Skip to main content

Kitáb-i-Íqán — §30

Persian source with Shoghi Effendi’s authorized English translation. Paragraph 30 of 291.

Source (Persian)

حال اگر مقصود از اين ضيق را همچو ادراک نمايند که عالم ضيق به هم رساند و يا امورات ديگر که به خيال خود توهّم نمايند هرگز مشهود نگردد و البتّه گويند که اين شرط ظهور نيافته چنانچه گفتهاند و می گويند. باری، مقصود از ضيق، ضيق از معارف الهيّه و ادراک کلمات ربّانيّه است که در ايّام غروب شمس و مرايای او عباد در تنگی و سختی افتند و ندانند به که توجّه نمايند چنانچه مذکور شد. کَذلکَ نُعَلِّمُکَ مِن تَأويلِ الاَحاديثِ وَ نُلقی عَلَيکَ مِن اَسرارِ الحِکمَةِ لِتَطَّلِعَ بِما هُو المَقصودُ وَ تَکُونَ مِنَ الّذينَ هُم شَرِبُوا مِن کَأسِ العلمِ و العِرفان. و قوله: "تُظلَمُ الشَّمسُ وَالقَمَرُ لا يُعطی ضَوءَهُ وَ الکَواکبُ تَتَساقَطُ مِنَ السَّماء."

Shoghi Effendi Translation

Were this “oppression” (which literally meaneth pressure) to be interpreted that the earth is to become contracted, or were men’s idle fancy to conceive similar calamities to befall mankind, it is clear and manifest that no such happenings can ever come to pass. They will assuredly protest that this pre-requisite of divine revelation hath not been made manifest. Such hath been and still is their contention. Whereas, by “oppression” is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God. By it is meant that when the Day-star of Truth hath set, and the mirrors that reflect His light have departed, mankind will become afflicted with “oppression” and hardship, knowing not whither to turn for guidance. Thus We instruct thee in the interpretation of the traditions, and reveal unto thee the mysteries of divine wisdom, that haply thou mayest comprehend the meaning thereof, and be of them that have quaffed the cup of divine knowledge and understanding.

Translation Notes

از
iz ʾ-z

literal: from

SE rendered حال (ḥál)مقصود (mqṣúd)از (iz)ضيق (ḍíq)همچو (hmchú)ادراک (idrák)نمايند (nmáynd) as “Were, this “oppression”, (which literally meaneth pressure), interpreted, will”

23 occurrences in corpus

همچو
hmchú h-m-ch-w

literal: thus

SE rendered حال (ḥál)مقصود (mqṣúd)از (iz)ضيق (ḍíq)همچو (hmchú)ادراک (idrák)نمايند (nmáynd)عالم (ʿálm)ضيق (ḍíq) as “Were, this “oppression”, (which literally meaneth pressure), interpreted, will, the earth”

1 occurrence in corpus

ديگر
dígr d-g-r

literal: other; other, another; other/another

SE rendered رساند (rsánd)امورات (imúrát)ديگر (dígr)خيال (khíál)توهّم (túhhm)نمايند (nmáynd) as “contracted, similar calamities, men’s idle fancy, conceive, will”

another 44% other 16% different 16% again 6% else 6% hand 3% furthermore 3% passage 3% once 3%
چنانچه
chnánchh ch-n-n

literal: likewise; as; just as

SE rendered گويند (gúynd)شرط (shrṭ)ظهور (ẓhúr)نيافته (níáfth)چنانچه (chnánchh)گفتهاند (gfthánd)می (mí)گويند (gúynd)باری، (bárí،) as “their contention, pre-requisite of divine revelation, manifest, hath not been made, Such hath been and, still is, Whereas”

even 50% thus 17% thou 8% truth 8% when 8% since 8%
می
m-y-y “will”

literal: present continuous marker; continuous-marker

3 occurrences in corpus

ربّانيّه
rbbánính r-b-b

literal: Lord; lord; divine

SE rendered معارف (mʿárf)الهيّه (al-híhh)ادراک (idrák)کلمات (klmát)ربّانيّه (rbbánính)ايّام (iyyám)غروب (ghrúb)شمس (shms) as “the want of capacity, knowledge, apprehend, the Word, set, the Day-star”

ايّام
iyyám y-w-m

literal: day; days; today

SE rendered کلمات (klmát)ربّانيّه (rbbánính)ايّام (iyyám)غروب (ghrúb)شمس (shms)مرايای (mráyáy)عباد (ʿbád) as “the Word, set, the Day-star, the mirrors, mankind”

days 65% day 18% time 4% daytime 2% night 2% past 2% many 2% day-time 1% night-season 1% long 1%
افتند
iftnd ʾ-f-t “sun” Distinctive

literal: sun

This form usually rendered as “lead” (1 occurrences)

sun 50% lead 50%
مذکور
mdhkúr dh-k-r

literal: mention; mentioned

SE rendered توجّه (tújjh)نمايند (nmáynd)چنانچه (chnánchh)مذکور (mdhkúr)کَذلکَ (kadhlk)نُعَلِّمُکَ (nuʿallimuk) as “to turn, hath, Thus, We instruct”

تَکُونَ
takún k-w-n “be of”

literal: be; to be

SE rendered لِتَطَّلِعَ (litaṭṭaliʿ)المَقصودُ (al-maqṣúd)تَکُونَ (takún)الّذينَ (adh-dhín)شَرِبُوا (sharibúá) as “haply thou mayest comprehend, the meaning, be of, quaffed”

thou 40% wilt 17% art 10% remain 10% might 7% numbered 3% who 3% mightest 3% mayest 3% patiently 3%
الّذينَ
adh-dhín l-dh-y

literal: those who; who

SE rendered المَقصودُ (al-maqṣúd)تَکُونَ (takún)الّذينَ (adh-dhín)شَرِبُوا (sharibúá)کَأسِ (kaʾas)العلمِ (al-ʿlm) as “the meaning, be of, quaffed, the cup, divine knowledge”

doubters 17% dependents 17% generations 17% unto 17% such 17% who 17%
الکَواکبُ
al-kawákb k-w-b

literal: gallon-measure; stars; chalices

SE rendered ضَوءَهُ (ḍawʾah)الکَواکبُ (al-kawákb) as “light”

تَتَساقَطُ
tatasáqaṭ s-q-ṭ

literal: fall; fallen; fallen, lapsed

SE rendered ضَوءَهُ (ḍawʾah)الکَواکبُ (al-kawákb)تَتَساقَطُ (tatasáqaṭ) as “light”

fallen 50% have 30% fall 10% hath 10%

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 ¶