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

دهيد
dhíd dádn

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”

save 20% announce 20% proclaim 20% wilt 20% judge 20%
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”

worthy 50% ears 50%
نحوی
nḥúy n-ḥ-w

literal: manner; manner, way; grammar

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”

degree 20% manner 10% state 10% character 10% grammar 10% like 10% after 10% kind 10% universally 10%
تاهَتِ

literal: became bewildered; bewildered/confused

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”

bodily 50% bodies 50%
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”

falsehood 43% idle 13% false 13% come 4% wretched 4% dissipated 4% vain 4% superseded 4% wrong 4% error 4%
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”

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 88% today 3% one 2% every 2% now 2% days 1% each 1% yesterday 1% following 0% great 0%
فانيه
fáníh f-n-y

literal: mortal; 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”

نشوند
nshúnd shdn

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”

would 40% find 20% may 20% cease 20%
گشته
gshth gshtn

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”

الهی
al-hí ʾ-l-h

literal: god; divine; o 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 82% divine 10% lord 3% god’s 2% holy 1% heavenly 1% god’s 0% sacred 0% divinely 0% thou 0%
معاشند
mʿáshnd m-ʿ-sh → “after”

literal: livelihood; livelihood, worldly benefit

2 occurrences in corpus

تزيين
tzíyn z-y-n

literal: adorn; adorned; adornment

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”

اسباب
isbáb s-b-b

literal: cause; cause, reason; causes

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”

هيچ
hích hích

literal: any, none; any

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

any 67% ever 33%
جايز
jáyz j-w-z

literal: permissible; permission

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”

ننگ

literal: disgrace; shame

2 occurrences in corpus

نمايند؟
nmáynd؟ nmúdn

literal: do; to do; show

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

may 23% would 18% will 18% must 11% should 11% have 7% might 5% show 2% cleanse 2% thou 2%

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 ¶