Gleanings13

Paragraph	Persian	Authorized	GPT5_
1	ناظر بايّام قبل شويد که چقدر مردم از اعالی و ادانی که هميشه منتظر ظهورات احديّه در هياکل قدسيّه بوده‌اند بقسمی که در جميع اوقات و اوان مترصّد و منتظر بودند و دعاها و تضرّعها مينمودند که شايد نسيم رحمت الهيّه بوزيدن آيد و جمال موعود از سرادق غيب بعرصه ظهور قدم گذارد و چون ابواب عنايت مفتوح ميگرديد و غمام مکرمت مرتفع و شمس غيب از افق قدرت ظاهر ميشد جميع تکذيب مينمودند و از لقای او که عين لقاء اللّه است احتراز ميجستند ... (edit)	– XIII – Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have they expected His coming, how frequently have they prayed that the breeze of Divine mercy might blow, and the promised Beauty step forth from behind the veil of concealment, and be made manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face — the face of God Himself.… (edit)	Observe a few days ago how many people, high and low, who have always been awaiting the manifestations of divine unity in the sacred temples—so much so that at all times and seasons they were watching and waiting, offering prayers and supplications that perhaps the breeze of divine mercy might begin to blow and the Promised Beauty might step forth from the pavilion of the unseen into the arena of manifestation—and yet, when the gates of grace were opened, and the clouds of favor were lifted, and the Sun of the unseen appeared from the horizon of power, all denied Him and shunned His presence, which is the very presence of God... (edit)
2	تأمّل فرمائيد که سبب اين افعال چه بود که باين قسم با طلعات جمال ذی الجلال سلوک مينمودند و هر چه که در آن ازمنه سبب اعراض و اغماض آن عباد بود حال هم سبب اغفال اين عباد شده و اگر بگوئيم حجج الهيّه کامل و تمام نبود لهذا سبب اعتراض عباد شد اين کفريست صراح لأجل آنکه اين بغايت از فيض فيّاض دور است و از رحمت منبسطه بعيد که نفسی را از ميان جميع عباد برگزيند برای هدايت (edit)	Reflect, what could have been the motive for such deeds? What could have prompted such behavior towards the Revealers of the beauty of the All-Glorious? Whatever in days gone by hath been the cause of the denial and opposition of those people hath now led to the perversity of the people of this age. To maintain that the testimony of Providence was incomplete, that it hath therefore been the cause of the denial of the people, is but open blasphemy. How far from the grace of the All-Bountiful and from His loving providence and tender mercies it is to single out a soul from amongst all men for the guidance (edit)	Consider what the cause of these deeds was, that they would act in such a manner toward the Manifestations of the Beauty of the Lord of Glory; and whatever in those times was the cause of the turning away and disregard of those servants is now likewise the cause of the heedlessness of these servants. And if we were to say that the divine proofs were not complete and perfect, and for that reason the servants objected—this is manifest unbelief, for it is far removed from the grace of the All-Bountiful and distant from the outspread mercy, that He should choose a soul from among all the servants for guidance. (edit)
3	خلق خود و باو حجّت کافيه وافيه عطا نفرمايد و معذلک خلق را از عدم اقبال باو معذّب فرمايد بلکه لم يزل جود سلطان وجود بر همه ممکنات بظهور مظاهر نفس خود احاطه فرموده و آنی نيست که فيض او منقطع شود و يا آنکه امطار رحمت از غمام عنايت او ممنوع گردد پس نيست اين امورات محدثه مگر از انفس محدوده که در وادی کبر و غرور حرکت مينمايند و در صحراهای بُعد سير مينمايند و بظنونات خود و (edit)	of His creatures, and, on one hand, to withhold from Him the full measure of His divine testimony, and, on the other, inflict severe retribution on His people for having turned away from His chosen One! Nay, the manifold bounties of the Lord of all beings have, at all times, through the Manifestations of His Divine Essence, encompassed the earth and all that dwell therein. Not for a moment hath His grace been withheld, nor have the showers of His loving-kindness ceased to rain upon mankind. Consequently, such behavior can be attributed to naught save the petty-mindedness of such souls as tread the valley of arrogance and pride, are lost in the wilds of remoteness, walk in the ways of their idle fancy, (edit)	His creatures, yet not bestow upon them a sufficient and complete proof, and nevertheless punish the creatures for not turning to Him. Rather, from everlasting the bounty of the Sovereign of Being has encompassed all contingent things through the manifestation of the theophanies of His own Essence, and there is not a moment in which His grace is cut off, nor in which the showers of mercy from the cloud of His care are withheld. Thus these newly arisen matters are nothing but from limited selves that move in the valley of pride and arrogance and journey in the deserts of remoteness, and by their own suppositions and (edit)
4	هر چه از علمای خود شنيده‌اند همان را تأسّی مينمايند لهذا غير از اعراض امری ندارند و جز اغماض حاصلی نخواهند و اين معلوم است نزد هر ذی بصری که اگر اين عباد در ظهور هر يک از مظاهر شمس حقيقت چشم و گوش و قلب را از آنچه ديده و شنيده و ادراک نموده پاک و مقدّس مينمودند البتّه از جمال الهی محروم نمی ماندند و از حرم قرب و وصال مطالع قدسيّه ممنوع نمی گشتند و چون در (edit)	and follow the dictates of the leaders of their faith. Their chief concern is mere opposition; their sole desire is to ignore the truth. Unto every discerning observer it is evident and manifest that had these people in the days of each of the Manifestations of the Sun of Truth sanctified their eyes, their ears, and their hearts from whatever they had seen, heard, and felt, they surely would not have been deprived of beholding the beauty of God, nor strayed far from the habitations of glory. (edit)	Whatever they have heard from their own divines, that they follow; therefore they have no aim except turning away, and will gain nothing but wilful neglect. And it is clear to every discerning person that if, at the appearance of each of the Manifestations of the Sun of Truth, these servants had cleansed and sanctified their eyes and ears and hearts from what they had seen and heard and understood, they would surely not have been deprived of the beauty of God, nor would they have been barred from the sanctuary of nearness and reunion with the holy Dawning-places. And when, in... (edit)
5	هر زمان حجّت را بمعرفت خود که از علمای خود شنيده بودند ميزان مينمودند و بعقول ضعيفه آنها موافق نمی آمد لهذا از اينگونه امور غير مرضيّه از ايشان در عالم ظهور بظهور ميآمد ... نوبت بموسی رسيد و آن حضرت بعصای امر و بيضای معرفت از فاران محبّت الهيّه با ثعبان قدرت و شوکت صمدانيّه از سينای نور بعرصه ظهور ظاهر شد و جميع من فی الملک را بملکوت بقا و اثمار شجره وفا دعوت نمود و شنيده شد (edit)	But having weighed the testimony of God by the standard of their own knowledge, gleaned from the teachings of the leaders of their faith, and found it at variance with their limited understanding, they arose to perpetrate such unseemly acts.… Consider Moses! Armed with the rod of celestial dominion, adorned with the white hand of Divine knowledge, and proceeding from the Párán of the love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness. (edit)	Whenever they measured the Proof by their own understanding—which they had heard from their scholars—and it did not accord with their weak intellects, therefore such unpleasing matters from them would, time after time, appear in the world… Then the turn came to Moses, and that Holy One, with the staff of command and the shining-white hand of knowledge, from Paran of divine love, with the serpent of the power and majesty of the Self-Subsisting, from Sinai of light, manifested Himself upon the plane of appearance and summoned all who were in the kingdom to the Kingdom of abidingness and to the fruits of the tree of faithfulness, and it was heard. (edit)
6	که فرعون و ملأ او چه اعتراضها نمودند و چه مقدار احجار ظنونات از انفس مشرکه بر آن شجره طيّبه وارد آمد تا بحدّی که فرعون و ملأ او همّت گماشتند که آن نار سدره ربّانيّه را از ماء تکذيب و اعراض افسرده و مخمود نمايند و غافل از اينکه نار حکمت الهيّه از آب عنصری افسرده نشود و سراج قدرت ربّانيه از بادهای مخالف خاموشی نپذيرد بلکه در اين مقام ماء سبب اشتعال شود و باد علّت حفظ لو (edit)	Surely you are aware of the fierce opposition of Pharaoh and his people, and of the stones of idle fancy which the hands of infidels cast upon that blessed Tree. So much so that Pharaoh and his people finally arose and exerted their utmost endeavor to extinguish with the waters of falsehood and denial the fire of that sacred Tree, oblivious of the truth that no earthly water can quench the flames of Divine wisdom, nor mortal blasts extinguish the lamp of everlasting dominion. Nay, rather, such water cannot but intensify the burning of the flame, and such blasts cannot but ensure the preservation of the lamp, (edit)	How Pharaoh and his chiefs raised objections, and how many stones of suspicion from idolatrous souls were hurled at that blessed tree, to the point that Pharaoh and his chiefs resolved to extinguish and quench that divine Sidrah fire with the water of denial and aversion—heedless that the fire of divine wisdom is not quenched by elemental water, and the lamp of the Lordly power is not put out by contrary winds; rather, in this station water becomes a cause of kindling, and wind a means of preservation. (edit)
7	انتم بالبصر الحديد تنظرون و فی رضی اللّه تسلکون ... چون ايّام موسی گذشت و انوار عيسی از فجر روح عالم را احاطه نمود جميع يهود اعتراض نمودند که آن نفس که در توراة موعود است بايد مروّج و مکمّل شرايع توراة باشد و اين جوان ناصری که خود را مسيح اللّه مينامد حکم طلاق و سبت را که از حکمهای اعظم موسی است نسخ نموده و ديگر آنکه علائم ظهور هنوز ظاهر نشده چنانچه يهود هنوز منتظر آن ظهورند (edit)	were ye to observe with the eye of discernment, and walk in the way of God’s holy will and pleasure.… (edit)	You behold with the eye of iron, and you tread in the good-pleasure of God... When the days of Moses passed and the lights of Jesus from the dawn of the Spirit encompassed the world, all the Jews objected, saying that the person promised in the Torah must be the promoter and fulfiller of the laws of the Torah; and that this Nazarene youth who calls himself the Messiah of God has abrogated the law of divorce and the Sabbath, which are among the greatest ordinances of Moses; and, moreover, that the signs of the advent have not yet appeared, just as the Jews are still awaiting that advent. (edit)
8	که در توراة مذکور است چه قدر از مظاهر قدس احديّه و مطالع نور ازليّه که بعد از موسی در ابداع ظاهر شده و هنوز يهود بحجبات نفسيّه شيطانيّه و ظنونات افکيّه نفسانيّه محتجب بوده و هستند و منتظرند که هيکل مجعول با علامات مذکوره که خود ادراک نموده‌اند کی ظاهر خواهد شد کذلک أخذهم اللّه بذنبهم و أخذ عنهم روح الإيمان و عذّبهم بنار کانت في هاوية الجحيم موقودًا و اين نبود مگر از عدم عرفان يهود عبارات مسطوره (edit)	And when the days of Moses were ended, and the light of Jesus, shining forth from the Dayspring of the Spirit, encompassed the world, all the people of Israel arose in protest against Him. They clamored that He Whose advent the Bible had foretold must needs promulgate and fulfill the laws of Moses, whereas this youthful Nazarene, who laid claim to the station of the divine Messiah, had annulled the laws of divorce and of the sabbath day — the most weighty of all the laws of Moses. Moreover, what of the signs of the Manifestation yet to come? These people of Israel are even unto the present day still expecting that Manifestation which the Bible hath foretold! (edit)	As is mentioned in the Torah, how many of the manifestations of the sanctity of divine oneness and the dawning-places of the light of eternity, which after Moses have appeared in creation, yet the Jews have been and remain veiled by satanic, selfish veils and by the mendacious imaginings of the carnal soul, and they await when the fabricated temple with the aforementioned signs—which they themselves have conceived—will appear. Thus God seized them for their sin, took from them the spirit of faith, and punished them with a fire that was kindled in the abyss of Hell. And this was only due to the Jews’ lack of recognition of the written passages. (edit)
9	در توراة را که در علائم ظهور بعد نوشته شده چون بحقيقت آن پی نبردند و بظاهر هم چنين امور ظاهر نشد لهذا از جمال عيسوی محروم شدند و بلقاء اللّه فائز نگشتند "وَکَانُوا مِنَ المُنْتَظِرِينَ" و لم يزل و لا يزال جميع امم بهمين جعليّات افکار نالايقه تمسّک جسته و از عيونهای لطيفه رقيقه جاريه خود را بی بهره و بی نصيب نمودند ... بر اولی العلم معلوم و واضح بوده که چون نار محبّت عيسوی حجبات حدود يهود (edit)	How many Manifestations of Holiness, how many Revealers of the light everlasting, have appeared since the time of Moses, and yet Israel, wrapt in the densest veils of satanic fancy and false imaginings, is still expectant that the idol of her own handiwork will appear with such signs as she herself hath conceived! Thus hath God laid hold of them for their sins, hath extinguished in them the spirit of faith, and tormented them with the flames of the nethermost fire. And this for no other reason except that Israel refused to apprehend the meaning of such words as have been revealed (edit)	The things written afterward in the Torah regarding the signs of the advent—since they did not truly grasp their meaning, and such matters also did not appear outwardly as they supposed—therefore they were deprived of the Christly Beauty and did not attain the meeting with God, “and they were of those who waited.” And always and still, all peoples have clung to these fabricated, unworthy notions and have deprived themselves and remained without share or portion from their subtle, delicate, flowing eyesprings… It has been known and evident to the people of knowledge that, when the fire of Christly love [burned away] the veils of the limits of the Jews… (edit)
10	را سوخت و حکم آن حضرت فی الجمله بر حسب ظاهر جريان يافت روزی آن جمال غيبی ببعضی از اصحاب روحانی ذکر فراق فرمودند و نار اشتياق افروختند و فرمودند که من ميروم و بعد ميآيم و در مقام ديگر فرمودند من ميروم و ميآيد ديگری تا بگويد آنچه من نگفته‌ام و تمام نمايد آنچه را که گفته‌ام و اين دو عبارت فی الحقيقه يکی است لو أنتم فی مظاهر التّوحيد بعين اللّه تشهدون و اگر بديده بصيرت معنوی مشاهده (edit)	in the Bible concerning the signs of the coming Revelation. As she never grasped their true significance, and, to outward seeming, such events never came to pass, she, therefore, remained deprived of recognizing the beauty of Jesus and of beholding the Face of God. And they still await His coming! From time immemorial even unto this day, all the kindreds and peoples of the earth have clung to such fanciful and unseemly thoughts, and thus have deprived themselves of the clear waters streaming from the springs of purity and holiness.… (edit)	It burned, and the decree of that Presence, in brief, was carried out outwardly according to appearances. One day that Hidden Beauty spoke to some of the spiritual companions of separation, kindling the fire of longing, and said: “I go and then I return.” And in another place He said: “I go and another comes, to tell what I have not said and to complete what I have said.” And these two expressions are in truth one, if you, in the Manifestations of Unity, behold with the eye of God; and if you observe with the eye of spiritual insight. (edit)
11	شود فی الحقيقه در عهد خاتم هم کتاب عيسی و امر او ثابت شد در مقام اسم که خود حضرت فرمود منم عيسی و آثار و اخبار و کتاب عيسی را هم تصديق فرمود که من عند اللّه بوده در اين مقام نه در خودشان فرقی مشهود و نه در کتابشان غيريّتی ملحوظ زيرا که هر دو قائم بأمر اللّه بودند و هم ناطق بذکر اللّه و کتاب هر دو هم مشعر بر اوامر اللّه بود از اين جهت است (edit)	To them that are endowed with understanding, it is clear and manifest that, when the fire of the love of Jesus consumed the veils of Jewish limitations, and His authority was made apparent and partially enforced, He, the Revealer of the unseen Beauty, addressing one day His disciples, referred unto His passing, and, kindling in their hearts the fire of bereavement, said unto them: “I go away and come again unto you.” And in another place He said: “I go and another will come, Who will tell you all that I have not told you, and will fulfill all that I have said.” Both these sayings have but one meaning, were ye to ponder upon the Manifestations of the Unity of God with Divine insight. (edit)	In truth, in the dispensation of the Seal, the Book of Jesus and His command were also affirmed in the station of the Name, inasmuch as that very Blessed One said, “I am Jesus,” and He also confirmed the traces, tidings, and Book of Jesus, that they were from God. In this station, no difference is observed in their very selves, nor is any otherness regarded in their book, for both were established by the command of God and both spoke in remembrance of God, and the book of each likewise indicated the commandments of God. For this reason it is… (edit)
12	که خود عيسی فرمود "من ميروم و مراجعت ميکنم" بمثل شمس که اگر شمس اليوم بگويد من شمس يوم قبلم صادق است و اگر بگويد در حدود يومی که غير آنم صادق است و همچنين در ايّام ملاحظه نمائيد که اگر گفته شود که کلّ يک شیءاند صحيح و صادق است و اگر گفته شود که بحدود اسمی و رسمی غير همند آنهم صادق است چنانچه می‌بينی با اينکه يک شیءاند با وجود اين در هر کدام اسمی ديگر و (edit)	Every discerning observer will recognize that in the Dispensation of the Qur’án both the Book and the Cause of Jesus were confirmed. As to the matter of names, Muḥammad, Himself, declared: “I am Jesus.” He recognized the truth of the signs, prophecies, and words of Jesus, and testified that they were all of God. In this sense, neither the person of Jesus nor His writings hath differed from that of Muḥammad and of His holy Book, inasmuch as both have championed the Cause of God, uttered His praise, and revealed His commandments. (edit)	That Jesus Himself said, “I go and I return,” like the sun: if the sun today were to say, “I am the sun of yesterday,” it would be true; and if it were to say, “Within the bounds of a day I am other than that,” it would also be true. Likewise, consider the days: if it is said that all are one thing, it is correct and true; and if it is said that in terms of name and form they are different from one another, that too is true, as you see: although they are one thing, yet in each there is another name and form and (edit)
13	خواصّی ديگر و رسمی ديگر ملحوظ ميشود که در غير آن نميشود و بهمين بيان و قاعده مقامات تفصيل و فرق و اتّحاد مظاهر قدسی را ادراک فرمائيد تا تلويحات کلمات آن مُبْدِع اسماء و صفات را در مقامات جمع و فرق عارف شوی و واقف گردی و جواب مسأله خود را در موسوم نمودن آن جمال ازلی در هر مقام خود را باسمی و رسمی بتمامه بيابی ... چون غيب ازلی و ساذج هويّه شمس محمّدی را از افق (edit)	Thus it is that Jesus, Himself, declared: “I go away and come again unto you.” Consider the sun. Were it to say now, “I am the sun of yesterday,” it would speak the truth. And should it, bearing the sequence of time in mind, claim to be other than that sun, it still would speak the truth. In like manner, if it be said that all the days are but one and the same, it is correct and true. And if it be said, with respect to their particular names and designations, that they differ, that again is true. For though they are the same, yet one doth recognize in each a separate designation, a (edit)	Other attributes and other forms are also observed such that without them it is not possible; and by this explanation and rule understand the degrees—their detail, distinction, and unity—of the holy manifestations, so that you may become a knower and be informed of the allusions of the words of that Originator of Names and Attributes in the stations of unity and distinction, and so that you may fully find the answer to your question concerning the naming of that Eternal Beauty in every station with a name and a form of Its own … for when the Eternal Unseen and the simple, unalloyed ipseity of the Muhammadan Sun from the horizon (edit)
14	علم و معانی مشرق فرمود از جمله اعتراضات علمای يهود آن بود که بعد از موسی نبی مبعوث نشود بلی طلعتی در کتاب مذکور است که بايد ظاهر شود و ترويج ملّت و مذهب او را نمايد تا شريعه شريعت مذکوره در توراة همه ارض را احاطه نمايد اينست که از لسان آن ماندگان وادی بُعد و ضلالت سلطان احديّت ميفرمايد: "وَقَالَتْ اليَهُودُ يَدُ اللّهِ مَغْلُولَةً غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ" ترجمه آن اينست که گفتند يهودان (edit)	specific attribute, a particular character. Conceive accordingly the distinction, variation, and unity characteristic of the various Manifestations of holiness, that thou mayest comprehend the allusions made by the Creator of all names and attributes to the mysteries of distinction and unity, and discover the answer to thy question as to why that everlasting Beauty should have, at sundry times, called Himself by different names and titles.… When the Unseen, the Eternal, the Divine Essence, caused the Daystar of Muḥammad to rise above the horizon of knowledge, (edit)	The learned and eloquent in the East have stated that among the objections of the Jewish divines was that after Moses no Prophet would be sent. Yes, there is a Manifestation mentioned in the aforesaid Book who must appear and promote his nation and religion, so that the dispensation of the said law in the Torah may encompass the whole earth. Thus it is that the Sovereign of Oneness, from the tongue of those who remain in the valley of remoteness and misguidance, declares: “And the Jews said: ‘The hand of God is chained.’ Chained are their hands, and they have been cursed for what they said. Nay, both His hands are outstretched.” Its translation is this: the Jews said… (edit)
15	دست خدا بسته شده بسته باد دستهای خود ايشان و ملعون شدند بانچه افترا بستند بلکه دستهای قدرت الهی هميشه باز و مهيمن است "يَدْ اللّهِ فَوْقَ أَيْدِيهِم" اگر چه شرح نزول اين آيه را علمای تفسير مختلف ذکر نموده‌اند ولکن بر مقصود ناظر شويد که ميفرمايد نه چنين است يهود خيال نمودند که سلطان حقيقی طلعت موسوی را خلق نمود و خلعت پيغمبری بخشيد و ديگر دستهايش مغلول و بسته شد و قادر نيست بر ارسال رسولی بعد از (edit)	among the cavils which the Jewish divines raised against Him was that after Moses no Prophet should be sent of God. Yea, mention hath been made in the Scriptures of a Soul Who must needs be made manifest and Who will advance the Faith, and promote the interests of the people of Moses, so that the Law of the Mosaic Dispensation may encompass the whole earth. Thus hath the King of eternal glory referred in His Book to the words uttered by those wanderers in the vale of remoteness and error: “‘The (edit)	God’s hand has been shackled—may their own hands be shackled—and they were accursed for what they falsely attributed. Rather, the hands of divine power are always open and dominant: “The hand of God is above their hands.” Although the scholars of exegesis have mentioned various accounts for the occasion of the revelation of this verse, look to the intended meaning, for it says: it is not so. The Jews imagined that the true Sovereign created the Mosaic Manifestation and bestowed upon Him the robe of prophethood, and then His hands became fettered and bound, and He is not able to send a messenger after Him. (edit)
16	موسی ملتفت اين قول بی معنی شويد که چقدر از شريعه علم و دانش دور است و اليوم جميع اين مردم بامثال اين مزخرفات مشغولند و هزار سال بيش ميگذرد که اين آيه را تلاوت مينمايند و بر يهود من حيث لا يشعر اعتراض مينمايند و ملتفت نشدند و ادراک ننمودند باينکه خود سرّاً و جهراً ميگويند آنچه را که يهود بآن معتقدند چنانچه شنيده‌ايد که ميگويند جميع ظهورات منتهی شده و ابواب رحمت الهی مسدود گشته ديگر از مشارق (edit)	hand of God,’ say the Jews, ‘is chained up.’ Chained (edit)	Turn your attention to this meaningless statement and see how far it is from the law of knowledge and learning. Today all these people are occupied with such nonsense, and more than a thousand years have passed during which they recite this verse and, without realizing it, object to the Jews; yet they have not noticed or understood that they themselves, secretly and openly, say what the Jews believe—just as you have heard them say that all manifestations have come to an end and the gates of divine mercy have been shut, and that no longer from the Easts of (edit)
17	قدس معنوی شمسی طالع نميشود و از بحر قدم صمدانی امواجی ظاهر نگردد و از خيام غيب ربّانی هيکلی مشهود نيايد اينست ادراک اين همج رعاع فيض کليّه و رحمت منبسطه که بهيچ عقلی و ادراکی انقطاع آن جائز نيست جائز دانسته و از اطراف و جوانب کمر ظلم بسته و همّت گماشته‌اند که نار سدره را بماء ملح ظنون مخمود نمايند و غافل از اينکه زجاج قدرت سراج احديّه را در حصن حفظ خود محفوظ ميدارد ... چنانچه سلطنت (edit)	up be their own hands; And for that which they have said, they were accursed. Nay, outstretched are both His hands!” “The hand of God is above their hands.” Although the commentators of the Qur’án have related in divers manners the circumstances attending the revelation of this verse, yet thou shouldst endeavor to apprehend the purpose thereof. He saith: How false is that which the Jews have imagined! How can the hand of Him Who is the King in truth, Who caused the countenance of Moses to be made manifest, and conferred upon Him the robe of Prophethood — how can the hand of such a One be chained and fettered? How can He be conceived as powerless to raise up yet another Messenger after Moses? (edit)	The spiritual Sun of holiness does not rise, no waves appear from the sea of the Eternal (Samadāni) Pre-existence, and no visible form comes forth from the tents of the divine unseen. This is the perception of this rabble: they have deemed it permissible that the all-encompassing effusion and the outspread mercy—whose cessation no intellect or understanding can allow—may be cut off; and from every side they have girded themselves with the belt of oppression and have exerted themselves to extinguish the fire of the Lote-Tree with the salty water of conjecture, heedless that the glass of power keeps the lamp of divine oneness محفوظ within its own fortress of protection... even as sovereignty. (edit)
18	حضرت رسول حال در ميان ناس ظاهر و هويداست و در اوّل امر آن حضرت آن بود که شنيديد چه مقدار اهل کفر و ضلال که علمای آن عصر و اصحاب ايشان باشند بر آن جوهر فطرت و ساذج طينت وارد آوردند چه مقدار خاشاکها و خارها که بر محلّ عبور آن حضرت ميريختند و اين معلوم است که آن اشخاص بظنون خبيثه شيطانيّهء خود اذيّت به آن هيکل ازلی را سبب رستگاری خود ميدانستند زيرا که جميع علمای عصر (edit)	Behold the absurdity of their saying; how far it hath strayed from the path of knowledge and understanding! Observe how in this Day also, all these people have occupied themselves with such foolish absurdities. For over a thousand years they have been reciting this verse, and unwittingly pronouncing their censure against the Jews, utterly unaware that they themselves, openly and privily, are voicing the sentiments and belief of the Jewish people! Thou art surely aware of their idle contention, that all Revelation is ended, that the portals of Divine mercy are closed, that from the daysprings (edit)	The presence of the Messenger is now manifest and evident among the people, and in the beginning that Holy One was such as you have heard: how many of the people of unbelief and error—who were the divines of that age and their companions—assailed that essence of innate purity and simple nature; how much rubbish and how many thorns they would cast upon the path of that Holy One. And it is clear that those persons, in their vile, satanic imaginings, deemed tormenting that eternal Temple to be the cause of their own salvation, for all the divines of the age... (edit)
19	مثل عبداللّه أُبَی و أبو عامر راهب و کعب بن أشرف و نضر بن حارث جميع آن حضرت را تکذيب نمودند و نسبت بجنون و افترا دادند و نسبتهائی که "نعوذ باللّه من أن يجري به المداد أو يتحرّک عليه القلم أو يحمله الألواح" بلی اين نسبتها بود که سبب ايذای مردم نسبت به آن حضرت شد و اين معلوم و واضح است که علمای وقت اگر کسی را رد و طرد نمايند و از اهل ايمان ندانند چه بر (edit)	of eternal holiness no Sun shall rise again, that the Ocean of everlasting bounty is forever stilled, and that out of the Tabernacle of ancient glory the Messengers of God have ceased to be made manifest. Such is the measure of the understanding of these small-minded, contemptible people. These people have imagined that the flow of God’s all-encompassing grace and plenteous mercies, the cessation of which no mind can contemplate, has been halted. From every side they have risen and girded up the loins of tyranny, and exerted the utmost endeavor to quench with the bitter waters of their vain fancy the flame of God’s Burning Bush, oblivious that the globe of power shall, within its own mighty stronghold, protect the Lamp of God.… Behold (edit)	Like ʿAbdallāh Ubayy and Abū ʿĀmir the monk, and Kaʿb ibn al-Ashraf and Naḍr ibn al-Ḥārith, all of them denied that Noble One and attributed to him madness and fabrication, and accusations which—“God forbid that ink should flow with it, or the pen move over it, or tablets bear it.” Yes, it was these accusations that caused people to harm that Noble One, and it is known and clear that if the scholars of the time reject and cast someone out and do not regard him as among the people of faith, then what... (edit)
20	سر آن نفس ميايد چنانچه بر سر اين بنده آمد و ديده شد اينست که آن حضرت فرمود: "ما أُوذي نبيّ بمثل ما أُوذيت" و در فرقان نسبتها که دادند و اذيّتها که به آن حضرت نمودند همه مذکور است " فارجعوا إليه لعلّکم بمواقع الأمر تطّلعون" حتّی قسمی بر آن حضرت سخت شد که احدی با آن حضرت و اصحاب او چندی معاشرت نمينمود و هر نفسی که خدمت آن حضرت ميرسيد کمال اذيّت را باو وارد مينمودند ... (edit)	how the sovereignty of Muḥammad, the Messenger of God, is today apparent and manifest amongst the people. You are well aware of what befell His Faith in the early days of His Dispensation. What woeful sufferings did the hand of the infidel and erring, the divines of that age and their associates, inflict upon that spiritual Essence, that most pure and holy Being! How abundant the thorns and briars which they have strewn over His path! It is evident that that wretched generation, in their wicked and satanic fancy, regarded every injury to that immortal Being as a means to the attainment of an abiding felicity; inasmuch as the recognized divines of that age, such (edit)	That same thing happens, just as it happened to this servant and was seen. This is what that حضرت said: “No prophet was harmed as I was harmed,” and in the Furqan, the accusations they made and the injuries they inflicted upon that حضرت are all mentioned: “So return to Him, that perhaps you may become aware of the occasions of the command.” So much so that it became so hard upon that حضرت that for some time no one would associate with that حضرت and his companions, and every person who came into the presence of that حضرت would inflict the utmost harm upon him... (edit)