1. 2025-10. Báb's Epistle Refuting the Claims to the Station of Bābiyyat (Gatehood), The. The Báb, Mohammad Norozi, trans. . On the wisdom underlying the Báb's early declarations and the measured manner in which He unveiled His Cause; Shí‘í expectations concerning the promised Qá’im; spontaneous revelation of the Word of God as a true proof.
2. 2025-09. Tablet of the Báb Revealed in Honor of Áqá Muḥammad Ḥusayn Ardīstānī, A. The Báb, Mohammad Norozi, trans. . On the Báb’s identity as the long-expected Qāʾim; instructions for the transcription, arrangement, and preservation of sacred writings; symbolic use of the number 19; sanctity of the revealed Word; infinite value of even a single letter of God's words.
3. 2025-05. إلى علماء تبريز (Tablet of the Báb Revealed to the Divines of Tabríz). The Báb, Mohammad Norozi, trans. . Proclamation from the Castle of Chihriq to the ulama of the city of Tabriz, summoning them to the religion of God; includes Arabic text.
4. 2023. Invocation 'Is There Any Remover of Difficulties Save God...', The. Muhammad Afnan, Adib Masumian, trans. . Short overview of the historical background of the Báb's invocation.
5. 2020-04. Tafsír as Mystical Experience, by Todd Lawson: Review. Christopher Buck.
6. 2020. Báb and the Bábí Community of Iran, The. Fereydun Vahman, ed. On the Báb's life, teachings, and writings; the Bábí community's formation, conflicts, and transition to the Bahá'í Faith; social, theological, and historical perspectives. Includes table-of-contents, select articles, and link to book preview.
7. 2019-09. Worldview and the Laws of the Bayán. Nader Saiedi. Explores the Persian Bayán's spiritual worldview and laws through four talks, offering insights into the Báb's Dispensation.
8. 2019. Analysis of the Salient Features of Risáliy-i-Ja'faríyyih, An. Foad Seddigh. This treatise, one of the major writings of the Báb, was written before He had disclosed His complete station of prophethood to the public. It comments on an Islamic prayer for the advent of the promised Qa'im. Includes translation.
9. 2018. Kitáb-i-Iqán, The: Revolutionizing the Concepts of Religion, Eschatology and Theology. Sohrab Kourosh. 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.
10. 2018. List of Bahá'í Studies and Translations. Stephen Lambden, A. Bolhuis, comp. . 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.
11. 2016. A Tablet from 'Abduʼl-Bahá regarding the Twelfth Imám. Abdu'l-Bahá, Adib Masumian, trans. . On apparently-conflicting hadiths (sayings ascribed to the prophet Muhammad) regarding the Hidden Imam and the Qa'im.
12. 2016. Regarding Jaʻfar-i-Kadhdháb ('Jaʻfar the Liar'). Bahá'u'lláh, Adib Masumian, trans. . One-paragraph passage about the mystical cities Jabulqa and Jabulsa and the truthfulness of a figure, Jaʻfar (connected with the history of the Twelfth Imam).
13. 2016. Fire and Light in the Báb's Tablet Proclaiming to be the Qá'im. Nader Saiedi.
14. 2015. One Who Related the Existence of the Qáʼim, The. Bahá'u'lláh, Adib Masumian, trans. . One-paragraph passage related to the coming of the Mahdi.
15. 2015. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses. Todd Lawson. Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity.
16. 2014. Islám: The Road Ahead: Reflections of a Bahá'í on Islamic Topics. Rowshan Mustapha. 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.
17. 2014. Text and Context in the Bahá'í Heroic Age. Nader Saiedi. A series of 12 talks by Nader Saiedi exploring Bahá'í history, key writings, and the need for scholarly study, translation, and contextual analysis of Bahá'í texts.
18. 2012. Bahá'í Tradition, The: The Return of Joseph and the Peaceable Imagination. Todd Lawson. Overview of the status of violence in the Bahá'í tradition, and the historical/social conditions in which these doctrines were articulated.
19. 2009-2025. Translation List: Provisional Translations of Baháʼí Texts. Adib Masumian, trans. Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging.
20. 2008. Gate of the Heart: Understanding the Writings of the Bab (contents and index only). Nader Saiedi. A lengthy, detailed examination of the context, chronology, and content of the writings of the Báb. (Link to document, offsite; only the contents and index are on this site, for keyword searching.)
21. 2005. Messianic Roots of Babi-Bahá'í Globalism, The. Stephen Lambden. 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.
22. 2004. Logos, Mythos and Kerygma: The Logic of Reconciliation and the Occultation of the Promised Qá'im in Bábí-Bahá'í Scripture. Ismael Velasco. Theological background of the Twelfth Imam in Shi'i Islam, comprehensive interpretation of Bahá'u'lláh's and 'Abdu'l-Bahá's position on the occultation and the Qá'ím, and the historicity of the 12th Imám in the Bahá'í writings.
23. 2000. Resurgence of Apocalyptic in Modern Islam. Abbas Amanat. Shi'i Mahdism, beliefs on the end of time, and overview of the rise of the Bábí Faith.
24. 1999 Spring. Conversion of the Great-Uncle of the Báb, The. Ahang Rabbani. The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab.
25. 1997-06. Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan. Haji Mirza Siyyid Ali Muhammad, Denis MacEoin, trans. . 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.
26. 1996-11. Crisis of the Imamate and the Institution of Occultation in Twelver Shiism, The: A Sociohistorical Perspective. Said Amir Arjomand. Background of the history and theology of concepts like Qa'im, Mahdi, ghayba, and the hidden twelfth Imam. No mention of the Bahá'í Faith.
27. 1995. Shi`i Islam. Moojan Momen. Overview of Shi'a Islam, including a section on its relations to the Bahá'í Faith.
28. 1987-07. Qur'an Commentary of Sayyid 'Alí Muhammad, the Báb, The: Doctoral dissertation. Todd Lawson. A study of the Báb's two earliest works, partial commentaries on the Qur'an entitled "Tafsír súrat al-baqara" and "Tafsír súrat Yúsuf" (aka The Qayyum al-Asma), in an attempt to appreciate the Bab's attitude towards the Qur'an.
29. 1982-2023. Encyclopaedia Iranica: Selected articles related to Persian culture, religion, philosophy and history. Encyclopaedia Iranica. Sorted, categorized collection of links to over 170 articles.

1. 1844-05-22 —
   Declaration of the Báb's Mission

   Two hours and eleven minutes after sunset Siyyid `Alí-Muhammad made His declaration to Mullá Husayn-i-Bushrú'í in the upper room of His House. [DB52-65]

   "I am, I am, I am, the promised One! I am the One whose name you have for a thousand years invoked, at whose mention you have risen, whose advent you have longed to witness, and the hour of whose Revelation you have prayed God to hasten. Verily I say, it is incumbent upon the peoples of both the East and the West to obey My word and to pledge allegiance to My person." [DB315-316]

   • See SI231 for information on the anticipated return of the Hidden Imam. See BBR2pg42-3 and DB57 for a list of signs by which the Promised One would be known.
   • See BW5p600-4 for a brief biography of William Miller the founder of the Adventist sect who, after intense study of the Bible, had predicted the return of Christ on March 21, 1844. See BW5p604 for mention of other Christians who made similar predictions.
   • See DB383 and BBR2pg25 for information on Mulla Husayn-i-Bushru'i. See CoB110 for the significance of the first believer.
   • See SBBH1:14 for a possible explanation for Mullá Husayn's presence in Shíráz at this time.
   • Nabíl-i-A`zam relates that Mullá Husayn was welcomed at the Báb's mansion by Mubárak, His Ethiopian servant. Others resident in this house at the time were Fiddih (f), responsible for the preparation of the food and the mother of Siyyid 'Alí-Muhammad, Zahrá Bagum. [DB53; KBWB5]
   • For more information about Mubarack see Black Pearls: Servants in the Household of the Bab and Baha'U'Llah p21-22.
   • He revealed the first chapter of the Qayyúmu'l-Asmá' (the Commentary on the Súrih of Joseph. The entire text would later be translated from the original Arabic by Táhirih. [B19–21; BBD190–1; BBRSM14–15; BKG28; BW12:85–8; BWMF16; DB52–65, 264, 216, BBR2pg14-15, GPB23, 73; MH56–71; SBBH17, HotD30]
     • Bahá'u'lláh has described this book as being `the first, the greatest, and mightiest of all books' in the Bábí Dispensation. [GPB23]
     • See SBBH5pg1 for discussion on the Qayyumu'l-Asma'.
     • This text was the most widely circulated of all the Báb's writings and came to be regarded as the Bábí Qur'an for almost the entirety of His mission. [BBRSM32]
     • Images of the Qayyum al-asma' ('Maintainer of the names') can be see at the website of the British Library, Discovering Sacred Texts.
   • This date marks the end of the Adamic Cycle of approximately six thousand years and the beginning of the Bahá'í Cycle or Cycle of Fulfilment. [BBD9, 35, 72; GPB100] Shoghi Effendi is quoted as saying that this is the second most important anniversary on the Bahá'í calendar. [ZK320]
   • The beginning of the Apostolic, Heroic or Primitive Age. [BBD35, 67]
   • See MH86–7 for an explanation of the implication of the word `Báb' to the Shí'í Muslims.
   • Three stages of the Báb's Revelation:
     1. He chose the title `Báb' and Mullá Husayn was given the title Bábu'l-Báb (the gate of the Gate).
     2. In the second year of the Revelation (from His confinement in the house of His uncle in Shíráz) He took the title of Siyyid-i-dhikr (dhikr means `remembrance of God') and gave the title `Báb' to Mullá Husayn. At Fort Tabarsí Mullá Husayn was called `Jináb-i Báb' by his companions.
     3. At His public declaration the Báb declared Himself to be the promised Qá'im. [MH87–8]
2. 1844-12-20 —
   The Báb made a declaration of His mission by standing at the Ka`bih, holding the ring of the door and repeating three times that He is the Qá'im. It is said that an unnatural silence overcame the crowd of 70,000 pilgrims so that His proclamation was heard by all. This explains why the population seemed "primed" to receive the news of the coming of the Promised One and why the population was so receptive. [The Divine Curriculum: The Báb Vol 5 Part 1, p150 by Edward Price.
   • On the last day of His pilgrimage, the 24th of December, He made an open challenge to Mírzá Muhammad-Husayn-i-Kirmání, known as Muhít, of the Shaykhí school promising him that He would answer any questions he might pose on the condition that he either refute His Cause or bear allegiance to it. He fled for Medina before honouring his promise to submit questions. The Báb, while in transit to Medina, wrote a reply to the questions which had perplexed Mírzá Muhít (The Epistle between the Two Shrines) and had it delivered to him in Karbilá. He remained unmoved by the precepts inculcated, his attitude to the Faith was one of concealed and persistent opposition. [DB137-138; SBBR5p103-104; Bab73–4; The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani]
   • See DB137-138 for Mírzá Muhít's dealings with Bahá'u'lláh.
   • The Báb sent Quddus with an invitation to the Sharíf of Mecca acquainting him with the new Revelation. The Sharíf was too busy to respond. Years later he recognized his error in ignoring the epistle. [B71-74; BW12:89; DB138-140; GPB9, 89] iiiii
3. 1848-07-30 —
   Trial of the Báb
   
   The Báb arrived in Tabríz and was brought before a panel of which the 17-year-old Crown Prince Násiri'd-Dín Mírzá was the president. The Báb publicly made His claim that He was the Qá'im. This claim had also been announced to those gathered at Badasht. [Bab140–7; BBR157; BBRSM23, 216; BW18:380; DB314–20; GPB21–2; TN14]
   • The purpose of the public forum was to force the Báb to recant His views; instead He took control of the hearing and embarrassed the clergy. After considerable argument and discussion, they decided He was devoid of reason. [GPB22; BBRSM216]
   • The Báb was bastinadoed. [B145; BBD44; DB320; GPB22; TN14–15] This is the first formal punishment He received. [BBRSM20]
   • This constituted the formal declaration of His mission. [GPB22]
   • The clergy issued a fatwa or legal pronouncement against the Báb condemning Him to death for heresy, but to no purpose as the civil authorities were unwilling to take action against Him. [BBRSM19–20]
   • See Trial of the Báb: Shi'ite Orthodoxy Confronts its Mirror Image by Denis MacEoin.
   • He was first attended by an Irish physician, Dr William Cormick, to ascertain His sanity and later to treat Him for a blow to the face that occurred during the bastinado. Cormick is the only Westerner to have met and conversed with Him. [Bab145; BBR74–5, 497–8 DBXXXIL–XXXIII; Bahá'í Council website]
   • For an account of the life of Dr. William Cormick see Connections by Brendan McNamara.
   • See the YouTube video The Irish Physician Who Met The Báb.

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