Abstract
The Baha’is believe that the most important certitude book is Iqan, which Bahaullah wrote between 1278-1280.
This book was written to demonstration Qaemiyat’s claim of Mirza Ali Mohammd Bab (address to his uncle). Bahaullah tried to satisfy his interlocutor (the uncle of Bab) with this position, but he never followed Bab and Bahaullah! So, the Kitáb-i-Íqán was also known as “Resaleh Khaluoyeh.”
Shoghi Effendi remembered this story in such the book “God passes by”: “It was written in fulfillment of the prophecy of the Báb, who had specifically stated that the Promised One would complete the text of the unfinished Persian Bayán, and in reply to the questions addressed to Bahá’u’lláh by the as yet unconverted maternal uncle of the Báb, Ḥájí Mírzá Siyyid Muḥammad, while on a visit, with his brother, Ḥájí Mírzá Ḥasan- ‘Alí, to Karbilá.” [1]
Shoghi Effendi believed that the kitab-i-Iqan is a completion of the defective book “Bayan” and introduced it as one of the eldest and greatest works of Bahaullah.
When Bahaullah wrote the Kitáb-i-Íqán, he believed in the Babi faith and considered that Islam period was overed for him. Also, he regarded to the Kitab-i-Bayan as a Divine book of Bab.
The Kitáb-i-Íqán and its editions
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Persian copy
The Kitáb-i-Íqán has different printing in persian language:
1.The first edition printed in Mumbai. In this print has been founded 200 literary mistakes! The number of pages is about 157.
2-The second edition is in Egypt. This edition has 199 pages.
3-The third edition with 196 pages printed in Germany.
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English copy
The English translation of Iqan was first published in 1931 by Shoghi Effendi. A second edition with an introduction and index was published in 1950 and was subsequently printed eight times. The first pocket-size edition was published in 1983 and was reprinted seven times. New pocket-size edition with paragraph numbers (into 290 paragraph was divided) published 2003. The English copy of Iqan is including 237 pages.
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A description of the writer of the Kitáb-i-Íqán
According the exsictence evidences in the Kitáb-i-Íqán [1], writting of this book has been lasting for two years. Therefor, the Baha’is’ claim about desecnting of Iqan that was lasting two days is a paradox statemant with the existance reality.
It is appealing to know that the literary mistakes and some sentences have changed in this book during passing time and reprinting.
The writer during his compilation, he himself was a follower of Bab and the obedient (under order) of his brother Mirza Yahya Sobh-i-Azal [2]. Later, Bahaullah denied the substitution of Sonh-i-Azal and told him curses, because (as a result of) of disputation among two brothers.
Later, as a result of disputation among two brothers, Bahaullah denied the substitution of Sonh-i-Azal and told him curses.
In addition to the existence of abundant literary mistakes, the other outstanding characteristics in this book is attack to scientist and religious scholars.
A look on certitude approach of the Kitab-i-Iqan
The book was written in two chapter:
- The first chapter is about this: that in the way of reaching the truth, one should not cling to reason and perception and knowledge, and should not rely on the sayings and deeds and actions of the servants. Rather, one should listen to the words of the claimant of the appearance and not pay attention to the appearances of the verses and traditions and the texts of the heavenly books before.
- The second chapter of the book is also in response to this question: that if Bab is the promised Mahdi, then why did he not gain sovereignty and rule, and was humiliated and disgraced and oppressed in the corner of the barracks house of Tabriz and shot?
The author, in response to this important problem, has not fallen short of forging, distorting and manipulating the Islamic narratives and has tried to transform the meanings of influence and sovereignty in the Islamic texts. On this basis, the Baha’is dared to say that Imam Zaman (peace be upon him) the promised savior, has appeared and the era of Islam has ended. Whereas Mirza Ali Muhammad Shirazi has called himself the only Bab of Imam Zaman (peace be upon him) in Tafsīr Sūra Yūsuf (interpretation of Yusuf verse).
He also devotes a quarter of the book to interpretations of the verses of the Christian Gospel.
The book also results in the strong continuity and unity of the two cults Babi and Baha’i.
In the free-thinking of the founder of the Baha’i Faith, and the claimant of the Baha’i teachings (or Doctrines), it is enough that on the first page of Iqan way to reach mysticism to be detachment from whole world of existence:
“No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station…”
Does such a version really confirm the harmony of religion, science and reason? In addition, insisting on a way that the author does not know whether he will reach the destination or not! (Maybe he will definitely reach= haply ye may)
Notes:
- Shoghi Effendi, God passes by, p. 80
- Bahá’u’lláh, Iqan, 61
“And yet, each person schemed after his own desire, and pursued his own idle fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction. What pen can recount the things We beheld upon Our return!”
| Title: The Kitáb-i-Íqán, the book of certitude |
| Year: 2003 |
| Pages: 275 |
| Author: Bahá’u’lláh |
| Published By: Baha’i Publishing Trust, Wilmette |
| Translated By: Shoghi Effendi |
| Location: United states of America |
| Size of book: pocket size |