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معرّفي و نقد كتاب
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Eternal Quest for God, The |
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BY JAMES F. TURCK |
| Three religions—Christianity, Islam and Judaism—look for a coming Messiah. Yet they differ in their view of who this will be and what he will do upon his return. |
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The closing words of a recent speech by Iran’s President Mahmoud Ahmadinejad left various impressions on those who heard it. Many simply had no understanding of what was said or its implications. Some who heard and understood his words felt a growing uneasiness, mixed with trepidation and fear. But others welcomed them with eagerness and excitement, looking forward to the fulfillment of centuries-old prophecies. What was said that could incite such a range of conflicting emotions? It was an appeal to Allah to hasten the appearance of the Hidden Imam or Imam Mahdi, a prophesied leader who will help usher in the rule of Islam over the world. It may come as a surprise to many that Christianity and Judaism are not alone in the belief of a soon-coming Messiah who will intervene in world affairs and establish a true religion. Though they may share this belief, there are vast differences concerning who this is, and what he will do upon returning. Are there three separate Messiahs, or is there only one? And, if only one—then which? Prophesied Imam Mahdi and a Promised MessiahIslam—with more than one billion adherents to its various forms—has become increasingly visible in recent years. Practitioners of this belief system, which is based on the Qu’ran, can be found in most nations of the world. The prophet Muhammad is a familiar personage to most outside of Islam and commands deep respect to those in it. He is said to have ascended into heaven from a rock on top of what Jews and Christians believe is Mount Moriah in Jerusalem, to receive special instructions from God. The world is only now becoming aware of the Islamic belief in a coming Messiah coupled with an apocalyptic aspect. The Iranian president’s petition to Allah offered a glimpse into this principle of the Muslim faith. Who is this Imam Mahdi, and what is his significance? Is he the same as the promised Messiah? Or are they two different figures? Though, as with other religions, there are variations and differences within Islam regarding the prophesied Imam Mahdi and Messiah, Muslims share many common beliefs concerning future events. The term Mahdi is interpreted to mean “the Guided One.” Though (according to some Muslims) not specifically mentioned in the Qu’ran, the belief of a coming Mahdi is rooted in Islamic hadiths, or traditions, based on its teachings. According to these hadiths, the Mahdi is to be descended from the prophet Muhammad’s family (from Ishmael, of the Old Testament). At age 40, he is expected to appear on the scene suddenly at the time of the end, a period when the world will be filled with injustice and tyranny, and believers (of Islam) will be under oppression. Preceding his appearance will be various signs such as a great earthquake and green grass growing in desert lands. Receiving knowledge directly from Allah, the Mahdi will rule over the Muslim community for seven (some say nine) years, spreading brotherhood, equity and devotion among Muslims. It is also believed he will bring justice to the Earth, uniting Arabs and other peoples under Islam. These events occur prior to a second physical coming of Hadhrat Isa bin Maryam (Jesus, son of Mary), who Islam believes was a prophet of God from the lineage of Abraham, and the prophesied Messiah. According to some hadiths, Jesus and the Mahdi will co-rule for a short time. At Jesus’ return, he will fight and overcome the Dijjal (the “antichrist”), will rule according to the laws of Islam, and cause the peoples of the world (Jews and Christians) to embrace Islam, heralding in a time of justice, peace and prosperity. During his 40 years on Earth, he will be married for 19 years, have children, and then die and be buried in a grave next to the holy prophet. He will also be victorious in a battle against Gog and Magog (nations also mentioned in the Old Testament). These events are said to happen before all believers die prior to the Day of Judgment, during which a resurrection of the dead, involving judgment and punishment, occurs. It is after this that Allah establishes his kingdom on Earth, with Islam as the worldwide religion. Judaism’s Elijah and MessiahThe Jewish belief in a Messiah (Hebrew: Mashiach—“the anointed”) predates Islam and traditional Christianity. This Messiah is not the Jesus known to professing Christians, who (according to the Jews) failed to fulfill primary Messianic prophecies, such as ushering in world peace. The Jewish Messiah is, however, to be a descendant of King David—under whose leadership the nation of Israel began to flourish, ultimately reaching its power and prestige during the reign of his son, Solomon. The Jewish people look forward to national greatness being restored with the first coming of the Messiah, a conquering king. Born of ordinary physical parents, the Jewish Messiah is to come as a mortal human being. In time, he will rise in stature and prominence among the Jewish and gentile peoples through his charisma, wisdom and political prowess. This will establish his recognition as the “redeemer of Israel.” His coming is expected to be preceded by the prophet Elijah, as referenced in the book of Malachi (4:5-6). He is expected to announce the Messiah’s coming by blowing a shofar (ram’s horn) from Mount Carmel. Preparing the way, tradition says Elijah will end mankind’s disputes and cause existing religious doubts and questions to cease. It is also believed that he will restore to Israel a flask of manna, which will provide the nation’s food; a flask of purifying water; and a flask of olive oil, from which he will anoint the Messiah at his appearance. It is Jewish tradition to set an extra place at the Passover supper for Elijah in anticipation of his return. Though the Messiah is born of ordinary parents, he must be a Jew—from the tribe of Judah—and a direct male descendant of King David and King Solomon. Coming in a time when the Jews are suffering oppression, he is to be a political/spiritual leader of his people, uniting them under Judaism and redeeming them to their God. The laws and rituals contained in the Torah will once again be in force. The Messiah will gather the exiled Jewish people from around the world, returning them to their homeland—Israel. The temple in Jerusalem will be rebuilt, and Israel will return to national prominence among nations—becoming an example to the world. The Jewish Messiah’s earthly reign will be one of unparalleled peace and prosperity; war and injustice will disappear. He will rule in the kingdom of the Almighty with justice and equity, and through this rule will bring all of the Earth’s inhabitants back to their Creator—with Judaism as the world’s religion—filling it with the knowledge of God. The saying among Jews “next year in Jerusalem” points to this time. The Christian MessiahTo believers of traditional Christianity, Jesus Christ (Greek: Christos—“anointed”) is the Messiah, the One who is coming again. Though there are differences within Christianity’s view regarding Christ’s Second Coming, the following overall framework is generally agreed upon. His First Coming was that of a baby born in a manger. Coming as a flesh-and-blood human being, yet still divine, Jesus had to die on the cross, taking on the role of a suffering servant and making mankind’s salvation possible. Having then risen and ascended into heaven, He, with the help of His earthly servants, is trying to save as many people as possible during the only “Day of Salvation”—the present age. Christmas and Easter are highly venerated among the world’s Christians since it is believed these two holidays picture Jesus’ birth and resurrection. This “Day of Salvation” continues until just before the prophesied Great Tribulation, which is coming to punish an evil world. It is believed that just prior to this event, Jesus’ Second Coming is eminent, and occurs in two stages. At His initial return, Jesus comes to “rapture away” the church (composed of all believers in Christ). He does not return completely, but only partially—to the clouds—to remove Christians from the Earth, protecting them from the Tribulation, which is believed to last seven years. Believers who are alive at that time (and those who are resurrected from the dead) are given glorified bodies and meet Jesus in the air, remaining with Him until this terrible Tribulation is over. This impending rapturing away of believers will happen secretly, and in an instant. Unbelievers will be caught unaware, left to suffer through this dreadful time of God’s wrath, which will result in worldwide devastation and millions dead. This is when the antichrist (“the beast”) will come to power, ruling the entire world. In certain circles of Christian thought, there is also the expectation of “two witnesses” (Rev. 11:3-12) coming on the scene. These could be Elijah and Moses (or other Old Testament figures), and will be precursors to Jesus Christ’s return. At the Tribulation’s end, Christ will now fully come as King (called the Second Coming), returning with those who had been raptured, to make war with the antichrist and the false prophet. He will defeat them, bind Satan, destroy all evil, and establish the millennial (1,000-year) rule of the kingdom of God on Earth. Inhabiting the kingdom will be two kinds of saints: (1) those with earthly bodies (Jew and gentile) who lived through the Tribulation and accepted Christ at His return (they apparently live and die, producing children to repopulate Earth); and (2) those who were raptured, and are the only ones given glorified bodies. This is to be a time of peace and prosperity, and Jerusalem will be the center of rule—with traditional Christianity as the world’s religion. After the 1,000 years will come the judgment of all unsaved mankind. Which One?Though these three messianic beliefs share some similarities, they are ultimately very different and conflict with one another. Can all of these views be right? Are any of them correct? Are there three Messiahs—or only one? And, if only one, which one? How can you know? Will a coming Messiah usher in the kingdom of God on Earth? Will He put an end to war and all the other problems that plague humanity? Will He bring peace, happiness, prosperity, brotherhood and unity among nations, teaching mankind about the true God, under one true religion? The Bible—both Old and New Testament—claims to be the inspired Word of God. It declares there is a coming Messiah, who will establish God’s kingdom—His government—on Earth: “For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” (Isa. 9:6-7). “And the spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isa. 11:2). “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all My holy mountain: for the Earth shall be full of the knowledge of the Lord, as the waters cover the sea” (vs. 6-9) The Messiah’s return and the establishment of God’s kingdom will happen—but at a time and in a way that will take the vast majority of humanity completely by surprise! To learn more, read our book Tomorrow’s Wonderful World – An Inside View! |
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نبوت های که در مورد خداوند عيسی مسيح شده بود | ||
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کتابهای تورات | ||
| لاويان | سفر خروج | پيدايش |
| تثنييه | اعداد | |
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آزادی و دوران داوران - نافرمانی انسان و فيض خدا | ||
| روت | داوران | يشوع |
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تاريخ بنی اسرائيل | ||
| اول پادشاهان | دوم سموئيل | اول سموئيل |
| دوم تواريخ | اول تواريخ | دوم پادشاهان |
| استر | نحيميا | عزرا |
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سرودهای روحانی - عبادت و پرستش - مناجات - دعا - شکرگزاری | ||
| امثال | مزامير | ايوب |
| غزلی از غزلها | جامعه | |
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انبيا - پيشگوئی های خداوند | ||
| نوحه | ارمييا | اشعيا |
| هوزيا | دانيال | حزقيال |
| عوبيديا | عاموس | يوئيل |
| ناحوم | ميکاه | يونس |
| حجی | ضفينيا | حبقوق |
| ملاکی | زکريا | |
| کليه عهد کهنه را دانلد کنيد Please right click with your mouse and choose: "Save Target As..." and save it to your favorite folder. | ||
| لوقا | مرقس | متی |
| يوحنا | ||
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ابتدآ و تاريخ کليسيا و کارنامه های شاگردان خداوند | ||
| اعمال رسولان | ||
| رساله های که روح القدس از طريق پولوس رسول الهام فرمود | ||
| دوم قرنتيان | اول قرنتيان | روميان |
| فيليپيان | افسسيان | غلاطيان |
| دوم تسالونيکيان | اول تسالونيکيان | کولوسيان |
| تايتوس | دوم تيموتيوس | اول تيموتيوس |
| فيلمان | ||
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رساله های عمومی که الهام شد | ||
| يعقوب | عبرانيان | |
| اول پترس | دوم پترس | |
| سوم يوحنا | دوم يوحنا | اول يوحنا |
| يهودا | ||
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آخرين نبوت تاريخ توسط خود خداوند ما عيسی مسيح که به يوحنا الهام شد | ||
- Farsi New Testament (Injil) |
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| حضرة بهاءالله | |
| حضرة الباب | |
| حضرة عبدالبهاء | |
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| حضرة شوقي أفندي | |
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| مجموعة نصوص | |
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| أعمال كتابية أخرى | |
| حسب صاحب الكتاب | |
| أبجدياً | |
| عربي | |
| فارسي | |
| English | |
| العالم البهائي | |
منبع :
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Akhlaghe Khodayan | ||
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Avesta | ||
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Hard Cover 472 Pages ID: FRE0122 Price: $11.95 S&H: $4.95 sold out |
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Bime Moj | ||
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Ertedad Dar Eslam | ||
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Ghomare Aasheghaneh | ||
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330 Pages ID: FRE0708 Price: $9.95 S&H: $3.95 sold out |
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Hadeese Bandegee Va Delbordegee | ||
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Ketabhaye Ghanooniye Sani | ||
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Maani Shenasi | ||
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Nazariyehaye Dolat Dar Feghe Shia | ||
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Osafe Parsaian | ||
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Hard Cover 442 Pages ID: FRE1519 Price: $12.95 S&H: $3.95 sold out |
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Quran | ||
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Zartosht Va Aamoozeshhaye Oo | ||
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The crucial need facing the human race in the 21st century is to find a unifying vision of the nature of man and society. Such a vision unfolds in the writings of Bahá'u'lláh (1817-1892).
The driving force behind the civilization of human nature, Bahá'u'lláh teaches, has been successive interventions of the Divine in history. It has been through this influence that the innate moral and spiritual faculties of humanity have been gradually developed and the advancement of civilization made possible. Associated with the missions of such transcendent figures as Abraham, Krishna, Moses, Buddha, Jesus, and Muhammad, the phenomenon is an ever-recurring one; it is without beginning or end because it is fundamental to the evolutionary order itself.
Although nurtured by the process. humanity has only dimly understood it. Instead, people have constructed around each episode in their spiritual experience a separate religious system. Throughout history the religious impulse has been hobbled by the resulting contradictions and bitter conflicts.
Bahá'u'lláh compares the maturation of the human race as a whole to the experience of its individual members who struggle successively, through the stages of infancy, childhood, and adolescence. Today, humanity has entered on its collective coming-of-age, endowed with the capacity to see the entire panorama of its development as a single process. The challenge of maturity is to accept that we are one people, free ourselves from the limited identities of the past, and to build together the foundations of a world civilization.
The power that is awakening this consciousness throughout the world is the universal Revelation of God promised in all the scriptures of humankind's past. Its spokesman is Bahá'u'lláh, whose teachings provide a blueprint for the social organization of the planet. His growing influence is the great untold story of our time.1
The Bahá'í international community, comprising members of the Bahá'í Faith from all over the globe, now numbers some five million souls. They represent 2,112 ethnic and tribal groups and live in more than 127,000 localities in 190 independent countries and 46 dependent territories or overseas departments. What was once regarded by some as a small, obscure sect was prorated by the Encyclopedia Britannica 1992 Yearbook to be the second-most widely spread independent religion in the world, after Christianity. Its membership cuts across all boundaries of class and race, governing itself through the establishment of local and national elected bodies known as Spiritual Assemblies. Its international center and the seat of its world-governing council, known as the Universal House of Justice, are located in the Holy Land, in Haifa, Israel.
For more than a century, Bahá'í communities around the globe have been working to break down barriers of prejudice between peoples and have collaborated with other like-minded groups to promote the model of a global society. At the heart of our belief is the conviction that humanity is a single people with a common destiny. In the words of Bahá'u'lláh, the Founder of our Faith:
The earth is but one country and mankind its citizens
Bahá'u'lláh taught that there is one God Who progressively reveals His will to humanity. Each of the great religions brought by the Messengers of God - Moses, Krishna, Buddha, Zoroaster, Jesus, Muhammad - represents a successive stage in the spiritual development of civilization. Bahá'u'lláh, the most recent Messenger in this line, has brought teachings that address the moral and spiritual challenges of the modern world.
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معناى متننويسنده : نصر حامد ابوزيد ناشر : طرح نو نوبت چاپ : سوم تاريخ نشر : 1382 شمسى قيمت : 24.53$ |
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يادداشت متن |
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اجتهاد همچون مبناى شكيبايى
على معظمى
1- در انديشه مدرن اين سئوال مطرح است كه تا كجا مى توان طرحى آماده كرد و براساس آن طرح انسان ها بتوانند با داشتن نظرات مختلف و دين هاى مختلف و ديدگاه هاى مختلف در كنار يكديگر يك زندگى مسالمت آميز و يك زندگى صلح آميز داشته باشند. به نظر من سئوال اساسى انسان فعلى همين است. ۲- مى توان گفت كه بعد از اتمام جنگ جهانى دوم بحث حقوق بشر به طور كلى و بحث «شكيبايى» (tolerance) به صورت ويژه در ميان كشورهاى اسلامى به طور جدى مطرح شد. ۳- در «نص» همان طورى كه ما مى توانيم متونى پيدا كنيم كه مويد آزادى دين و آزادى عقيده هستند مثل آيه مشهور «لااكراه فى الدين» خيلى از متون هم هستند كه ممكن است آزادى به اين مفهوم را قبول نداشته باشند و برعكس حتى محدود هم بكنند. *** از گفت وگوى ما با عباس پويا زمانى دراز مى گذرد؛ سال گذشته پس از مراسم اهداى كتاب سال به نويسندگان خارجى پويا دعوت ما را پذيرفت و در شرق حضور يافت. عباس پويا يكى از پژوهشگران افغانى مقيم آلمان است كه در اين كشور به تدريس مشغول است. مدرس جوان افغان البته تجربه اى درخور توجه از حوزه هاى گوناگون فرهنگى كسب كرده است. پويا كه اسلام شناس است با اندوخته اى كه از افغانستان و ايران و مطالعات تاريخى اش با خود دارد موضوع «شكيبايى»(tolerance) را مهم يافته است. پويا در كتاب خود كه موضوع اين مصاحبه است به اين پرداخته كه آيا مبنايى براى شكيبايى و مدارا از دل شريعت اسلامى قابل حصول هست يا نه؟ بررسى او اگرچه با گزارش و تحليل گفتار انديشمندان معاصر اسلامى مى آغازد اما مى كوشد كه از حدود بحث هاى روز فراتر رود و كاوشى مبنايى را در دستور قرار دهد. نتيجه در تعليقى هم كه به آن مى رسد با توجه به چنين پژوهشى بسيار قابل اعتنا است. ••• •ظاهراً شما يك دوره تحصيلات حوزوى داشته ايد؟ بله. تحصيلات حوزه اى داشته ام و اصلاً اگر بخواهم روشن تر بيان كنم در واقع من فرزند همين عصر هستم، به اين معنى كه شايد بزرگترين و مشخص ترين ويژگى عصر حاضر جهانى شدن عصر حاضر باشد؛ جهانى شدن به اين معنى كه مرزها از بين رفته، چه در بعد اقتصادى و چه در بعد فرهنگى و چه در بعدهاى ديگر و در نهايت خلاصه انسان ها به يكديگر خيلى نزديك شده اند و شاخصه عصر گذشته بيشتر ناسيوناليسم يا ملت گرايى بود. براساس آن شاخصه، خيلى مهم بود كه هر كشور يا هر فرد مشخص شود كه وابسته به كدام نژاد و كدام فرهنگ مشخص است. و ليكن در عصر فعلى اين شاخصه ها از بين رفته است و يك نوع فرهنگ جهانى به اصطلاح به وجود آمده است. زندگى فردى و شخصى من هم در واقع يك نوع انعكاس از همين جهانى شدن است به اين معنى كه من از يك مادر ايرانى و پدرى از افغانستان متولد شدم و تا سن ۱۸ سالگى كاملاً با فرهنگ اسلامى آميخته بودم و در افغانستان و همين طور در ايران با درس هاى حوزه اى آشنا بودم و در كنارش با انديشمندانى كه در اين فرهنگ مطرح هستند مثل آقاى شريعتى و مطهرى و امثال اينها. بعدش هم به اروپا رفتم.و دورانى هم در آلمان تحصيل مى كردم. يك سالى هم در سوريه بودم و در آن جا هم در دانشگاه دمشق، در دانشكده حقوق و دانشكده ادبيات تحصيل كردم و اين كمكى بود كه در هر صورت فرهنگ شيعى را كه من در ايران با آن آشنا شده بودم در كنار فرهنگ سنى اسلامى قرار بدهم. •مگر در همان افغانستان با فرهنگ سنى تماس نداشتيد؟ در كل سطح فرهنگ در افغانستان خيلى پايين تر از خيلى از كشورهاى اسلامى ديگر است. نه فرهنگ شيعى در افغانستان قابل مقايسه با فرهنگ شيعى در ايران است نه فرهنگ سنى در افغانستان با فرهنگ سنى در مصر يا عربستان سعودى يا سوريه قابل مقايسه است. به همين علت در افغانستان كتاب هايى كه تدريس مى شود يا خوانده مى شود و يا كتاب هايى كه اكثر مردم يا دانش آموزان و دانشجويان استفاده مى كنند، اكثراً كتاب هايى است كه از ايران و يا ديگر كشورهاى همسايه وارد مى شود. شايد مشكل عمده و اساسى كه انسان افغانستانى داشته همين بوده كه هميشه ترجمان افكار خارجى بوده، چه نيروى چپى كه در افغانستان فعاليت داشتند و مدت ها در افغانستان حكومت كردند، اينها هم خودشان هيچ وقت خالق انديشه نبودند، هميشه اين انديشه ها را با ترجمه هاى به خصوص، ترجمه هايى كه از ايران به آنجا رفته، از انگلس و از ماركس. در هر صورت آنها به متون اصلى ماركسيستى هيچ دسترسى نداشتند. بعد مسلمانان افغانستان هم همين جور. اگر ما به «حزب اسلامى » در افغانستان فكر كنيم و يا حتى به «جمعيت اسلامى» متونى را كه اينها اكثراً مى خوانند متون ترجمه شده سيدقطب، حسن البنا و امثال اينها بوده و كم و بيش كتاب هاى شيعى را هم مى خوانند منتها احزاب شيعه هم در افغانستان مبناى ايدئولوژيكشان مبناى ايرانى بوده: كتاب هاى شريعتى بوده و آقاى مطهرى و امثال اينها. خلاصه سطح فرهنگى در افغانستان قابل مقايسه نيست با كشورهاى اسلامى ديگر و به اين علت اين براى من يك شانس و در عين حال نعمت بوده است كه در ايران و يا سوريه با يك فرهنگ عميق آشنا بشوم و در كنار آن در كشورهاى اروپايى، به خصوص در آلمان در آن جا با فرهنگ اروپايى آشنا شدم منتها همان جا هم تلاش ما اين بود كه بيشتر مسائل جدى اى كه در فرهنگ اسلامى بحث و بررسى مى شود، به دنبالش باشيم مثلاً درباره حقوق اسلامى در آنجا كار كردم. بحث هاى مدرنى كه در كشورهاى اسلامى مطرح است مثلاً دموكراسى، حقوق بشر و امثال اينها را پيگيرى كردم. •عنوان كتاب شما اينگونه كه به فارسى ترجمه شده است اين است: «به رسميت شناختن اجتهاد، مشروعيت بخشيدن به شكيبايى» يا شايد بهتر باشد بگوييم تسامح. نه. من به عمد خواستم كه شكيبايى را استفاده كنند... •پيشنهاد خودتان است؟ بله. من يك مقاله مفصل ترى در مجله «خط سوم» نوشتم در رابطه با مقوله شكيبايى و علت اين كه من انتخاب كردم واژه شكيبايى را اين بود كه در زبان فارسى براى كلمه (Tolerance) در زبان انگليسى يا (Toleranz) در آلمانى خب واژه هايى مثل تسامح وجود دارد و تسامح در فرهنگ عربى هم وجود دارد و فارس زبانان آن را از عرب ها گرفته اند منتها كلمات فارسى ديگرى در اين جا رواج پيدا كرده است مثلاً مدارا و روادارى. منتها به نظر من تمام واژه ها يك مشكلى دارند اولاً تسامح يك واژه عربى است و گردانش به اصطلاح در فارسى مشكل آفرين است و واژه اى مثل «روادارى» وقتى ما به آن توجه مى كنيم در زبان فارسى اصلاً يك معنى ديگرى دارد. روادارى به معنى «تحمل مشقت و تحمل رنج» است.به هر صورت منظور من اين بود كه واژه «روادارى» در زبان فارسى يك بار معنايى ديگرى دارد و بيشتر به معنى تحمل رنج و مشقت است. ما در شعر فارسى گويان بزرگ مثل مولانا، حافظ و فردوسى داريم كه كلمه «روادارى» به معنى روا داشتن به كار رفته است ولى همان طور كه گفتم بيشتر به معنى تحمل رنج و حتى كلمه مدارا به كار رفته است و حتى يكى از مشهورترين ابيات حافظ است كه مى گويد: آسايش دو گيتى تفسير اين دو حرف است / با دوستان مروت با دشمنان مدارا. منظور همان مدارا كردن است به هر صورت در اين شعر مشخص مى شود كه منظور از مدارا تحمل كار يا عملى است كه به طبع شما خوش نمى آيد در حالى كه منظور من از شكيبايى ترجمه اى از كلمه (toleranz) است كه در زبان هاى اروپايى به كار مى رود و در تفسير مدرنى كه از اين واژه مى شود توقع اين نيست كه فقط ديد يا نگرش مخالف را «تحمل» بشود بلكه علاوه بر آن بايد «پذيرفته» بشود و در كنار انديشه، نظر و ديدگاه «من» مورد قبول واقع شود و به رسميت شناخته شود. ببينيد يك فرق اساسى است بين اين كه: ما از تحمل يا صبر در برابر يك انديشه صحبت كنيم يا اين كه يك انديشه را به رسميت بشناسيم به عنوان يك انديشه ممكن در كنار انديشه هاى ديگر؛ مثلاً يك دين ديگر در كنار اديان ديگر، تا هنوز يا تا قبل از جهان مدرن و در بخش هايى از جهان مدرن واقعاً (Toleranz) به همين معنايى بوده كه شما گفتيد يعنى به معنى تحمل عقايد ديگران و ليكن امروزه همان طور كه براى من مشكل است كه كسى بگويد نظر تو يك نظر خطا و اشتباهى است و ليكن ما تحمل مى كنيم، هيچ انسانى حاضر نيست تولرنس به معناى تحمل را قبول كند، به همين علت ظريف انديشان اروپايى مانند «گوته» و «كانت» مخالف مقوله تولرنس و كاربرد اين واژه در زبان اروپايى به اين شكل هستند و هر دو _ به خصوص گوته _ به اين عقيده هستند كه تولرنس به عنوان يك مقوله گذرا قابل قبول است به خاطر اين كه تحمل نظر مخالف در واقع توهين است به شخص مخالف. ما بايد از مرحله بگذريم و به مرحله اى برسيم كه نظر مخالف و نظر بيگانه را به عنوان يك نظر هم شأن و هم طراز نظر خود بپذيريم و به رسميت بشناسيم و همان طور كه گفتم مقصود من از واژه شكيبايى ترجمه همين واژه (toleranz) است و ليكن علت ديگر اين انتخاب اين است كه: اولاً همان طور كه گفتم شكيبايى يك كلمه فارسى است و ثانياً شكيبايى واژه هاى به اصطلاح «گرداشته» زيادى دارد كه در زبان اروپايى هم داريم مثلاً زبان آلمانى (Toleranz) داريم به همين معنى شكيبايى است كه صفت فاعلى دارد، صفت مفعولى دارد كه ما هم براى شكيبايى داريم، شكيبيدن، شكيبندگى، شكيبنده؛ اما براى واژه اى مثل روادارى مثل مدارا بايد اينها را بسازيم. به همين علت به نظر من شكيبايى واژه اى مناسب بوده كه اميدوارم يك زمانى جا بيفتد. •بياييد به سراغ خود محتواى كتاب شما برويم، اين «به رسميت شناختن اجتهاد»، من را به ياد عنوان كتاب هگل مى اندازد. «رسميت يافتن دين مسيح»، نمى دانم كه بين اين دو هم ارتباطى بوده يا نه، وليكن مى خواهم راجع به اين محتوا يعنى به رسميت شناختن اجتهاد و قسمت بعدى «مشروعيت بخشيدن به شكيبايى» كه دو مفهوم مجزا هستند و شما اين را با هم پيوند داده ايد و درواقع يكى را مقدمه ديگرى قرار داده ايد؛ بدانم كه منظور از هر كدام اينها چيست و دوم اينكه تا چه حد بر جنبه «مفهومى» (Conceptual) قضيه پرداخته ايد يا يك نگاه تاريخى هم داشته ايد؟ بحثى كه من داشتم در اين كتاب بيشتر مبحث معرفت شناسانه است به اين معنى كه در انديشه مدرن اين سئوال مطرح است كه تا كجا مى توان طرحى آماده كرد و براساس آن طرح انسان ها بتوانند با داشتن نظرات مختلف و دين هاى مختلف و ديدگاه هاى مختلف در كنار يكديگر يك زندگى مسالمت آميز و يك زندگى صلح آميز داشته باشند. به نظر من سئوال اساسى انسان فعلى همين است. در كشورهاى اروپايى همين مقوله Tolerance به صورت جدى مطرح است. چه در بحث هاى فلسفى و چه در بحث هاى جامعه شناسى. ولى در اينجا گفتم در آنجا يك گذارى صورت گرفته كه از مفهوم ابتدايى و آغازين «تولرنس» كه به معنى تحمل عقيده مخالف بوده به مفهوم مدرن تر آن كه به رسميت شناختن نظر مخالف است.شايد بهتر باشد از جاى ديگرى شروع كنم و آن اين است كه بايد بين «اخلاق حقوقى» و «اخلاق شهروندى» فرق گذاشته شود. از «اخلاق شهروندى» منظور اخلاقى است كه انسان هاى يك جامعه با يكديگر دارند بدون اينكه در سطح رابطه حقوقى با يكديگر قرار بگيرند مثل رابطه اى كه همسايه ها با يكديگر دارند يا رابطه اى كه خانواده ها دارند. در اينجا هنوز مى توان «تولرنس» را به معنى تحمل عقيده مخالف گرفت به اين علت كه اساساً به رسميت شناختن نظر مخالف يك توقع خيلى زياد است به اين معنى كه مثلاً ما هيچ وقت نمى توانيم از يك انسان مسلمان انتظار داشته باشيم كه نظر فردى را كه معتقد نيست يا مسيحى است يا يهودى يا به هر دين و آئين ديگرى معتقد است به رسميت بشناسد. بنابراين در اخلاق شهروندى يعنى رابطه اى كه انسان ها با يكديگر دارند و رابطه فردى كه با هم دارند هنوز تولرنس به معنى تحمل عقيده مخالف است. اما در اخلاق حقوقى كه رابطه از حد رابطه فردى بالا مى آيد و شكل حقوقى مى گيرد مثلاً رابطه اى كه احزاب سياسى در يك جامعه با يكديگر دارند، يا روابطى كه گروه هاى اجتماعى با يكديگر دارند، در اينجا واضح است كه اگر ما «تولرنس» يا همين شكيبايى را به معنى تحمل عقيده مخالف بگيريم با مشكل مواجه خواهيم شد و آن هم عبارت از اين است كه ما معمولاً در رابطه اى كه احزاب سياسى با يكديگر دارند؛ اگر بنا باشد يك انتخابات در كشور صورت بگيرد و يكى از احزاب سياسى اكثريت آرا را به دست بياورد و ما از حزب مخالف و بازنده در اين انتخابات فقط اين توقع را داشته باشيم كه تحمل كند حزب حاكم و حزبى را كه برنده شده براى حزب شكست خورده توجيه اخلاقى وجود دارد كه در برابر حزب حاكم كارشكنى نكند به اين علت كه ما توقع داريم حزب حاكم را تحمل كند و كارهاى سياسى طرف را تحمل كند منتها ديگر اين توقع را نداريم كه طرف را به رسميت بشناسد. تحمل كردن يعنى اينكه حزب اقليت به اين اعتقاد دارد كه رفتار و موضع گيرى و همه هنر كار حزب اكثريت كار اشتباهى است منتها اين صرفاً تحمل مى كند بنابراين اگر فرصتى پيدا كند ممكن است كارشكنى كند اما وقتى كه ما مى گوييم از نظر حقوقى موظف است كه به رسميت بشناسد به اين معنى است كه چون حزب حاكم از طرف مردم انتخاب شده است و حزب اكثريت است بنابراين حزب اقليت بايد قانونمندى هايى كه از طرف حاكميت به وجود مى آيد بايد آن را هم به رسميت بشناسد و خودش را تابع. آنها را قانونى بداند كه توسط اكثريت تصويب شده و بايد اجرا شود و اين باعث مى شود كه جامعه بتواند در بعد سياسى در يك فضاى مسالمت آميز در كنار يكديگر زندگى كند و الا دچار همان تنش هايى مى شود كه خيلى از جوامع ما شاهد آن است كه هر گروهى كه حاكم مى شود به عنوان گروه باطل و خطاكار در نظر گرفته مى شود و هر كس هم تلاش مى كند كه به اصطلاح كارشكنى كند و به نحوى مانع موفقيت سياسى طرف بشود. خلاصه منظور اين است كه كلاً اين مقوله در اروپا مطرح است و بين اخلاق شهروندى و اخلاق حقوقى فرق گذاشته مى شود و در اخلاق حقوقى بدون tolerance به معنى به رسميت شناختن، ما راه به جايى نمى بريم و آن وقت در حوزه فرهنگ اسلامى همين سئوال باز مطرح است كه خب آيا مسلمانان طرحى دارند و مفهومى دارند كه براساس آن ادعا كنند كه ما هم هوادار «تولرنس» هستيم يا خير؟ در بحث هايى كه درباره حقوق بشر مى شود عين همين حرف مطرح است چرا كه اصل اساسى كه در حقوق بشر هم مطرح است همين اصل به رسميت شناختن يا اصل آزادى عقيده، آزادى دين، آزادى قلم و امثال اينها است. در آنجا هم همين سئوال مطرح است كه اين آزادى دين يا آزادى قلم يا آزادى عقيده تا كجا؟ اگر تا مرحله به رسميت شناختن باشد در اينجا در واقع يك نوع اخلاق شهروندى به وجود مى آيد كه هر جناحى، جناح مخالف را به رسميت بشناسد با اينكه از نگاه فكرى با او مخالف است وليكن براى او حقى را قائل است كه براى خودش هم قائل است كه بتواند از نگاه گفتار و از نگاه عمل نظرش را نمايندگى كند. عين حقى را كه هر كس براى خودش معتقد است براى جناح مخالف هم بايد قائل باشد. در اينجا همين سئوال مطرح است كه ما تا كجا مى توانيم از ديد فرهنگ اسلامى يك مفهومى داشته باشيم كه شكيبايى دوجانبه يا به اصطلاح چندجانبه را بتوانيم استدلال كنيم. •اين سئوال «مطرح» است يا شما آن را مطرح مى كنيد؟ مى خواهم بدانم كه آيا واقعاً در ديدگاه هاى اجتهادنگر چه شيعه، چه سنى چنين سئوالى مطرح است يا اينكه شما مطرحش مى كنيد؟ هنوز من به اجتهاد نرسيده ام، منظورم اين است كه بدون توجه به اجتهاد، اصل بحث آزادى عقيده و آزادى دين مطرح است و همان طور كه مى دانيم كسانى مثل آقاى سروش به اين موضوع پرداخته اند و كسانى ديگر هم چه در جامعه ايرانى و چه در جوامع عربى به اين موضوع پرداخته اند. در اروپا هم يك مسئله هميشگى بوده است بنابراين اين يك مسئله روز است منتها اينكه ما چه مفهومى از حوزه غيراسلامى داريم اين خودش مسئله است. در حوزه مسيحى هم اين مسئله مطرح است در آنجا گاهى اين پيش مى آيد كه تلاش مى كنند با استناد به برخى متون دينى به خصوص انجيل ثابت كنند كه «تولرنس» يك امر مذهبى و دينى است و عده اى هم تلاش مى كنند كه از راه تاريخى اين مسئله را ثابت كنند كه مثلاً بگويند كه در تاريخ مسيحيت وجود داشته است و مسلمانان هم عين همين تلاش را داشته اند و دارند يعنى اينكه آزادى دين و آزادى عقيده در اسلام وجود دارد. •شما تاريخ اين تلاش را به چه زمانى برمى گردانيد؟ ما موقعى كه راجع به تولرنس و معنى حداقلى آن صحبت مى كنيم در عالم مسيحى مى توانيم بگوييم كه رفرم سرآغاز چنين چيزى بوده است، در جهان اسلام شما اين مورد را از كى تاريخ گذارى مى كنيد؟ اساساً به اصطلاح گفتمان تولرنس يك گفتمان مدرن است به خصوص به اين معنى كه من مطرح كردم يعنى «رسميت شناختن» و حتى به معنى حداقلى هم كه به خصوص بعد از طرح حقوق بشر و بحث هايى كه درباره حقوق بشر شد، مطرح شد. بنابراين با پايان گرفتن جنگ جهانى دوم اين پرسش خيلى عمده شد براى خيلى از كشورها و وقتى كه جنگ جهانى دوم به اتفاق رسيد [انجام شد] اعلاميه جهانى حقوق بشر از طرف خيلى از كشورها امضا شد به استثناى عربستان سعودى كه مدعى بود اعلاميه جهانى حقوق بشر مخالف است با شريعت اسلامى و حاضر نبود آن را امضا كند. در ميان بسيارى از كشورهاى اسلامى هم تلاش شد، از جمله در خود ايران هم كتاب هاى مفصلى در اين رابطه نوشته شد مانند محمدتقى جعفرى كه اينها همه تلاش دارند ثابت كنند كه ما حقوق بشر را به رسميت مى شناسيم وليكن با آن تعبيرى كه ما از حقوق بشر داريم با تعبير اسلامى از حقوق بشر. بنابراين مشخصاً مى توان گفت كه بعد از اتمام جنگ جهانى دوم بحث حقوق بشر به طور كلى و بحث تولرنس به صورت ويژه در ميان كشورهاى اسلامى به طور جدى مطرح شد. البته كسانى هم قبل از اينها بوده اند؛ سيد جمال الدين افغانى محمد عبده، يا اقبال لاهورى كه به صورتى به اين مسئله پرداخته اند ولى به صورت عمده و علمى و مدرن. بعد از جنگ جهانى دوم در بين كشورهاى اسلامى مطرح شد پاسخگويى به اين مسئله. منتها يك پاسخگويى بوده كه قانع كننده نبوده، وقتى كه تلاش مى شود كه از راه هاى «نص گرايانه» به اين سئوال پاسخ داده شود با اين مشكل روبه رو مى شوند كه همانطور كه در «نص» همان طورى كه ما مى توانيم متونى پيدا كنيم كه مويد آزادى دين و آزادى عقيده هستند مثل آيه مشهور «لااكراه فى الدين» خيلى از متون هم هستند كه ممكن است آزادى به اين مفهوم را قبول نداشته باشند و برعكس حتى محدود هم بكند. بنابراين در اينجا است كه بعضى از صاحب نظران و انديشمندان اسلامى به خصوص كسانى كه روشنفكرانه به اين مسئله پرداخته اند تلاش كرده اند از مجراهاى ديگرى به اين مسئله پاسخ بدهند مثل آقاى سروش كه مشخصاً مى گويد كه ما حقوق بشر را در هر صورت قبول داريم و لزومى ندارد كه از راه هاى دينى براى آن استدلال كنيم و حقوق بشر يك فراورده فكرى انسانى است و قابل قبول و قابل پذيرش است. كسانى هم هستند مثل حسن حنفى روشنفكر مسلمان مصرى كه تلاش او بر اين است كه از درون فرهنگ اسلامى براى آزادى دين و آزادى عقيده استدلال كند و اين مفهوم كه عرض كردم يعنى مفهوم به رسميت شناختن ديدگاه مخالف. حسن حنفى تلاش مى كند كه با همين مفهوم و طرح اجتهاد مسئله را حل كند و مى گويد ما حق نداريم با مفهوم هايى مثل «دارالحرب»، «دارالاسلام» و يا «دارالكفر» يا با مفهوم هايى مثل مرتد و امثال اينها جامعه انسانى و يا جامعه اى مثل جامعه مصر را تقسيم بندى كنيم. مفهوم هايى كه هنوز هم وجود دارند و هنوز هم بسيارى از متون فكرى براساس همين مفاهيم نوشته مى شود كه جامعه انسانى را به جامعه اسلامى از يك سو و جامعه غيراسلامى از سويى ديگر تقسيم مى كنند يا در درون خود جامعه اسلامى ما «اهل الكتاب» داريم، كسانى كه به خدايى معتقد هستند و كتاب دارند مثل يهوديان، مسيحيان و مسلمانان وليكن اين مفهوم يك مفهوم قديمى است و به نظر خيلى از انديشمندان مسلمان براى جامعه فعلى پاسخگو نيست و يك يهودى يا مسيحى كه عضو اين جامعه است شايد به چنين مفاهيمى خوش بين نباشد. •خب خود حنفى چطور در درون زمينه اسلامى مى تواند اين مسئله را حل كند؟ اينجا است كه حنفى مى گويد ما با داشتن اصلى به نام اجتهاد مى توانيم نظرات ديگران را براى ديگران به رسميت بشناسيم. يعنى همانطور كه ما يا همانطور كه هر صاحب نظر مسلمان حق دارد به اساس اصل اجتهاد به ديدگاه خاصى برسد و به نظر خاصى برسد ونظر او هم مشروع است زيرا كه براساس اصل اجتهاد به آن رسيده است كسانى كه به نظر مخالف اين مجتهد مى رسند آنها هم بر حق هستند زيرا كه آنها هم از همين اصل اجتهاد استفاده كرده اند. حرف بر سر اين است كه آيا اصل اجتهاد آيا يك اصل اسلامى هست يا نيست؟ شيعه در مجموع اصل اجتهاد را حداقل در فقه قبول دارد و اهل سنت به خصوص علماى جديد آنان اصل اجتهاد را قبول دارند يا حداقل اكثر آنان اين اصل را قبول دارند ما امروزه اگر بخواهيم به علماى عصر جديد سنت مراجعه كنيم مثل محمد عبده يا كسانى مثل طنطاوى كه هنوز زنده است. زهيوى، البوطى همه معتقد هستند كه ما به اجتهاد نياز داريم و اجتهاد اصل معتبرى است بنابراين وقتى ما اين را بپذيريم، وقتى براى خودمان مى پذيريم براى ديگران هم بايد بپذيريم و اگر كس ديگرى آمد و از ديدگاه ديگرى براساس اصل اجتهاد به ديدگاه ديگرى رسيد ما نمى توانيم او را به ارتداد متهم كنيم.اجتهاد يك اصلى است كه چه در چارچوب شيعى و چه در چارچوب سنى آن متاخر بر پذيرش اصول عقايد است، شما در اصول عقايد نمى توانيد اجتهاد كنيد؛ اجتهاد در فروعات است و ليكن اصل دعوايى كه با اهل كتاب و دارالحرب و اين چارچوب هاى مفهومى ديگر مى ماند برسر اصول عقايد است و اين انتقال پذير نيست. |

Decade by decade 1920 - 2000+
July 2001 - approximately 190 editions
This bibliography is sorted by year then, within year, by language.
[
1920 - 1929:
Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer.
Baha'u'llah and the new era/ by J. E. Esslemont. New York : Brentano's, [1923] 236 p., [2] leaves of plates : ill. ; 23 cm.
[Call No: BP 365 .E8 ]
Bekha ulla i novaia era / Dzh. E. Essl'mont. Riga, Latvia : Metropolis, [192-?] 279 p. : ill. ; 21 cm. [Bahá'u'lláh and the new era. Russian]
[Call No: BP 365 .E8 RUS ]
Baha'u'llah and the new era/ by J. E. Esslemont. London : George Allen & Unwin, 1923 236 p., [2] leaves of plates : ill. ; 22 cm.
[Call No: BP 365 .E8 1923 ]
Baha'u'llah and the new era/ by J. E. Esslemont. London : George Allen & Unwin, 1923 (1924 printing) 236 p., [2] leaves of plates : ill. ; 21 cm.
[Call No: BP 365 .E8 1924 ]
Baha'u'llah and the new era/ by J. E. Esslemont. New York : Brentano's Publishers for the Bahá'í Publishing Committee, [1926?] (London ; Woking, Gt. Britain : Unwin Brothers) 236 p., [2] leaves of plates : ill. ; 21 cm.
[Call No: BP 365 .E8 1926 ]
Bahá'u'lláh and the new era/ by J. E. Esslemont. New York : Bahá'í Publishing Committee, 1927 307 p. ; 18 cm.
[Call No: BP 365 .E8 1927 ]
Bahá'u'lláh und das neue Zeitalter / von Dr. J. E. Esslemont ; autorisierte u. überprüfte übersetzung von H. Küstner und W. Herrigel. Stuttgart : Verlag des Deutschen Bahaibundes, 1927 viii, 431 p. ; 18 cm. [Bahá'u'lláh and the new era. German]
[Call No: BP 365 .E8 GER 1927 ]
Bahá'u'lláh e a nove era / por J. E. Esslemont ; traduzido do inglez. Bahia : Officinas Graphicas de Fonseca Filho, 1928 224 p. ; 21 cm. [Bahá'u'lláh and the new era. Portuguese] [ Call No: BP 365 .E8 POR ]
Bahà'u'llàh e la nuova era / di J. E. Esslemont ; prima traduzione italiana. Fironze : Tipografia Sordomuti, 1929 236 p., [2] leaves of plates ; 22 cm. [Bahá'u'lláh and the new era. Italian]
[Call No: BP 365 .E8 ITA 1929 ]
1930 - 1939:
Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer.
Baha'u'llah kaj la nova epoko / J. E. Esslemont ; el la angla originalo tradukita de Lidja Zamenhof. Weinheim : Bahaa Esperanto-Eldonejo "La Nova Tago", 1930 Köln, Germanujo : Heroldo de Esperanto 191 p. ; 24 cm. [Bahá'u'lláh and the new era. Esperanto]
[ Call No: BP 365 .E8 ESP ]
Bahá'u'lláh wa al-asr al-jadíd / al-Brufisúr J. I. Isilmant = J. E. Esselemont [sic] ; tarjum bi-adhan wa 'ijázah al-Mahfil al-Rúhání al-Markazí li'l-Bahá'íyyín bi'l-qatr al-Misrí bi-marifah Lajnat al-Nashr wa al-Tarjúmah al-Bahá'íyyah. Misr [Egypt] : Dár al-Usúr, [193-?] 256 p., [3] leaves of plates : ill. ; 24 cm. [Bahá'u'lláh and the new era. Arabic]
[Call No: BP 365 .E8 ARA 1930z ]
Bahá'u'lláh vangletna : that thiang tho mihing / J. E. Esslemont. New Delhi : Publishing Committee of the National Spiritual Assembly of the Bahá'ís of India & Burma, [between 1937 and 1959] 168 p. ; 19 cm. [Bahá'u'lláh and the new era. Chin, Falam]
[Call No: BP 365 .E8 CHNF 1930z ]
Bahá'u'lláh en het nieuwe tijdperk / door J. E. Esslemont ; vertaling van A. Mulder-Engelken. Rotterdam : Nijgh & Van Ditmar... in opdracht van de "Internat. Bahá'í Beweging", [193-?] 304 p. ; 18 cm. [Bahá'u'lláh and the new era. Dutch]
[Call No: BP 365 .E8 DUT 1930 ]
Bahaullah ra nayana yuga = Baha''u'llah [sic] & the new era in Nepalese / by Dr. J. E. Esslemont. New Delhi : National Spiritual Assembly of the Bahá'ís of India and Burma, [193-?] (Poona : D. T. Joshi, Chitrashala Press) 203 p. ; 18 cm. [Bahá'u'lláh and the new era. Nepali]
[Call No: BP 365 .E8 NEP 1930 ]
Bahá'u'lláh y la nueva era / por J. E. Esslemont ; traducido del ingles por Leonora Stirling Holsapple. Bahia [Brazil] : Typographia Giralda, [193-?] ii, 300 p. ; 16 cm. [Bahá'u'lláh and the new era. Spanish]
[Call No: BP 365 .E8 SPA ]
Esslemont, John Ebenezer.
Ba'ahullah ve ha-tekufah ha-hadashah / ... Y. E. Eselmont. Hayfah [Haifa] : Omanut, 1931 vii, 259 p. ; 21 cm. [Bahá'u'lláh and the new era. Hebrew]
[Call No: BP 365 .E8 HEB 1931 ]
Esslemont, John Ebenezer.
Bakha-u-llakh i novata era / J. E. Esslemont ; ot angliiski K. B. D.. Genève : Bureau International Bahá'í, 1932 (Sofia : Kultura) 194 p. ; 24 cm. [Bahá'u'lláh and the new era. Bulgarian]
[Call No: BP 365 .E8 BUL 1932 ]
Esslemont, John Ebenezer.
Xin shí dài zhi dà tóng jìao / ài si meng bó shì. Shanghai : Dà tóng shè, 21 [i.e. 1932] [244], 3, 11 p. ; 19 cm. [Baha'u'llah and the new era. Chinese]
[Call No: BP 365 .E8 CHI 1932 ]
Esslemont, John Ebenezer.
Bahá'u'lláh a nová doba/ napsal Dr. J. E. Esslemont ; z anglického originálu prelozila Pavlá Moudrá.Praha [Prague] : Vydalo Baháistické Tiskové Komité v Generální Komisi Nakladatelství "Orbis", 1932 226, [1] p. ; 22 cm. [Bahá'u'lláh and the new era. Czech]
[Call No: BP 365 .E8 CZE 1932 ]
Esslemont, John Ebenezer.
Bahá'u'lláh og den nye tid / J. E. Esslemont ; autoriseret oversaettelse fra engelsk. Kjøbenhavn : Nyt Nordisk Forlag - Arnold Busck, 1932 282 p. ; 21 cm. [Bahá'u'lláh and the new era. Danish]
[Call No: BP 365 .E8 DAN 1932 ]
Esslemont, John Ebenezer.
Bahá'u'lláh et l'ère nouvelle / par J. E. Esslemont ; traduit par Juliette Rao. Genève : Bureau International Bahá'í, 1932 x, 349 p., [1] leaf of plates ; 19 cm. [Bahá'u'lláh and the new era. French]
[Call No: BP 365 .E8 FRE 1932 ]
Esslemont, John Ebenezer.
Bahaura to shinjidai. [Tokyo] : Bahai Shuppan Bu, showa 7 [1932] 344, 13 p. ; 20 cm. [Bahá'u'lláh and the new era. Japanese]
[Call No: BP 365 .E8 JAP 1932 ]
Esslemont, John Ebenezer.
Bahá'u'lláh va 'asr-i jadíd / ta'líf Duktúr J. I. Isilmant. Hayfá [Haifa] : Matbaah "Umánút", 1932 303 p. ; 23 cm. [Bahá'u'lláh and the new era. Persian]
[Call No: BP 365 .E8 PER ]
Esslemont, John Ebenezer.
Bahá'u'lláh och den nya tidsaldern / av J. E. Esselmont ; översättning av Anna Rudd-Palmgren. Rämmen : översättarens Förlag, 1932 303 p., [2] leaves of plates ; 20 cm. [Bahá'u'lláh and the new era. Swedish]
[Call No: BP 365 .E8 SWE 1932 ]
Esslemont, John Ebenezer.
Bahaullah ve yeni devir / yazan J. E. Esslemont ; tercüme eden Mecdi çelebi. Istanbul : Marifet Matbaasi, 1932 314 p., [3] leaves of plates : ill. ; 20 cm. [Bahá'u'lláh and the new era. Turkish]
[Call No: BP 365 .E8 TUR 1932 ]
Esslemont, John Ebenezer.
Lumnija e perëndis dhe koha e ré : Baha'u'llah-u dhe koha e ré / prej J. E. Esslemont ; me një introduction prej Prof. M. Vokshi-t ; përkthye në gjuhën shqipe prej Refo çapari-t. Tiranë : Shtypshkronja Kristo p. Luarasi, 1933 x, 278 p., [2] leaves of plates ; 21 cm. [Bahá'u'lláh and the new era. Albanian]
[Call No: BP 365 .E8 ALB 1933 ]
Esslemont, John Ebenezer.
(Paha-owllah ew nor shrjanē). [Armenia] : Ēk’mējian, 1933 296 p., [6] leaves of plates : ill. ; 22 cm. [Bahá’u’lláh and the New Era. Amenian]
[Call No: BP 365 .E8 ARM 1933 ]
Esslemont, John Ebenezer.
Paha-owllah ew nor shrjane. [Armenia] : Ek'mekjean [i.e. Iran : s.n.], 1933 [i.e. 196-?] 296 p., [6] leaves of plates : ill. ; 22 cm. [Bahá'u'lláh and the new era. Armenian]
[Call No: BP 365 .E8 ARM 1933a ]
Esslemont, John Ebenezer.
Baha'u'llah and the new era/ by Dr. J. E. Esslemont ; translated from the original English into Burmese by Kyauk Myoung U Khin Moung Gyi. Mandalay : Bahá'í Spiritual Assembly through Mr. S. M. Roumie, 1933 Mandalay : Coronation Press 386 p. ; 25 cm. [Bahá'u'lláh and the new era. Burmese]
[Call No: BP 365 .E8 BUR 1933 ]
Esslemont, John Ebenezer.
Bahaullah ain nava jamana.[Bombay? : s.n.], 1933 272 p. ; 23 cm. [Bahá'u'lláh and the new era. Gujarati]
[Call No: BP 365 .E8 GUJ 1933 ]
Esslemont, John Ebenezer.
Bahá'u'lláh és az uj korszak / irta Esslemont J. E. ; angolból forditotta Steiner György ; bevezetéssel ellátta Vámbéry Rusztem és Miss Martha Root. Budapest : Gergely R. Könyvkerskedése, 1933 xxiii, 264 p. : ill. ; 21 cm. [Bahá'u'lláh and the new era. Hungarian]
[Call No: BP 365 .E8 HUN 1933 ]
Esslemont, John Ebenezer.
Bahá'u'lláh va divrí núy = Bahaullah ve devri nö / J. E. Esslemont ; tarjumí M. Jawdat. Baghdád : Mahfil-i Rúhání-yi Markazí-yi Bahá'íyán-i Iráqih, 1933 (Baghdád : Chapkhánih-í Maárif) 336 p. ; 24 cm. [Bahá'u'lláh and the new era. Kurdish]
[Call No: BP 365 .E8 KUR ]
Esslemont, John Ebenezer.
Baha'u'llah i nova doba / od C. E. Eslmonta ; predgovor od Bogdana Popovica ; prevela s engelskog Draga Ilic. Beograd : Izdavacke Knizarnice Gece Kona, 1933 257 p. : ill. ; 20 cm. [Bahá'u'lláh and the new era. Serbian]
[Call No: BP 365 .E8 SER 1933 ]
Esslemont, John Ebenezer.
Bacha'ou'llach kai e nea epoche/ ypo J. E. Esslemont ; metaphrasis D. S. Devare. Geneun [Geneva, Switzerland] : Dia to Diarkez Bacha'i'kon Grapheion en Geneun tes Elvetias, 1934 Athenai [Athens] : Kon. D. Rokou 246 p. ; 19 cm. [Bahá'u'lláh and the new era. Greek]
[Call No: BP 365 .E8 GRE 1934 ]
Esslemont, John Ebenezer.
Bahá'u'lláh si era noua / de J. E. Esslemont ; tradusa de D-ra M. Miller-Verghi. Bucuresti : Tipografia Fantana Darurilor, 1934 x, 260 p. ; 24 cm. [Bahá'u'lláh and the new era. Romanian]
[Call No: BP 365 .E8 RUM 1934 ]
Esslemont, John Ebenezer.
Baha'ulah 'odisu zaman = Bahá'u'lláh et l'ère nouvelle/ J. E. Esslemont ; traduit à Addis-Abeba en 1935. Addis-Abeba : [s.n.], 1935 [324] p. : ill. ; 20 cm. [Bahá'u'lláh and the new era. Amharic]
[Call No: BP 365 .E8 AMH 1935 ]
Esslemont, John Ebenezer.
Bahá'u'lláh og den nye tid / av Dr. J. E. Esslemont ; oversatt fra engelsk av Johanna Schubarth. Oslo : Cammermeyers Boghandel, 1935 260 p. ; 20 cm. [Bahá'u'lláh and the new era. Norwegian]
[Call No: BP 365 .E8 NOR 1935 ]
Esslemont, John Ebenezer.
Bahá'u'lláh vah asr-i jadíd / ... Jai í. Aisalmant. [New Delhi] : Mahfil-i Millí-yi Bahá'íyán-i Hind va Birmá, 1935 (Láhúr [Lahore] : Mahfúz al-Haqq Ilmi... Daftar-i Bahá'í) 320 p. ; 19 cm. [Bahá'u'lláh and the new era. Urdu]
[Call No: BP 365 .E8 URD 1935]
Esslemont, John Ebenezer.
Baha'u'llah o nab zug. [Chittagong : National Spiritual Assembly of the Bahá'ís of India and Burma], 1937 420 p. ; 19 cm. [Bahá'u'lláh and the new era. Bengali]
[Call No: BP 365 .E8 BEN 1936 ]
Esslemont, John Ebenezer.
Bahá'u'lláh and the new era/ by J. E. Esslemont. Rev. ed. New York : Bahá'í Publishing Committee, 1937 viii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1937 ]
Esslemont, John Ebenezer.
Bahá'u'lláh y la nueva era / por J. E. Esslemont. Nueva York : Bahá'í Publishing Committee, 1937 [preface] x, 336 p. ; 17 cm. [Bahá'u'lláh and the new era. Spanish]
[Call No: BP 365 .E8 SPA 1937 ]
Esslemont, John Ebenezer.
Bahá'u'lláh and the new era Tamil / by J. E. Esslemont. New Delhi : National Spiritual Assembly of the Bahá'ís of India, [1937?] Vellore : Victoria Press vi, [2], 460 p. ; 19 cm. [Bahá'u'lláh and the new era. Tamil]
[Call No: BP 365 .E8 TAM 1937 ]
Esslemont, John Ebenezer.
Bahaullah aur naya yuga = Bahá'u'lláh and the new era / J. E. Esslemont. Simla : National Spiritual Assembly of the Bahá'ís of India and Burma, 1938 [introd.] Lahore : D. C. Narang at the H. B. Press 384 p. ; 19 cm. [Bahá'u'lláh and the new era. Hindi]
[Call No: BP 365 .E8 HIN 1938 ]
Esslemont, John Ebenezer.
Bahá'u'lláh 'i na'vám zamánú = Bahá'u'lláh and the new era / J. E. Esslemont. Karachi : Spiritual Assembly of the Bahais of Karachi, 1938 (Karachi : Hindustan Printing Works) iv, 472, 7 p., [4] leaves of plates ; 23 cm. [Bahá'u'lláh and the new era. Sindhi]
[Call No: BP 365 .E8 SND 1938 ]
Esslemont, John Ebenezer.
Bahá'u'lláh und das neue Zeitalter / von Dr. J. E. Esslemont ; übersetzung nach der revidierten englischen Ausgabe vom März 1937. Genf : Bureau International Bahá'í, 1939 423 p. ; 18 cm. [Bahá'u'lláh and the new era. German]
[Call No: BP 365 .E8 GER 1939 ]
Esslemont, John Ebenezer.
Bahá'u'lláh og nýi tíminn / eftir J. E. Esslemont ; thýding eftir enskri, endurbaettri útgáfu gjörd af Hólmfrídi Árnadóttur. Reykjavík : [s.n.], 1939 339 p. ; 20 cm. [Bahá'u'lláh and the new era. Icelandic]
[Call No: BP 365 .E8 ICE 1939 ]
Esslemont, John Ebenezer.
Bahá'u'lláh e a nova era / por J. E. Esslemont ; tradução revista por Leonora Stirling Holsapple. 2a ed. São Paulo : [s.n.], 1939 281 p. ; 19 cm. [Bahá'u'lláh and the new era. Portuguese]
[Call No: BP 365 .E8 POR 1939 ]
1940 - 1949:
Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer.
Bahá'u'lláh and the new era/ by J. E. Esslemont. Rev. 2nd ed. London : George Allen & Unwin for the Bahá'í Publishing Trust, 1940 300 p. ; 19 cm.
[Call No: BP 365 .E8 1940 ]
Bahá'u'lláh and the new era/ by J. E. Esslemont. Rev. ed. New York : Bahá'í Publishing Committee, 1937 1940 printing viii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1940b ]
Bahá'u'lláh and the new era/ by J. E. Esslemont. Rev. ed. New York : The Bahá'í Publishing Committee, 1937 1940 printing viii, [2], 349 p. ; 18 cm.
[Call No: BP 365 .E8 1940c ]
Baha-u-llah ja uusi aika/ J. E. Esslemont. Helsinki : Mystica, 1940 342 p. ; 20 cm. [Bahá'u'lláh and the new era. Finnish]
[Call No: BP 365 .E8 FIN 1940 ]
Bahá'u'lláh et l'ère nouvelle / par J. E. Esslemont ; traduit par Juliette Rao. Wilmette, Ill. : Bahá'í Publishing Committee, [194-] x, 349 p. ; 17 cm. [Bahá'u'lláh and the new era. French]
[Call No: BP 365 .E8 FRE 1940z ]
Bahaullah aur nava yuga = Bahá'u'lláh and the new era in Rajasthani. Patna : [National Spiritual Assembly of the Bahá'ís of India and Burma?, 194-?] 346 p. ; 18 cm. [Bahá'u'lláh and the new era. Rajasthani]
[Call No: BP 365 .E8 RAJ 1940 ]
Bahaoyallay napayagap = Baha'u'llah and the new era Malayalam. New Delhi : National Spiritual Assembly of the Bahá'ís of India and Burma, [194-?] Calicut : Mathrubhumi Press 306 p. ; 19 cm. [Bahá'u'lláh and the new era. Malayalam]
[Call No: BP 365 .E8 MAL 1940Z ]
Bahá'u'lláh i nowa era / Dr. J. E. Esslemont ; przekðad z angielskiego. Genewa : Wydawnictwo Miedzynarodowego Biura Bahá'í, 1940 (Annemasse, France : Imprimerie Granchamp) 382 p. ; 18 cm. [Bahá'u'lláh and the new era. Polish]
[Call No: BP 365 .E8 POL 1940 ]
Bahá'u'lláh te nawán júg = Bahá'u'lláh and the new era Punjabi in Urdu script / by J. E. Esslemont; translated by Pritam Singh. New Delhi : Bahá'í Publishing Committee, [194-?] 385 p. ; 23 cm. [Bahá'u'lláh and the new era. Punjabi]
[Call No: BP 365 .E8 PAN 1940 ]
Bahá’u’lláh and the new era / by J. E. Esslemont.Australian ed. Sydney, Australia : Baha’i Assembly of Sydney, 1942 (Sydney : W.A. Pepperday Pty.) viii, [2], 349 p. ; 18 cm.
[Call No: BP 365 .E8 1942 ]
Bahaulla mata notana yaga/ J. I. Essalmamt. Bhamgalor [Bangalore] : Bahaya Adhata Namgha, 1944 335 p. ; 20 cm. [Bahá'u'lláh and the new era. Kannada]
[Call No: BP 365 .E8 KAN 1944 ]
Bahaulla ar adhanaka shaga = Bahá'u'lláh and the new era Assamese. [New Delhi : Bahá'í Publishing Committee, 1945] 332 p. ; 19 cm. [Bahá'u'lláh and the new era. Assamese]
[Call No: BP 365 .E8 ASM 1945 ]
Bahá'u'lláh en het nieuwe tijdperk / door J. E. Esslemont. Wilmette, Ill. : Bahá'í Publishing Committee, [1945?] (Rotterdam : Drukkerij Gramo) xi, 338 p. ; 18 cm. [Bahá'u'lláh and the new era. Dutch]
[Call No: BP 365 .E8 DUT 1945 ]
Bahaullah ana nab yug = "Bahá'u'lláh and the new era" Marathi. [New Delhi? : National Spiritual Assembly of the Bahá'ís of India and Burma?, 1945] 309 p. ; 19 cm. [Bahá'u'lláh and the new era. Marathi]
[Call No: BP 365 .E8 MAR 1945 ]
Bahaulah aur nawan jug = Bahá'u'lláh and the new era in Gurmukhi. Delhi : Bahá'í Publishing Committee of the National Spiritual Assembly of the Bahai's of India & Burma, 1945 Lahore : S. Harkishan Singh at the Asha Art Press 415 p. ; 18 cm. [Bahá'u'lláh and the new era. Punjabi]
[Call No: BP 365 .E8 PAN 1945 ]
Bahaulla ghajha vahatava yagaya. [New Delhi : National Spiritual Assembly of the Bahá'ís of India and Burma, 1945] 307 p. ; 21 cm. [Bahá'u'lláh and the new era. Telugu]
[Call No: BP 365 .E8 TEL 1945 ]
Bahá'u'lláh and the new era/ by J. E. Esslemont. Rev. ed. Wilmette, Ill. : Bahá'í Publishing Committee, 1937 1946 printing xii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1946 ]
Bahá'u'lláh e a nova era / J. E. Esslemont ; tradução de Leonora Stirling Armstrong. 3a ed. Rio de Janeiro : [s.n.], 1946 312 p. ; 19 cm. [Bahá'u'lláh and the new era. Portuguese]
[Call No: BP 365 .E8 POR 1946 ]
Bahá'u'lláh and the new era / by J. E. Esslemont. 2nd Australian ed. Sydney, N.S.W. : Bahá'í Assembly of Sydney, 1947 Sydney, N.S.W. : W. A. Pepperday Pty. Ltd. viii, [2], 349 p. ; 18 cm.
[Call No: BP 365 .E8 1947 ]
Bahá'u'lláh e la nuova èra / di J. E. Esslemont ; tradotto dall-inglese dal Dott. Ugo R. Giachery. Roma : [s.n.], 1947 (Roma : Tipografia del Dr. Giovanni Bardi) xv, 371 p. ; 17 cm. [Bahá'u'lláh and the new era. Italian]
[Call No: BP 365 .E8 ITA 1947 ]
Bahá'u'lláh and the new era / by J. E. Esslemont. Rev. ed. Wilmette, Ill. : Bahá'í Publishing Committee, 1937 1948 printing xii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1948 ]
Bahá'u'lláh und das neue Zeitalter / von J. E. Esslemont. 3. Aufl. Birmingham, Eng. : George Ronald, 1948 275 p. ; 18 cm. [Bahá'u'lláh and the new era. German]
[Call No: BP 365 .E8 GER 1948 ]
Bahá'u'lláh va 'asr-i jadíd / ta'líf Duktur J. I. Issilmunt. Tihrán : Lajnih-yi Millí-yi Nashr-i áthár-i Amrí, 105 B. [1948-49] 297 p. ; 22 cm. [Baha'u'llah and the new era. Persian]
[Call No: BP 365 .E8 PER 1948 ]
Bahá'u'lláh a nová doba/ napsal Dr. J.E. Esslemont ; z ang. prelozila Pavla Moudrá... opsal r. 1949 v ústí n. Orl... Stanislav Cech. [Prague : Stanislav Cech], 1949/ [6], 226, [30] p. ; 21 cm. [Bahá'u'lláh and the new era. Czech]
[Call No: BP 365 .E8 CZE 1949 ]
Bahá'u'lláh tih núzmánih = Baha'u'llah and the new era Kashmiri / by J. E. Esslemont ; translated by Prof. Muhammad Amin Kamil. New Delhi : Bahá'í Publishing Committee, 1949 (Delhi : Jayyed Press) 485 p. ; 20 cm. [Bahá'u'lláh and the new era. Kashmiri]
[Call No: BP 365 .E8 KAS 1949 ]
1950 - 1959:
Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer.
Bahá'u'lláh and the new era / by J. E. Esslemont. Rev. ed. Wilmette, Ill. : Bahá'í Publishing Committee, 1950 xii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1950 ]
Xin shí dài zhi dà tóng jìao = Bahá'u'lláh and the new era / by J. E. Esslemont. Macao : [s.n., 195-?] [11], 200 p. ; 18 cm. [Bahá'u'lláh and the new era. Chinese]
[Call No: BP 365 .E8 CHI 1950 ]
Bahaullah aur naya yuga = Baha'u'llah and the new era / Dr. J. E. Esslemont. New Delhi : Bahá'í Publishing Committee, 1950 363 p. ; 19 cm. [Bahá'u'lláh and the new era. Hindi]
[Call No: BP 365 .E8 HIN 1950 ]
Bahá'u'lláh et l'ère nouvelle / par J. E. Esslemont. 2eme ed. française / revisée par le comité régional de traduction et de publications Bruxelles. Genève : Bureau International Bahá'í, 1951 ix, 392 p. ; 17 cm. [Bahá'u'lláh and the new era. French]
[Call No: BP 365 .E8 FRE 1951 ]
Bahá'u'lláh and the new era/ by J. E. Esslemont. Rev. 3rd ed. London : Bahá'í Publishing Trust, 1952 311 p. ; 19 cm.
[Call No: BP 365 .E8 1952 ]
Bahá'u'lláh e a nova era / J. E. Esslemont ; tradução de Leonora Stirling Armstrong. 4a ed. São Paulo : [s.n.], 1952 252 p. ; 22 cm. [Bahá'u'lláh and the new era. Portuguese]
[Call No: BP 365 .E8 POR 1952 ]
Bahá'u'lláh and the new era / by J. E. Esslemont. Rev. ed. Wilmette, Ill. : Bahá'i Publishing Committee, c1950 1953 printing xii, 349 p. ; 17 cm.
[Call No: BP 365 .E8 1953 ]
Bahá'u'lláh e la nuova èra / di John E. Esslemont. 3a ed. Roma : Comitato Bahá'í di Traduzione e Pubblicazione, 1954 (Roma : Tipografia del Dr. Giovanni Bardi) xix, 371 p. ; 18 cm. [Bahá'u'lláh and the new era. Italian]
[Call No: BP 365 .E8 ITA 1954 ]
Bahá'u'lláh and the new era / J. E. Esslemont. Rev. ed. Wilmette, Ill. : Bahá'í Publishing Trust, c1950 1956 printing xii, 349 p. ; 17 cm.
[Call No: BP 365 .E8 1956 ]
Bahaura to shinjidai. [2nd ed.] [Tokyo] : Zenkoku Bahai Shuppan Iinkai, showa 31 [1956] 429, 13 p. ; 19 cm. [Bahá'u'lláh and the new era. Japanese]
[Call No: BP 365 .E8 JAP 1956 ]
Bahá'u'lláh y la nueva era / por J. E. Esslemont. San José, Costa Rica : Comité de Publicaciones Bahá'ís para Centro América, 1956 317 p. ; 17 cm. [Bahá'u'lláh and the new era. Spanish]
[Call No: BP 365 .E8 SPA 1956 ]
Bahá'u'lláh et l'ère nouvelle / par J. E. Esslemont. 3eme éd. en langue française. Bruxelles : Comité National Bahá'i de Publication, 1957 x, 392 p. ; 16 cm. [Bahá'u'lláh and the new era. French]
[Call No: BP 365 .E8 FRE 1957 ]
Bahaullah ra nayana yuga = Bahá'u'lláh and the new era / Dr. J. E. Esslemont. New Delhi : National Spiritual Assembly of the Bahá'ís of India & Burma, [between 1957 and 1959?] Bombay : S. L. Gupta at the Agarwal Press 134 p. ; 18 cm. [Bahá'u'lláh and the new era. Nepali]
[Call No: BP 365 .E8 NEP 1957 ]
Baha'u'llah dan zaman baru / oleh J. E. Esslemont. Djakarta : Madjelis Rohani Bahá'í, 1958 333 p., [3] leaves of plates : ill. ; 20 cm. [Bahá'u'lláh and the new era. Indonesian]
[Call No: BP 365 .E8 IND 1958 ]
Bahá'u'lláh và ký-nguyên mó'i / J. E. Esselmont [sic]. Sàigòn : Hoi-Dòng Tinh-Thàn Dia-Phuong Chi-Dao Bahai Sàigòn, 1958 370, [6] p. ; 16 cm. [Bahá'u'lláh and the new era. Vietnamese]
[Call No: BP 365 .E8 VIE 1958 ]
Bahá’u’lláh and the new era / by J. E. Esslemont.Indian ed. New Delhi : Bahá’í Publishing Trust, 1957 (Delhi : Tej Pres, 1959 printing) xii, [2], 349 p. ; 18 cm.
[Call No: Bp 365 .E8 1959 ]
1960 - 1969:
Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer. Esslemont, John Ebenezer.
Bahá'u'lláh and the new era / by J. E. Esslemont. 2nd rev. ed. Wilmette, Ill. : Bahá'í Publishing Trust, c1950 (1960 printing) xii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1960 ]
Bahaullah ain nava jamana. Nyu Dalhi [New Delhi] : Bahai Pavlising Tat [Bahá'í Publishing Trust, 196-?] 326 p. : ill. ; 19 cm. [Bahá'u'lláh and the new era. Gujarati]
[ Call No: BP 365 .E8 GUJ 1960 ]
Bahá'u'lláh og nýi tíminn / eftir J. E. Esslemont ; thyding eftir enskri, endurabaettri útgáfu gerd af Hólmfridi árnadóttur ; Hulda Kristinsdóttir bjó adra útgáfu undir prentum. Reykjavík : [s.n.], 1960 290 p. ; 19 cm. [Bahá'u'lláh and the new era. Icelandic]
[Call No: BP 365 .E8 ICE 1960 ]
Bahá'u'lláh va divrí núy = Bahaullah ve devri nö / J. E. Esslemont ; tarjumí M. Jawdat. Baghdád : Mahfil-i Rúhání-yi Markazí-yi Bahá'íyán-i Iráqih [i.e. Tihrán : Mu'assasih-yi Millí-yi Matbúát-i Amrí, 196-?] 326 p. ; 24 cm. [Bahá'u'lláh and the new era. Kurdish]
[Call No: BP 365 .E8 KUR 1960 ]
Bahá'u'lláh va 'asr-i jadíd / ta'líf Duktúr J. I. Isilmant. Hayfá : Matba'nah "Umánút" [i.e. Tihrán : Mu'assasih-yi Millí-yi Matbúát-i Amrí], 1932 [i.e. 196-?] 303 p. ; 24 cm. [Bahá'u'lláh and the new era. Persian]
[Call No: BP 365 .E8 PER 1960 ]
Phra Baha'u'llah le yuk mai / J. E. Esslemont. [Thailand : s.n., 196-?] 531 p. ; 19 cm. [Bahá'u'lláh and the new era. Thai]
[Call No: BP 365 .E8 THA ]
Phra Baha'u'llah le yuk mai / J. E. Esslemont. [Thailand : s.n., 196-?] 222 p. : ill. ; 18 cm. [Bahá'u'lláh and the new era. Thai]
[Call No: BP 365 .E8 THA 1960 ]
Bahá'u'lláh ja uusi aika / kirjoittanut J. E. Esslemont. 2. painos. Helsinki : Suomen Bahá'íen Kansallinen Henkinen Hallintoneuvosto, 1962 278 p. ; 22 cm. [Bahá'u'lláh and the new era. Finnish]
[Call No: BP 365 .E8 FIN 1962 ]
Bahá'u'lláh e a nova era = Bahá'u'lláh and the new era / J. E. Esslemont ; tradução de Leonora Stirling Armstrong. 5a ed. Rio de Janeiro : Editora Bahá'í Brasil, 1962 252 p. ; 21 cm. [Bahá'u'lláh and the new era. Portuguese]
[Call No: BP 365 .E8 POR 1962 ]
Bahá'u'lláh und das neue Zeitalter / von J. E. Esslemont. 4. Aufl. Frankfurt am Main : Bahá'í-Verlag, 1963 323 p. ; 19 cm. [Bahá'u'lláh and the new era. German]
[Call No: BP 365 .E8 GER 1963 ]
Bahá’u’lláh et l’ère nouvelle / par J. E. Esslemont. 4e éd. en langue française Bruxelles : Maison d’Éditions Bahá’íes, 1964 viii, [2], 371 p. ; 17 cm. [Bahá’u’lláh and the new era. French]
[Call No: BP 365 .E8 FRE 1964 ]
Bahá'u'lláh og den nye tid / av Dr. J. E. Esslemont ; oversatt fra engelsk av Johanna Schubarth. [Oslo] : Nasjonalt Andelig Rad for Bahá'ís i Norge, 1964 Bergen : Bergmanns Boktrykkeri 268 p. ; 20 cm. [Bahá'u'lláh and the new era. Norwegian]
[Call No: BP 365 .E8 NOR 1964 ]
Baha'u'llah wa shinside. [Seoul : National Spiritual Assembly of the Bahá'ís of Korea], 1965 362, 6 p. ; 19 cm. [Bahá'u'lláh and the new era. Korean]
[Call No: BP 365 .E8 KOR 1965 ]
Bahá'u'lláh y la nueva era / por J. E. Esslemont. Buenos Aires : EBILA, 1965 335 p. ; 18 cm. [Bahá'u'lláh and the new era. Spanish]
[Call No: BP 365 .E8 SPA 1965 ]
Bahá'u'lláh and the new era / by J. E. Esslemont. 2nd rev. ed. Wilmette, Ill. : Bahá'í Publishing Trust, c1950 1966 printing xii, 349 p. ; 18 cm.
[Call No: BP 365 .E8 1966 ]
Baha'u'llah o nab zug. [Calcutta? : s.n.], 1966 418 p. ; 18 cm. [Bahá'u'lláh and the new era. Bengali]
[ Call No: BP 365 .E8 BEN 1966 ]
Bahá'u'lláh and the new era / by J. E. Esslemont. Indian ed. New Delhi : Bahá'í Publishing Trust, 1969 xiii, 399 p. ; 18 cm.
[Call No: BP 365 .E8 1969 ]
Bahá'u'lláh e la nuova era / di John E. Esslemont. 4a ed. Roma : Comitato Bahá'í di Traduzione e Pubblicazione, 1969 (Roma : Tipografia del Dr. Giovanni Bardi) xix, 371 p. ; 18 cm. [Bahá'u'lláh and the new era. Italian]
[Call No: BP 365 .E8 ITA 1969 ]
1970 - 1979:
Esslemont, John Ebenezer. Esslemont, John Ebenezer.
Bahá'u'lláh and the new era / by J. E. Esslemont. 3rd rev. ed. Wilmette, Ill. : Bahá'í Publishing Trust, 1970 xiii, 301 p. ; 23 cm.
[Call No: BP 365 .E8 1970 ]
Bahá'u'lláh and the new era / by J. E. Esslemont. 3rd rev. ed. Wilmette, Ill. : Bahá'í Books published by Pyramid Public