Skip to main content

Kitáb-i-Íqán — §251

Persian source with Shoghi Effendi’s authorized English translation. Paragraph 251 of 291.

Source (Persian)

حال انصاف دهيد که شهادت اينها مقبول و مسموع است که قولشان و فعلشان موافق و ظاهرشان و باطنشان مطابق به نحوی که تاهَتِ العُقُولُ فی اَفعالِهِمْ و تَحَيَّرَتِ النُّفُوسُ فِی اصْطِبارِهِم و بِماحَمَلَتْ اَجسادُهُم و يا شهادت اين معرضين که بجز هوای نفس نفسی بر نيارند و از قفس ظنونات باطله نجاتی نيافتهاند؟ و در يوم سر از فراش برندارند مگر چون خفّاش ظلمانی در طلب دنيای فانيه کوشند و در ليل راحت نشوند مگر در تدبيرات امورات دانيه کوشند. به تدبير نفسانی مشغول گشته و از تقدير الهی غافل شدهاند. روز به جان در تلاش معاشند و شب در تزيين اسباب فراش. آيا در هيچ شرع و ملّتی جايز است که به اعراض اين نفوس محدوده متمسّک شوند و از اقبال و تصديق نفوسی که از جان و مال و اسم و رسم و ننگ و نام در رضای حقّ گذشتهاند اغفال نمايند؟

Shoghi Effendi Translation

Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their words, whose outward behaviour conforms with their inner life? The mind is bewildered at their deeds, and the soul marvelleth at their fortitude and bodily endurance. Or is the testimony of these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in the cage of their idle fancies, acceptable? Like the bats of darkness, they lift not their heads from their couch except to pursue the transient things of the world, and find no rest by night except as they labour to advance the aims of their sordid life. Immersed in their selfish schemes, they are oblivious of the divine Decree. In the day-time they strive with all their soul after worldly benefits, and in the night-season their sole occupation is to gratify their carnal desires. By what law or standard could men be justified in cleaving to the denials of such petty-minded souls, and in ignoring the faith of them that have renounced, for the sake of the good-pleasure of God, their life, and substance, their fame and renown, their reputation and honour?

Translation Notes

حال
ḥál ḥ-w-l

literal: state; now

SE rendered حال (ḥál)انصاف (inṣáf)دهيد (dhíd)شهادت (shhádt)اينها (iynhá)مقبول (mqbúl) as “Be fair, the testimony, of those, acceptable”

now 57% consider 11% present 8% reflect 5% behold 5% state 4% how 3% today 3% what 3% ponder 3%
دهيد
dhíd d-h

literal: give; to give; given

SE rendered انصاف (inṣáf)دهيد (dhíd)شهادت (shhádt)اينها (iynhá)مقبول (mqbúl) as “Be fair, the testimony, of those, acceptable”

fair 50% testify 25% readily 25%
مسموع
msmúʿ s-m-ʿ

literal: hear; hearing; heard

SE rendered شهادت (shhádt)اينها (iynhá)مقبول (mqbúl)مسموع (msmúʿ)قولشان (qúlshán)فعلشان (fʿlshán)موافق (múáfq) as “the testimony, of those, acceptable, their words, deeds, agree with”

heard 20% hearken 18% hear 18% incline 10% hearing 8% ears 7% hearest 7% have 4% give 4% thou 4%
نحوی
nḥúy n-ḥ-w

literal: manner; manner, way; mode, manner

SE rendered ظاهرشان (ẓáhrshán)باطنشان (báṭnshán)مطابق (mṭábq)نحوی (nḥúy)تاهَتِ (táhat)العُقُولُ (al-ʿuqúl)اَفعالِهِمْ (afʿálihim) as “outward behaviour, inner life, conforms with their, is bewildered, The mind, their deeds”

manner 25% degree 25% kind 25% universally 25%
تاهَتِ

literal: bewildered/confused; became bewildered

2 occurrences in corpus

اَجسادُهُم
ajsáduhum j-s-d

literal: bodies

SE rendered اصْطِبارِهِم (iṣṭibárihim)بِماحَمَلَتْ (bimáḥamalat)اَجسادُهُم (ajsáduhum)شهادت (shhádt)معرضين (mʿrḍín)بجز (bjz) as “their fortitude, and bodily endurance, the testimony, faithless, naught but”

bodies 67% bodily 33%
از
iz ʾ-z

literal: from

SE rendered بجز (bjz)هوای (húáy)نفس (nfs)نفسی (nfsí)بر (br)نيارند (níárnd)از (iz)قفس (qfs)ظنونات (ẓnúnát)باطله (báṭlh)نجاتی (njátí)نيافتهاند؟ (níáfthánd؟) as “naught but, selfish desire, the breath, souls, who, breathe, the cage, idle fancies, imprisoned”

23 occurrences in corpus

باطله
báṭlh b-ṭ-l

literal: falsehood; vain; false, vain

SE rendered بر (br)نيارند (níárnd)از (iz)قفس (qfs)ظنونات (ẓnúnát)باطله (báṭlh)نجاتی (njátí)نيافتهاند؟ (níáfthánd؟)يوم (yúm)سر (sr) as “who, breathe, the cage, idle fancies, imprisoned, their heads”

نجاتی
njátí n-j-y

literal: salvation; saved

SE rendered نيارند (níárnd)از (iz)قفس (qfs)ظنونات (ẓnúnát)باطله (báṭlh)نجاتی (njátí)نيافتهاند؟ (níáfthánd؟)يوم (yúm)سر (sr) as “breathe, the cage, idle fancies, imprisoned, their heads”

2 occurrences in corpus

يوم
yúm y-w-m

literal: day; days; today

SE rendered نيافتهاند؟ (níáfthánd؟)يوم (yúm)سر (sr)از (iz)فراش (frásh)برندارند (brndárnd)مگر (mgr) as “imprisoned, their heads, their couch, lift not, except”

day 89% whereon 3% days 1% judgment 1% wondrous 1% today 1% which 1% great 1% day?” 1% blessed 1%
برندارند
brndárnd b-r-d-ʾ-r “lift”

literal: lift; lift, raise

lift 50% root 50%
چون
chún ch-w-n

literal: when; as

SE rendered سر (sr)از (iz)فراش (frásh)برندارند (brndárnd)مگر (mgr)چون (chún)خفّاش (khffásh)ظلمانی (ẓlmání)طلب (ṭlb)دنيای (dníáy) as “their heads, their couch, lift not, except, the bats, of darkness, to pursue, world”

“when 20% inasmuch 20% soon 20% “inasmuch 20% even 20%
فانيه
fáníh f-n-y

literal: perish; perishing

SE rendered خفّاش (khffásh)ظلمانی (ẓlmání)طلب (ṭlb)دنيای (dníáy)فانيه (fáníh)کوشند (kúshnd)ليل (líl)راحت (ráḥt)نشوند (nshúnd)مگر (mgr) as “the bats, of darkness, to pursue, world, strive, night, rest, except”

کوشند
kúshnd k-w-sh “strive” Distinctive

literal: strive

This form usually rendered as “labor” (5 occurrences)

strive 43% exertions 14% labor 14% persevere 14% striven 14%
نشوند
nshúnd sh-d

literal: become; to become; became

SE rendered کوشند (kúshnd)ليل (líl)راحت (ráḥt)نشوند (nshúnd)مگر (mgr)تدبيرات (tdbírát)امورات (imúrát)دانيه (dáníh) as “strive, night, rest, except, aims, sordid”

have 36% hath 14% may 14% made 12% become 5% mayest 5% can 5% will 3% mentioned 3% had 3%
گشته
gshth g-sh-t

literal: become; became; to become

SE rendered تدبير (tdbír)نفسانی (nfsání)مشغول (mshghúl)گشته (gshth)از (iz)تقدير (tqdír)الهی (al-hí)غافل (gháfl) as “selfish schemes, their, Immersed, divine Decree, oblivious”

hath 24% made 18% returned 12% have 12% attained 6% forsook 6% manifested 6% illumined 6% opened 6% risen 6%
الهی
al-hí ʾ-l-h

literal: God; divine; god

SE rendered نفسانی (nfsání)مشغول (mshghúl)گشته (gshth)از (iz)تقدير (tqdír)الهی (al-hí)غافل (gháfl)شدهاند (shdhánd)روز (rúz)جان (ján) as “their, Immersed, divine Decree, oblivious, In the day-time, their soul”

god 64% divine 22% god’s 5% lord 4% holy 2% mystic 1% heavenly 1% grace 1% god-given 1% pertaineth 1%
تلاش

literal: dissolved, scattered

3 occurrences in corpus

معاشند
mʿáshnd m-ʿ-sh “worldly”

literal: livelihood, worldly benefit

2 occurrences in corpus

تزيين
tzíyn z-y-n

literal: adorned; adornment; adorn

SE rendered جان (ján)تلاش (tlásh)معاشند (mʿáshnd)شب (shb)تزيين (tzíyn)اسباب (isbáb)فراش (frásh)آيا (áyá)هيچ (hích)شرع (shrʿ) as “their soul, after, worldly benefits, in the night-season, carnal desires, could, law”

grace 25% re-adorned 25% seize 25% adorned 25%
اسباب
isbáb s-b-b

literal: cause; cause, reason; means

SE rendered تلاش (tlásh)معاشند (mʿáshnd)شب (shb)تزيين (tzíyn)اسباب (isbáb)فراش (frásh)آيا (áyá)هيچ (hích)شرع (shrʿ)ملّتی (mlltí) as “after, worldly benefits, in the night-season, carnal desires, could, law, standard”

means 23% through 15% nothing 8% all 8% cause 8% agencies 8% such 8% hindrances 8% external 8% causes 8%
هيچ
hích h-y-ch

literal: any

SE rendered فراش (frásh)آيا (áyá)هيچ (hích)شرع (shrʿ)ملّتی (mlltí)جايز (jáyz) as “carnal desires, could, law, standard”

5 occurrences in corpus

جايز
jáyz j-w-z

literal: permissible

SE rendered فراش (frásh)آيا (áyá)هيچ (hích)شرع (shrʿ)ملّتی (mlltí)جايز (jáyz)اعراض (iʿráḍ)نفوس (nfús) as “carnal desires, could, law, standard, denials, petty-minded souls”

wise 22% permissible 11% farther.” 11% acceptable 11% given 11% halted 11% fair 11% would 11%
شوند
shúnd sh-w-d

literal: become; to become; became

SE rendered اعراض (iʿráḍ)نفوس (nfús)محدوده (mḥdúdh)متمسّک (mtmssk)شوند (shúnd)از (iz)اقبال (iqbál)تصديق (tṣdíq)نفوسی (nfúsí) as “denials, petty-minded souls, cleaving, faith, them”

again 14% would 14% feed 14% unraveling 14% will 14% therein 14% intervening 14%
ننگ

literal: disgrace; shame

2 occurrences in corpus

نمايند؟
nmáynd؟ n-m-ʾ

literal: do; show; make

SE rendered رضای (rḍáy)حقّ (ḥqq)گذشتهاند (gdhshthánd)اغفال (ighfál)نمايند؟ (nmáynd؟) as “good-pleasure, of God, renounced, ignoring”

may 15% should 15% quench 15% choose 8% converse 8% will 8% dedicate 8% consider 8% declare 8% heart 8%

Source: Bahá'u'lláh, Kitáb-i-Íqán

Model Translations by Shoghi Effendi

Epistle to the Son of the Wolf cover

Epistle to the Son of the Wolf

Bahá’u’lláh

The last outstanding Tablet revealed by Bahá’u’lláh, written around 1891 and addressed to Shaykh Muḥammad-Taqí of Iṣfahán. It calls upon that rapacious priest to repent, quotes the most celebrated passages from Bahá’u’lláh’s own writings, and adduces proofs establishing the validity of His Cause.

268 ¶

Fire Tablet cover

Fire Tablet

Bahá’u’lláh

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 ¶

Gleanings cover

Gleanings

Bahá’u’lláh

A compilation of 166 selections from Bahá’u’lláh’s Tablets, spanning the Baghdad, Adrianople, and ‘Akká periods (1853–1892). George Townshend assisted with English refinement. Shoghi Effendi wrote that it gives the friends a splendid opportunity to acquire knowledge and understanding of the Faith.

729 ¶

Kitáb-i-'Ahd cover

Kitáb-i-’Ahd

Bahá’u’lláh

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 ¶

Prayers and Meditations cover

Prayers and Meditations

Bahá’u’lláh

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 ¶

Tablet of Aḥmad cover

Tablet of Aḥmad

Bahá’u’lláh

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 ¶

Tablet of Carmel cover

Tablet of Carmel

Bahá’u’lláh

Revealed during a visit to Mount Carmel, this Tablet addresses the mountain directly and prophesies its future as the world spiritual and administrative center of the Faith. Shoghi Effendi designated it one of three foundational Charters. Its imagery of the Ark and the dwellers therein prefigures the Universal House of Justice.

5 ¶

Tablet of the Holy Mariner cover

Tablet of the Holy Mariner

Bahá’u’lláh

Chanted aloud in the outskirts of Baghdad just weeks before the Declaration in the Garden of Riḍván, its gloomy prognostications aroused the grave apprehensions of all who heard it. Only the Arabic portion has an authorized translation; the Persian portion remains untranslated.

57 ¶

The Hidden Words cover

The Hidden Words

Bahá’u’lláh

Seventy-one Arabic and eighty-two Persian aphorisms revealed around 1858 while walking along the banks of the Tigris in Baghdad. Originally designated the “Hidden Book of Fáṭimih,” Shoghi Effendi described it as a marvelous collection of gem-like utterances occupying a position of unsurpassed preeminence among the ethical writings of the Faith.

160 ¶

Will and Testament cover

Will and Testament

‘Abdu’l-Bahá

Written by ‘Abdu’l-Bahá in three parts between 1901 and 1908, opened and read after His passing on 28 November 1921. Shoghi Effendi designated it the Charter of the New World Order — the mightiest instrument forged to ensure the continuity of the three ages of the Bahá’í Dispensation.

59 ¶