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Gleanings — §669

Arabic source with Shoghi Effendi’s authorized English translation. Paragraph 669 of 729.

Source (Arabic)

باری ای سلمان آنچه عرفا ذکر نموده‌اند جمیع در رتبهٴ خلق بوده و خواهد بود چه که نفوس عالیه و افئدهٴ مجرّده هر قدر در سماء علم و عرفان طیران نمایند از رتبهٴ ممکن و ما خلق فی انفسهم بأنفسهم تجاوز نتوانند نمود کلّ العرفان من کلّ عارف و کلّ الأذکار من کلّ ذاکر و کلّ الأوصاف من کلّ واصف ینتهی الی ما خلق فی نفسه من تجلّی ربّه و هر نفسی فی‌الجمله تفکّر نماید خود تصدیق مینماید باینکه از برای خلق تجاوز از حدّ خود ممکن نه و کلّ امثله و عرفان از اوّل لا اوّل بخلق او که از مشیّت امکانیّه بنفسه لنفسه لا من شیء خلق شده راجع فسبحان الله من ان یعرف بعرفان احد او ان یرجع الیه امثال نفس لم یکن بینه و بین خلقه لا من نسبة و لا من ربط و لا من جهة و اشارة و دلالة و قد خلق الممکنات بمشیّته الّتی احاطت العالمین حقّ لم‌یزل در علوّ سلطان ارتفاع وحدت خود مقدّس از عرفان ممکنات بوده و لایزال بسموّ امتناع ملیک رفعت خود منزّه از ادراک موجودات خواهد بود جمیع من فی الأرض و السّمآء بکلمهٴ او خلق شده‌اند و از عدم بحت بعرصهٴ وجود آمده‌اند چگونه میشود مخلوقی که از کلمه خلق شده بذات قدم ارتقا نماید...

Shoghi Effendi Translation

O Salmán! All that the sages and mystics have said or written have never exceeded, nor can they ever hope to exceed, the limitations to which man’s finite mind hath been strictly subjected. To whatever heights the mind of the most exalted of men may soar, however great the depths which the detached and understanding heart can penetrate, such mind and heart can never transcend that which is the creature of their own conceptions and the product of their own thoughts. The meditations of the profoundest thinker, the devotions of the holiest of saints, the highest expressions of praise from either human pen or tongue, are but a reflection of that which hath been created within themselves, through the revelation of the Lord, their God. Whoever pondereth this truth in his heart will readily admit that there are certain limits which no human being can possibly transgress. Every attempt which, from the beginning that hath no beginning, hath been made to visualize and know God is limited by the exigencies of His own creation — a creation which He, through the operation of His own Will and for the purposes of none other but His own Self, hath called into being. Immeasurably exalted is He above the strivings of human mind to grasp His Essence, or of human tongue to describe His mystery. No tie of direct intercourse can ever bind Him to the things He hath created, nor can the most abstruse and most remote allusions of His creatures do justice to His being. Through His world-pervading Will He hath brought into being all created things. He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence, and will everlastingly continue to remain concealed in His inaccessible majesty and glory. All that is in heaven and all that is in the earth have come to exist at His bidding, and by His Will all have stepped out of utter nothingness into the realm of being. How can, therefore, the creature which the Word of God hath fashioned comprehend the nature of Him Who is the Ancient of Days?

Translation Notes

باری
bárí b-r-y “o”

literal: in short; in short, anyway

SE rendered باری (bárí)سلمان (slmán)آنچه (ánchh)عرفا (ʿrfá)ذکر (dhkr)نموده‌اند (nmúdh‌ánd) as “O, Salmán, All that, the sages and mystics, have said or written”

briefly 27% such 13% short 13% resume 7% may 7% even 7% virtue 7% early 7% how 7% now 7%
چه
chh ch-h

literal: what; what/for; whatsoever, that which

SE rendered رتبهٴ (rtbhٴ)خلق (khlq)خواهد (khúáhd)چه (chh)نفوس (nfús)عالیه (ʿálíh)افئدهٴ (ifʾdhٴ)مجرّده (mjrrdh) as “the limitations, creation — a creation, Will, of men, most exalted, heart, detached”

what 50% whatsoever 50%
طیران
ṭírán ṭ-y-r

literal: bird; fly; flight

SE rendered هر (hr)قدر (qdr)سماء (smáʾ)علم (ʿlm)عرفان (ʿrfán)طیران (ṭírán)نمایند (nmáynd)از (iz)رتبهٴ (rtbhٴ)ممکن (mmkn)خلق (khlq) as “whatever heights, may soar, heaven, man’s finite mind, understanding, can penetrate, which, creature of their own conceptions”

soar 50% soaring 17% explore 17% reach 17%
نتوانند
ntúánnd t-w-ان “could” Distinctive

literal: can; can, be able

This form usually rendered as “can” (1 occurrences)

could 67% can 33%
فی‌الجمله
fí‌áljmlh j-m-l

literal: beauty; totality; beautiful

SE rendered نفسه (nfsh)تجلّی (tjllí)ربّه (rbbh)هر (hr)نفسی (nfsí)فی‌الجمله (fí‌áljmlh)تفکّر (tfkkr)نماید (nmáyd)تصدیق (tṣdíq)مینماید (mínmáyd) as “within themselves, through the revelation, of the Lord, their God, Whoever pondereth, this truth, reflection, will readily admit, hath”

تصدیق
tṣdíq ṣ-d-q

literal: truth; truthful

SE rendered تفکّر (tfkkr)نماید (nmáyd)تصدیق (tṣdíq)مینماید (mínmáyd)باینکه (báynkh)از (iz)برای (bráy)خلق (khlq) as “reflection, will readily admit, hath, which, no human being”

باینکه
báynkh ʾ-y-n

literal: this; where; these

SE rendered تفکّر (tfkkr)نماید (nmáyd)تصدیق (tṣdíq)مینماید (mínmáyd)باینکه (báynkh)از (iz)برای (bráy)خلق (khlq)تجاوز (tjáwz)از (iz)حدّ (ḥdd) as “reflection, will readily admit, hath, which, no human being, can possibly transgress, certain limits”

برای
bráy b-r-y “o”

literal: for

SE rendered تصدیق (tṣdíq)مینماید (mínmáyd)باینکه (báynkh)از (iz)برای (bráy)خلق (khlq)تجاوز (tjáwz)از (iz)حدّ (ḥdd) as “hath, which, no human being, can possibly transgress, certain limits”

wherefore 50% light 50%
امثله
imthlh m-th-l

literal: like; likeness; example

SE rendered از (iz)حدّ (ḥdd)ممکن (mmkn)نه (nh)امثله (imthlh)عرفان (ʿrfán)از (iz)اوّل (iwwl)اوّل (iwwl) as “which, certain limits, to visualize and know, beginning”

like 25% such 21% consider 11% even 9% similar 9% likeness 6% same 6% peerless 5% instance 5% equal 4%
راجع
rájʿ r-j-ʿ

literal: return; returning; to return

SE rendered بنفسه (bnfsh)لنفسه (lnfsh)شیء (shíʾ)خلق (khlq)راجع (rájʿ)فسبحان (fsbḥán)الله (al-lh)یعرف (yʿrf)بعرفان (bʿrfán) as “His own Self, none other but, hath called into being, Immeasurably exalted, is He, to grasp, strivings of human mind”

applicable 25% return 19% sink 13% turned 6% went 6% resume 6% leave 6% turneth 6% repair 6% offered 6%
احد
iḥd ʾ-ḥ-d

literal: one; anyone; oneness

SE rendered فسبحان (fsbḥán)الله (al-lh)یعرف (yʿrf)بعرفان (bʿrfán)احد (iḥd) as “Immeasurably exalted, is He, to grasp, strivings of human mind”

one 28% any 17% anyone 15% none 13% man 13% neighbor 4% incomparable 2% alone 2% another’s 2% king 2%
الیه
al-yh ʾ-l-y

literal: to; to him; besmirch

SE rendered یعرف (yʿrf)بعرفان (bʿrfán)احد (iḥd)یرجع (yrjʿ)الیه (al-yh)امثال (imthál)نفس (nfs)یکن (ykn)بینه (bính) as “to grasp, strivings of human mind, been, No tie of direct intercourse”

besmirch 33% inception 33% until 33%
ربط
rbṭ r-b-ṭ

literal: connection, relationship

SE rendered خلقه (khlqh)نسبة (nsbh)ربط (rbṭ)جهة (jhh)اشارة (ishárh) as “He hath created, allusions”

جهة
jhh j-h-h

literal: direction; direction, side; direction/side

SE rendered ربط (rbṭ)جهة (jhh)اشارة (ishárh)دلالة (dlálh)خلق (khlq)الممکنات (al-mmknát) as “allusions, hath brought into being, all created things”

throne 50% seat 25% have 25%
دلالة
dlálh d-l-l

literal: proof; indicating; evidence

SE rendered اشارة (ishárh)دلالة (dlálh)خلق (khlq)الممکنات (al-mmknát)بمشیّته (bmshíhth) as “allusions, hath brought into being, all created things, Through His world-pervading Will”

احاطت
iḥáṭt ḥ-w-ṭ

literal: encompassing; encompass; encompassed

SE rendered خلق (khlq)الممکنات (al-mmknát)بمشیّته (bmshíhth)احاطت (iḥáṭt)العالمین (al-ʿálmín)حقّ (ḥqq)لم‌یزل (lm‌ízl)علوّ (ʿlúl) as “hath brought into being, all created things, Through His world-pervading Will, He is, hath ever been, ancient eternity”

سلطان
slṭán s-l-ṭ

literal: sovereignty; king; authority

SE rendered حقّ (ḥqq)لم‌یزل (lm‌ízl)علوّ (ʿlúl)سلطان (slṭán)ارتفاع (irtfáʿ)وحدت (wḥdt)مقدّس (mqdds) as “He is, hath ever been, ancient eternity, exalted and indivisible Essence, veiled”

ملیک
mlík m-l-k

literal: kingdom; king

SE rendered لایزال (láyzál)بسموّ (bsmúm)امتناع (imtnáʿ)ملیک (mlík)رفعت (rfʿt)منزّه (mnzzh)از (iz)ادراک (idrák)موجودات (mújúdát) as “will everlastingly continue to remain, inaccessible, majesty and glory, concealed, comprehend, of His creatures”

بحت
bḥt b-ḥ-t

literal: pure; absolute; absolute (with ـه)

SE rendered بکلمهٴ (bklmhٴ)خلق (khlq)شده‌اند (shdh‌ánd)از (iz)عدم (ʿdm)بحت (bḥt)بعرصهٴ (bʿrṣhٴ)وجود (wjúd)آمده‌اند (ámdh‌ánd)چگونه (chgúnh) as “at His bidding, have come to exist, have stepped out, of utter nothingness, into the realm of being, being, How can”

بعرصهٴ
bʿrṣhٴ ʿ-r-ṣ “into the realm of being” Distinctive

literal: arena; domain; arena/realm

This form usually rendered as “world” (3 occurrences)

SE expanded to “into the realm of being”

realm 40% dominion 20% domain 10% called 10% world 10% court 10%
آمده‌اند
ámdh‌ánd ʾ-m-d

literal: come; to come

SE rendered عدم (ʿdm)بحت (bḥt)بعرصهٴ (bʿrṣhٴ)وجود (wjúd)آمده‌اند (ámdh‌ánd)چگونه (chgúnh)میشود (míshúd)مخلوقی (mkhlúqí)از (iz)کلمه (klmh) as “of utter nothingness, into the realm of being, being, How can, been, the creature, which, the Word of God”

came 20% come 13% made 13% may 13% turned 7% advisable 7% coming 7% appeared 7% hath 7% exist 7%
ارتقا
irtqá r-q-y

literal: ascension; ascend

SE rendered از (iz)کلمه (klmh)خلق (khlq)بذات (bdhát)قدم (qdm)ارتقا (irtqá)نماید (nmáyd) as “which, the Word of God, hath fashioned, the nature, Ancient of Days, do”

Model Translations by Shoghi Effendi

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268 ¶

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Revealed in late 1871 during a period of severe hardship in ‘Akká, this Tablet takes the form of an anguished dialogue between Bahá’u’lláh and God. Questions about the sufferings of the faithful are answered with divine assurances, building to a crescendo of triumph over tribulation.

50 ¶

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The Book of the Covenant — Bahá’u’lláh’s Will and Testament, written entirely in His own hand and unsealed on the ninth day after His ascension. It designates ‘Abdu’l-Bahá as His successor and establishes what Shoghi Effendi called the mightiest Covenant in all religious history.

16 ¶

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The principal doctrinal work of the Faith, revealed in Baghdad within the space of two days and two nights in response to questions from the Báb’s maternal uncle. Shoghi Effendi described it as occupying a position unequalled by any work except the Kitáb-i-Aqdas — a model of Persian prose, at once original, chaste, vigorous, and remarkably lucid.

291 ¶

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Prayers and Meditations

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Published in 1938, this companion volume to Gleanings contains 184 prayers and meditations selected by Shoghi Effendi from Bahá’u’lláh’s devotional writings revealed across successive exiles from Baghdad to ‘Akká. Shoghi Effendi described it as a volume whose perusal would deepen the spirit of devotion and faith.

858 ¶

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Revealed in Adrianople and addressed to a believer named Aḥmad, this Tablet has been invested by Bahá’u’lláh with a special potency and significance. Its central imagery draws on the metaphor of fire and water: “Be thou as a flame of fire to My enemies and a river of life eternal to My loved ones.”

17 ¶

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5 ¶

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57 ¶

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160 ¶

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59 ¶