... Augmentation of nasal "n" or "m" may occur in postvocalic (mostly final) ... more ... Augmentation of nasal "n" or "m" may occur in postvocalic (mostly final) and intervocalic positions: jarcin/jarcin, cf. LK, LP jarci"public crier"; kin-i?, cf. LK ki hasti?"who are you?"; bem/bam, cf. LK ba, LP bepreposition; kam, cf. LK, LP keconjunction. 17. ...
The article presents another part of our Russian translation (with an introduction and commentari... more The article presents another part of our Russian translation (with an introduction and commentaries) of the valuable treatise, Dalil al-mutahayyirin (A Guide for the Perplexed), by Sayyid Kazim Rashti, one of the founders of the Shaykhi school. The work is dated 1842. The translation is made from the Arabic original, with its two Persian versions taken into account.
The article presents a part of a Russian translation (with an introduction and commentaries) of t... more The article presents a part of a Russian translation (with an introduction and commentaries) of the valuable treatise: Dalīl al-mutaḥayyirīn (A Guide for the Perplexed) by Sayyid Kazim Rashti, one of the founders of the Shaykhi school. The work is dated 1842. The translation is made from the Arabic original and two Persian translations of the treatise.
The article deals with two unclear verses in Nizari Quhistanis Divan on the basis of a manuscript... more The article deals with two unclear verses in Nizari Quhistanis Divan on the basis of a manuscript in the Russian National Library. These verses are composed in an unknown dialect (unknown dialects?) and are usually omitted by editors and publishers of Nizaris poetry in Iran, because they are missing in many transcripts or considered corrupt by editors who do not comprehend their meaning. The author, based on dialectological data (both Persian and Iranian) and a comparative analysis of Nizaris verses in a broader context, puts forward hypotheses and makes suggestions that may cast light on possible ways to interpret the obscure verses.
The article considers the Tats, an ancient Iranian people of the Absheron peninsula and other reg... more The article considers the Tats, an ancient Iranian people of the Absheron peninsula and other regions of the South Caucuses, who have partially remained to the present day. On the basis of various sources: Russian, Azeri and Western, the author demonstrates that the Tats are an indigenous population of the above region with their own centuries-old history and traditional culture, who, despite the vicissitudes of fortune and sometimes unfavorable external circumstances, have preserved their language and identity.
The ground for the Babi Faith (Babism) as an independent religious system was laid by Shaikhism, ... more The ground for the Babi Faith (Babism) as an independent religious system was laid by Shaikhism, an esoteric Shiih school. A great role in this process was played by one of the prominent Shaykhi theologists and religious thinkers Sayid Kazim Rashti. He developed certain concepts which, apart from being revolutionary for Islam, paved the way for Babism to some extent, while many of his disciples made up the ranks of the first Babis. The article considers three sources which reveal the crucial factors of this process from the theological standpoint as well as focuses on the transformation of the mindset of some of Sayid Kazims prominent disciples into the Babi worldview.
... Augmentation of nasal "n" or "m" may occur in postvocalic (mostly final) ... more ... Augmentation of nasal "n" or "m" may occur in postvocalic (mostly final) and intervocalic positions: jarcin/jarcin, cf. LK, LP jarci"public crier"; kin-i?, cf. LK ki hasti?"who are you?"; bem/bam, cf. LK ba, LP bepreposition; kam, cf. LK, LP keconjunction. 17. ...
The article presents another part of our Russian translation (with an introduction and commentari... more The article presents another part of our Russian translation (with an introduction and commentaries) of the valuable treatise, Dalil al-mutahayyirin (A Guide for the Perplexed), by Sayyid Kazim Rashti, one of the founders of the Shaykhi school. The work is dated 1842. The translation is made from the Arabic original, with its two Persian versions taken into account.
The article presents a part of a Russian translation (with an introduction and commentaries) of t... more The article presents a part of a Russian translation (with an introduction and commentaries) of the valuable treatise: Dalīl al-mutaḥayyirīn (A Guide for the Perplexed) by Sayyid Kazim Rashti, one of the founders of the Shaykhi school. The work is dated 1842. The translation is made from the Arabic original and two Persian translations of the treatise.
The article deals with two unclear verses in Nizari Quhistanis Divan on the basis of a manuscript... more The article deals with two unclear verses in Nizari Quhistanis Divan on the basis of a manuscript in the Russian National Library. These verses are composed in an unknown dialect (unknown dialects?) and are usually omitted by editors and publishers of Nizaris poetry in Iran, because they are missing in many transcripts or considered corrupt by editors who do not comprehend their meaning. The author, based on dialectological data (both Persian and Iranian) and a comparative analysis of Nizaris verses in a broader context, puts forward hypotheses and makes suggestions that may cast light on possible ways to interpret the obscure verses.
The article considers the Tats, an ancient Iranian people of the Absheron peninsula and other reg... more The article considers the Tats, an ancient Iranian people of the Absheron peninsula and other regions of the South Caucuses, who have partially remained to the present day. On the basis of various sources: Russian, Azeri and Western, the author demonstrates that the Tats are an indigenous population of the above region with their own centuries-old history and traditional culture, who, despite the vicissitudes of fortune and sometimes unfavorable external circumstances, have preserved their language and identity.
The ground for the Babi Faith (Babism) as an independent religious system was laid by Shaikhism, ... more The ground for the Babi Faith (Babism) as an independent religious system was laid by Shaikhism, an esoteric Shiih school. A great role in this process was played by one of the prominent Shaykhi theologists and religious thinkers Sayid Kazim Rashti. He developed certain concepts which, apart from being revolutionary for Islam, paved the way for Babism to some extent, while many of his disciples made up the ranks of the first Babis. The article considers three sources which reveal the crucial factors of this process from the theological standpoint as well as focuses on the transformation of the mindset of some of Sayid Kazims prominent disciples into the Babi worldview.
“Baha’u’llah’s Bisharat (Glad-Tidings): A Proclamation to Scholars and Statesmen”: Persian (Fars... more “Baha’u’llah’s Bisharat (Glad-Tidings): A Proclamation to Scholars and Statesmen”: Persian (Farsi) translation, Part 1
* Persian translation of:
“Baha’u’llah’s Bisharat (Glad-Tidings): A Proclamation to Scholars and Statesmen.” By Christopher Buck and Youli A. Ioannesyan.
The Bahā’ī Faith: Doctrinal and Historical Explorations, 2024
“Last Prophet and Last Day: Shaykhī, Bābī and Bahā’ī Exegesis of the ‘Seal of the Prophets’ (Q. 3... more “Last Prophet and Last Day: Shaykhī, Bābī and Bahā’ī Exegesis of the ‘Seal of the Prophets’ (Q. 33:40).” By Christopher Buck and Youli A. Ioannesyan. In: The Bahā’ī Faith: Doctrinal and Historical Explorations. (Pp. 97–118.) Edited by Moojan Momen and Zackery Mirza Heern. (Basel, Beijing, Wuhan, Barcelona, Belgrade, Novi Sad, Cluj, Manchester: MDPI Books, March 2024). (238 pages.) ISBN 978-3-7258-0143-5 (Hardback). ISBN 978-3-7258-0144-2 (PDF). DOI: https://doi.org/10.3390/books978-3-7258-0144-2. (“Special Issue Reprint.”)
Abstract:The appearance of post-Islamic religions, the Bābī and Bahā’ī Faiths, is a theoretical impossibility from an orthodox Muslim perspective, since the Qur’ān designates the Prophet Muḥammad as the “Seal of the Prophets” (Q. 33:40), widely understood as meaning the “Last of the Prophets.” To overcome this problem, the respective prophet-founders, the Bāb (1819–1850) and Bahā’u’llāh (1817–1892), each presented novel approaches, which this article will explore. In short, the Bāb revealed a “new” Qur’ān, i.e. the Qayyūm al-Asmā’ (1844), and Bahā’u’llāh wrote the Kitāb-i Īqān (Book of Certitude) in January 1861. While acknowledging Muḥammad as the last prophet in the “Prophetic Cycle,” the Bāb and Bahā’u’llāh inaugurated the advent of the “Cycle of Fulfillment.” This new era was foretold in the Qur’ān by way of a symbolic code, understood metaphorically and spiritually. A key concept is that of the “divine presence” (liqā’ Allāh), i.e. the encounter/“meeting” with God, whereby Q. 33:44, Q. 83:6, Q. 7:35 (and their respective parallels) effectively transcend Q. 33:40. Recognizing that the Bāb and Bahā’u’llāh each represents the “divine presence” thereby constitutes a “realized eschatology.”*
*This paper represents the first time that a wide-ranging survey and analysis of the Shaykhī, Bābī, and Bahā’ī viewpoints on the subject of the “Seal of the Prophets” has been made and is the result of a collaboration between two scholars working in the United States and Russia.
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Papers by Youli Ioannesyan
* Persian translation of:
“Baha’u’llah’s Bisharat (Glad-Tidings):
A Proclamation to Scholars and Statesmen.”
By Christopher Buck and Youli A. Ioannesyan.
Baha’i Studies Review 16 (2010): 3–28.
DOI: http://dx.doi.org/10.1386/bsr.16.3/1.
Posted on Negah: http://negah.org/1498. (January 17, 2012.)
* Persian translation by Faruq Izadinia. See also (serially published):
• 2010 Persian translation, Part 1: Payām-i-Bahā’ī, No. 371 (October 2010): 51–57.
• 2010 Persian translation, Part 2: Payām-i-Bahā’ī, No. 372 (November 2010): 14–18.
• 2010 Persian translation, Part 3: Payām-i-Bahā’ī, No. 373 (December 2010): 35–45.
• 2011 Persian translation, Part 4: Payām-i-Bahā’ī, No. 374 (January 2011): 28–30.
Abstract:The appearance of post-Islamic religions, the Bābī and Bahā’ī Faiths, is a theoretical impossibility from an orthodox Muslim perspective, since the Qur’ān designates the Prophet Muḥammad as the “Seal of the Prophets” (Q. 33:40), widely understood as meaning the “Last of the Prophets.” To overcome this problem, the respective prophet-founders, the Bāb (1819–1850) and Bahā’u’llāh (1817–1892), each presented novel approaches, which this article will explore. In short, the Bāb revealed a “new” Qur’ān, i.e. the Qayyūm al-Asmā’ (1844), and Bahā’u’llāh wrote the Kitāb-i Īqān (Book of Certitude) in January 1861. While acknowledging Muḥammad as the last prophet in the “Prophetic Cycle,” the Bāb and Bahā’u’llāh inaugurated the advent of the “Cycle of Fulfillment.” This new era was foretold in the Qur’ān by way of a symbolic code, understood metaphorically and spiritually. A key concept is that of the “divine presence” (liqā’ Allāh), i.e. the encounter/“meeting” with God, whereby Q. 33:44, Q. 83:6, Q. 7:35 (and their respective parallels) effectively transcend Q. 33:40. Recognizing that the Bāb and Bahā’u’llāh each represents the “divine presence” thereby constitutes a “realized eschatology.”*
*This paper represents the first time that a wide-ranging survey and analysis of the Shaykhī, Bābī, and Bahā’ī viewpoints on the subject of the “Seal of the Prophets” has been made and is the result of a collaboration between two scholars working in the United States and Russia.