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Kitáb-i-Íqán — §42

Persian source with Shoghi Effendi’s authorized English translation. Paragraph 42 of 291.

Source (Persian)

و اين مسلّم است که در هر ظهور بعد، شمس علوم و احکام و اوامر و نواهی که در ظهور قبل مرتفع شده و اهل آن عصر در ظلّ آن شمس و قمر معارف و اوامر منوّر و مهتدی می شدند تاريک می شود، يعنی حکمش و اثرش تمام می گردد. و حال ملاحظه فرمائيد که اگر امّت انجيل مقصود از شمس و قمر را ادراک می نمودند و يا از مظهر علم الهی مستفسر می شدند بدون اعتراض و لجاج، البتّه معانی آن واضح می گشت و اين گونه در ظلمت نفس و هوی مبتلا و گرفتار نمی شدند. بلی، چون علم را از مبدأ و معدنش اخذ ننمودند لهذا در وادی مهلک کفر و ضلالت به هلاکت رسيدهاند و هنوز مُشعر نشدهاند که علامات کلّ ظاهر شد و شمس موعود از افق ظهور اشراق نمود و شمس و قمر علوم و احکام و معارف قبل تاريک شد و غروب نمود.

Shoghi Effendi Translation

It is unquestionable that in every succeeding Revelation the “sun” and “moon” of the teachings, laws, commandments, and prohibitions which have been established in the preceding Dispensation, and which have overshadowed the people of that age, become darkened, that is, are exhausted, and cease to exert their influence. Consider now, had the people of the Gospel recognized the meaning of the symbolic terms “sun” and “moon,” had they sought, unlike the froward and perverse, enlightenment from Him Who is the Revealer of divine knowledge, they would have surely comprehended the purpose of these terms, and would not have become afflicted and oppressed by the darkness of their selfish desires. Yea, but since they have failed to acquire true knowledge from its very Source, they have perished in the perilous vale of waywardness and misbelief. They still have not awakened to perceive that all the signs foretold have been made manifest, that the promised Sun hath risen above the horizon of divine Revelation, and that the “sun” and “moon” of the teachings, the laws, and learning of a former Dispensation have darkened and set.

Translation Notes

می
m-y-y “will”

literal: present continuous marker; continuous-marker

3 occurrences in corpus

اعتراض
iʿtráḍ ʿ-r-ḍ “is”

literal: objection

SE rendered علم (ʿlm)الهی (al-hí)مستفسر (mstfsr)می (mí)شدند (shdnd)بدون (bdún)اعتراض (iʿtráḍ)لجاج، (ljáj،)البتّه (al-btth)معانی (mʿání)واضح (wáḍḥ) as “knowledge, divine, enlightenment, had, have been, unlike, is, froward and perverse, surely, meaning, the”

denial 21% protest 11% protested 11% arose 11% cavilings 11% denials 11% cavil 11% who 5% challenge 5% have 5%
واضح
wáḍḥ w-ḍ-ḥ “the”

literal: clear; clear, evident; clear/evident

SE rendered اعتراض (iʿtráḍ)لجاج، (ljáj،)البتّه (al-btth)معانی (mʿání)واضح (wáḍḥ)می (mí)گشت (gsht)گونه (gúnh)ظلمت (ẓlmt)نفس (nfs) as “is, froward and perverse, surely, meaning, the, would, comprehended, darkness, selfish”

گونه
gúnh g-w-n

literal: kind, type; kind; manner

SE rendered معانی (mʿání)واضح (wáḍḥ)می (mí)گشت (gsht)گونه (gúnh)ظلمت (ẓlmt)نفس (nfs)هوی (húy)مبتلا (mbtlá) as “meaning, the, would, comprehended, darkness, selfish, desires, afflicted”

9 occurrences in corpus

لهذا
lhdhá l-dh-ʾ “but”

literal: therefore

SE rendered از (iz)مبدأ (mbdʾ)معدنش (mʿdnsh)اخذ (ikhdh)ننمودند (nnmúdnd)لهذا (lhdhá)وادی (wádí)مهلک (mhlk)کفر (kfr)ضلالت (ḍlált) as “from, its very, Source, acquire, failed, but, vale, perilous, misbelief, waywardness”

therefore 79% reason 14% hence 7%
هنوز
hnúz h-n-w “still”

literal: still; still, yet

still 67% yet 33%

Source: Bahá'u'lláh, Kitáb-i-Íqán

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