بند صد و هفتاد و یکم

From these statements therefore it hath been made evident and manifest that should a Soul in the “End that knoweth no end” be made manifest, and arise to proclaim and uphold a Cause which in “the Beginning that hath no beginning” another Soul had proclaimed and upheld, it can be truly declared of Him Who is the Last and of Him Who was the First that they are one and the same, inasmuch as both are the Exponents of one and the same Cause.

For this reason, hath the Point of the Bayán—may the life of all else but Him be His sacrifice!—likened the Manifestations of God unto the sun which, though it rise from the “Beginning that hath no beginning” until the “End that knoweth no end,” is nonetheless the same sun. Now, wert thou to say that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the “return” of that sun, thou also speakest the truth. Likewise, from this statement it is made evident that the term “last” is applicable to the “first,” and the term “first” applicable to the “last”; inasmuch as both the “first” and the “last” have risen to proclaim one and the same Faith.

“پس، از اين بيانات معلوم شد که اگر در آخر لا آخر طلعتی بيايد و قيام نمايد بر امری که قيام نمود بر
آن طلعت اوّل لا اوّل، هر آينه صدق طلعت اوّل بر طلعت آخر می شود زيرا که طلعت آخر لا آخر قيام نمود به همان امر که طلعت اوّل لا اوّل بر آن قيام نمود. اين است که نقطه بيان، روح ما سواه فداه، شموس احديّه را به شمس مثال زده‏اند که اگر از اوّل لا اوّل الی آخر لا آخر طلوع نمايد همان شمس است که طالع می شود. حال اگر گفته شود اين شمس همان شمس اوّليّه است صحيح است و اگر گفته شود که رجوع آن شمس است ايضاً صحيح است. و همچنين از اين بيان صادق می آيد ذکر ختميّت بر طلعت بدء و بالعکس زيرا که آنچه طلعت ختم بر آن قيام می نمايد بعينه همان است که جمال بدء بر آن قيام فرموده. “