Search for tag "Poetry"
|1854 10 Apr - 1856 19 Mar
||Bahá'u'lláh suddenly leaves Baghdád and goes to Kurdistán. [BKG115; DB585; GPB120]
Bahá'u'lláh lives for some time as a dervish in a cave on the mountain of Sar-Galú. He takes the name Darvísh Muhammad-i-Írání to conceal His true identity. [BBD214–15; BBRSM:60–1; BKG116–19; GPB120–1; TN38–9]
- Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1]
- This action compares to Moses' going out to the desert of Sinai, to Buddha's retreat to the wilds of India, to Christ's walk in the wilderness and to Muhammad's withdrawal to the hills of Arabia. [BKG114]
- Áqá Abu'l-Qásim-i-Hamadání was His only companion. Áqá Abu'l-Qásim was killed on a journey to collect money and provisions. [BKG116–17]
- "It was this period of voluntary seclusion, following shortly after the execution of the Báb in 1850, which bequeathed to history irrevocable proof that Bahá'u'lláh and not His half-brother, Subhi-Ezel, was in reality the one celebrated by the Báb and for whom the Bábí Movement was the spiritual preparation. Tor by this act of voluntary retirement, Bahá'u'lláh gave Sebhi-Ezel unhampered opportunity to exercise the spiritual leadhership over the Bábís which the latter claimed as his right. The result, however, demonstrated Subhi-Ezel's utter incapacity to maintain unity among the Bábís, inspire them with faith and confidence sufficient to meet their many difficulties and guide them along lines of true future progress. Nother but the return of Bahá'u'lláh could re-quicken the flames of their ardour or supply them with the more universal principles of conduct and faith required to transform the Bábí Movement into a world religion." [BW2Surveyp33]
- It was during this time that Bahá'u'lláh revealed the poem Qasídiyi-i-‘Izz-i-Varqá'íyyih. It was composed of 2,000 couplets but Bahá'u'lláh allowed only 127 to be preserved. [BBD215; BKG118; GPB123]
- See BKG114, GPB117–19 and K1250 for reasons for Bahá'u'lláh's retirement.
- Before and during His absence no fewer than 25 people claimed to be the One promised by the Báb. [BBRSM29, 59; EB269; GPB125]
- See BKG115–19 and GPB120 for Bahá'u'lláh's activities while in Kurdistán.
- See KI248–51 for Bahá'u'lláh's own account of the episode.
- See BKG119–22 and GPB124–6 for the condition of the Bábí community in Baghdád during this period.
- The son born to Navváb shortly after the family's arrival in Baghdád became ill and died during Bahá'u'lláh's absence. [CB71; CH51–2]
- See SBBR2:1–28 for Bahá'u'lláh's contact with Súfís.
- BW16:528 for an account of Daoud Toeg, who visited the caves of Sar-Galú and photographed them.
||Bahaullah, Life of; Dervishes; Sulaymaniyyih; Sar-Galu; Aqa Abul-Qasim-i-Hamadani; Poetry; Qasidiyi-i-Izz-i-Varqaiyyih (Ode of the Dove); Navvab (Asiyih Khanum); Mirza Yahya (Subh-i-Azal); Sufism; Daoud Toeg; Caves
from the main catalogue
- Artist, Seeker and Seer: A vocabulary and a perspective for the appreciation and creation of art inspired by the Bahá'í Writings, by Bahiyyih Nakhjavani, in Bahá'í Studies, 10 (1982). Imagery and metaphors from the Baha'i Writings guide the appreciation and creation of art. They demonstrate that criticism vs creativity, logic vs. passion, and historicity vs. poetry have already been brought to a state of unity. [about]
- "At Dawn the Friend came to my bed': An Early Fruit of the Supreme Pen, by Julio Savi, in Lights of Irfan, 16 (2015). A quasidih, a dialogue between the Beloved and the Poet as a lover. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856. [about]
- Baha'u'llah's Notes to His "Ode of the Dove", by Bahá'u'lláh. [about]
- Bahá'u'lláh's Persian Poems Written before 1863, by Julio Savi, in Lights of Irfan, 13 (2012). Overview of the mystical early writings of Baha'u'llah, 1852-1863. Includes extensive bibliography, and a brief summary of each of the major works from this period. [about]
- Baha'u'llah's Seclusion in Kurdistan, by Bijan Ma'sumian, in Deepen, 1:1 (1993). Reconstruction of parts of this mostly undocumented period in Bahá'u'lláh's life. [about]
- Chicago the Pagan, by Weimar Port (1953). 2-page description of the Baha'i Temple in Wilmette, with a poem about it by Charles Collins published in the Chicago Tribune. [about]
- Coherent Chaos and Chaotic Cosmos: The Qur'ān and the Symmetry of Truth, by Todd Lawson, in Weltkonstruktionen: Religiöse Weltdeutung zwischen Chaos und Kosmos vom Alten Orient bis zum Islam (2010). While at first glance the Qur'an appears to be chaotic in form and structure, on closer examination it reveals an interconnected logic of content, performance, imagery, grammar, and poetics. Article does not mention the Baha'i Faith. [about]
- Divinations and Creation, by Horace Holley (1916). A collection of poetry. Does not mention the Baha'i Faith. [about]
- Emergence of a Bahá'í Consciousness in World Literature: The Poetry of Roger White, by Ron Price (2002). A study of White's verse with a short biography and an analysis of the Baha'i Faith. [about]
- Eyewitness Account of Bahá'u'lláh's Ascension, An, by Andalib (2005). An eyewitness account of Bahá’u’lláh’s passing. [about]
- Hymn to Love (Sáqí, bi-dih ábí), A, by Julio Savi, in Lights of Irfan, 16 (2015). A ghazal, a mystical song of love about The Beloved, meaning God or a Manifestation. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856. [about]
- "I am all the Prophets": The Poetics of Pluralism in Bahá'í Texts, by Juan Cole, in Poetics Today, 14:3 (1993). Literary analysis of a passage from Tablet of Blood (Súriy-i-Damm) in which Bahá'u'lláh identifies Himself with all the past Prophets and their sufferings, depicting himself mortally wounded on the field of battle, like Imám Husayn. [about]
- Indexes to Bahá'í World volumes: Obituaries, chronologies, contents, illustrations, in Bahá'í World (2013). Seven separate indexes for Bahá'í World, in PDF, Word, and Excel versions. [about]
- Literature of Persia, The: A Lecture delivered to the Persia Society, by E. G. Browne (1912). A selection of Persian poetry, featuring poems by Nabil, Tahirih, and Babi martyrs. [about]
- Long, Withdrawing Roar, The: The Crisis of Faith and Nineteenth-Century English Poetry, by Edwin McCloughan, in Solas, 2 (2002). A Baha'i response to the argument that the crisis of faith in the late 19th century was conditioned by historical circumstances and has therefore little relevance for a contemporary reader. [about]
- Mathnaviyí-i Mubárak, by Bahá'u'lláh, in Bahá'í Studies Review, 9 (1999). [about]
- Mystic's Flight, The: The Parable of Majnún and Laylí, by Jack McLean (2001). This classic love tale of the Middle East, quoted by Baha'u'llah in the Seven Valleys, is prized by Sufi mystics as a spiritual allegory of the soul's search for union with God. A literary-critical analysis of the text yields theological clues. [about]
- Ode of the Dove, by Bahá'u'lláh (1997). [about]
- Pioneering Over Four Epochs: The Heroic Age: The First Epoch: 1844-1853: Section VII Poetry, by Ron Price, in Pioneering Over Four Epochs: An Autobiographical Study and a Study in Autobiography (2007). [about]
- Poetry as Revelation: Introduction to Bahá'u'lláh's 'Mathnavíy-i Mubárak', by Frank Lewis, in Bahá'í Studies Review, 9 (1999). [about]
- Poets, Guidance to, by Universal House of Justice (1988). Guidance on the responsibilities of poets; includes an overview of Tablets addressed to poets. [about]
- Sacred Mythology and the Bahá'í Faith, by William P. Collins, in Journal of Bahá'í Studies, 2:4 (1990). [about]
- Selected Poems by Qurratu'l-`Ayn, Nabil, and other Babis, by Tahirih Qurratu'l-Ayn and Nabil-i-A'zam, in Materials for the Study of the Babi Religion (1918). [about]
- Seven Valleys of Baha'u'llah: A Meditation, by George Townshend, in Bahá'í World, Vol. 7 (1936-1938) (1938). [about]
- Short Poem by "Darvísh" Muhammad, Bahá'u'lláh: Sáqí az ghayb-i baqá burqa' bar afkan az 'idhár, A: An Introduction and Three Versions of Provisional English Translations, by Frank Lewis, in Lights of Irfan, Book 2 (2001). [about]
- Silences of God, The: A Meditation, by Bahiyyih Nakhjavani, in Journal of Bahá'í Studies, 24:3-4 (2014). While the Word of God dominated the history of religion, contemporaries question the orthodoxy of language. God's Silence is also essential in shaping our individual choices and collective histories, and understanding Baha'u'llah's words. [about]
- Tablet on the Daystar of Divine Beauty, by Bahá'u'lláh (2003). Poetic Tablet of Bahá’u’lláh dating from the Baghdád, Istanbul, or Edirne periods. [about]
- Tafsir and the Meaning of the Qur'an: The Crucifixion in Muslim Thought, by Todd Lawson (2010). Using Qur'án 4:156-7 as an example, classical tafsīr, “scholastic" exegesis, has not always taken account of the way all Muslims understand the Quranic text. Other understandings may be found in poetry, philosophy, mysticism and even historical writing. [about]
- Tahirih: A Theology in Poetry, by Anthony Lee (2016). Examination of Qurratu’l-Ayn's writings to discern her social, religious, and political beliefs, most of which broke with Islam's traditional theology in favor of a revolutionary new doctrine. [about]
- The Quickening: Unknown Poetry of Tahirih, by John S. Hatcher and Amrollah Hemmat: Review, by Shahbaz Fatheazam, in Journal of Bahá'í Studies, 25:3 (2015). [about]
- Verse, in Bahá'í World, Vol. 18 (1979-1983) (1986). Poems by Ruhiyyih Khanum, Giuseppe de Marco, Gilbert Robert, Martyn Burke, Audrey Marcus, Anneke Buys, Geoffrey Nash, Judith Partelow Provost, Adelbert Mühlschlegel, Larry Rowdon, Victor de Araujo, Shirin Sabri, Roger White, Bret Breneman, et al. [about]
- Whilst He Was in Suleymaniah: Extracts and poems from the memoirs of Nabil Zarandi, by Nabil-i-A'zam (2002). Handful of short extracts and poems from the memoirs of Nabíl-i-A`zam [aka Mullá Muḥammad-i-Zarandí, aka Nabíl-i-Zarandí]. on the conduct of the Bábís in 'Iráq during Bahá'u'lláh's self-imposed exile. From Nabil's unpublished narrative. [about]