و عالم هستی بجمیع این عنایات حامله گشته تا کی اثر این عنایت غیبی در خاکدان ترابی ظاهر شود و تشنگان از پا افتاده را بکوثر زلّل محبوب رساند و گمگشتگان صحرای بعد و نیستی را بسرادق قرب و هستی معشوق فائز گرداند و در ارض قلوب که این حبّه های قدس انبات نماید و از ریاض نفوس که شقایقهای حقایق غیبی بشکفد باری نچنان سدر ه عشق در سینای حبّ مشتعل شده که به آبهای بیان افسرده گردد و یا اتمام پذیرد عطش این حوت را بحور ننشاند و این سمندر ناری جز در نار روی یار مقرّ نگزیند پس ای برادر سراج روح را در مشکاة قلب بدهن حکمت برافروز وبزجاج عقل حفظش نما تا نفسهای انفس مشرکه آن را خاموش نکند و از نور بازندارد کذلک نوّرناافق سمآء البیان من انوار شموس الحکمة و العرفان لیطمئنّ بها قلبک و تکون من الذّین طاروا بأجنحةالّیقان فی هوآء محبّة ربّهم الرّحمن
The universe is pregnant with these manifold bounties, awaiting the hour when the effects of Its unseen gifts will be made manifest in this world, when the languishing and sore athirst will attain the living Kawthar of their Well-Beloved, and the erring wanderer, lost in the wilds of remoteness and nothingness, will enter the tabernacle of life, and attain reunion with his heart’s desire. In the soil of whose heart will these holy seeds germinate? From the garden of whose soul will the blossoms of the invisible realities spring forth? Verily, I say, so fierce is the blaze of the Bush of love, burning in the Sinai of the heart, that the streaming waters of holy utterance can never quench its flame. Oceans can never allay this Leviathan’s burning thirst, and this Phoenix of the undying fire can abide nowhere save in the glow of the countenance of the Well-Beloved. Therefore, O brother! kindle with the oil of wisdom the lamp of the spirit within the innermost chamber of thy heart, and guard it with the globe of understanding, that the breath of the infidel may extinguish not its flame nor dim its brightness. Thus have We illuminated the heavens of utterance with the splendors of the Sun of divine wisdom and understanding, that thy heart may find peace, that thou mayest be of those who, on the wings of certitude, have soared unto the heaven of the love of their Lord, the All-Merciful.
قوله حینئذ یظهر علامة ابن الّنسان فی السّمآء میفرماید بعد از کسوف شمس معارف الهیّه وسقوط نجوم احکام مثبته و خسوف قمر علم که مربّی عباد است و انعدام اعلام هدایت و فلاح و ظلمتصبح صدق و صلاح ظاهر میشود علامت ابن الّنسان در آسمان و مقصود از سماء سماء ظاهرهاست که قریب ظهور آن فلک سموات معدلت و جریان فلک هدایت بر بحر عظمت در آسمان نجمیبر حسب ظاهر پیدا میشود که مبشّر است خلق سموات را بظهور آن ن یّر اعظم و همچنین در آسمان معنی نجمی ظاهر میشود که مبشّر است اهل ارض را بآن فجر اقوم اکرم و این دو علامت در سماء ظاهره و سماء باطنه قبل از ظهور هر نبی ظاهر گشته چنانچه شنیده اند
And now, concerning His words: “And then shall appear the sign of the Son of man in heaven.” By these words it is meant that when the sun of the heavenly teachings hath been eclipsed, the stars of the divinely established laws have fallen, and the moon of true knowledge—the educator of mankind—hath been obscured; when the standards of guidance and felicity have been reversed, and the morn of truth and righteousness hath sunk in night, then shall the sign of the Son of man appear in heaven. By “heaven” is meant the visible heaven, inasmuch as when the hour draweth nigh on which the Daystar of the heaven of justice shall be made manifest, and the Ark of divine guidance shall sail upon the sea of glory, a star will appear in the heaven, heralding unto its people the advent of that most great light. In like manner, in the invisible heaven a star shall be made manifest who, unto the peoples of the earth, shall act as a harbinger of the break of that true and exalted Morn. These twofold signs, in the visible and the invisible heaven, have announced the Revelation of each of the Prophets of God, as is commonly believed.
از جمله خلیل الرّحمن که قبل از ظهور آن حضرت نمرود خوابی دید و کهنه را خواست اخبار دادند بر طلوع نجمی در سماء و همچنین شخصی در ارض ظاهر شد مردم را بشارت میداد بظهور آن حضرت
Among the Prophets was Abraham, the Friend of God. Ere He manifested Himself, Nimrod dreamed a dream. Thereupon, he summoned the soothsayers, who informed him of the rise of a star in the heaven. Likewise, there appeared a herald who announced throughout the land the coming of Abraham.
و بعد از او حکایت کلیم الله بود که کهن ه آن زمان فرعون را خبر دادند که کوکبی در سماء طالع شده که دالّ است بر انعقاد نطفه ئی که هلاک تو و قوم تو بر دست اوست و همچنین عالمی پیدا شد که شبها بنی اسرائیل را بشارت و تسلیّ میفرمود و اطمینان میداد چنانچه در کتب مسطور است و اگر تفصیل این امور ذکر شود این رساله کتابی میشود و دیگر آنکه دوست ندارم حکایات واقع ه قبل را ذکر نمایم و خدا شاهد حال است که این بیان هم که میشود نیست مگر از کمال حبّ بآن جناب که شاید جمعی فقرای ارض بر شاطی غنا وارد شوند و یا گروهی از جاهلان بر بحر علم وارد گردند و یا تشنگان معرفت بر سلسبیل حکمت واصل آیند والّّ این عبد اشتغال باین مقالّت را ذنبی عظیم میدانم و عصیانی کبیر میشمرم
After Him came Moses, He Who held converse with God. The soothsayers of His time warned Pharaoh in these terms: “A star hath risen in the heaven, and lo! it foreshadoweth the conception of a Child Who holdeth your fate and the fate of your people in His hand.” In like manner, there appeared a sage who, in the darkness of the night, brought tidings of joy unto the people of Israel, imparting consolation to their souls, and assurance to their hearts. To this testify the records of the sacred books. Were the details to be mentioned, this epistle would swell into a book. Moreover, it is not Our wish to relate the stories of the days that are past. God is Our witness that what We even now mention is due solely to Our tender affection for thee, that haply the poor of the earth may attain the shores of the sea of wealth, the ignorant be led unto the ocean of divine knowledge, and they that thirst for understanding partake of the Salsabíl of divine wisdom. Otherwise, this servant regardeth the consideration of such records a grave mistake and a grievous transgression.
و همچنین نزدیک ظهور عیسی شد چند نفر از مجوس که اطّلاع یافتند بر ظهور نجم عیسی در سماء باثر آن نجم آمدند تا داخل شدند بشهری که مقرّ سلطنت هیرودس بود و در آن ایّام سلطنت آن ممالک در قبض ه تصرّف او بود
In like manner, when the hour of the Revelation of Jesus drew nigh, a few of the Magi, aware that the star of Jesus had appeared in heaven, sought and followed it, till they came unto the city which was the seat of the Kingdom of Herod. The sway of his sovereignty in those days embraced the whole of that land.
و کانوا قائلین این هو المولود ملک الیهود لأنّا قد رأینا نجمه فی المشرق و وافینا لنسجد له و بعد از تفحّص معلوم نمودند که در بیت اللحّم یهود آن طفل متولدّ شد این علامت در سماء ظاهره و علامت در سماء باطنه که سماء علم و معانی باشد ظهور یحیی بن زکر یّا بود که مردم را بشارت میداد بظهور آن حضرت چنانچه میفرماید انّ الله یبشّرک بیحیی مصدّقا بکلمة من الله و سیّدا و حصورا مقصود از کلمه حضرت عیسی است که یحیی مبشّر بظهور او بود و در الواح سماوی هم مسطوراست کان یوحنّا یکرز فی برّ یّة یهودا قائلا توبوا فقد اقترب ملکوت السّموات و مقصود از یوحنّا یحیی است
These Magi said: “Where is He that is born King of the Jews? for we have seen His star in the east and are come to worship Him!”48 When they had searched, they found out that in Bethlehem, in the land of Judea, the Child had been born. This was the sign that was manifested in the visible heaven. As to the sign in the invisible heaven—the heaven of divine knowledge and understanding—it was Yaḥyá, son of Zachariah, who gave unto the people the tidings of the Manifestation of Jesus. Even as He hath revealed: “God announceth Yaḥyá to thee, who shall bear witness unto the Word from God, and a great one and chaste.”49 By the term “Word” is meant Jesus, Whose coming Yaḥyá foretold. Moreover, in the heavenly Scriptures it is written: “John the Baptist was preaching in the wilderness of Judea, and saying, Repent ye: for the Kingdom of heaven is at hand.”50 By John is meant Yaḥyá.
و همچنین قبل از ظهور جمال محمّدی آثار سماء ظاهره ظاهر شد و آثار باطنه که مردم را درارض بشارت میدادند بظهور آن شمس هویّه چهار نفر بودند واحدا بعد واحد چنانچه روزبه که موسومبه سلمان شد بشرف خدمتشان مشرّف بود و زمان وفات هر یک میرسید روزبه را نزد دیگریمیفرستاد تا نوبت به چهارم رسید و او در حین موت فرمود ای روزبه بعد از تکفین و تدفین من بروبه حجاز که شمس محمّدی اشراق مینماید و بشارت باد ترا بلقای آن حضرت
Likewise, ere the beauty of Muḥammad was unveiled, the signs of the visible heaven were made manifest. As to the signs of the invisible heaven, there appeared four men who successively announced unto the people the joyful tidings of the rise of that divine Luminary. Rúz-bih, later named Salmán, was honored by being in their service. As the end of one of these approached, he would send Rúz-bih unto the other, until the fourth who, feeling his death to be nigh, addressed Rúz-bih saying: “O Rúz-bih! when thou hast taken up my body and buried it, go to Ḥijáz for there the Daystar of Muḥammad will arise. Happy art thou, for thou shalt behold His face!”
تا رسید باین امر بدیع منیع و اکثر از منجّمان خبر ظهور نجم را در سماء ظاهره داده اند و همچنین در ارض هم نورین نیّرین احمد و کاظم قدّ س الله تربتهما
And now concerning this wondrous and most exalted Cause. Know thou verily that many an astronomer hath announced the appearance of its star in the visible heaven. Likewise, there appeared on earth Aḥmad and Káẓim,51 those twin resplendent lights—may God sanctify their resting-place!
پس از این معانی مبرهن شد که قبل از ظهور هر یک از مرایای احدیّه علامات آن ظهور در آسمان ظاهر و آسمان باطن که محلّ شمس علم و قمر حکمت و انجم معانی و بیانست ظاهر میشود و آن ظهور انسان کاملست قبل از هر ظهور برای تربیت و استعداد عباد از برای لقای آن شمس هویّه و قمر احدیّه
From all that We have stated it hath become clear and manifest that before the revelation of each of the Mirrors reflecting the divine Essence, the signs heralding their advent must needs be revealed in the visible heaven as well as in the invisible, wherein is the seat of the sun of knowledge, of the moon of wisdom, and of the stars of understanding and utterance. The sign of the invisible heaven must needs be revealed in the person of that perfect man who, before each Manifestation appeareth, educateth, and prepareth the souls of men for the advent of the divine Luminary, the Light of the unity of God amongst men.
و قوله و ینوح کلّ قبائل الأرض و یرون ابن الّنسان آتیا علی سحاب السّمآء مع قوّات و مجد کبیر تلویح این بیان اینست یعنی در آن وقت نوحه میکنند عباد از جهت فقدان شمس جمال الهی و قمر علم و انجم حکمت لدنّ ی و در آن اثنا مشاهده میشود که آن طلعت موعود و جمال معبود از آسمان نازل میشود در حالتی که بر ابر سوار است یعنی آن جمال الهی از سموات مشیّت ربّانی در هیکل بشری ظهور میفرماید و مقصود از سماء نیست مگر جهت علوّ و سموّ که آن محلّ ظهور آن مشارق قدسیّه و مطالع قدمیّه است و این کینونات قدیمه اگرچه بحسب ظاهر از بطن امّهات ظاهر میشوند ولیکن فی الحقیقه از سموات امر نازلند و اگرچه بر ارض ساکنند ولیکن بر رفرف معانی متّکیند و در حینی که میان عباد مشی مینمایند در هواهای قرب طائرند بی حرکت رجل در ارض روح مشی نمایند و بی پر بمعارج احدیّه پرواز فرمایند در هر نفسی مشرق و مغرب ابداع را طیّ فرمایند و در هر آنی ملکوت غیب و شهاده را سیر نمایند بر عرش لّ یشغله شأن عن شأن واقفند و بر کرسیّ کلّ یوم هو فی شأن ساکن از علوّ قدرت سلطان قدم و سموّ مشیّت ملیک اعظم مبعوث میشوند اینست که میفرماید از آسمان نازل میشود
And now, with reference to His words: “And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” These words signify that in those days men will lament the loss of the Sun of the divine beauty, of the Moon of knowledge, and of the Stars of divine wisdom. Thereupon, they will behold the countenance of the promised One, the adored Beauty, descending from heaven and riding upon the clouds. By this is meant that the divine Beauty will be made manifest from the heaven of the will of God, and will appear in the form of the human temple. The term “heaven” denoteth loftiness and exaltation, inasmuch as it is the seat of the revelation of those Manifestations of Holiness, the Daysprings of ancient glory. These ancient Beings, though delivered from the womb of their mother, have in reality descended from the heaven of the will of God. Though they be dwelling on this earth, yet their true habitations are the retreats of glory in the realms above. Whilst walking amongst mortals, they soar in the heaven of the divine presence. Without feet they tread the path of the spirit, and without wings they rise unto the exalted heights of divine unity. With every fleeting breath they cover the immensity of space, and at every moment traverse the kingdoms of the visible and the invisible. Upon their thrones is written: “Nothing whatsoever keepeth Him from being occupied with any other thing”; and on their seats is inscribed: “Verily, His ways differ every day.”52 They are sent forth through the transcendent power of the Ancient of Days, and are raised up by the exalted will of God, the most mighty King. This is what is meant by the words: “coming in the clouds of heaven.”
و لفظ سماء در بیانات شموس معانی بر مراتب کثیره اطلاق میشود مثلا سماء امر و سماء مشیّت و سماء اراده و سماء عرفان و سماء ایقان و سماء تبیان و سماء ظهور و سماء بطون و امثال آن و در هر مقام از لفظ سماء معنیی اراده میفرماید که غیر از واقفین اسرار احدیّه و شاربین کؤوسازلیّه احدی ادراک ننماید مثلا میفرماید و فی السّمآء رزقکم و ما توعدون و حال آنکه رزق از ارضانبات مینماید و همچنین الأسمآء تنزل من السّمآء با اینکه از لسان عباد اسماء ظاهر میشود اگر قدریمرآت قلب را از غبار غرض پاک و لطیف فرمائی جمیع تلویحات کلمات کلم ه جامع ه ربوبیّه را در هر ظهوری ادراک مینمائی و بر اسرار علم واقف میشوی ولیکن تا حجبات علم یّه را که مصطلح بین عباد است بنار انقطاع نسوزانی بصبح نورانی علم حقیقی فائز نگردی
In the utterances of the divine Luminaries the term “heaven” hath been applied to many and divers things; such as the “heaven of Command,” the “heaven of Will,” the “heaven of the divine Purpose,” the “heaven of divine Knowledge,” the “heaven of Certitude,” the “heaven of Utterance,” the “heaven of Revelation,” the “heaven of Concealment,” and the like. In every instance, He hath given the term “heaven” a special meaning, the significance of which is revealed to none save those that have been initiated into the divine mysteries, and have drunk from the chalice of immortal life. For example, He saith: “The heaven hath sustenance for you, and it containeth that which you are promised”;53 whereas it is the earth that yieldeth such sustenance. Likewise, it hath been said: “The names come down from heaven”; whereas they proceed out of the mouth of men. Wert thou to cleanse the mirror of thy heart from the dust of malice, thou wouldst apprehend the meaning of the symbolic terms revealed by the all-embracing Word of God made manifest in every Dispensation, and wouldst discover the mysteries of divine knowledge. Not, however, until thou consumest with the flame of utter detachment those veils of idle learning that are current amongst men, canst thou behold the resplendent morn of true knowledge.
و علم بدو قسم منقسم است علم الهی و علم شیطانی آن از الهامات سلطان حقیقی ظاهر و این از تخ یّلات انفس ظلمانی باهر معلمّ آن حضرت باری و مع لمّ این وساوس نفسانی بیان آن اتّقوا الله یعلمّکم الله و بیان این العلم حجاب الأکبر اثمار آن شجر صبر و شوق و عرفان و محبّت و اثمار این شجر کبر و غرور و نخوت و از بیانات صاحبان بیان که در معنی علم فرموده اند هیچ رائح ه این علوم ظلمانی که ظلمت آن هم ه بلاد را فراگرفته استشمام نمیشود این شجر جز بغی و فحشا ثمری نیاورد و جز غل و بغضا حاصلی نبخشد ثمرش سمّ قاتل است و ظلشّ نار مهلک فنعم ما قال تمسّک بأذیال الهوی و اخلع الحیا و خلّ سبیل النّاسکین و ان جلوّا
Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The one is guided by the principle: “Fear ye God; God will teach you”;54 the other is but a confirmation of the truth: “Knowledge is the most grievous veil between man and his Creator.” The former bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the latter can yield naught but arrogance, vainglory and conceit. From the sayings of those Masters of holy utterance, Who have expounded the meaning of true knowledge, the odor of these dark teachings, which have obscured the world, can in no wise be detected. The tree of such teachings can yield no result except iniquity and rebellion, and beareth no fruit but hatred and envy. Its fruit is deadly poison; its shadow a consuming fire. How well hath it been said: “Cling unto the robe of the Desire of thy heart, and put thou away all shame; bid the worldly wise be gone, however great their name.”
پس باید صدر را از جمیع آنچه شنیده شده پاک نمود و قلب را از هم ه تعلقّات مقدّس فرمود تا محلّ ادراک الهامات غیبی شود و خزین ه اسرار علوم ربّانی گردد اینست که میفرماید السّالک فی النّهج البیضآء و الرّکن الحمرآء لن یصل الی مقام وطنه الّّ بالکفّ الصّفر عمّا فی ایدی النّاس این است شرط سالک درست تفکّر و تعقّل فرموده تا بی حجاب بر مقصود کتاب واقف شوی
The heart must needs therefore be cleansed from the idle sayings of men, and sanctified from every earthly affection, so that it may discover the hidden meaning of divine inspiration, and become the treasury of the mysteries of divine knowledge. Thus hath it been said: “He that treadeth the snow-white Path, and followeth in the footsteps of the Crimson Pillar, shall never attain unto his abode unless his hands are empty of those worldly things cherished by men.” This is the prime requisite of whosoever treadeth this path. Ponder thereon, that, with eyes unveiled, thou mayest perceive the truth of these words.
باری از مطلب دور ماندیم اگرچه همه ذکر مطلب است ولیکن قسم بخدا آنچه میخواهم اختصار نمایم و باقلّ کفایت کنم می بینم زمام قلم از دست رفته و با وجود این چه قدر از لآلی بیشمار که ناسفته در صدف قلب مانده و چه مقدار حور یّات معانی که در غرفه های حکمت مستور گشته که احدی مسّ آنها ننموده لم یطمثهنّ انس قبلهم و لّ جانّ و با هم ه این بیانات گویا حرفی از مقصود ذکر نشد و رمزی از مطلوب مذکور نیامد تا کی محرمی یافت شود و احرام حرم دوست بندد و بکعب ه مقصود واصل گردد و بی گوش و لسان اسرار بیان بشنود و بیابد
We have digressed from the purpose of Our argument, although whatsoever is mentioned serveth only to confirm Our purpose. By God! however great Our desire to be brief, yet We feel We cannot restrain Our pen. Notwithstanding all that We have mentioned, how innumerable are the pearls which have remained unpierced in the shell of Our heart! How many the ḥúrís of inner meaning that are as yet concealed within the chambers of divine wisdom! None hath yet approached them;—ḥúrís, “whom no man nor spirit hath touched before.”55 Notwithstanding all that hath been said, it seemeth as if not one letter of Our purpose hath been uttered, nor a single sign divulged concerning Our object. When will a faithful seeker be found who will don the garb of pilgrimage, attain the Ka‘bih of the heart’s desire, and, without ear or tongue, discover the mysteries of divine utterance?
پس از این بیانات محکم ه واضح ه لّئحه مقصود از سماء در آی ه منزله معلوم شد و مفهوم گشت و اینکه میفرماید با ابر و غمام نازل میشود مقصود از ابر آن اموریست که مخالف نفس و هوای ناس است چنانچه ذکر شد در آی ه مذکوره أ فکلمّا جآءکم رسول بما لّ تهوی انفسکم استکبرتم ففریقا کذّبتم و فریقا تقتلون مثلا از قبیل تغییر احکام و تبدیل شرایع و ارتفاع قواعد و رسوم عاد یّه و تقدّم مؤمنین از عوام بر معرضین از علما و همچنین ظهور آن جمال ازلی بر حدودات بشریّه از اکل و شرب و فقر و غنا و عزّت و ذلتّ و نوم و یقظه و امثال آن از آن چیزهائی که مردم را بشبهه میاندازد و منعمینماید هم ه این حجبات بغمام تعبیر شده
By these luminous, these conclusive, and lucid statements, the meaning of “heaven” in the aforementioned verse hath thus been made clear and evident. And now regarding His words, that the Son of man shall “come in the clouds of heaven.” By the term “clouds” is meant those things that are contrary to the ways and desires of men. Even as He hath revealed in the verse already quoted: “As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.”56 These “clouds” signify, in one sense, the annulment of laws, the abrogation of former Dispensations, the repeal of rituals and customs current amongst men, the exalting of the illiterate faithful above the learned opposers of the Faith. In another sense, they mean the appearance of that immortal Beauty in the image of mortal man, with such human limitations as eating and drinking, poverty and riches, glory and abasement, sleeping and waking, and such other things as cast doubt in the minds of men, and cause them to turn away. All such veils are symbolically referred to as “clouds.”
و اینست آن غمامی که سموات علم و عرفان کلّ من فی الأرض بآن میشکافد و شقّ میگرددچنانچه میفرماید یوم تشقّق السّمآء بالغمام و همچنان که غمام ابصار ناس را منع مینماید از مشاهد ه شمس ظاهری همین قسم هم این شئونات مذکوره مردم را منع مینماید از ادراک آن شمس حقیقی چنانچه مذکور است در کتاب از لسان کفّار و قالوا ما لهذا الرّسول یأکل الطّعام و یمشی فی الأسواق لو لّ انزل الیه ملک فیکون معه نذیرا مثل اینکه ملاحظه میشد از انبیا فقر ظاهری و ابتلای ظاهری و همچنین ملزومات عنصری جسدی از قبیل جوع و امراض و حوادث امکانیّه چون این مراتب از آن هیاکل قدسیّه ظاهر میشد مردم در صحراهای شک و ریب و بیابانهای وهم و تحیّر متحیّر میماندند که چگونه میشود نفسی از جانب خدا بیاید و اظهار غلبه نماید بر کلّ من علی الأرض و علتّ خلق موجودات را بخود نسبت دهد چنانچه فرموده لولّک لما خلقت الّفلاک و مع ذلک باین قسمها مبتلا بامور جزئیّه شود چنانچه شنید هاند از ابتلای هر نبی و اصحاب او از فقر و امراض و ذلتّ چنانچه سرهای اصحاب ایشان را در شهرها بهدیه میفرستادند و ایشان را منع مینمودند از آنچه بآن مأمور بودند و هر کدام در دست اعدای دین مبتلا بودند بقسمی که بر ایشان وارد میاوردند آنچه اراده مینمودند
These are the “clouds” that cause the heavens of the knowledge and understanding of all that dwell on earth to be cloven asunder. Even as He hath revealed: “On that day shall the heaven be cloven by the clouds.”57 Even as the clouds prevent the eyes of men from beholding the sun, so do these things hinder the souls of men from recognizing the light of the divine Luminary. To this beareth witness that which hath proceeded out of the mouth of the unbelievers as revealed in the sacred Book: “And they have said: ‘What manner of apostle is this? He eateth food, and walketh the streets. Unless an angel be sent down and take part in His warnings, we will not believe.’”58 Other Prophets, similarly, have been subject to poverty and afflictions, to hunger, and to the ills and chances of this world. As these holy Persons were subject to such needs and wants, the people were, consequently, lost in the wilds of misgivings and doubts, and were afflicted with bewilderment and perplexity. How, they wondered, could such a person be sent down from God, assert His ascendancy over all the peoples and kindreds of the earth, and claim Himself to be the goal of all creation—even as He hath said: “But for Thee, I would not have created all that are in heaven and on earth”—and yet be subject to such trivial things? You must undoubtedly have been informed of the tribulations, the poverty, the ills, and the degradation that have befallen every Prophet of God and His companions. You must have heard how the heads of their followers were sent as presents unto different cities, how grievously they were hindered from that whereunto they were commanded. Each and every one of them fell a prey to the hands of the enemies of His Cause, and had to suffer whatsoever they decreed.
و این معلوم است که تغییرات و تبدیلات که در هر ظهور واقع میشود همان غمامیست تیره که حایل میشود بصر عرفان عباد را از معرفت آن شمس الهی که از مشرق هویّه اشراق فرموده زیرا که سالها عباد بر تقلید آباء و اجداد باقی هستند و بآداب و طریقی که در آن شریعت مقرّر شده تربیت یافته اند یکمرتبه بشنوند و یا ملاحظه نمایند شخصی که در میان ایشان بوده و در جمیع حدودات بشریّه با ایشان یکسانست و م عذلک جمیع آن حدودات شرعیّه که در قرنهای متواتره بآن تربیت یافته اند و مخالف و منکر آن را کافر و فاسق و فاجر دانسته اند همه را از میان بردارد البتّه این امور حجاب و غمام است از برای آنهائی که قلوبشان از سلسبیل انقطاع نچشیده و از کوثر معرفت نیاشامیده و بمجرّد استماع این امور چنان محتجب از ادراک آن شمس میمانند که دیگر بی سؤال و جواب حکم بر کفرش میکنند و فتوی بر قتلش میدهند چنانچه دیده اند و شنیده اند از قرون اولی و این زمان نیز ملاحظه شد
It is evident that the changes brought about in every Dispensation constitute the dark clouds that intervene between the eye of man’s understanding and the divine Luminary which shineth forth from the dayspring of the divine Essence. Consider how men for generations have been blindly imitating their fathers, and have been trained according to such ways and manners as have been laid down by the dictates of their Faith. Were these men, therefore, to discover suddenly that a Man, Who hath been living in their midst, Who, with respect to every human limitation, hath been their equal, had risen to abolish every established principle imposed by their Faith—principles by which for centuries they have been disciplined, and every opposer and denier of which they have come to regard as infidel, profligate and wicked—they would of a certainty be veiled and hindered from acknowledging His truth. Such things are as “clouds” that veil the eyes of those whose inner being hath not tasted the Salsabíl of detachment, nor drunk from the Kawthar of the knowledge of God. Such men, when acquainted with these circumstances, become so veiled that without the least question, they pronounce the Manifestation of God an infidel, and sentence Him to death. You must have heard of such things taking place all down the ages, and are now observing them in these days.
پس باید جهدی نمود تا باعانت غیبی از این حجبات ظلمانی و غمام امتحانات ربّانی از مشاهد ه آن جمال نورانی ممنوع نشویم و او را بنفس او بشناسیم و اگر هم حجّت بخواهیم بیک حجّت و برهان اکتفا نمائیم تا بمنبع فیض نامتناهی که جمیع فیوضات نزد او معدوم صرفست فائز گردیم نه آنکه هر روز بخیالی اعتراض نمائیم و بهوائی تمسّک جوئیم
It behooveth us, therefore, to make the utmost endeavor, that, by God’s invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self. And should we ask for a testimony of His truth, we should content ourselves with one, and only one, that thereby we may attain unto Him Who is the Fountainhead of infinite grace, and in Whose presence all the world’s abundance fadeth into nothingness, that we may cease to cavil at Him every day and to cleave unto our own idle fancy.
سبحان الله با وجود اینکه از قبل این امورات را بتلویحات عجیبه و اشارات غریبه خبر دادهاندتا جمیع ناس اطّلاع یابند و در آن روز خود را از بحر البحور فیوضات محروم نسازند مع ذلک امرچنین واقع میشود که مشهود است و این مضمونات در قرآن هم نازل شده چنانچه میفرماید هلینظرون الّّ ان یأتیهم الله فی ظلل من الغمام و علمای ظاهر بعضی این آیه را از علائم قیامت موهومکه خود تعقّل نموده اند گرفته اند و مضمون آن اینست آیا انتظار میکشند مگر اینکه بیاید آنها را خدا در سایه ئی از ابر و حال آنکه این مضمون در اکثر کتب سماوی مذکور است و در هم ه اماکن در ذکر علامات ظهور بعد ذکر فرموده اند چنانچه از قبل ذکر شد
Gracious God! Notwithstanding the warning which, in marvelously symbolic language and subtle allusions, hath been uttered in days past, and which was intended to awaken the peoples of the world and to prevent them from being deprived of their share of the billowing ocean of God’s grace, yet such things as have already been witnessed have come to pass! Reference to these things hath also been made in the Qur’án, as witnessed by this verse: “What can such expect but that God should come down to them overshadowed with clouds?”59 A number of the divines, who hold firmly to the letter of the Word of God, have come to regard this verse as one of the signs of that expected resurrection which is born of their idle fancy. This, notwithstanding the fact that similar references have been made in most of the heavenly Books, and have been recorded in all the passages connected with the signs of the coming Manifestation.
و همچنین میفرماید یوم تأتی السّمآء بدخان مبین یغشی النّاس هذا عذاب الیم که مضمون آن اینست روزی که میآید آسمان بدودی آشکار و فرو میگیرد مردم را و اینست عذاب الیم و همین امورات را که مغایر انفس خبیثه و مخالف هوای ناس است حضرت ربّ العزّة محک و میزان قرار داده و بآنها امتحان میفرماید عباد خود را و تمیز میدهد سعید را از شقی و معرض را از مقبل چنانچه مذکور شد و اختلافات و نسخ و هدم رسومات عاد یّه و انعدام اعلام محدوده را بدخان در آی ه مذکوره تعبیر فرموده و کدام دخان است اعظم از این دخان که فرو گرفته هم ه ناس را و عذابیست برای آنها که هر چه میخواهند رفع آن نمایند قادر نیستند و بنار نفس در هر حین بعذابی جدید معذّبند زیرا که هر چه میشنوند که این امر بدیع الهی و حکم منیع صمدانی در اطراف ارض ظاهر شده و هر روز در علوّ است ناری جدید در قلوبشان مشتعل میشود و آنچه ملاحظه مینمایند از قدرت و انقطاع و ثبوت این اصحاب که هر روز بعنایت الهی محکمتر و راسختر میشوند اضطراب تازه در نفوسشان ظاهر میگردد در این ایّام که بحمد الله سطوت الهی چنان غلبه فرموده که جرئت تکلمّ ندارند و اگر یکی از اصحاب حقّ را که صد هزار جان بدل و جان رایگان در ره دوست ایثار مینماید ملاقات نمایند از خوف اظهار ایمان میکنند و چون خلوت میکنند بسب و لعن مشغول میشوند چنانچه میفرماید اذا لقوکم قالوا آمنّا و اذا خلوا عضّوا علیکم الأنامل من الغیظ قل موتوا بغیظکم انّ الله علیم بذات الصّدور
Likewise, He saith: “On the day when the heaven shall give out a palpable smoke, which shall enshroud mankind: this will be an afflictive torment.”60 The All-Glorious hath decreed these very things that are contrary to the desires of wicked men to be the touchstone and standard whereby He proveth His servants, that the just may be known from the wicked, and the faithful distinguished from the infidel. The symbolic term “smoke” denotes grave dissensions, the abrogation and demolition of recognized standards, and the utter destruction of their narrow-minded exponents. What smoke more dense and overpowering than the one which hath now enshrouded all the peoples of the world, which hath become a torment unto them, and from which they hopelessly fail to deliver themselves, however much they strive? So fierce is this fire of self burning within them, that at every moment they seem to be afflicted with fresh torments. The more they are told that this wondrous Cause of God, this Revelation from the Most High, hath been made manifest to all mankind, and is waxing greater and stronger every day, the fiercer groweth the blaze of the fire in their hearts. The more they observe the indomitable strength, the sublime renunciation, the unwavering constancy of God’s holy companions, who, by the aid of God, are growing nobler and more glorious every day, the deeper the dismay which ravageth their souls. In these days, praise be to God, the power of His Word hath obtained such ascendancy over men, that they dare breathe no word. Were they to encounter one of the companions of God who, if he could, would, freely and joyously, offer up ten thousand lives as a sacrifice for his Beloved, so great would be their fear, that they forthwith would profess their faith in Him, whilst privily they would vilify and execrate His name! Even as He hath revealed: “And when they meet you, they say, ‘We believe’; but when they are apart, they bite their fingers’ ends at you, out of wrath. Say: ‘Die in your wrath!’ God truly knoweth the very recesses of your breasts.”61
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