Skip to main content

Prayers and Meditations — §441

Arabic source with Shoghi Effendi’s authorized English translation. Paragraph 441 of 858.

Source (Arabic)

ا المِسْكينُ؟ أَسْئَلُكَ يا إِلهَ العالَمِينَ وَيا مَحْبُوبَ العَارِفِينَ وَمَقْصُودَ مَنْ فِي السَّمَواتِ وَالأَرَضِينَ بِاسْمِكَ الَّذِيْ بِهِ ارْتَقَى كُلُّ نِدَاءٍ إِلى سَمَاءِ عِزِّ أَحَدِيَّتِكَ وَطَارَ كُلُّ مُقْبِلٍ فِي هَوآءِ وَحْدَتِكَ وَكِبْرِيائِكَ، وَبِهِ كَمُلَ كُلُّ نَاقِصٍ وَعَزَّ كُلُّ ذَلِيلٍ وَنَطَقَ كُلُّ كَلِيلٍ وَبَرَءَ كُلُّ عَلِيلٍ وَقُبِلَ ما لَمْ يَكُنْ قَابِلاً لِحَضْرَتِكَ وَلائِقًا لِعَظَمَتِكَ وَسُلْطَانِكَ، بِأَنْ تَنْصُرَنَا بِجُنُودِ غَيْبِكَ وَبِقَبِيلٍ مِنْ مَلئِكَةِ أَمْرِكَ، ثُمَّ اقْبَلْ مِنَّا ما عَمِلْناهُ فِي حُبِّكَ وَرِضَائِكَ، وَلا تَطْرُدْنَا يا إِلهِي عَنْ بابِ رَحْمَتِكَ، وَلا تُخَيِّبْنَا مِنْ بَدَائِعِ فَضْلِكَ وَمَواهِبِكَ، أَيْ رَبِّ تَشْهَدُ أَرْكانُنا وَجَوارِحُنَا

Shoghi Effendi Translation

I beseech Thee, O Thou Who art the Lord of the worlds, and the Beloved of such as have recognized Thee, and the Desire of all that are in heaven and on earth, by Thy Name through which the cry of every suppliant hath ascended into the heaven of Thy transcendent holiness, through which every seeker hath soared to the sublimities of Thy unity and grandeur, through which the imperfect have been perfected, and the abased exalted, and the tongue of every stammerer unloosed, and the sick made whole, and whatever was unworthy of Thy highness and beseemed not Thy greatness and Thy sovereignty made acceptable unto Thee,—I beseech Thee to aid us by Thine invisible hosts and by a company of the angels of Thy Cause. Do Thou, then, accept the works we have performed for love of Thee, and for the sake of Thy pleasure. Cast us not away, O my God, from the door of Thy mercy, and break not our hopes in the wonders of Thy grace and favors.

Translation Notes

المِسْكينُ؟
al-miskínu؟ m-s-k

literal: hold fast; clinging; cling

SE rendered المِسْكينُ؟ (al-miskínu؟)أَسْئَلُكَ (ʾasʾaluk)إِلهَ (ʾilh) as “beseech Thee, Thou Who art the Lord”

wretched 50% poor 50%
وَيا
wayá y-ʾ “o”

literal: O; or

SE rendered أَسْئَلُكَ (ʾasʾaluk)إِلهَ (ʾilh)العالَمِينَ (al-ʿálamín)وَيا (wayá)مَحْبُوبَ (maḥbúb)العَارِفِينَ (al-ʿárifín)وَمَقْصُودَ (wamaqṣúd) as “beseech Thee, Thou Who art the Lord, of the worlds, and the, Beloved, recognized Thee, and the Desire”

ye 50% sought 50%
نِدَاءٍ
nidáʾin n-d-y

literal: call; called; call, voice

SE rendered ارْتَقَى (irtaqá)نِدَاءٍ (nidáʾin)سَمَاءِ (samáʾ)عِزِّ (ʿizz)أَحَدِيَّتِكَ (ʾaḥadídatik) as “hath ascended, heaven, of Thy transcendent holiness”

voice 52% call 17% cried 7% cry 7% divine 3% aloud 3% prayer 3% clamor 3% proclaiming 3%
نَاقِصٍ
náqiṣin n-q-ṣ

literal: deficient; deficiency

SE rendered وَكِبْرِيائِكَ، (wakibríáʾika،)وَبِهِ (wabih)كَمُلَ (kamul)نَاقِصٍ (náqiṣin)وَعَزَّ (waʿazz) as “and grandeur, through which, have been perfected, and the abased exalted”

ذَلِيلٍ
dhalílin dh-l-l

literal: abasement; abasement, humiliation

SE rendered نَاقِصٍ (náqiṣin)وَعَزَّ (waʿazz)ذَلِيلٍ (dhalílin)وَنَطَقَ (wanaṭaq)كَلِيلٍ (kalílin) as “and the abased exalted, unloosed,”

abased 40% low 10% humbled 10% abject 10% forgiveness 10% lowly 10% abase 10%
وَنَطَقَ
wanaṭaq n-ṭ-q

literal: spoke

SE rendered وَعَزَّ (waʿazz)ذَلِيلٍ (dhalílin)وَنَطَقَ (wanaṭaq)كَلِيلٍ (kalílin)وَبَرَءَ (wabaraʾ) as “and the abased exalted, unloosed,, and the sick made whole”

عَلِيلٍ
ʿalílin ʿ-l-l

literal: sick

SE rendered كَلِيلٍ (kalílin)وَبَرَءَ (wabaraʾ)عَلِيلٍ (ʿalílin)وَقُبِلَ (waqubil)يَكُنْ (yakun) as “unloosed,, and the sick made whole, was”

afflicted 40% sickness 20% am 20% sick 20%
لِحَضْرَتِكَ
liḥaḍratik ḥ-ḍ-r

literal: presence, majesty

SE rendered يَكُنْ (yakun)قَابِلاً (qábiláan)لِحَضْرَتِكَ (liḥaḍratik)وَلائِقًا (waláʾiqan)لِعَظَمَتِكَ (liʿaẓamatik) as “was, unworthy of Thy highness, and beseemed not, Thy greatness”

غَيْبِكَ
ghaybik gh-y-b

literal: unseen, invisible

SE rendered تَنْصُرَنَا (tanṣuraná)بِجُنُودِ (bijunúd)غَيْبِكَ (ghaybik)وَبِقَبِيلٍ (wabiqabílin)مَلئِكَةِ (malʾikah) as “aid us, by Thine invisible hosts, by a company, the angels”

مِنَّا

literal: who

SE rendered أَمْرِكَ، (ʾamrika،)اقْبَلْ (iqbal)مِنَّا (minná)عَمِلْناهُ (ʿamilnáh) as “of Thy Cause, accept”

whosoever 23% above 16% all 16% who 10% such 10% man 6% whoso 6% unto 6% feet 3% without 3%
عَمِلْناهُ
ʿamilnáh ʿ-m-l

literal: work

SE rendered اقْبَلْ (iqbal)مِنَّا (minná)عَمِلْناهُ (ʿamilnáh)حُبِّكَ (ḥubbik)وَرِضَائِكَ، (wariḍáʾika،) as “accept, Thy pleasure”

works 50% have 50%

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 ¶

Kitáb-i-Íqán cover

Kitáb-i-Íqán

Bahá’u’lláh

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 ¶

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 ¶