Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
Moojan Momen, Review of: Christopher Buck, Symbol and Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan. Los Angeles: Kalimat Press, 1995. Journal of the Royal Asiatic Society (Third Series) 7.2 (July 1997): 290–291. EXCERPTS “Christopher Buck’s book represents the first book-length attempt in the English language to analyse one of the major works of Bahā’u’llāh. … One main theme that Buck explores in this book is the question of whether the text of the Īqān contains hints by Bahā’u’llāh of his future claim. Some have expressed doubt as to whether any such hints exist but Buck demonstrates, conclusively I think, that there are many covert and even overt indications of what he calls ‘Bahā’u’llāh’s messianic secret’. … Buck has created a good starting point for what one would anticipate will be a new genre: critical analyses of the writings of Bahā’u’llāh.”
Symbol and Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan. Los Angeles: Kalimat Press
Symbol & Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan (1995/2004)1995 •
Updated version posted on June 1, 2024. Posted with permission of author and publisher, Kalimát Press. Thesis topic originally recommended by Todd Lawson. Scanned by Duane Troxel. Proofread by Jonah Winters and Lynn Jaluvka, with additional proofing by Bobbi Lyons. Formatted for the web by Jonah Winters. Corrections by Shahrokh Monjazeb. Critically read, from cover-to-cover, with recommendations, including several emendations, by Sohrab Kourosh. Please support this online re-printing by ordering a copy of the book. See also the following published, academic reviews of Symbol & Secret: • Moojan Momen, Journal of the Royal Asiatic Society (Third Series) 7.2 (July 1997): 290–91. “Christopher Buck’s book represents the first book-length attempt in the English language to analyse one of the major works of Bahā’u’llāh. … One main theme that Buck explores in this book is the question of whether the text of the Īqān contains hints by Bahā’u’llāh of his future claim. Some have expressed doubt as to whether any such hints exist but Buck demonstrates, conclusively I think, that there are many covert and even overt indications of what he calls ‘Bahā’u’llāh’s messianic secret’. … Buck has created a good starting point for what one would anticipate will be a new genre: critical analyses of the writings of Bahā’u’llāh.” • Frank Lewis, Baha’i Studies Review 6 (1996): 76–91 [16-page extended review]. “Buck’s analysis of Bahaullah’s [sic: Baha’u’llah’s] appeal to Koran 33:44 promising attainment to the divine Presence on the Day of Resurrection (itself allegorically interpreted by Bahaullah as the advent day of a new prophet), as a counter-argument to the nearby verse (33:40) about the ‘Seal of the Prophets’ is simply brilliant.” … “Symbol and Secret is a ground-breaking study, setting a standard for and describing the agenda of the exegesis of Bahai texts for some time to come.” • John Hatcher, Middle East Studies Association (MESA) Bulletin 30.1 (July 1996): 70–71. “Buck offers insightful analysis of Bahā’u’llāh’s exegetical technique.” • Jonah Winters, Iranian Studies 32.1 (Winter 1999): 141–145. “Buck has undertaken a project that is to be commended on many fronts. This study is daring in that it is the first extended analysis of the Islamic context and content of Baha’ullah’s thought and writings. The rigor with which Buck has treated his topics is a model for anyone engaging in textual scholarship: his research is broad, his attention to detail thorough, and his coverage of the topics exhaustive. Finally, many of his conclusions, the light he throws on the Íqán and its content, and in places even his methods are frankly brilliant.” DOI: https://doi.org/10.1080/00210869908701948. • Jonah Winters, Journal of Bahá’í Studies 9.3 (September 1999): 69–75. “Christopher Buck’s Symbol and Secret: Qur’an Commentary in Bahá’u’lláh’s Kitáb-i Íqán (Studies in the Bábí and Bahá’í Religions, volume 7) can be seen as a work of genius: it is ground-breaking—daring, innovative, and even brilliant. … As Symbol and Secret is the first work written in English to examine Bahá’í scripture and hermeneutics in any analytical depth, Buck’s work can without exaggeration be declared seminal. […] First, this study is daring in that it is the first extended analysis of the Islamic context and content of Bahá’u’lláh’s thought and writings. Buck’s tangential self-defense on pages 260–261 indicates that he, too, is well aware of the daringness of the topic and of his academic approach to it. Second, the rigour with which Buck has treated his topics is a model for anyone engaging in textual scholarship: his research is broad, his attention to detail thorough, and his coverage of the topics exhaustive. Finally, many of his conclusions, the light he throws on the Íqán and its content, and in places even his methods are frankly brilliant.” DOI: https://doi.org/10.31581/jbs-9.3(1999).
Review of “Symbol & Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i-Iqan” (1995) by Christopher Buck. John Hatcher, Middle East Studies Association (MESA) Bulletin 30.1 (July 1996): 70–71. “Buck offers insightful analysis of Baha'u'llah's exegetical technique in explicating Qur'anic prophecy and various hadlth. In discussing how Baha'u'llah explicates some extremely abstruse Qur'anic verses (ostensibly as authoritative support for Baha'u'llah's own "argument"), Buck demonstrates "Baha'u'llah's skills as a master of symbolic interpretation" (p. 232). Of special interest is Baha'u'llah's refutation of the accepted interpretation of "Seal of the Prophets" as designating an end to the historical process of divine revelation.
Franklin Lewis, Review of Symbol & Secret (1995), Baha'i Studies Review 6 (1996): 76–91 [16 pp.]: “Simply brilliant. Symbol and Secret is a ground-breaking study, setting a standard for and describing the agenda of the exegesis of Bahai texts for some time to come.”
Religious Texts in Iranian Languages
“Beyond the ‘Seal of the Prophets’: Baha’u’llah’s Book of Certitude (Ketab-e Iqan)” (2007)2007 •
BEYOND THE “SEAL OF THE PROPHETS”: BAHA’U’LLAH’S BOOK OF CERTITUDE (KITAB-I-IQAN) Buck, Christopher. “Beyond the ‘Seal of the Prophets’: Bahā’u’llāh’s Book of Certitude (Ketāb-e Iqān).” Religious Texts in Iranian Languages. Edited by Clause Pedersen & Fereydun Vahman. København (Copenhagen): The Royal Danish Academy of Sciences and Letters / Det Kongelige Danske Videnskabernes Selskab – Historiske-filosofiske Meddelelser 98, København, 2007. Pp. 369–378. INTRODUCTION Because of its international audience, Baha’u’llah’s Book of Certitude (Ketab-e Iqan) may now be regarded as the world’s most influential Koran commentary in Persian outside the Muslim world. The basis for this claim is simple: the Iqan is coextensive with the Baha’i faith. As its preeminent doctrinal text, the Iqan helped crystallize Baha’i identity and lent considerable impetus to its missionary expansion. The core claims advanced by the Iqan have, in principle, been adapted to other religious environments. It is post-Islamic by dint of its claims: the Iqan vindicates the prophetic credentials of Sayyid ‘Ali-Muhammad Shirazi, known as “the Bab” (d. 1850), who broke decisively from Islam in 1844, by declaring himself to be the inaugurator of a new religious cycle. “Revealed” in January 1861, the Iqan sets the stage for Baha’u’llah’s impending claim to revelation in April 1863 in Baghdad. The Iqan advances an Islamic argument to legitimate its post-Islamic claims. The Iqan's most original and dramatic act of Koranic interpretation may well be its argument for how God could (and would) send another prophet after Muhammad, notwithstanding the latter’s station as the “Seal of the Prophets” (Q. 33:40). Baha’u’llah’s exegetical strategy is a tour de force—using an essentially Islamic argument to prove something ostensibly alien to orthodox Islam, both Sunni and Shi‘a. More significant than its theological argument, however, is the Iqan's historical impact. Even though, from the Islamic point of view, the Iqan argued the impossible, Baha’u’llah’s discourse on realized eschatology became a self-fulfilling prophecy. The argument for a post-Islamic rev- elation was not academic. It was historical. EXCERPT: The “Seal of the Prophets” [...] By shifting the focus of prophetological attention away from the “Seal” verse itself to refocus on the several Koranic “Divine Presence” verses, Baha’u’llah could make an Islamic case for post-Koranic revelation. From a certain point of view, his entire line of argumentation in the Iqan is calculated to establish the priority of Q. 33:44 over Q. 33:40. Baha’u’llah accepts the importance of the Koranic verse designating Muhammad as “the Seal of the Prophets” (Q. 33:40), yet draws attention to an exegetical oversight but four verses later: “How strange! [...] Even as the Lord of being hath in His unerring Book [the Koran], after speaking of the ‘Seal’ in His exalted utterance: ‘Muhammad is the Apostle of God and the Seal of the Prophets’ (Q. 33:40), hath revealed unto all people the promise of ‘attainment unto the divine Presence’ (cf. Q. 33:44). To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned. The one true God is My witness! Nothing more exalted or more explicit than ‘attainment unto the divine Presence’ hath been revealed in the Koran.” [...] “And yet, through the mystery of the former verse, they have turned away from the grace promised by the latter, despite the fact that “attainment unto the divine Presence” in the ‘Day of Resurrection’ is explicitly stated in the Book. It hath been demonstrated and definitely established, through clear evidences, that by ‘Resurrection’ is meant the rise of the Manifestation of God to proclaim His Cause, and by ‘attainment unto the divine Presence’ is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, ‘No vision taketh in Him, but He taketh in all vision’ (Q. 6:103).” (Iqan 169–70/Persian text, 112) This argument is predicated on an anti-anthropomorphist interpretation of Q. 6:103. It would be safe to say that, for Muslims universally, the Koran’s designation of Muhammad as the “Seal of the Prophets” (Q. 33:40) is possibly the most important prophetological verse of the Koran (certainly it ranks as one of the most crucial verses doctrinally). Yet Baha’u’llah here points to a verse just four verses later, and makes that verse (and its parallels) the centerpiece of his exegesis and the crux of his entire argument: “Their greeting on the day when they shall meet Him shall be “Peace!” And He hath got ready for them a noble recompense” (Q. 33:44). While this brief description of the Iqan scarcely does justice to its broader range of Koranic interpretations, the reader should now have a clear idea as to the book’s purpose, theophanic claims, and historical impact. As a heterodox work of tafsir, the Iqan advances an Islamic argument to exegetically create the possibility of post-Koranic prophets. For this and other reasons, the Iqan preserves its place as the preeminent doctrinal text of the Baha’i Faith. To claim that the Iqan may now be regarded as the world’s most influential Koran commentary outside the Muslim world is simply to acknowledge the historical fact that the Baha’i religion has spun out of its Islamic orbit and radiated globally, while maintaining its Islamic roots.
Iranian Studies
Review of Symbol & Secret (1995) Iranian Studies (1999)1999 •
Jonah Winters, Review of Symbol and Secret: Qur'an Commentary in Baha’u’llah’s Kitab-i Iqan by Christopher Buck (1995). Iranian Studies 32.1 (Winter 1999): 141–145. EXCERPT “Buck has undertaken a project that is to be commended on many fronts. This study is daring in that it is the first extended analysis of the Islamic context and content of Baha’ullah’s thought and writings. The rigor with which Buck has treated his topics is a model for anyone engaging in textual scholarship: his research is broad, his attention to detail thorough, and his coverage of the topics exhaustive. Finally, many of his conclusions, the light he throws on the Iqan and its content, and in places even his methods are frankly brilliant.”
“The Kitab-i Iqan: An Introduction to Baha’u’llah’s Book of Certitude, with Two Digital Reprints of Early Lithographs”
“The Kitab-i Iqan: An Introduction to Baha’u’llah’s Book of Certitude, with Two Digital Reprints of Early Lithographs” (June 1998)1998 •
Christopher Buck, “The Kitab-i Iqan: An Introduction to Baha’u’llah’s Book of Certitude, with Two Digital Reprints of Early Lithographs.” Occasional Papers in Shaykhi, Babi & Baha’i Studies 2.5 (June 1998).
Christopher Buck, “A Symbolic Profile of the Baha’i Faith.” Journal of Baha’i Studies 8.4 (1998): 1–48. ABSTRACT Advanced study of the Bahá’í Faith must still deal with basics. While considerable progress has been made in historical research on Bábí and Bahá’í origins, much foundational work in Bahá’í Studies remains to be done at the level of text. Based on primary sources, this study will present a “symbolic profile” of Bahá’í consciousness, to the extent that it is shaped by the writings of Bahá’u’lláh and ancillary texts. To order and classify the symbols, this profile will employ Ninian Smart’s dimensional model of religion, using the present writer’s acronym, DREEMS (Doctrinal, Ritual, Ethical, Experiential, Mythic, Social). Sherry Ortner’s key symbols paradigm, consisting of thought-orientating “root metaphors” and action-inciting “key scenarios,” completes the profile, while John Wansbrough provides insight into the formation of a new religious ethos through a process of symbolic transformation. This study will highlight some of the predominant Bahá’í symbols, to which others will surely be added. In his analysis of the Bahá’í symbolic vision, Alessandro Bausani writes: __________________ An expression like: ‘the dove of eternity sings on the branches of the Túbá tree’ (the name of a tree symbolic of Muslim paradise) is susceptible of three levels of interpretation: (a) realistic level: in a pretty garden on a verdant tree a dove sings fascinating melodies; (b) mystic-symbolic level: in the Gardens of Paradise, outside of this lowly world, saints and blessed ones sing the praises of God; (c) realistic-symbolic level: Bahá’u’lláh at an exact moment in our time sends forth into the world a renewing spirit that will recreate it and give it form again in unitary visible forms, revealing his Writings in a definite place in the earth (the vicinity of Mt. Carmel). The spatial and temporal concreteness therefore, remains but makes itself translucent with eternity. (Bausani, “Some Aspects of the Bahá’í Expressive Style” 43) __________________ This expression, “translucent with eternity,” is instructive, particularly with respect to the symbol’s opacity. A symbol is opaque until it is understood. It need not even be explicable. It is sufficient for it to be intuited. For the one to whom the symbol makes inspirational sense, the symbol is translucent, at once a way of looking at present reality, and at the same time affording a glimpse of the potential future, of a possible collective scenario, of the ideal real, the translucent shadows of the spiritual world to which a Bahá’í is ontologically and morally committed. These symbols take on a life of their own. In the inner world of spiritual consciousness, Bahá’u’lláh speaks of “subtle mysteries.” These are described as the “fruits of communion” with God in the garden of the heart. “By My life, O friend,” Bahá’u’lláh writes, “wert thou to taste of these fruits, from the green garden of these blossoms which grow in the lands of knowledge, beside the orient lights of the Essence in the mirrors of names and attributes—yearning would seize the reins of patience and reserve from out thy hand, and make thy soul to shake with the flashing light, and draw thee from the earthly homeland to the first, heavenly abode in the Center of Realities, and lift thee to a plane wherein thou wouldst soar in the air even as thou walkest upon the earth, and move over the water as thou rushest on the land.” (Bahá’u’lláh, The Seven Valleys and the Four Valleys 3–4) A series of potent images impels the believer to recreate waking life. Like dream-logic, Bahá’í symbolism is the logic of a vision of the world at peace, given its initial moral and spiritual impetus by Bahá’u’lláh. This poetic vision is a resource. It instills faith. If such faith is creative, it expresses itself in action. In this way, faith shapes social reality.
BAHA’U’LLAH AS “WORLD REFORMER” (1991) *** Christopher Buck, “Baha’u’llah as ‘World Reformer’.” Journal of Baha’i Studies 3.4 (1991): 23–70 (5.1 (1992): 69–72 [Correction]). *** Award for Excellence in Baha’i Studies. Association for Baha’i Studies, 1991. The original last chapter of the author’s Master’s thesis: Symbolic Quranic Exegesis in Baha’u’llah’s Book of Certitude: The Exegetical Creation of the Baha’i Faith. Master’s Thesis. University of Calgary (Canada), ProQuest, UMI Dissertations Publishing, 1991. [Thesis published (with a new final chapter) in 1995/2004 as Symbol and Secret: Qur’an Commentary in Baha’u’llah’s Kitab-i Iqan.] ABSTRACT Vindicating the mission of the Persian reformer known as the Báb (d. 1850) Bahá’u’lláh’s Book of Certitude (1862) focused on spiritual authority from an Islamic perspective. In this work, a subtext may be discerned, in which Bahá’u’lláh intimates his own mission in the same terms of reference. Later, in his epistles to the monarchs of Europe and West Asia (1866–1869), Bahá’u’lláh exercised that authority and spoke of world reform. This article places Bahá’u’lláh in the context of Islamic reform, with particular reference to the advocacy of constitutional democracy by prominent Iranian secularists. In an ideological ether pervaded by “Westoxication,” Bahá’u’lláh sought to reverse the direction of Western influence. Bahá’u’lláh prosecuted his own reforms in three stages: Bábí reform; Persian reform; and world reform. In the centrifugal sequence, Bahá’u’lláh is shown to have bypassed Islamic reform altogether in his professed role as “World Reformer”: O Queen in London! . . . Consider these days in which He Who is the Ancient Beauty hath come in the Most Great Name, that He may quicken the world and unite its peoples. . . . Were anyone to tell them: “The World Reformer is come,” they would answer and say: “Indeed it is proven that He is a fomenter of discord!” . . . Say: “O people! The Sun of Utterance beameth forth in this day, above the horizon of bounty, and the radiance of the Revelation of Him Who spoke on Sinai flasheth and glisteneth before all religions.” — Bahá’u’lláh, Tablet to Queen Victoria, 1868 Conclusion In this article, The Book of Certitude has been contextualized in three dimensions: (1) historically, within Bábí and Bahá’í history; (2) intellectually, within the rich and multiform Islamic heritage of figurative and symbolic exegesis of the Qur’án; and (3) ideologically, within a reformist context in modern Islam. Though text-centered, this article has not been ideologically reductionist in addressing context. Questions of genetic influence have been left open ended. The study of The Book of Certitude is fundamental to an understanding of the rise of the Bahá’í Faith. An introduction of this significant text to scholarship was the immediate academic need this study tried to fulfill. As The Book of Certitude is used very often in the Bahá’í conversion process, the work continues to produce meaning from the Qur’án as well as the New Testament. And from its exegetical techniques and argumentation, meaning is produced by Bahá’ís from non-Islamic and even non-Western scriptures in the missionary process. Since the Qur’án, as a scriptural authority, is alien to the non-Islamic and so-called primitive forms of spirituality from which the majority of Bahá’í converts the world over have recently come, the exegetical principles in The Book of Certitude are now adapted and universalized in non-Islamic contexts. Islamic thought, of course, informs The Book of Certitude and suffuses it. Yet its ideological departures from Islamic orthodoxy are decisive and irreversible. The text’s discontinuities with Islam probably explain more about what is intrinsic to the Bahá’í Faith than do the ideological carryovers.
Encyclopaedia of the Qurʾān (2001)
“Bahāʾīs.” Encyclopaedia of the Qurʾān (2001)2001 •
Christopher Buck, “Bahāʾīs.” Encyclopaedia of the Qurʾān. Edited by Jane McAuliffe. Vol. One: 197–199. Leiden: Brill Academic Publishers, 2001. ABSTRACT Bahāʾīs (1,972 words) The adherents of Bahāʾism (ahl al-Bahāʾ), widely recognized as the “Bahāʾī Faith,” an independent world religion with Islamic origins. The Bahāʾī movement, a universalization of Bābism, was founded by Mīrzā Ḥusayn ʿAlī Nūrī (1817–92), known as Bahāʾullāh (Splendor of God; standardized Bahāʾī spelling, Bahāʾullāh), in Baghdad in the year 1863. In 1866, it emerged as a distinct faith-community in Adrianople (Edirne). Bahāʾism underwent transformations in ethos and organization throughout three missionary phases: the Islamic context (1844–92), the international missions (1892–1963) and global diffusion (1963–present). The Islamic context was co-extensive with the combined ministries of Bahāʾullāh and his precursor, Sayyid ʿAlī Muḥammad Shīrāzī (1819–50), known as the Bāb (Gate), the prophet-martyr of the Bābī movement. The year 1260/1844 marked the Shīʿī millennium, a thousand lunar years since the occultation of the twelfth imām (see IMĀM; SHĪʿISM AND THE QURʾĀN). On 22 May 1844 the Bāb effected a decisive, eschatological break from Islam by means of an exegetical work entitled The immortal renovator of the divine names (Qayyūm al-asmāʾ, often referred to as The commentary on the Joseph sūra), an audacious and revolutionary commentary on the twelfth sūra of the Qurʾān (see JOSEPH). In this work he “proclaimed himself the focus of an Islamic apocalypse” (T. Lawson, Structure, 8). One of his most distinctive exegetical techniques is his “exploded commentary.” In works on Q 108 and Q 103, the exegesis proceeds “not only verse by verse, or even word by word, but also letter by letter” (T. Lawson, Dangers, 179). The Bāb's commentaries on the Qurʾān are remarkable in that, by force of his prophetic authority, “interpretation became revelation” (T. Lawson, Interpretation, 253). In 1848, he revealed a new law code (Bayān-i fārsī), paradoxically super-Islamic in piety, yet supra-Islamic in principle. After the Bāb's execution (1850) by the Persian authorities, Bahāʾullāh revitalized the Bābī community by employing symbolic interpretation as strategy to abolish the Bābī antinomianism. In the Arabic Tablet of “all food” (Lawḥ-i kull al-ṭaʿām, 1854 — note that the titles of Bahāʾi works written in Arabic are conventionally given in Persianized form), Bahāʾullāh related the abolishment of the Jewish dietary restrictions in Q 3:93 to the mystical and cosmological realms. While the Baghdad period (1853–63) was eschatologically charged with his own messianic secrecy (ayyām-i buṭūn), Bahāʾullāh, in his pre-eminent doctrinal work, the Book of certitude (Kitāb-i Mustaṭāb-i īqān, Jan. 1861), advanced an extended qurʾānic and biblical argument to authenticate the Bāb's prophetic credentials. Bahāʾullāh's repertoire of exegetical techniques includes most of the ¶ twelve “procedural devices” attested in the classical commentaries (Wansbrough, QS, part ii) as well as others. Bahāʾullāh's style of discourse is itself exegetical, with frequent pairings, linked by the Persian metaphorical genitive (iḍāfa-yi majāzī), of qurʾānic symbols and referents. Hermeneutically, Certitude resonates with five Islamic orientations to symbolism: 1. the semanticism of rhetoric, especially the science of tropes (ʿilm al-bayān); 2. the dialectic of theology (kalām); 3. reason (ʿaql) and analogy (qiyās) as a reflex of philosophy (falsafa) and jurisprudence (fiqh); 4. the use of allusion (ishāra) and gnosis (maʿrifa qalbiyya) in Ṣūfī/Ishrāqī mysticism (see ṢŪFĪʿISM AND THE QURʾĀN); 5. recourse to apocalyptic presentism, adducing prophetic proof-texts to instantiate a realized eschatology, a common characteristic of millenarian sectarianism. In his Commentary on the sūra “By the sun” (Tafsīr sūrat wa-l-shams), while critical of rhetoric (ʿilm al-balāgha) and the cognate qurʾānic sciences, Bahāʾullāh echoes al-Ghazālī (d. 505/1111) and al-Taftazānī (d. 791/1389) in stressing the need to harmonize literal and figurative interpretations (C. Buck, Symbol, 91–2, 104). In his Tablet on esoteric interpretation (Lawḥ-i taʾwīl), citing Q 3:5, he states that eschatological verses are properly susceptible to esoteric interpretation (taʾwīl) whereas qurʾānic laws are to be understood by their obvious sense (tafsīr, see exegesis EXEGESIS AND AND THE QURʾĀN: CLASSICAL AND MEDIEVAL). Islamic prophetology is anchored in the received interpretation of Q 33:40, which is widely believed to establish Muḥammad as the final prophet (see prophets and prophethood). In what is perhaps his most significant exegetical maneuver, Bahāʾullāh relativizes that claim in order to supersede it, refocusing the reader's attention a mere four verses later (Q 33:44) on the eschatological attainment to the presence of God (liqāʾ Allāh) on the last day (see ¶ eschatology). Arguing that direct beatific vision of God is impossible, Bahāʾullāh reasons that Q 33:44 anticipates a future theophany who, as deus revelatus and divine vicegerent, is symbolically God by proxy.
Blätter für deutsche und internationale Politik
Portugal: Abgang Costa, Auftritt der Rechten2024 •
Postscriptum Polonistyczne
Adaptacja jako twórcza praktyka w polskim teatrze współczesnym. Krystian LupaKrzysztof Warlikowskiteatr krytyczny2011 •
"Studi Storici Siciliani", anno I, n. 3, settembre 2021, pp. 14-26
LENTINI R., Paolo Florio e la rete dei bagnaroti a Palermo tra '700 e '800. Documenti inediti, (2021)Pe'amim
Shalem Yahalom, “Tosfos Harosh: Adjustment and Adaptation,” Pe’amim, no. 169 (2022): 97-134 (Hebrew)2022 •
Annals of Emergency Medicine
Beta-Blockers Following Cocaine Use: A Reappraisal2008 •
2006 •
Análisis económico
La concepción de las instituciones en la economía contemporánea2003 •
RePEc: Research Papers in Economics
Peak phosphorus: Implications for agricultural production, the environment and development2010 •
2016 •
International journal of drug delivery technology
Formulation of Herbal Topical Dermatological Dosage Form by Quality by Design Approach2023 •
2018 •