- 1844 A.D.: Pinpoint Target of All Faiths, by Harilal M. Munje (1982/1987). On the great figures who arose around the world during the Axial Age and founded Christianity, Hinduism, and Zoroastrianism; some saints of India.
- Anatomy of Figuration, The: Maimonides' Exegesis of Natural Convulsions in Apocalyptic Texts (Guide II.29), by Christopher Buck (2020). Insights of medieval Jewish philosopher Maimonides on figurative language and symbolic exegesis in his book The Guide for the Perplexed. The Bahá'í Faith is mentioned in the Introduction; some interpretations are similar to concepts from the Iqan.
- 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.
- 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.
- Der Messianismus des frühen 19. Jahrhunderts und die Entstehung der Baha'i Religion, by Kamran Ekbal (1998). On the resurgence of a millenarianistic climate in the 19th century from China through the Middle-East to the USA. It highlights the millenniarist mood in Iran at the time of the beginnings of the Bábí and Bahai religions.
- 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.
- Gnostic Apocalypse and Islam, by Todd Lawson: Review, by Christopher Buck (2012).
- Messianic Expectations in Nineteenth Century Christian and Islamic Communities, by Ahang Rabbani (2006-02). The phenomenon of messianism and its manifestations in early-modern American Christianity and in Iranian Islam.
- Messianic Roots of Babi-Bahá'í Globalism, The, by Stephen Lambden (2005). Contrast of the continuity between the globalism of the Bab’s Qayyum al-asma’ and Baha’u’llah’s globalism, verses breaks between the two, e.g. the abandoning of jihad as a means of promoting a globalisation process.
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