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Kitáb-i-Íqán — §28

Persian source with Shoghi Effendi’s authorized English translation. Paragraph 28 of 291.

Source (Persian)

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 وگمان، 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.

Shoghi Effendi Translation

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 hath 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 endeavour, 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.

Translation Notes

سختی
skhtí s-kh-t → “grievous” Distinctive

literal: hard; hardship, difficulty; hardship/difficulty

This form usually rendered as “oppressed”, “hardship” (2 occurrences)

گروهی
grúhí grúh → “people” Distinctive

literal: group, people

This form usually rendered as “multitude”, “every” (5 occurrences)

multitude 50% every 50%
اراده
irádh r-w-d

literal: will; desire

SE rendered جاهلی (jáhlí), افتاده (iftádh), هر (hr), نحو (nḥú), اراده (irádh), کنند (knnd), حرکت (ḥrkt), می (mí), دهند (dhnd), ميان (míán) as “foolish, fallen, own, whims, lead, after, midst”

دهند
dhnd dádn

literal: give; to give; given

SE rendered هر (hr), نحو (nḥú), اراده (irádh), کنند (knnd), حرکت (ḥrkt), می (mí), دهند (dhnd), ميان (míán), ايشان (iyshán), از (iz), معبود (mʿbúd) as “own, whims, lead, after, midst, God”

do 10% hurled 10% will 10% persist 10% sentence 10% condemned 10% bear 10% decide 10% should 10% cause 10%
غالب
ghálb gh-l-b

literal: dominance; victorious

SE rendered قسمی (qsmí), بادهای (bádháy), هوی (húy), نفس (nfs), غالب (ghálb), سراج (sráj), های (háy), عقل (ʿql), فؤاد (fʾád) as “Such, sway, desires, lamp, conscience, reason”

گشته
gshth gshtn

literal: become; became; to become

SE rendered مفاتيح (mfátíḥ), قدرت (qdrt), ربّانی (rbbání), مفتوح (mftúḥ), گشته (gshth), جواهر (júáhr), وجود (wjúd), ممکنات (mmknát), نور (núr) as “fingers, power, divine, unlocked, essence, of, things, light”

باز
báz b-ʾ-z → “a”

literal: open

SE rendered قسمی (qsmí), هر (hr), شیء (shíʾ), بابی (bábí), از (iz), علم (ʿlm), باز (báz), گشته (gshth), هر (hr), ذرهّ (dhrhh), آثاری (áthárí) as “wise, every, thing, door, knowledge, a, atom, traces”

impede 17% likewise 17% outstretched 17% opened 17% yet 17% open 17%
هنوز
hnúz hnúz → “still”

literal: still; still, yet

still 67% yet 33%
گرفتهاند
grfthánd grftn

literal: take; to take; taken

SE rendered امطار (imṭár), رحمت (rḥmt), مقطوع (mqṭúʿ), گرفتهاند (grfthánd), ظنّ (ẓnn), تمسّک (tmssk), جسته، (jsth،), از (iz) as “showers, mercy, stilled, idle, Clinging, from”

have 29% hath 14% encompassed 7% attached 7% ye 7% obscured 7% will 7% envelopeth 7% sought 7% shall 7%
جسته،
jsth، jstn

literal: seek; sought; to seek

SE rendered مقطوع (mqṭúʿ), گرفتهاند (grfthánd), ظنّ (ẓnn), تمسّک (tmssk), جسته، (jsth،), از (iz), عروة (ʿrúh), الوثقای (al-wthqáy), محکم (mḥkm), علم (ʿlm) as “stilled, idle, Clinging, from, Urvatu’l-Vuthqá, divine, knowledge”

turned 29% cling 14% hath 14% following 14% asked 14% plotted 14%
دور
dúr d-w-r

literal: far

SE rendered از (iz), عروة (ʿrúh), الوثقای (al-wthqáy), محکم (mḥkm), علم (ʿlm), دور (dúr), ماندهاند (mándhánd) as “from, Urvatu’l-Vuthqá, divine, knowledge, have”

far 44% remote 11% failed 6% swerve 6% away 6% how 6% divest 6% stray 6% digressed 6% dispensation 6%
گويا
gúyá gúyá

literal: as-if; as if; as if, apparently

SE rendered مفهوم (mfhúm), می (mí), گويا (gúyá), علم (ʿlm), باب (báb), بالفطره (bálfṭrh), رغبتی (rghbtí), ندارند (ndárnd) as “seem, knowledge, door, inclined”

methinks 89% seemeth 11%
وگمان،
wgmán، wgmán → “idle”

literal: fancy

1 occurrence in corpus

نان

literal: bread

1 occurrence in corpus

گريزانند
grízánnd grízánnd → “flee”

literal: fleeing

1 occurrence in corpus

گوشه

literal: corner

1 occurrence in corpus

خطا
khṭá kh-ṭ-ʾ

literal: sin; sins

SE rendered هوی (húy), الهی (al-hí), نجويند (njúynd), غير (ghír), از (iz), خطا (khṭá), سبيلی (sbílí), نخواهند (nkhúáhnd), رياست (ríást), نهايت (nháyt) as “God, desire, seek, error, path, leadership, ultimate”

sins 29% grievous 14% transgression 14% what 14% sinfulness 14% all 14%
نخواهند
nkhúáhnd khúástn

literal: will; to want/will

SE rendered نجويند (njúynd), غير (ghír), از (iz), خطا (khṭá), سبيلی (sbílí), نخواهند (nkhúáhnd), رياست (ríást), نهايت (nháyt), وصول (wṣúl), مطلوب (mṭlúb) as “seek, error, path, leadership, ultimate, object, endeavour”

will 50% tread 50%
اشتغال
ishtghál sh-gh-l → “with”

literal: occupied; busy; occupy

SE rendered رضا (rḍá), گذشتهاند (gdhshthánd), تدبير (tdbír), ريا (ríá), اشتغال (ishtghál), نمودهاند (nmúdhánd), تمام (tmám), قوّت (qúqt) as “unto, resignation, selfish, hypocrite, with, all, power”

کحل

literal: collyrium

1 occurrence in corpus

Source: Bahá'u'lláh, Kitáb-i-Íqán

Model Translations by Shoghi Effendi

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