و هیچ ادراکی سبقت نیابد بر کیفیّت ظهور او و هیچ عرفانی احاطه ننماید بر ک مّیّت امر او وجمیع قولها بتصدیق او منوط است و تمام امور بامر او محتاج و ماسوای او بامر او مخلوقند و بحکماو موجود و اوست مظهر اسرار الهی و مبیّن حکمتهای غیب صمدانی چنانچه در بحارالأنوار وعوالم و در ینبوع از صادق بن محمّد وارد شده که فرمود العلم سبعة و عشرون حرفا فجمیع ما جآءتبه الرّسل حرفان و لم یعرف النّاس حتّی الیوم غیر الحرفین فاذا قام قائمنا اخرج الخمسة و العشرینحرفا حال ملاحظه فرمائید که علم را بیست و هفت حرف مع یّن فرموده و جمیع انبیا از آدم الی خاتمدو حرف آن را بیان فرموده اند و بر این دو حرف مبعوث شده اند و میفرماید قائم ظاهر میفرماید جمیع این بیست و پنج حرف را از این بیان قدر و رتب ه آن حضرت را ملاحظه فرما که قدرش اعظم از کلّ انبیا و امرش اعلی و ارفع از عرفان و ادراک کلّ اولیاست و امری را که انبیا و اولیا و اصفیا بآن اطّلاع نیافته و یا بامر مبرم الهی اظهار نداشته این همج رعاع بعقول و علوم و ادراک ناقص خود میزان میکنند اگر مطابق نیاید رد مینمایند ام تحسب انّ اکثرهم یسمعون او یعقلون ان هم الّّ کالأنعام بل هم اضلّ سبیلا
No understanding can grasp the nature of His Revelation, nor can any knowledge comprehend the full measure of His Faith. All sayings are dependent upon His sanction, and all things stand in need of His Cause. All else save Him are created by His command, and move and have their being through His law. He is the Revealer of the divine mysteries, and the Expounder of the hidden and ancient wisdom. Thus it is related in the “Biḥáru’l-Anvár,” the “‘Aválim,” and the “Yanbú‘” of Ṣádiq, son of Muḥammad, that he spoke these words: “Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qá’im shall arise, He will cause the remaining twenty and five letters to be made manifest.” Consider, He hath declared Knowledge to consist of twenty and seven letters, and regarded all the Prophets, from Adam even unto the “Seal,” as Expounders of only two letters thereof and of having been sent down with these two letters. He also saith that the Qá’im will reveal all the remaining twenty and five letters. Behold from this utterance how great and lofty is His station! His rank excelleth that of all the Prophets, and His Revelation transcendeth the comprehension and understanding of all their chosen ones. A Revelation, of which the Prophets of God, His saints and chosen ones, have either not been informed, or which, in pursuance of God’s inscrutable Decree, they have not disclosed—such a Revelation these mean and depraved people have sought to measure with their own deficient minds, their own deficient learning and understanding. Should it fail to conform to their standards, they straightway reject it. “Thinkest thou that the greater part of them hear or understand? They are even like unto the brutes! yea, they stray even further from the path!”182
آیا این حدیث مذکور را بر چه حمل مینمایند که صریح بر ظهور مطالب غیبیّه و امورات بدیع ه جدیده است در ایّام آن حضرت و این امورات بدیعه سبب اختلاف ناس میشود بقسمی که جمیع علما و فقها حکم بر قتل آن حضرت و اصحاب او کنند و هم ه اهل ارض بر مخالفت قیام نمایند چنانچه در کافی در حدیث جابر در لوح فاطمه در وصف قائم میفرماید علیه کمال موسی و بهآء عیسی و صبر ا یّوب فیذلّ اولیائه فی زمانه و تتهادی رؤوسهم کما تتهادی رؤوس التّرک و الدّیلم فیقتلون و یحرقون و یکونون خائفین مرعوبین وجلین تصبغ الأرض بدمائهم و یفشو الویل و الرّنّة فی نسائهم اولئک اولیائی حقّا حال ملاحظه فرمائید که حرفی از این حدیث باقی نماند مگر آنکه ظاهر شد چنانچه در اکثر اماکن دم شریفشان ریخته شد و در هر بلدی ایشان را اسیر نموده و بولّیات و شهرها گردانیدند و بعضی را سوختند و مع ذلک هیچ نفسی فکر ننمود که اگر قائم موعود بشریعت و احکام قبل مبعوث و ظاهر شود دیگر ذکر این احادیث برای چه شده و چرا این همه اختلاف ظاهر میشود تا آنکه قتل این اصحاب را واجب دانند و اذیّت این ارواح مقدّسه را سبب وصول بمعارج قرب شمرند
How, We wonder, do they explain the aforementioned tradition, a tradition which, in unmistakable terms, foreshadoweth the revelation of things inscrutable, and the occurrence of new and wondrous events in His day? Such marvelous happenings kindle so great a strife amongst the people, that all the divines and doctors sentence Him and His companions to death, and all the peoples of the earth arise to oppose Him. Even as it hath been recorded in the “Káfí,” in the tradition of Jábir, in the “Tablet of Fáṭimih,” concerning the character of the Qá’im: “He shall manifest the perfection of Moses, the splendor of Jesus, and the patience of Job. His chosen ones shall be abased in His day. Their heads shall be offered as presents even as the heads of the Turks and the Daylamites. They shall be slain and burnt. Fear shall seize them; dismay and alarm shall strike terror into their hearts. The earth shall be dyed with their blood. Their womenfolk shall bewail and lament. These indeed are my friends!” Consider, not a single letter of this tradition hath remained unfulfilled. In most of the places their blessed blood hath been shed; in every city they have been made captives, have been paraded throughout the provinces, and some have been burnt with fire. And yet no one hath paused to reflect that if the promised Qá’im should reveal the law and ordinances of a former Dispensation, why then should such traditions have been recorded, and why should there arise such a degree of strife and conflict that the people should regard the slaying of these companions as an obligation imposed upon them, and deem the persecution of these holy souls as a means of attaining unto the highest favor?
و دیگر ملاحظه فرمائید چگونه جمیع این امور وارده و افعال نازله در احادیث قبل ذکر شده چنانچه در روض ه کافی در بیان زوراء میفرماید و فی روضة الکافی عن معاویة بن وهب عن ابی عبدالله قال أ تعرف الزّورآء قلت جعلت فداک یقولون انّها بغداد قال لّ ثمّ قال دخلت الرّی قلت نعم قال اتیت سوق الدّوابّ قلت نعم قال رأیت جبل الأسود عن یمین الطّریق تلک الزّورآء یقتل فیها ثمانون رجلا من ولد فلان کلهّم یصلح الخلافة قلت من یقتلهم قال یقتلهم اولّد العجم
Moreover, observe how these things that have come to pass, and the acts which have been perpetrated, have all been mentioned in former traditions. Even as it hath been recorded in the “Rawḍiy-i-Káfí,” concerning “Zawrá’.” In the “Rawḍiy-i-Káfí” it is related of Mu‘ávíyih, son of Vahháb, that Abú-‘Abdi’lláh hath spoken: “Knowest thou Zawrá’?” I said: “May my life be a sacrifice unto thee! They say it is Baghdád.” “Nay,” he answered. And then added: “Hast thou entered the city of Rayy?”,183 to which I made reply: “Yea, I have entered it.” Whereupon, He inquired: “Didst thou visit the cattle-market?” “Yea,” I answered. He said: “Hast thou seen the black mountain on the right-hand side of the road? The same is Zawrá’. There shall eighty men, of the children of certain ones, be slain, all of whom are worthy to be called caliphs.” “Who will slay them?” I asked. He made reply: “The children of Persia!”
اینست حکم و امر اصحاب آن حضرت که از قبل بیان فرموده اند و حال ملاحظه فرمائید کهزوراء موافق این روایت ارض ری است و این اصحاب را در آن مکان ببدترین عذاب بقتل رساندندو جمیع این وجوهات قدسی را عجم شهید نموده چنانچه در حدیث مذکور است و شنیده اند و بر هم ه عالم واضح و مبرهنست حال چرا این خراطین ارض در این احادیث که جمیع آن بمثل شمس دروسط سماء ظاهر شد تفکّر نمینمایند و اقبال بحقّ نمیجویند و ببعضی احادیث که معنی آن را ادراکننموده اند از ظهور حقّ و جمال الله اعراض جسته اند و بسقر مقرّ گزیده اند نیست این امور مگر ازاعراض فقهای عصر و علمای عهد اینست که صادق بن محمّد میفرماید فقهآء ذلک الزّمان شرّ فقهآءتحت ظلّ السّمآء منهم خرجت الفتنة و الیهم تعود
Such is the condition and fate of His companions which in former days hath been foretold. And now observe how, according to this tradition, Zawrá’ is no other but the land of Rayy. In that place His companions have been with great suffering put to death, and all these holy beings have suffered martyrdom at the hand of the Persians, as recorded in the tradition. This thou hast heard, and unto it all testify. Wherefore, then, do not these groveling, worm-like men pause to meditate upon these traditions, all of which are manifest as the sun in its noontide glory? For what reason do they refuse to embrace the Truth, and allow certain traditions, the significance of which they have failed to grasp, to withhold them from the recognition of the Revelation of God and His Beauty, and to cause them to dwell in the infernal abyss? Such things are to be attributed to naught but the faithlessness of the divines and doctors of the age. Of these, Ṣádiq, son of Muḥammad, hath said: “The religious doctors of that age shall be the most wicked of the divines beneath the shadow of heaven. Out of them hath mischief proceeded, and unto them it shall return.”
و از فقها و علمای بیان استدعا مینمایم که چنین مشی ننمایند و بر جوهر الهی و نور ربّانی و صرف ازلی و مبدء و منتهای مظاهر غیبی در زمن مستغاث وارد نیاورند آنچه در این کور وارد شد و بعقول و ادراک و علم متمسّک نشوند و بآن مظهر علوم نامتناهی ربّانی مخاصمه ننمایند اگرچه با جمیع این وصایا دیده میشود که شخصی اعور که از رؤسای قوم است در نهایت معارضه برخیزد و همچنین در هر بلدی بر نفی آن جمال قدسی برخیزند و اصحاب آن سلطان وجود و جوهر مقصود در کوهها و صحراها فرار نمایند و از دست ظالمین مستور شوند و برخی توکّل نمایند و با کمال انقطاع جان دربازند و گویا مشاهده میشود نفسی که بکمال زهد و تقوی موصوف و معروفست بقسمی که جمیع ناس اطاعت او را فرض شمرند و تسلیم امرش را لّزم دانند بمحاربه با آن اصل شجر ه الهیّه قیام نماید و بمنتهای جهد و اجتهاد بمعارضه برخیزد اینست شأن ناس
We entreat the learned men of the Bayán not to follow in such ways, not to inflict, at the time of Mustagháth, upon Him Who is the divine Essence, the heavenly Light, the absolute Eternity, the Beginning and the End of the Manifestations of the Invisible, that which hath been inflicted in this day. We beg them not to depend upon their intellect, their comprehension and learning, nor to contend with the Revealer of celestial and infinite knowledge. And yet, notwithstanding all these admonitions, We perceive that a one-eyed man, who himself is the chief of the people, is arising with the utmost malevolence against Us. We foresee that in every city people will arise to suppress the Blessed Beauty, that the companions of that Lord of being and ultimate Desire of all men will flee from the face of the oppressor and seek refuge from him in the wilderness, whilst others will resign themselves and, with absolute detachment, will sacrifice their lives in His path. Methinks We can discern one who is reputed for such devoutness and piety that men deem it an obligation to obey him, and to whose command they consider it necessary to submit, who will arise to assail the very root of the divine Tree, and endeavor to the uttermost of his power to resist and oppose Him. Such is the way of the people!
باری امیدواریم که اهل بیان تربیت شوند و در هوای روح طیران نمایند و در فضای روح ساکن شوند حقّ را از غیر تمیز دهند و تلبیس باطل را بدید ه بصیرت بشناسند اگرچه در این ایّام رائح ه حسدی وزیده که قسم بمربّی وجود از غیب و شهود که از اوّل بنای وجود عالم با اینکه آن را اوّلی نه تا حال چنین غل و حسد و بغضائی ظاهر نشده و نخواهد شد چنانچه جمعی که رائح ه انصاف را نشنیده اند رایات نفاق برافراخته اند و بر مخالفت این عبد اتّفاق نموده اند و از هر جهت رمحی آشکار و از هر سمت تیری طیّار با اینکه باحدی در امری افتخار ننمودم و بنفسی برتری نجستم مع هر نفسی مصاحبی بودم در نهایت مهربان و رفیقی بغایت بردبار و رایگان با فقرا مثل فقرا بودم و با علما و عظما در کمال تسلیم و رضا مع ذلک فوالله الذّی لّ اله الّّ هو با آن همه ابتلا و بأساء و ضرّاء که از اعدا و اولی الکتاب وارد شد نزد آنچه از احبّا وارد شد معدوم صرف است و مفقود بحت باری چه اظهار نمایم که امکان را اگر انصاف باشد طاقت این بیان نه و این عبد در اوّل ورود این ارض چون فی الجمله بر امورات محدث ه بعد اطّلاع یافتم از قبل مهاجرت اختیار نمودم و سر در بیابانهای فراق نهادم و دو سال وحده در صحراهای هجر بسر بردم و از عیونم عیون جاری بود و از قلبم بحور دم ظاهر چه لیالی که قوت دست نداد و چه ایّام که جسد راحت نیافت و با این بلایای نازلهو رزایای متواتره فوالذّی نفسی بیده کمال سرور موجود بود و نهایت فرح مشهود زیرا که از ضررو نفع و صحّت و سقم نفسی اطّلاع نبود بخود مشغول بودم و از ماسوی غافل و غافل از اینکه کمندقضای الهی اوسع از خیال است و تیر تقدیر او مقدّس از تدبیر سر را از کمندش نجات نه و اراده اشرا جز رضا چاره ئی نه قسم بخدا که این مهاجرتم را خیال مراجعت نبود و مسافرتم را امید مواصلتنه و مقصود جز این نبود که محلّ اختلاف احباب نشوم و مصدر انقلاب اصحاب نگردم و سبب ضرّاحدی نشوم و علتّ حزن قلبی نگردم غیر از آنچه ذکر شد خیالی نبود و امری منظور نه اگرچه هرنفسی محملی بست و بهوای خود خیالی نمود باری تا آنکه از مصدر امر حکم رجوع صادر شد و لّبدّا تسلیم نمودم و راجع شدم
We fain would hope that the people of the Bayán will be enlightened, will soar in the realm of the spirit and abide therein, will discern the Truth, and recognize with the eye of insight dissembling falsehood. In these days, however, such odors of jealousy are diffused, that—I swear by the Educator of all beings, visible and invisible—from the beginning of the foundation of the world—though it hath no beginning—until the present day, such malice, envy, and hate have in no wise appeared, nor will they ever be witnessed in the future. For a number of people who have never inhaled the fragrance of justice, have raised the standard of sedition, and have leagued themselves against Us. On every side We witness the menace of their spears, and in all directions We recognize the shafts of their arrows. This, although We have never gloried in any thing, nor did We seek preference over any soul. To everyone We have been a most kindly companion, a most forbearing and affectionate friend. In the company of the poor We have sought their fellowship, and amidst the exalted and learned We have been submissive and resigned. I swear by God, the one true God! grievous as have been the woes and sufferings which the hand of the enemy and the people of the Book inflicted upon Us, yet all these fade into utter nothingness when compared with that which hath befallen Us at the hand of those who profess to be Our friends. What more shall We say? The universe, were it to gaze with the eye of justice, would be incapable of bearing the weight of this utterance! In the early days of Our arrival in this land, when We discerned the signs of impending events, We decided, ere they happened, to retire. We betook Ourselves to the wilderness, and there, separated and alone, led for two years a life of complete solitude. From Our eyes there rained tears of anguish, and in Our bleeding heart there surged an ocean of agonizing pain. Many a night We had no food for sustenance, and many a day Our body found no rest. By Him Who hath My being between His hands! notwithstanding these showers of afflictions and unceasing calamities, Our soul was wrapt in blissful joy, and Our whole being evinced an ineffable gladness. For in Our solitude We were unaware of the harm or benefit, the health or ailment, of any soul. Alone, We communed with Our spirit, oblivious of the world and all that is therein. We knew not, however, that the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the dart of His decree transcendeth the boldest of human designs. None can escape the snares He setteth, and no soul can find release except through submission to His will. By the righteousness of God! Our withdrawal contemplated no return, and Our separation hoped for no reunion. The one object of Our retirement was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause of sorrow to any heart. Beyond these, We cherished no other intention, and apart from them, We had no end in view. And yet, each person schemed after his own desire, and pursued his own idle fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction.
دیگر قلم عاجز است از ذکر آنچه بعد از رجوع ملاحظه شد حال دو سنه میگذرد که اعدا در اهلاک این عبد فانی بنهایت سعی و اهتمام دارند چنانچه جمیع مطّلع شد هاند مع ذلک نفسی از احباب نصرت ننموده و بهیچوجه اعانتی منظور نداشته بلکه از عوض نصر حزنها که متوالی و متواتر قولّ و فعلا مثل غیث هاطل وارد میشود و این عبد در کمال رضا جان بر کف حاضرم که شاید از عنایت الهی و فضل سبحانی این حرف مذکور مشهور در سبیل نقطه و کلم ه علیا فدا شود و جان دربازد و اگر این خیال نبود فوالذّی نطق الرّوح بأمره آنی در این بلد توقّف نمینمودم و کفی بالله شهیدا اختم القول بلا حول و لّ قوّة الّّ بالله و انّا لله و انّا الیه راجعون
What pen can recount the things We beheld upon Our return! Two years have elapsed during which Our enemies have ceaselessly and assiduously contrived to exterminate Us, whereunto all witness. Nevertheless, none amongst the faithful hath risen to render Us any assistance, nor did anyone feel inclined to help in Our deliverance. Nay, instead of assisting Us, what showers of continuous sorrows their words and deeds have caused to rain upon Our soul! Amidst them all, We stand, life in hand, wholly resigned to His will; that perchance, through God’s loving-kindness and His grace, this revealed and manifest Letter may lay down His life as a sacrifice in the path of the Primal Point, the most exalted Word. By Him at Whose bidding the Spirit hath spoken, but for this yearning of Our soul, We would not, for one moment, have tarried any longer in this city. “Sufficient Witness is God unto Us.” We conclude Our argument with the words: “There is no power nor strength but in God alone.” “We are God’s, and to Him shall we return.”
صاحبان هوش که از صهبای ح بّ نوشیده اند و گامی بکام نفس برنداشته اند دلّئل و برهان و حجّ ت را که جمیع مشعر بر این امر بدیع و ظهور منیع الهی است اظهر از شمس در فلک چهارم مشاهده نمایند حال اعراض خلق را از جمال الهی و اقبالشان را بهوای نفسانی ملاحظه فرمائید با هم ه این آیات متقنه و اشارات محکمه که در ثقل اکبر که ودیع ه ربّانیّه است در بین عباد و این احادیث واضحه که اصرح از بیان و تبیانست از همه غافل و معرض شده اند و چند حدیث که بادراک خود مطابق نیافته اند و معنی آن را ادراک ننموده اند متمسّ ک بظاهر آنها شده و از سلسال خمر ذی الجلال و زلّل بی زوال جمال لّ یزال محروم و مأیوس مانده اند
They that have hearts to understand, they that have quaffed the Wine of love, who have not for one moment gratified their selfish desires, will behold, resplendent as the sun in its noontide glory, those tokens, testimonies, and evidences that attest the truth of this wondrous Revelation, this transcendent and divine Faith. Reflect, how the people have rejected the Beauty of God, and have clung unto their covetous desires. Notwithstanding all these consummate verses, these unmistakable allusions, which have been revealed in the “Most weighty Revelation,” the Trust of God amongst men, and despite these evident traditions, each more manifest than the most explicit utterance, the people have ignored and repudiated their truth, and have held fast to the letter of certain traditions which, according to their understanding, they have found inconsistent with their expectations, and the meaning of which they have failed to grasp. They have thus shattered every hope, and deprived themselves of the pure wine of the All-Glorious, and the clear and incorruptible waters of the immortal Beauty.
ملاحظه فرمائید که در اخبار سن ه ظهور آن هو یّ ه نور را هم ذکر فرموده اند مع ذلک شاعر نشده اند و در نفسی از هوای نفس منقطع نگشته اند فی حدیث المفضّل سأل عن الصّادق فکیف یا مولّی فی ظهوره فقال ]ع[ فی سنة السّ تّین یظهر امره و یعلو ذکره
Consider, that even the year in which that Quintessence of Light is to be made manifest hath been specifically recorded in the traditions, yet they still remain unmindful, nor do they for one moment cease to pursue their selfish desires. According to the tradition, Mufaḍḍal asked Ṣádiq saying: “What of the sign of His manifestation, O my master?” He made reply: “In the year sixty, His Cause shall be made manifest, and His Name shall be proclaimed.”
باری تحیّر است از این عباد که چگونه با این اشارات واضح ه لّئحه از حقّ احتراز نموده اند مثلا ذکر حزن و سجن و ابتلا که بر آن خلاص ه فطرت الهی وارد شد در اخبار قبل ذکر شده فی البحار انّ فی قائمنا اربع علامات من اربعة نبیّ موسی و عیسی و یوسف و محمّد امّا العلامة من موسی الخوف و الّنتظار و امّا العلامة من عیسی ما قالوا فی حقّه و العلامة من یوسف السّجن و التّق یّةو العلامة من محمّد یظهر بآثار مثل قرآن با این حدیث باین محکمی که جمیع امورات را مطابق آنچهواقع شده ذکر فرموده اند مع ذلک احدی متنبّه نشده و گمان ندارم که بعد هم متنبّه شوند الّّ من شآءربّک انّ الله مسمع من یشآء و ما انا بمسمع من فی القبور
How strange! Notwithstanding these explicit and manifest references these people have shunned the Truth. For instance, mention of the sorrows, the imprisonment and afflictions inflicted upon that Essence of divine virtue hath been made in the former traditions. In the “Biḥár” it is recorded: “In our Qá’im there shall be four signs from four Prophets, Moses, Jesus, Joseph, and Muḥammad. The sign from Moses is fear and expectation; from Jesus, that which was spoken of Him; from Joseph, imprisonment and dissimulation; from Muḥammad, the revelation of a Book similar to the Qur’án.” Notwithstanding such a conclusive tradition, which in such unmistakable language hath foreshadowed the happenings of the present day, none hath been found to heed its prophecy, and methinks none will do so in the future, except him whom thy Lord willeth. “God indeed shall make whom He will to hearken, but We shall not make those who are in their graves to hearken.”
و بر آن جناب معلوم بوده که اطیار هویّه و حمامات ازلیّه را دو بیانست بیانی بر حسب ظاهربی رمز و نقاب و حجاب فرموده و میفرمایند تا سراجی باشد هدایت کننده و نوری راه نماینده تاسالکین را بمعارج قدس رساند و طالبین را ببساط انس کشاند چنانچه مذکور شد از روایات مکشوفه و آیات واضحه و بیاناتی با حجاب و ستر فرموده و میفرمایند تا مغلیّن آنچه در قلب پنهان نموده اند ظاهر شود و حقایقشان باهر گردد اینست که صادق بن محمّد میفرماید و الله لیمحّصنّ و الله لیغربلنّ اینست میزان الهی و محکّ صمدانی که عباد خود را بآن امتحان میفرماید و احدی پی بمعانی این بیانات نبرد مگر قلوب مطمئنّه و نفوس مرضیّه و افئد ه مجرّده و مقصود در امثال اینگونه بیانات معانی ظاهریّه که مردم ادراک مینمایند نبوده و نیست اینست که میفرماید لکلّ علم سبعون وجها و لیس بین النّاس الّّ واحد و اذا قام القائم یبثّ باقی الوجوه بین النّاس و ایضا قال نحن نتکلمّ بکلمة و نرید منها احدی و سبعین وجها و لنا لکلّ منها المخرج
It is evident unto thee that the Birds of Heaven and Doves of Eternity speak a twofold language. One language, the outward language, is devoid of allusions, is unconcealed and unveiled; that it may be a guiding lamp and a beaconing light whereby wayfarers may attain the heights of holiness, and seekers may advance into the realm of eternal reunion. Such are the unveiled traditions and the evident verses already mentioned. The other language is veiled and concealed, so that whatever lieth hidden in the heart of the malevolent may be made manifest and their innermost being be disclosed. Thus hath Ṣádiq, son of Muḥammad, spoken: “God verily will test them and sift them.” This is the divine standard, this is the Touchstone of God, wherewith He proveth His servants. None apprehendeth the meaning of these utterances except them whose hearts are assured, whose souls have found favor with God, and whose minds are detached from all else but Him. In such utterances, the literal meaning, as generally understood by the people, is not what hath been intended. Thus it is recorded: “Every knowledge hath seventy meanings, of which one only is known amongst the people. And when the Qá’im shall arise, He shall reveal unto men all that which remaineth.” He also saith: “We speak one word, and by it we intend one and seventy meanings; each one of these meanings we can explain.”
باری ذکر این مراتب برای آنست که از بعضی روایات و بیانات که در عالم ملک آثار آن ظاهر نشده مضطرب نشوند و حمل بر عدم ادراک خود نمایند نه بر عدم ظهور معانی حدیث زیرا که نزد آن عباد معلوم نیست که مقصود ائمّ ه دین چه بود چنانچه از حدیث مستفاد میشود پس باید عباد باینگونه عبارات خود را از فیوضات ممنوع نسازند و از اهلش سؤال نمایند تا اسرار مستوره بلا حجاب ظاهر و واضح شودلیکن احدی از اهل ارض مشاهده نمیشود که طالب حقّ باشد تا آنکه در مسائل غامضه رجوع بمظاهر احدیّه نماید کل در ارض نسیان ساکن و باهل بغی و طغیان متّبع ولکنّ الله یفعل بهم کما هم یعملون و ینساهم کما نسوا لقائه فی ایّامه و کذلک قضی علی الذّین کفروا و یقضی علی الذّینهم کانوا بآیاته یجحدونو اختم القول بقوله تعالی و من یعش عن ذکر الرّحمن نق یّض له شیطانا فهو له قرین و من اعرض عن ذکری فانّ له معیشة ضنک ا و کذلک نزّل من قبل لو انتم تعقلون المنزول من البآء و الهآءو السّلام علی من سمع نغمة الورقآء فی سدرة المنتهی فسبحان ربّنا الأعلی
These things We mention only that the people may not be dismayed because of certain traditions and utterances, which have not yet been literally fulfilled, that they may rather attribute their perplexity to their own lack of understanding, and not to the nonfulfillment of the promises in the traditions, inasmuch as the meaning intended by the Imáms of the Faith is not known by this people, as evidenced by the traditions themselves. The people, therefore, must not allow such utterances to deprive them of the divine bounties, but should rather seek enlightenment from them who are the recognized Expounders thereof, so that the hidden mysteries may be unraveled, and be made manifest unto them. We perceive none, however, amongst the people of the earth who, sincerely yearning for the Truth, seeketh the guidance of the divine Manifestations concerning the abstruse matters of his Faith. All are dwellers in the land of oblivion, and all are followers of the people of wickedness and rebellion. God will verily do unto them that which they themselves are doing, and will forget them even as they have ignored His Presence in His day. Such is His decree unto those that have denied Him, and such will it be unto them that have rejected His signs. We conclude Our argument with His words—exalted is He—“And whoso shall withdraw from the remembrance of the Merciful, We will chain a Satan unto him, and he shall be his fast companion.”184 “And whoso turneth away from My remembrance, truly his shall be a life of misery.”185Thus hath it been revealed aforetime, were ye to comprehend.Revealed by the “Bá’” and the “Há’.”186Peace be upon him that inclineth his ear unto the melody of the Mystic Bird calling from the Sadratu’l-Muntahá!Glorified be our Lord, the Most High!END
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