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Saiedi, Nader (2000). "Chapter 4: The Kitab-i-Iqan: Context and Order; chapter 5: The Kitab-i-Iqan: Theology Revolutionized". Logos and Civilization - Spirit, History, and Order in the Writings of Bahá'u'lláh. USA: University Press of Maryland and Association for Baháʼí Studies. pp. 113– 174. ISBN 1883053609. OL 8685020M.
The Kitáb-i-ʻAhd (Arabic: ﻛﺘﺎﺏ ﻋﻬﺪﻱ literally "Book of My Covenant") is the Will and Testament of Baháʼu'lláh, the founder of the Baháʼí Faith, where he selects his son ʻAbdu'l-Bahá as his successor.
A mentoring session in pesantren.Kitab kuning is often employed and translated during such activities. In Indonesian Islamic education, Kitab kuning (lit. ' yellow book ') refers to the traditional set of the Islamic texts used by the educational curriculum of the Islamic seminary in Indonesia, especially within the madrasahs and pesantrens.
Map of Arabia from the Kitab al-Masalik wa'l-Mamalik by al-Istakhri (copy dated to c. 1306 CE). The Book of Roads and Kingdoms (Arabic: كتاب المسالك والممالك, Kitāb al-Masālik waʿl-Mamālik [1]) is a group of Islamic manuscripts composed from the Middle Ages to the early modern period. [2]
Kitab al-Majmu‘ (Arabic: كتاب المجموع "The Book of the Collection") is a book which is claimed by some Sunni Muslims and former Alawites to be the main source of teaching of the ‘Alawi sect of Islam. [1]
The book was written in Persian but includes quotations from the Báb's writings in Arabic.. Mírzá Mihdíy-i-Rashtí, a supporter of Baháʼu'lláh's half-brother, Mírzá Yahyá, and his companion Siyyid Muhammad wrote a letter to Áqá Muhammad-'Alí, a companion of Baháʼu'lláh, containing various arguments against Baháʼu'lláh's claim to be 'He Whom God shall make manifest', whose ...
In 1961, an English scholar of Arabic, Dr. Earl E. Elder, and William McElwee Miller, published an English translation, "Al-Kitab Al-Aqdas", [17] through the Royal Asiatic Society, however its translation of the notes section was problematic [18] and overall lacked "poetic sensibility, and skill in Arabic translation". [19]
Much doubt and skepticism existed in al-Nu'mani' time about the occultation (ghayba) of the last Twelver Imam Muhammad al-Mahdi in 873–4 (260 AH).In his book al-Nu'mani wrote that, having noticed how the Shia followers were perplexed by the event of the occultation, he wanted to try and save them from this perplexity.