ای برادر من قدم روح بردار تا بادیه های بعید ه بعد و هجر را بآنی طیّ فرمائی و در رضوان قرب و وصل درآئی و در نفسی بانفس الهیّه فائز شوی و بقدم جسد هرگز این مراحل طیّ نشود و مقصود حاصل نیاید و السّلام علی من اتّبع الحقّ بالحقّ و کان علی صراط الأمر فی شاطئ العرفان باسم الله موقوف ا
O my brother! Take thou the step of the spirit, so that, swift as the twinkling of an eye, thou mayest flash through the wilds of remoteness and bereavement, attain the Riḍván of everlasting reunion, and in one breath commune with the heavenly Spirits. For with human feet thou canst never hope to traverse these immeasurable distances, nor attain thy goal. Peace be upon him whom the light of truth guideth unto all truth, and who, in the name of God, standeth in the path of His Cause, upon the shore of true understanding.
اینست معنی آی ه مبارکه که میفرماید فلا اقسم بربّ المشارق و المغارب زیرا که از برای هر شمسی از این شموس مذکوره محلّ اشراق و غروبست و چون علمای تفسیر بر حقیقت این شمسهای مذکوره اطّلاع نیافتند لهذا در تفسیر این آی ه مبارکه معطّل شدند و بعضی ذکر نمودند که چون آفتابدر هر روز از نقطه ئی طلوع مینماید غیر از نقط ه یوم قبل لهذا بلفظ جمع ذکر فرموده و بعضی دیگرنوشته اند که مقصود فصول اربعه است که در هر فصلی چون شمس از محلیّ طالع میشود و بمحلیّ غروب مینماید لهذا مشارق و مغارب ذکر شده اینست مراتب علم عباد و با وجود این بجواهر علملطائف حکمت چه جهلها و عیوبها که نسبت میدهند
This is the meaning of the sacred verse: “But nay! I swear by the Lord of the Easts and the Wests,”29 inasmuch as the “Suns” referred to have each their own particular rising and setting place. And as the commentators of the Qur’án have failed to grasp the symbolic meaning of these “Suns,” they therefore were at pains to interpret the above-quoted verse. Some of them maintained that owing to the fact that the sun each day rises from a different point, the terms “easts” and “wests” have been mentioned in the plural. Others have written that by this verse the four seasons of the year are intended, inasmuch as the dawning and setting points of the sun vary with the change of the seasons. Such is the depth of their understanding! Nonetheless, they persist in imputing error and folly to those Gems of knowledge, those irreproachable and purest Symbols of wisdom.
و همچنین از این بیانات واضح ه محکم ه متقنئ غیر متشابهه تفطّر سماء را که از علائم ساعتو قیامت است ادراک نما اینست که میفرماید اذا السّمآء انفطرت مقصود سماء ادیانست که در هرظهور مرتفع میشود و بظهور بعد شکافته میگردد یعنی باطل و منسوخ میشود قسم بخدا که اگر درست ملاحظه شود تفطّر این سماء اعظم است از تفطّر سماء ظاهری قدری تأمّل فرمائید دینی که سالها مرتفع شده باشد و جمیع در ظلّ آن نشو و نما نموده باشند و باحکام مشرقئ آن مدّتها تربیت یافته و از آباء و اجداد جز ذکر آن را نشنیده بقسمی که چشمها جز نفوذ امرش را ادراک نکرده و گوشها جز احکامش را استماع ننموده بعد نفسی ظاهر شود و جمیع اینها را بقوّت و قدرت الهی تفریق نماید و فصل کند بلکه همه را نفی فرماید حال فکر نما که این اعظم است یا آنچه این همج رعاع گمان نموده اند از تفطّر سماء
In like manner, strive thou to comprehend from these lucid, these powerful, conclusive, and unequivocal statements the meaning of the “cleaving of the heaven”—one of the signs that must needs herald the coming of the last Hour, the Day of Resurrection. As He hath said: “When the heaven shall be cloven asunder.”30 By “heaven” is meant the heaven of divine Revelation, which is elevated with every Manifestation, and rent asunder with every subsequent one. By “cloven asunder” is meant that the former Dispensation is superseded and annulled. I swear by God! That this heaven being cloven asunder is, to the discerning, an act mightier than the cleaving of the skies! Ponder a while. That a divine Revelation which for years hath been securely established; beneath whose shadow all who have embraced it have been reared and nurtured; by the light of whose law generations of men have been disciplined; the excellency of whose word men have heard recounted by their fathers; in such wise that human eye hath beheld naught but the pervading influence of its grace, and mortal ear hath heard naught but the resounding majesty of its command—what act is mightier than that such a Revelation should, by the power of God, be “cloven asunder” and be abolished at the appearance of one soul? Reflect, is this a mightier act than that which these abject and foolish men have imagined the “cleaving of the heaven” to mean?
و دیگر زحمت و مرارت آن طلعات را ملاحظه نما که بی ناصر و معین ظاهری در مقابل جمیع اهل ارض اقامئ حدود الله میفرمایند با آن همه ایذا که بر آن وجودهای مبارک ه لطیفئ رقیقه وارد میشود و با کمال قدرت صبر میفرمایند و با نهایت غلبه تحمّل مینمایند
Moreover, consider the hardships and the bitterness of the lives of those Revealers of the divine Beauty. Reflect, how single-handed and alone they faced the world and all its peoples, and promulgated the Law of God! No matter how severe the persecutions inflicted upon those holy, those precious, and tender Souls, they still remained, in the plenitude of their power, patient, and, despite their ascendancy, they suffered and endured.
و همچنین معنی تبدیل ارض را ادراک نما که غمام رحمت آن سماء بر قلوبی که نیسان مکرمت مبذول داشت تبدیل شد اراضی آن قلوب بارض معرفت و حکمت و چه ریاحین توحید که در ریاض قلوبشان انبات شده و چه شقایقهای حقایق علم و حکمت که از صدور منیرشان روئیده و اگر ارض قلوبشان تبدیل نمیشد چگونه رجالی که حرفی تعلیم نگرفته اند و معلمّ را ندیده اند و بهیچ دبستانی قدم نگذاشته اند بکلمات و معارفی تکلمّ مینمایند که احدی ادراک نتواند نمود گویا از تراب علم سرمدی سرشته شده اند و از آب حکمت لدنّی عجین گشته اند اینست که میفرماید العلم نور یقذفه الله فی قلب من یشآء و این نحو از علم است که ممدوح بوده و هست نه علوم محدوده که از افکار محجوب ه کدره احداث شده و آن را گاهی از هم سرقت مینمایند و بر دیگران افتخار میکنند
In like manner, endeavor to comprehend the meaning of the “changing of the earth.” Know thou, that upon whatever hearts the bountiful showers of mercy, raining from the “heaven” of divine Revelation, have fallen, the earth of those hearts hath verily been changed into the earth of divine knowledge and wisdom. What myrtles of unity hath the soil of their hearts produced! What blossoms of true knowledge and wisdom hath their illumined bosoms yielded! Were the earth of their hearts to remain unchanged, how could such souls who have not been taught one letter, have seen no teacher, and entered no school, utter such words and display such knowledge as none can apprehend? Methinks they have been molded from the clay of infinite knowledge, and kneaded with the water of divine wisdom. Therefore, hath it been said: “Knowledge is a light which God casteth into the heart of whomsoever He willeth.” It is this kind of knowledge which is and hath ever been praiseworthy, and not the limited knowledge that hath sprung forth from veiled and obscured minds. This limited knowledge they even stealthily borrow one from the other, and vainly pride themselves therein!
ای کاش صدرهای عباد از نقوش این تحدیدات و کلمات مظلمه پاک و مقدّس میشد که لعلّ بتجلیّ انوار شمس علم و معانی و جواهر اسرار حکمت لدنّی فائز میگشت حال ملاحظه نما اگر این اراضی جرز ه وجود تبدیل نمیشد چگونه محلّ ظهور اسرار احدیّه و بروز جواهر هویّه میشد اینست که میفرماید یوم تبدّل الأرض غیر الأرض
Would that the hearts of men could be cleansed from these manmade limitations and obscure thoughts imposed upon them! haply they may be illumined by the light of the Sun of true knowledge, and comprehend the mysteries of divine wisdom. Consider now, were the parched and barren soil of these hearts to remain unchanged, how could they ever become the recipients of the revelation of the mysteries of God, and the revealers of the divine Essence? Thus hath He said: “On the day when the earth shall be changed into another earth.”31
و از نسمات جود آن سلطان وجود ارض ظاهره هم تبدیل یافته لو انتم فی اسرار الظّهورتتفکّّرون
The breeze of the bounty of the King of creation hath caused even the physical earth to be changed, were ye to ponder in your hearts the mysteries of divine Revelation.
دیگر معنی این آیه را ادراک نما که میفرماید و الأر ض جمیعا قبضته یوم القیامة و السّمواتمطو یّات بیمینه سبحانه و تعالی عمّا یشرکون مضمون آن اینست که هم ه زمین اخذ شده در دستاوست روز قیامت و آسمان پیچیده شده در دست راست اوست حال قدری انصاف میخواهد که اگرمقصود اینست که مردم ادراک نموده اند چه حسن بر آن مرتّب میشود وانگهی این مسلمّ است که حقّمنیع دستی که مرئی شود ببصر ظاهر و مرتکب این امورات شود منسوب بذات نیست بلکه کفری است محض و افکی است صرف اقرار بر چنین امری و اگر بگوئی مظاهر امر او هستند که در قیامت باین امر مأمور میشوند این هم بغایت بعید است و بی فائده بلکه مقصود از ارض ارض معرفت و علم است و از سموات سموات ادیان حال ملاحظه فرما که چگونه ارض علم و معرفت که از قبل مبسوط شده بود بقبض ه قدرت و اقتدار قبض نمود و ارض منیع ه تازه در قلوب عباد مبسوط فرمود و ریاحین جدیده و گلهای بدیعه و اشجار منیعه از صدور منیره انبات نمود
And now, comprehend the meaning of this verse: “The whole earth shall on the Resurrection Day be but His handful, and in His right hand shall the heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with him!”32 And now, be fair in thy judgment. Were this verse to have the meaning which men suppose it to have, of what profit, one may ask, could it be to man? Moreover, it is evident and manifest that no such hand as could be seen by human eye could accomplish such deeds, or could possibly be ascribed to the exalted Essence of the one true God. Nay, to acknowledge such a thing is naught but sheer blasphemy, an utter perversion of the truth. And should it be supposed that by this verse are meant the Manifestations of God, Who will be called upon, on the Day of Judgment, to perform such deeds, this too seemeth far from the truth, and is surely of no profit. On the contrary, by the term “earth” is meant the earth of understanding and knowledge, and by “heavens” the heavens of divine Revelation. Reflect thou, how, in one hand, He hath, by His mighty grasp, turned the earth of knowledge and understanding, previously unfolded, into a mere handful, and, on the other, spread out a new and highly exalted earth in the hearts of men, thus causing the freshest and loveliest blossoms, and the mightiest and loftiest trees to spring forth from the illumined bosom of man.
و همچنین ملاحظه کن که سموات ادیان مرتفع ه در قبل چگونه در یمین قدرت پیچیده شد و سماء بیان بامر الله مرتفع گشت و بشمس و قمر و نجوم اوامر بدیع ه جدیده تزیین یافت اینست اسرار کلمات که بی حجاب کشف و ظاهر گشته تا ادراک صبح معانی فرمائی و سراجهای ظنون و وهم و شک و ریب را بقوّت توکّل و انقطاع خاموش نمائی و مصباح جدید علم و یقین در مشکاة قلب و دل برافروزی
In like manner, reflect how the elevated heavens of the Dispensations of the past have, in the right hand of power, been folded together, how the heavens of divine Revelation have been raised by the command of God, and been adorned by the sun, the moon, and stars of His wondrous commandments. Such are the mysteries of the Word of God, which have been unveiled and made manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench, by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation, and doubt, and mayest kindle, in the inmost chamber of thine heart, the newborn light of divine knowledge and certitude.
و از جمیع این کلمات مرموزه و اشارات ملغزه که از مصادر امریّه ظاهر میشود مقصود امتحان عباد است چنانچه مذکور شد تا معلوم شود اراضی قلوب جیّد ه منیره از اراضی جرز ه فانیه و همیشه این از سنّت الهی در میان عباد بوده چنانچه در کتب مسطور است
Know verily that the purpose underlying all these symbolic terms and abstruse allusions, which emanate from the Revealers of God’s holy Cause, hath been to test and prove the peoples of the world; that thereby the earth of the pure and illuminated hearts may be known from the perishable and barren soil. From time immemorial such hath been the way of God amidst His creatures, and to this testify the records of the sacred books.
و همچنین آی ه قبله را ملاحظه فرمائید که بعد از هجرت شمس نبوّت محمّدی از مشرق بطحا به یثرب رو به بیت المقدّس توجّه میفرمودند در وقت صلوة تا آنکه یهود بعضی سخنهای ناشایسته بر زبان راندند که ذکرش شایست ه این مقام نیست و سبب تطویل کلام میشود باری آن حضرت بسیار مکدّر شدند و بلحاظ تفکّر و تحیّر در سماء نظر میفرمودند بعد جبرئیل نازل شد و این آیه تلاوت نمود قد نری تقلبّ وجهک فی السّمآء فلنولیّنّک قبل ة ترضاها تا آنکه در یومی آن حضرت با جمعی اصحاب بفریض ه ظهر مشغول شدند و دو رکعت از نماز بجا آورده بودند که جبرئیل نزول نمود و عرض کرد فولّ وجهک شطر المسجد الحرام در اثنای نماز حضرت از بیت المقدّس انحراف جسته بکعبه مقابل شدند فی الحین تزلزل و اضطراب در میان اصحاب افتاد بقسمی که جمعی نماز را بر هم زده اعراضنمودند این فتنه نبود مگر برای امتحان عباد والّّ آن سلطان حقیقی قادر بود که هیچ قبله را تغییر ندهدو در آن عصر هم بیت المقدّس را قرار فرماید و این خلعت قبول را از وی سلب ننماید
And likewise, reflect upon the revealed verse concerning the “Qiblih.”33 When Muḥammad, the Sun of Prophethood, had fled from the dayspring of Baṭḥá34 unto Yathrib,35 He continued to turn His face, while praying, unto Jerusalem, the holy city, until the time when the Jews began to utter unseemly words against Him—words which if mentioned would ill befit these pages and would weary the reader. Muḥammad strongly resented these words. Whilst, wrapt in meditation and wonder, He was gazing toward heaven, He heard the kindly Voice of Gabriel, saying: “We behold Thee from above, turning Thy face to heaven; but We will have Thee turn to a Qiblih which shall please Thee.”36 On a subsequent day, when the Prophet, together with His companions, was offering the noontide prayer, and had already performed two of the prescribed Rak‘ats,37 the Voice of Gabriel was heard again: “Turn Thou Thy face towards the sacred Mosque.”38, 39 In the midst of that same prayer, Muḥammad suddenly turned His face away from Jerusalem and faced the Ka‘bih. Whereupon, a profound dismay seized suddenly the companions of the Prophet. Their faith was shaken severely. So great was their alarm, that many of them, discontinuing their prayer, apostatized their faith. Verily, God caused not this turmoil but to test and prove His servants. Otherwise, He, the ideal King, could easily have left the Qiblih unchanged, and could have caused Jerusalem to remain the Point of Adoration unto His Dispensation, thereby withholding not from that holy city the distinction of acceptance which had been conferred upon it.
چنانچه در عهد اکثری انبیا که بعد از موسی مبعوث برسالت شدند مثل داود و عیسی و دون آنها از انبیای اعظم که مابین این دو نبی آمدند هیچ حکم قبله تغییر داده نشد و هم ه این مرسلین از جانب ربّ العالمین مردم را بتوجّه همان جهت امر میفرمودند و نسبت هم ه اراضی هم بآن سلطان حقیقی یکیست مگر هر ارضی را که در ظهور مظاهر خود تخصیص بامری دهد چنانچه میفرماید و لله المشرق و المغرب فأینما تولوّا فث مّ وجه الله با وجود تحقّق این امور چرا تبدیل شد که سبب جزع و فزع عباد شود و علتّ تزلزل و اضطراب اصحاب گردد بلی اینگونه امور که سبب وحشت جمیع نفوس است واقع نمیشود مگر برای آنکه کل بمحکّ امتحان الله درآیند تا صادق و کاذب از هم تمیز و تفصیل یابد اینست که بعد از اختلاف ناس میفرماید و ما جعلنا القبلة التّی کنت علیها الّّ لنعلم من یتّبع الرّسول ممّن ینقلب علی عقبیه که مضمون آن اینست ما نگردانیدیم و بر هم نزدیم قبله را که آن بیت المقدّس باشد مگر آنکه بدانیم که متابعت تو مینماید و که راجع بر عقبیه میشود یعنی اعراض مینماید و اطاعت نمیکند و صلوة را باطل نموده فرار مینماید حمر مستنفرة فرّت من قسورة
None of the many Prophets sent down, since Moses was made manifest, as Messengers of the Word of God, such as David, Jesus, and others among the more exalted Manifestations who have appeared during the intervening period between the Revelations of Moses and Muḥammad, ever altered the law of the Qiblih. These Messengers of the Lord of creation have, one and all, directed their peoples to turn unto the same direction. In the eyes of God, the ideal King, all the places of the earth are one and the same, excepting that place which, in the days of His Manifestations, He doth appoint for a particular purpose. Even as He hath revealed: “The East and West are God’s: therefore whichever way ye turn, there is the face of God.”40 Notwithstanding the truth of these facts, why should the Qiblih have been changed, thus casting such dismay amongst the people, causing the companions of the Prophet to waver, and throwing so great a confusion into their midst? Yea, such things as throw consternation into the hearts of all men come to pass only that each soul may be tested by the touchstone of God, that the true may be known and distinguished from the false. Thus hath He revealed after the breach amongst the people: “We did not appoint that which Thou wouldst have to be the Qiblih, but that We might know him who followeth the Apostle from him who turneth on his heels.”41 “Affrighted asses fleeing from a lion.”42
اگر قدری تأمّل رود در همین مطلب و بیان ابوابهای معانی و تبیان مفتوح بینید و جمیع علم و اسرار آن را بی حجاب مشاهده فرمائید و نیست این امور مگر برای تربیت و خلاصی نفوس از قفس نفس و هوی والّّ آن سلطان حقیقی لم یزل بذات خود غنی بوده از معرفت موجودات و لّیزال بکینونت خود مستغنی خواهد بود از عبادت ممکنات یک نسیم از غنای او جمیع عالم را بخلع غنا مفتخر نماید و یک قطره از بحر جود او هم ه هستی را بحیات باقیه مشرّف فرماید ولیکن چون مقصود امتیاز حقّ از باطل و شمس از ظلّ است اینست که در کلّ حین امتحانهای منزله از جانب ربّ العزّة چون غیث هاطل جاریست
Were you to ponder, but for a while, these utterances in your heart, you would surely find the portals of understanding unlocked before your face, and would behold all knowledge and the mysteries thereof unveiled before your eyes. Such things take place only that the souls of men may develop and be delivered from the prison-cage of self and desire. Otherwise, that ideal King hath, throughout eternity, been in His Essence independent of the comprehension of all beings, and will continue, forever, in His own Being to be exalted above the adoration of every soul. A single breeze of His affluence doth suffice to adorn all mankind with the robe of wealth; and one drop out of the ocean of His bountiful grace is enough to confer upon all beings the glory of everlasting life. But inasmuch as the divine Purpose hath decreed that the true should be known from the false, and the sun from the shadow, He hath, therefore, in every season sent down upon mankind the showers of tests from His realm of glory.
اگر قدری در انبیای قبل و ظهور ایشان تعقّل رود امر بسیار بر اهل دیار سهل شود بقسمی که از افعال و اقوالی که مخالف نفس و هوی است محتجب نمیمانند و هم ه حجبات را بنار سدر ه عرفان محترق نمایند و بر عرش سکون و اطمینان مستریح شوند مثلا موسی بن عمران که یکی از انبیای معظّ م و صاحب کتاب بود در اوّل امر قبل از بعثت روزی در سوق میگذشت دو نفر با یکدیگر معارضه مینمودند یکی از آن دو نفس از موسی استمداد جست آن حضرت او را اعانت نموده مدّعی را بقتل رسانید چنانچه در کتاب مسطور است و ذکر تفصیل مای ه تعویق و تعطیل مقصود میشود و این خبر در مدینه اشتهار یافت و آن حضرت را خوف غالب شد چنانچه نصّ کتابست تا آنکه بخبر انّ الملأ یأتمرون بک لیقتلوک مخبر شد و از مدینه بیرون تشریف بردند و در مدین در خدمت شعیب اقامه فرمودند و در مراجعت در وادی مبارکه که برّ یّ ه سینا باشد وارد شد و تجلیّ سلطان احدیّه را از شجر ه لّشرق یّه و لّغرب یّه مشاهده نمود و ندای جانفزای روحانی را از نار موقد ه ربّانی استماع فرمود و مأمور بهدایت انفس فرعونی گشت تا مردم را از وادی نفس و هوی نجات داده بصحراهای دلفزای روح هدی وارد نماید و از سلسبیل انقطاع جمیع من فی الّبداع را از حیرت بعد بدار السّلام قربرساند و چون در منزل فرعون وارد شد و تبلیغ نمود بآنچه مأمور بود فرعون زبان به بی ادبی گشودو گفت آیا تو نبودی که قتل نفس نمودی و از کافران شدی مثل اینکه ربّ العظمة خبر داد از لسانفرعون که به موسی عرض نمود و فعلت فعلتک التّی فعلت و انت من الکافرین قال فعلتها اذا و انامن الضّالیّن ففررت منکم لمّا خفتکم فوهب لی ربّی حکما و جعلنی من المرسلین
Were men to meditate upon the lives of the Prophets of old, so easily would they come to know and understand the ways of these Prophets that they would cease to be veiled by such deeds and words as are contrary to their own worldly desires, and thus consume every intervening veil with the fire burning in the Bush of divine knowledge, and abide secure upon the throne of peace and certitude. For instance, consider Moses, son of ‘Imrán, one of the exalted Prophets and Author of a divinely revealed Book. Whilst passing, one day, through the market, in His early days, ere His ministry was proclaimed, He saw two men engaged in fighting. One of them asked the help of Moses against his opponent. Whereupon, Moses intervened and slew him. To this testifieth the record of the sacred Book. Should the details be cited, they will lengthen and interrupt the course of the argument. The report of this incident spread throughout the city, and Moses was full of fear, as is witnessed by the text of the Book. And when the warning: “O Moses! of a truth, the chiefs take counsel to slay Thee”43 reached His ears, He went forth from the city, and sojourned in Midian in the service of Shoeb. While returning, Moses entered the holy vale, situate in the wilderness of Sinai, and there beheld the vision of the King of glory from the “Tree that belongeth neither to the East nor to the West.”44 There He heard the soul-stirring Voice of the Spirit speaking from out of the kindled Fire, bidding Him to shed upon Pharaonic souls the light of divine guidance; so that, liberating them from the shadows of the valley of self and desire, He might enable them to attain the meads of heavenly delight, and delivering them, through the Salsabíl of renunciation, from the bewilderment of remoteness, cause them to enter the peaceful city of the divine presence. When Moses came unto Pharaoh and delivered unto him, as bidden by God, the divine Message, Pharaoh spoke insultingly saying: “Art thou not he that committed murder, and became an infidel?” Thus recounted the Lord of majesty as having been said by Pharaoh unto Moses: “What a deed is that which Thou hast done! Thou art one of the ungrateful. He said: ‘I did it indeed, and I was one of those who erred. And I fled from you when I feared you, but My Lord hath given Me wisdom, and hath made Me one of His Apostles.’”45
حال تفکّّر در فتنه های الهی و بدایع امتحانهای او کن که نفسی که معروفست بقتل نفس و خود هم اقرار بر ظلم مینماید چنانچه در آیه مذکور است و سی سنه او اقلّ هم بر حسب ظاهر در بیت فرعون تربیت یافته و از طعام و غذای او بزرگ شده یکمرتبه او را از مابین عباد برگزیده و بامر هدایت کبری مأمور فرمود و حال آنکه آن سلطان مقتدر قادر بر آن بود که موسی را از قتل ممنوع فرماید تا باین اسم در بین عباد معروف نباشد که سبب وحشت قلوب شود و علتّ احتراز نفوس گردد
And now ponder in thy heart the commotion which God stirreth up. Reflect upon the strange and manifold trials with which He doth test His servants. Consider how He hath suddenly chosen from among His servants, and entrusted with the exalted mission of divine guidance Him Who was known as guilty of homicide, Who, Himself, had acknowledged His cruelty, and Who for well-nigh thirty years had, in the eyes of the world, been reared in the home of Pharaoh and been nourished at his table. Was not God, the omnipotent King, able to withhold the hand of Moses from murder, so that manslaughter should not be attributed unto Him, causing bewilderment and aversion among the people?
و همچنین در حالت مریم مشاهده نما که آن طلعت کبری از عظمت امر و تحیّر آرزوی عدم فرمود چنانچه مستفاد از آی ه مبارکه میشود که بعد از تولدّ عیسی مریم ناله نمود و باین کلمه زبان گشود یا لیتنی متّ قبل هذا و کنت نسیا منسیّا که ترجم ه آن این است ای کاش مرده بودم قبل از ظهور این امر و بودم از فراموش شدگان قسم بخدا که کبدها از استماع این سخن میگدازد و روانها میریزد و این اضطراب و حزن نبود مگر از شماتت اعدا و اعتراض اهل کفر و شقا آخر تفکّّر نمائید که مریم چه جواب با مردم میگفت طفلی که پدر او معیّن نباشد چگونه میتوان بمردم معیّن نمود که این از روح القدس است این بود که آن مخدّر ه بقا آن طفل را برداشته بمنزل مراجعت فرمود تا چشم قوم بر او افتاد گفتند یا اخت هارون ما کان ابوک امرء سوء و ما کانت امّک بغ یّ ا مضمون آن این است که ای خواهر هارون نبود پدر تو مرد بدی و نبود مادر تو بدکار
Likewise, reflect upon the state and condition of Mary. So deep was the perplexity of that most beauteous countenance, so grievous her case, that she bitterly regretted she had ever been born. To this beareth witness the text of the sacred verse wherein it is mentioned that after Mary had given birth to Jesus, she bemoaned her plight and cried out: “O would that I had died ere this, and been a thing forgotten, forgotten quite!”46 I swear by God! Such lamenting consumeth the heart and shaketh the being. Such consternation of soul, such despondency, could have been caused by no other than the censure of the enemy and the cavilings of the infidel and perverse. Reflect, what answer could Mary have given to the people around her? How could she claim that a Babe Whose father was unknown had been conceived of the Holy Ghost? Therefore did Mary, that veiled and immortal Countenance, take up her Child and return unto her home. No sooner had the eyes of the people fallen upon her than they raised their voice saying: “O sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother.”47
حال ناظر باین فتن ه کبری و امتحان اعظم شوید و از همه گذشته همان جوهر روح که در میان قوم بنسبت بی پدری معروف بوده او را پیغمبری بخشید و حجّت خود نمود بر کلّ اهل سموات و ارض
And now, meditate upon this most great convulsion, this grievous test. Notwithstanding all these things, God conferred upon that essence of the Spirit, Who was known amongst the people as fatherless, the glory of Prophethood, and made Him His testimony unto all that are in heaven and on earth.
حال مشاهده فرمائید که چه قدر امور مظاهر ظهور مغایر نفس و هوای عباد از سلطان ایجاد ظاهر میشود و چون بر این جواهر اسرار مطّلع شوی بمقصود آن نگار اطّلاع یابی و اقوال و افعال آن ملیک بااقتدار را مثل هم ملاحظه نمائی بقسمی که آنچه در افعال او مشاهده شود در کلمات او هم ملاحظه گردد و هر چه در کلمات او ملاحظه گردد در افعال او بنظر آید اینست که این افعال و اقوال در ظاهر نقمتند برای فجّار و در باطن رحمتند برای ابرار اگر بدید ه قلب ملاحظه رود کلمات منزله از سماء مشیّت با امور مظهره از ملکوت قدرت یک شیء مشاهده شود و بر یک قسم ادراک گردد چنانچه مذکور شد
Behold how contrary are the ways of the Manifestations of God, as ordained by the King of creation, to the ways and desires of men! As thou comest to comprehend the essence of these divine mysteries, thou wilt grasp the purpose of God, the divine Charmer, the Best-Beloved. Thou wilt regard the words and the deeds of that almighty Sovereign as one and the same; in such wise that whatsoever thou dost behold in His deeds, the same wilt thou find in His sayings, and whatsoever thou dost read in His sayings, that wilt thou recognize in His deeds. Thus it is that outwardly such deeds and words are the fire of vengeance unto the wicked, and inwardly the waters of mercy unto the righteous. Were the eye of the heart to open, it would surely perceive that the words revealed from the heaven of the will of God are at one with, and the same as, the deeds that have emanated from the Kingdom of divine power.
حال ای برادر ملاحظه نما اگر در این عهد چنین اموری ظاهر شود و چنین حکایت بروزنماید چه خواهند نمود قسم بمربّی وجود و منزل کلمات که در حین بی تکلمّ حکم بر کفر و امر بر قتلنمایند کجا گوش میدهند که گفته شود که عیسی از نفخ ه روح القدس ظاهر شده و یا موسی از امرمبرم مأمور گشته اگر صدهزار خروش برآری بگوش احدی نرود که بی پدری مبعوث برسالت گشتهو یا قاتلی از شجر ه نار انّی انا الله آورده
And now, take heed, O brother! If such things be revealed in this Dispensation, and such incidents come to pass, at the present time, what would the people do? I swear by Him Who is the true Educator of mankind and the Revealer of the Word of God that the people would instantly and unquestionably pronounce Him an infidel and would sentence Him to death. How far are they from hearkening unto the voice that declareth: Lo! a Jesus hath appeared out of the breath of the Holy Ghost, and a Moses summoned to a divinely appointed task! Were a myriad voices to be raised, no ear would listen if We said that upon a fatherless Child hath been conferred the mission of Prophethood, or that a murderer hath brought from the flame of the Burning Bush the message of “Verily, verily, I am God!”
چشم انصاف اگر باز شود از جمیع این بیانات مشهود میگردد که مظهر هم ه این امور و نتیج ه همه الیوم ظاهر است با اینکه امثال این امور در این ظهور واقع نشده با وجود این متمسّک بظنونات انفس مردوده شده چه نسبتها که داده اند و چه بلایا که وارد آورده اند که در ابداع شبه آن بظهور نیامده الله اکبر بیان که باین مقام رسید رائح ه روحانی از صبح صمدانی مرور نمود و صبای صبحگاهی از مدین ه سبای لّ یزالی وزید و اشارتش جان را بشارت تازه بخشید و روح را فتوحی بی اندازه بساط جدیدی مبسوط نمود و ارمغان بیشمار بیکران از آن یار بی نشان آورد که خلعت ذکر از قدّ لطیفش بسی قاصر است و رداء بیان از قامت منیرش بس کوتاه بی لفظ رمز معانی کشف مینماید و بیلسان اسرار تبیان میگوید و بلبلهای شاخسار هجر و فراق را ناله و افغان میآموزد و قاعده و رسوم عشق و عاشقی و رمز دلدادگی تعلیم مینماید و گلهای بدیع رضوان قرب و وصال را رسم دلبری و آداب عشوه گری تلقین مینماید و اسرار حقایق بر شقایق بستان عشق میبخشد و دقایق رموز و رقایق آن را در صدر عشّاق ودیعه میگذارد بقسمی عنایت در این ساعت فرموده که روح القدس بغایت حسرت میبرد قطره را امواج بحری داده و ذرّه را طراز خورشیدی عنایت نموده الطاف بمقامی رسیده که جعل قصد ناف ه مشک نموده و خفّاش در مقابل آفتاب مقرّ گزیده مردگان را بنفخ ه حیات از قبور جسد مبعوث نموده و جاهلان را بر صدر علم منزل داده و ظالمان را بر فراز عدل محل معین نموده
If the eye of justice be opened, it will readily recognize, in the light of that which hath been mentioned, that He, Who is the Cause and ultimate Purpose of all these things, is made manifest in this day. Though similar events have not occurred in this Dispensation, yet the people still cling to such vain imaginings as are cherished by the reprobate. How grievous the charges brought against Him! How severe the persecutions inflicted upon Him—charges and persecutions the like of which men have neither seen nor heard! Great God! When the stream of utterance reached this stage, We beheld, and lo! the sweet savors of God were being wafted from the dayspring of Revelation, and the morning breeze was blowing out of the Sheba of the Eternal. Its tidings rejoiced anew the heart, and imparted immeasurable gladness to the soul. It made all things new, and brought unnumbered and inestimable gifts from the unknowable Friend. The robe of human praise can never hope to match Its noble stature, and Its shining figure the mantle of utterance can never fit. Without word It unfoldeth the inner mysteries, and without speech It revealeth the secrets of the divine sayings. It teacheth lamentation and moaning to the nightingales warbling upon the bough of remoteness and bereavement, instructeth them in the art of love’s ways, and showeth them the secret of heart-surrender. To the flowers of the Riḍván of heavenly reunion It revealeth the endearments of the impassioned lover, and unveileth the charm of the fair. Upon the anemones of the garden of love It bestoweth the mysteries of truth, and within the breasts of lovers It entrusteth the symbols of the innermost subtleties. At this hour, so liberal is the outpouring of Its grace that the holy Spirit itself is envious! It hath imparted to the drop the waves of the sea, and endowed the mote with the splendor of the sun. So great are the overflowings of Its bounty that the foulest beetle hath sought the perfume of the musk, and the bat the light of the sun. It hath quickened the dead with the breath of life, and caused them to speed out of the sepulchers of their mortal bodies. It hath established the ignorant upon the seats of learning, and elevated the oppressor to the throne of justice.
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