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Christopher Buck and Youli A. Ioannesyan call this tablet a "proclamatory Kitab-i-Aqdas", where a selection of laws from the Aqdas and supplementary texts, relevant for all humanity, are re-revealed. The main themes are abolishments of certain laws from other religions, and secular world reforms.
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.
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.
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.
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]
Futūh al-Buldān (Arabic: فتوح البلدان, lit. 'Conquest of (the) countries'), or Kitāb Futūḥ al-Buldān ("Book of the Conquest of the Countries/Lands"), is the best known work by the 9th century Muslim historian Ahmad Ibn Yahya al-Baladhuri of Abbasid-era Baghdad.
The chapter divisions and titles of both the Arabic and Latin versions seem to be later scribal additions to the original. [14] The Arabic version is divided into thirty chapters, plus an introduction, conclusion and appendix. [15]