Gleanings22

Paragraph	Persian	Authorized	GPT5_
1	حاملان امانت احديّه که در عوالم ملکيّه بحکم جديد و امر بديع ظاهر ميشوند چون اين اطيار عرش باقی از سماء مشيّت الهی نازل ميگردند و جميع بر امر مبرم ربّانی قيام ميفرمايند لهذا حکم يک نفس و يک ذات را دارند چه جميع از کأس محبّت الهی شاربند و از اثمار شجره توحيد مرزوق و اين مظاهر حق را دو مقام مقرّر است يکی مقام صرف تجريد و جوهر تفريد و در اين مقام اگر کلّ را بيک اسم و رسم موسوم و موصوف نمائی بأسی نيست چنانچه ميفرمايد: (edit)	– XXII – The Bearers of the Trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Revealers of a new Message. Inasmuch as these Birds of the celestial Throne are all sent down from the heaven of the Will of God, and as they all arise to proclaim His irresistible Faith, they, therefore, are regarded as one soul and the same person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the same Tree of Oneness. These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth. Even as He hath revealed: (edit)	The Bearers of the trust of Oneness, who appear in the kingdoms of creation by virtue of a new decree and a wondrous command, descend like these birds of the everlasting Throne from the heaven of the divine Will, and all arise at the firm command of the Lord; therefore they are regarded as one soul and one essence, for all drink from the cup of divine love and are nourished by the fruits of the Tree of Unity. And for these Manifestations of Truth two stations are ordained: one, the station of pure detachment and the essence of singleness; and in this station, if thou shouldst designate and describe all by one name and one attribute, there is no harm, even as He saith: (edit)
2	﴿لَا نُفَرِّقُ بَينَ أَحَدٍ مِنْ رُسُلِهِ﴾ زيرا که جميع مردم را بتوحيد الهی دعوت ميفرمايند و بکوثر فيض و فضل نامتناهی بشارت ميدهند و کلّ بخلع نبوّت فائزند و برداء مکرمت مفتخر اينست که نقطه فرقان ميفرمايد: "أَمَّا النَّبِيُّونَ فَأَنَا" و همچنين ميفرمايد: "منم آدم اوّل و نوح و مُوسی و عيسی" و همين مضمون را طلعت علوی هم فرموده‌اند و امثال اين بيانات که مشعر بر توحيد آن مواقع تجريد است از مجاری بيانات ازليّه و مخازن لئالی علميّه ظاهر شده و در کتب مذکور گشته و (edit)	“No distinction do We make between any of His Messengers.” For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawṯhar of an infinite grace and bounty. They are all invested with the robe of prophethood, and are honored with the mantle of glory. Thus hath Muḥammad, the Point of the Qur’án, revealed: “I am all the Prophets.” Likewise, He saith: “I am the first Adam, Noah, Moses, and Jesus.” Similar statements have been made by Imám ‘Alí. Sayings such as these, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God’s immortal utterance, and the Treasuries of the gems of Divine knowledge, and have been recorded in the Scriptures. (edit)	“We make no distinction between any of His messengers,” since they all call all people to divine unity and give glad tidings of the abundance of infinite grace and bounty, and all are invested with the robe of prophethood and honored with the mantle of nobility. This is what the Point of the Qur’an declares: “As for the prophets, I am [they],” and likewise He says: “I am Adam, the first, and Noah and Moses and Jesus.” The Exalted Beauty has also stated this same meaning, and similar utterances—indicating the oneness of those stations of detachment—have appeared from the channels of eternal utterances and the treasuries of the pearls of knowledge, and have been mentioned in the books referred to, and… (edit)
3	اين طلعات مواقع حکم و مطالع امرند و امر مقدّس از حجبات کثرت و عوارضات تعدّد است اينست که ميفرمايد: ﴿وَمَا أمْرُنَا إِلَّا وَاحِدَةٌ﴾ و چون امر واحد شد البتّه مظاهر امر هم واحدند و همچنين ائمّه دين و سراجهای يقين فرمودند: "أوّلنا محمّد وآخرنا محمّد وأوسطنا محمّد" باری معلوم و محقّق آنجناب بوده که جميع انبيا هياکل امر اللّه هستند که در قمايص مختلفه ظاهر شدند و اگر بنظر لطيف ملاحظه فرمائی همه را در يک رضوان ساکن بينی و در يک هوا طائر و بر يک بساط جالس و بر يک کلام ناطق و بر يک امر آمر (edit)	These Countenances are the recipients of the Divine Command, and the Daysprings of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: “Our Cause is but One.” Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imáms of the Muḥammadan Faith, those lamps of certitude, have said: “Muḥammad is our first, Muḥammad is our last, Muḥammad our all.” It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, Who have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt behold Them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. (edit)	These Manifestations are the loci of the decree and the dawning-places of the Command, and the sacred Command is free from the veils of multiplicity and the contingencies of number. This is why He saith: “And Our Command is but one.” And since the Command is one, the Manifestations of the Command are assuredly one. Likewise have the Imáms of religion and the Lamps of certitude said: “Our first is Muḥammad, our last is Muḥammad, our middle is Muḥammad.” In any case, it was known and established to that blessed Person that all the Prophets are the Temples of the Command of God, who appeared in different garments; and if thou observest with a subtle eye, thou wilt behold them all abiding in one Paradise, soaring in one heaven, seated upon one carpet, speaking with one tongue, and enjoining one Command. (edit)
4	اينست اتّحاد آن جواهر وجود و شموس غير محدود و معدود پس اگر يکی از اين مظاهر قدسيّه بفرمايد من رجوع کلّ انبياء هستم صادق است و همچنين ثابت است در هر ظهور بعد صدق رجوع ظهور قبل ... مقام ديگر مقام تفصيل و عالم خلق و رتبه حدودات بشريّه است در اين مقام هر کدام را هيکلی معيّن و امری مقرّر و ظهوری مقدّرو حدودی مخصوص است چنانچه هر کدام باسمی موسوم و بوصفی موصوف وبامری بديع و شرعی جديد مأمورند چنانچه ميفرمايد: (edit)	Such is the unity of those Essences of Being, those Luminaries of infinite and immeasurable splendor! Wherefore, should one of these Manifestations of Holiness proclaim saying: “I am the return of all the Prophets,” He, verily, speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established.… The other station is the station of distinction, and pertaineth to the world of creation, and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite mission, and is entrusted with a particular Revelation. Even as He saith: (edit)	This is the unity of that Jewel of Existence and of the suns—unlimited and yet numbered. Therefore, if one of these holy Manifestations should say, “I am the return of all the Prophets,” it is true; and likewise it is established that in every later Revelation the truth of the return of the former Revelation is confirmed. ... Another station is the station of distinction, the world of creation, and the rank of human limitations. In this station each has a particular temple, an ordained affair, an appointed manifestation, and specific limits—so that each is named by a name, described by an attribute, and commanded with a wondrous matter and a new law, as He says: (edit)
5	﴿تِلکَ الرُّسُلُ فَضَّلنَا بَعْضَهُمْ عَلىَ بَعْضٍ مِنهُمْ مَنْ کَلَّم اللّهُ وَرَفَعَ بَعضَهُمْ دَرَجَاتٍ وَآتَيْنَا عِيسَی ابْنَ مَرْيَمَ البَيّنَاتِ وَأيَّدنَاهُ بِرُوحِ الْقُدُسِ﴾ نظر باختلاف اين مراتب و مقامات است که بيانات و کلمات مختلفه از آن ينابيع علوم سبحانی ظاهر ميشود و الّا فی الحقيقه نزد عارفين معضلات مسائل الهيّه جميع در حکم يک کلمه مذکور است چون اکثر ناس اطّلاع بر مقامات مذکوره نيافته‌اند اينست که در کلمات مختلفه آن هياکل متّحده مضطرب و متزلزل ميشوند باری معلوم بوده و خواهد بود (edit)	“Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.” It is because of this difference in their station and mission that the words and utterances flowing from these Wellsprings of Divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of Divine wisdom, all their utterances are, in reality, but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they, therefore, feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same. It hath ever been evident (edit)	Those Messengers—We have favored some of them over others: among them are those to whom God spoke, and He raised some of them in درجات; and We gave Jesus, son of Mary, clear signs and supported Him with the Holy Spirit. The reason for the اختلاف of these ranks and stations is that diverse statements and words appear from those springs of divine knowledge; otherwise, in reality, to the عرفان, the difficult matters of divine questions are all regarded as a single word, since most people have not become informed of the aforementioned stations; therefore, they become troubled and shaken by the differing words of those united Temples. In any case, it has been known and will be known. (edit)
6	که جميع اين اختلافات کلمات از اختلافات مقاماتست اينست که در مقام توحيد و علوّ تجريد اطلاق ربوبيّت و الوهيّت و احديّت صرفه و هُويّه بحته بر آن جواهر وجود شده و ميشود زيرا که جميع بر عرش ظهور اللّه ساکنند و بر کرسی بطون اللّه واقف يعنی ظهور اللّه بظهورشان ظاهر و جمال اللّه از جمالشان باهر چنانچه نغمات ربوبيّه از اين هياکل احديّه ظاهر شد و در مقام ثانی که مقام تميز و تفصيل و تحديد و اشارات و دلالات (edit)	that all these divergencies of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been, and are applicable to those Essences of Being, inasmuch as they all abide on the throne of Divine Revelation, and are established upon the seat of Divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the Divine Being. Viewed in the light of their second station — (edit)	All these differences in words arise from differences of stations. That is, in the station of unity and the loftiness of abstraction, the designation of lordship, divinity, pure oneness, and absolute identity has been and is applied to those essences of existence, because all are settled upon the Throne of the Manifestation of God and stand upon the Footstool of the Hiddenness of God—that is, the Manifestation of God is made manifest through their manifestation, and the Beauty of God shines forth through their beauty, just as the melodies of lordship appeared from these temples of oneness. And in the second station, which is the station of differentiation, detailed distinction, delimitation, and allusions and indications, (edit)
7	ملکيّه است عبوديّت صرفه و فقر بحت و فنای باتّ از ايشان ظاهر است چنانچه ميفرمايد: "إنّي عبد اللّه" و "ما أنا إلّا بَشَرٌّ مثلُکُم" ... و اگر شنيده شود از مظاهر جامعه: "إنّي أنا اللّه" حق است و ريبی در آن نيست چنانچه بکرّات مبرهن شد که بظهور و صفات و اسمای ايشان ظهور اللّه و اسم اللّه و صفة اللّه در ارض ظاهر اينست که ميفرمايد: ﴿وَ مَا رَمَيْتَ إذْ رَمَيْتَ وَلَکِنَّ اللّهَ رَمَی﴾ و همچنين: ﴿إِنَّ الَّذِينَ يُبَايِعُونَکَ إِنَّمَا يُبَايِعُونَ اللّهَ﴾ (edit)	the station of distinction, differentiation, temporal limitations, characteristics and standards — they manifest absolute servitude, utter destitution, and complete self-effacement. Even as He saith: “I am the servant of God. I am but a man like you.”… Were any of the all-embracing Manifestations of God to declare: “I am God,” He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His names and His attributes, are made manifest in the world. Thus, He hath revealed: “Those shafts were God’s, not Thine.” And also He saith: “In truth, they who plighted fealty unto Thee, really plighted that fealty unto God.” And (edit)	Their essential attribute is pure servitude, sheer poverty, and complete self-effacement, which is evident from them, as He says: “Indeed I am the servant of God” and “I am only a human being like you” … And if it is heard from the all-embracing Manifestations: “Indeed I am God,” it is true and there is no doubt in it, as has been proven time and again that through their appearance and attributes and names, the appearance of God and the name of God and the attribute of God are made manifest on earth. This is what He says: “You did not throw when you threw, but God threw,” and likewise: “Indeed those who pledge allegiance to you are only pledging allegiance to God.” (edit)
8	و اگر نغمه: ﴿إِنَّي رَسُولُ اللّهِ﴾ برآرند اين نيز صحيح است و شکّی در آن نه چنانچه ميفرمايد: ﴿مَا کَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِکُمْ وَلَکِنْ رَسُولَ اللّهِ﴾ و در اين مقام همه مُرسلند از نزد آن سلطان حقيقی و کينونت ازلی و اگر جميع ندای: "أنا خاتم النّبيّين" بر آرند آنهم حق است و شبهه را راهی نه و سبيلی نه زيرا که جميع حکم يک ذات و يک نفس و يک روح و يک جسد و يک امر دارند و (edit)	were any of them to voice the utterance, “I am the Messenger of God,” He, also, speaketh the truth, the indubitable truth. Even as He saith: “Muḥammad is not the father of any man among you, but He is the Messenger of God.” Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim, “I am the Seal of the Prophets,” they, verily, utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They (edit)	And if they raise the melody, “Indeed I am the Messenger of God,” this too is correct and there is no doubt in it, as He says: “Muhammad is not the father of any of your men, but he is the Messenger of God.” And in this station all are sent from that True Sovereign and Eternal Being; and if all raise the cry, “I am the Seal of the Prophets,” that too is true and there is no room or path for doubt, because all share the ruling of one Essence and one self and one spirit and one body and one command. (edit)
9	همه مظهر بدئيّت و ختميّت و اوّليت و آخريّت و ظاهريّت و باطنيّت آن روح الارواح حقيقی و ساذج السّواذج ازليند و همچنين اگر بفرمايند: "نحن عباد اللّه" اين نيز ثابت و ظاهر است چنانچه بظاهر در منتهی رتبه عبوديّت ظاهر شده‌اند احدی را يارای آن نه که به آن نحو از عبوديّت در امکان ظاهر شود اينست که از آن جواهر وجود در مقام استغراق در بحار قدس صمدی و ارتقاء بمعارج معانی سلطان حقيقی اذکار ربوبيّه و الوهيّه ظاهر شد (edit)	are all the manifestation of the “Beginning” and the “End,” the “First” and the “Last,” the “Seen” and the “Hidden” — all of which pertain to Him Who is the Innermost Spirit of Spirits and Eternal Essence of Essences. And were they to say, “We are the Servants of God,” this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of Being were deep immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of Divine mysteries, they claimed their utterances to be the Voice of Divinity, the Call of God Himself. Were (edit)	All are the manifestations of the beginninglessness and the endness, the firstness and the lastness, the outwardness and the inwardness of that true Spirit of spirits and the Simple of simples, from eternity; and likewise, if they should say, “We are the servants of God,” this too is established and evident, inasmuch as outwardly they have appeared in the utmost degree of servitude—no one has the power to manifest in the realm of possibility such servitude. Therefore, from those jewels of existence, in the station of being immersed in the seas of the sanctity of the Self-Subsisting, and ascending to the heights of the meanings of the true Sovereign, the remembrances of Lordship and Godhood were manifested. (edit)
10	اگر درست ملاحظه شود در همين رتبه منتهای نيستی و فنا در خود مشاهده نموده‌اند در مقابل هستی مطلق و بقای صرف که گويا خود را معدوم صرف دانسته‌اند و ذکر خود را در آن ساحت شرک شمرده‌اند زيرا که مطلق ذکر در اين مقام دليل هستی و وجود است و اين نزد واصلان بس خطا چه جای آنکه ذکر غير شود و قلب و لسان و دل و جان بغير ذکر جانان مشغول گردد و يا چشم غير جمال او ملاحظه (edit)	the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and nonexistent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self within such a Court is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man’s heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were (edit)	If it is considered correctly, in this very station they have beheld the utmost nonexistence and annihilation within themselves in the face of absolute Being and pure subsistence, as though they had regarded themselves as sheer nothingness and deemed the mention of themselves in that presence to be polytheism; for any mention in this مقام is, in itself, a proof of being and existence, and this, in the view of those who have attained union, is a grave error—how much more so the mention of anything other than Him, and that the heart and tongue and mind and soul should be occupied with anything but the remembrance of the Beloved, or that the eye should behold anything but His beauty. (edit)
11	نمايد و يا گوش غير نغمه او شنود و يا رجل در غير سبيل او مشی نمايد ... ... باری نظر باين مقام ذکر ربوبيّه و امثال ذلک از ايشان ظاهر شده و در مقام رسالت اظهار رسالت فرمودند و همچنين در هر مقام باقتضای آن ذکری فرمودند و همه را نسبت بخود داده‌اند از عالم امر الی عالم خلق و از عوالم ربوبيّه الی عوالم ملکيّه اينست که آنچه بفرمايند و هر چه ذکر نمايند از الوهيّت و ربوبيّت و نبوّت (edit)	his ear to be inclined to any melody but His Voice, and were his feet to tread any way but His way.… By virtue of this station they have claimed for themselves the Voice of Divinity and the like, whilst by virtue of their station of Messengership, they have declared themselves the Messengers of God. In every instance they have voiced an utterance that would conform to the requirements of the occasion, and have ascribed all these declarations to Themselves, declarations ranging from the realm of Divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, (edit)	or an ear hear a melody other than His, or a man walk in a path other than His ... ... In any case, consider that in this station mention of Lordship and the like has appeared from them; and in the station of messengership they declared messengership, and likewise in every station, as required by it, they uttered a mention, and have attributed all of them to themselves—from the world of command to the world of creation, and from the worlds of Lordship to the worlds of dominion. This is why whatever they say and whatever they mention of Divinity and Lordship and Prophethood (edit)
12	و رسالت و ولايت و امامت و عبوديّت همه حق است و شبهه در آن نيست پس بايد تفکّر در اين بيانات که استدلال شده نمود تا ديگر از اختلافات اقوال مظاهر غيبيّه و مطالع قدسيّه احدی را اضطراب و تزلزل دست ندهد ... (edit)	Apostleship, or Servitude, all is true, beyond the shadow of a doubt. Therefore these sayings which We have quoted in support of Our argument must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Daysprings of Holiness may cease to agitate the soul and perplex the mind. (edit)	And the mission, the guardianship, the Imamate, and servitude are all true, and there is no doubt about them; therefore one must reflect upon these statements that have been argued, so that thereafter no one may be seized by anxiety and wavering because of differences among the sayings of the unseen Manifestations and the holy Dawning-Places… (edit)
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