1. 1844: Convergence in Prophecy for Judaism, Christianity, Islam, and the Bahá'í Faith, by Eileen Maddocks (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 and the Bahá'í Students, by Reed M. Breneman (2021-10-22). Examining ‘Abdu’l-Bahá’s influence on Bahá’í students and Syrian Protestant College (now American University of Beirut), promoting education that harmonizes intellectual, moral, and spiritual development for universal peace and unity.
3. `Abdu'l-Baha in Abu-Sinan: September 1914, by Ahang Rabbani (2005). The story of Abdu'l-Bahá's relocating the Haifa/Akka Bahá'í community of some 140 people to a nearby Druze village to keep them safe during World War I.
4. 'Abdu'l-Bahá on Christ and Christianity: An interview with Pasteur Monnier on the relationship between the Bahá'í Faith and Christianity, Paris, by Abdu'l-Bahá, Khazeh Fananapazir, trans, Seena Fazel, ed. (1993-12). Revised translation of an interview with Pasteur Monnier, from chapter 5 of 'Abdu'l-Bahá on Divine Philosophy.
5. 'Abdu'l-Bahá on Christ and Christianity: Introduction, by Seena Fazel (1993). 'Abdu'l-Bahá's answers to questions posed by Pastor Monnier in Paris in 1913 on Christian subjects, notably the nature of Christ, and the relationship between Christianity and the Bahá'í Faith.
6. 'Abdu'l-Bahá's Tablet to Amír Khán: Expanding the Scope of the Bahá'í Doctrine of Progressive Revelation to Include and Engage Indigenous Spiritual Traditions, by Christopher Buck, Michael A. Orona (2025-09). Translation and exegesis of a Tablet that can be seen as expanding the scope of progressive revelation to include native Messengers.
7. ['Abdu'l-Bahá] Declares Zionists Must Work with Other Races: From the Globe and Commercial Advertiser (New York, July 17, 1919), by Marion Weinstein (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.]
8. Abraham: One God Three Wives Five Religions by Frances Worthington: Review, by Alex Gottdank (2012).
9. Absolute Poverty and Utter Nothingness, by Rodney H. Clarken (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.
10. Alain Locke on Race, Religion, and the Bahá'í Faith, by Christopher Buck (2018). Locke was cynical about the prospect of real progress in race relations within Christianity itself, but he saw potential in Bahá'í efforts to promote race amity and making democracy more egalitarian in terms of the rights of minorities.
11. "And universal peace — in what Book is this written?": How and Why 'Abdu'l-Bahá Identified "New" and Distinctive Bahá'í Principles, by Christopher Buck (2022-09). Reflections on ‘Abdu’l-Bahá's answer to the question "What has Bahá’u’lláh brought that we have not heard before?"
12. Andalusí Theosophy: A Recontextualization, by Vahid Brown (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain. 
13. Answered Questions, Some, by Abdu'l-Bahá (2014). 'Table talks' given by ‘Abdu’l‑Bahá in ‘Akká between 1904 and 1906 in response to questions posed by Laura Dreyfus-Barney; first published in 1908, the new 2014 edition has been extensively retranslated.
14. "As to what is meant by Gog and Magog, these were two factions that were in constant strife…", by Abdu'l-Bahá, Adib Masumian, trans. (2025-01). Provisional translation of a metaphorical interpretation of Gog and Magog by ‘Abdu’l-Bahá, with original Arabic and supplementary notes.
15. Background and Centrality of Apophatic Theology in Bábí and Bahá'í Scripture, The, by Stephen Lambden (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.
16. Bahá'í: History, Beliefs, Practices, Theological Exchanges, and Current Issues, by Christopher Buck (2014). Brief overviews of Bahá'í history and thought.
17. Bahá'í Approach to the Claim of Finality in Islam, A, by Seena Fazel, Khazeh Fananapazir (1993). Survey of the terms "prophet" and "seal," and a Bahá'í reconciliation of these terms with progressive revelation.
18. Bahá'í Approach to the Claim of Uniqueness and Exclusivity in Christianity, A, by Seena Fazel, Khazeh Fananapazir (1990). Differing interpretations of scriptural passages about exclusivity have caused conflicts between denominations. A Bahá'í approach, focussing on the Gospels and on progressive revelation, can reconcile these disagreements.
19. Bahá'í Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue, by Seena Fazel (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.
20. Baha'i Conceptual Framework for Interfaith Discourse and Action, by Ismael Velasco (2010). Overview of challenges to interfaith work, a Bahá'í appraisal of current activities, and the culture of systematic growth.
21. Bahá'í Contributions to Interfaith Relations, by Christopher Buck (2019). A close look at the House's "Letter to the World’s Religious Leaders" as a contribution to interfaith discourse.
22. Bahá'í Faith and Buddhism Dialogue, by Bruce Burrill, Juan Cole, Moojan Momen, Dann J. May (1995). Eleven email postings from Bruce Burrill, Juan Cole, Moojan Momen, and Dann May, from the listserver Talisman 1.
23. Baha'i Faith and Christianity, by Seena Fazel, Marcus Braybrooke (2010). Two short entries on the theological relationship between these two Faiths.
24. Bahá'í Faith and Christianity, The, Farnaz Ma'sumian, comp. (2008). Lecture notes compiled by Ma'sumian for teaching at a community college and a university, partly from other online sources.
25. Bahá'í Faith and Islam, by Anonymous (2013). Overview of connections and contrasts between the Bahá'í Faith and its parent religion.
26. Bahá'í Faith and Its Relationship to Islam, Christianity, and Judaism, The: A Brief History, by Adam Berry (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.
27. Bahá'í Faith and Religious Diversity, by Phillip Smith (1991). The Bahá'í principal of unity in diversity as applied to religious pluralism.
28. Baha'i Faith and Syncretism, The, by Robert Stockman (1997). Addresses the common misunderstanding that the Bahá'í Faith is syncretistic.
29. Bahá'í Faith and the World's Religions, Moojan Momen, ed. (2005). Papers presented at 'Irfán Colloquia.
30. Bahá'í holy days and commonalities among different religious traditions, by Robert Stockman (2005). Audio presentation with background music, prepared for an audio series from the US Bahá'í National Center website.
31. Bahá'í Perspective on the Concept of "Karma", by Universal House of Justice (2006-09-05). Summary of the meaning of karma in Hinduism and Buddhism; Bahá'í views on karma and reincarnation as shown by selected passages in the Hidden Words and other Writings.
32. Bahá'í Principle of Religious Unity and the Challenge of Radical Pluralism, by Dann J. May (1993/1997). A shorter version of this thesis is published as "The Bahá'í Principle of Religious Unity: A Dynamic Perspectivism."
33. Bahá'í Reception of the Qur'an, The, by Todd Lawson (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.
34. Bahá'í Reference Libraries in Multiple Languages (2025). Collection of links to worldwide websites providing texts of the Bahá'í Writings and literature online in various languages.
35. Baha'i Reflections on the "Seal of the Prophets", by Christopher Buck (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).
36. Bahá'í Sacred Writings, by Bahá'u'lláh, Abdu'l-Bahá, Bahá'í World Centre, comp. (2025-07). A comprehensive collection of selections from the Writings of Bahá’u’lláh and the Writings and utterances of ‘Abdu’l-Bahá, representing the range of the Bahá’í teachings
37. Bahá'í Students and American University of Beirut in the Early 20th Century, by Reed M. Breneman (2008-02). The influential activities of the campus Bahá'í association in Beirut, 1900-1920 and during the first World War.
38. Bahá'í Teachings Concerning Christ: List of References, Author unknown, comp. (n.d.). Five-page index to the Bahá'í Writings on various topics of Christian history and teachings, and cross-references to Bible verses.
39. Bahá'í Understanding of Reincarnation in Relation to the World's Faiths, A, by Sateh Bayat, Vafa Bayat (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.
40. Bahá'í View of the Bible, A, by Colin Dibdin (1996). From a Bahá'í viewpoint, the Bible is a reliable source of divine guidance and salvation, but is not necessarily historically accurate, nor can the words of its writers, although inspired, be strictly defined as 'The Word of God'; biblical scholarship.
41. Bahá'í Viewpoint, A, by Harilal M. Munje, Finley P. Dunne, ed. (1970). Short essay on Bahá'í principles, presented along with other "leaders of the world's great religions" at the First Spiritual Summit Conference in Calcutta, October 1968.
42. Bahá'í Work as Worship, Prayer as Practice: Chapter 15, by Deborah Clark Vance (2025). Religion is logical and progressive; it moves humanity closer to a unified world; human reality is our thought, not our bodies; life is for acquiring spiritual attributes; Baháʼí temples are symbols of unity, fostering peace and community-building.
43. Bahá'í World Faith: Redefinition of Religion, by James J. Keene (1967 Autumn). Bahá'ís consistently differ from Jews and Christians in the structure of their religious behavior and its relation to personality. Only the Bahá'ís evidenced a "fully balanced" religious activity.
44. Bahá'í Worldview on Unity of Religions: Progressive Revelation, The: Principles and Insights from the History of Science, by Jena Khadem Khodadad (2009). Examination of the Bahá’í belief in the unity of religions and the doctrine of "progressive revelation" through the lens of Thomas Kuhn's concept of scientific revolutions.
45. Bahá'í Writings and the Buddhist Doctrine of Emptiness, The: An Initial Survey, by Ian Kluge (2019). Agreements and convergence of the Buddhist concept of sunyata with the Bahá'í Writings.
46. Baha'is, by Christopher Buck, Jane Dammen McAuliffe, ed. (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.
47. Bahá'u'lláh: The Great Announcement of the Qur'an, by Muhammad Mustafa, Rowshan Mustapha, trans. (1993). Meanings of some of the verses of the Qur'an, as viewed from the perspective of the Writings of the Bahá'í Faith.
48. Bahá'u'lláh and Liberation Theology, by Juan Cole (1997). The idea of liberation and equality is central to Bahá'í theology; the poor in the 19th century Middle East; Bahá'u'lláh and the poor; Tablet to the Kings on wealth and peace; laws of the Kitáb-i-Aqdas and Huququ'lláh; state social welfare.
49. Bahá'u'lláh and Peace: A Series of Four Talks, by Nader Saiedi (2018). Talks at the Santa Monica Baha’i Center in California on four areas within the context of Baha'u'llah's Revelation that relate to peace, and how Baha'u'llah reconstructs the concepts of victory, mystical poetry, interpretation, and the temple.
50. Bahá'u'lláh and the God of Avicenna, by Joshua Hall (published as Joshua D. T. Hall) (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.
51. Baha'u'llah and the Reconciliation of Religions, by Peter Terry (2014). The reconciliation of religions is one of the principal themes of Bahá'u'lláh's writings, yet one rarely discussed in introductions to the Bahá'í Faith and often ignored in surveys of Bahá'í teachings.
52. Bahá'u'lláh's "Most Sublime Vision", by Wolfgang A. Klebel (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?
53. Baha'u'llah's Ground Plan of World Fellowship, by George Townshend (1936). This talk, proposing a practical scheme for addressing the problem of world-fellowship, was delivered at the first World Congress of Faiths conference in London in 1936 — one of the earliest Bahá'í papers to appear in a modern interfaith setting.
54. Bahá'u'lláh's Life and Mission: "This is the One Who Hath Glorified the Son", by JoAnn M. Borovicka (2018). Ways in which Bahá’u’lláh glorifies Jesus Christ and His Cause: He quotes, explains, and defends Christian scripture; supplements Christ’s teachings for the needs of a fast-evolving society; and speaks of Christ as an existing spiritual reality.
55. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions, by Moojan Momen (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other.
56. Baha'u'llah's Tablet to Mánikchí Sáhib: Introduction and provisional translation, by Ramin Neshati, Ramin Neshati, trans. (2002).
57. Baha'u'llah's Unity Paradigm: A Contribution to Interfaith Dialogue on a Global Ethic?, by Udo Schaefer (1996). The mystic unity of religions and the concept of progressive revelation.
58. Bahaism and Ecumenism in the Context of Recent Sociocultural Trends, by Leyla Melikova (2008). Some of the current sociocultural specifics of two religious phenomena — the Bahá'í Faith and ecumenism — and their place in the republic’s public and religious life.
59. Before Abraham Was, I am, by Thornton Chase (1902-09-27). Open letter to a new Bahá'í summarizing the Bahá'í revelation through a Christian perspective.
60. Beginning That Hath No Beginning, The: Bahá'í Cosmogony, by Vahid Brown (2002). The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order.
61. Behold the Man: Baha'u'llah on the Life of Jesus, by Juan Cole (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.
62. Behold the Man: Baha'u'llah on the Life of Jesus, by Juan Cole: Review, by Christopher Buck (1997).
63. Beyond Pluralism, by Moojan Momen (1995-04). Brief thoughts on the Bahá'í Faith as a "metareligion."
64. Beyond the "Seal of the Prophets": Bahá'u'lláh's Book of Certitude, by Christopher Buck (2007). The Bábí background of the Iqán, the nature of interpretation and exegesis, and the place of Muhammad.
65. Beyond the Clash of Religions: The Emergence of a New Paradigm, by Udo Schaefer, Geraldine Schuckelt, trans. (1998). Religious pluralism and associated issues: diversity and unity of religions, absoluteness, relativity of truth, New Age thought, and interfaith dialogue
66. Bhagavad-Gita and the Bahá'í Faith, by Anil Sarwal, M. M. Sreenivasan (2008-05-28). A discussion on the most important aspects of human life in Srimad Bhagawat Gita and the Bahá'í Faith, by Dr Srinee of Malaysia and Prof. Sarwal of India, with full references and quotes from the Holy Scriptures of both the Faiths. (Offsite.)
67. Bible Stories and Themes in the Bahá'í Writings and Guidance, Anonymous, comp. (2021). Bahá'í interpretation of Biblical stories and topics.
68. Bible, The: Extracts on the Old and New Testaments, by Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Universal House of Justice, Research Department, comp. (n.d.).
69. Biblical References in Tablets of the Divine Plan, by JoAnn M. Borovicka (2017). Knowledge of the Bible is now at an all-time low; a study of the contexts of four biblical references found in Tablets of the Divine Plan, to demonstrate the value that biblical literacy brings to the study and implementation of these Tablets.
70. Biblical References in Baha'i Writings, by Marian Lippitt, Peter Terry, ed. (1955/2016). Correlation between verses of the Bible and references to these verses in Bahá'í literature, including published pilgrim notes. In Excel format.
71. Biblical Verses, Interpretation of, by Universal House of Justice (1986-01-07). Interpretation of Biblical verses. Includes chart showing all references in the Bahá'í writings to verses in the Book of Revelation.
72. Birth and Call of Jesus Christ: A Bahá'í-inspired retelling, by David Merrick (2010-12). The story of the birth of Jesus and his call to the world of humanity.
73. Book of Certitude, The: An Interview with Hooper Dunbar, by Hooper Dunbar, Naysan Sahba, ed. (1998(?)). Significance and themes of the Kitáb-i-Íqán; its Islamic context; meaning of "certitude"; the importance of deepening and knowledge of the Writings.
74. Brothers and Sisters: Buddhism in the Family of Chinese Religion, by Phyllis Ghim-Lian Chew (2000). The endurance of Confucianism for 2,000 years is partly because Buddhism and Taoism were content to play a subordinate role and not infringe upon the "Chinese Great Tradition"; implications of Buddhism's role in relation to new religions in China.
75. Buddha, Krishna, Zoroaster and Related Subjects, by Abdu'l-Bahá, Shoghi Effendi (1991). A compilation on the status of Buddha, Krishna, Zoroaster and other figures.
76. Buddhism and the Bahá'í Faith, by Moojan Momen (1995).
77. Buddhism and the Bahá'í Faith: Warwick Leaflets, by Warwick Bahá'í Bookshop (2002). An overview of similar Bahá'í and Buddhist teachings.
78. Buddhism and the Bahá'í Faith, by Daniel Conner (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.
79. Buddhism and the Bahá'í Faith, by Moojan Momen: Review, by Jonah Winters (1994). Issues raised by Momen's attempt to show that both religions are compatible, that the manifestation of Bahá'u'lláh fulfills the prophecies of the Buddha on the coming of a future Maitreya Buddha, and Bahá'í re-interpretations of Buddhist theology.
80. Buddhism and the Bahá'í Writings: An Ontological Rapprochement, by Ian Kluge (2007). The Bahá'í Faith and Buddhism are two different and apparently incompatible religions, but they share fundamental ontological principles. Thus, their analyses of reality and what it means 'to be' are largely compatible.
81. Bushido (Chivalry) and the Traditional Japanese Moral Education, by Nozomu Sonda (2007). Japanese virtues explained by Nitobe in 1900 in comparison with the Bahá'í perspective on moral education.
82. Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism, by Farshid Kazemi (2013). Heat is used as a symbol of the dynamic nature of motion and existence, and in a tablet to the Zoroastrians, Bahá'u'lláh says that fire is a symbol of the Primal Will personified in the Manifestations. This paper explores such symbolism in the Gathas.
83. Christ and Baha'u'llah, by George Townshend (1957). The Kingdom of God, as foretold in the Bible, has come and Bahá'u'lláh is the Return of Christ.
84. Christ et Bahá'u'lláh, by George Townshend, Maison Editions Bahá'íes, trans. (1968). Le Royaume de Dieu, comme prédit dans la Bible, est venu et Bahá'u'lláh est le retour du Christ.
85. Christianity and the Bahá'í Faith: Warwick Leaflets, by Warwick Bahá'í Bookshop (2005).
86. Christianity from a Bahá'í Perspective, by Robert Stockman (1998). Includes two topics: "A Bahá'í approach to the Bible" and "Bahá'í Writings on Jesus Christ."
87. Christians, Muhammadans, and Jews, by Abdu'l-Bahá (1940). An address delivered at Temple Emmanu-El, San Francisco, October 12, 1912.
88. Coherent Chaos and Chaotic Cosmos: The Qur'ān and the Symmetry of Truth, by Todd Lawson (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.
89. Coming of the Glory, The: How the Hebrew Scriptures Reveal the Plan of God, by Eileen Maddocks (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.
90. Commentary on the Surah of the Sun, by Bahá'u'lláh, Juan Cole, trans. (1994/2000). Bahá'u'lláh's explanation of a passage from the Qur'an.
91. Commentary on Verses of John (Tafsír-i-Áyát-i-Yuhanná), by Abdu'l-Bahá, Khazeh Fananapazir, trans, Mehdi Wolf, ed. (2001). Excerpt from a longer Tablet on Jesus' prophecy "It is to your advantage that I go away; for if I do not go away, the Comforter [or "Helper"] will not come to you."
92. Common Goal of Universal Peace in Buddhism and the Baha'i Faith, The: A Paper delivered to the Asian Buddhist Conference for Peace, by Bahá'í International Community (1990-09-16). Statement on the launching of "The Promise of World Peace" initiative, shared principles of Buddhism and the Bahá'í Faith, and some of the barriers to world peace and the role that religions must play.
93. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization, by Albert Cheung (2000). An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture.
94. Communal Harmony: India's Greatest Challenge, by National Spiritual Assembly of the Bahá'ís of India (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.
95. Comparative Lives of the Founders of the World Religions, by Moojan Momen (1995). Table comparing the lives of the Founders of the world's religions.
96. Comparative Religion, by Geoffrey Parrinder (1962). Three passing mentions.
97. Compare: Bahá'í Faith, Islam, Christianity, Judaism, Author unknown, comp. (2009-08-09). Comparison charts of statistics, basic beliefs, origins, and history.
98. Comparison of God and Soul Concepts from a Bahá'í and Hindu Point of View: Conceptions and Experiences of the Afterlife, by Diane Robinson Kerr (2014). Common ground between Hinduism’s Brahman and the Bahá'í conception of God, and the complex understanding they propose of the soul and Atman.
99. Comparison of the concepts of Prophet and Messenger in Islam and Manifestation in the Baha'i Faith, by Richard Ater (1997). Analytical overview of the theology of prophethood in both religions.
100. Compassion or Karuna as Understood in the Bahá'í Religion, by Ali K. Merchant (2001-07). A brief overview of the meaning of ethics and the divine origin of compassion.
101. Concept of 'Light' in Iranian Religion, The, by Moojan Momen (2003-03-25).
102. Concept of Manifestation in the Bahá'í Writings, The, by Juan Cole (1982). Lengthy overview of Bahá'í theology and prophetology and their Islamic roots.
103. Concept of Sacred Justice in Hebrew Eschatology, by Gary Selchert (2000). The concepts of Justice and Judgment in the Hebrew Bible; centuries before Christ, the social order of the Israelite tribes was legislated and enforced in accordance with the Covenant and Law of Moses; the formation of social ethics.
104. Concept of Sin in the Bahá'í Faith, The, by Ali K. Merchant (2000-10). Just as Bahá'ís don't believe in the existence of evil as a real entity, likewise sin is but the absence of holiness. All the forces within us are God-given and thus potentially virtuous; their absence casts the shadow of sin.
105. Concept of Spirituality, The, by William S. Hatcher (1986). Widely-read ABS monograph, re-published in the Bahá'í World. Includes chapters "The Nature of Man," "Process of Spiritual Growth," and "Collective Dimension of Spirituality."
106. Concept of the Manifestation of God in Chinese Symbolism: An Inter-civilizational Hermeneutic Study, by Amrollah Hemmat (2016). Seemingly incompatible symbols can point to a common underlying meaning, connecting worldviews and perspectives often considered incommensurable. There are elements of the Chinese tradition that resonate deeply with the Bahá’í concept of Manifestation.
107. Continuing Contest between Exclusivism and Pluralism, The: Thoughts on the 2002 Day of Prayer for Peace, by Julio Savi (2002). Origins and purpose of the Catholic "Day of Prayer in Assisi," and interfaith dialogue.
108. Cosmopolitan World of the Quran and Late Antique Humanism, The, by Todd Lawson (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.
109. Covenant of Baha'u'llah, The: A Compilation, National Spiritual Assembly of the Bahá'ís of the British Isles, comp. (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.
110. Covenant, The: Brit Olam, by Peter Terry (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.
111. Covenant, The: An Analysis, by George Townshend (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.
112. Crossing Religious Boundaries: Interfaith Challenges for the Future, by Anjam Khursheed (1999). Bahá'í approach to inter-religious harmony: coming together with other faiths in the search for truth; understanding that there are relativistic elements to faith; testing theology by its moral effects; propagating religious truth by the force of example.
113. Cultural Diversity in the Age of Maturity, by Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Universal House of Justice, Research Department, comp. (2000).
114. Dashavatara and Progressive Revelation, by Anupam Premanand (2010). The phenomenon of Divine Revelation from the Hindu and Bahá'í points of view is studied in terms of religion as an eternal process.
115. De la Córdoba Mora a los Bahá'ís de Irán, by Boris Handal (2010). Contrast between the contemporary Iranian Bahá'í community and the treatment of religious minorities in Spain under the Moors.
116. Dear White Christians: For Those Still Longing for Racial Reconciliation, by Jennifer Harvey: Review, by Dianne Coin (2017).
117. Deciphering the Signs of God: A Phenomenological Approach to Islam, by Annemarie Schimmel (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.
118. Declaration Dominus Iesus, The: A Brake on Ecumenism and Interfaith Dialogue?, by Julio Savi (2001). Contents of a Declaration by Cardinal Ratzinger in 2000 on the "unicity and the salvific universality of Jesus Christ and the Church," world opinion on it, and how its position compares with the Bahá’í teachings.
119. Dei Verbum: A Bahá'í Perspective on the Roman Catholic Dogmatic Constitution on Divine Revelation, by Marco Oliveira (2019). On some basic Christian Catholic beliefs on divine revelation, how the Bahá'í Faith views Christianity, and theological differences and similarities between the two.
120. Dei Verbum: Un punto di vista bahá'í della Costituzione Dogmatica Cattolica Romana sulla Rivelazione Divina, by Marco Oliveira, Giuseppe Castello, trans. (1999). Lo scopo di questa presentazione è quello di discutere alcune basilari credenze cristiane cattoliche sulla Rivelazione Divina e spiegare le sue differenze e somiglianze con la Fede bahá’í.
121. Democratic Republic of the Congo and the Nine Year Plan, by Universal House of Justice (2022-11-01). Matters relating to the Nine Year Plan (2022-2031), ethnic and cultural diversity, humanity's crisis of identity, prejudice, economic injustice, and Africa.
122. Development of Metaphysics in Persia, The: A Contribution to the History of Muslim Philosophy, by Muhammad Iqbal (1908). Short philosophical observations on the theology of the Báb and Bahá'u'lláh.
123. Discovering [The Qur'an], by Christopher Buck (2006). Academic study of the Qur'an, its themes, and how to begin interpreting it.
124. Dispensations of Time: Scriptural References, Author unknown, comp. (n.d.). Short chronology and graph of biblical passages visualizing human history through seven stages of innocence, conscience, government, promise, law, the church age, and the age of the Kingdom.
125. Divine Qualities of Spiritual Dialogue, by Piya Tan (2001). The Buddhist basis for dialogue is found in its four virtues: love (the world as an extended family), compassion (listening to others), altruistic joy (learning from their success and beliefs) and equanimity (courage to accept the spirituality of others).
126. Divine Virtues and Spiritual Qualities: A Compilation from Sacred Texts, by WellSpring International Educational Foundation for the Study and Application of the Sacred Texts (2003). Comprehensive exploration of 77 virtues and qualities drawn from the texts of various religions.
127. Does Corinthians 1:15 Teach a Physical or a Spiritual Resurrection?, by David Friedman (1999). While literalists claim that this verse supports a physical resurrection, the evidence seems to show the exact opposite to be true.
128. Encyclopaedia Iranica: Selected articles related to Persian culture, religion, philosophy and history, by Encyclopaedia Iranica (1982-2023). Sorted, categorized collection of links to over 170 articles.
129. Essays on Jesus and the New Testament, by Peter Terry (2015). Scripture and progressive revelation, canonization of the Bible, teachings of the New Testament, Bahá'í interpretations of the Bible, Apostles of Jesus, and prophecies of Jesus and their fulfilment.
130. Extracts from Letters Written by or on Behalf of Shoghi Effendi Regarding the Absence of Clergy in the Baha'i Faith, by Shoghi Effendi (1998). Compilation included with a memorandum from the House of Justice from 1998/02/11 regarding the abolition of the priesthood.
131. Facilitating Spiritual Joy: Workshop on Christianity, by Ted Brownstein (1999-05). Introduction to the history and philosophy of Christianity from a Bahá'í perspective, and deepening materials.
132. Fasting among Zoroastrians, Manicheans, and Bahá'ís, by Jamsheed K. Choksy (1999). Brief excerpt, with link to article offsite.
133. Finding the Lamp: My Bahá'í Experience, by Boris Handal (2012). A personal adventure of faith, influenced by a background where faith and reason talked to each other, and an oriental ethnic heritage and curiosity for Eastern cultures; thoughts on inclusive spiritual agendas for the future.
134. First Four Caliphs of Islam, The, by Betsy Omidvaran (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.
135. Five Pillars of Islam, The, by Diane Robinson Kerr (2014). Summary of the essential precepts of Islam — belief, prayer, zakat, fasting, and pilgrimage — with some reflections from a Bahá'í perspective.
136. Forum Concerning St. Paul, by Christopher Buck, Juan Cole, William S. Hatcher (1979 Summer). Responses to Hatcher's review (World Order, 1978) of Schaefer's Light Shineth in Darkness, by Buck, Hatcher, Gregory Shaw, Willibald Duerschmid, and Marzieh Gail (World Order, 13:4) and by Cole (World Order 13:2, Winter 1978).
137. Fourth Candle, The: The Unity of Religion and Interfaith Dialogue, by Christopher Buck (1986). What does "Unity in Religion" mean, and how does it apply for Bahá'ís' interactions with other religious communities? An essay inspired by Abdu'l-Bahá's Tablet "Seven Candles of Unity," utopia, Hans Kung, and the Lesser Peace.
138. From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy, by Zaid Lundberg (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.
139. Future of Confucianism, The, by Yeo Yew Hock (2000). The history of Confucianism, its teachings, a critique of its place in the modern world, its future, and its survival into the 21st century.
140. Gems of Divine Mysteries, by Bahá'u'lláh (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.
141. Genesis in King Lear: Joseph's Many-Colored Coat Suits Shakespeare, by Tom Lysaght (2019). Creative comparison of the biblical figure of Joseph and the character of Edgar in Shakespeare's King Lear, in light of the Báb’s and Bahá'u'lláh's Writings.
142. Geographies of Transimperial Religion: The Transformation of Religious Space in a World of Empires, by Nile Green (2024-11-19). Examining how religions changed as they moved across different empires; how new religious spaces, practices, and networks developed, shaping modern global faiths. (Link to article, offsite.)
143. Global Interfaith Movement, The, by Stephen A. Fuqua (2003-04). Summary of examples of interfaith dialogue from 1993-2003.
144. Glossary and Index of Terms, Author unknown, comp. (2004). Comprehensive glossary of Islam. (Extracted from the final volume, #13. Encyclopedia index not included.)
145. God and Apple Pie: Religious Myths and Visions of America, by Christopher Buck (2015). The nation and the notion of America, as viewed through the lenses of Native American religions, Protestants and Catholic views, Judaism, Islam, Black Muslims, Buddhism, and the Bahá'í Faith; how minority faiths redefined America's world role.
146. God of Bahá'u'lláh, The, by Moojan Momen (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.
147. God's Secretaries: The Making of the King James Bible, by Adam Nicolson: Review, by Geza Farkas (2005-12/2015-06).
148. Golden Age of Jewish/Christian Relations Revisited, The: The Contribution of H.J. Schoeps to Interfaith Dialogue, by Christopher Buck (1984). On Bavarian historian Hans Joachim Schoeps, considered a foremost authority on early Jewish Christianity. Includes appendix of previously unpublished correspondence between Schoeps and Bahá'í scholar Udo Schaefer, in both German and English translation.
149. Great Tao, The, by Phyllis Ghim-Lian Chew (1991). On a philosophy of the ancient Chinese people, a Tao whose eternal spirit has seeped into the very heart of Chinese tradition, culture, and way of life for centuries; similarities with other religions and the Bahá'í Faith.
150. Greenacre on the Piscataqua, by Anna Josephine Ingersoll (1900). An early history of Greenacre and some of its notable visitors and presentations.
151. Guess Who's Coming to Church: The Chicago Defender, the Federal Council of Churches, and Rethinking Shared Faith in Interracial Religious Practice, by William Stell (2023-12). Exploring "Go-to-a-White-Church Sunday" initiated by Robert S. Abbott (1922) and "Race Relations Sunday" (1923), calling for critical analysis of assumed shared faith in interracial practice.
152. Harvard Pluralism Project: Bahá'í, by Author unknown (2023). Six overview essays on Bahá'í history, beliefs, and practices. (Offsite)
153. Heart of the Gospel: The Bible and the Bahá'í Faith, by George Townshend (1939). Using only the text of the Bible, Townshend provides a new reading of Scripture as a guidebook for those who seek a universal view of religion and the contemporary world.
154. Heaven in China without "Religion" and Manifestation, by Theo A. Cope (2000). Some believe there never was a time when humanity was without a Prophet to guide it, but as none is known in Chinese history, a Bahá'í-Chinese dialogue needs a different starting point — one more inclusivist and with a different concept of "religion."
155. Hidden Words: References of 'Abdu'l-Bahá and Shoghi Effendi, by Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Research Department, comp. (1998).
156. Hidden Words, by Bahá'u'lláh, Shoghi Effendi, trans. (1985). Bahá'u'lláh's review of the most important themes of prior scriptures and religions, written in 1858 in the style of Persian mystical poetry.
157. Hindu Concept of God, The: Unity in Diversity, by Anjam Khursheed (1997). The fundamental unity behind Hindu concepts of God and those found in the Semitic traditions, and the principle of unity in diversity, allow Hindu and Bahá'í beliefs to come together and further their common goal of uniting the world's religions.
158. Hinduism and the Bahá'í Faith, by Moojan Momen (1990). An attempt to explore the relationship between Hinduism and the Bahá'í Faith and to explain the Bahá'í Faith to those who are from a Hindu background.
159. Hinduism and the Bahá'í Faith: Warwick Leaflets, by Warwick Bahá'í Bookshop (2000).
160. His New Name: A Biblical Examination of the Claims of Bahá'u'lláh, by Stephen D. Dighton (1994). Summary of Bahá'í concepts, including quotes from both the Bible and the Bahá'í Writings, answering the most common concerns of Christians about Bahá'u'lláh's claims; also functions as a course syllabus and outline.
161. Historia de la Religión desde la Perspectiva Bahá'í, by Alessandro Bausani, Miguel Gil Santesteban, trans. (2003?).
162. History of the Intellectual Development of Europe, by John William Draper (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.
163. HIV/AIDS and Gender Equality: Transforming Attitudes and Behaviors, by Bahá'í International Community (2011-06-25). Addressing HIV/AIDS requires transforming gender attitudes, empowering women, engaging men, and mobilizing faith communities to promote equality, compassion, and responsible sexual attitudes.
164. How Bahá'u'lláh Taught Christians: The Rhetoric and Pedagogy of Bahá'u'lláh's Writings to Followers of Jesus Christ, by Ted Brownstein (1998). How Bahá'u'lláh prepared his message to attract Christians; poetic and rhetorical devices he used in declaring his mission to them; themes of Tablets to the Kings, Tablet to the Pope, and Lawh-i-Aqdas.
165. "I am all the Prophets": The Poetics of Pluralism in Bahá'í Texts, by Juan Cole (1993 Fall). Literary analysis of a passage from Tablet of Blood (Súriy-i-Damm) in which Bahá'u'lláh identifies Himself with all the past Prophets and their sufferings, depicting himself mortally wounded on the field of battle, like Imám Husayn.
166. Images of Christ in the writings of 'Abdu'l-Bahá, The, by Maryam Afshar (2004). 'Abdu'l-Bahá addressed Christian subjects in his talks with Bahá'ís of Christian background and his public talks in the West. He elucidated the meaning of Christian texts and doctrines, and referred to Christ's role and nature.
167. Ineffability in Scripture: A Conversation with 6 Medieval Mystics, by Ismael Velasco (2006). On how the experience of six 13th- and 14th-century Christian mystics was shaped by their language, environment, and background; how that process illuminates Baha’i scripture; implications for the conduct and direction of Baha’i scholarship.
168. Inter-religious gathering in New Delhi, and Address to Pope John Paul II, by Zena Sorabjee, National Spiritual Assembly of the Bahá'ís of India (1999-12-12). Brief address by Counsellor Sorabjee to an inter-religious gathering organised by the Roman Catholic Church in New Delhi with with Pope John Paul II, and a short description of the event by the NSA of India, as shared by the House of Justice.
169. Interfaith and the Future, by John Hick (1994). The development of the interfaith movement over the past 100 years and its possible futures.
170. Interreligious and Intercultural Cooperation, by Bahá'í International Community (2007-10). Statement to the United Nations on best practices and strategies for interreligious and intercultural cooperation.
171. Interreligious Dialogue and the Bahá'í Faith: Some Preliminary Observations, by Seena Fazel (1997). An overview of pluralistic approaches and their relevance to Bahá'í studies.
172. Interview Between a Prominent Rabbi and 'Abdu'l-Bahá (1912-06-24). Interview in New York, c. April 1912, emphasizing true religion and prophetic influence over tradition, imitation, and doctrinal distractions across major faiths.
173. Introduction to a Study of the Qur'án: With Additional References from Several Bahá'í Texts, by National Spiritual Assembly of the Bahá'ís of the United States (1941). A study guide to the Qur'an, consisting of lists of topics and verses by the "Study Outline Committee."
174. Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An, by Yeo Yew Hock (1998). The development of Mahayana and how the Chinese people adopted and adapted it; non-self/enlightenment vs. the "True Poverty and Absolute Nothingness" of the Seven Valleys; sunyata/emptiness and Buddhist monism vs. the Valley of Unity's nonduality.
175. Introduction to the Lawh-i Haqqu'n-Nas, An, by Jean-Marc Lepain, Peter Terry, trans. (2007). Summary of the tablet Lawh-i Haqqu’n-Nas, Tablet of the "Right of the People," on the metaphorical character of this world.
176. Iqbál and the Bábí-Bahá'í Faith, by Annemarie Schimmel (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.
177. ‘Irfán, Gnosis, or Mystical Knowledge, by Jalil Mahmoudi (1973 Summer). Explores ‘Irfán (gnosis) as mystical knowledge, contrasting empirical and rational forms, emphasizing its transformative, experiential nature in humanity’s quest for God and spiritual meaning.
178. Islam and the Bahá'í Faith: A Brief Guide, by Duane Troxel (1994). An overview of some facts and resources about Islam Bahá'ís should know when conversing with Muslims. Includes chronology of Islam.
179. Islam and the Bahá'í Faith, by Abir Majid (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."
180. Islam and the Bahá'í Faith: Warwick Leaflets, by Warwick Bahá'í Bookshop (2002).
181. Islam and the Bahá'í Faith, by Diane Robinson Kerr (2014). Overview of the core tenets of Islam — belief, prayer, charity, fasting, and pilgrimage — with some reflections from a Bahá'í perspective.
182. Islam and the Baha'i Faith: A comparative study of Muhammad `Abduh and `Abdul-Baha `Abbas, by Oliver Scharbrodt: Review, by Denis MacEoin (2010).
183. Islam and the Life of the Mind, by Todd Lawson (2005-06-11). History of Islamic philosophy and how it connects to individual Muslims. Includes unedited, unformatted transcript.
184. Islam in the History of Religions, by Alessandro Bausani (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?
185. Islam, Muhammad, and the Qur'an: Some Introductory Notes, by Stephen Lambden (1991). Islamic contributions to Western culture and science and discusses the place of Islamic Studies in the Bahá'í Faith.
186. Islám: The Road Ahead: Reflections of a Bahá'í on Islamic Topics, by Rowshan Mustapha (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.
187. Islamic Contributions to Civilization, by Stanwood Cobb (1963). Overview of the many inventions and sciences which were developed by or transmitted by Islamic people and nations.
188. Jainism and the Bahá'í Faith: Non-Violence and Plurality Across Time and Space, by Yifan Zhang (2022 April-June). Comparison of similarities in Bahá'í and Jain teachings, especially in non-violence and plurality across time and space. Link to article (offsite).
189. Jesus and Early Christianity in the Gospels: A New Dialogue, by Daniel Grolin: Review, by Christopher Buck (2003).
190. Jesus Christ in the Bahá'í Writings, by Robert Stockman (1992). While Christians traditionally believe the Gospels to be substantially accurate, little is known about Jesus and what he actually taught; the Bahá'í writings fill in many of these gaps.
191. Jesus Christ in the Bahá'í Writings, by Robert Stockman: Review: Commentary concerning the differences between Christian and Bahá'í terminology, by Michael W. Sours (1993). Discusses the station and titles of Christ in an attempt to find common ground with Christians.
192. Jesus Christ, Resurrection of, by Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Research Department, comp. (n.d.).
193. Jesus et Muhammad, by William S. Hatcher (2008). Fireside talk.
194. Jesus the Son of God and the Incarnation Doctrine, by Antonella Khursheed, Anjam Khursheed (1996). The Bahá'í approach to the sonship and divinity of Christ is consistent with Old and New Testament usage. It examines the Incarnation Doctrine, the roots of which can be traced to pagan influences coloring Christian belief in its early centuries.
195. Jésus, Fils de Dieu et Fils de l'homme, by William S. Hatcher (2002-12-18). Fireside talk.
196. Jewish Conversion to the Bahá'í Faith, by Moshe Sharon (2011). On the conversion of Jews in Iran, where they were among the early converts to the new religion, first as occasional individuals, and from the late 1870s in massive numbers.
197. Jews and the Crucifixion, by National Spiritual Assembly of the Bahá'ís of the United States (1980-11-21).
198. John the Baptist and Baha'i Prophetic Categories: An Atypical Paradigm, by Jack McLean (2013). Comparative Jewish-Christian-Islamic-Baha’i study of the prophetic station of the prophet John the Baptist, who occupies a theological status between "minor" and "major" prophet. Includes history of the present-day Sabean-Mandean Baptists in Iraq.
199. John the Baptist and Interpretation, by Universal House of Justice, Research Department (1989-08-25). Various questions about the the Bahá’í position on John the Baptist, his station and teaching, and the function of interpretation.
200. Joseph in Religious History and the Bahá'í Writings, by Christopher Buck (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.
201. Judaism and the Bahá'í Faith: Warwick Leaflets, by Warwick Bahá'í Bookshop (2004).
202. Key Passages from the Kitáb-i-Íqán (Book of Certitude) in Gleanings from the Writings of Bahá'u'lláh, by Bahá'u'lláh, Shoghi Effendi, comp, A. Bolhuis, ed. (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.
203. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah", by Brian Wittman (2001). Some references to Islam in Shoghi Effendi's English-language writings.
204. Kitáb-i-Aqdas (Most Holy Book): Notes on the Style of the Kitáb-i-Aqdas, by Suheil Badi Bushrui (1995). The near-similarity between the style of the Qur'an and that of the Aqdas.
205. Kitab-i-Iqan: Key to Unsealing the Mysteries of the Holy Bible, by Brent Poirier (1998). Examination of the Bible in light of interpretations of its symbolism offered by Bahá'u'lláh's Kitab-i-Iqan.
206. Kitáb-i-Íqán: The Book of Certitude, by Bahá'u'lláh, Shoghi Effendi, trans. (1931). Major theological work by Baháʼu'lláh, written prior to his declaration of mission.
207. Kitáb-i-Iqán, The: Revolutionizing the Concepts of Religion, Eschatology and Theology, by Sohrab Kourosh (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.
208. Kitáb-i-Íqán, The Book of Certitude: Wilmette Institute faculty notes, by Michael W. Sours, Brent Poirier, Ismael Velasco, Iraj Ayman (1999). Notes on various topics related to Bahá'u'lláh's Book of Certitude.
209. L'islam, religion éternelle?: une approche bahá'íe de la revendication à la complétude, by Seena Fazel, Khazeh Fananapazir, Pierre Spierckel, trans. (1993). French translation of "A Bahá'í Approach to the Claim of Finality in Islam."
210. Last Words of Jesus, The: What Were They and What Did They Mean?, by Peter Terry (2015). The words of Christ according to the gospels of Mark and Matthew in Syriac and Greek; comparisons of the Greek, Syriac, Aramaic and Hebrew editions of Psalm 21/22; paper ends with an interpretation by Abdu'l-Bahá.
211. Laws Abrogated by Bahá'u'lláh, Anonymous, comp. (2018/2020). Laws abolished from previous religions and from the Bayán.
212. Letter to the World's Religious Leaders, by Universal House of Justice (2002-04). Letter proclaiming the importance of eliminating religious prejudices and calling for a deeper acceptance of religious unity.
213. Letter to the World's Religious Leaders: In multiple languages, by Universal House of Justice (2002-04). Letter proclaiming the importance of eliminating religious prejudices and calling for a deeper acceptance of religious unity. Available in 30 languages.
214. Liberation Theology and its Potential for Guidance Towards Peace on Earth: A Bahá'í Perspective, by Fleur Fallon (1996). Bahá'u'lláh prescribed both a moral code for individuals based on knowing God and a design for a system of world government. These offer the most holistic answer for liberation theologians today.
215. Life after Death: A Study of the Afterlife in Religions, by Farnaz Ma'sumian: Review, by Jack McLean (1998).
216. List of Articles by John Hatcher on BahaiTeachings.org, by John S. Hatcher (2021). List of online essays and articles by Dr. John Hatcher.
217. List of Bahá'í Studies and Translations, by Stephen Lambden, A. Bolhuis, comp. (2018). 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.
218. Little Book of Comfort / Librito Reconfortante, by Lesley Shams (2015). The reason for suffering and tools to transform it; words of comfort and prayers. La razón del suframiento y herramientas para transformarlo; palabras de consuelo y oraciones.
219. Look at Harmony and Unity as Common Principles in the Confucian System and the Bahá'í Faith, A, by Benjamin Olshin (2014). Confucianism and the Bahá'í Faith represent complex and multi-faceted systems of philosophy, practice, and belief that resonate strongly with each other. The goal of both is for human beings to live in a society characterized by harmony and ethics.
220. Mahatma Gandhi and the Bahá'ís: Striving towards a Nonviolent Civilization, by M. V. Gandhimohan (2000). Review of Ghandi's comments about the Faith as well as relationships between his ideas and those of the religion.
221. Making the Crooked Straight: A Contribution to Baha'i Apologetics [excerpt], by Udo Schaefer, Nicola Towfigh, Ulrich Gollmer, Geraldine Schuckelt, trans. (2000). Front- and back-matter of the book only: Contents, Preface, Introduction, Conclusion, Bibliography, Index.
222. Making the Crooked Straight, by Udo Schaefer, Nicola Towfigh, and Ulrich Gollmer: Review, by Seena Fazel (2004-01-20).
223. Medieval Islam: The Influence of Islam on Judaism and Christianity, by Anjam Khursheed (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.
224. Message of The Quran, The: Appendices, by Muhammad Asad (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.
225. Message of the Universal House of Justice to the World's Religious Leaders: Panel Discussion Comments, by Jack McLean (2002). Overview of some prominent global theologians and historians of religion, and issues facing interfaith dialogue.
226. Messengers of God in North America, Revisited: An Exegesis of 'Abdu'l-Bahá's Tablet to Amír Khán, by Christopher Buck, Donald Addison (2007). The indigenous peoples of the Americas have their own claim to wisdom tradition, which derive from Messengers of God to First Nations. This principle is anchored in the Tablet to Amír Khán Áhan.
227. Millennialism, the Millerites, and Historicism, by William P. Collins (1998 Fall). Examines how millennialism and Millerite historicism shaped early American Bahá’í interpretations of biblical prophecy, legitimizing Bahá’u’lláh’s mission within a Christian framework.
228. Millennium Forum, by Universal House of Justice (2000-09-24).
229. Miracles and Metaphors, by Mírzá Abu'l-Faḍl Gulpáygání, Juan Cole, trans. (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?
230. Monotheistic Religion in Africa: The Example of the Swazi People, by Margaret Pemberton-Pigott, Crispin Pemberton-Pigott (2005). Similarities between the Bahá'í Faith and the ancient traditional beliefs of the Swazi people of Southern Africa.
231. Mormonism and the Bahá'í Faith, by William P. Collins (1990). Historical contacts between Bahá’ís and Mormons; Mormon views of the Bahá’í Faith; Bahá’í views of Mormonism; literature on Mormons and Bahá’ís.
232. Muhammad `Abduh and Rashid Rida: A Dialogue on the Bahá'í Faith, by Juan Cole (1981 Spring). Translation of a dialogue between two influential Sunni thinkers of the early Twentieth Century; contains much of historical interest.
233. Mystic Journey of the Soul, The, by Gul Afroz Zaman (1998). On the journey a soul must make to attain union with the Eternal from the confines of material life on earth; Christian and Sufi esoteric traditions vs. Bahá'í mysticism; the central theme of attaining a "Heavenly Homeland" and closeness with the Creator.
234. Mystical Dimensions of Islam, by Annemarie Schimmel (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.
235. Mysticism and the Bahá'í Faith, by Farnaz Ma'sumian (1995 Spring). An examination of the Bahá'í Faith's relation to mysticism and mystic themes and ideas present in the Bahá'í Faith.
236. Mysticism East and West, by Fargang Jahanpour (2007). The meaning and nature of mysticism and some of the leading ideas in Hindu, Buddhist, Jewish, Christian, and Bahá'í mysticism, exploring some of their similarities and differences.
237. Nature of God, The: Some Extracts from the Bahá'í Writings, by Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi (1992). Brief compilation on nature of God.
238. New Age Movement and the Bahá'í Faith, by Zaid Lundberg (2000). How to define the New Age Movement, its similarities to and differences from the Bahá'í Faith, and how it may be defined in relation to the Bahá'í Faith.
239. New Religious Movements, Tolkien, Marriage, by Universal House of Justice (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.
240. 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, by Bani Dugal, Morten Bergsmo, ed, Kishan Manocha, ed. (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.
241. Not Just for Consumers: An Argument for Depicting Diverse Beliefs on U.S. Television, by Deborah Clark Vance (2007). Globally, with few exceptions, television is a conduit for reaffirming hegemonic beliefs. How can we respond to the pressure towards standardization and homogenization? An increased awareness of one’s own cultural assumptions is needed. 
242. Notes on Islam from a Bahá'í Perspective, by Robert Stockman (1998). Overview of Islamic history and teachings and brief notes on Islam and the Bahá'í Faith.
243. Notes on Judaism from a Bahá'í Perspective, by Robert Stockman (1998). Overview of Judaism with many comments on Bahá'í teachings on Jewish history and prophets; includes chronology of Judaism.
244. Obituary: Alessandro Bausani (1921-1988), by Heshmat Moayyad (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.
245. Ocean 2.0 Interfaith Reader: Bahá'í Writings search engine, Chad Jones, comp. (1998–). Complete search engine for Bahá'í texts and books from other religions (offsite).
246. Old Churches and the New World-Faith, The, by George Townshend (1949). Pamphlet publication of Townshend's letter of renunciation of the Anglican Church and proclamation of Bahá'u'lláh.
247. On Jesus' Cry from the Cross, by Christopher Buck (1983-03). Comments on an article by Stephen Lambden on "My God, my God, why hast thou forsaken me?"
248. On the Meanings of the Terms 'Angels' and 'Jinn': Provisional translation, by Abdu'l-Bahá, Adib Masumian, trans, Peyman Sazedj, trans. (2019). Translation of passages from Tablets of ʻAbduʼl-Bahá on the symbolism of jinn and angels in the Qur'an.
249. One Common Faith, by Universal House of Justice (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.
250. One Father, Many Children: Judaism and the Bahá'í Faith, by Burl Barer (2010). Judaic teachings on religious inclusivism and relativism, and the Bahá'í acceptance of Judaism.
251. Out of Jewish Roots: Studies of Prayer Patterns in Jewish, Christian, Muslim and Bahá'í Worship, by Ted Brownstein (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.
252. Paradise and Paradigm: Key Symbols in Persian Christianity and the Bahá'í Faith, by Christopher Buck (1999). Study of Bahá'í and Christian symbology, the "first academic monograph comparing Christianity and the Bahá'í Faith."
253. Paradise and Paradigm, by Christopher Buck: Review, by Harold Coward (1999).
254. Paradise and Paradigm, by Christopher Buck: Review, by Daniel Grolin (1999).
255. Paradise and Paradigm, by Christopher Buck: Reviews, by Andrew Rippin, John Renard, Will C. van den Hoonaard, et al. (2000/2002). Three short reviews from Studies in Religion, Middle East Studies Association Bulletin, and Humanities.
256. Paradise and Paradigm, by Christopher Buck: Review, by Kathleen E. McVey (2003).
257. Paradise and Paradigm, by Christopher Buck: Review, by William P. Collins (2001).
258. Path of God, The, by Wolfgang A. Klebel (2010). A comparison of the 'Global Ethic' (Hans Küng) with the Bahá'í Faith. The core ethical principles found in all religions are the most likely first step towards the unification of all religions: an inspiration for Unity in Diversity.
259. Phenomenon of Religion, The by Moojan Momen: Review, by Christopher Buck (1999). This review of The Phenomenon of Religion utilizes Buck's DREAMS paradigm: Doctrinal, Ritual, Ethical, Artistic, Mystical, and Social dimensions of religion, a refinement of the dimensional model of religion.
260. Philosophical and Religious Contributions to the Emergence of Human Rights: The Bahá'í Perspective, by Dan Wheatley (2012-12). While some forms of religious extremism are contemptuous of human rights, and human rights are sometimes considered a contemporary secular religion, Bahá'ís believe that religious faith and human rights are more synergistic.
261. Pocketful of Meaning, A: Compilation of Terms, Phrases and Symbols as Used in the Sacred Writings of all Faiths in the World, by Romane Takkenberg (2019). A compilation from the Bahá'í Writings explaining the meaning of terms and symbols used in the sacred texts of the world's faiths, from "acme" to "Zion." All links point offsite (miscellanie.com).
262. Positions of the Austrian Churches and Religious Communities regarding bio- and medico-ethical Issues, The, by Udo Schaefer (2002). On the Bahá'í view of bioethical and biomedical questions, and Bahá'í authoritative sources, image of human beings, health and sickness, liberty and responsibility, and specific bioethical questions. 
263. Progressive Revelation: The Bible and Bahá'u'lláh, David F. Young, comp. (2010). A facilitator and a participant guide on studying The Bible and Bahá’u’lláh, prepared for the Core Curriculum for Spiritual Education program's "Fundamental Verities Courses."
264. Progressive Revelation: A Brief Circumstantial/Historical Contextualization, by Mehdi Wolf (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.
265. Progressive Revelation and Oneness of Religion, by William Sears (1972 (?) / 2018). A videotaped talk (possibly from 1972), along with a shorter animated 2018 presentation prepared by a graphic designer for the Bahá'í Journeys website.
266. Prolegomena to a Bahá'í Theology, by Jack McLean (1992). Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology.
267. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies, by Ismael Velasco (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.
268. Prophecy in the Johannine Farewell Discourse: The Advents of the Paraclete, Ahmad and Comforter, by Stephen Lambden (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.
269. Prophets and Mountains, by Moshe Sharon (2008). Metaphors of mountains and actual mountains in the history of religion; Mount Carmel.
270. Prophets of Mahabad, and Nature of Creation: The Two Questions of Manakji Limji Hataria, by Susan Maneck (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.
271. Psychology of Mysticism and its Relationship to the Bahá'í Faith, by Moojan Momen (1984-03). Contrast of theories of mysticism and its physiological components from the perspective of 20th-century psychology.
272. Public Schools May "Teach About Religion" — Not "Teach Religion", by Christopher Buck (2012). History of legislation regarding how and when religious texts might be studied in public schools, and comments on pedagogical approaches.
273. Punti Razionali Comuni fra Corano e Vangelo, by Hossein Avaregan (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.
274. Quelques Rencontres Importantes entre les Communautés Protestante et Bahá'íe en France, by Jan T. Jasion (2019-11). History of the relationship between the Faith in France and the Protestant community, 1870-1913 (with photographs).
275. Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan, by Haji Mirza Siyyid Ali Muhammad, Denis MacEoin, trans. (1997-06). Translation of the questions submitted to Bahá'u'lláh by Haji Mirza Siyyid Muhammad, the maternal uncle of the Bab, whichled to the revelation of the Kitab-i Iqan.
276. Qur'an and the Bahá'í Faith, The, by Todd Lawson (2019). On how tafsir, Islam, and the Qur'an have had a great impact on the form and content of the Bahá'í revelation.
277. Qur'an and Violence against Non-believers, The, by Ted Brownstein (2017). An examination of two sections of The Qur'an that supposedly authorize the slaughter of innocent non-Muslims.
278. Qur'án, The: Renderings by Rodwell & Sale and Multilinear Qur'án with Bahá'í References by Verse, Brett Zamir, comp. (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).
279. Qur'án, The: The Meanings of the Holy Qur'an, by Muhammad, Abdullah Yusufali, trans. (n.d.).
280. Qur'anic Kerygma: Epic, Apocalypse, and Typological Figuration, by Todd Lawson (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.
281. Quranic Witness to Biblical Authority, The, by Sam Shamoun (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.
282. Rabindranath Tagore: Some Encounters with Bahá'ís, by Peter Terry (1992/2015). 'Abdu'l-Bahá is alleged to have met India's poet laureate Tagore in Chicago in 1912. This article examines the historical sources for that story.
283. Realms of Divine Existence as described in the Tablet of All Food, by Bijan Ma'sumian (1994 Summer). Bahá'í theoretical theology in the Lawh-i-Qullu'Ta'am.
284. Recherche sur les Signes Visibles dans le Ciel de la Venue des Manifestations de Dieu, by Romuald Boubou Moyo (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?
285. Reconciliation of Races and Religions, The, by Thomas Kelly Cheyne (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.
286. Reconciliation of Religions, The: Imperative for the 21st Century, by Peter Terry (2015). While the 12 principles attributed to 'Abdu'l-Bahá include the harmony of religion with science and reason and the imperative that religion lead to unity, one principle that was at least as prominent is often left out: the reconciliation of religions.
287. Reconciling the Other: The Bahá'í Faith in America as a Successful Synthesis of Christianity and Islam, by Anthony Lee (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.
288. References to Christ in His Tablet to Pope Pius IX, by Dianne Bradford (1998).
289. Reflections on the Concept of Law in the Bahá'í Faith, Some, by Roshan Danesh (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.
290. Reincarnation and the Nature and Progress of the Soul, by Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Research Department, comp. (n.d.).
291. Reincarnation, Rebirth and the Progress of the Soul, by Universal House of Justice (1995-04-25). On reincarnation, the soul and the concept of “return,” and the mind and “former life memories."
292. Reincarnation, The Return, and the "Cycle of Life" Chart, by Edward C. Getsinger (1916-04). The concepts Reincarnation and Return in the context of pilgrims' recollections of the words of 'Abdul-Baha, with tablets translated by Ali Kuli Khan, and on Lua Getsinger's "Spiritual Evolution" chart.
293. Reis naar het Hart van de Qur'án: Het Heilige Boek van de islam voor hen die nadenken (door een niet-moslim), by David Russell Garcia, Kees Poolman, trans. (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.
294. Relation of the Báb to the Traditions of Islám, The, by Wanden Mathews LaFarge (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.
295. Relativism: A Basis For Bahá'í Metaphysics, by Moojan Momen (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions.
296. Relativism: A Theological and Cognitive Basis for Bahá'í Ideas about God and the Spiritual World, by Moojan Momen (2011). A response to Kluge's critiques of his earlier article on relativism.
297. Relativism and the Bahá'í Writings, by Ian Kluge (2008). A strident rejection of the philosophical concept of relativism as being incompatible with a Bahá’í perspective, and a critique of Momen's 'Relativism' article on that basis. 
298. Relativity of Religious Truth, The: Relating to the Absolute, by Jack McLean (2007). History of the relativistic approach to truth, a response to Momen's "Relativism: A Basis for Bahá'í Metaphysics," and inter-faith dialogue.
299. Religion and Exclusivism: A Bahá'í Perspective, by Julio Savi (2006). Various factors have distracted the attention of religionists from the essential teachings of religion rather than its secondary aspects; this has led to dangerous claims to exclusivity or finality, which need to resolved to ensure peaceful coexistence.
300. Religion in the Modem World, by Anjam Khursheed (2001). On aspects of the Western secular rebellion against theocracy and the rise of free enquiry and freedom of conscience through the lens of the European Reformation and Galileo’s conflict with the Papacy; religion's role in strengthening family unity.
301. Religion of Islam, by Ahang Rabbani (2007). Explores core beliefs, the Qur’an, Hadith, law, prophecy, and eschatology, with comparisons to Bahá'í perspectives on divine revelation.
302. Religions Are One: Warwick Leaflets, by Warwick Bahá'í Bookshop (1993).
303. Religions of the World: Divisive or Divine?: A Look at Religious Fundamentalism, by Moojan Momen (2001-11). What 'fundamentalism' means from the religious viewpoint; sociological and psychological explanations of it; why it is that it has come to the fore at the present time.
304. Religions Share Enduring Values, by Christopher Buck (2011). Do all religions ultimately endorse the same spiritual values? Includes discussion of the "Golden Rule" and interfaith alliances.
305. Religious Myths and Visions of America: How Minority Faiths Redefined America's World Role, by Christopher Buck (2010/2012). Survey and comparison of ten religions that feature collective religious beliefs about America's mission and destiny, particularly in terms of its world role.
306. Religious Myths and Visions of America, by Christopher Buck: Review, by Richard Kyle (2011-06).
307. Religious Myths and Visions of America, by Christopher Buck: Review, by Iren E. Annus (2012-02).
308. Religious Myths of America (Syllabus), by Christopher Buck (2004-03). Course syllabus; invited contribution, American Academy of Religion
309. Religious Perspectives on the Narratives of America: The Search for Just, Honest, Inclusive and Forward-looking Tellings, Audrey C. Price, ed, Selvi Adaikkalam Zabihi, ed. (2024). Eleven essays by contributors from different communities, exploring how religious insights can create an inclusive, empowering American narrative that fosters unity and racial justice across diverse communities.
310. Religious Pluralism: A Bahá'í Perspective, by Julio Savi (2000). On resolving the conflicting truth claims made by different religious traditions; finding definitions for "religion" and "prophet"; problems of historical texts; the current state of religion.
311. Religious Pluralism and the Baha'i Faith, by Seena Fazel (2003-07). Provides an overview of the Bahá'í poisition on religious pluralism, reviewing relevant Bahá'í texts and scholarship that bear on this theme. Published with minor revisions.
312. Resurrection and Return of Jesus, by Universal House of Justice (2008). The body of Christ; the burial of Christ; His return; and explaining the Bahá'í view to Christians.
313. Resurrection of Christ and the Bible, by Universal House of Justice (1987-09-14). Information on Bahá'í concepts related to the Resurrection of Christ.
314. Role of Religions and Faith-Based Actors in Advancing Spiritual and Material Prosperity on the Continent of Africa, The, by Bahá'í International Community (2025-05). Religious and interfaith actors in Africa can unite diverse communities, inspire collective action, and advance spiritual and material prosperity through dialogue, cooperation, and moral leadership.
315. Role of the Feminine in the Bahá'í Faith, The, by Ross Woodman (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.
316. Role of the Feminine in the New Era, The, by Marion Woodman (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.
317. Roman Catholic Priesthood and Bahá'í Administration, The, by Kevin Brogan (2002). Helping Bahá’ís understand the theology and function of Roman Catholic Priesthood and helping Catholics understand how the elements of its priesthood (Leadership, Teaching, and Sacrament) are in many ways fulfilled in the Bahá’í Administration.
318. Sabaeans and African-based Religions in the Americas, The, by Universal House of Justice, Research Department (2012). Overview by the Research Department about the religion of the Sabaeans [aka Sabeans], and some indigenous practices in the southern Americas such as Yoruba, Santeria, and Brazilian Candomble.
319. Sacred Mythology and the Bahá'í Faith, by William P. Collins (1990). The mythological universe created by Bahá’u’lláh employs three significant spiritual verities: the unknowable nature of the Ultimate Mystery, the relativity of religious/mythological truth, and the necessity of science and investigation of reality.
320. Sadratu'l-Muntahá, by The Báb, Bahá'u'lláh, Abdu'l-Bahá, Ehsan Bayat, comp. (2003). Compilation on "The Tree beyond which there is no passing," including quotations from the Qur'án.
321. Sadratu'l-Muntahá, The: References to the Divine Lote Tree in Judaism, Christianity and Islam, Violetta Zein, comp. (2023). Short compilation from the writings of various Faiths, as well as the Bahá'í understanding of the divine Lote Tree, the Sadratu'l-Muntaha. There are also images of the physical lote tree which grows in Palestine.
322. Salvation, by Jack McLean (1993).
323. Sapiential Theosis: A New Reading of Ephrem the Syrian's Hymns on Paradise, by Christopher Buck (1995). Prepublication chapter from Paradise and Paradigm: Key Symbols in Persian Christianity and the Baha'i Faith (Albany: SUNY Press, 1999). St. Eprem the Syrian is generally regarded as the greatest Christian poet of Late Antiquity.
324. Saying Nothing about No-Thing: Apophatic Theology in the Classical World, by Jonah Winters (1994). The apophatic (negative) theology of the Neoplatonism of Plotinus and some pre-Pseudo-Dionysius eastern Christian thinkers.
325. Science and Religion in Chinese Culture, by Anjam Khursheed (2000). Religion lies at the root of philosophy and civilization during the Tang (618-907) and Sung (960-1279) dynasties. Cultural achievements during these periods were influenced by Buddhism, Confucianism, and Taoism, but modern sciences did not develop.
326. Scripture, by Robert Stockman (1995).
327. Scripture as Literature: Sifting through the layers of the text, by Frank Lewis (1997). Literary and religious antecedents to some of the styles and genres of Bahá'í scripture.
328. Scriptures of Different Faiths, The, by Pritam Singh (1942). Overview of Hindu, Buddhist, Zoroastrian, Christian, and Islamic scriptures, emphasizing their teachings and significance across diverse religious traditions.
329. Scriptures of Previous Dispensations, by Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Universal House of Justice, Research Department, comp. (1981). Excerpts on what writings constitute the holy scriptures of previous Dispensations.
330. Seas Not Oceans, by Moshe Sharon (2013). References to "seas" and "oceans" in classical literature, Judaism, Islam, and metaphors in the Bahá'í writings.
331. Secret of Divine Civilization, by Abdu'l-Bahá, Marzieh Gail, trans. (1957). Originally issued anonymously in 1875, this was ʻAbdu'l-Bahá's program for the developmental reform of society within an Iranian context.
332. Secret of Divine Civilization, The, by Fariba Moghadam (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.
333. Seeing With the Eye of God: Relationships Between Theology and Interpretation, by Michael W. Sours (1991). Various spheres of interpretation and how their hierarchies reflect theological truth.
334. Selected Talks and Statements on Interfaith Issues by Religious Leaders and Scholars, by George Townshend, Swami Vivekananda, Dalai Lama, et al., Anjam Khursheed, comp. (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.
335. Selected Topics of Comparison in Christianity and the Bahá'í Faith, by Peter Mazal (1999). Comparison of Bahá'í and Christian morality, archetypal events and people (e.g. the ideal woman) in early Christian and Bábí-Bahá'í history plus concepts of Christ (Christology) and the Messiah compared to Prophets, Messengers and Manifestations of God.
336. Sequential Outline of the Kitáb-i-Íqán: condensed version, by Hooper Dunbar, A. Bolhuis, ed. (2021 [1998]). 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.
337. Seven Narratives of Religion: A Framework for Engaging Contemporary Research, by Benjamin Schewel (2015). Academic discourse on religion is beginning to resonate with the broader Bahá'í vision. Seven narrative frameworks are examined and contrasted: subtraction, renewal, transsecular, post-naturalist, construct, perennial, and developmental.
338. Seven Valleys of Bahá'u'lláh and Farid ud-Din Attar, by Sheila Banani (2000). An overview of the similarities between the Seven Valleys by Bahá'u'lláh and the Conference of the Birds by the Persian Sufi Farid ud-din Attar.
339. Shi'i Qur'an: An Examination of Western Scholarship, by Jonah Winters (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.
340. Shi`i Islam, by Moojan Momen (1995). Overview of Shi'a Islam, including a section on its relations to the Bahá'í Faith.
341. Shoghi Effendi, by Marcus Bach (1957). Dr. Bach set out to meet the five people of his time whom he felt best exemplified the teachings of Jesus Christ. He travelled the world to pursue this aim, interviewing Helen Keller, Pope Pius XII, Albert Schweitzer, Therese Neumann, and Shoghi Effendi.
342. Short Films, Music, and Prayers, by Alan Bryson (2020). Link to "Irenic Visuals," a YouTube channel with Bahá'í music and prayers, and short films on Bahiyyih Khanum, Lorna Byrne, interfaith dialogue, Juliet Thompson, and Kahlil Gibran.
343. Signs: Quranic Themes in the Writings of the Báb, by Todd Lawson (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.
344. Sikhism and the Bahá'í Faith: Warwick Leaflets, by Warwick Bahá'í Bookshop (1998). Introductory leaflet describing similarities and differences between Bahá'í and Sikh teachings.
345. Sinaitic Mysteries, The: Notes on Moses/Sinai Motifs in Bábí and Bahá'í Scripture, by Stephen Lambden (1986/2007). Writings of the Báb and Bahá'u'lláh which relate to the Pentateuchal account of Moses' call (Exodus 3:1) and request to see God's glory (Exodus 33:18-23), and quranic parallels. (Link to article on author's site, plus links to related articles.)
346. Six Lessons on Islam, by Marzieh Gail (1953). A brief overview of Islam, particularly Shi'a Islam, and its relevance to the Bahá'í Faith.
347. Some Answered Questions: An Introduction to Bahá'í Teachings, by Marco Oliveira (2020). Background of this book and Laura Clifford Barney, and overview of its themes.
348. Spiritual Footprints in the Sands of Time, by Kevin Brogan (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.
349. Sri Aurobindo Movement and the Bahá'í Faith, by Anil Sarwal (2001). Summary historical connections between the two communities.
350. Story of Joseph in Five Religious Traditions, by Jim Stokes (1997 Spring). The parable of Joseph in the Hebrew Bible, the New Testament, and Islam. Prefaced by comments by Moojan Momen.
351. Story of Joseph in the Babi and Baha'i Faiths, The, by Jim Stokes (1997-98 Winter). The story of Joseph describes the eternal process by which the most profound kind of new knowledge comes into the world, simultaneously describing, in story form, its interrelated human, physical, and metaphysical dimensions.
352. Story of the Prophets, by Farnaz Ma'sumian (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.
353. Striving Together: A Way Forward in Christian-Muslim Relations, by Charles Kimball: A Jihad for All Seasons: Review, by Seena Fazel (1994).
354. Study of Bahá'u'lláh's Tablet to the Christians, by Michael Sours, A: Review, by Jack McLean (1990).
355. Symbol and Secret: Qur'án Commentary in Bahá'u'lláh's Kitáb-i-Íqán, by Christopher Buck (1995/2012/2021/2024). Comparative study of tafsir, exegesis, and theology in the Qur'an and the Kitab-i-Iqan. Includes Persian translation.
356. Symbol and Secret: Qur'an Commentary in Baha'u'llah's Kitab-i-Iqan, by Christopher Buck: Review, by Jonah Winters (1999).
357. Symbol and Secret: Qur'an Commentary in Baha'u'llah's Kitab-i-Iqan, by Christopher Buck: Review, by Frank Lewis (1996).
358. Syrian Prophet(s), The, by Enoch Tanyi (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?
359. Tabernacle of Unity, The: Bahá'u'lláh's Responses To Mánikchi Sáhib, by Bahá'u'lláh (2006).
360. Tablet about Jonah and the Whale, by Abdu'l-Bahá, Ameen Ullah Fareed, trans. (1893). Short Tablet for an Iranian Baháʼí named Yúnis (Jonah), discussing the story of Jonah and the whale. Translated in the early 20th century by Ameen Fareed.
361. Tablet of the 'Light Verse' (Lawh-i-Áyiy-i-Núr), also known as Commentary on the Disconnected Letters: Wilmette Institute faculty notes, by Stephen Lambden (1999).
362. 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, by Alison Marshall (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.
363. Tablet of the 'Light Verse', also known as Commentary on the Disconnected Letters: Overview, by Adib Taherzadeh, Nabil-i-A'zam (1999).
364. Tablet of the Manifestation, The (Lawh-i-Zuhur), by Bahá'u'lláh, Joshua Hall, trans. (2023-01-02). Tablet on the metaphysical reality of the Manifestations of God, and their divine station as cosmic, "supernatural" entities.
365. Tablet of the Sacred Night (Lawh Laylat al-Quds), by Bahá'u'lláh, Juan Cole, trans. (1996).
366. Tablet of the Son (Jesus), by Bahá'u'lláh, Juan Cole, trans. (2001). A tablet, partly written to a Christian priest, on the effect of Christ's revelation and Bahá'u'lláh's status as the return of Christ.
367. Tablet of the Temple (Súratu'l-Haykal): Comparison with the Prophecies of Zechariah, by Cynthia C. Shawamreh (1998-12). Comparison of Bahá'u'lláh's symbol of the Manifestation as "temple" and its analogues from the Hebrew Bible.
368. Tablet of Wisdom Questions and Answers, by Abdu'l-Bahá, Bahá'í World Centre, trans. (1995). Authorized translation of unpublished Tablet of 'Abdu'l-Bahá to Ethel Rosenberg in 1906 in reply to her questions about historical statements in the Lawh-i-Hikmat.
369. Tablet on Interpretation of Sacred Scripture (Lawh-i-Ta'wíl), by Bahá'u'lláh, Mehran Ghasempour, trans. (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).
370. Tablet on the Right of the People (Lawh-i haqq al-nas), by Bahá'u'lláh, Keven Brown, trans. (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.
371. Tablet on the Unity of Existence (Sharh Wahdat al-Wujúd), by Abdu'l-Bahá, Bahá'í World Centre, trans. (2001).
372. Tablet on Understanding the Cause of Opposition to the Manifestations of God, by Bahá'u'lláh, Keven Brown, trans. (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."
373. Tablet to Auguste Forel, by Abdu'l-Bahá, Shoghi Effendi, trans. (1976). A letter of ʻAbdu'l-Bahá written in 1921, in reply to questions asked by the Swiss scientist Auguste-Henri Forel, exploring the soul, mind, spirit, and God's existence, affirming spiritual reality beyond materialism.
374. Tablet to Hájí Mírzá Kamálu'd-Dín (Lawh-i-Hájí Mírzá Kamalu'd-Dín): Excerpt, by Bahá'u'lláh, Iskandar Hai, trans. (2002). Brief comments by Bahá'u'lláh on the Isaac/Ishmael controversy.
375. Tablet to Hasan-i-Sháhábadí (Lawh-i-Hasan-i-Sháhábadí), by Bahá'u'lláh, Khazeh Fananapazir, trans. (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."
376. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism, by Bahá'u'lláh, Juan Cole, trans. (1995). Introduction to, article about, and translation of the Tablet to Maneckji.
377. Tablet to the Zoroastrians (Lawh-i-Dustan-i-Yazdaní), by Bahá'u'lláh, Juan Cole, trans. (1997).
378. Tafsir and the Meaning of the Qur'an: The Crucifixion in Muslim Thought, by Todd Lawson (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.
379. Taking Care with Translation of Sacred Scripture, by Edward Price (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.
380. Ten Commandments, The: A Baha'i Perspective, by Marco Oliveira (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.
381. Ten Plagues of the Exodus in Light of the Bahá'í Writings, The, by JoAnn M. Borovicka (2015). The historical accuracy of Exodus is not essential to an appreciation of it; scholarship regarding the historicity of the Exodus story in general and the ten plagues specifically; contemporary significance of the metaphor of the plagues.
382. The Lab, the Temple, and the Market: Reflections at the Intersection of Science, Religion, and Development, Sharon M. P. Harper, ed. (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.
383. The White Silk Dress, by Marzieh Gail (1945). An "intimate portrait" of Ṭáhirih first published Friday April 21, 1944.
384. Theological Responses to Modernity in the Nineteenth-century Middle East, by Oliver Scharbrodt (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.
385. Thief in the Night: The Case of the Missing Millennium, by William Sears (1961). In the early 19th-century there was world-wide and fervent expectation that during the 1840s the return of Christ would take place. Did this happen, or was it all a dream?
386. Towards the Elimination of Religious Prejudice: Potential Christian Contributions From a Bahá'í Perspective, by Chris Jones Kavelin (2004-10). Religion can facilitate both war and peace; the greatest opportunity facing Christianity is to provide an example of loving relationships that transcend religious and cultural prejudice, and leave aside theological differences.
387. Towards the Summit of Reality: Table of Contents and Bibliography, by Julio Savi (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.
388. Translating the Bahá'í Writings, by Craig L. Volker (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.
389. Translating the Bahá'í Writings into Languages Other Than English, by Craig L. Volker, Mary Goebel Noguchi (2024-12). Challenges in translation, including questions about spelling, terminology, politeness strategies employed in the original work, and idiosyncrasies of English usage; case study of passage of Bahá'u'lláh as translated into Japanese and Tok Pisin.
390. Twelve Table Talks Given by 'Abdu'l-Bahá in 'Akká, by Abdu'l-Bahá, Bahá'í World Centre, trans. (2019). Talks from 1904-1907.
391. Understanding Exclusivist Texts, by Seena Fazel (1997). Contemporary religions, esp. Christianity, must examine their exclusivist claims to account for other paths to salvation.
392. Une seule et même foi, by Universal House of Justice, la commission de traduction, trans. (2021). Des passages des écrits de Bahá'u'lláh et des écritures d'autres confessions qui éclairent les crises contemporaines. Traduction de One Common Faith.
393. Unity and Progressive Revelation: Comparing Bahá'í Principles with the Basic Concepts of Teilhard de Chardin, by Wolfgang A. Klebel (2004). An attempt to correlate specific Bahá'í teachings with the corresponding concepts of Teilhard de Chardin, allowing us to compare the Faith with the 'progressive movements of today' and promote the study of the Bahá'í teachings more deeply.
394. Unpublished Talks by 'Abdu'l-Bahá, by Abdu'l-Bahá (1928). Four short talks given by ‘Abdu'l-Bahá in London, December 1912. These talks have not been published elsewhere and the translator is not identified. The original Persian text alluded to at the beginning seems not to be readily available.
395. Use of Trees as Symbols in the World Religions, The, by Sally Liya (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.
396. Valleys: Real, Symbolic and Holy Sites, by Moshe Sharon (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.
397. View on Islam, A, by Amin Banani (1969). This lecture gives "a few generalizations about Islam that are directly significant to Bahá'ís."
398. Voyage to the Heart of the Koran: The Holy Book of Islám for Thinking Minds (By a Non-Muslim), by David Russell Garcia (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.
399. What is Baha'u'llah's Message to the Sufis?, by Roberta Law (1998-02). Nature of Sufism and Bahá'u'lláh's teachings for the Sufi community, especially as contained in the Seven Valleys.
400. Why Are We Here: Meaning of Life: Warwick Leaflets, by Warwick Bahá'í Bookshop (2003).
401. Why the Bahá'í Faith Is Not Pluralist, by Grant S. Martin (2007). Argues against Seena Fazel that the Bahá’í Faith is not a form of religious pluralism.
402. Wisdom of Burying the Dead in the Earth: Tablet of Cremation, by Abdu'l-Bahá, Ali Kuli Khan, trans, Marzieh Gail, trans. (1902/1987). Tablet to Laura Clifford Barney regarding the wisdom of burying the dead in the Earth, also known as Tablet of Cremation, in two translations: one by Marzieh Gail, one by ‘Alí Kulí Khán.
403. Women and Wisdom in Scripture, by Baharieh Rouhani Ma'ani (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.
404. World Religion Day, by Christopher Buck (2010).
405. World Religion Day (January), by Christopher Buck (2011-09).
406. Wrathful God of Martin Luther and Baha'u'llah: Tablet of Ahmad-i-Farsi and Martin Luther (A comparison), by Roberta Law (1998-04). Comparison of the theologies of Bahá'u'lláh's Tablet of Ahmad (Persian) and early Protestantism.
407. Zoroaster, Date of, by Universal House of Justice (1979-05-13). Clarifications re the dates and bio information Bahá'í texts give for the prophet Zoroaster.

1. 1845-01-10 — The beginning of the Islamic new year. Messianic fervour grew, particularly among Shaykhís. [BBRSM15]
2. 1854-04-10 —
   Bahá'u'lláh in Sulaymaniyyih
   Bahá'u'lláh suddenly left Baghdád and went to the mountainous wilderness of Sar Galu, around Sulaymaniyyah in Iraqi Kurdistán. [BKG115-122; DB585; GPB120-124; TN38; CH256; KI250-251; AB392]
   • Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1,]
   • Bahá'u'lláh lived for some time as a dervish in a cave on the mountain of Sar-Galú. He took the name Darvísh Muhammad-i-Írání to conceal His true identity. [BBD214–15; BBRSM:60–1; BKG116–19; GPB120–1; TN38–9]
   • See photo.
   • This action compares to Moses' going out to the desert of Sinai, to Buddha's retreat to the wilds of India, to Christ's walk in the wilderness and to Muhammad's withdrawal to the hills of Arabia. [BKG114]
   • Áqá Abu'l-Qásim-i-Hamadání was His only companion. Áqá Abu'l-Qásim was killed by thieves on a journey to collect money and provisions. [BKG116–17]
   • "It was this period of voluntary seclusion, following shortly after the execution of the Báb in 1850, which bequeathed to history irrevocable proof that Bahá'u'lláh and not His half-brother, Subhi-Ezel, was, in reality, the one celebrated by the Báb and for whom the Bábí Movement was the spiritual preparation. By this act of voluntary retirement, Bahá'u'lláh gave Sebhi-Ezel unhampered opportunity to exercise the spiritual leadership over the Bábís which the latter claimed as his right. The result, however, demonstrated Subhi-Ezel's utter incapacity to maintain unity among the Bábís, inspire them with faith and confidence sufficient to meet their many difficulties and guide them along lines of true future progress. None other than the return of Bahá'u'lláh could re-quicken the flames of their ardour or supply them with the more universal principles of conduct and faith required to transform the Bábí Movement into a world religion." [BW2Surveyp33]
   • It was during this time that Bahá'u'lláh revealed the poem Qasídiyi-i-'Izz-i-Varqá'íyyih (Ode of the Dove). It was composed of 2,000 couplets but Bahá'u'lláh allowed only 127 to be preserved. [BBD215; BKG118; GPB123]
   • See BKG114, GPB117–19 and K1250 for reasons for Bahá'u'lláh's retirement.
   • Before and during His absence no fewer than 25 people claimed to be the One promised by the Báb. [BBRSM29, 59; EB269; GPB125]
     • As his position as nominal head deteriorated Mírzá Yahyá became more desperate, he had one such claimant, Mírzá Asadu'lláh Khí'í Dayyán, assassinated around 1856. [Bahá'u'lláh and the Naqshbandí Sufis in Iraq by Juan Cole p4]
   • See BKG115–19 and GPB120 for Bahá'u'lláh's activities while in Kurdistán.
   • See KI248–51 for Bahá'u'lláh's own account of the episode.
   • See BKG119–22 and GPB124–6 for the condition of the Bábí community in Baghdád during this period.
   • The son born to Navváb shortly after the family's arrival in Baghdád became ill and died during Bahá'u'lláh's absence. [CB71; CH51–2]
   • See SBBR2:1–28 for Bahá'u'lláh's contact with Súfís.
   • BW16:528 for an account of Daoud Toeg, who visited the caves of Sar-Galú and photographed them in August of 1940.
   • Also see Bahá'í News No 145 July 1941 p11 and 12.
3. 1858-00-00 —
   Bahá'u'lláh revealed the Hidden Words (Kalimát-i-Maknúnih), originally designated 'The Hidden Words of Fátimih', while walking along the banks of the Tigris. [BBD102; BKG159; GPB138–40]
   • See Kalemat-e Makuna in Encyclopaedia Iranica by Moojan Momen.
4. 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.
5. 1868-05-00 —
   Bahá'u'lláh sent Nabíl-i-A`zam Zarandi to Cairo to enquire after Hájí Mírzá Haydar-`Alí. He was instructed by Bahá'u'lláh to appeal to the officials for the release of several Bahá'ís who had been imprisoned in Cairo at the instigation of their enemies. He was thrown into prison in Cairo for two months and then in the Alexandria jail for a few more months. While there he befriended a Christian cellmate, Fáris Effendi, who soon becomes a Bahá'í. [BKG248, 265–8; EB268; GPB178; "Nabil-e aʿzam Zarandi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica]
   See more details at 1868 May 26.
   • See BKG265–8 for an account of Nabíl's arrest and imprisonment.
   • Fáris Effendi was probably the first Christian to become a Bahá'í. [RB3:10]
     • Lawh-i-Aqdas ("Most Holy Tablet," otherwise known as "The Tablet to the Christians" late 1870s?) is thought to have been addressed to Dr Fáris Effendi but this cannot be substantiated.
6. 1868-10-30 —
   Christoph Hoffman, founder of the Templers, and Georg David Hardegg, his principal lieutenant, landed in Haifa to gather the Children of God in Jerusalem in preparation for the Second Coming of Christ. Hardegg remained in Haifa to head the Tempelgesellschaft while Hoffman went to Jaffa in 1869 to found a school and a hospital there. [BBD224; BBR204, 2, 15–16; DH133, SBBH1p215-218]
   • The colony on Mount Carmel was composed of a few dozen Templer families from Württemberg (S. Germany) and they were joined by kindred families of German origin from southern Russia and by some who had emigrated to America and become citizens, mainly from New York state. [Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg by Stephen Lambden and Kamran Ekbal, A Tablet of Bahā'-Allāh to Georg David Hardegg, the Lawḥ-i Hartīk by Stephen Lambden]
   • DH139 and GPB277 say this was 1863.
   • See BBR215–18 for the relationship between Bahá'u'lláh and the Templers.
   • A tablet addressed to Georg David Hardegg, Lawh-i-Hirtik, contained the proclamation of Bahá'u'lláh as the Promised One and the return of the Father. He also was warned not to make the same errors of the Pharisees who neglected the validity of Christ's own claims.
   • Bahá'u'lláh stayed in the houses of the colony several times. [BBR234]
   • Palestine was a neglected outpost of the Ottoman Empire when the Templers first settled in Haifa. Other settlements were soon founded in Jaffa (1869), Sarona (1871) and Jerusalem (1873) and, a generation later Wilhelma (1902), Bethlehem (1906) and, but a splinter group in Waldheim (1907). From initially hard beginnings, these communities went on to build the foundations for success: farms, flourmills, workshops, factories, shops, banks, hotels, hospitals, schools and even roads. Haifa was the largest Templer settlement. To this day, its main road is said to be the most magnificent in Israel.

     The Templers flourished in Palestine for nearly 80 years; they even survived the British occupation during World War I when many Templers were deported and interned in Egypt. Palestine was a British Mandated Territory from 1923 until 1948. Great Britain's entry into World War II signalled the end for the Templers in Palestine. The settlements of Wilhelma, Sarona, Betlehem and Waldheim were turned into internment camps, housing close to 2,000 people. In 1941, a large number of Templers (536) was deported to Australia along with 129 other German nationals. The last remaining Templers were expelled in 1948 when the State of Israel was established. [TSA website]

   • See BBR236–9 for articles written about the Bahá'ís by Templers.
   • See Der Herr ist Nahe: The Lord is Near: The Divine Mystery of the Transformation of Mt. Carmel by Harry Liedtke.
7. 1886-00-02 — Birth of Narayanrao Rangnath Vakil, the first Hindu to become a Bahá'í in Surat, Gujarat, India.
8. 1890-00-04 —
   Ibrahim George Kheiralla (Khayru'lláh) became a Bahá'í in Cairo under the tutelage of `Abdu'l-Karím-i-Tihrání. [BFA1:19]
   • It was probable that he was the first Bahá'í from Syrian Christian background. [BFA19]
   • See BFA1:175 for pictures.
9. 1890-00-07 — A number of people of the Jewish, Zoroastrian and Buddhist Faiths became Bahá'ís. [BBR248–9; GPB195]
10. 1893-09-23 —
    First public reference in North America to the Bahá'í Faith. [SBBH1p76]
    • Reference was made to it in a paper entitled The Religious Mission of the English Speaking Nations by Rev. Henry H. Jessup, a retired missionary from north Syria, read by Rev George A. Ford at the World Parliament of Religions in Chicago. [AB63–4; BBD2412; BBR57; BFA1:323; BW2:230; GPB256; SBBH1:76, 88, 202]
      See The Babites, a paper by Henry Jessup that was published in The Outlook 22nd June, 1901 in which he recounts meeting 'Abdu'l-Bahá.
    • See AB63–4, BW2:169 for text.
    • Historians have observed that, before this Parliament, "religion" was classified by many Americans into ethnic religion and universal religion. They considered there being only one universal religion: Christianity. In this view, all previous faiths were ethnic religions, and their purpose was to prepare the people for Christianity. Ethnic religions may have had portions of the truth, but only Christianity had all truth. This 1893 Parliament was a pivotal moment in the abolition of such classification, as representatives of "eastern" religions such as Swami Vivekananda and Anagarika Dharmapala promoted a new religious tolerance. [Paraphrased quote from Robert Stockman]
    • World Parliament of Religions 1893, a talk by Mr. Rothwell "Bud" Polk.
    • See Chicago 1893.
11. 1910-05-13 — Talk by 'Abdu'l-Bahá in Haifa to to a number of Jewish, Zoroastrian, Christian and Mohammedan Bahais.
12. 1912-10-12 — Talk at the synagogue Temple Emmanu-El, 450 Sutter Street, San Francisco, California. [PUP361, ABF408]
13. 1912-11-08 —
    Talk at Eighth Street Temple, Synagogue, Washington, D. C. [PUP411]
    • See PG100 where 'Abdu'l-Bahá referred to this talk to illustrate the extraordinary reception He was given during is travels to the West.
14. 1913-01-18 —
    `Abdu'l-Bahá received guests from the Muslim Community of Britain and was asked to speak at the Shah Jehan Mosque at Woking, one of the two mosques in England at the time and the first built in England and perhaps Western Europe. He spoke on the subject of the Unity of Religions and translation was done by Mírzá Ahmad Sohrab. [CH152, AB370, BW3p278-279, BW4p377]
    • Note ABTM303 reports that this event took place on the 17th of January.
    • Dr. Gottlieb Wilhelm Leitner (1840–1899) was the builder of the Oriental Institute, founded to train Asians living in Europe for the learned professions, to the study of linguistics and culture, and for the teaching of languages to Europeans who wished to travel to the East. To cater for the spiritual needs of students of all major faiths and to provide for any who lived within reach, Dr. Leitner intended to build a synagogue, a church, a temple and a mosque. Only the Shah Jehan Mosque was completed. (Oct-Nov 1889). The Institute relied too heavily upon Dr. Leitner's personal enthusiasm and wealth and it did not survive his early death in March of 1899. The Mosque was closed and practically empty between 1899 and 1912. Khwaja Kamal-ud-Din, a prominent Kashmiri lawyer and founder of the Woking Muslim Mission, worked to repair and re-open the Mosque in 1913. It was the first formal place of Islamic worship in England and became a centre of Islam in the UK. [Dr. Gottlieb Wilhelm Leitner]
    • For a photo of the gathering see BW3p280 or BWNS818.
15. 1913-02-17 —
    For the text of an interview, originally published in 'Abdul Baha on Divine Philosophy, with Pasteur Monnier during which 'Abdu'l-Bahá spoke on the relationship between the Bahá'í Faith and Christianity, see Bahá'í Studies Review, vol. 3:1 (1993), with notes by Khazeh Fananapazir.
    • Pasteur Henri Monnier (b. 1871) was the "Professor á la Faculté libre de théologie protestante de Paris", Vice-president of the Protestant Federation of France and Pastor of the Etoile Church [from International Who's Who, 1st ed.]
16. 1924-09-22 —
    The conference `Some Living Religions within the British Empire' was held in London. [BW2:225; ER233; GPB342]
    • For details of the planning of the conference and its outcome see ER231-5.
    • For Shoghi Effendi's attitude to the conference see UD17, 19, 21-2, 245.
    • Two papers about the Bahá'í Faith were read at the conference, one by Horace Holley read by Mountfort Mills and the other by Rúhí Afnán. [BW2:225; ER232-3; SBR73]
    • For texts of the papers see BW2:227-42.
    • Note that a paper was delivered by Richard St. Barbe Baker. As a result of attending the conference he met a Bahá'í and dedicated the rest of his life in service to the Cause. [Bahá'í Chronicles]
17. 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. 1943-11-12 — The Edmonton Baha'i community organized a Race Unity meeting with Muslims, Jews, Ukrainians and one Chinese in attendance. [Edmonton Bahá'í History]

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