بند صد و سوم
The significance and essential purpose underlying these words is to reveal and demonstrate unto the pure in heart and the sanctified in spirit that they Who are the Luminaries of truth and the Mirrors reflecting the light of divine Unity, in whatever age and cycle they are sent down from their invisible habitations of ancient glory unto this world, to educate the souls of men and endue with grace all created things, are invariably endowed with an all-compelling power, and invested with invincible sovereignty. For these hidden Gems, these concealed and invisible Treasures, in themselves manifest and vindicate the reality of these holy words: “Verily God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth.”
بند صد و چهارم
To every discerning and illumined heart it is evident that God, the unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress.
بند صد و پنجم
Gracious God! How could there be conceived any existing relationship or possible connection between His Word and they that are created of it? The verse: “God would have you beware of Himself”
بند صد و ششم
The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying: “His grace hath transcended all things; My grace hath encompassed them all”
بند صد و هفت
The traditions and sayings that bear direct reference to Our theme are divers and manifold; We have refrained from quoting them for the sake of brevity.
بند صد و هشتم
I swear by God, O esteemed and honored friend! Shouldst thou ponder these words in thine heart, thou wilt of a certainty find the doors of divine wisdom and infinite knowledge flung open before thy face.
قسم به خدا ای مخدوم من، اگر قدری در اين عبارات تفکّر فرمائی ابواب حکمت الهيّه و مصاريع علم نامتناهی را بر وجه خود گشوده يابی.
مخدوم: سرور، آقا، ارباب/ مصاریع: دربها، دو نیمه یا دو لنگه، دو مصرع شعر
بند صد و نهم
From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them.
بند سی و نهم
The peoples of the world are fast asleep. Were they to wake from their slumber, they would hasten with eagerness unto God, the All-Knowing, the All-Wise.
بند صد و دهم
These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy, and chosen Messengers, are, without exception, the bearers of His names, and the embodiments of His attributes.
بند صد و یازدهم
Yea, inasmuch as the peoples of the world have failed to seek from the luminous and crystal Springs of divine knowledge the inner meaning of God’s holy words, they therefore have languished, stricken and sore athirst, in the vale of idle fancy and waywardness.
بند صد و دوازدهم
To this testifieth that which hath been witnessed in this wondrous and exalted Dispensation. Myriads of holy verses have descended from the heaven of might and grace, yet no one hath turned thereunto, nor ceased to cling to those words of men, not one letter of which they that have spoken them comprehend. For this reason the people have doubted incontestable truths, such as these, and caused themselves to be deprived of the Ridván of divine knowledge, and the eternal meads of celestial wisdom.
بند صد و سیزده
And now, to resume Our argument concerning the question: Why is it that the sovereignty of the Qá’im, affirmed in the text of recorded traditions, and handed down by the shining stars of the Muhammadan Dispensation, hath not in the least been made manifest? Nay, the contrary hath come to pass.