act in pretense, claim to have God's dominion and turn away from the truth. * Pay attention to those souls who are following this group * Woe unto them and those who follow them, for soon they will be seized by the force of authority from the mighty, omnipotent, the everlasting Lord, and will find no helper or supporter for themselves * Thus the truth has been revealed by God the mighty, the beloved, the glorious * And glory be upon you, O Salman, and upon those who have not sold the words of God for unverifiable assumptions. (edit) |
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