Bahai Library Online

Tag "Qayyumul-Asma (book)"

tag name: Qayyumul-Asma (book) type: Writings, Báb
web link: Qayyumul-Asma_(book)
references: www.bahai.org/r/834574448
Partial
Inventory #: 		BB00002
related tags: - Báb, Writings of (first stage); Báb, Declaration of
referring tags: Badi (term); Qayyum (Self-subsisting); Qayyumul-Asma (book), chapters; Qurratu’l-‘Ayn (title)

"Qayyumul-Asma (book)" appears in:

1.   from the main catalog (35 results; less)

  1. Zackery Mirza Heern. Báb and 'Alí Muhammad, Islamic and Post-Islamic, The: Multiple Meanings in the Writings of Sayyid 'Alí Muhammad Shírází (1819-1850) (2023). Writings of the Báb can be understood as a commentary on the Qur'án, the original Qur'án, and divine revelation; the metaphors and symbolism of Gate (Báb), Remembrance (Dhikr), and Point (Nuqtah). Link to article (offsite).
  2. John S. Hatcher, Amrollah Hemmat, Ehsanollah Hemmat. Bahá'u'lláh's Symbolic Use of the Veiled Ḥúríyyih (2019). Analyzing some of the meanings behind the appearance of the Veiled Maiden, as alluded to by Bahá'u'lláh in His letters.
  3. Todd Lawson. Coincidentia Oppositorum in the Qayyum al-Asma: The terms "Point" (nuqta), "Pole" (qutb), "Center" (markaz) and the Khutbat al-tatanjiya (2001-01). The importance of the Khutba al-tutunjiya for a study of the Bab's writings; the presence in the Qayyum al-asma of the motif of the coincidentia oppositorum, in distinctively Shi'i form, as an expression of its "apocalyptic imagination".
  4. Moojan Momen. Commentary on a Passage in the Epistle to the Son of the Wolf (2013). Short biography of the Son of the Wolf, Aqa Najafi; summary of persecutions from 1874-1903; and the Epistle's references to Qayyumu’l-Asma and the Muslim dawn prayer for Ramadan.
  5. Tom Lysaght. Genesis in King Lear: Joseph's Many-Colored Coat Suits Shakespeare (2019). Creative comparison of the biblical figure of Joseph and the character of Edgar in Shakespeare's King Lear, in light of the Báb’s and Bahá'u'lláh's Writings.
  6. Christopher Buck. Gnostic Apocalypse and Islam, by Todd Lawson: Review (2012).
  7. Peter J. Khan. Institute on Islam (1971). Transcription of tape #7 which deals with prophecies in the Qur'an, and recordings of a one-weekend group class on Islam in Davenport, Iowa.
  8. Todd Lawson. Interpretation as Revelation: The Qur'an Commentary of the Báb (1990). Overview and context of two of the Bab's earliest writings and their relevance to Shaykh Ahmad al-Ahsá’í and Siyyid Kázim Rashtí: a commentary on the Qur'an's Chapter of the Cow, and his famous Qayyúm al-Asmá, Commentary on the Chapter of Joseph.
  9. Christopher Buck. Joseph in Religious History and the Bahá'í Writings (2022-08-27). Just as the story of Joseph is the "best of stories," the metaphor of Joseph is the "best of metaphors": it is the most comprehensive, pervasive symbol and allegory of the Báb, Bahá’u’lláh, and ‘Abdu’l-Bahá in the Bahá’í Writings.
  10. Todd Lawson. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses (2015). Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity.
  11. Stephen Lambden. Arjen Bolhuis, comp. List of Baha'i Studies and Translations. A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Bábí studies, bibliographies, genealogies, provisional translations.
  12. Báb, The, Bahá'u'lláh, Shoghi Effendi, Universal House of Justice. Anonymous, comp. Maid of Heaven, The: A Personal Compilation (2020). Compilation of texts related to the Maid of Heaven, a personification of the “Most Great Spirit."
  13. Stephen Lambden. Messianic Roots of Babi-Bahá'í Globalism, The (2005). Contrast of the continuity between the globalism of the Bab’s Qayyum al-asma’ and Baha’u’llah’s globalism, verses breaks between the two, e.g. the abandoning of jihad as a means of promoting a globalisation process.
  14. Ross Woodman. Metaphor and the Language of Revelation (1997). To enter the realm of metaphor as the language of the soul is to come into direct contact with the Word as the originating power of creation.
  15. Todd Lawson, ed, Omid Ghaemmaghami, ed. Most Noble Pattern, A: Collected Essays on the Writings of the Báb, `Alí Muhammad Shirazi (1819-1850) (2012). Sixteen essays by many of the leading specialists on the sometimes very difficult and challenging writings of the Báb. Includes link to audio recordings of a descendant of the Báb reading from his works.
  16. William F. McCants. Multivalent Mahdihood: Karim Khan Kirmani's Early Critique of the Multiple Claims of the Bab (2003). Shaykhi critiques of the Qayyum al-asma; the nature of the Báb's gradually unfolding claims, first as a báb to imam and qá'ím and finally prophethood; the Báb's concept of religious authority.
  17. Moojan Momen. Perfection and Refinement: Towards an Aesthetics of the Bab (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb.
  18. Báb, The. Todd Lawson, trans. Qayyum al-Asma' Sura 93: Chapter of the Bees (Qayyum al-Asma 93: Surat al-nahl): A commentary on the Sura of Joseph, "The Best of Stories" (2002). Translation, and lengthy commentary, on the Súratu’l-Nahl.
  19. Brent Poirier, Stephen Lambden. Qayyúm-al-'Asmá: Notes on Joseph (1999).
  20. Ismael Velasco, Todd Lawson. Qayyúm-al-'Asmá: Wilmette Institute faculty notes (1999).
  21. Todd Lawson. Qur'an and the Bahá'í Faith, The (2019). On how tafsir, Islam, and the Qur'an have had a great impact on the form and content of the Bahá'í revelation.
  22. Báb, The. Muhammad Afnan, reader. Readings from the Writings of The Báb (2012). Link to audio recordings of a descendant of the Báb reading from two of his most important works, Qayyúm al-Asmá' "Surah to the Kings" and the Bayán-i-farsí (Persian Bayán).
  23. Todd Lawson. Role of Wonder in Creating Identity, The (2023). The term badí', "wondrous" or "new," is used dozens of times by the Báb in his proclamatory work the Qayyúm al-Asmáʾ. Wonder plays a major role in Bábí and Bahá'í thought and practice, and in their ethos and message. Link to article (offsite).
  24. Báb, The. Habib Taherzadeh, trans, Committee at the Bahá'í World Centre, trans. Selections from the Writings of the Báb (1982).
  25. Todd Lawson. Signs: Quranic Themes in the Writings of the Báb (2017 Autumn). With the composition of the Qayyum al-asma, the Báb demonstrated the incredible breadth and depth of His knowledge and that He had fully interiorized, indeed embodied, the Quran. Selected themes briefly illustrated with quotations from the Qur'an.
  26. Jim Stokes. Story of Joseph in the Babi and Baha'i Faiths, The (1997-98 Winter). The story of Joseph describes the eternal process by which the most profound kind of new knowledge comes into the world, simultaneously describing, in story form, its interrelated human, physical, and metaphysical dimensions.
  27. Frank Lewis. Studies in Honor of the Late Hasan M. Balyuzi: Studies in the Babi and Baha'i Religions vol. 5, ed. Moojan Momen: Review (1999-12). Review of a collection of five articles about various subjects.
  28. Vahid Behmardi, William F. McCants. Stylistic Analysis of the Báb's Writings, A: Abridged Translation of Vahid Behmardi's Muqaddamih-yi dar bárih-yi sabk va siyáq-i áthár-i mubárakih-yi ḥaḍrat-i rabb a`lá (2007). English translation by McCants of Behmardi's Persian article "Stylistic Analysis of the Báb’s Writings".
  29. Foad Seddigh. Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics (2014). This significant Tablet from Ridvan 1863 covers the Seal of the Prophets, appearance and presence of God, resurrection, and the Qayyum al-Asma. Includes context of Bahá'u'lláh's life and troubles during this period.
  30. Christopher Buck. Tafsír as Mystical Experience, by Todd Lawson: Review (2020-04).
  31. Todd Lawson. Terms Remembrance (dhikr) and Gate (bab) in the Bab's Commentary on the Sura of Joseph, The (1989). Who is the "voice" of the Qayyum al-Asma: the person Ali-Muhammad Shirazi, the hidden Imam through The Báb, the Báb as the Imam himself, or God? The Bab seems to be the Imam speaking the voice of God. He is Dhikru'lláh, "Remembrance of God."
  32. Moojan Momen. Trial of Mullá 'Alí Bastámí, The: A Combined Sunní-Shí'í Fatwá against The Báb (1982). The trial of Mullá `Alí Bastámí was one of the most important episodes of 1844-45, being both the first occasion on which the new Bábí movement encountered the opposition of the ulama, and a crucial turning point in the development of the movement.
  33. Todd Lawson. Typological Figuration and the Meaning of "Spiritual": The Qurʾanic Story of Joseph (2012). Meanings of the famous shirt (qamís) as a symbol of Joseph's spiritual journey and travails in the Qur'an and tafsír. Brief mentions of Shaykh Ahmad, Siyyid Kazim, and the Báb on pp. 229, 231 and 237-238.
  34. Steven Phelps. Verge of the New, The: A Series of Talks (2017-09-18). Introducing a way of looking at the past and future of religion in the context of the scientific revolution and the Enlightenment. Includes compilation of Writings on spiritual dislocation, science, language, spiritual evolution, nature, and revelation.
  35. Muhammad Afnan, William S. Hatcher. Western Islamic Scholarship and Bahá'í Origins (1985). A critique of articles by Denis MacEoin, and a defense of Bahá'í interpretations of history vis-à-vis academic criticism.

2.   from the Chronology (2 results; less)

  1. 1844-05-22 —
      Declaration of the Báb's Mission

      Two hours and eleven minutes after sunset Siyyid `Alí-Muhammad made His declaration to Mullá Husayn-i-Bushrú'í in the upper room of His House. [DB52-65]

      "I am, I am, I am, the promised One! I am the One whose name you have for a thousand years invoked, at whose mention you have risen, whose advent you have longed to witness, and the hour of whose Revelation you have prayed God to hasten. Verily I say, it is incumbent upon the peoples of both the East and the West to obey My word and to pledge allegiance to My person." [DB315-316]

    • See SI231 for information on the anticipated return of the Hidden Imam. See BBR2pg42-3 and DB57 for a list of signs by which the Promised One would be known.
    • See BW5p600-4 for a brief biography of William Miller the founder of the Adventist sect who, after intense study of the Bible, had predicted the return of Christ on March 21, 1844. See BW5p604 for mention of other Christians who made similar predictions.
    • See DB383 and BBR2pg25 for information on Mulla Husayn-i-Bushru'i. See CoB110 for the significance of the first believer.
    • See SBBH1:14 for a possible explanation for Mullá Husayn's presence in Shíráz at this time.
    • Nabíl-i-A`zam relates that Mullá Husayn was welcomed at the Báb's mansion by Mubárak, His Ethiopian servant. Others resident in this house at the time were Fiddih (f), responsible for the preparation of the food and the mother of Siyyid 'Alí-Muhammad, Zahrá Bagum. [DB53; KBWB5]
    • For more information about Mubarack see Black Pearls: Servants in the Household of the Bab and Baha'U'Llah p21-22.
    • He revealed the first chapter of the Qayyúmu'l-Asmá' (the Commentary on the Súrih of Joseph. The entire text would later be translated from the original Arabic by Táhirih. [B19–21; BBD190–1; BBRSM14–15; BKG28; BW12:85–8; BWMF16; DB52–65, 264, 216, BBR2pg14-15, GPB23, 73; MH56–71; SBBH17, HotD30]
      • Bahá'u'lláh has described this book as being `the first, the greatest, and mightiest of all books' in the Bábí Dispensation. [GPB23]
      • See SBBH5pg1 for discussion on the Qayyumu'l-Asma'.
      • This text was the most widely circulated of all the Báb's writings and came to be regarded as the Bábí Qur'an for almost the entirety of His mission. [BBRSM32]
      • Images of the Qayyum al-asma' ('Maintainer of the names') can be see at the website of the British Library, Discovering Sacred Texts.
    • This date marks the end of the Adamic Cycle of approximately six thousand years and the beginning of the Bahá'í Cycle or Cycle of Fulfilment. [BBD9, 35, 72; GPB100] Shoghi Effendi is quoted as saying that this is the second most important anniversary on the Bahá'í calendar. [ZK320]
    • The beginning of the Apostolic, Heroic or Primitive Age. [BBD35, 67]
    • See MH86–7 for an explanation of the implication of the word `Báb' to the Shí'í Muslims.
    • Three stages of the Báb's Revelation:
      1. He chose the title `Báb' and Mullá Husayn was given the title Bábu'l-Báb (the gate of the Gate).
      2. In the second year of the Revelation (from His confinement in the house of His uncle in Shíráz) He took the title of Siyyid-i-dhikr (dhikr means `remembrance of God') and gave the title `Báb' to Mullá Husayn. At Fort Tabarsí Mullá Husayn was called `Jináb-i Báb' by his companions.
      3. At His public declaration the Báb declared Himself to be the promised Qá'im. [MH87–8]
  2. 1845-08-00 —
      The Báb was released to the custody of His uncle, Hájí Mírzá Siyyid 'Alí. [DB151, LTDT13]
    • Báb was asked by Mírzá Abu'l-Qásim to attend a Friday gathering at the Mosque of Vakíl to appease the hostility and the curiosity of some of the residents of Shíráz and to clarify His position. The exact date of His attendance is unknown. He made a public pronouncement that He was neither the representative of the Hidden Imám nor the gate to him, that is, His station was higher. Many of those who witnessed His address became partisans. [Bab94–8; DB153–157]
    • see DB152 for pictures of the above mosque.
    • This time has been described by Shoghi Effendi as the `most fecund period' of the Báb's ministry. It marks the birth of the Bábí community. [Bab89–90]
    • During this time He was asked to speak in mosques and in colleges and He addressed gatherings in His home. The clergy sent their most able mullas to refute and humiliate Him without success. He never attacked the government or Islam but rather called out the corrupt clergy and the abuses of all classes of society. His fame and acceptance among the population grew. [DB157note1]
    • A considerable number of the Báb's followers had congregated in Isfahan at His instruction when He informed them He would not go to Karbilá when He returned from Mecca as He had previously stated. Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions, his brother and nephew, left Isfahán where they have been awaiting further instructions. They travelled to Shíráz in disguise. Mullá Husayn was able to meet secretly with the Báb several times in the house of His uncle. The Báb sent word to the remainder of His followers in Isfahán to leave and to travel to Shíráz in small, inconspicuous numbers. Among those gathered were some who were jealous of Múllá Husayn and the attention he received from the Báb. They threw their lot in with the detractors and were eventually expelled from the city for the unrest they caused. [DB160-162; Bab102–3; MH128–9]
    • After a time the presence of Mullá Husayn in Shíráz threatened to cause civil unrest. The Báb instructed him to go to Khurásán via Yazd and Kirmán and told the rest of the companions to return to Isfahán. He retained Mullá 'Abdu'l-Karím to transcribe His Writings. [Bab90, 102–3; DB170; MH130]
    • The Sháh sent one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, (a town near Nayriz) surnamed Vahíd, (the peerless one) to investigate the claims of the Báb. He became an adherent of the Cause of the Báb. To him He revealed some 2,000 verses at one sitting of five hours and among the the Surih of Kawthar. Vahíd and 'Abdu'l-Karím spent three days and three nights transcribing this Tablet. Siyyid Yahyáy-i-Dárábí wrote to the Sháh and resigned his post. On the instructions of the Báb he journeyed home to acquaint his father with the new Message. As a result of his conversion most of the inhabitants of the town of Nayríz later became Bábís. [Bab90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8; DB171-172note 2; Tablet of Patience (Surih Íabr): Declaration of Bahá'u'lláh and Selected Topics by Foad Seddigh p370; RoB1p325-331] iiiii
      • See as well Light of Faith: A collection of stories by Paris Sadeghzadeh and Behnam Golmohammadi p34-37.
    • Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, became a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople in Zanján became Bábís. [Bab100–2; BBD111; BBRSM16; GPB12; DB177-179]
    • Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, became a believer as well. [GPB12–13]
 
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