Gleanings93

Paragraph	Persian	Authorized	GPT5_
1	کلّ اشیاء در مقامی آیات الهی بوده و خواهند بود علی قدر مراتبها در مقام تجلّی سلطان مجلّی در ملکوت اسماء و صفات از برای کلّ اثبات آیتیّت میشود در اینصورت غیر آیات چیزی مشهود نه تا قرب و بعد تصوّر شود.... و اگر دست قدرت الهیّه آیتیّت اشیاء را اخذ نماید لا تری فی الملک من شیء چه ‌قدر پاک و مقدّس است پروردگار تو و چه ‌قدر عظیم (edit)	– XCIII – Know thou that every created thing is a sign of the revelation of God. Each, according to its capacity, is, and will ever remain, a token of the Almighty. Inasmuch as He, the sovereign Lord of all, hath willed to reveal His sovereignty in the kingdom of names and attributes, each and every created thing hath, through the act of the Divine Will, been made a sign of His glory. So pervasive and general is this revelation that nothing whatsoever in the whole universe can be discovered that doth not reflect His splendor. Under such conditions every consideration of proximity and remoteness is obliterated.… Were the Hand of Divine power to divest of this high endowment all created things, the entire universe would become desolate and void. Behold, how immeasurably exalted is the Lord your God above all created things! (edit)	All things, in their station, have been and will be divine signs, according to their degrees, in the place of the manifestation of the Sovereign Revealer in the kingdom of names and attributes; for all, the quality of being a sign is established. In this case, nothing is seen but signs, so that nearness and remoteness may be conceived.... And if the hand of divine power were to take away the sign-ness of things, you would see nothing at all in the realm. How pure and holy is your Lord, and how great! (edit)
2	است سلطنت و غلبهٴ او آیات تکوینیّه و آفاقیّه که مظاهر اسماء و صفات او تعالی شأنه هستند در یک مقام مقدّسند از قرب و بعد تا چه رسد بذاته تعالی... ولکن مقصود شاعر از این بیت که دوست نزدیکتر از من بمن است وین عجب‌تر که من از وی دورم ...حقّ فرموده که من بانسان نزدیکترم از رگ گردن او باو لذا میگوید با وجود آنکه تجلّی حضرت محبوب (edit)	Witness the majesty of His sovereignty, His ascendancy, and supreme power. If the things which have been created by Him — magnified be His glory — and ordained to be the manifestations of His names and attributes, stand, by virtue of the grace with which they have been endowed, exalted beyond all proximity and remoteness, how much loftier must be that Divine Essence that hath called them into being?… Meditate on what the poet hath written: “Wonder not, if my Best-Beloved be closer to me than mine own self; wonder at this, that I, despite such nearness, should still be so far from Him.”… Considering what God hath revealed, that “We are closer to man than his life-vein,” the poet hath, in allusion to this verse, stated that, though the revelation of my Best-Beloved (edit)	His sovereignty and dominion are the creational and cosmic signs, which are manifestations of His names and attributes, exalted is His station, and in one sacred مقام they are without nearness or remoteness—how much more so His very Essence, exalted is He... But what the poet means by this verse—“The friend is nearer to me than I am to myself, and more wondrous still, that I am far from Him”—is that the Truth has said: “I am nearer to man than his jugular vein.” Therefore he says, despite the manifestation of the Presence of the Beloved. (edit)
3	از رگ گردن من بمن نزدیکتر است مع ایقان من باین مقام و اقرار من باین رتبه من از او دورم یعنی قلب که مقرّ استواء رحمانی است و عرش تجلّی ربّانی از ذکر او غافل است و بذکر غیر مشغول از او محجوب و بدنیا و آلای آن متوجّه و حقّ بنفسه قرب و بعد ندارد مقدّس است از این مقامات و نسبت او بکلّ علی حدّ سوآء بوده (edit)	hath so permeated my being that He is closer to me than my life-vein, yet, notwithstanding my certitude of its reality and my recognition of my station, I am still so far removed from Him. By this he meaneth that his heart, which is the seat of the All-Merciful and the throne wherein abideth the splendor of His revelation, is forgetful of its Creator, hath strayed from His path, hath shut out itself from His glory, and is stained with the defilement of earthly desires. (edit)	He is nearer to me than my jugular vein; yet, despite my certainty in this station and my confession to this rank, I am far from Him—that is, the heart, which is the seat of the Merciful’s establishment and the throne of the Lordly manifestation, is heedless of His remembrance and occupied with the remembrance of other than Him, veiled from Him and turned toward the world and its adornments. And the Truth, in Himself, has neither nearness nor farness; He is sanctified above these stations, and His relation to all is equal in the same measure. (edit)
4	این قرب و بعد از مظاهر ظاهر این مسلّم است که قلب عرش تجلّی رحمانی است چنانچه در احادیث قدسیّهٴ قبلیّه این مقام را بیان فرمودیم لا یسعنی ارضی و لا سمائی ولکن یسعنی قلب عبدی المؤمن و قلب که محلّ ظهور ربّانی و مقرّ تجلّی رحمانی است بسا میشود که از مجلّی غافل است در حین غفلت از حقّ بعید است و اسم بعید بر او صادق و در (edit)	It should be remembered in this connection that the one true God is in Himself exalted beyond and above proximity and remoteness. His reality transcendeth such limitations. His relationship to His creatures knoweth no degrees. That some are near and others are far is to be ascribed to the manifestations themselves. That the heart is the throne, in which the Revelation of God the All-Merciful is centered, is attested by the holy utterances which We have formerly revealed. Among them is this saying: “Earth and heaven cannot contain Me; what can alone contain Me is the heart of him that believeth in Me, and is faithful to My Cause.” How often hath the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful, erred from Him Who is the Source of that light and the Wellspring of that revelation. It is the waywardness of the heart that removeth it far from God, and condemneth it to remoteness from Him. Those hearts, however, that are aware of His Presence, are close to Him, and are to be regarded as having drawn nigh unto His throne. (edit)	This nearness and remoteness are among the outward manifestations. It is certain that the heart is the throne of the merciful theophany, as we explained this station in the previous sacred traditions: “Neither My earth nor My heaven contains Me, but the heart of My believing servant contains Me.” And the heart, which is the place of the divine appearance and the seat of the merciful theophany, often becomes heedless of the One manifested; at the time of heedlessness it is far from the Truth, and the name “Far” applies to it, and in… (edit)
5	حین تذکّر بحقّ نزدیک است و اسم قریب بر او جاری و دیگر ملاحظه نما که بسا میشود که انسان از خود غافل است ولکن احاطهٴ علمیّهٴ حقّ لازال محیط و اشراق تجلّی شمس مجلّی ظاهر و مشهود لذا البتّه او اقرب بوده و خواهد بود چه که او عالم و ناظر و محیط و انسان غافل و از اسرار ما خلق فیه محجوب... و از ذکر اینکه کلّ اشیاء (edit)	Consider, moreover, how frequently doth man become forgetful of his own self, whilst God remaineth, through His all-encompassing knowledge, aware of His creature, and continueth to shed upon him the manifest radiance of His glory. It is evident, therefore, that, in such circumstances, He is closer to him than his own self. He will, indeed, so remain forever, for, whereas the one true God knoweth all things, perceiveth all things, and comprehendeth all things, mortal man is prone to err, and is ignorant of the mysteries that lie enfolded within him.… Let no one imagine that by Our assertion that all created things (edit)	During remembrance of the Truth He is near, and the name “the Near” is applied to Him. Consider further that it often happens that a person is heedless of himself, yet the all‑encompassing knowledge of the Truth is ever encompassing, and the radiance of the manifestation of the Sun of Splendor is evident and witnessed; therefore He is indeed nearer and will be, for He is knowing, observing, and encompassing, while man is heedless and veiled from the mysteries of what He has created within him... and from mention that all things... (edit)
6	آیات الهی بوده توهّم نرود که نعوذ بالله خلق از سعید و شقیّ و مشرک و موحّد در یک مقامند و یا آنکه حقّ جلّ و عزّ را با خلق نسبت و ربط بوده چنانچه بعضی از جهّال بعد از ارتقاء بسموات اوهام خود توحید را آن دانسته‌اند که کلّ آیات حقّند من غیر فرق و از این رتبه هم بعضی تجاوز نموده‌اند و آیات را شریک و شبیه نموده‌اند (edit)	are the signs of the revelation of God is meant that — God forbid — all men, be they good or evil, pious or infidel, are equal in the sight of God. Nor doth it imply that the Divine Being — magnified be His name and exalted be His glory — is, under any circumstances, comparable unto men, or can, in any way, be associated with His creatures. Such an error hath been committed by certain foolish ones who, after having ascended into the heavens of their idle fancies, have interpreted Divine Unity to mean that all created things are the signs of God, and that, consequently, there is no distinction whatsoever between them. Some have even outstripped them by maintaining that these signs are peers and partners of God Himself. (edit)	They are divine signs, and let no delusion arise that—God forbid—creation, whether blessed or wretched, polytheist or monotheist, are on the same level, or that the Exalted and Mighty Truth has any relation or connection with creation, as some of the ignorant, after ascending to the heavens of their own fancies, have imagined monotheism to mean that all things are the signs of God without distinction; and some have even gone beyond this rank and made the signs partners and likenesses. (edit)
7	سبحان الله انّه واحد فی ذاته و واحد فی صفاته ما سواه معدوم عند تجلّی اسم من اسمائه و ذکر من اذکاره و کیف نفسه فو اسمی الرّحمن که قلم اعلی از ذکر این کلمات مضطرب و متزلزل است از برای قطرهٴ فانیه نزد تموّجات بحر اعظم باقی چه شأن مشاهده میشود حدوث و عدم را تلقاء قدم چه ذکری بوده استغفر الله العظیم از این چنین عقاید و اذکار (edit)	Gracious God! He, verily, is one and indivisible; one in His essence, one in His attributes. Everything besides Him is as nothing when brought face to face with the resplendent revelation of but one of His names, with no more than the faintest intimation of His glory — how much less when confronted with His own Self! By the righteousness of My name, the All-Merciful! The Pen of the Most High trembleth with a great trembling and is sore shaken at the revelation of these words. How puny and insignificant is the evanescent drop when compared with the waves and billows of God’s limitless and everlasting Ocean, and how utterly contemptible must every contingent and perishable thing appear when brought face to face with the uncreated, the unspeakable glory of the Eternal! We implore pardon of God, the All-Powerful, for them that entertain such beliefs, and give utterance to such words. (edit)	Glory be to God: He is One in His Essence and One in His attributes. All else is non-existent when one of His names or one of His remembrances is manifested. And how can the self—so the Name “the All-Merciful” (al-Raḥmān)—when the Supreme Pen is agitated and trembling at the mention of these words, for a perishing drop before the billows of the Most Great, Everlasting Sea—what station of witnessing can be supposed? Origin and nonexistence in the presence of pre-existence—what remembrance could that be? I seek forgiveness from God the Mighty for such beliefs and remembrances. (edit)
8	بگو ای قوم موهوم را با قیّوم چه مناسبت و خلق را با حقّ چه مشابهت که باثر قلم او خلق شده‌اند و این اثر هم از کلّ مقدّس و منزّه و مبرّا و از این مقام گذشته در مقام آیات ملاحظه کن که شمس یکی از آیات الهی است آیا میشود او را با ظلمت در یک مقام ملاحظه نمود لا فونفسه الحقّ لا یتکلّم احد بذلک الّا من (edit)	Say: O people! How can a fleeting fancy compare with the Self-Subsisting, and how can the Creator be likened unto His creatures, who are but as the script of His Pen? Nay, His script excelleth all things, and is sanctified from, and immeasurably exalted above, all creatures. Furthermore, consider the signs of the revelation of God in their relation one to another. Can the sun, which is but one of these signs, be regarded as equal in rank to darkness? The one true God beareth Me witness! No man can believe it, unless he be of those whose hearts are straitened, and whose eyes have become deluded. (edit)	Say: What relation can an illusory people have with the Self‑Subsisting, and what resemblance can the creation have with the Truth, when they were created by the effect of His Pen? And this effect, too, is from One who is wholly sanctified, exalted, purified, and beyond all things. Passing beyond this station, consider in the station of the Signs that the sun is one of the divine signs—can it be regarded on the same level as darkness? No, by His very Self, the Truth: none speaks thus except one who is… (edit)
9	ضاق قلبه و زاغ بصره بگو در خود ملاحظه کنید اظفار و چشم هر دو از شما است آیا این دو نزد شما در یک رتبه و یک شأن بوده اگر گفته شود بلی قل کذبتم بربّی الأبهی چه که آن را قطع میکنید و این را مثل جان عزیز دارید تجاوز از رتبه و مقام جایز نه حفظ مراتب لازم یعنی هر شیء در مقام خود مشاهده شود بلی (edit)	Say: Consider your own selves. Your nails and eyes are both parts of your bodies. Do ye regard them of equal rank and value? If ye say, yea; say, then: ye have indeed charged with imposture, the Lord, my God, the All-Glorious, inasmuch as ye pare the one, and cherish the other as dearly as your own life. To transgress the limits of one’s own rank and station is, in no wise, permissible. The integrity of every rank and station must needs be preserved. By this is meant that every created thing should be viewed in the light of the station it hath been ordained to occupy. It should be borne in mind, however, that (edit)	His heart grew distressed and his sight wandered. Say: Consider within yourselves—both the fingernails and the eye are of you. Are these two, in your view, of one rank and one station? If it is said, “Yes,” say: “You have lied, by my Most Glorious Lord,” for you cut the one off, and you cherish the other like your dear life. Transgressing beyond rank and station is not permissible; preserving the degrees is necessary—that is, every thing should be regarded in its own place. Yes. (edit)
10	وقتی که شمس اسم مؤثّرم بر کلّ اشیاء تجلّی فرموده در هر شیء اثر و ثمری علی قدر مقدور ظاهر چنانچه ملاحظه میشود که سمّ با اینکه مهلک است مع‌ذلک در مقام خود اثری و نفعی از او مشهود و این اثر در اشیاء از اثر این اسم مبارک است سبحان خالق الأسمآء و الصّفات شجر یابس را بسوزانند و شجرهٴ طریّهٔ رطبیّه را در ظلّش مأوی گیرند و از (edit)	when the light of My Name, the All-Pervading, hath shed its radiance upon the universe, each and every created thing hath, according to a fixed decree, been endowed with the capacity to exercise a particular influence, and been made to possess a distinct virtue. Consider the effect of poison. Deadly though it is, it possesseth the power of exerting, under certain conditions, a beneficial influence. The potency infused into all created things is the direct consequence of the revelation of this most blessed Name. Glorified be He, Who is the Creator of all names and attributes! Cast into the fire the tree that hath rot and dried up, and abide under the shadow of the green and goodly Tree, and partake of the fruit thereof. (edit)	When the Sun has manifested My effective Name over all things, in every thing an effect and a fruit appear according to its capacity, as may be observed: poison, although deadly, nevertheless in its own place has an effect and a benefit that are seen; and this effect in things is from the influence of this blessed Name. Glory be to the Creator of Names and Attributes. They burn the dry tree, and under the shade of the fresh, verdant tree they take shelter and refuge, and from it… (edit)
11	اثمارش متنعّم شوند در احیان مظاهر الهیّه اکثری از بریّه بامثال این کلمات نالائقه ناطق چنانچه در کتب الهیّه و صحف منزله تفصیل آن نازل توحید آن است که در کلّ آیهٔ تجلّی حقّ مشاهده کنند نه آنکه خلق را حقّ دانند مثلاً تجلّی شمس اسم ربّ را در کلّ ملاحظه نمائید چه که در کلّ آثار تجلّی این اسم مشهود است و تربیت کلّ منوط باو و تربیت هم (edit)	The people living in the days of the Manifestations of God have, for the most part, uttered such unseemly sayings. These have been set down circumstantially in the revealed Books and Holy Scriptures. He is really a believer in the Unity of God who recognizeth in each and every created thing the sign of the revelation of Him Who is the Eternal Truth, and not he who maintaineth that the creature is indistinguishable from the Creator. Consider, for instance, the revelation of the light of the Name of God, the Educator. Behold, how in all things the evidences of such a revelation are manifest, how the betterment of all beings dependeth upon it. (edit)	They may become blessed with its fruits; at times most of the people, through such unseemly words, speak forth, as the details of it have been revealed in the divine books and the revealed scriptures. Unity is that they behold the Manifestation of the Truth in every theophanic sign, not that they regard creation as the Truth. For example, observe in all things the manifestation of the Sun of the Name “Lord,” for in all effects the manifestation of this Name is witnessed, and the upbringing of all is dependent upon it, and upbringing as well… (edit)
12	دو قسم است یک قسم آن محیط بر کلّ است و کلّ را تربیت میفرماید و رزق میدهد چنانچه خود را ربّ العالمین فرموده و قسم دیگر مخصوص بنفوسی است که در ظلّ این اسم در این ظهور اعظم وارد شده‌اند ولکن نفوس خارجه از این مقام محروم و از مائدهٴ احدیّه که از سماء فضل این اسم اعظم نازل ممنوعند چه نسبت است آن نفوس را مع این نفوس (edit)	This education is of two kinds. The one is universal. Its influence pervadeth all things and sustaineth them. It is for this reason that God hath assumed the title, “Lord of all worlds.” The other is confined to them that have come under the shadow of this Name, and sought the shelter of this most mighty Revelation. They, however, that have failed to seek this shelter, have deprived themselves of this privilege, and are powerless to benefit from the spiritual sustenance that hath been sent down through the heavenly grace of this Most Great Name. How great the gulf fixed between the one and the other! (edit)	It is of two kinds: one kind encompasses all and nurtures the whole and provides sustenance, as He Himself has called Himself the Lord of the worlds. The other kind is specific to the souls who, under the shadow of this Name, have entered in this Most Great Manifestation; but souls outside this station are deprived, and are barred from the table of divine oneness that has descended from the heaven of the bounty of this Most Great Name. What relation have those souls to these souls? (edit)
13	لو کشف الغطآء لینصعق من فی الأکوان من مقامات الّذین توجّهوا الی الله و انقطعوا فی حبّه عن العالمین و موحّد در این دو طائفه تجلّی این دو اسم را ملاحظه مینماید بقسمی که مذکور شد چه که اگر اخذ تجلّی شود کلّ هالک خواهند بود و همچنین در تجلّی شمس اسم احد ملاحظه کن که بر کلّ اشراق فرموده یعنی در کلّ آیهٴ توحید الهی ظاهر چنانچه کلّ مدلّند (edit)	If the veil were lifted, and the full glory of the station of those that have turned wholly towards God, and have, in their love for Him, renounced the world, were made manifest, the entire creation would be dumbfounded. The true believer in the Unity of God will, as it hath already been explained, recognize, in the believer and the unbeliever, the evidences of the revelation of both of these Names. Were this revelation to be withdrawn, all would perish. Consider, in like manner, the revelation of the light of the Name of God, the Incomparable. Behold, how this light hath enveloped the entire creation, how each and every thing manifesteth the sign of His Unity, testifieth to the reality of Him Who is the Eternal Truth, (edit)	If the veil were removed, those within the worlds would be struck senseless by the stations of those who have turned toward God and, in His love, have cut themselves off from all the worlds. And the monotheist, in these two groups, observes the manifestation of these two Names in the manner mentioned; for if the manifestation were taken in full, all would perish. Likewise, in the manifestation of the Sun of the Name “Ahad” (the One), observe that it has shone upon all—that is, it is manifest in every verse of divine unity, as all bear witness. (edit)
14	بر حقّ و سلطنت او و وحدت او و قدرت او و این تجلّی رحمت او است که سبقت گرفته کلّ را ولکن نفوس مشرکه از این تجلّی غافل و از شریعهٴ قرب و لقا محروم چنانچه مشاهده میشود جمیع ملل مختلفه بوحدانیّت او مقرّ و بفردانیّت او معترف اگر آیهٴ توحید الهی در آن نفوس نمیبود هرگز مقرّ باین کلمهٴ مبارکهٔ لا اله الّا هو نبودند مع‌ذلک غافل و (edit)	proclaimeth His sovereignty, His oneness, and His power. This revelation is a token of His mercy that hath encompassed all created things. They that have joined partners with Him, however, are unaware of such a revelation, and are deprived of the Faith through which they can draw near unto, and be united with, Him. Witness how the divers peoples and kindreds of the earth bear witness to His unity, and recognize His oneness. But for the sign of the Unity of God within them, they would have never acknowledged the truth of the words, “There is none other God but God.” And yet, consider how grievously they have erred, and strayed from His path. Inasmuch as they have failed to recognize the Sovereign Revealer, they have ceased to be reckoned among those who may be regarded as true believers in the Unity of God. This sign of the revelation of the Divine Being in them that have joined partners with Him may, in a sense, be regarded as a reflection of the glory with which the faithful are illumined. None, however, can comprehend this truth save men endued with understanding. They that have truly recognized the Unity of God should be regarded as the primary manifestations of this Name. It is they who have quaffed the wine of Divine Unity from the cup which the hand of God hath proffered unto them, and who have turned their faces towards Him. How vast the distance that separateth these sanctified beings from those men that (edit)	By His truth and His sovereignty, and His oneness and His power—this is the manifestation of His mercy which has encompassed all; yet the idolatrous souls are heedless of this manifestation and deprived of the path of nearness and reunion, as is observed: all the diverse peoples affirm His oneness and acknowledge His uniqueness. If the sign of divine unity were not in those souls, they would never affirm this blessed word, “There is no god but He”; and yet they are heedless and (edit)
15	بعیدند و عندالله از موحّدین محسوب نه چه که سلطان مجلّی را ادراک ننموده‌اند و در مقامی این تجلّی که در مشرکین ظاهر اثر اشراق موحّدین است لا یعرف ذلک الّا اولو الألباب ولکن موحّدین مظاهر این اسمند در رتبهٴ اوّلیّه و ایشانند که خمر احدیّه را از کأس الوهیّه نوشیدند و بشطر الله توجّه نموده‌اند کجا است نسبت این نفوس مقدّسه با آن نفوس بعیده... انشآء الله ببصر (edit)	are so far away from God!… God grant that, with a penetrating vision, (edit)	They are far removed and, in the sight of God, are not reckoned among the monotheists, for they have not perceived the Manifest Sovereign. And in a station, this theophany—wherein among the polytheists the effect of the radiance of the monotheists appears—none knoweth it save those possessed of understanding. Yet the monotheists are the manifestations of this Name in the first rank, and it is they who have drunk the wine of Oneness from the cup of Divinity and have turned toward the direction of God. Where is the comparison between these sanctified souls and those distant souls... God willing, with sight. (edit)
16	حدید در جمیع اشیاء آیهٴ تجلّی سلطان قدم مشاهده نمائی و آن ذات اطهر اقدس را از کلّ مقدّس و مبرّا بینی این است اصل توحید و جوهر تفرید کان الله و لم یکن معه من شیء و الآن یکون بمثل ما قد کان لا اله الّا هو الفرد الواحد المقتدر العلیّ العظیم (edit)	thou mayest perceive, in all things, the sign of the revelation of Him Who is the Ancient King, and recognize how exalted and sanctified from the whole creation is that most holy and sacred Being. This, in truth, is the very root and essence of belief in the unity and singleness of God. “God was alone; there was none else besides Him.” He, now, is what He hath ever been. There is none other God but Him, the One, the Incomparable, the Almighty, the Most Exalted, the Most Great. (edit)	You will surely behold, in all things, the sign of the manifestation of the Sovereign of Eternity, and you will see that Most Pure, Most Holy Essence sanctified and exalted above all. This is the foundation of divine unity and the very essence of singleness: God was, and there was nothing with Him; and now He is as He ever was. There is no god but Him, the Single, the One, the All-Powerful, the Most High, the Most Great. (edit)
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