1. Eileen Maddocks. 1844: Convergence in Prophecy for Judaism, Christianity, Islam, and the Bahá'í Faith (2018). Parallels between the Millerite expectations of Christ's return in the West, expectations of the return of the Twelfth Imam in the East, and emergence of the Twin Prophets of the Bahá'í Faith — as promised in the Hebrew scriptures — from Shi'i Islam.
2. Abdu'l-Bahá. Adib Masumian, trans. A Tablet from 'Abduʼl-Bahá regarding the Twelfth Imám (2016). On apparently-conflicting hadiths (sayings ascribed to the prophet Muhammad) regarding the Hidden Imam and the Qa'im.
3. Michael W. Sours. Arjen Bolhuis, trans. Aantekeningen: Kitáb-i-Íqán (Boek van Zekerheid) (2023). Uitleg over een van de hoofdthema's in Bahá'u'lláh's Boek van Zekerheid.
4. Necati Alkan. 'Abdu'l-Baha's commentary on the Islamic tradition 'God doth give victory to this religion by means of a wicked man': Provisional translation and notes (2003). Background and translation of a Turkish tablet by Abdu'l-Bahá commenting on a hadith.
5. Moojan Momen. 'Abdu'l-Bahá's Commentary on the Qur'ánic Verses Concerning the Overthrow of the Byzantines: The Stages of the Soul (2001). Commentary on the first few verses of the Quranic Sura of Rum; nine esoteric or mystical interpretations of the word al-Rum, transl. "Rome" or "Byzantium"; different types of soul; the soul's progress through the realms of creation.
6. Marion Weinstein. ['Abdu'l-Bahá] Declares Zionists Must Work with Other Races: From the Globe and Commercial Advertiser (New York, July 17, 1919) (1919-09-08). An interview with 'Abdu'l-Bahá on the League of Nations, Bahá'í ideas for peace, and the Holy Land. [Note: at this time in history, years before the Second World War, the terms "Zionist" and "Palestine" had somewhat different meanings.]
7. Iraj Ghanooni. Naeem Nabiliakbar, trans, Adib Masumian, trans. 'Abdu'l-Bahá on the World Stage (2022). A contrast of the spiritual purpose of ‘Abdu'l-Bahá's first visit to Paris with the secular aims of some famous Iranian contemporaries who went there around the same time; includes philosophical discussions and an analysis of two talks by ‘Abdu'l-Bahá.
8. Rodney H. Clarken. Absolute Poverty and Utter Nothingness (1997). Bahá’u’lláh’s ideas of poverty as detachment, and nothingness as selflessness. Cites some commonalities in concepts of detachment and nothingness from Buddha, Confucius, Jesus, Muhammad and Socrates as five of the greatest philosophers or prophets.
9. Bahá'u'lláh. Bahá'í World Centre, trans. Additional Tablets and Extracts from Tablets Revealed by Bahá'u'lláh (2018/2023). 80 selections, updated August 2023.
10. Abdu'l-Bahá. Bahá'í World Centre, trans. Additional Tablets, Extracts and Talks (2018/2023). 167 selections, updated August 2023.
11. Michael Cook, William F. McCants. Affairs of the Heart: Early Theophanic Interpretations of Muhammad's Relationship with the Divine (2001). The relationship between God and humanity is one of the principal motifs of the Qur’an; the human heart is the locus of understanding and divine guidance; exegesis of Surat an-Najm, "The Star." Contains no mention of the Bahá'í Faith.
12. H. A. Walter. Ahmadiya Movement, The (1918). Old commentary on similarities and difference between the Ahmadiya and Bábí-Bahá'í movements.
13. Jose Luis Marques Utrillas. Análisis comparativo de la ética del trabajo en cuatro tradiciones religiosas y su impacto sobre la organización económica y social: del judaísmo a la Fe bahá'í (2022). Cómo la escritura y estudio entre los judíos los llevó a su alto nivel intelectual en la Edad Media y al auge de intelectuales y artistas. Cómo el cristianismo conservó en los monasterios el saber, el trabajo y el arte, para evolucionar de forma distinta.
14. Vahid Brown. Andalusí Theosophy: A Recontextualization (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain. 
15. Rauf Murtuzov. Apparent Contradictory Dates in Bahá'í Texts Regarding the Public Announcement of the Prophet Muhammad (2023). Short discussion of quotes showing an apparent discrepancy between writings of the Báb and Abdu'l-Bahá on the date of the proclamation of Muhammad.
16. Jean-Marc Lepain. Peter Terry, trans. Archeology of the Kingdom of God, The (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Bahá'u'lláh and 'Abdu'l-Bahá.
17. Brian A. Miller. Art of Translation, The (2017 Autumn). Translation is a form of art — an act of transposition, transformation, and interpretation. Illustrated with translation examples from the Qu'ran and Bahá'u'lláh's "Ode of the Dove."
18. Stephen Lambden. Aspects of Isrá'íliyyát and the Emergence of the Bábí-Bahá'í Interpretation of the Bible, Some (2002). Islamic "Israelitica" literary traditions, the Bible, and their relationship to the Bábí and Bahá'í religions. Includes discussion of the Greatest Name, Ism Alláh al-A'zam.
19. Todd Lawson. Authority of the Feminine and Fatima's Place in an Early Work by the Bab, The (2007). While Tahirih inspired many in Europe and eventually America, she is very much a daughter of her own culture, history, mythology, and religion. She was a religious mystic who felt a new day arising in the world, and seen by some as the "return" of Fatima.
20. Zackery Mirza Heern. Báb and 'Alí Muhammad, Islamic and Post-Islamic, The: Multiple Meanings in the Writings of Sayyid 'Alí Muhammad Shírází (1819-1850) (2023). Writings of the Báb can be understood as a commentary on the Qur'án, the original Qur'án, and divine revelation; the metaphors and symbolism of Gate (Báb), Remembrance (Dhikr), and Point (Nuqtah). Link to article (offsite).
21. Todd Lawson. Báb's Epistle on the Spiritual Journey towards God, The (2002). A preliminary translation and discussion of the Bab's Risála fi's-Sulúk, one of his earliest extant compositions. It provides a brief discussion of the mystic quest, and sheds light on the Báb's relationship to the Shaykhi movement and to Sayyid Kázim.
22. Denis MacEoin. Babi Concept of Holy War, The (1982). An influential and controversial article, one of the first modern academic examinations of Bábí history. Discusses Islamic jihad, Bábí jihad, martyrdom, and political struggles.
23. Stephen Lambden. Background and Centrality of Apophatic Theology in Bábí and Bahá'í Scripture, The (1997). History of the theological position of the incomprehensibility-unknowability of God in past major Abrahamic religions and its importance and significance for contemporary Bahá'ís.
24. Seena Fazel, Khazeh Fananapazir. Bahá'í Approach to the Claim of Finality in Islam, A (1993). Survey of the terms "prophet" and "seal," and a Bahá'í reconciliation of these terms with progressive revelation.
25. Seena Fazel. Bahá'í Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue (2007-12). The Bahá'í contribution to inter-religious dialogue is based on developing intellectual bridges between religions. The concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities.
26. Michael W. Sours. Bahá'í Cosmological Symbolism and the Ecofeminist Critique (1995). Constituents of Bahá'í cosmological symbolism; introduction to the main feminist/environmentalist arguments; eschatological character of Bahá'í cosmological symbolism; Bahá'í eschatology provides answers to many feminist and ecological objections.
27. Bahá'í Faith and Islam (2013). Overview of connections and contrasts between the Bahá'í Faith and its parent religion.
28. Adam Berry. Bahá'í Faith and Its Relationship to Islam, Christianity, and Judaism, The: A Brief History (2004-09-22). Bahá'í history in Iran and America; relationship with Christian missionaries in Iran and Christian converts in America; Jewish responses to the Faith.
29. William Garlington. Bahá'í Faith in India, The: A Developmental Stage Approach (1997-06). 5 distinct stages of development of Bahá'í history in India, each with its own unique personalities and events, patterns of community organization and missionary endeavor; the internal and external dynamics which led to these changes.
30. William Garlington. Bahá'í Faith in Malwa, The: A Study of a Contemporary Religious Movement (1975). A broad overview of Bahá'í history in general and in India in particular. Examination of present-day activities, sociological frameworks of village life, and development of local Bahá'í administrative orders.
31. Reginald L. Priestley. Bahá'í Fireside Notebook, The (2012). A believer's personal fireside notebook, compiled for his study and deepening: notes, timelines, and quotations summarizing the Bahá'í teachings.
32. Moojan Momen. Bahá'í Influence on the Reform Movements of the Islamic World in the 1860s and 1870s (1983-09). Bahá'í influences on the Middle Eastern reform movement in the 1860s and 1870s.
33. Dann J. May. Baha'i Principle of Religious Unity and the Challenge of Radical Pluralism (1993/1997). A shorter version of this thesis is published as "The Bahá'í Principle of Religious Unity: A Dynamic Perspectivism."
34. William Garlington. Bahá'í Proselytization in Malwa, India (1984/2001). The establishment of the Bahá'í Faith in Malwa amongst poor rural villagers; elements of appeal, including the use of Hindu terminology.
35. Todd Lawson. Bahá'í Reception of the Qur'an, The (2016-03-10). Quranic themes inform much of the Bahá'í proclamation. One theme is unity: there is one god, one humanity, and one religion. Another is the importance of Revelation through God's recurring messengers, and Apocalypse as but the dawn of a new message.
36. Christopher Buck. Baha'i Reflections on the "Seal of the Prophets" (2013-2017). Three blog entries of personal reflections: Unsealing the “Seal of the Prophets” (2013); The Seal of the Prophets: Meeting God on the Last Day (2016); Muhammad: the Last Prophet? (2017).
37. Reed M. Breneman. Bahá'í Students and American University of Beirut in the Early 20th Century (2008-02). The influential activities of the campus Bahá'í association in Beirut, 1900-1920 and during the first World War.
38. Robert Stauffer, comp. Bahá'í Studies Bulletin: Index by volume (1998). List of articles in all issues of Bahai Studies Bulletin, 1982-1992.
39. Todd Lawson. Bahá'í Tradition, The: The Return of Joseph and the Peaceable Imagination (2012). Overview of the status of violence in the Bahá'í tradition, and the historical/social conditions in which these doctrines were articulated.
40. Sateh Bayat, Vafa Bayat. Bahá'í Understanding of Reincarnation in Relation to the World's Faiths, A (2005). Concepts of reincarnation in Hinduism, Buddhism, Judaism, Christianity, and Islam; the Bahá'í religion's rejection of the idea of reincarnation; its model of a spiritual progress which continues after death.
41. Christopher Buck. Jane Dammen McAuliffe, ed. Baha'is (2016). The Bahá'í Faith's continuities and discontinuities with Islam. This is the only Bahá'í-related article in The Encyclopaedia of the Qur’an.
42. Denis MacEoin. Bahá'ísm: Some Uncertainties about its Role as a Globalizing Religion (2005). On Bahá'í self-understanding as the religion to unite all faiths in the culmination of globalisation, vs. the challenges which secular values present to a religion that, rooted in Islamic thinking, aims to fuse the spheres of religion and society.
43. Francis Henry Skrine. Bahá'ísm, the religion of brotherhood and its place in the evolution of creeds (1912). An outsider's sympathetic portrayal of the Bahá'í history and teachings, written with "express approval" of Abdu'l-Bahá.
44. Muhammad Mustafa. Rowshan Mustapha, trans. Baha'u'llah: The Great Announcement of the Qur'an (1993). Meanings of some of the verses of the Qur'an, as viewed from the perspective of the Writings of the Bahá'í Faith.
45. Joshua Hall (published as Joshua D. T. Hall). Bahá'u'lláh and the God of Avicenna (2022-03). Comparison of the teachings of Bahá’u’lláh on the nature of God with the philosophy of Avicenna; this helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence and creative act.
46. Christopher Buck. Baha'u'llah as 'World Reformer' (1991). This article places Bahá'u'lláh in the context of Islamic reform by comparing him to several contemporary Iranian reformers. Bahá'u'lláh prosecuted his proposed reforms in three stages: (1) Bábí reform; (2) Persian reform; and (3) world reform.
47. Khazeh Fananapazir. Bahá'u'lláh as fulfilment of the theophanic promise in the Sermons of Imam 'Alí ibn Abí Ṭálib: Translation of al Tutunjiyya, Iftikhár and Ma'rifat bin-Nurániyyat (2007). Translations of Tutunjiyya "Sermon of the Gulf," Iftikhár "Sermon of Iftikhár," and Ma'rifat bin-Nurániyyat "Sermon of Ma'rifat bin-Nurániyyat."
48. Chowghi Rouhani. Ulfet Bouchoucha Mustapha, trans. Bahá'u'lláh et le Carmel (2017). Bahá’u’lláh honore la terre sainte; la révélation de la Tablette du Carmel; la grande resurrection; la levée des scellés al-rahiq-ul-makhtoom; le mystère des quatre lettres saintes; Shoghi Effendi et le projet du Carmel; le centre administratif mondial.
49. Wolfgang A. Klebel. Bahá'u'lláh's (2008). Examines the question: What philosophical viewpoints are necessary to understand what Bahá’u’lláh calls "Thy transcendent unity," i.e., the concept of unity and oneness, which are ubiquitous in the Bahá’í Writings?
50. Daniel Azim Pschaida. Bahá'u'lláh's 'Long Healing Prayer' ("Lawḥ-i-Anta'l-Káfí") in Light of a Metaphysics of Unity (2022-03). On the originality and deep coherence of this prayer as expressed by its rhyme, alliterations, and structures organized around the number 19; the prayer is an invitation to meditate on God’s names, and see reality in a metaphysics of wholeness and unity.
51. Moojan Momen. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other.
52. Vahid Brown. Beginning That Hath No Beginning, The: Bahá'í Cosmogony (2002). The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order.
53. Juan Cole. Behold the Man: Baha'u'llah on the Life of Jesus (1997). Bahá'u'lláh's lessons from the Judeo-Christian experience for founding a new, post-Islamic religion; invoking Christ to illuminate contemporary situations within Babi-Bahá'í history; implications for his relations with Middle Eastern Christians.
54. Christopher Buck. Behold the Man: Baha'u'llah on the Life of Jesus, by Juan Cole: Review (1997).
55. Christopher Buck. Being Human: Bahá'í Perspectives on Islam, Modernity, and Peace, by Todd Lawson: Review (2021-11-30).
56. Christopher Buck. Beyond the "Seal of the Prophets": Bahá'u'lláh's Book of Certitude (2007). The Bábí background of the Iqán, the nature of interpretation and exegesis, and the place of Muhammad.
57. Anonymous, comp. Bible Stories and Themes in the Bahá'í Writings and Guidance (2021). Bahá'í interpretation of Biblical stories and topics.
58. Sasha Dehghani. Birth of a Monotheistic Religion in Modernity, The: On Jihad and Martyrdom in the Baha'i Faith (2014). The Bahá'í Faith responds to major questions of modernity such as the claims of science, world peace, and women's rights. Elements of continuity between early Christianity and mystical Islam can be found in the abolishment of military jihad.
59. William Ridgers. Book of Revelation Revealed in Glory, The: A Summary of Glorious Revelation (2000). Bahá'í interpretation of St. John's Book of Revelation.
60. Daniel Conner. Buddhism and the Bahá'í Faith (1971-72 Winter). Brief summary of the history and thought of Buddhism; commonalities with Western concepts; different emphases placed on ethics vs. metaphysics; aspects of social control.
61. Necati Alkan. "By the Fig and the Olive": `Abdu'l-Bahá's Commentary in Ottoman Turkish on the Qur'ánic Sura 95 (2001). A translation and discussion of an Ottoman-Turkish Tablet by `Abdu'l-Bahá: his commentary on the Quaranic Sura of the Fig (#95). 
62. Dana Paxson. Camphor and Metaphor (2023). The single word ‘camphor’ appears once in the holy Qur’án. It also appears in the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá. Here we explore this term, its referents, and its sense of surprise, feeding meanings of great spiritual potency.
63. Frank Lewis. Camphor and the Camphor Fountain (1999-04). What is the meaning of the camphor fount — a symbol common in the writings of Bahá'u'lláh, Abdu'l-Bahá, and the Qur'an — what is its context, and what is the cup tempered there?
64. Mark A. Foster. Camphor Fountain: Compilation and Commentary (2003).
65. Stephen Lambden. Catastrophe, Armageddon and Millennium: Some aspects of the Bábí-Bahá'í exegesis of apocalyptic symbolism (1999). Preliminary consideration of selected Bábí-Bahá'í doctrines expository of apocalyptic symbolism associated with major Abrahamic religious prophecies.
66. William P. Collins. Catastrophe, Armageddon and Millennium: Some Aspects of the Bábí-Bahá'í Exegesis of Apocalyptic Symbolism, by Stephen Lambden: Commentary, "The Apocalyptic Upheaval Completed?" (2001). Commentary on earlier article by Stephen Lambden.
67. George Townshend. Christ and Baha'u'llah (1957). The Kingdom of God, as foretold in the Bible, has come and Bahá'u'lláh is the Return of Christ.
68. Abdu'l-Bahá. Christians, Muhammadans, and Jews (1940). An address delivered at Temple Emmanu-El, San Francisco, October 12, 1912.
69. Sen McGlinn. Church and State: Book 1 of a Postmodern Political Theology for the Bahá'í Community (2005). Religion and politics in Islamic history; Islamic and Bahá'í views on theocracy and democracy; the theology of the State and the unfoldment of world civilization; relevant contemporary Bahá'í literature in English, French, and German.
70. Todd Lawson. Coherent Chaos and Chaotic Cosmos: The Qur'ān and the Symmetry of Truth (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 Bahá'í Faith.
71. Kamran Ekbal. Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East (2014). Abdu'l-Bahá was opposed to the cultural and political colonialism of foreign powers and their militaries. In spite of the Bahá'í principle of abstaining from politics, exceptions can be made in the face of tyranny and injustice.
72. Eileen Maddocks. Coming of the Glory, The: How the Hebrew Scriptures Reveal the Plan of God (2020/2022/2023). Prophecies dating back to the book of Genesis about the future time of glory, when their descendents would inherit the promises associated with the Covenant: an age of global peace and the unity of humankind.
73. Moojan Momen. Commentary on a Passage in the Epistle to the Son of the Wolf (2013). Short biography of the Son of the Wolf, Aqa Najafi; summary of persecutions from 1874-1903; and the Epistle's references to Qayyumu’l-Asma and the Muslim dawn prayer for Ramadan.
74. Bahá'u'lláh. Juan Cole, trans. Commentary on a Verse of Sa'di (Tafsir-i Bayti az Sa'di) (1996).
75. Mohsen Enayat. Commentary on the Azhar's Statement regarding Bahá'ís and Bahá'ísm (1992). Response to an official 1986 pronouncement on the Faith by this prominent Egyptian university.
76. Bahá'u'lláh. Juan Cole, trans. Commentary on the Surah of the Sun (1994). Bahá'u'lláh's explanation of a passage from the Qur'an.
77. National Spiritual Assembly of the Bahá'ís of India. Communal Harmony: India's Greatest Challenge (1993(?)/2015). A formal statement from the NSA of the Bahá'ís of India on the need to overcome religious, linguistic and caste-based tensions.
78. Moojan Momen. Comparative Lives of the Founders of the World Religions (1995). Table comparing the lives of the Founders of the world's religions.
79. Compare: Bahá'í Faith, Islam, Christianity, Judaism (2009-08-09). Comparison charts of statistics, basic beliefs, origins, and history.
80. Moojan Momen. Comparison between the Commentary and Interpretation of an Islamic Tradition by 'Abdu'l-Bahá and Ayatu'llah Khomeini, A (2017). On different interpretations of the hadith regarding taqlíd, "to follow (legal interpretations)," as given by Shi`i clerics like Ayatu’llah Khomeini vs. the interpretation of ‘Abdu’l-Bahá.
81. Dianne Bradford. Comparison of Islamic Religious Modes with the Four Valleys of Bahá'u'lláh (1998-01). Comparison of stages in The Four Valleys with three approaches from Islam: Theologians, Muslim Philosophers, and Mystics.
82. Richard Ater. Comparison of the concepts of Prophet and Messenger in Islam and Manifestation in the Baha'i Faith (1997). Analytical overview of the theology of prophethood in both religions.
83. Juan Cole. Concept of Manifestation in the Bahá'í Writings, The (1982). Lengthy overview of Bahá'í theology and prophetology and their Islamic roots.
84. Said Amir Arjomand. Consolation of Theology, The: Absence of the Imam and Transition from Chiliasm to Law in Shi'ism (1996). Overview of the Shi'i doctrine of occultation, or the "Hidden Imam," and how this idea evolved into a principle of salvation: historical background; hidden God / sealed prophecy; theodicy and law; rationalization. Contains no mention of the Bahá'í Faith.
85. Christopher Buck. Constitutionality of Teaching Islam, The: The University of North Carolina Qur'an Controversy (2012-07). Legal commentary on the lawsuit Yacovelli v. Moeser, filed in 2002 against UNC Chapel Hill over its academic orientation program requiring freshmen to read selected passages from the Qur’an. Includes review of Sell's Approaching the Qur'an.
86. Sulayman S. Nyang. Continuities and Discontinuities in Islamic Perspectives on Cultural Diversity (1999-02). Contains only brief mention of Bahá'ís, but discusses the Iranian Revolution and related topics.
87. Ahang Rabbani. Conversion of the Great-Uncle of the Báb, The (1999 Spring). The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab.
88. Todd Lawson. Cosmopolitan World of the Quran and Late Antique Humanism, The (2021). On the Qur'an's use of the themes of epic and apocalypse to reveal its most cherished sacred truths: the Oneness of God, the Oneness of Religion, and the Oneness of Humanity. Contains no mention of the Bahá'í Faith.
89. National Spiritual Assembly of the Bahá'ís of the British Isles, comp. Covenant of Baha'u'llah, The: A Compilation (1963). Lengthy compilation published as a book, first put together in 1950, of quotations from Scripture — Jewish, Christian, Muslim, Bábí, and Bahá’í — about the Covenant of God, the Eternal Covenant, and the Greater and Lesser Covenants.
90. George Townshend. Covenant, The: An Analysis (1950). A study guide in outline form on the idea of a covenant, Messengers and their missions, the covenant between the Messenger and the faithful, and covenant-breaking. Includes an appendix, compilation on the covenant.
91. Peter Terry. Covenant, The: Brit Olam (1997). The concept of covenant is found in the Bible, the Qur'an, and Bahá'í writings. Using the form of an inter-religious dialogue, this paper correlates references to covenant in four religions, demonstrating the distinctive characteristics of each.
92. Lasse Thoresen. Creation (2002). Contributing to the creation of a new civilization as a researcher or an artist means participating in the process of never-ending unfolding; the divine names are the eternal archetypes organizing the material world; dialogue between thinking and reality.
93. Said Amir Arjomand. Crisis of the Imamate and the Institution of Occultation in Twelver Shiism, The: A Sociohistorical Perspective (1996-11). Background of the history and theology of concepts like Qa'im, Mahdi, ghayba, and the hidden twelfth Imam. No mention of the Bahá'í Faith.
94. Todd Lawson. Dangers of Reading, The: Inlibration Communion and Transference in the Qur'an Commentary of The Bab (1997). Tafsír (traditional Qur'an commentary) and the writings of the Bab.
95. Marzieh Gail. Dawn over Mount Hira and Other Essays (1976). A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971.
96. Khazeh Fananapazir. Day of God (Yawmu'llah) and the Days of God (Ayyamu'llah) (1997). Comparison of Biblical and Islamic antecedents of the symbol of the "Day of God."
97. Boris Handal. De la Córdoba Mora a los Bahá'ís de Irán (2010). Contrast between the contemporary Iranian Bahá'í community and the treatment of religious minorities in Spain under the Moors.
98. Annemarie Schimmel. Deciphering the Signs of God: A Phenomenological Approach to Islam (1994). This book is a classic, groundbreaking survey of Islamic practices and beliefs. While the book contains only passing mentions of Bahá'ís, it gives a deeper understanding in the Bahá'í Writings and practices. Includes outline by Arjen Bolhuis.
99. Denis MacEoin. Deconstructing and Reconstructing the Shari'a: Babi and Baha'i Solutions to the Problem of Immutability (1997). Ways in which the Bab and Bahá'u'lláh adopted and changed the Islamic shari`a in their own, new codes of law.
100. Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi. Deepening Our Knowledge and Understanding of the Faith, The Importance of (1991).
101. Johanna Pink. Deriding Revealed Religions?: Bahá'ís in Egypt (2002 October). Shift in Egyptian public perception of the Bahá'í Faith from an Islamic reform movement to an independent religion.
102. Muhammad Iqbal. Development of Metaphysics in Persia, The: A Contribution to the History of Muslim Philosophy (1908). Short philosophical observations on the theology of the Báb and Bahá'u'lláh.
103. Vahid Rafati. Development of Shaykhi Thought in Shi'i Islam, The (1979).
104. Robert T. Cameron. Disconnected Letters of the Qur'an and the Significance of the Number 19 (1982). Critique of Rashad Khalifa's (disputed) study purporting to find a "deep structure" of 19 in the Qur'an.
105. Christopher Buck. Discovering [The Qur'an] (2006). Academic study of the Qur'an, its themes, and how to begin interpreting it.
106. WellSpring International Educational Foundation for the Study and Application of the Sacred Texts. Divine Virtues and Spiritual Qualities: A Compilation from Sacred Texts (2003). Comprehensive exploration of 77 virtues and qualities drawn from the texts of various religions.
107. Necati Alkan. Dreams and their Interpretation in the Bahá'í Religion: Some Preliminary Remarks (2007). Outline of the importance of dreams and their interpretation in the Bahá'í Religion; dream interpretation in Islam; statements on dreams by Bahá'u'lláh and 'Abdu'l-Bahá; a dream interpretation by 'Abdu'l-Bahá in Ottoman Turkish.
108. Jonah Winters. Dying for God: Martyrdom in the Shii and Babi Religions (1997). Religious and cultural meanings of martyrdom/witnessing, and their role in Shí'í and Bábí history.
109. Rachel Woodlock. Dying for Our Sins (1998). Examination of the Christian doctrine of the substitutionary atonement and whether such a doctrine has a place within a Bahá'í theological framework.
110. Encyclopaedia Iranica. Arjen Bolhuis, comp. Encyclopaedia Iranica: Selected articles related to Persian culture, religion, philosophy and history (1982-2023). Sorted, categorized collection of links to over 170 articles.
111. Encyclopaedia of Islam: Bahá'í Selections (1986-2004). 40 articles about, mentioning, or relevant to the Bábí or Bahá'í Faiths.
112. Moshe Sharon. End of Days (2018). On the word “messiah”, the anointed, which describes the redeemer like a priest, consecrated by being anointed with holy oil; prophecies about the last days and the final coming; predictions about the time of the "end," which Bahá'ís interpret as 1863.
113. Annemarie Schimmel. Excerpt (1994). Three passing mentions.
114. Kamran Ekbal. Execution of the Jews of Banu Quraida and the Conquest of Persia, The: The Dilemma of Early Islam (2014). Abdu'l-Bahá's views on the mass execution of the Banu Qurayza Jews in Medina in 627 A.D. [article in Persian].
115. Todd Lawson. Exegesis (tafsír) (1999). Brief excerpt, with link to article offsite.
116. Bahiyyih Nakhjavani. Fact and Fiction: Interrelationships between History and Imagination (2000). On the tension between "fact" and "fiction," between objective history and our relative and subjective stories, between art as the representation of reality and faith based on the Word of God. We inherited a responsibility to resolve this tension.
117. Betsy Omidvaran. First Four Caliphs of Islam, The (2001). Many Bahá’ís know little about Islam, and most of what they do know is based on minority Shi’ism. This overview of the first four caliphs, the "Rightly Guided," will help introduce Sunni Islam.
118. Diane Robinson Kerr. Five Pillars of Islam, The (2014). Summary of the essential precepts of Islam — belief, prayer, zakat, fasting, and pilgrimage — with some reflections from a Bahá'í perspective.
119. Bahá'í International Community. Freedom of Religion on Trial in Morocco: The Nador Case (1963). A formal response to a court case in Morocco from the previous month in which three Bahá'ís were convicted of conspiring to overthrow the government, subvert religion, and disrupt the public order.
120. Zaid Lundberg. From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy (2002). Whilst the modern period has seen a series of scientific paradigm shifts which have radically altered the scientific understanding of man and nature, no theory of religion has had similar success; the potential of the Bahá’í perspective.
121. Boris Handal. From Moorish Cordova to the Bahá'ís of Iran: Islamic Tolerance and Intolerance (2007-09-08). Though Bahá'ís are persecuted in Iran, Muhammad taught understanding and respect towards religious minorities. Cordova, Spain is an example of historical tolerance where Muslims, Christians and Jews co-existed harmoniously under Islamic rule.
122. Amin E. Egea. Further Comments on a Passage of the Lawh-i-Hikmat (2009). A study of Pre-Islamic sources on the relation of Greek Philosophers and Jewish sages.
123. Bahá'u'lláh. Gems of Divine Mysteries (2002). A lengthy tablet in Arabic on how the Mahdi was Ali Muhammad, The Báb, the Primal Point. Written during the Baghdad period for Siyyid Yúsuf-i-Sihdihí Isfahání. His questions were brought from Karbila, and answered the same day.
124. Glossary and Index of Terms (2004). Comprehensive glossary of Islam. (Extracted from the final volume, #13. Encyclopedia index not included.)
125. Christopher Buck. Gnostic Apocalypse and Islam, by Todd Lawson: Review (2012).
126. Moojan Momen. God of Bahá'u'lláh, The (2005). A close look at the view of God presented in the Writings of Bahá’u’lláh and analysis of the consequences of a number of His statements.
127. Universal House of Justice. Goddess Religion, Ancient (1992-02-23). Ancient goddess religions and the role of the feminine in theology.
128. Iscander Micael Tinto. Hagiography: The Art of Setting Inspirational Examples for a Religious Community (2016). The life of Jesus was the example against which saints were measured, and the lives of saints were the examples against which the general population measured itself. Comparison of Attar's "Muslim Saints and Mystics" with Abdu'l-Bahá's "Memorials."
129. Dergham Aqiqi, Todd Lawson. Haykal or "Star Tablet" Written in the Báb's Own Hand: Form, Content, and Provisional Translation (2021-11). Detailed analysis of the content and translation of an undated haykal; the relation between the Báb’s composition and the Qur'an; scriptural/verbal and figural/artistic modes of revelation; symbolism of the star shape; role of repetition; dominion.
130. Bahá'u'lláh. Shoghi Effendi, trans, Juan Cole, trans. He who knoweth his self hath known his Lord (Man \'arafa nafsahú faqad \'arafa Rabbahú): Commentary (1996). Translation by Shoghi Effendi, completed by Cole. Themes include Islamic mysticism and the meaning of detachment, the meaning of the hadith about knowing one's self, the meaning of Return, and the hadith "The believer is alive in both worlds."
131. Lynette Thomas. Heaven, Hell and the Afterlife (1998). Judeo-Christian and Muslim views of life after death are often seen literally as bodily resurrection and a judgement day, vs. the Bahá'í perspective of the nature of the soul and its existence after the death of the body, heaven/hell, and the afterlife.
132. Keven Brown. Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh (1997). History of alchemy, magic, and the hermetic arts, and their reflection in the later teachings of Bahá'u'lláh.
133. Abdu'l-Bahá, Shoghi Effendi. Research Department of the Universal House of Justice, comp. Hidden Words: References of 'Abdu'l-Bahá and Shoghi Effendi (1998).
134. Alessandro Bausani. Miguel Gil Santesteban, trans. Historia de la Religión desde la Perspectiva Bahá'í (2003?).
135. John William Draper. History of the Intellectual Development of Europe (1864). A selection of excerpts from the book. Contains no mention of the Bahá'í Faith, but is of interest partly because Abdu'l-Bahá referred to this book in Secret of Divine Civilization.
136. Institute for Studies in Global Prosperity. Hope and Resilience: The Application of Spiritual Principles to Community Life (2021). On how communities use concepts and principles such as the oneness of humankind and interconnectedness with nature in their efforts to contribute towards the common good; on strong networks of social support and the management of water-related challenges.
137. Todd Lawson. Ibn 'Arabi's Joseph: Imagination as Holy Communion (2010-10).
138. Julie Badiee. Image of the Mystic Flower, The: Exploring the Lotus Symbolism in the Bahá'í House of Worship (2000). The design of the temple in India creates the visual effect of a large, white lotus blossom emerging from the pools of water around it. Besides many other deep and old cultural meanings, flower imagery symbolizes the appearance of the new Manifestation.
139. Said Amir Arjomand. Imam Absconditus and the Beginnings of a Theology of Occultation: Imami Shiʿism Circa 280-290 A. H./900 A. D. (1997). Examination of the end of the 9th century and events following the death of the eleventh Imam, and the formal beginnings of the doctrine of the "hidden" twelfth Imam. Contains no mention of the Bahá'í Faith.
140. Michael W. Sours. Immanence and Transcendence in Theophanic Symbolism (1992). Bahá'u'lláh uses symbols to depict theophanies — the appearance of God and the divine in the realm of creation — such as "angel," "fire," and the prophets' claims to be incarnating the "face" or "voice" of God; these convey the transcendence of God.
141. Ross Woodman. "In the Beginning Was the Word": Apocalypse and the Education of the Soul (1993). Hidden meanings in scripture and the soul are metaphorically identified with the huris, or brides. The bridegroom, Bahá'ulláh, enters union as the marriage of the Manifestation with the Maid of Heaven, who releases the Logos and the newly created soul.
142. Sandra Lynn Hutchison. In the Noble, Sacred Place: One Rainy Day in a Holy City (2021 Spring). A memoir of visiting Jerusalem — a contemporary pilgrim's note written as a literary piece — with meditations on the spiritual truths of the Qur'an.
143. Nima Rafiei. In the Presence of the Beloved: Bahá'u'lláh's Lawh-i-Liqá': A Revised Provisional Translation and Notes (2017). In Arabic, liqá’ indicates the promise of meeting the Lord. Bahá’u’lláh has transformed the concept of attainment unto the divine presence. Comparison of Shí'ih and Bábí-Bahá’í interpretations of liqá', including the practice of service.
144. Percival Spear. India: A Modern History (1961). 1-sentence excerpt from Chapter 8, "Islam in India."
145. Udo Schaefer. Infallible Institutions? (2002). Historical and Bahá'í interpretations of infallibility.
146. Peter J. Khan. Institute on Islam (1971). Transcription of tape #7 which deals with prophecies in the Qur'an, and recordings of a one-weekend group class on Islam in Davenport, Iowa.
147. Gad Gilbar. Interest (riba) in Islam and the Bahá'í Faith (2004-01-20). Bahá'í scripture permits charging interest (riba) on loans, in contrast to Islamic law which forbids it. Interest can be economically justified, and could affect the material position of the ulama and merchant classes.
148. Roshan Danesh. Internationalism and Divine Law: A Baha'i Perspective (2004). On the internationalism motif in Bahá'í political and legal thought; the place of divine legal claims in contemporary debates about models of world order; religion as a unifying force; concept of divine law in both Persian and Islamic history.
149. National Spiritual Assembly of the Bahá'ís of the United States. Introduction to a Study of the Qur'án: With Additional References from Several Bahá'í Texts (1941). A study guide to the Qur'an, consisting of lists of topics and verses by the "Study Outline Committee."
150. Ignaz Goldziher. Introduction to Islamic Theology and Law (1981). An early academic overview of Bábí and Bahá'í history and theology. From translation of a 1910 book Vorlesungen uber den Islam, "Lectures on Islam."
151. Jean-Marc Lepain. Peter Terry, trans. Introduction to the Lawh-i Haqqu'n-Nas, An (2007). Summary of the tablet Lawh-i Haqqu’n-Nas, Tablet of the "Right of the People," on the metaphorical character of this world.
152. Mohamad Ghasem Bayat. Introduction to the Súratu'l-Haykal (Discourse of The Temple), An (2001). One of Bahá’u’lláh's major writings. It includes references to the manifold stations of the Manifestation of God; God's promise to create a race of men to support His Cause; and the power of this revelation.
153. Annemarie Schimmel. Iqbál and the Bábí-Bahá'í Faith (1990). One of the more influential Muslim thinkers of the first half of the 20th century, Iqbal expressed views on the the Bábí and Bahá'í religions in his dissertation "The Development of Metaphysics in Persia" and his poetical magnum opus the Javidnama.
154. Robert W. McGee. Is It Unethical to Evade Taxes in an Evil or Corrupt State?: A Look at Jewish, Christian, Muslim, Mormon and Bahá'í Perspectives (1999 Winter). The ethics of tax evasion has been a neglected topic in both the accounting and ethical literature. This article reviews the recent literature, focusing on the question of whether tax evasion is ethical in a corrupt country.
155. Nosratollah Rassekh. Islám: The First 138 Years (1980 Fall/Winter). Overview of the start of Islam, the life of Muhammad, the Qur'an, succession, early splits and philosophical disagreements, and expansion across the Middle East.
156. Diane Robinson Kerr. Islam and the Bahá'í Faith (2014). Overview of the core tenets of Islam — belief, prayer, charity, fasting, and pilgrimage — with some reflections from a Bahá'í perspective.
157. Abir Majid. Islam and the Bahá'í Faith (2004). Comprehensive overview of the relationship between the Bahá'í Faith and Islam, and background on Islam for Bahá'ís. Includes outline of Bahá'í principles and history, "An Introduction to the Bahá'í Faith."
158. Duane Troxel. Islam and the Bahá'í Faith: A Brief Guide (1994). An overview of some facts and resources about Islam Bahá'ís should know when conversing with Muslims. Includes chronology of Islam.
159. Warwick Bahá'í Bookshop. Islam and the Bahá'í Faith: Warwick Leaflets (2002).
160. Denis MacEoin. Islam and the Baha'i Faith: A comparative study of Muhammad ‘Abduh and ‘Abdul-Baha ‘Abbas: Review (2010).
161. Todd Lawson. Islam and the Life of the Mind (2005-06-11). History of Islamic philosophy and how it connects to individual Muslims.
162. W. St. Clair Tisdall. Islam in Persia (1906). Passing discussions of Babis and Bahá'ís in Iran at the start of the 20th century (pages 115-118, 121, 129-130).
163. Alessandro Bausani. Islam in the History of Religions (1972). Methodological reflection on the question: how much does the study of so-called "superior" religions fit into the history of religions as a unitary discipline?
164. Stephen Lambden. Islam, Muhammad, and the Qur'an: Some Introductory Notes (1991). Islamic contributions to Western culture and science and discusses the place of Islamic Studies in the Bahá'í Faith.
165. Susan Maneck. Islam, the Baha'i Faith and the Eternal Covenant of Alast (2009-02-09).
166. Rowshan Mustapha. Islám: The Road Ahead: Reflections of a Bahá'í on Islamic Topics (2014). Questions about the finality of religion, the Day of Judgment, the role of Jesus and the Mihdi, and what will happen at the End of Time, through the lens of the Bahá’í Teachings.
167. John L. Esposito. Islam: The Straight Path (1988). Passing mention of political persecutions.
168. Stanwood Cobb. Islamic Contributions to Civilization (1963). Overview of the many inventions and sciences which were developed by or transmitted by Islamic people and nations.
169. Kamran Ekbal. Islamische Grundlagen des Kitáb-i Aqdas: Mit neuen Erkenntnissen zu seiner Datierung (1998).
170. William S. Hatcher. Jesus et Muhammad (2008). Fireside talk.
171. Christopher Buck. Joseph in Religious History and the Bahá'í Writings (2022-08-27). Just as the story of Joseph is the "best of stories," the metaphor of Joseph is the "best of metaphors": it is the most comprehensive, pervasive symbol and allegory of the Báb, Bahá’u’lláh, and ‘Abdu’l-Bahá in the Bahá’í Writings.
172. Todd Lawson. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses (2015). Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity.
173. Stephen Lambden. Kaleidoscope: Some Aspects of Angelology, Light, the Divine Throne and Color Mysticism in Bábí and Bahá'í Scripture (2004). Miscellaneous notes relating to religious cosmology, angelology, color and “throne” symbolism in select Abrahamic, Bábí, Bahá’í, and religious and mystical texts. It will be seen that colours are related to the theology of the celestial Throne.
174. Bahá'u'lláh. Shoghi Effendi, comp, Arjen Bolhuis, ed. Key Passages from the Kitáb-i-Íqán (Book of Certitude) in Gleanings from the Writings of Bahá'u'lláh (2022). Cross-reference compilation of 40 passages from the Kitáb-i-Íqán selected by Shoghi Effendi for inclusion in Gleanings from the Writings of Bahá'u'lláh, adapted from Hooper Dunbar's Companion to the Study of the Kitáb-i-Íqán.
175. Brian Wittman. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah" (2001). Some references to Islam in Shoghi Effendi's English-language writings.
176. Christopher Buck. Kitab-i Iqan, The: An Introduction to Baha'u'llah's Book of Certitude with Two Digital Reprints of Early Lithographs (1998-06). Overview of the history and themes of the preeminent doctrinal work of the Bahá'í Faith.
177. Suheil Badi Bushrui. Kitáb-i-Aqdas (Most Holy Book): Notes on the Style of the Kitáb-i-Aqdas (1995). The near-similarity between the style of the Qur'an and that of the Aqdas.
178. Bahá'u'lláh. Shoghi Effendi, trans. Kitáb-i-Íqán: The Book of Certitude (1931). Major theological work by Baháʼu'lláh, written prior to his declaration of mission.
179. Sohrab Kourosh. Kitáb-i-Iqán, The: Revolutionizing the Concepts of Religion, Eschatology and Theology (2018). The Kitáb-i-Íqán resolves and removes eschatological barriers and establishes the fundamentals of a universal religion and a universal theology, that integrates and harmonizes other contending ideologies.
180. Michael W. Sours, Brent Poirier, Ismael Velasco, Iraj Ayman. Kitáb-i-Íqán, The Book of Certitude: Wilmette Institute faculty notes (1999). Notes on various topics related to Bahá'u'lláh's Book of Certitude.
181. Duane Troxel, comp. Kitáb-i-Íqán and the Qur'an: Quotations from the Iqan Compared with their Counterparts in Rodwell's Translation of the Qur'an (2001). Includes table of Qur'anic quotations from the Íqán compared with their counterparts in the Qur'an, and an index to surihs and verses in the Kitáb-i-Íqán arranged chronologically by surih.
182. Seena Fazel, Khazeh Fananapazir. Pierre Spierckel, trans. L'islam, religion éternelle?: une approche bahá'íe de la revendication à la complétude (1993). French translation of "A Bahá'í Approach to the Claim of Finality in Islam."
183. Boris Handal. La Cultura Hispano Árabe en Latino América (2004). The influence of the Hispano-Arab culture in Latin American history, from a linguistic point of view, and through the development of the humanities and sciences such as mathematics, astronomy, and medicine.
184. Boris Handal, comp. La Moral del Corán (2013-05). Compilation of passages from the Qur'an, with reference to some Bahá'í writings.
185. Christopher Buck, Youli A. Ioannesyan. Last Prophet and Last Day: Shaykhí, Bábí and Bahá'í Exegesis of the 'Seal of the Prophets' (Q. 33:40) (2023). Survey and analysis of viewpoints on the meaning of "Seal of the Prophets"; the prophetic cycle and cycle of fulfillment; metaphorical and spiritual understandings of the "divine presence." Link to article (offsite).
186. Vahid Rafati. Keven Brown, trans. Lawh-i-Hikmat: The Two Agents and the Two Patients (2002). Discussion of the two terms fa`ilayn (the active force / "the generating influence") and munfa`ilayn (its recipient / "such as receive its impact") in Islamic philosophy, and their later use in Shaykhi and Bahá'í texts.
187. Anonymous, comp. Laws Abrogated by Bahá'u'lláh (2018/2020). Laws abolished from previous religions and from the Bayán.
188. Todd Lawson. Gabrielle Rivier, trans. Le Coran et l'imaginaire apocalyptique (2010-09).
189. Josephina Fallscheer. Steven Phelps, ed. Letter to Mrs. A. Schwarz, Stuttgart (1910-01). Philosophic conversations of the Master with a French consular official. The nineteenth letter from Dr. Fallscheer to Schwarz.
190. Mírzá Abu’l-Fadl Gulpáygání. Juan Cole, trans. Letters and Essays, 1886-1913 (1985). Treatises of "the greatest and most learned of all Bahá'í scholars" about Alexander Tumansky; on meeting Abdu'l-Bahá; and on the meaning of angels, resurrection, civilization, tests, angels, holy spirit, and the saying "Knowledge is twenty-seven letters."
191. Universal House of Justice. Letters of the Quranic Dispensation and Letters of the Living (huruf) (2003). Some meanings of the term huruf ("letters") in Bahá'í texts, including Letters of the Bayan, Letters of the Living, and Letters of the Quranic Dispensation.
192. Jack McLean. Life after Death: A Study of the Afterlife in Religions, by Farnaz Ma'sumian: Review (1998).
193. Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice. Helen Bassett Hornby, comp. Lights of Guidance: A Bahá'í Reference File (1988). The classic Bahá'í reference book. This is its first online edition.
194. Christopher Buck. Arjen Bolhuis, comp. List of Articles on BahaiTeachings.org (2020). List of online essays and articles by Christopher Buck since 2014.
195. John S. Hatcher. List of Articles on BahaiTeachings.org (2021). List of online essays and articles by Dr. John Hatcher.
196. Stephen Lambden. Arjen Bolhuis, comp. List of Baha'i Studies and Translations. A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Bábí studies, bibliographies, genealogies, provisional translations.
197. Brent Poirier. Lists of Articles (2009-2019). Lists of 126 articles at the author's six blog websites.
198. Ismael Velasco. Logos, Mythos and Kerygma: The Logic of Reconciliation and the Occultation of the Promised Qá'im in Bábí-Bahá'í Scripture (2004). Theological background of the Twelfth Imam in Shi'i Islam, comprehensive interpretation of Bahá'u'lláh's and 'Abdu'l-Bahá's position on the occultation and the Qá'ím, and the historicity of the 12th Imám in the Bahá'í writings.
199. Boris Handal. Mahoma, Profeta de Dios (2005/2020). Overview of the life of Muhammad and the teachings of the Qur'an, and world Islamic culture.
200. Michael W. Sours. Maid of Heaven, the Image of Sophia, and the Logos, The: Personification of the Spirit of God in Scripture and Sacred Literature (1991). The Logos in Christianity and the Maiden for Bahá'u'lláh can be equated as one and the same eternal reality; the divine image of wisdom in Proverbs; Sophia and Logos are combined in the feminine personification of the Most Great Spirit.
201. Jonah Winters. Martyrdom in Jihad (1997). Unlike Judeo-Christianity, Islam does not contain a core of martyrdom. Rather, it occurs in three disparate areas: war/jihad, asceticism, and Shi'ism. I examine the relationship between jihad and martyrdom and their classical and contemporary meanings.
202. Denis MacEoin. Mazhar [Manifestation] (1960-2004). Definition of a type of theophany in which the divinity or its attributes are made visible in human form.
203. Anjam Khursheed. Medieval Islam: The Influence of Islam on Judaism and Christianity (1997). Prior to the Renaissance, Islam inspired revivals in the cultural traditions of Christianity and Judaism, indicating a harmony between the three religions. The reforms inspired by Islam were a prelude to the modern scientific revolution.
204. Archie Bell. Meeting a Prophet (1915). Book chapter containing three interviews with 'Abdu'l-Bahá at the Sea of Galilee.
205. Moojan Momen. Memorials of the Faithful: The Democratization of Sainthood (2016). Hagiography in Judaism, Christianity and Islam; the precedent of Faridu'd-Din's "Memorials of the Saints"; Abdu'l-Bahá innovations in this traditional literary format.
206. Muhammad Asad. Message of The Quran, The: Appendices (1980). Symbolism and allegory in the Qur'án; al-Muqatta'at (opening letters); the term and concept of Jinn; the night journey: four appendices to a translation of the Qur'án by a European scholar and later Muslim convert. No mention of the Bahá'í Faith.
207. Ahang Rabbani. Messianic Expectations in Nineteenth Century Christian and Islamic Communities (2006-02). The phenomenon of messianism and its manifestations in early-modern American Christianity and in Iranian Islam.
208. Stephen Lambden. Messianic Roots of Babi-Bahá'í Globalism, The (2005). Contrast of the continuity between the globalism of the Bab’s Qayyum al-asma’ and Baha’u’llah’s globalism, verses breaks between the two, e.g. the abandoning of jihad as a means of promoting a globalisation process.
209. Ross Woodman. Metaphor and the Language of Revelation (1997). To enter the realm of metaphor as the language of the soul is to come into direct contact with the Word as the originating power of creation.
210. Sholeh A. Quinn. Mi'ráj in Select Shaykhí, Bábí, and Bahá'í Texts, The (2023). The ascension of the Prophet Muhammad to heaven, and commentary on its meanings by religious leaders associated with the the Shaykhí, Bábí, and Bahá'í movements. Link to article (offsite).
211. Brian A. Miller. Mid-East History during the Islamic Period: Chronology and Commentary (2000). Brief overview of Islamic history.
212. Benjamin Olshin. Mikhail Sergeev, Theory of Religious Cycles: Tradition, Modernity and the Bahá'í Faith: Review (2015).
213. Mírzá Abu’l-Fadl Gulpáygání. Juan Cole, trans. Miracles and Metaphors (1981). Collection of essays on metaphysical topics and Bahá'í answers to old religious controversies: are the Scriptures to be taken literally? Do miracles occur? What is an angel? Are the stories of the Old Testament to be believed?
214. Anil Sarwal. Miracles in Religion: A Study of the miraculous in religion in context of the Baha'i Faith (1996-11). Guide to spirituality, offers insights on the purpose of religion, experiences of Himalayan masters, worship of gods and goddesses, idol worship, psychic phenomena, prayer, meditation, and fasting.
215. John Walbridge. Miscellaneous philosophy topics (2002). Islamic vs. Bahá'í philosophy; Greek philosophers and the Jews; other topics of philosophy.
216. Samuel Graham Wilson. Modern Movements among Moslems (1916). A Christian missionary's overview of contemporary Islam, including the Bábís.
217. Ignaz Goldziher. Mohammed and Islam (1917). Twelve pages on the Bábí and Bahá'í Faiths — described as a modern movement within Islam which recognizes the religious evolution of mankind — covering history up to Abdu'l-Bahá's visit to the United States. Includes link to the complete book.
218. L. P. Elwell-Sutton. Muhammad and the Course of Islam, by H.M. Balyuzi: Review (1977).
219. Todd Lawson. Muhammad as Educator, Islam as Enlightenment, and the Quran as Sacred Epic (2020). To Islam, civilization in prosperity and harmony is sacred; education is pivotal in the journey from ignorance to enlightenment; overview of the "heroic" theme and "epic" structure of the Qur'an. Contains no mention of the Bahá'í Faith.
220. Vahid Houston Ranjbar. Muhammad ibn 'Abd al-Wahhab and Shaykh Ahmad (2016-12-23). Brief comparison of two opposing ideologies: fundamentalist Wahhabism vs. the less literalistic teachings of Shaykhism and the Bábí Faith.
221. Robert L. Gulick. Muhammad the Educator (1953). On the life of Muhammad from the standpoint of influence on world culture. What methods did he use to attain success, where other well-meaning and more influential persons had failed?
222. Juan Cole. Muhammad `Abduh and Rashid Rida: A Dialogue on the Bahá'í Faith (1981 Spring). Translation of a dialogue between two influential Sunni thinkers of the early Twentieth Century; contains much of historical interest.
223. Farshid Kazemi. Mysteries of Alast: The Realm of Subtle Entities and the Primordial Covenant in the Babi-Bahá'í Writings (2009). One of the more esoteric concepts in Shi'i and Shaykhi thought is the "realm of subtle entities," 'ālam-i dharr, a sort of pre-existence for the archetype of humanity, which is relevant to free will and the seven stages of creation.
224. Annemarie Schimmel. Mystical Dimensions of Islam (1975). Detailed history of Sufism and its thought, Islamic theosophy, and Persian and Turkish mystical poetry. Book includes no mention of the Bahá'í Faith, but is quite relevant.
225. al-Sharif al-Radi. Tahera Qutbuddin, trans. Nahj al-Balághah: The Wisdom and Eloquence of 'Alí (2024). Critical edition and translation Imam Ali's orations and reflections, showcasing his wisdom on piety, virtue, and governance. No mention of the Bahá'í Faith.
226. Moojan Momen. Robert Stockman, comp. Names of the Bahá'í Months, The: Separating Fact from Fiction (2012-11). A blog post, compiled for the Wilmette Institute, on the original source of the names of the months of the Badí calendar — taken from a dawn prayer by the Fifth Shí’í Imám, Muhammad al-Báqir, for the month of Ramadan.
227. Universal House of Justice. New Religious Movements, Tolkien, Marriage (1994-07-06). Various questions: new religious movements; Indian Letter of the Living; J.R.R. Tolkien; eternality of the marriage bond; illumination of Bahá'u'lláh's tablets.
228. Christopher Buck, Necati Alkan. No More Jihad: Muhammad's Message in Baha'u'llah's Dream (2017-01-23). Essay about a Tablet of Baha’u’llah in which He describes a dream in which He "associated" with the prophet Muhammad.
229. Bani Dugal. Morten Bergsmo, ed, Kishan Manocha, ed. Non-Governmental Perspective on the Relative Effectiveness of Multilateral and Bilateral Measures to Combat Hate Speech, A: An Analysis of Tools Deployed in Response to Religious Hate Speech in Iran (2023-07). International Human Rights framework; Iran's obligations under international law; history of Bahá'í persecution; connections between media, propaganda, and violence; reactions and responses to hate speech from the United Nations and the global community.
230. National Spiritual Assembly of the Bahá'ís of Central and East Africa, comp. Notes on Bahá'í Proofs Based on the Qur'an, Some (2000-08). Compilation by the National Spiritual Assembly of the Bahá'ís of Central and East Africa
231. Robert Stockman. Notes on Islam from a Bahá'í Perspective (1998). Overview of Islamic history and teachings and brief notes on Islam and the Bahá'í Faith.
232. Virginia Orbison. Notes on Words of the Guardian (1956). Ten pages of notes, preserved as an appendix to Orbison's lengthy manuscript "Diary of a Pilgrimage to the Holy Land, Made by Virginia Orbison, January 15 to February 11".
233. Abdulrahman Lomax. Number 19 in the Qur'an, The (1995-06). Discussion of a study by a Muslim which purports to demonstrate that the Qur'an is comprised of mystical units of 19. No mention of the Bahá'í Faith.
234. Muhammad. Anton Haddad, trans. Oath of the Prophet Mohammed to the Followers of the Nazarene, The (1902). Promise of fair-treatment from Muhammad to the Christians, with commentary by Imam Ali, given in the year A.H. 2 (623 A.D.), published by the Bahá'ís as a 7-page booklet.
235. Heshmat Moayyad. Obituary: Alessandro Bausani (1921-1988) (2001). The life and work of Bausani (1921–1988), a leading Italian scholar of Islam, Middle Eastern studies, interlinguistics and the History of Religion, and a prominent Italian Bahá'í.
236. Susan Maneck. Old Charges for a New Religion, Some (2009-01-24). The background and significance of the fantastic charges made against Bahá’ís in Iran and elsewhere where Bahá’ís face severe persecution (a foreign conspiracy to destroy the unity of Islam; sexual promiscuity, etc.) in the context of other ‘heresies'.
237. Abdu'l-Bahá. Adib Masumian, trans, Peyman Sazedj, trans. On the Meanings of the Terms 'Angels' and 'Jinn': Provisional translation (2019). Translation of passages from Tablets of ʻAbduʼl-Bahá on the symbolism of jinn and angels in the Qur'an.
238. Universal House of Justice. One Common Faith (2005). Review of relevant passages from both the writings of Bahá'u'lláh and the scriptures of other faiths against the background of contemporary crises.
239. Bahá'u'lláh. Adib Masumian, trans. One Who Related the Existence of the Qáʼim, The (2015). One-paragraph passage related to the coming of the Mahdi.
240. Peter Terry. Oneness of Reality, The: A Response to Moojan Momen's "Relativism as a Basis for Baha'i Metaphysics" (2018). Dialogue on epistemology and ontology as presented in the core literature of the Baha’i religion.
241. Keven Brown. Origin of the Bahá'í Principle of the Harmony between Science and Religion, The (2001-08). On the origin of the principle of scientific/religious harmony in Islamic and Bahá’í Writings, and discussion of a letter by Abdu'l-Bahá on the topic.
242. Jonah Winters. Origins of Shi'ism: A Consensus of Western Scholarship (1996). Shi'ism, representing about 10% of the umma, is often regarded as illegitimate by the majority Sunnis. Using Western historiographical methods, I examine three key events occuring during the life of Muhammad that are used to legitimize Shi'i origins.
243. Babak Rod Khadem. Origins of the Bahá'í Concept of Unity and Causality: A Brief Survey of Greek, Neoplatonic, and Islamic Underpinnings (2006). The Bahá’í conception of unity has historical and intellectual precedents. On the history of this concept (and the concept of causality) as it developed in ancient Greek thought, Neoplatonism, and, subsequently, in Islamic philosophy and mysticism.
244. Ted Brownstein. Out of Jewish Roots: Studies of Prayer Patterns in Jewish, Christian, Muslim and Bahá'í Worship (2006). An exploration of the development of liturgy and personal prayer patterns from its roots in Judaism and subsequent development in Christianity, Islam and the Bahá'í Faith.
245. Afshin A. Khavari. Parallels Between Islamic and Baha'i laws and Constitutional Principles (1998). The roles of Sunnah, Hadith, and Ijtihad in Islamic constitutional law, and the development of the Bahá'í legal order and its unique approach to law-making.
246. Bahá'u'lláh. Shoghi Effendi, comp, Arjen Bolhuis, ed. Passages uit de Kitáb-i-Íqán (Boek van Zekerheid) in Bloemlezing uit de Geschriften van Bahá'u'lláh (2022). Compilatie van 40 passages uit de Kitáb-i-Íqán door Shoghi Effendi geselecteerd voor opname in Bloemlezing uit de Geschriften van Bahá'u'lláh.
247. Richard N. Frye. Persia (1968). Excerpt from a book on the history of Iran. Includes mention of Bahá'í schools in the early twentieth century.
248. Bernard Temple. Persia and the Regeneration of Islam (1910-05-27). An argument to a British business audience that Persia is becoming more civilized and is experiencing its own version of the Reformation, as shown by the example of the Bahá'ís.
249. Abbas Amanat. Persian Bayan and the Shaping of the Babi Renewal, The (2007). On the Bábí Faith as a product of the religious environment of Shi'i Iran, including its esoteric culture and apocalyptic vision; the Bayán as a form of discourse; and how the Bayán marked a break with Islam.
250. Kamran Hakim. Personal Interpretation of the term 'Seal of the Prophets' (1997). A lengthy examination of the terms khatam, "seal," and Nabi, "Prophet," and their meanings in Islam.
251. Eamonn Moane. Perspectives on the Inseparable Twin Duties Prescribed in the Kitáb-i-Aqdas (2003). Religions differ in the balance of faith versus good works, the grace of God versus human strivings, and the scheme of salvation. To Bahá'ís, recognizing the Prophet and obedience to his laws are equal duties. For salvation, faith surpasses deeds.
252. Per-Olof Akerdahl. Pilgrimage and Religious Identity in the Bahá'í Faith (2000). Pilgrimage has been an important part in the creation of a religious identity. The meaning of pilgrimage in the Bahá’í Faith, and in Judaism, Christianity, and Islam.
253. Johanna Pink. Post-Quranic Religion Between Apostasy and Public Order, A: Egyptian Muftis and Courts on the Legal Status of the Baha'i Faith (2003). On how Egypt has adapted and responded to the Bahá'í Faith; legal issues for Muslim jurists and the courts; personal and employment status of Bahá'ís in Egypt; issues raised by a post-Quranic religious minority.
254. Duane Troxel. Powerpoints for Deepening (2004-2014). 26 presentations in Powerpoint format, on a variety of topics covering Bahá'í history, Central Figures, teachings, and relationship with Islam.
255. Pierre Spierckel. Preuves bahá'íes basées sur le Coran (2015). Expose la compréhension bahá'íe des versets du Coran qui traitent de Sceau des prophètes, de Jour du Jugement et du Jour de Dieu.
256. Abu'l-Qásim Faizí. Prince of Martyrs, The: A brief account of the Imam Husayn (1977). The story of the Third Imam, whose death in the year 680 became a pivotal event for Shi'i Islam.
257. Mehdi Wolf. Progressive Revelation: A Brief Circumstantial/Historical Contextualization (2022-05-16). Progressive revelation must be understood in the context of the twin purposes of a divine Manifestation, as well as the prevailing historical circumstances. The varying attitudes to law and science are used as test cases.
258. Jack McLean. Prolegomena to a Bahá'í Theology (1992). Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology.
259. Ismael Velasco. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies (2004). On the foremost Western authority on the Islamic philosophy of Persia, one of the most influential Islamicists of the 20th century, whose work is uniquely relevant in understanding the philosophical context for the emergence of the Bábí Faith.
260. Kavian Sadeghzade Milani, Leila Rassekh Milani. Proof Based on Establishment (Dalíl-i-taqrír) and the Proof Based on Verses (Hujjiyyat-i-ayát), The: An Introduction to the Bahá'í-Muslim Polemics (1997). Study of Bahá'í apologetics based largely on the work of Mirza Abu'l-Fadl.
261. Sabir Afaqi. Proofs from the Holy Qur'án Regarding the Advent of Bahá'u'lláh (1993). Collection of prophecies and symbols from the Qur'án that foretell Bahá'u'lláh. Prepared for the deepening of Bahá'ís and to aid in introducing the Faith to Muslims.
262. Stephen Lambden. Prophecy in the Johannine Farewell Discourse: The Advents of the Paraclete, Ahmad and Comforter (1997). The exegetical history of sayings ascribed to Jesus which mention the Paraclete. Christian, Muslim, Bābī and Bahā'ī interpretations of these. These sayings are central to Bahā’u'llāh's claims and to Bahā'ī understanding of the New Testament.
263. Moshe Sharon. Prophets and Mountains (2008). Metaphors of mountains and actual mountains in the history of religion; Mount Carmel.
264. Susan Maneck. Prophets of Mahabad, and Nature of Creation: The Two Questions of Manakji Limji Hataria (2011). Discussion of Baha’u’llah’s letters to Manakji Hataria as found in the Tabernacle of Unity, compiled from an email discussion group archive; the context of the questions and their answers against the background of Ishraqi philosophy.
265. Peyman Sazedj. Provisional Translations of Selected Writings of the Báb, Baháʼuʼlláh, and ʻAbdu'l-Bahá (2009-2011). Twenty-four translations from 2009, 2010, and 2011 copied from the defunct website peyman.sazedj.org.
266. Hossein Avaregan. Punti Razionali Comuni fra Corano e Vangelo (1990). Ricerca personale della verità, origine divina di tutte le religioni, analogia delle profezie, uso delle allegorie, significato spirituale di molti termini, atteggiamento verso i miracoli fisici.
267. Haji Mirza Siyyid Ali Muhammad. Denis MacEoin, trans. Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan (1997-06). Translation of the questions submitted to Bahá'u'lláh by Haji Mirza Siyyid Muhammad, the maternal uncle of the Bab, which led to the revelation of the Kitab-i Iqan.
268. Todd Lawson. Qur'an and the Apocalyptic Imagination, The (2010). The Qur'án is regarded as a revelation of a divine message, unveiling truth to humankind at a time of transformative crisis and announcing its judgement.
269. Todd Lawson. Qur'an and the Bahá'í Faith, The (2019). On how tafsir, Islam, and the Qur'an have had a great impact on the form and content of the Bahá'í revelation.
270. Ted Brownstein. Qur'an and Violence against Non-believers, The (2017). An examination of two sections of The Qur'an that supposedly authorize the slaughter of innocent non-Muslims.
271. Todd Lawson. Qur'an Commentary as Sacred Performance: The Bab's tafsirs of Qur'an 103 and 108, the Declining Day and the Abundance (1998). Quranic commentary played a major role in the formation of the Bábí movement. Early Babis were impressed by the Bab's innovative interpretation of scripture. As the Bab's claims became more widely known, his language became less esoteric.
272. Todd Lawson. Qur'an Commentary of Sayyid 'Alí Muhammad, the Báb, The: Doctoral dissertation (1987-07). A study of the Báb's two earliest works, partial commentaries on the Qur'an entitled "Tafsír súrat al-baqara" and "Tafsír súrat Yúsuf" (aka The Qayyum al-Asma), in an attempt to appreciate the Bab's attitude towards the Qur'an.
273. Brett Zamir, comp. Qur'án, The: Renderings by Rodwell & Sale and Multilinear Qur'án with Bahá'í References by Verse (2003). Compilation on Islam and the Qur'an, and parallel translation of The Qur'an as translated by George Sale (1877) and J. M. Rodwell (1876).
274. Muhammad. Abdullah Yusufali, trans. Qur'án, The: The Meanings of the Holy Qur'an (n.d.).
275. Dalton Garis, ed, Mohebat Sobhani, ed. Qur'anic and Biblical References in the Kitáb-i-Íqán: A Guide to Further Study (2020). List of quotes from the Bible and the Qur'an referenced by Baha’u’llah in the Kitab-i-Iqan as shown in its footnotes, and a brief discussion of each reference.
276. Todd Lawson. Qur'anic Kerygma: Epic, Apocalypse, and Typological Figuration (2022). Article contains no mention of the Bábí or Bahá'í Faiths, but includes themes of relevance to Bahá'í teachings on the typologies of proclamation and apocalypse.
277. Arjen Bolhuis, comp. Qur'ánic references in the Bahá'í Writings (2001). Cross-reference list (incomplete).
278. Kamran Ekbal. Quranic Roots of Some Legal and Theological Terms of the Kitáb-i Aqdas Regarding Women and Homosexual Relations, The (1995). Interpretations and etymologies of Arabic terms for prostitution, virginity, dowry, menstruation, sodomy, pederasty, uncleanliness, and adultery.
279. Sam Shamoun. Quranic Witness to Biblical Authority, The (1999). Written for a Muslim audience, this article expounds on the Muslim view that the Bible is authentically the Word of God. The article does not mention the Bahá'í Faith, but its topic is relevant to Bahá'í studies.
280. Juan Cole. Rashid Rida on the Bahá'í Faith: A Utilitarian Theory of the Spread of Religions (1983 Summer). Rida developed a theory of missionary work characterized by both modern pragmatic and traditionalist Islamic aspects: a sociology of the spread of religion in terms of organizational efficiency avoids talk of intrinsic "truth" or supernatural agency.
281. Stanwood Cobb. Real Turk, The (1914). Reflections on three years spent in Turkey during the rise of the Young Turk Party and the downfall of Abdul Hamid; the character of the Turkish, their temperament, and their way of looking at life.
282. Romuald Boubou Moyo. Recherche sur les Signes Visibles dans le Ciel de la Venue des Manifestations de Dieu (2019). Les annonces des venues des Manifestations de Dieu dans les écrits saints ont à la fois un sens caché et visible. Quels sont les astres célestes qui ont été observés par les scientifiques à l’avènement du Christianisme, de l’Islam, et de la Foi Baha’ie?
283. Cetin Onder. Recognition and Identity: The case of the Baha'i Faith (2002 spring). Bahá'í Faith seen in a Hegelian model.
284. Thomas Kelly Cheyne. Reconciliation of Races and Religions, The (1914). Early history of the Bábí and Bahá'í movements, life stories of their participants, and their contemporary religious context, written by a distinguished British Biblical scholar.
285. Anthony Lee. Reconciling the Other: The Bahá'í Faith in America as a Successful Synthesis of Christianity and Islam (1995-04). Although many ordinary Bahá'ís are unaware of their religion's Islamic roots, seeing it instead as the fulfilment of Christianity, we may regard the Bahá'í Faith in America as a successful synthesis, harmonizing Christianity and Islam.
286. Ismael Velasco. Reflections on Baha'u'llah's Claims to Being the Return of Imam Husayn (2020-06). On Imam Husayn in Shi'a Islam, expectations of his return, his place in Bábí theology, and various relationships to the Bábí Faith: ancestral, devotional, initiatory, theophanic, typological, eschatological, and messianic.
287. Youli A. Ioannesyan. Reflections on Some Messianic Prophecies in Shaykhi Works (2010). A Bahá’í interpretation of passages of messianic prophecy in the writings of Shaykh Ahmad and Siyyid Kázim.
288. Roshan Danesh. Reflections on the Concept of Law in the Bahá'í Faith, Some (2014). The concept of law in the Bahá’í Faith; its early Islamic context; the nature of legal language and discourse in Bahá’u’lláh’s writings. Religious law, rooted in conscious knowledge and the dynamics of love, rejects rigid and legalistic rules.
289. Bahá'u'lláh. Adib Masumian, trans. Regarding Jaʻfar-i-Kadhdháb ('Jaʻfar the Liar') (2016). One-paragraph passage about the mystical cities Jabulqa and Jabulsa and the truthfulness of a figure, Jaʻfar (connected with the history of the Twelfth Imam).
290. David Russell Garcia. Kees Poolman, trans. Reis naar het Hart van de Qur'án: Het Heilige Boek van de islam voor hen die nadenken (door een niet-moslim) (2022). Een overzicht van de Koran en zijn thema's: islam versus het christendom; wetten, geestelijke en sociale principes; heilige oorlog en vechten; redenen achter de reputatie van de islam als een oorlogsreligie; apocalypse.
291. Wanden Mathews LaFarge. Relation of the Báb to the Traditions of Islám, The (1930). Discussion of prophecies made by Muhammad concerning his son-in-law Alí and the division which divided Islám into the two factions Sunni and Shi‘i, to understand the significance of the titles "Gate" and "Point" and the concept of the Twelfth Imám.
292. Moojan Momen. Relativism: A Basis For Bahá'í Metaphysics (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions.
293. Arthur J. Arberry. Religion in the Middle East: Three Religions in Concord and Conflict: Volume 2, Islam (1969). Five mentions of the Babis, Bahá'ís, and Ahmadiyya.
294. Ahang Rabbani. Religion of Islam (2007). Overview of Islam: law and doctrine, The Qur'an, Hadith, the Five Pillars, Quranic interpretation.
295. Ismael Velasco. Religion, Modernity and the "Clash of Civilisations": Context and Prospects (2013). On the broader intellectual context for the emergence of the Bahá'í Faith in 19th century Iran and its subsequent engagement with Western modernity.
296. Todd Lawson. Religious Authority and Apocalypse: Tafsír as Experience in an Early Work by The Báb (2013). Analysis of the Báb's commentary on the Qur'an's longest chapter, Surat al-baqara, regarded as his first significant work, which includes themes such as divine self-manifestation, the hierarchy of existence, eschatology, and religious authority.
297. Moojan Momen. Religious Background of the 1979 Revolution in Iran (1995).
298. Alkhaldy Ayman, Alhrahshehr Rakan. Religious Extremism in a Multifaceted Context (2022). Deconstruction of the word "extreme" in religious perspectives; proposal for a complete framework encompassing the many different components that make up religion: the intellectual, ceremonial, social, and political dimensions, beyond a focus on violence.
299. Christopher Buck. Religious Minority Rights (2008). Discussion of three minority religions within Islamic states that have experienced persecution and hardships which attracted the attention of the international community: the Alevis, the Ahmadiyya, and Bahá'ís.
300. Mark A. Foster. Resurrection: A Bahá'í Perspective (1993). Personal reflections and interpretations.
301. Kamran Ekbal. Revelation of Islam and the Power of the Messenger, The (n.d.). [article in Persian]
302. Ross Woodman. Role of the Feminine in the Bahá'í Faith, The (1995). On the terms 'Masculine' and 'Feminine' as referring to 2 interdependent energies at work within the Manifestation of God and throughout creation, including the human individual; the important role of the 'Feminine' principle in the Bahá’í Faith.
303. Marion Woodman. Role of the Feminine in the New Era, The (1989). The  unveiled feminine, symbolized by the unveiling of the Persian poet Táhirih at the conference of Badasht in 1848, announces a long-awaited coming of age or psychic integration.
304. Todd Lawson. Role of Wonder in Creating Identity, The (2023). The term badí', "wondrous" or "new," is used dozens of times by the Báb in his proclamatory work the Qayyúm al-Asmáʾ. Wonder plays a major role in Bábí and Bahá'í thought and practice, and in their ethos and message. Link to article (offsite).
305. Margaret Caton. Sacred Refrains: Arabic and Persian Dhikrs in the Bahá'í Community (2024). introduction to dhikr (remembrances) and the use of music in Bahá'í spiritual practices; 74 recordings from 58 sacred texts, including original Arabic and Persian languages with English translation, music transcription, and historical context.
306. Jack McLean. Salvation (1993).
307. Frank Lewis. Scripture as Literature: Sifting through the layers of the text (1997). Literary and religious antecedents to some of the styles and genres of Bahá'í scripture.
308. Pritam Singh. Scriptures of Different Faiths, The (1942). Overview of Hindu, Buddhist, Zoroastrian, Christian, and Islamic scriptures, emphasizing their teachings and significance across diverse religious traditions.
309. Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice. Research Department of the Universal House of Justice, comp. Scriptures of Previous Dispensations (1981). Excerpts on what writings constitute the holy scriptures of previous Dispensations.
310. Moshe Sharon. Seas Not Oceans (2013). References to "seas" and "oceans" in classical literature, Judaism, Islam, and metaphors in the Bahá'í writings.
311. Abdu'l-Bahá. Marzieh Gail, trans. Secret of Divine Civilization (1957). Originally issued anonymously in 1875, this was ʻAbdu'l-Bahá's program for the developmental reform of society within an Iranian context.
312. Universal House of Justice. Secret of Divine Civilization Translation, Capital Punishment, and Other Questions (1991-06-20). On the capitalization of pronouns, reference to "we Muslims," works of Abdu'l-Bahá revealed during the time of Bahá'u'lláh, the first person to recognize Bahá'u'lláh, and designer of the temple in Ishqabad. Includes a compilation on capital punishment.
313. Fariba Moghadam. Secret of Divine Civilization, The (2021-05). Overview of the history Abdu'l-Bahá's treatise, and its themes presented through a compilation of quotations. Prepared for the Wilmette Institute.
314. Stanwood Cobb. Security for a Failing World (1934). An overview of the influence of religion on the world and its relation to modern problems. Bahá'í precepts are included in the text without the work being a strictly introductory work on the Bahá'í Faith.
315. Todd Lawson. Seeing Double: The Covenant and the Tablet of Ahmad (2005). The Tablet of Ahmad is believed to have special potency. "Seeing double" means both looking at the words of Scripture, and looking in the direction beyond the words, as indicated by the context. This paper also discusses the meaning of Covenant in Islam.
316. Michael W. Sours. Seeing With the Eye of God: Relationships Between Theology and Interpretation (1991). Various spheres of interpretation and how their hierarchies reflect theological truth.
317. George Townshend, Swami Vivekananda, Dalai Lama, et al.. Anjam Khursheed, comp. Selected Talks and Statements on Interfaith Issues by Religious Leaders and Scholars (1999). Compilation of addresses to commemorate the 50th Anniversary of the Inter-Religious Organisation of Singapore; also includes talks by Jonathan Sacks, Abdullah Yusof Ali, Robert Runcie, and Pope John Paul II.
318. Arjen Bolhuis, ed. Sequential Outline of the Kitáb-i-Íqán: condensed version (2021). Aid to locating main themes and various subjects in Bahá'u'lláh's Book of Certitude, adapted from Hooper Dunbar's book Companion to the Study of the Kitáb-i-Íqán.
319. Ali ibn 'Abu-Talib. Khazeh Fananapazir, trans. Sermon of Glorification (Khutbat'ul-Iftikhár) (2001). A sermon by the first Imam of Shi'i Islam, alluded to by Bahá'u'lláh in the Kitab-i-Iqan.
320. Ali ibn 'Abu-Talib. Khazeh Fananapazir, trans. Sermon of Recognition with Luminousness (Khutbih-i-Ma'rifat bin-Núráníyyat) (2001). A sermon by Imam Ali, of interest to Bahá'ís because (1) it was often quoted by Shaykh Ahmad Ahsa'i­ and Siyyid Kázim Rashtí; (2) it concerns the true station of the Imáms; and (3) Bahá'u'lláh quotes it in the Kitáb-i-I­qán.
321. Ali ibn 'Abu-Talib. Khazeh Fananapazir, trans, Hafiz Rajab al-Bursi, comp. Sermon of the Gulf (2000-07). The source of Bahá'u'lláh's quotation "Anticipate ye the Revelation of Him Who conversed with Moses from the Burning Bush on Sinai."
322. Khazeh Fananapazir. Sermon of the Gulf (Khutbih Tutunjiyyih): Introduction (2000). Essay on Imám `Alí's sermon, which is also the source of Bahá'u'lláh's quote in Epistle to the Son of the Wolf, "Anticipate ye the Revelation of Him Who conversed with Moses from the Burning Bush on Sinai."
323. William Michael Rossetti. Shelly's Life and Writings (1878 March). Brief overview of the Bábí Faith and Qurratu'l-Ayn vis-a-vis themes and personages in "The Revolt of Islam," a poem in twelve cantos composed by Percy Bysshe Shelley in 1817.
324. Juan Cole. Shi'i Clerics in Iraq and Iran, 1722-1780: The Akhbari-Usuli Conflict Reconsidered (1985 Winter). A debate which came to shape Shi'i jurisprudence, between those who believed that only the Imams should be the source of law, vs. those who held that rational study of scripture could yield worthy principles. (No mention of the Bábí or Bahá'í faiths.)
325. Jonah Winters. Shi'i Qur'an: An Examination of Western Scholarship (1997). In the Kitab-i-Iqan (pp. 84-89) Bahá'u'lláh rejects the charge that the text of the Bible has been tampered with. Many Shi'is have charged the same, accusing Sunnis of removing the proofs of Ali's appointment as leader of the community from the Qur'an.
326. Moojan Momen. Shi`i Islam (1995). Overview of Shi'a Islam, including a section on its relations to the Bahá'í Faith.
327. Nobel Augusto Perdu Honeyman (published as Nobel Perdu), Ismael Velasco. Shoghi Effendi: An approach to his artistic contribution to style in English literature and to standards in translation (2004). On the technical and literary features of Shoghi Effendi's translations of Bahá'í scriptures: translation vocabulary; interpretation; features of his 'neo-classical' English used to elevate the text. 
328. Todd Lawson. Signs: Quranic Themes in the Writings of the Báb (2017 Autumn). With the composition of the Qayyum al-asma, the Báb demonstrated the incredible breadth and depth of His knowledge and that He had fully interiorized, indeed embodied, the Quran. Selected themes briefly illustrated with quotations from the Qur'an.
329. James B. Thomas. Signs of Prophet-Hood, The: An Exposition on a Tablet by 'Abdu'l-Bahá (2005). On the signs of a Manifestation of God as articulated by ‘Abdu'l-Bahá; the type of proof utilized; the sequence of signs shown, some self-evident, others at a deeper level of meaning; historical confirmation. 
330. Universal House of Justice. Sin-covering Gaze (2001-01-21). Brief explanation of a possible source for a story of Christ told by Abdu'l-Bahá about encountering a dead dog and commenting on the beauty of its teeth; i.e., having a "sin-covering gaze."
331. Marzieh Gail. Six Lessons on Islam (1953). A brief overview of Islam, particularly Shi'a Islam, and its relevance to the Bahá'í Faith.
332. Amelia Danesh. Some Reflections on the Different Meanings of the Word Báb (1990). While Bahá'ís associate the Arabic word báb with Sayyid ‘Ali-Muhammad, to Muslims it has several other meanings, resulting in different interpretations of events and figures in Bahá'í history by scholars approaching it from an Islamic perspective.
333. Kevin Brogan. Spiritual Footprints in the Sands of Time (2003). The covenantal relationship between God and humankind; the lives of the founders of Judaism, Christianity, Islam, Zoroastrianism, Hinduism, and Buddhism; the societies in which these religions developed; and some of their common features.
334. Denis MacEoin. Still Lives (1993). The nature of private lives and biography in Middle Eastern culture, with brief discussion of Rushdie's Satanic Verses and the lives of Tahirih and Shoghi Effendi.
335. Jim Stokes. Story of Joseph in Five Religious Traditions (1997 Spring). The parable of Joseph in the Hebrew Bible, the New Testament, and Islam. Prefaced by comments by Moojan Momen.
336. Farnaz Ma'sumian. Story of the Prophets (2013). Biographies of nine Manifestations, from Abraham to Bahá'u'lláh. Designed for junior youth by a retired professor of world religions, it provides a compact source of information on the founders of the world's major religions in readable language.
337. Seena Fazel. Striving Together: A Way Forward in Christian-Muslim Relations, by Charles Kimball: A Jihad for All Seasons: Review (1994).
338. Todd Lawson. Structure of Existence in the Bab's Tafsir and the Perfect Man Motif, The (1992). The Perfect Man is the mediator between God and the World. He is the mirror in which creation sees God, the eye by which God sees creation. The Bab phrased his cosmology and his Quranic exegesis in light of wahdat al-wujud, the Unity of Being.
339. Moojan Momen. Study of the Meaning of the Word "Al-Amr" in the Qur'án and in the Writings of Bahá'u'lláh, A (2000). Examines two controversies about the Arabic-Persian term "al-amr"/"amr" regarding Quranic prophecy and the status of Subh-e Azal.
340. Vahid Behmardi, William F. McCants. Stylistic Analysis of the Báb's Writings, A: Abridged Translation of Vahid Behmardi's Muqaddamih-yi dar bárih-yi sabk va siyáq-i áthár-i mubárakih-yi ḥaḍrat-i rabb a`lá (2007). English translation by McCants of Behmardi's Persian article "Stylistic Analysis of the Báb’s Writings".
341. Juan Cole. Surih of the Sun (Súriy-i-Vash-Shams): Introduction and Commentary (1994). Overview of a tablet of Bahá'u'lláh touching on matters of interpretation and theology.
342. Christopher Buck. Symbol and Secret: Qur'an Commentary in Baha'u'llah's Kitab-i-Iqan (1995/2012/2021/2024). Comparative study of tafsir, exegesis, and theology in the Qur'an and the Kitab-i-Iqan. Includes Persian translation.
343. Jonah Winters. Symbol and Secret: Qur'an Commentary in Baha'u'llah's Kitab-i-Iqan, by Christopher Buck: Review (1999).
344. Frank Lewis. Symbol and Secret: Qur'an Commentary in Baha'u'llah's Kitab-i-Iqan, by Christopher Buck: Review (1996).
345. Enoch Tanyi. Syrian Prophet(s), The (1991). The Qur'án says there were previous Messengers of God whose names have not been mentioned. Where do they fit into the chronology and timeline of the known Prophets? What could their nationalities have been?
346. Karl Weaver. Tablet of All Food and the Nature of Reality, The (2016). Review of the Tablet's historical background, antecedents for specific phrases, English literary commentaries, its color system as related to Bábí and Islamic traditions, the meaning of 'food,' and a different way of looking at the five levels of reality.
347. Adib Taherzadeh, Nabil-i-A'zam. Tablet of the 'Light Verse' (Lawh-i-Áyiy-i-Núr), also known as Commentary on the Disconnected Letters: Overview (1999).
348. Alison Marshall. Tablet of the 'Light Verse' (Lawh-i-Áyiy-i-Núr), also known as Commentary on the Disconnected Letters: What on earth is a disconnected letter? Baha'u'llah's commentary (1999-07). The meaning of the Arabic letters alif, lam, mim, as explained in Bahá'u'lláh's tablet Tafsir hurufat al-maqatt’ah. Includes List of disconnected letters in the Qur'an and Abjad values of the Arabic letters.
349. Stephen Lambden. Tablet of the 'Light Verse' (Lawh-i-Áyiy-i-Núr), also known as Commentary on the Disconnected Letters: Wilmette Institute faculty notes (1999).
350. Abdu'l-Bahá. Necati Alkan, trans. Tablet of the Fig and the Olive (2001).
351. Bahá'u'lláh. Juan Cole, trans. Tablet of the Sacred Night (Lawh Laylat al-Quds) (1996).
352. Moojan Momen. Tablet of the Uncompounded Reality: Introduction (2010). The conflict in Islam between philosopher-mystics who adhere to the philosophy of existential oneness (wahdat al-wujud) and those who oppose this view as heresy.
353. Bahá'u'lláh. Moojan Momen, trans. Tablet of the Uncompounded Reality: Translation (2010).
354. Bahá'u'lláh. Khazeh Fananapazir, trans, Mehdi Wolf, ed. Tablet of Visitation for Imám Husayn (Lawh-i-Zíyárat-Namih-i-Imám Husayn) (2002). Tablet in honor of Imam Husayn, the prince of martyrs, with whom Bahá'u'lláh identified in a mystical connection.
355. Bahá'u'lláh. Mehran Ghasempour, trans. Tablet on Interpretation of Sacred Scripture (Lawh-i-Ta'wíl) (2001). An undated tablet from the Akka period on the interpretation of sacred scripture, with references to previous Tablets revealed after the Kitáb-i-Aqdas, Asl-i-Kullu’l-Khayr (Words of Wisdom) and Lawh-i-Maqsúd (Tablet of Maqsúd).
356. Bahá'u'lláh. Juan Cole, trans. Tablet on Interpretation of Sacred Scripture (Lawh-i-Ta'wíl) (n.d.). Tablet on "the legitimacy of figurative scripture interpretation."
357. Bahá'u'lláh. Keven Brown, trans. Tablet on the Right of the People (Lawh-i haqq al-nas) (2016). On some situations relating to a person’s private rights, in this case theft and debt, with a larger meditation on the spiritual rights a person earns through righteous deeds, and God’s promise to reward good deeds and punish the wrong.
358. Bahá'u'lláh. Keven Brown, trans. Tablet on Understanding the Cause of Opposition to the Manifestations of God (2016). Summary of some themes from the Kitab-i-Iqan, concluding with a long prayer inviting the reader to see with his/her "own eyes."
359. Abdu'l-Bahá. Khazeh Fananapazir, trans. Tablet to 'Ustad Husayn-i-Khayyát (Lawh-i-'Ustad Husayn-i-Khayyát) (2002). Short one-paragraph Tablet concerning the grades or degrees of certainty.
360. Bahá'u'lláh. Iskandar Hai, trans. Tablet to Hájí Mírzá Kamálu'd-Dín (Lawh-i-Hájí Mírzá Kamalu'd-Dín): Excerpt (2002). Brief comments by Bahá'u'lláh on the Isaac/Ishmael controversy.
361. Bahá'u'lláh. Khazeh Fananapazir, trans. Tablet to Hasan-i-Sháhábadí (Lawh-i-Hasan-i-Sháhábadí) (2002-02-14). A tablet from the Akka period, addressed to a certain Hasan living in Sháhábad of Arak in central Irán, in which Bahá'u'lláh comments on Muhammad as the "Seal of the Prophets."
362. Bahá'u'lláh. Juan Cole, trans. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism (1995). Introduction to, article about, and translation of the Tablet to Maneckji.
363. Todd Lawson. Tafsir and the Meaning of the Qur'an: The Crucifixion in Muslim Thought (2010-10-23). 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.
364. Edward Price. Taking Care with Translation of Sacred Scripture (2016/2020). Examination of the importance of using reliable translations of the Qur’án. Includes technical discussion of the meanings of Islam, Muslim, and Allah, aspects of the Arabic language, and errors of translation.
365. Marco Oliveira. Ten Commandments, The: A Baha'i Perspective (2019). Overview of the history and theology of the Ten Commandments. Like Christianity and Islam, the Bahá’í Faith inherited and expanded the moral values exposed in the Ten Commandments.
366. Vahid Brown. Textual Resurrection: Book, Imám, and Cosmos in the Qur'án Commentaries of the Báb (2004). on the notions of textuality underlying the Báb's Qur'ánic commentaries; the history of Qur'ánic commentary in Islam as context; the Báb's readings of the Qur'án as 'messianic performances'.
367. Betty Hoff Conow (published as Betty Conow). "The active force and that which is its recipient" (1988). Metaphysics of gender and the Lawh-i-Hikmat; universal spiritualism; social indoctrination of gender roles.
368. Sharon M. P. Harper, ed. The Lab, the Temple, and the Market: Reflections at the Intersection of Science, Religion, and Development (2000). Essays on what faith, science, and international development have to offer one another; how religion affects globalization, peace, and the environment; how the roles and world views of science, religion, and development intersect in different cultures.
369. Marzieh Gail. The White Silk Dress (1945). An "intimate portrait" of Ṭáhirih first published Friday April 21, 1944.
370. Lameh Fananapazir. Themes of 'Abdu'l-Bahá's Tablets of The Divine Plan Illustrated by Scriptural References to the Bible and the Qur'án (2017). The Tablets of the Divine Plan, as well as Abdu'l-Bahá's Will and Testament and the Tablet of Carmel, are three “Charters” for promotion of the Cause of God, which can also heal the problems facing humanity in its crisis of faith.
371. Oliver Scharbrodt. Theological Responses to Modernity in the Nineteenth-century Middle East (2002). With their theologies, Bahá'u'lláh and Muhammad 'Abduh both responded to the challenge of modernity and sought change, but while 'Abduh remained on the grounds of the Islamic tradition, Bahá'u'lláh founded a new religion.
372. Susan Maneck. Theology of Osama bin Laden, The: History and 9/11 (2001-09). Overview of the Muslim thinkers who influenced bin Laden and their motivations, and some historical context.
373. Robert W. McLaughlin. These Perspicuous Verses: A passage from the Writings of Baha'u'llah (1982). Detailed study of a section from Ishraqat and Epistle to the Son of the Wolf.
374. Julio Savi. Towards the Summit of Reality: Table of Contents and Bibliography (2003). Front- and back-matter only of Savi's book Towards the Summit of Reality: An Introduction to the Study of Bahá'u'lláh's Seven Valleys and Four Valleys, which provides a snapshot of scholarship into these Writings of Bahá'u'lláh.
375. Craig L. Volker. Translating the Bahá'í Writings (1990). In translating the Bahá’í writings, faithfulness to the original text is paramount, reflecting both the beauty of the original and accurately conveying its concepts; consultation is an integral part of the process; practical problems faced by translators.
376. Adib Masumian, trans. Translation List: Provisional Translations of Baháʼí Literature (2009-2023). Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging.
377. Stephen Lambden. Translation of the Arabic Du'á' al-Sahar (The Dawn Supplication) or Du'á' al-Bahá' (The Supplication of Splendour) with Select Expository Scriptural Writings of the Báb and Bahá'u'lláh, A (2023). Translation of and commentary on the Shí'í "dawn supplication" for the Islamic month of Ramadán, and its symbolic exploration in Bábí and Bahá'í texts. Link to article (offsite).
378. Zia M. Bagdadi. Treasures of the East: The Life of Nine Oriental Countries (1930). Descriptions of nine "Treasures" — Egypt, Palestine, Syria, Iraq, Jijaz (Arabia), Transjordania (Arabia), Persia, India, and Turkey — by an Iraqi physician who traveled to the U.S. and was instrumental in the establishment of several Bahá'í communities.
379. Juan Cole. Treatise on Leadership: Introduction (1998-02). Informal notes about and introduction to `Abdu'l-Bahá's Risalih-i-Siyasiyyih (1893).
380. Todd Lawson. Typological Figuration and the Meaning of "Spiritual": The Qurʾanic Story of Joseph (2012). Meanings of the famous shirt (qamís) as a symbol of Joseph's spiritual journey and travails in the Qur'an and tafsír. Brief mentions of Shaykh Ahmad, Siyyid Kazim, and the Báb on pp. 229, 231 and 237-238.
381. Jack McLean. Under the Divine Lote Tree: Essays and Reflections (1999). 85 literary and theological existential essays on topics such as poetry, scripture, philosophy, spirituality, love, detachment, mysticism, joy, death, and theology.
382. David Hornsby, Jane Clark. Unity of Humanity, The: An Interview with Professor Todd Lawson (2016). Biography of Lawson and his personal interests in the Qur'an and the Bahá'í Faith, discussion of contemporary Western approaches to Islam, and commentary on current world affairs and hope for the future. (Brief excerpt, with link to article offsite.)
383. Universal House of Justice. Unity of Religions in This Century, Jews and the Crucifixion, and the Sacrifice of Ishmael, The (1990-11-06).
384. Abdu'l-Bahá. Universal House of Justice, trans. Universal House of Justice and the Principles of Jurisprudence (2001-04). Authorized translation of an excerpt of a tablet on "the wisdom of referring certain important laws to the House of Justice."
385. Bijan Samali. Universality of the Laws of the Kitáb-i-Aqdas, The (1996). The laws of the Aqdas focus on the individual; are applicable to everyone; facilitate the realisation of the oneness of human race; ensure the equality of the sexes; are adaptable to cultural diversities; and call for the elimination of all prejudices.
386. John S. Hatcher. Unsealing the Choice Wine at the Family Reunion (1994). Bahá’í scripture portrays human progress as propelled by two inextricably related capacities: independently acquired knowledge coupled with social action; in revelation this dynamic relationship is symbolized by the Kitáb-i-Íqán and and the Kitáb-i-Aqdas.
387. Sally Liya. Use of Trees as Symbols in the World Religions, The (2004). The tree is a universal symbol found in the myths of all peoples. This Jungian archetype figures in dreams; symbolizes growth, unfolding, shelter, and nurture; is regarded as the gatekeeper to the next world; and is a metaphor in Bahá'í scripture.
388. Moojan Momen. Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family (2003-09). The emergence of the Usuli school in the evolution of Shi'is jurisprudence and theology in 18th and 19th-century Iran, viewed through the lens of the Baraghani family as it faced schisms of the Akhbari, Shaykhi, and Bábí movements.
389. Moshe Sharon. Valleys: Real, Symbolic and Holy Sites (2013). The nature of the metaphor of a valley; biblical references and meanings in Hebrew; comparison with Islamic concepts; valleys in the revelation of Bahá'u'lláh.
390. Abdu'l-Bahá. Adib Masumian, trans. Various Interpretations of Dhu'l-Qarnayn (2024). Provisional translations of three short extracts from Tablets of 'Abdu'l-Bahá, interpreting the Quranic figure of Dhu’l-Qarnayn’s historical and symbolic significance, distinguishing him from Alexander the Great.
391. Steven Phelps. Verge of the New, The: A Series of Talks (2017-09-18). Introducing a way of looking at the past and future of religion in the context of the scientific revolution and the Enlightenment. Includes compilation of Writings on spiritual dislocation, science, language, spiritual evolution, nature, and revelation.
392. Shirley Macias. Verse of Light, the Sadratu'l-Muntahá (Divine Lote Tree), and the Unfoldment of God's Plan, The (1991). Relationship of a key mystical Quranic verse, Súrih 24:35, to Bahá'í theology; includes a brief compilation of Bahá'í Writings about the Lote Tree.
393. Amin Banani. View on Islam, A (1969). This lecture gives "a few generalizations about Islam that are directly significant to Bahá'ís."
394. David Russell Garcia. Voyage to the Heart of the Koran: The Holy Book of Islám for Thinking Minds (By a Non-Muslim) (2003-10). A lengthy overview of the Qur'án and its themes for a Bahá'í audience; holy war and fighting; reasons behind Islám's reputation as a war-like religion; theology of Islám vs. Christianity; laws and admonitions; spiritual and social principles; apocalypse.
395. Geoffrey Nash. What is Bahá'í Orientalism? (2021). Postcolonial theory can help analyze religious writing; Edward Said and the concept of mutual othering; power and knowledge are linked in the production of Orientalist discourse. Link to article (offsite).
396. Juan Cole. Wittgensteinian Language-Games in an Indo-Persian Dialogue on the World Religions (2015 Fall). Reflections on Bahá'u'lláh's theology of previous religions and Ludwig Wittgenstein’s concept of "language games"; Hinduism, India, and 19th-century Iranian culture; Manakji’s questions about Hinduism and Zoroastrianism.
397. Elihu Grant. Woman and Islam (1912-01). One-paragraph sympathetic mention.
398. Baharieh Rouhani Ma'ani. Women and Wisdom in Scripture (2015). Treatment of women in religion; influence of Bahá'í teachings in raising awareness about the plight of women and transforming attitudes across the globe; role of linguistic biases in degrading their status; role of wisdom in achieving gender equality.
399. Stephen Lambden. Word Bahá', The: Quintessence of the Greatest Name of God (1998). The Arabic word bahá' — meaning beauty, excellence, goodliness, majesty, glory, splendor, brilliancy, and many others — was a term of considerable import in Islamic and Bábi literature, and was occasionally seen in prophetic or messianic contexts.
400. Stephen Lambden. Word Bahá, The: Quintessence of the Greatest Name (1993). History of the concept of the Greatest Name and its place in Bahá'í theology.
401. Juan Cole. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i (1994). Shaykh Ahmad's creative use of mythic symbols can be seen as an escape from the limitations of the conceptual and literary structures erected by his forebears; his millenarianism and rebellion against staid literalism as a means of reinvigorating Shi'ism.
402. Iscander Micael Tinto. Worlds of God, The (2013). Creation is an act of divine manifestation across five realms: Háhút, the unknowable Essence of God; Láhút, the first actualization of potentiality; Jabarút, God's action and will in creation; Malakút, the angelic plane; and Násút, the physical world.
403. William F. McCants. Wronged One, The: Shí'í Narrative Structure in Bahá'u'lláh's Tablet of Visitation for Mullá Husayn (2002). On the martyrdom of Mulla Husayn, the structure of sacrificial and devotional narratives, and Shi'i antecedents.

1. 1845-01-10 — The beginning of the Islamic new year. Messianic fervour grew, particularly among Shaykhís. [BBRSM15]
2. 1861-01-00 —
   Bahá'u'lláh revealed the Kitáb-i-Íqán (The Book of Certitude), 'a comprehensive exposition of the nature and purpose of religion'. In the early days this Tablet was referred to as the Risáliy-i-Khál (Epistle of the Uncle). [BBD134, 162; BKG159; BBD134; BBRSM64–5; GPB138–9; RB1:158]
   • Online at bahai.org: Kitáb-i-Íqán: The Book of Certitude.
   • The Tablet was revealed in answer to four questions put to Bahá'u'lláh by Hájí Mírzá Siyyid Muhammad, a maternal uncle and caregiver of the Báb (the Greater Uncle, the eldest of the three brothers). He had been persuaded by a devout Bábí, Aqá Mírzá Núru'd-Dín, to make a pilgrimage to the holy Shrines of the Imáms in Iraq and where he could put these questions to Bahá'u'lláh as well as visit his sister, the mother of the Báb, who was not yet herself a Bábí. [BBD134, 162; BKG163–5; RB1:158]
     • See Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan by Haji Mirza Siyyid Ali Muhammad as translated by Denis MacEoin.
   • It was revealed in the course of two days and two nights in early January. [BBS107; BBD 134; BKG165; GPB238; RB1:158]
   • The original manuscript, in the handwriting of 'Abdu'l-Bahá, is in the Bahá'í International Archives. See Reflections p149 for the story of the receipt of the original tablet, written in the hand of 'Abdu'l-Bahá, by Shoghi Effendi in the Holy Land. [BKG165; RB1:159]
   • It was probably the first of Bahá'u'lláh's writings to appear in print. [BKG165; EB121]
   • For a discussion of the circumstances of its revelation, its content and major themes see RB1:153–97.
   • BEL1.77 gives the year of Revelation as 1862.
3. 1864-00-00 —
   'Abdu'l-Bahá wrote the Sharh-i Kuntu Kanzan Makhfiyan, the commentary on the well-known Islamic tradition 'I was a Hidden Treasure …' for 'Alí Shawkat Páshá.
   • See Commentary on the Islamic Tradition "I Was a Hidden Treasure..." by Abdu'l-Bahá translated by Moojan Momen. In the article, he refers to another provisional translation done by Baharieh Ma'ani in collaboration with Hooper Dunbar.
   • See 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence by Keven Brown Fourth Section.
   • See as well BNE52. Here, 'Abdu'l-Bahá is described as "about fifteen or sixteen years of age".
   • Mention of this Tablet is made in Messages to Canada, p34-35, where, in a letter written on behalf of Shoghi Effendi, it is stated that the Tablet is about 50 pages in length and had been published in 'Abdu'l-Bahá's second volume of His Tablets published in Egypt.
   • A Tablet of Baháʼuʼlláh, recently discovered by Necati Alkan and available in provisional translation by Adib Masumian, indicates that it was written during the sojourn in Edirne. The original text has been published in Safíniy-i-ʻIrfán, vol. 6, p. 10 (2003). In the Tablet Bahá'u'lláh says that Ali (Şevket/Shawkat) Pasha requested 'Abdu'l-Bahá to write His commentary "during the days of stopover/residence in the Land of Mystery" (dar ayyám-i tavaqquf dar Ard-i Sirr).

     And now concerning the extensive commentary on the Islamic tradition which begins, "I was a hidden treasure…" During the days of Our sojourn in the Land of Mystery, ʻAlí Páshá had asked the Most Mighty Branch of God—may My life be a sacrifice for the ground which His most pure footsteps have trodden—to provide a commentary on this hadith. This He did in accordance with the exigencies of the time, and His purpose was that all may benefit from it…

     As per a 1995 article prepared for The Bahá'í Encyclopedia, it was previously believed that 'Abdu'l-Bahá was 17 years old at the time of writing, if so, this would have dated the Tablet at about 1861. Given that this new evidence proves that it was written in Edirne, He would have been 19 years old but more probably in his early twenties. [Thanks to Necati Alkan for providing this correction and to Adib Masumian for doing the translation at his request.] iiiii

4. 1925-05-10 —
   A Muslim Court in Egypt pronounced the Faith to be an independent religion. [BBRSM173; BW2:31;BW3:49]
   • For text of the judgement see BW3:48–50.
   • This was 'the first charter of liberty emancipating the Bahá'í Faith from the fetters of orthodox Islam'. [BA100-1, 120-123; BW3:110–11; GPBXII, 302, 365; CB306; PP319–20; UD65 WOB99, LoF57, SETPE1p102-104]

     "an attack which, viewed in the perspective of history, will be acclaimed by future generations as a landmark not only in the Formative Period of the Faith but in the history of the first Bahá'í century. Indeed, the sequel to this assault may be said to have opened a new chapter in the evolution of the Faith itself, an evolution which, carrying it through the successive stages of repression, of emancipation, of recognition as an independent Revelation, and as a state religion, must lead to the establishment of the Bahá'í state and culminate in the emergence of the Bahá'í World Commonwealth. [GPB364]

   • Subsequent to the court's decision...

     "the presentation of a petition addressed by the national elected representatives of that community to the Egyptian Prime Minister, the Minister of the Interior and the Minister of Justice (supported by a similar communication addressed by the American National Spiritual Assembly to the Egyptian Government, see BW4p166), enclosing a copy of the judgment of the Court, and of their national Bahá'í constitution and by-laws, requesting them to recognize their Assembly as a body qualified to exercise the functions of an independent court and empowered to apply, in all matters affecting their personal status, the laws and ordinances revealed by the Author of their Faith--these stand out as the initial consequences of a historic pronouncement that must eventually lead to the establishment of that Faith on a basis of absolute equality with its sister religions in that land." [GPB367]

     "it became a lever which the Egyptian Bahá'í community, followed later by its sister-communities, readily utilized for the purpose of asserting the independence of its Faith and of seeking for it the recognition of its government. Translated into several languages, circulated among Bahá'í communities in East and West, it gradually paved the way for the initiation of negotiations between the elected representatives of these communities and the civil authorities in Egypt, in the Holy Land, in Persia and even in the United States of America, for the purpose of securing the official recognition by these authorities of the Faith as an independent religion. " [GPB366]

Background Information

"It was in the village of Kawmu's-Sa`áyidih, in the district of Beba, of the province of Beni Suef in Upper Egypt, that, as a result of the religious fanaticism which the formation of a Bahá'í assembly had kindled in the breast of the headman of that village, and of the grave accusations made by him to both the District Police Officer and the Governor of the province--accusations which aroused the Muhammadans to such a pitch of excitement as to cause them to perpetrate shameful acts against their victims--that action was initiated by the notary of the village, in his capacity as a religious plaintiff authorized by the Ministry of Justice, against three Bahá'í residents of that village, demanding that their Muslim wives be divorced from them on the grounds that their husbands had abandoned Islám after their legal marriage as Muslims." [GPB364-365]

1. 2021-01-20 — The Canadian Council of Imams made a statement in protest the ruling issued by an Iranian Court to confiscate the properties of 27 Bahá'ís in the farming village of Ivel in northern Iran. They went on to state that in Islam, all properties and dignity of every human beings are to be preserved and protected regardless of creed or ethnicity. This ruling is not in conformity with Shariah.

   Canadian Council of Imams is an organization of religious leadership of Imams (Sunni and Shi'ia), representing the Islamic Community in Canada. [Office of Public Information]

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