The Point and the Letter "B" in the theology of the writings of the Bab (d. 1850) and Baha'-Allah (d. 1892). Pt. II.


The Alphabetical Locus as the Diacritical Point (Nuqta) of the Letter "B" in the theology of the writings of the Bab (d. 1850) and Baha'-Allah (d. 1892) . Pt. II.

Stephen Lambden UC Merced

IN PROGRESS - Last updated 04-09-2018

Nuqtah (the Point/Dot) in the Theology, Claims and Titles of Sayyid `Ali Muhammad Shirazi, the Bab (d. 1850 CE).

“I am the Primal Point  (al-nuqtah) from which have been generated all created things… I am the Countenance of God (wajh Allah) Whose splendor can never be obscured, the light of God (nur) whose radiance can never fade...

The Bab, `Epistle to Muhammad Shah' from Chihriq, Arabic text in SWB : 14, lines 4-5;  trans. in SWB:12;  see also `Epistle to Muhammad Shah' from Maku, cited Shoghi Effendi in The Dispensation of Baha'u'llah, XX).

The  word Nuqṭah as the Generative Locus or Point of Reality is used as a title expressive of an elevated prophetological claim in the writings of the Bab. It is often linked with the adjectival (Arabic) awwal meaning First or Primordial as Shoghi Effendi often preferred in his translation style.

Qayyum al-asma'  (The Self-Subsisting One among the Divine Names). 

From the Tafsir Surat Yusuf or Qayyum al-asma' (= QA).

The word Nuqtah (Point) as an alphabetical, cosmic or theophhanic locus is found almost 100 (around ninety-eight) times in the 400 or so page Qayyum al-asma' and numerous times elsewhere. It if often found in such genitive constructs as :

  • Nuqtat al-nar (the Point of the Theophanic Fire),
  • Nuqtat al-ma' (the Point of the Cosmic Water).
  • Nuqtat al-Bab (The Point of the Gate)
  • Nuqtat al-Awwali (the Primordial [first] Point)
  • Nuqtat al-
  • Nuqtat al-
  • cf. Nuqtat al-Furqan (the Point of the Criterion / the Qur'an) which is indicative of Muhammad (e.g. KPS:       ).

In the opening Surat al-mulk (Surah of the Dominion, QA1) there is a call to be  humbly prostrate before God and/ or the Bab in order that good deeds may be acceptable before God. This after the example of the humbly prostrate line of the Letter "B"  as contrasted with its developed form, the upright letter Alif, "A". The diacritical nuqta, point or subdot of the letter B is generative of the upright letter A and the flattened or "prostrate" shape of the letter B (    ). In Arabic the first letter of the alphabet  has an upright form (     ) whike that of the letter B above its dot is an almost horizontal letter  shape. The gateway of the divine theophany is appropriately focused in the [Sinaitic] Fire (al-nār) conjoined as  the Point [Locus] of the [Cosmic] Water (nuqṭat al-mā') which is the source of all life. These twin theophanic realities are apparently prostrate before God, pending the actualization of the new generative nuqtah command of God in eschatological times. This is expressed as the ultimacy of the  coming to pass of the new era with the revelation of the QA in mid. 1260/1844, 1,000 years or so after the occultation of the 12th Imam, the (alleged) son of 11th Imam Hasan al-Askari went into hiding or occultation:

  فاسجد و اقترب فانّ النّار فی نقطة الماء  للّه الحقّ قد كان  ساجداً  علی الارض بالحقّ مشهوداً

[19] God will not accept from anyone any deed  except from one who arrives at the Gate, through the Gate (al-bāb bi'l-bāb  =  Q.12:XX) prostrate before God, the Ancient and praiseworthy in the vicinity of the Gate. [20/1]  God hath, in very truth given thee permission   [to accomplish this]!  So be prostrate and draw nigh, for the [Sinaitic] Fire (al-nār) in the Point [Locus] of [Cosmic] Water (nuqṭat al-mā') is evidently, in very truth, prostrate upon the earth before God, the True One" (QA1:19f).

After the occurrence of nuqṭat al-mā' in verse 20 [21] of the opening Surat al-mulk (Surah of the Dominion, QA1) the next occurence of nuqta is found in verse 33 of  the third Surat al-īmān (The Surah of  Security; or  سورة المباهله Sūrat al-mubāhalah, The Surah of the Mutual Execration;  so the Browne Ms. F21 (XX) on Qur'ān 12:2 where we read :

God hath assuredly taught you [the Bāb] the knowledge of the Book (`ilm al-kitāb) from the Furqān [= Q.] the Injīl, the Tawrāt, the Zabūr and what preceded them of the Ṣuḥuf (pre-Mosaic scripture) and with your Lord were you concealed and suspended above the Gate of the Point (bāb al-nuqṭa) of the letter “B” (al-bā') (QA III:11).

This statement is a rewrite Qur'ān 3:48 which reads: "And He (God) will teach him (Jesus) the Book (al-kitāb), the Wisdom (ḥikmat), the Tawrat and the Injīl", The Bab represents himself as one existing in concealment above the Gate of the Point (bāb al-nuqṭa) of the letter “B” (al-bā').

It is not until the twelfth  Sūrat al-`Āshūrā' (Surah of the Tenth [of Muharram])  that we find the third cryptic use of the term nuqtah. It is here connected to, or symbolically associated with, the motif of the  Sinaitic Fire of the Divine Theophany representing  the locus and central point of the manifestation of God. The nuqtah in the QA is also the now intimated locus of the person of the messianic Dhikr (Remembrance) who is closely associated with the eschatoloical person of the Bab himself. The Bab as the Dhikr is a  messianic persona or a celestial intermediary with whom God can be communicated (see below and esp. QA XIV:1ff). .

God did indeed explain His Mystery (sirr) betwixt the Mount (al-tur) [Sinai] and the Point of [the Sinaitic] Fire (nuqtat al-nar) though He made no mention of anything but he who brought the Dhikr (Remembrance) from before the Bab (Gate), earnestly supplicating (raghib an) unto God, the One Praisewrthy (al-hamid)" QA. XII : [23].

[27] God, verily, concealed the [eschatological] time period [passage] (marr) of His servant in the Pivot [Axis] of the [Sinaitic] Fire (qutb al-nar), and [likewise] from this Book (al-kitab) for God so stipulated [this] with respect to the knowledge of the unseen (`ilm al-ghayb), regarding, that is, its [remaining a] secreted mystery (min sirrihi al-mustasirr) pertaining to the Mystery inscribed in the vicinity of the Mystery (`ala al-sirr hawl al-sirr mastur an). [28] The All-Merciful will support (n-f-q) thee, in Truth, in very Truth, in the dissimulation of Our Cause (kitman amrina).

Qayyum al-asma', Surat al-Kitab (The Surah of the Book), LXXIX (79)

يا اهل العرش

اسمعوا ندائی من هذا الذّكر نقطة الباء الّذی قد كان حول النّار مشهوداً 

O people of the Celestial Throne!

Hearken ye unto My Call from this [messianic] Remembrance (al-dhikr), the Point of the Letter "B" (nuqtat al-ba')  made manifest about the [theophanic, Sinaitic] Fire (al-nar)! He is indeed the Arabian Youth (fata al-`arabi) concealed in the Mother [Archetypal] Book (umm al-kitab) about the [theophanic, Sinaitic] Fire (al-nar)! God did indeed, in very Truth,  inspire (w-h-y-) Me [ the Bab] in the House of the Ka`ba (in Mecca) [to proclaim]. "I am God! No God is there except I myself". I [God] fashioned thee [the Bab] for Myself and I chose the Dhikr (Remembrance) for thy Self ... (QA 79:321; EBG ms. FXX, 272).

Qayyum al-asma', Surat al-Zawwal (The Surah of the Declining Sun), LXX  (80)

   فاستمع لما يوحی اليك من ربّك من نقطة النّار بما قد احكم اللّه علی مركز المدير رفيعاًانّه لا اله الّا هو مولی المؤمنين و هو اللّه كان عليماً قديماً

So hearken ye unto that which He hath revealed unto thee from thy Lord, from the the Point (nuqtat al-ba') of the letter "B" within the Point of the [theophanic, Sinaitic] Fire (nuqtat al-nar)! (QA 80:32X; EBG ms. FXX p. 273).


From a Commentary on a verse of [the verse of] Light (nur).

The Bab wrote a number of commentaries upon the celebrated `Light Verse' (Q. 24:35) of the Qur'an or a number of verses within this surah of the Qur'an. In the following extract from one such medium length work, the Bab has it that the religion of Islam "returned" to its original generative nuqtah at the time of his theophany and pending his eschatological unveiling of his new (again) nuqtah generated religion.

Thus was the Primordial Tree (shajarat al-awwal) made manifest  at the Genesis of the Eschatological Creation (al-khalq al-akhira). Wherefore did the [Islamic] Cause (al-amr) [of God] return  unto the Primordial Point (nuqtat  al-awwal)! This is the meaning of the saying of the Prophet [Muhammad], "Islam will return strange [obscure, hidden] (gharib) just as it began [obscure, hidden, strange]. And it is this [Babi] religious Cause (al-amr) and nothing else besides. Indeed! the Qa'im (messianic Ariser = the Bab) is the [latter day] manifestation of Muhammad!" (the Bab, from Item 27 in EGB ms F. 21 (9),`Tafsir ayat-i mubaraka-yi nur  (Commentary on the blessed Light verse, Q.24: 35) [pp. 155-171] p. 166).

From the Writings of Baha’u’llah

The title Nuqṭah and extended forms in the writings of the Baha'-Allah : A few examples  Stephen Lambden, trans. 1980s or later.

From early on Baha’u’llah dwelt on the symbolic senses of the alphabetical Nuqtah or “Point” as a symbol of the genesis of creation and revelation. He also identifies himself with the Bāb by speaking of himself as the Nuqṭah, the “Person” of his predecessor, and his “return” as the new manifestation of the first Point or Point of Reality.

Pre- or early Kurdistan period (1854-6) `Tablet of All Food’ (Lawḥ-i kull al-Ṭa'ām c.1853/4).

Extracts from the `Tablet of All Food’ (Lawḥ-i kull al-Ṭa'ām.

Ah ! Alas! Then Ah ! Alas!

lf the Primal Point [the Bab] were alive in these days and witnessed My grief he would assuredly, at all times, comfort Me [Baha'u'llah] , treat Me tenderly, and fill Me with ardent joy. At every moment would he strengthen Me.

So Ah! Alas!

Would that I had died after him [the Bāb d. 1850 CE], before these days [early 1850s CE], or were one quite forgotten, consigned to oblivion.

Say: O Thou Concourse!

Comfort me! Do not calumniate Me or hasten My affair for I am a servant who hath believed in God and in His signs [or verses], and there doth not remain of My days except a few. God, My Lord, is sufficient protector against you since he sufficeth Me and sufficeth he whom he desired aforetime. Sufficient is the careful account of His own Seif. Lord! Pour out patience upon Me and make Me victorious over the disbelieving peoples who do not cry out except in accordance with their own delusions or move except as their idle fancies prompt them. Say: It is not for you to ask why it is this way for you neither comprehend nor understand. ... Say: 'This is the Point (al-nuqta) from which the Words of God were realized and the sacred, pristine Scriptures (ṣahā'if quds tajrād) and mighty, preserved Tablets (alwāh) made manifest'.
Say: '[He is / I am assuredly] the Word of God (kalimat Allāh) from which the Points were manifested and unto which they are caused to return. Then it is also by virtue of this [the Points/ the Word] that [things] come to pass at an appointed time'.

Commentary on the basmala and Qur'an 68:1: "N" (Nūn). By the Pen!"

Uncertain date 1860s?

In the Name of God, the Radiantly Splendid, the All-Glorious.

Praised be to God Who made the Point (al-nuqṭa) to be outstretched within the Book of Origination (Kitāb al-ibda`a), an Ornament (ṭaraz) through which is the Genesis of Creativity. From it He differentiated the knowledge (`ilm) of what hath been and what will come to pass. He made it to be a manifestation of the mysteries (maẓhar al-asrār) of what distinguished the [Arabic letter] “K” and the [Arabic letter] “N” (="Be!")! He ennobled it [the Point]

The intention of the allusive letter "N" (nūn) [in Qur’ān     ]  is the name Muhammad which We previously expounded as signifying the "Fish". It, verily, circleth around the Point which is [a dot placed] at its centre. This is the sign that al-nubuwwa ("Prophethood") which circleth around the Point (= the Bāb) which God made to be the origin of the creation of the Bayān and the theophany of the Cause of the All-Merciful" (INBMC 56:2X).

The Lawḥ-i Sayyāḥ  "Tablet of the Traveller"

The Lawḥ-i Sayyāḥ  "Tablet of the Traveler" or "Courier" is also known (for reasons that are nor clear) as the Sūrat al-widād ("The Sura the Love"). It is to be dated to the early Edirne [Adrianople] period (c.1864/5?),

Say:`This is the Point (al-nuqṭa) from which the Words of God were realized and the sacred, pristine scriptures (ṣaḥā'if quds tajrād) and mighty, preserved Tablets (alwāḥ `izz ḥafīẓ) made manifest'. `[He is assuredly] the Word of God (kalimat Allāh) from which the Points were manifested and unto which they are caused to return. Then it is also by virtue of them [ Word / the Points] that things come to pass at an appointed time'.

Say: `The Proof (al-burhān) was made manifest from this [Word of God = the Point(s)] in all the eras and the Words of God were completed as was His Proof (ḥujjat) unto all the worlds'. Say: `Should He manifest but a single letter it would assuredly be utterly novel relative to all that hath been mentioned in the created domain throughout an eternity of eternities (fī azal al-āzāl) and compared to all that hath streamed forth from the [Divine] Pen (al-qalam) within mighty, perspicuous Tablets' (alwāḥ `izz mubīn).

Extract from the `Sūrat al-Ism’ ( The Surah of the Name) of Baha’u’llah.

"Tablet of the Traveler"

At this moment the Soul [Person] of the Most Transcendent Point (nuqta-' a`la) is situated (waqif) nigh the Right-Hand side of the All-Glorious Divine Throne (bar yamin-i `arsh-i abha) and uttereth the following luminous, resplendent, blessed, goodly, noble words : "O my Servants! (MAM:177)

Extract from the Lawḥ-i Nuqtah (`Tablet of the Point’) of Baha’u’llah.

The Lawh of the Point. c. 1865-6?

Extract from the `Sūrat al-Fatḥ’ (`The Surah of the Opening’ / for Fatḥ) of Baha’u’llah.  Adrianople-Edirne, perhaps c.1865-7.

So recollect, O people! the moment when there came unto you the Revealer of the Bayān [the Bāb] with wondrous, holy verses. At one moment he said, `I am the Gate of Knowledge ( bāb al-`ilm ) … He [subsequently] said, `I am the Primordial Point (nuqṭat al‑awwaliyya)'… I [the divine, primordial Bāb], verily, sent the Prophets ( al-nabiyyīn ) and the sent Messengers ( al-mursalīn) from an eternity of eternities past…

The Lawḥ-i Naṣir 

The Tablet to Hajji Muhammad Nasir Qazvini (d. Rasht, 1300/1882-3/8).\, the Lawḥ-I Naṣir (Adrianople-Edirne, c. 1866-7).

The Bab nigh the Divine Throne speaks out : At this moment the Locus [Logos-Soul, Person] of the Most Transcendent Point (nuqta-' a`la) [the Bāb] is situated (waqif) nigh the Right-Hand side of the All-Glorious Divine Throne (bar yamin-i `arsh-i abha) and uttereth the following luminous, resplendent, blessed, goodly, noble words :

Lawḥ-i Ḥajj I : Tablet of Bahā’u’llāh for pilgrimage to the Shiraz located house of the Bāb

I bear witness that the Primal Point [the Bab] our Lord the Exalted, the Most High is, truly, His Manifestation in the realm of the empyrean and His Appearance in the kingdom of the decree and His Dawning-place in the domain of destiny. Through him all created things are brought to life and all existence is renewed and the balance of justice hath been set up upon the station of praiseworthy glory. Through him the Bird of the Throne hath crowed and the Dove of Glory hath warbled and the resurrection of the command hath come to pass and all that lay hidden in the treasuries of hidden glory hath been made manifest (trans MacEoin, Rituals XX under revision by SL).



The Arabic (Ar.) and Persian (Per.) Writings of the Bāb - Primary Sources, manuscript (ms., pl. mss. ) and published,

General and Miscellaneous Abbreviations.

  • BPT = Bahā’ī Publishing Trust (various countries and locations).
  •  BSB = Bahá'í Studies Bulletin. Ed. S. Lambden, Newcastle upon Tyne: Hūrqalyā Publications, 1982>.
  • BWC = The Bahā’ī World Centre (Haifa, Israel).
  • DB = Tarīkḥ-i Nabīl-i Zarandī in the irst volume of the recreated history of Shoghi Effendi Rabbanī entitled `The Dawn-Breakers …. (1st ed. 1932?).
  • EGB Coll., = E.G. Browne (1862-1926) Collection largely at the University of Cambridge.
  • EI1-EI3. The three successive editions of the Brill : Leiden … Encyclopaedia of Islam 1st ed. ed. M. Th. Houtsma, et al. E.J. Brill & Luzac & co., 1913-1938. Rep. E.J. Brill: New York..1987. + Supp. Vol. rep.
  • Ibid., 1987. (EI1; 19XX-10XX), 2nd ed. (EI2, 1960>) 3rd ed. (2XXX now ongoing). For general details see 
  • EIr. Encyclopaedia Iranica  19XX and now ongloing. Ehsan Yarshater, (ed.) Costa Mesa: Mazda Publishers+ New York: Bibliotheca Persica Press, 1982>
  • INBMC [or INBAMC] = `Iran National Bahā’ī [Archives] Manuscript Collection’, 100 (+ index vols.),Tehran mid. 1970s.This indicates volumes of bound photocopies of Arabic and Persian manuscripts mostly of the writings of the Bāb and Bahā;-Allāh as well as some letters (alwāḥ, `Tablets’) of Abd al-Bahā’ and select other Islamic [Shī`ī - Shaykhī] and Bābī-Bahā’ī secondary sources. The following are among the INBMC vols. Which contain writings of the Bāb : INBMC 1, I4, 29, 40, 43, 50, 53, 58, 60, 64, 67, 69, 80, 82, 86, 9I and 98.
  • K. = Kitāb (book, Letter, Communication…)
  • Kh. = Khutba (= Literary Homily, Oration, Sermon).
  • L. = Lawḥ pl. alwāḥ (scriptural `Tablet’).’
  • Majmu`ah-yi millī-yi maṭbu’at-i amrī (Iranian BPT.).
  • Q. = Qur’ān.
  • QA. = The Qayyūm al-asmā’ of the Bāb. See below under T-Sūra Yūsuf.
  • Sh. = Sharḥ (Commentary).
  • Sources = Denis MacEoin, The Sources for Early Bābī Doctrine and History, A Survey (Leiden: E.J. Brill, 1992.
  • T. = Tafsīr (Commentary).

Select Writings of Sayyid `Alī Muhammad Shirazī, the Bāb (1819-1850).


Bayān (the revelatory Elucidation/ Exposition)


  • P-Bayān = Bayān-i farsī, np. nd. [Tehran, Azali ed. 196?]. c.1847-8. [2] IMBMC 24:1ff ms. dated 1954.
  • Ar- Bayan = al-Bayān al-`arabī. Ḥusaynī, al-Bābiyyūn, 82-107; [2] INBMC 43:1-68. C. 1847-8.

Dala’il Sab`a (The Seven Proofs).

  • P-Dalā’il = Dalā'il-i sab`a. IBA (ii) (? = Nicolas ms.106), 104bff. + n.p. n.d. (Azalī edition [Tehran,196?]) 1-72.
  • Ar-Dala’il = Dalā'il-i sab`ah. np.nd. [Azalī ed. Tehran, 196?] [pp.](alif-nūn); (Haifa) IBA (?) = Nicolas ms.106), 102a--104b.

Kitāb = K (pl. kutub) “Book”, “Letter”, etc

  • K-Asmā’ = Kitāb al-asmā' (“The Book of Names”), INBMC 29. [2] Uncat. ms. Marzieh Gail Coll. Bosch Bahā’ī Library (USA).
  • K-Fihrist = Kitāb al-fihrist (The Book of the Index”) INBA. Ms 6007C: 339-348.
  • K- Haykal = Haykal al-dīn. (The Temple of Religion”) np.nd [Tehran, Azalī ed. 196?].
  • K-Panj-S = Kitāb-i panj sha'n. (“The Book of the Five Modes”), np.nd. [Tehran Azali ed. 196?]
  • K- Rūḥ = Kitāb al-rūḥ [incomplete] (“The Book of the Spirit”), Haifa ms. unpublished [Afnan family ms.]
  • K- `Ulamā’ = Kitāb al-`ulamā' (“Letter to the Learned Ones”) INBMC 67:206-16; Afnan 2000:107-111.

Khuṭba = Kh- (pl. khuṭub) “Literary Discourse [”Oration”].

  • Kh-Ḥuruf = Khuṭba on `ilm al-ḥurūf INBA 91; INBA6004C: 209-213.
  • Kh-Jidda = Khuṭba at Jeddah. INBA 91: 61-81.
  • Kh-Qahriyya =. Khuṭba-yi qahriyya. INBMC 64:127-150.

Risāla  = R- (pl. Rasā’il) = Treatise.

  • R-Dhahabiyya = Risāla Dhahabiyya [so MacEoin] cf. Afnān, 2000:449). INBMC 86:70-98.
  • R-Jasad = Risāla fī’l- jasad al-nabī (= Sharḥ kayfiyyat al-mi`rāj), INBMC 69:416-418.
  • R-Nubuwwa = Risāla fī'l-nubuwwa al-khāṣṣa. INBMC 14:385.
  • R-Sulūk = Risāla fī'l-sulūk. TBA., Ms. 6006C: 73-74..

Ṣaḥīfa = S- (pl. Ṣuḥuf )   Scroll, Page, Document…

  • S-Haramayn = Ṣaḥīfa bayn al-ḥaramayn. CUL, Browne Or. Ms. F 7(9):1-125; TBA. ms. 6007C, 348-413.
  • S-Ja`fariyya = Sāḥīfa-yi Ja`fariyya. INBMC 98:48-108; INBMC 60:57-154.
  • Shu'ūn-K = Shu`ūn-i khamsa al-fārsī ( Extracts from Persian sectons of the  K. Panj sh`an) INBMC 82:78f

Tafsir (pl. Tafāsir) = T- Commentaries on Qur’an texts and Twelver Imamī sacred Traditions (ḥadīth / akhbar).

  • T-Akhi = Tafsīr ḥadīth `allamanī akhī rasūl-Allāh (“Commentary upon the Ḥadīth, `My brother, the Messenger of God’”), INBMC 14:410-417.
  • T-`Amā’ = Tafsīr, ḥadīth al-`amā’ (“Commentary upon the tradition of the `Theophanic Cloud’”). TBA. Ms 6007C:1-16.
  • T-`Aṣr = Tafsīr sūra wa'l-`aṣr (Q. 110), (“Commentary upon the Sūrah of the Afternoon [Era]”) INBMC 69:21-119.
  • Tafsir ayat-i mubaraka-yi nur, "Commentary on the blessed Light verse" [or a verse within it] Item 27 in EGB ms F. 21 (9) pp. 155-171.
  • T-Baqara = Tafsīr sūrat al-baqara (Q. 2) (“Commentary upon the Sūrah of Cow”), INBMC 69: (1ff) 157-294+377-410.
  • T-Basmala = Tafsīr (Ḥurūf ) al-basmala (Commentary upon the [Letters of the] Basmala), TBA ms. 6014C: f. 301-370..
  • T-Ha’ (1) = Tafsīr al-Hā’ (1) (Commentary upon the Letter “H” I), INBMC 14:221-283; INBMC 67:4-52.
  • T-Ha’ (2) = Tafsīr al-Hā’ (2) (Commentary upon the Letter “H” II) INBMC 14:284-320; INBMC 67:53-85
  • T-Hamd = Tafsīr Sūrat al-ḥamd (Q.1) (“Commentary upon the Sūra of Praise”), INBMC 69:120-153.
  • T-Kawthar = Tafsīr Sūrat al-kawthar(“Commentary upon the Sura of the Abundance”), EGB Coll. Ms. Or. F10 [7].
  • T-Laylat = Tafsīr Laylat al-qadr, (Q.97) (“Commentary upon the Sura of the Night of Destiny”), INBMC 69:14--21.
  • T-Kumayl = Tafsīr Ḥadīth Kumayl ibn Ziyād al-Nakhā’ī (Commentary upon the Ḥadīth of Kumayl), INBMC 53:63-8.
  • T-Man `Arafa = Tafsīr ḥadīth man `arafa nafsahu… (“Commentary upon Ḥadīth of `Whoso knoweth himself Knoweth his Lord”) INBMC 14:468-477; [2] INBMC 40:46-53.
  • T-Sura Yūsuf [Q.12] = Qayyum al-asmā’.  INBMC 3, an early Mullā Ḥusayn related ms. [2]
  • T-Wajh = Tafsīr Naḥnu wajh Allāh. TBA 6006C: f.69-70; INBMC 53:568.

Other writings

  • Wasiyya = Waṣiyyat-nāmah. INBA 64:95-102; BWC: Haifa Ms. (unpaginated); ADD..

Mīrzā Ḥusayn `Alī Nūrī (1817-1892), entitled Bahā’- Allāh.


`Abdu’l-Bahā’ `Abbās (1844-1921).

Shoghi Effendi Rabbani (c.1896-1957), writings and compilations of writings.

  • Dawn = Dawn of a New Day: Messages to India, 1923-1957. New Delhi: BPT. Nd.
  •  Directives = Directives from the Guardian. Comp. G. Garrida. New Delhi:BPT.,1973.
  •  Dispensation = The Dispensation of Bahá'u'lláh. London: BPT, 1947.
  •  GPB = God Passes By. Wilmette: BPT, 1987.
  •  GPB-Per. = God Passes By, Persian tr. N. Mavaddat, = Kitāb-i qarn-i badī`. Dundas, Ontario: rev. ed. 1992.
  •  MBW = Messages to the Bahā’ī World, 1950-1957. Wilmette, Illinois: BPT.,1971.