Kitab-i-Iqan was not a Direct Converse from/by G-d. Was it?

[oldbadger]

To you, yes and I am happy and content to let you choose to see it that way.

Regards Tony

Happy and content?
I don't believe you!
A religion that is happy and content with strong evidence of the dangers that it hides in the folds of its soft wings won't declare that the opinion is 'like Pharisees', Tony.

One of the most dangerous aspects of Bahai is that when it is confronted with objective reasons against it, that it 'clicks' in to an imprinted mindset that the source of such debate is 'devilish', or 'like Pharsees' etc etc. I've had both chucked my way on RF. I never did store the 'devilish' post for those occasions when I would be challenged but I'm sure going to save the source of your 'Pharisee' one. You see.... we learn.

Now get hear this clear, Tony...:- If a Political Party announced to the people that if put in power it would reserve many of its tenets for promotion at 'such time as the executive shall decide to disclose them'..... what do you think the voters would think about that?

That's what you've said in your answers, Tony!

And Bahai IS a political party...... it's a Theocracy in waiting, very political, Tony.

Now, to save and store those quotes......

 

[Vinayaka]

No reasonable debater would expect less than an objective approach, but I've researched this stuff for too long to pretend that I don't have a strong opinion over my discoveries.

And see how, when backed up by reasonable debate, a Bahai mind can decide that reasonable debate is coming from a person 'like the Pharisees'. ..... and in a Bahai World that could be how Bahais cope with any of their government's outrages against objectors.

Far too easy to dismiss any disagreement at all as 'unreasonable'. But hey that's what we've come to expect from some. It's all good. Even understandable if you look at 'why?'

 

[paarsurrey]

Kitab-i-Iqan was not a Direct Converse from/by G-d. Was it?

Tony Bristow-Stagg said: ↑
Quote, "Every Writing by the Bab and Baha'u'llah were revealed from God, just as the Quran. The difference in this day is that the Messengers wrote a lot of it with their own hands."Unquote

Friend! I know that is one's belief, but now one has to prove it to help us understand one's belief with reason or, is it one acknowledgement that one's belief is in blindfaith, please?
The above sentence colored in magenta is one's conjecture in general which entails that the whole book of Iqan is Direct Converse of/from G-d with Bahaullah. So we need these claims from within the main text of Iqan Farsi in an unequivocal and straightforward manner that:

1. the whole Iqan is Direct Converse of/from G-d with Bahaullah.
2. Iqan is not authored by Bahaullah.
3. and the natural words in the main text of Iqan demonstrate to that effect.

Right, please?

We now take verses 11-15 of Iqan :
16
پس قدری به ديده بصيرت الهيّه در آفاق علم ربّانی و انفس کلمات تامّه صمدانيّه تعقّل فرمائيد تا جميع اسرار حکمت روحانيّه بی سبحات جلال از خلف سرادق فضل و افضال ظاهر و هويدا
شود. و کلّيّه اعتراض مردم و احتجاجات ايشان از عدم ادراک و عرفان حاصل شده. مثلاً بياناتی که طلعات جمال حقّ در علامات ظهور بعد فرمودند آن بيانات را ادراک ننمودند و يه حقيقت آن واصل نشدند لهذا عَلَم فساد برافراختند و رايات فتنه برپا نمودند. و اين معلوم است که تأويل کلمات حمامات ازليّه را جز هياکل ازليّه ادراک ننمايند و نغمات ورقاء معنويّه را جز سامعه اهل بقا نشنود. هرگز قبطی ظلم از شراب سبطی عدل نصيب ندارد و فرعون کفر از بيضای موسی اطّلاع نيابد. چنانچه می فرمايد: "وَمَا يَعلَمُ تأويلَهُ إلّا اللّهُ و الرّاسِخُونَ فِی العِلمِ."
مع ذلک تأويل کتاب را از اهل حجاب مستفسر شدند و علم را از منبع او اخذ ننمودند.
17
مثلاً چون ايّام موسی گذشت و انوار عيسی از فجر روح عالم را احاطه نمود جميع يهود اعتراض نمودند که آن نفس که در تورات موعود است بايد مروّج و مکمّل شرايع تورات باشد و اين جوان ناصری که خود را مسيح اللّه می نامد حکم طلاق و سبت را که از حکم های اعظم موسی است نسخ نموده. و ديگر آنکه علائم ظهور هنوز ظاهر نشده چنانچه يهود هنوز منتظر آن ظهورند که در تورات مذکور است. چقدر از مظاهر قدس احديّه و مطالع نور ازليّه که بعد از موسی در ابداع
ظاهر شده و هنوز يهود به حجبات 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. کَذلِکَ اَخَذَهُم ‌اللّه بِذَنبِهم وَاَخَذَعَنهُم رُوح الايمان وَعَذَّبَهُم بِنَارٍ کانَت فی هاويةِ الجَحيم. و اين نبود مگر از عدم عرفان يهود عبارات مسطوره در تورات را که در علائم ظهور بعد نوشته شده. چون به حقيقت آن پی نبردند و به ظاهر هم چنين امور واقع نشد لهذا از جمال عيسوی محروم شدند و به لقاءاللّه فائز نگشتند وَکَانُوا مِنَ المُنتَظرينَ. و لم يزل و لا يزال جميع امم به همين جعليّات افکار نالائقه تمسّک جسته و از عيون های لطيفه رقيقه جاريه خود را بی بهره و بی نصيب نمودند.
18
و در کشف اين اسرار بعضی از عبارات انبياء، به بدائع نغمات حجازی در الواح مسطوره قبل که برای يکی از احباب نوشته شده بود مذکور گشت و حال هم به تغنّيات خوش عراقی نظر به خواهش آن جناب در اين اوراق مجدّداً ذکر می نمائيم که شايد تشنگان صحراهای بعد را به بحر قرب دلالت نمايد و گمگشتگان بيابان های هجر و فراق را به خيام قرب و وصال رساند، تا غمام ضلالت مرتفع شود و آفتاب جهانتاب هدايت از افق جان طالع گردد. وَ عَلی اللّهِ اَتَّکِلُ و به اَستَعينُ لَعَلَّ يَجری مِن هَذا القَلَم ما يَحيی به
اَفئِدَةُ النّاسِ لِيَقُومَنَّ الکُلُّ عَن مَراقِد غَفلَتِهِم وَ يَسمَعَنَّ اطوارَ وَرَقاتِ الفردوسِ مِن شَجَرٍ کانَ فی الرَّوضَةِ الاَحَديَّة مِن اَيدِی القُدرَةِ بإِذنِ اللّهِ مَغْرُوساً.
19
بر اولی العلم معلوم و واضح بوده که چون نار محبّت عيسوی حجبات حدود يهود را سوخت و حکم آن حضرت فی الجمله جريان بر حسب ظاهر يافت، روزی آن جمال غيبی به بعضی از اصحاب روحانی ذکر فراق فرمودند و نار اشتياق افروختند و فرمودند که " من می روم و بعد می آيم"، و در مقام ديگر فرمودند: "من می روم و می آيد ديگری تا بگويد آنچه من نگفته ام و تمام نمايد آنچه را که گفته ام."
و اين دو عبارت فی الحقيقه يکی است لَو اَنتُم فِی مَظاهر التَّوحيد بِعَينِ اللّه تَشهَدُون.
20
و اگر به ديده بصيرت معنوی مشاهده 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 مِن عنداللّه بوده. در اين مقام نه در خودشان فرقی مشهود و نه در کتابشان غيريّتی ملحوظ زيرا که هر دو قائم به امراللّه بودند و هم ناطق به ذکر اللّه و کتاب هر دو هم مُشعر بر اوامر اللّه بود. از اين جهت است که خود عيسی فرمود: "من می روم و مراجعت می کنم." به مثل 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 به حدود اسمی و رسمی غير هم اند آن هم صادق است. چنانچه می بينی با اينکه يک شیءاند با وجود اين در هر کدام اسمی ديگر و خواصّی ديگر و رسمی ديگر ملحوظ می شود که در غير آن نمی شود. و به همين بيان و قاعده، مقامات تفصيل و فرق و اتّحاد مظاهر قدسی را ادراک فرمائيد تا تلويحات کلمات آن مُبدع 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 به اسمی و رسمی بتمامه بيابی
مرجع كتب وآثار بهائی - کتاب ايقان٬ صفحه ١-١٥
Now its English Translation, please:
(Continued in the next post #84 ,please.)

 

[paarsurrey]

(Continued from post #83,please.)
Now its English Translation, please:

16
With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured within the tabernacle of His grace, may be made manifest unto you. The denials and protestations of these leaders of religion have, in the main, been due to their lack of knowledge and understanding. Those words uttered by the Revealers of the beauty of the one true God, setting forth the signs that should herald the advent of the Manifestation to come, they never understood nor fathomed. Hence they raised the standard of revolt, and stirred up mischief and sedition. It is obvious and manifest that the true meaning of the utterances of the Birds of Eternity is revealed to none except those that manifest the Eternal Being, and the melodies of the Nightingale of Holiness can reach no ear save that of the denizens of the everlasting realm. The Copt of tyranny can never partake of the cup touched by the lips of the Sept of justice, and the Pharaoh of unbelief can never hope to recognize the hand of the Moses of truth. Even as He saith: “None knoweth the meaning thereof except God and them that are well-grounded in knowledge.”15 And yet, they have sought the interpretation of the Book from those that are wrapt in veils, and have refused to seek enlightenment from the fountainhead of knowledge.
17
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 law 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! 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 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.
18
In unfolding these mysteries, We have, in Our former Tablets which were addressed to a friend in the melodious language of Ḥijáz, cited a few of the verses revealed unto the Prophets of old. And now, responding to your request, We again shall cite, in these pages, those same verses, uttered this time in the wondrous accents of ‘Iráq, that haply the sore athirst in the wilds of remoteness may attain unto the ocean of the divine presence, and they that languish in the wastes of separation be led unto the home of eternal reunion. Thus the mists of error may be dispelled, and the all-resplendent light of divine guidance dawn forth above the horizon of human hearts. In God We put Our trust, and to Him We cry for help, that haply there may flow from this pen that which shall quicken the souls of men, that they may all arise from their beds of heedlessness and hearken unto the rustling of the leaves of Paradise, from the tree which the hand of divine power hath, by the permission of God, planted in the Riḍván of the All-Glorious.
19
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 you to ponder upon the Manifestations of the Unity of God with divine insight.
20
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. 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 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.

Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows
15. Qur’án 3:7. ↩
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows

Is there any natural word/s in the text of the above verses that indicates that these verses are a Direct Verse from/by G-d addressed to Bahaullah, please?
On the same lines that I have adopted for Quran in my post #281, please . Right, please?
If one is not easy with Farsi Iqan to highlight one could highlight in the English translation, no harm, please.
Anybody, please.

Regards

 

[paarsurrey]

17.
چون ايّام موسی گذشت و انوار عيسی از فجر روح عالم را احاطه نمود جميع يهود اعتراض نمودند که آن نفس که در تورات موعود است بايد مروّج و مکمّل شرايع تورات باشد و اين جوان ناصری که خود را مسيح اللّه می نامد حکم طلاق و سبت را که از حکم های اعظم موسی است نسخ نموده. و ديگر آنکه علائم ظهور هنوز ظاهر نشده چنانچه يهود هنوز منتظر آن ظهورند که در تورات مذکور است. چقدر از مظاهر قدس احديّه و مطالع نور ازليّه که بعد از موسی در ابداع
ظاهر شده و هنوز يهود به حجبات 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.

17.
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 law 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!

"
و ديگر آنکه علائم ظهور هنوز ظاهر نشده چنانچه يهود هنوز منتظر آن ظهورند که در تورات مذکور است.
"
"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!"

The members/participators and the viewers of this thread please note the cleverness of Shoghí Effendí while translating from the Iqan Farsi into English he has unnecessarily used capitalization of the natural/common word "manifestation" as "Manifestation", with an ulterior motive, I understand. Right, please?

Regards
___________
Reference: post #84 Iqan verses 16-20

 

[oldbadger]

(Continued from post #83,please.)
Now its English Translation, please:

Anybody, please.

Regards

Hello paarsurrey.
Clearly Bahauallah was not writing direct messages from God.

His idea of handling the World's finances in a Bahai World was, in so many words, 'we'll leave that to the economists' . As if God would guide a Bahai authority thus...?

When folks in positions of power decide that God is guiding their every decision and action, then the World would truly be in dire jeopardy, methinks.

 

[firedragon]

"
و ديگر آنکه علائم ظهور هنوز ظاهر نشده چنانچه يهود هنوز منتظر آن ظهورند که در تورات مذکور است.
"
"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!"

The members/participators and the viewers of this thread please note the cleverness of Shoghí Effendí while translating from the Iqan Farsi into English he has unnecessarily used capitalization of the natural/common word "manifestation" as "Manifestation", with an ulterior motive, I understand. Right, please?

Regards
___________
Reference: post #84 Iqan verses 16-20

Brother. Did you access an arabic version of the Kithab i iqan like the one you quoted? I only have the manuscript, but not a text version of it. Can you tell me where you found it? Only if its a downloadable version.

Thanks a lot in advance.

 

[paarsurrey]

Brother. Did you access an arabic version of the Kithab i iqan like the one you quoted? I only have the manuscript, but not a text version of it. Can you tell me where you found it? Only if its a downloadable version.

Thanks a lot in advance.

Friend @firedragon !
The one I quoted in my post is Iqan Farsi <http://reference.bahai.org/fa/t/b/KI/ki-1.html >, Iqan English <
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows>, this one is, I think, not commonly available and its link was sent to me by one of our friends in the Forum, as far as I remember, and it is copy/paste friendly; the other links available at the Bahaism sites are not so copy/paste friendly and with a lot of effort and with much difficulty one has to reproduce them here for comments of the friends here.
For Iqan Arabic one could try <Baha'i Reference Library: حضرة بهاءالله>.
Does it help, please?

Regards

 

[firedragon]

Friend @firedragon !
The one I quoted in my post is Iqan Farsi <http://reference.bahai.org/fa/t/b/KI/ki-1.html >, Iqan English <
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows>, this one is, I think, not commonly available and its link was sent to me by one of our friends in the Forum, as far as I remember, and it is copy/paste friendly; the other links available at the Bahaism sites are not so copy/paste friendly and with a lot of effort and with much difficulty one has to reproduce them here for comments of the friends here.
For Iqan Arabic one could try <Baha'i Reference Library: حضرة بهاءالله>.
Does it help, please?

Regards

I have access to the website brother. I was asking for a downloadable-arabic version if you had.
Thanks anyway, i really appreciate it.

 

[firedragon]

Friend @firedragon !
The one I quoted in my post is Iqan Farsi <http://reference.bahai.org/fa/t/b/KI/ki-1.html >, Iqan English <
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows>, this one is, I think, not commonly available and its link was sent to me by one of our friends in the Forum, as far as I remember, and it is copy/paste friendly; the other links available at the Bahaism sites are not so copy/paste friendly and with a lot of effort and with much difficulty one has to reproduce them here for comments of the friends here.
For Iqan Arabic one could try <Baha'i Reference Library: حضرة بهاءالله>.
Does it help, please?

Regards

Just take a look at this beauty. I know this is irrelevant, but its just beautiful. This is a manuscript of the Al Bayan al arabi of the Bab. Yes they say this is the original manuscript. But i am not 100%sure of course because i am no scholar in this.

But look at this. Can you believe each ofthose tiny branches are sentences? Take a look. Its beautiful.

 

[paarsurrey]

Kitab-i-Iqan was not a Direct Converse from/by G-d. Was it?

Tony Bristow-Stagg said: ↑
Quote, "Every Writing by the Bab and Baha'u'llah were revealed from God, just as the Quran. The difference in this day is that the Messengers wrote a lot of it with their own hands."Unquote

Friend! I know that is one's belief, but now one has to prove it to help us understand one's belief with reason or, is it one acknowledgement that one's belief is in blindfaith, please?
The above sentence colored in magenta is one's conjecture in general which entails that the whole book of Iqan is Direct Converse of/from G-d with Bahaullah. So we need these claims from within the main text of Iqan Farsi in an unequivocal and straightforward manner that:

1. the whole Iqan is Direct Converse of/from G-d with Bahaullah.
2. Iqan is not authored by Bahaullah.
3. and the natural words in the main text of Iqan demonstrate to that effect.

Right, please?

We now take verses 21-25 of Iqan :
21
و بعد اصحاب و تلاميذ آن حضرت استدعا نمودند که علامت رجعت و ظهور چيست و چه وقت اين ظاهر خواهد شد؟ و در چند مقام اين سؤال را از آن طلعت بی مثال نمودند و آن حضرت در هر مقام علامتی ذکر فرمودند چنانچه در اناجيل اربعه مسطور است.
22
و اين مظلوم يک فقره آن را ذکر می نمايم و نعمت های مکنونه سدره مخزونه را لوجه اللّه بر عباداللّه مبذول می دارم تا هياکل فانيه از اثمار باقيه محروم نمانند که شايد به رشحی از انهار بی زوال حضرت ذی الجلال
که در دار السّلام بغداد جاری شده فائز شوند بی آنکه اجر و مزدی طلب نمايم. "إنَّما نُطعِمُکُمْ لِوَجْهِ اللّهِ لا نُرِيدُ مِنْکُمْ جَزَاءً و لا شُکُوراً.
و اين طعامی است که ارواح و افئده منيره به او حيات باقيه يابند و اين همان مائده ای است که می فرمايد: "رَبَّنا اَنْزلْ عَلَينَا مَائِدةً مِنَ السَّماء."
و اين مائده هرگز از اهلش مقطوع نشود و نفاد نجويد و در کلّ حين از شجره فضل می رويد و از سماوات رحمت و عدل نازل می شود.چنانچه فرموده است: "مَثَلاً کَلِمَةً طَيِّبَةً کَشَجَرَةٍ طَيِّبَةٍ اَصلُهَا ثَابِتٌ و فَرعُهَا فِی السَّمَاء تُؤتی اُکُلَها کُلَّ حِينٍ."
23
حيف است که انسان از اين عطيّه لطيفه خود را منع نمايد و از اين نعمت باقيه و حيات دائمه خود را محروم سازد. پس قدر اين مائده معنوی را دانسته که بلکه از الطاف بديعه آن شمس حقيقی اجسادهای مرده حيات تازه يابند و ارواح پژمرده به روح بی اندازه فائز شوند. ای برادر من، جهدی بايد تا ايّام باقی است از اکواب باقی چشيم. هميشه نسيم جان از مصر جانان نوزد و هميشه نهرهای تبيان در جريان نه و مدام ابواب رضوان مفتوح نماند. آيد وقتی که عندليبان جنان از گلستان قدسی به آشيان های الهی پرواز نمايند، ديگر نه نغمه بلبل شنوی و نه جمال گل بينی. پس تا حمامه
ازلی در شور و تغنّی است و بهار الهی در جلوه و تزيين غنيمت شمرده گوش قلب را از سروش او بی بهره مکن. اين است نصيحت اين عبد آن جناب و احبّای خدا را. فَمَن شَاءَ فَلْيُقْبِلْ و مَن شَاءَ فَليُعْرِض. إنَّ اللّهَ کانَ غَنيّاً عَنهُ و عَمّا يُشاهَدُ وَ يُرَی.
24
و اين است نغمات عيسی بن مريم که در رضوان انجيل به الحان جليل در علائم ظهور بعد فرموده. در سفر اوّل که منسوب به متّی است در وقتی که سؤال نمودند از علامات ظهور بعد جواب فرمود: "و لِلوَقتِ مِن بَعدِ ضيقِ تلکَ الاَيّامِ تُظلَم الشَّمسُ والقَمَرُلا يُعطی ضَوءَهُ و الکَواکِبُ تَتَساقَطُ مِنَ السَّماء وَ قُوّاةُ الاَرضِ تَرتجُّ.حينَئِذٍ تَظهَرُ عَلاماتُ ابنِ الانسانِ فی السّماء وَ يَنُوحُ کُلُّ قَبائِلِ الاَرضِ وَ يَرونَ ابنَ الإنسان آتياً عَلی سحابِ السَّماء مَعَ قُوّاةٍ و مَجدٍ کَبيرٍ و يُرسِلُ مَلائِکَتَهُ معَ صَوتِ السّافُورِ العَظيمِ."
انتهی. ترجمه آن بفارسی اين است که بعد از تنگی و ابتلا که همه مردم را احاطه می نمايد شمس از افاضه ممنوع می شود يعنی تاريک می گردد و قمر از اعطای نور باز می ماند و ستاره های سماء بر ارض نازل می شوند و ارکان ارض متزلزل می شود. در اين وقت ظاهر می گردد نشانه های پسر انسان در آسمان، يعنی جمال موعود و ساذج وجود بعد از ظهور اين علامات از
عرصه غيب به عالم شهود می آيد. و می فرمايد: "در آن حين جميع قبيله ها که در ارض ساکن اند نوحه و ندبه می نمايند و می بينند خلايق آن جمال احديّه را که می آيد از آسمان در حالتی که سوار بر ابر است با قوّت و بزرگی و بخششی بزرگ و می فرستد ملائکه های خود را با صدای سافور عظيم. انتهی. و در اسفار ثلاثه ديگر که منسوب به لوقا و مرقس و يوحنّا است همين عبارات مذکور است و چون در الواح عربيّه به تفصيل مذکور شد ديگر در اين اوراق متعرّض ذکر آنها نشديم و اکتفا به يکی از آنها نموديم
25
و علمای انجيل چون عارف به معانی اين بيانات و مقصود مودعه در اين کلمات نشدند و به ظاهر آن متمسّک شدند لهذا از شريعه فيض محمّديّه و از سحاب فضل احمديّه ممنوع گشتند. و جهّال آن طائفه هم تمسّک به علمای خود جسته، از زيارت جمال سلطان جلال محروم ماندند زيرا که در ظهور شمس احمديّه چنين علامات که مذکور شد به ظهور نيامد. اين است که قرن ها گذشت و عهدها به آخر رسيد و آن جوهر روح به مقرّ بقای سلطنت خود راجع شد و نفخه ديگر از نَفْس روحانی در صور الهی دميده شد و نفس های مرده از قبور غفلت و ضلالت به ارض هدايت و محلّ عنايت محشور شدند و هنوز آن گروه در انتظار که کی اين علامات ظاهر
شود و آن هيکل معهود به وجود آيد تا نصرت نمايند و مال ها در راهش انفاق کنند و جان ها در سبيلش ايثار. چنانچه امم ديگر هم به همين ظنونات از کوثر معانيِ رحمت نامتناهيِ حضرت باری دور مانده‏اند و به خيال خود مشغولند
مرجع كتب وآثار بهائی - کتاب ايقان٬ صفحه ١٥-٣٠

Now its English Translation, please:
(Continued in the next post #92,please.)

 

[paarsurrey]

(Continued from post #91,please.)
Now its English Translation, please:

21
Afterwards, the companions and disciples of Jesus asked Him concerning those signs that must needs signalize the return of His manifestation. When, they asked, shall these things be? Several times they questioned that peerless Beauty, and, every time He made reply, He set forth a special sign that should herald the advent of the promised Dispensation. To this testify the records of the four Gospels.
22
This wronged One will cite but one of these instances, thus conferring upon mankind, for the sake of God, such bounties as are yet concealed within the treasury of the hidden and sacred Tree, that haply mortal men may not remain deprived of their share of the immortal fruit, and attain to a dewdrop of the waters of everlasting life which, from Baghdád, the “Abode of Peace,” are being vouchsafed unto all mankind. We ask for neither meed nor reward. “We nourish your souls for the sake of God; we seek from you neither recompense nor thanks.”16 This is the food that conferreth everlasting life upon the pure in heart and the illumined in spirit. This is the bread of which it is said: “Lord, send down upon us Thy bread from heaven.”17 This bread shall never be withheld from them that deserve it, nor can it ever be exhausted. It groweth everlastingly from the tree of grace; it descendeth at all seasons from the heavens of justice and mercy. Even as He saith: “Seest thou not to what God likeneth a good word? To a good tree; its root firmly fixed, and its branches reaching unto heaven: yielding its fruit in all seasons.”18
23
O the pity! that man should deprive himself of this goodly gift, this imperishable bounty, this everlasting life. It behooveth him to prize this food that cometh from heaven, that perchance, through the wondrous favors of the Sun of Truth, the dead may be brought to life, and withered souls be quickened by the infinite Spirit. Make haste, O my brother, that while there is yet time our lips may taste of the immortal draft, for the breeze of life, now blowing from the city of the Well-Beloved, cannot last, and the streaming river of holy utterance must needs be stilled, and the portals of the Riḍván cannot forever remain open. The day will surely come when the Nightingale of Paradise will have winged its flight away from its earthly abode unto its heavenly nest. Then will its melody be heard no more, and the beauty of the rose cease to shine. Seize the time, therefore, ere the glory of the divine springtime hath spent itself, and the Bird of Eternity ceased to warble its melody, that thy inner hearing may not be deprived of hearkening unto its call. This is My counsel unto thee and unto the beloved of God. Whosoever wisheth, let him turn thereunto; whosoever wisheth, let him turn away. God, verily, is independent of him and of that which he may see and witness.
24
These are the melodies, sung by Jesus, Son of Mary, in accents of majestic power in the Riḍván of the Gospel, revealing those signs that must needs herald the advent of the Manifestation after Him. In the first Gospel according to Matthew it is recorded: And when they asked Jesus concerning the signs of His coming, He said unto them: “Immediately after the oppression19 of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet.”20 Rendered into the Persian tongue,21 the purport of these words is as follows: When the oppression and afflictions that are to befall mankind will have come to pass, then shall the sun be withheld from shining, the moon from giving light, the stars of heaven shall fall upon the earth, and the pillars of the earth shall quake. At that time, the signs of the Son of man shall appear in heaven, that is, the promised Beauty and Substance of life shall, when these signs have appeared, step forth out of the realm of the invisible into the visible world. And He saith: at that time, all the peoples and kindreds that dwell on earth shall bewail and lament, and they shall see that divine Beauty coming from heaven, riding upon the clouds with power, grandeur, and magnificence, sending His angels with a great sound of a trumpet. Similarly, in the three other Gospels, according to Luke, Mark, and John, the same statements are recorded. As We have referred at length to these in Our Tablets revealed in the Arabic tongue, We have made no mention of them in these pages, and have confined Ourselves to but one reference.
25
Inasmuch as the Christian divines have failed to apprehend the meaning of these words, and did not recognize their object and purpose, and have clung to the literal interpretation of the words of Jesus, they therefore became deprived of the streaming grace of the Muḥammadan Revelation and its showering bounties. The ignorant among the Christian community, following the example of the leaders of their faith, were likewise prevented from beholding the beauty of the King of glory, inasmuch as those signs which were to accompany the dawn of the sun of the Muḥammadan Dispensation did not actually come to pass. Thus, ages have passed and centuries rolled away, and that most pure Spirit hath repaired unto the retreats of its ancient sovereignty. Once more hath the eternal Spirit breathed into the mystic trumpet, and caused the dead to speed out of their sepulchers of heedlessness and error unto the realm of guidance and grace. And yet, that expectant community still crieth out: When shall these things be? When shall the promised One, the object of our expectation, be made manifest, that we may arise for the triumph of His Cause, that we may sacrifice our substance for His sake, that we may offer up our lives in His path? In like manner, have such false imaginings caused other communities to stray from the Kawthar of the infinite mercy of Providence, and to be busied with their own idle thoughts.
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16. Qur’án 76:9. ↩
17. Qur’án 5:117. ↩
18. Qur’án 14:24. ↩
19. The Greek word used (Thlipsis) has two meanings: pressure and oppression. ↩
20. Matthew 24:29–31. ↩
21. The passage is quoted by Bahá’u’lláh in Arabic and interpreted in Persian. ↩
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Is there any natural word/s in the text of the above verses that indicates that these verses are a Direct Verse from/by G-d addressed to Bahaullah, please?
On the same lines that I have adopted for Quran in my post #281, please . Right, please?
If one is not easy with Farsi Iqan to highlight one could highlight in the English translation, no harm, please.
Anybody, please.

Regards

 

[paarsurrey]

Kitab-i-Iqan was not a Direct Converse from/by G-d. Was it?

Tony Bristow-Stagg said: ↑
Quote, "Every Writing by the Bab and Baha'u'llah were revealed from God, just as the Quran. The difference in this day is that the Messengers wrote a lot of it with their own hands."Unquote

Friend! I know that is one's belief, but now one has to prove it to help us understand one's belief with reason or, is it one acknowledgement that one's belief is in blindfaith, please?
The above sentence colored in magenta is one's conjecture in general which entails that the whole book of Iqan is Direct Converse of/from G-d with Bahaullah. So we need these claims from within the main text of Iqan Farsi in an unequivocal and straightforward manner that:

1. the whole Iqan is Direct Converse of/from G-d with Bahaullah.
2. Iqan is not authored by Bahaullah.
3. and the natural words in the main text of Iqan demonstrate to that effect.

Right, please?

We now take verses 21-25 of Iqan :
26
و از اين عبارت گذشته، بيان ديگر در انجيل هست که می فرمايد: "اَلسَّماءُ وَالارضُ تَزولانِ وَلکِنْ کَلامی لا يزُولُ
که معنی آن به فارسی اين است که آسمان و زمين ممکن است که زائل و معدوم شوند امّا کلام من هرگز زائل نمی شود و هميشه باقی و ثابت ميانه ناس خواهد بود. و از اين راه است که اهل انجيل می گويند که حکم انجيل هرگز منسوخ نمی شود و هروقت و زمان که طلعت موعود با همه علامت ها ظاهر شود بايد شريعت مرتفعه در انجيل را محکم و ثابت نمايد تا در همه عالم دينی باقی نماند مگر اين دين. و اين فقره از مطالب محقّقه مسلّمه است نزد ايشان. و چنان اعتقاد کرده‏اند که اگر نفسی هم مبعوث شود به جميع علامات موعوده و بر خلاف حکم ظاهر در انجيل حکم نمايد البتّه اذعان نکنند و قبول ننمايند بلکه تکفير نمايند و استهزاء کنند. چنانچه در ظهور شمس محمّديّه مشهود شد. حال اگر معانی اين کلمات مُنزله در کتب را که جميع ناس از عدم بلوغ به آن، از غايت
قصوی و سدره منتهی محجوب شده‏اند از ظهورات احديّه در هر ظهور به تمام خضوع سؤال می نمودند البتّه به انوار شمس هدايت مهتدی می شدند و به اسرار علم و حکمت واقف می گشتند.
27
حال اين بنده رشحی از معانی اين کلمات را ذکر می نمايم تا اصحاب بصيرت و فطرت از معنی آن به جميع تلويحات کلمات الهی و اشارات بيانات مظاهر قدسی واقف شوند تا از هيمنهکلمات از بحر اسماء و صفات ممنوع نشوند و از مصباح احديّه که محلّ تجلّی ذات است محجوب نگردند.

28
قوله: "مِن بَعدِ ضيقِ تِلکَ الايّام"، يعنی وقتی که ناس در سختی و تنگی مبتلا شوند، و اين در وقتی است که آثار شمس حقيقت و اثمار سدره علم و حکمت از ميان مردم زائل شود و زمام ناس بدست جهّال افتد و ابواب توحيد و معرفت که مقصود اصلی از خلق انسانی است مسدود شود و علم به ظنّ تبديل گردد و هدايت به شقاوت راجع شود. چنانچه اليوم مشاهده می شود که زمام هر گروهی به دست جاهلی افتاده و به هر نحو که اراده کنند حرکت می دهند و در ميان ايشان از معبود جز اسمی و از مقصود جز حرفی نمانده. و به قسمی بادهای هوی و نفس غالب شده که سراج های عقل و فؤاد را در قلوب خاموش نموده، با اينکه ابواب علم الهی به مفاتيح قدرت ربّانی مفتوح گشته و جواهر
وجود ممکنات به نور علمی و فيوضات قدسی منوَّر و مهتدی گشتند به قسمی که در هر شیء بابی از علم باز گشته و در هر ذرهّ آثاری از شمس مشهود شده. و با همه اين ظهورات علمی که عالم را احاطه نموده هنوز باب علم را مسدود دانسته‏اند و امطار رحمت را مقطوع گرفته‏اند. به ظنّ تمسّک جسته، از عروة الوثقای محکم علم دور مانده‏اند. و آنچه از ايشان مفهوم می شود گويا به علم و باب آن بالفطره رغبتی ندارند و در خيال ظهور آن هم نيستند زيرا که در ظنّ و گمان، ابوابی برای نان يافته‏اند و در ظهور مظهر علم، جز انفاق جان چيزی نيافته‏اند. لهذا البتّه از اين گريزانند و به آن متمسّک. و با اينکه حکم الهی را يک می دانند از هر گوشه ای حکمی صادر می شود و از هر محلّی امری ظاهر. دو نفس بر يک حکم ملاحظه نمی شود زيرا جز هوی الهی نجويند و به غير از خطا سبيلی نخواهند. رياست را نهايت وصول به مطلوب دانسته‏اند و کبر و غرور را غايت بلوغ به محبوب شمرده‏اند. تزويرات نفسانی را مقدّم بر تقديرات ربّانی دانند. از تسليم و رضا گذشته‏اند و به تدبير و ريا اشتغال نموده‏اند و به تمام قوّت و قدرت حفظ اين مراتب را می نمايند که مبادا نقصی در شوکت راه يابد و يا خللی در عزّت بهم رسد. و اگر چشمی از کحل معارف الهی روشن شود ملاحظه می کند سَبُعی چند
را که بر مردارهای نفوس عباد افتاده‏اند
29
حال کدام ضيق و تنگی است که ازيد از مراتب مذکوره باشد که اگر نفسی طلب حقّی و يا معرفتی بخواهد نمايد نمی داند نزد کدام رود و از که جويا شود، از غايت اينکه رأی ها مختلف و سبيل ها متعدّد شده. و اين تنگی و ضيق از شرايط هر ظهور است که تا واقع نشود ظهور شمس حقيقت نشود زيرا که صبح ظهور هدايت بعد از ليل ضلالت طالع می شود. اين است که در روايات و احاديث جميع اين مضامين هست که کُفر عالم را فرو می گيرد و ظلمت احاطه می نمايد و امثال اينها چنانچه مذکور شد. و اين عبد بواسطه شهرت اين احاديث و اختصار ديگر متعرّض ذکر عبارات حديث نشده ام.
30
حال اگر مقصود از اين ضيق را همچو ادراک نمايند که عالم ضيق به هم رساند و يا امورات ديگر که به خيال خود توهّم نمايند هرگز مشهود نگردد و البتّه گويند که اين شرط ظهور نيافته چنانچه گفته‏اند و می گويند. باری، مقصود از ضيق، ضيق از معارف الهيّه و ادراک کلمات ربّانيّه است که در ايّام غروب شمس و مرايای او عباد در تنگی و سختی افتند و ندانند به که توجّه نمايند چنانچه مذکور شد. کَذلکَ نُعَلِّمُکَ مِن تَأويلِ الاَحاديثِ وَ نُلقی عَلَيکَ مِن اَسرارِ الحِکمَةِ لِتَطَّلِعَ بِما هُو المَقصودُ وَ تَکُونَ مِنَ الّذينَ هُم شَرِبُوا مِن کَأسِ العلمِ و
العِرفان
مرجع كتب وآثار بهائی - کتاب ايقان٬ صفحه ١٥-٣٠

Now its English Translation, please:
(Continued in the next post #94)

 

[paarsurrey]

(Continued from post #93)
Now its English Translation, please:

26
Beside this passage, there is yet another verse in the Gospel wherein He saith: “Heaven and earth shall pass away: but My words shall not pass away.”22 Thus it is that the adherents of Jesus maintained that the law of the Gospel shall never be annulled, and that whensoever the promised Beauty is made manifest and all the signs are revealed, He must needs reaffirm and establish the law proclaimed in the Gospel, so that there may remain in the world no faith but His faith. This is their fundamental belief. And their conviction is such that were a person to be made manifest with all the promised signs and to promulgate that which is contrary to the letter of the law of the Gospel, they must assuredly renounce him, refuse to submit to his law, declare him an infidel, and laugh him to scorn. This is proved by that which came to pass when the sun of the Muḥammadan Revelation was revealed. Had they sought with a humble mind from the Manifestations of God in every Dispensation the true meaning of these words revealed in the sacred books—words the misapprehension of which hath caused men to be deprived of the recognition of the Sadratu’l-Muntahá, the ultimate Purpose—they surely would have been guided to the light of the Sun of Truth, and would have discovered the mysteries of divine knowledge and wisdom.

27
This servant will now share with thee a dewdrop out of the fathomless ocean of the truths treasured in these holy words, that haply discerning hearts may comprehend all the allusions and the implications of the utterances of the Manifestations of Holiness, so that the overpowering majesty of the Word of God may not prevent them from attaining unto the ocean of His names and attributes, nor deprive them of recognizing the Lamp of God which is the seat of the revelation of His glorified Essence.

28
As to the words—“Immediately after the oppression of those days”—they refer to the time when men shall become oppressed and afflicted, the time when the lingering traces of the Sun of Truth and the fruit of the Tree of knowledge and wisdom will have vanished from the midst of men, when the reins of mankind will have fallen into the grasp of the foolish and ignorant, when the portals of divine unity and understanding—the essential and highest purpose in creation—will have been closed, when certain knowledge will have given way to idle fancy, and corruption will have usurped the station of righteousness. Such a condition as this is witnessed in this day when the reins of every community have fallen into the grasp of foolish leaders, who lead after their own whims and desire. On their tongue the mention of God hath become an empty name; in their midst His holy Word a dead letter. Such is the sway of their desires, that the lamp of conscience and reason hath been quenched in their hearts, and this although the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun have been made manifest. And yet, in spite of all these manifold revelations of divine knowledge, which have encompassed the world, they still vainly imagine the door of knowledge to be closed, and the showers of mercy to be stilled. Clinging unto idle fancy, they have strayed far from the ‘Urvatu’l-Vuthqá of divine knowledge. Their hearts seem not to be inclined to knowledge and the door thereof, neither think they of its manifestations, inasmuch as in idle fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter. Though they recognize in their hearts the Law of God to be one and the same, yet from every direction they issue a new command, and in every season proclaim a fresh decree. No two are found to agree on one and the same law, for they seek no God but their own desire, and tread no path but the path of error. In leadership they have recognized the ultimate object of their endeavor, and account pride and haughtiness as the highest attainments of their heart’s desire. They have placed their sordid machinations above the divine decree, have renounced resignation unto the will of God, busied themselves with selfish calculation, and walked in the way of the hypocrite. With all their power and strength they strive to secure themselves in their petty pursuits, fearful lest the least discredit undermine their authority or blemish the display of their magnificence. Were the eye to be anointed and illumined with the collyrium of the knowledge of God, it would surely discover that a number of voracious beasts have gathered and preyed upon the carrion of the souls of men.

29
What “oppression” is greater than that which hath been recounted? What “oppression” is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied. This “oppression” is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of the morn of divine guidance must needs follow the darkness of the night of error. For this reason, in all chronicles and traditions reference hath been made unto these things, namely that iniquity shall cover the surface of the earth and darkness shall envelop mankind. As the traditions referred to are well known, and as the purpose of this servant is to be brief, He will refrain from quoting the text of these traditions.

30
Were this “oppression” (which literally meaneth pressure) to be interpreted that the earth is to become contracted, or were men’s idle fancy to conceive similar calamities to befall mankind, it is clear and manifest that no such happenings can ever come to pass. They will assuredly protest that this prerequisite of divine revelation hath not been made manifest. Such hath been and still is their contention. Whereas, by “oppression” is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God. By it is meant that when the Daystar of Truth hath set, and the mirrors that reflect His light have departed, mankind will become afflicted with “oppression” and hardship, knowing not whither to turn for guidance. Thus We instruct thee in the interpretation of the traditions, and reveal unto thee the mysteries of divine wisdom, that haply thou mayest comprehend the meaning thereof, and be of them that have quaffed the cup of divine knowledge and understanding.

Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows
22. Luke 21:33. ↩
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows

Is there any natural word/s in the text of the above verses that indicates that these verses are a Direct Verse from/by G-d addressed to Bahaullah, please?
On the same lines that I have adopted for Quran in my post #281, please . Right, please?
If one is not easy with Farsi Iqan to highlight one could highlight in the English translation, no harm, please.
Anybody, please.

Regards

 

[firedragon]

(Continued from post #93)
Now its English Translation, please:

26
Beside this passage, there is yet another verse in the Gospel wherein He saith: “Heaven and earth shall pass away: but My words shall not pass away.”22 Thus it is that the adherents of Jesus maintained that the law of the Gospel shall never be annulled, and that whensoever the promised Beauty is made manifest and all the signs are revealed, He must needs reaffirm and establish the law proclaimed in the Gospel, so that there may remain in the world no faith but His faith. This is their fundamental belief. And their conviction is such that were a person to be made manifest with all the promised signs and to promulgate that which is contrary to the letter of the law of the Gospel, they must assuredly renounce him, refuse to submit to his law, declare him an infidel, and laugh him to scorn. This is proved by that which came to pass when the sun of the Muḥammadan Revelation was revealed. Had they sought with a humble mind from the Manifestations of God in every Dispensation the true meaning of these words revealed in the sacred books—words the misapprehension of which hath caused men to be deprived of the recognition of the Sadratu’l-Muntahá, the ultimate Purpose—they surely would have been guided to the light of the Sun of Truth, and would have discovered the mysteries of divine knowledge and wisdom.

27
This servant will now share with thee a dewdrop out of the fathomless ocean of the truths treasured in these holy words, that haply discerning hearts may comprehend all the allusions and the implications of the utterances of the Manifestations of Holiness, so that the overpowering majesty of the Word of God may not prevent them from attaining unto the ocean of His names and attributes, nor deprive them of recognizing the Lamp of God which is the seat of the revelation of His glorified Essence.

28
As to the words—“Immediately after the oppression of those days”—they refer to the time when men shall become oppressed and afflicted, the time when the lingering traces of the Sun of Truth and the fruit of the Tree of knowledge and wisdom will have vanished from the midst of men, when the reins of mankind will have fallen into the grasp of the foolish and ignorant, when the portals of divine unity and understanding—the essential and highest purpose in creation—will have been closed, when certain knowledge will have given way to idle fancy, and corruption will have usurped the station of righteousness. Such a condition as this is witnessed in this day when the reins of every community have fallen into the grasp of foolish leaders, who lead after their own whims and desire. On their tongue the mention of God hath become an empty name; in their midst His holy Word a dead letter. Such is the sway of their desires, that the lamp of conscience and reason hath been quenched in their hearts, and this although the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun have been made manifest. And yet, in spite of all these manifold revelations of divine knowledge, which have encompassed the world, they still vainly imagine the door of knowledge to be closed, and the showers of mercy to be stilled. Clinging unto idle fancy, they have strayed far from the ‘Urvatu’l-Vuthqá of divine knowledge. Their hearts seem not to be inclined to knowledge and the door thereof, neither think they of its manifestations, inasmuch as in idle fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter. Though they recognize in their hearts the Law of God to be one and the same, yet from every direction they issue a new command, and in every season proclaim a fresh decree. No two are found to agree on one and the same law, for they seek no God but their own desire, and tread no path but the path of error. In leadership they have recognized the ultimate object of their endeavor, and account pride and haughtiness as the highest attainments of their heart’s desire. They have placed their sordid machinations above the divine decree, have renounced resignation unto the will of God, busied themselves with selfish calculation, and walked in the way of the hypocrite. With all their power and strength they strive to secure themselves in their petty pursuits, fearful lest the least discredit undermine their authority or blemish the display of their magnificence. Were the eye to be anointed and illumined with the collyrium of the knowledge of God, it would surely discover that a number of voracious beasts have gathered and preyed upon the carrion of the souls of men.

29
What “oppression” is greater than that which hath been recounted? What “oppression” is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied. This “oppression” is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of the morn of divine guidance must needs follow the darkness of the night of error. For this reason, in all chronicles and traditions reference hath been made unto these things, namely that iniquity shall cover the surface of the earth and darkness shall envelop mankind. As the traditions referred to are well known, and as the purpose of this servant is to be brief, He will refrain from quoting the text of these traditions.

30
Were this “oppression” (which literally meaneth pressure) to be interpreted that the earth is to become contracted, or were men’s idle fancy to conceive similar calamities to befall mankind, it is clear and manifest that no such happenings can ever come to pass. They will assuredly protest that this prerequisite of divine revelation hath not been made manifest. Such hath been and still is their contention. Whereas, by “oppression” is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God. By it is meant that when the Daystar of Truth hath set, and the mirrors that reflect His light have departed, mankind will become afflicted with “oppression” and hardship, knowing not whither to turn for guidance. Thus We instruct thee in the interpretation of the traditions, and reveal unto thee the mysteries of divine wisdom, that haply thou mayest comprehend the meaning thereof, and be of them that have quaffed the cup of divine knowledge and understanding.

Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows
22. Luke 21:33. ↩
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows

Is there any natural word/s in the text of the above verses that indicates that these verses are a Direct Verse from/by G-d addressed to Bahaullah, please?
On the same lines that I have adopted for Quran in my post #281, please . Right, please?
If one is not easy with Farsi Iqan to highlight one could highlight in the English translation, no harm, please.
Anybody, please.

Regards

Brother. May i ask you a question?

Can you understand Persian?

 

[paarsurrey]

Brother. May i ask you a question?

Can you understand Persian?

Not much.
Why does one ask, please?

Regards

 

[firedragon]

Not much.
Why does one ask, please?

Regards

I only asked because you were posting persian version of scripture. I doubt most here reads and understands persian.

 

[paarsurrey]

I only asked because you were posting persian version of scripture. I doubt most here reads and understands persian.

I appreciate one's question.
If it is regarded as scripture, anyone's scripture, then its original form is to be given with the translation so that in case of any controversion one could fall back on the original, I understand.
It is a short reply, I demonstrate properly in my next post #99 in this thread. Right, please?

Regards

 

[paarsurrey]

و احدی از مظاهر قدسيّه و مطالع احديّه ظاهر نشد مگر آنکه به اعتراض و انکار و احتجاج ناس مبتلا گشت.
٣ چنانچه می فرمايد: "يا حَسرَةً عَلَی العِبادِ ما يأتيهِمْ مِن رَسُولٍ إلّا کَانُوا بِهِ يَستَهزِؤونَ
۱ و در مقام ديگر می فرمايد: "وَ هَمَّتْ کلُّ اُمّةٍ بِرَسولِهِم لِيَأخُذوهُ وَ جادَلُوا بِالباطل لِيُدحِضوا بِهِ الحَقّ."

Not one single Manifestation of Holiness hath appeared but He was afflicted by the denials, the repudiation, and the vehement opposition of the people around Him. Thus it hath been revealed:
“O the misery of men! No Messenger cometh unto them but they laugh Him to scorn.”1
Again He saith: “Each nation hath plotted darkly against their Messenger to lay violent hold on Him, and disputed with vain words to invalidate the truth.”2
Baha'i Prayers & Writings App for Android, iPhone, iPad, macOS and Windows
1. Qur’án 36:30. ↩
2. Qur’án 40:5. ↩

Brother. May i ask you a question?
Can you understand Persian?

Friend @firedragon .

I don't know much of the Persian but I give the original Farsi Iqan and its translation for an easy comparison of the original and its translation to ascertain as to what relevance it has with the claims that Bahaism people make without any basis from Iqan or otherwise about Bahaullah.
This I do as it affords us in case of any disputation to fall back on the original and to reflect.
For instance, I have quoted above excerpts given in my post #13 verse # 4 of Iqan Farsi and Iqan English translated by Shoghí Effendí.

Bahaullah is discussing "manifestations" (in plural, with no indication of it being a term in vogue in Quran) of G-d and assumes (incorrectly) that it is an alternative of the office of "Messengers/Prophets", while there is no such thing in Quran to use it as such and Bahaullah brings out for what the people did to the "Messengers/Prophets" of G-d to whom they had been sent to,
1. Qur’án 36:30. ↩
2. Qur’án 40:5. ↩
There is , therefore, absolute no relevance in them. It is a poor/weak argument of Bahaullah. Right, please?

The clever Shoghí Effendí does the trick to capitalize the word "Manifestation". Right, please?

Regards

 

[firedragon]

Friend @firedragon .

I don't know much of the Persian but I give the original Farsi Iqan and its translation for an easy comparison of the original and its translation to ascertain as to what relevance it has with the claims that Bahaism people make without any basis from Iqan or otherwise about Bahaullah.
This I do as it affords us in case of any disputation to fall back on the original and to reflect.
For instance, I have quoted above excerpts given in my post #13 verse # 4 of Iqan Farsi and Iqan English translated by Shoghí Effendí.

Bahaullah is discussing "manifestations" (in plural, with no indication of it being a term in vogue in Quran) of G-d and assumes (incorrectly) that it is an alternative of the office of "Messengers/Prophets", while there is no such thing in Quran to use it as such and Bahaullah brings out for what the people did to the "Messengers/Prophets" of G-d to whom they had been sent to,
1. Qur’án 36:30. ↩
2. Qur’án 40:5. ↩
There is , therefore, absolute no relevance in them. It is a poor/weak argument of Bahaullah. Right, please?

The clever Shoghí Effendí does the trick to capitalize the word "Manifestation". Right, please?

Regards

Okay brother. I understand. Thanks a lot for taking time to explain.