# Cameron - Disconnected Letters of the Quran

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

---

> The Disconnected Letters of the Qur'an
> and the Significance of the Number Nineteen
> by
> Robert T. Cameron
> 
>                      "....everything have we computed
>                             and written down."
>                                                       -Qur'an 78:29[1]
> <p1>
> 
>   Unlike the Bible which was written by a great number of people, the
> Qur'an[2] was the work of one man. It stands unchallenged as the most
> influential Book of one individual person. This is even more remarkable
> from a man who could neither read nor write. It is the first work of prose
> literature of Arabia and ranks uncontested as the best.
>   Reading the Qur'an is done much more than reading from any other book
> including the Bible since it is used in public worship, in schools, in
> individual worship, private study and reading. Because of this fact alone
> it is a sufficient claim on our attention. It is the most widely-read Book
> in existence. The Qur'an and its Revealer are the foundation of Islam. It
> is the sacred Book of hundreds of millions of people who regard it as the
> Word of God spoken through the mouth of His Prophet. It affords many
> insights into the spiritual development of a most backward people and the
> creation of religious personalities (i.e. saints, scholars, poets, etc.).
> Westerners often get a first impression of chaotic confusion which can only
> be modified by the application of a critical analysis along with a study of
> Arabian and Persian tradition. Knowledge of these traditions is
> unfortunately lacking in western education.
>   Baha'u'llah says, "...the unfailing testimony of God to both the East and
> the West is none other than the Qur'an"[3] He summons His followers to,
> "Hearken unto that which the Merciful hath revealed in the Qur'an..."[4]
> and calls this Book the "mighty Qur'an".[5] Shoghi Effendi says the Qur'an,
> apart from the sacred scriptures of the Babi and Baha'i Revelations,
> constitutes the only Book which can be regarded as an absolutely
> authenticated Repository of the Word of God."[6]
>  Baha'u'llah refers to Muhammad as "God's Well-Beloved"[7] and writes, "If
> ye cherish the desire to slay Muhammad, the Apostle of God, seize Me and
> put an end to My life, for I am He, and My Self is His Self."[8]
>  To Baha'is Islam is another succeeding step in progressive revelation,
> 
> <p2>
> 
> following Christianity. The Baha'is accept without reservation the Divine
> origin of Islam, the Prophetic function of Muhammad and the legitimacy of
> the institution of the Imamate. Every follower of Baha'u'llah recognizes
> the exalted position the Prophet Muhammad occupies and would readily give
> their life before denying that faith as they would their faith in Jesus
> Christ and in Baha'u'llah. This is part of the bedrock of Baha'i belief
> which its teachers and scholars are proud to proclaim in public meetings,
> Baha'i schools and in Baha'i literature.
>   The Qur'an is accepted as authentic by historians and scholars while they
> do not accept all of the Gospel text. It is a Book the text of which they
> describe as being preserved with unparalleled purity, reverential care and
> that it is the genuine and unaltered work of Muhammad.
>   Regarding the age-long accusations made against Muhammad that He copied
> Biblical descriptions, Maurice Bucaille, a French surgeon, who meticulously
> examines the Qur'an in the light of modern scientific knowledge, says they
> are completely unfounded. This is very clear when data concerning the
> Creation is considered: 
>   Although not all the questions raised by the descriptions in the Qur'an
> have been completely confirmed by scientific data, there is in any case
> absolutely no opposition between the data in the Qur'an on the Creation and
> modern knowledge on the formation of the Universe....it is very  obvious
> indeed that the present-day text of the Old Testament provides data on the
> same events that are unacceptable from a scientific point of view.... How
> could a man living fourteen hundred years ago have made corrections to the
> existing description to such an extent that he eliminated scientifically
> inaccurate material and, on his own initiative, made statements that
> science has been able to verify only in the present day?[9]
>  The scientific accuracy of the Qur'an is a realization of recent times. It
> is this same accuracy that is one of the leading and major proofs of its
> authenticity and divine inspiration.
> 
> <p3>
> 
>        How could a man, from being illiterate, become the most
>        important  author, in terms of literary merit, in the whole
>        of Arabic literature?  How could he then pronounce truths of
>        a scientific nature that no other  human being could possibly
>        have developed at the time, and all this  without once making
>        the slightest error in his pronouncements on the 
>        subject?...it is inconceivable for a human being living in
>        the Seventh  century A.D. to have made statements in the
>        Qur'an on a great variety  of subjects that do not belong to
>        his period and for them to be in  keeping with what was to be
>        known only centuries later. For me, there  can be no human
>        explanation to the Qur'an.[10]
> 
>   These are not vague references to natural phenomenon. The statements in
> the Qur'an are in agreement with precise scientific concepts which have
> only been discovered in recent times. The source of the constituents of
> milk and the role of blood in bringing nutrition to the mammary glands was
> not known at the time of Muhammad but is a part of present-day discoveries
> in the chemistry and physiology of the digestive system. The discovery of
> the circulation of blood was centuries after the writing of the Qur'an. The
> water cycle mentioned in the Qur'an did not agree with the concepts current
> at the time of Muhammad but it does compare with modern data on hydrology.
> It wasn't until 1570 that Bernard Palissy gave a correct interpretation of
> the water cycle. 
>   "What initially strikes the reader...is the sheer abundance of subjects
> discussed: the Creation, astronomy, the explanation of certain matters
> concerning the earth, and the animal and vegetable kingdoms, human
> reproduction. Whereas monumental errors are to be found in the Bible, I
> could not find a single error in the Qur'an.[11]
>   Maurice Bucaille translates surih 51, verse 47 of the Qur'an in this way:
> The heaven, We have built it with power. Verily. We are expanding it. He
> says that, a 'Heaven' is the translation of the word sama' and this is
> exactly the extra-terrestrial world that is meant."
> 
> <p4>
> 
> He also states, "'We are expanding it' is the translation of the plural
> present participle musi'una of the verb ausa'a meaning 'to make wider, more
> spacious, to extend, to expand'."
> 
>        Some translators who were unable to grasp the meaning of the
>        latter  provide translations that appear to me to be
>        mistaken, e.g. "we give  generously" (R. Blachere). Others
>        sense the meaning, but are afraid  to commit themselves:
>        Hamidullah in his translation of the Qur'an  talks of the
>        widening of the heavens and space, but he includes a 
>        question mark. Finally, there are those who arm themselves
>        with  authorized scientific opinion in their commentaries and
>        give the  meaning stated here. This is true in the case of
>        the Muntakab, a book  of commentaries edited by the Supreme
>        Council for Islamic Affairs,  Cairo. It refers to the
>        expansion of the Universe in totally unambiguous terms.[12]
> 
>   According to Muhammad the substance of the Qur'an is "...uncreated and
> eternal; subsisting in the essence of the Deity, and inscribed with a pen
> of light on the table of his everlasting decrees. A paper copy, in a volume
> of silk and gems, was brought down to the lowest heaven by the angel
> Gabriel, who...successively revealed the chapters and verses..."[13] to
> Muhammad. It was a period of over twenty years, from age forty to His
> passing in 632 A.D. that Muhammad revealed the Qur'an. It was a holy and
> profound experience for anyone and anything present. There were times when
> the revelation was silent like the ocean when calm and at other times it
> was so intense that a vein would swell on His forehead and He would sweat
> profusely. There was a time when He was mounted on a camel when the
> overpowering effect of revelation forced the animal to its knees. These
> were the physical effects of those nearby during revelation. The spiritual
> effects of love, of might, of awe and astonishment had powerful effects on
> one's being. The experience could not be described in words nor could it be
> forgotten. Qur'an means "reading". The verses were dictated by Muhammad and
> written down at the moment of revelation or soon after. It was written down
> on palm leaves, parchment, leather, shoulder-blades of sheep, bones,
> camels' scapula,
> 
> <p5>
> 
> wooden tablets, "from date leaves, tablets of white stone, and the breasts
> of men." The "breasts of men" means the memories of men. There were well
> developed memories and memory skills in a society that loved and recited
> poetry so extensively.
>   No collection of the fragments was made during Muhammad's lifetime. Many
> of the qurra or reciters of the Qur'an were killed in battle. These "living
> texts" were not being replaced so the task to "search out the Qur'an and
> bring it together" was given to Zayd ibn Thabit, the Prophet's chief
> amanuensis. Zayd completed the entire Qur'an and several copies were made
> from it. Since it contained no vowels it was found that variations had
> crept into many copies. The third caliph Uthman had Zayd and three Quraysh
> scholars compare all the versions with Zayd's original. Copies of this
> official text were sent to Damascus and other cities and those unapproved
> versions were destroyed. The official text has remained unquestioned for
> almost fourteen centuries. There was never any question as to the accuracy
> of Zayd's original manuscript. 'Ali was there along with many who knew it
> by heart. Parts of the Qur'an had been in daily use and it was only two or
> three years from the passing of Muhammad that Zayd made his first
> compilation. 'Ali was very knowledgeable on every aspect of the Qur'an
> besides having a clear and retentive memory. He said, "There is not a verse
> in the Qur'an of which I do not know the matter, the parties to whom it
> refers, and the place and time of its revelation, whether by night or by
> day, whether in the plains or upon the mountains."[14] Professor Hamidullah
> describes the situation that existed in writing the Qur'an in his French
> translation of the Qur'an (1971):
> 
>        The sources all agree in stating that whenever a fragment of
>        the Qur'an was revealed, the Prophet called one of his
>        literate companions and dictated it to him, indicating at the
>        same time the exact position of the new fragment in the
>        fabric of what had already been received...Descriptions note
>        that Muhammad asked the scribe to reread to him what had been
>        dictated so that he could correct any
>        deficiencies.....Another famous story tells how every year in
>        the month of Ramadan, the Prophet
> 
> <p6>
> 
>        would recite the whole of the Qur'an (so far revealed) to
>        Gabriel...,that in the Ramadan preceding Muhammad's death,
>        Gabriel had made him recite it twice...It is known how since
>        the Prophet's time, Muslims acquired the habit of keeping
>        vigil during Ramadan, and of reciting the whole of the Qur'an
>        in addition to the usual prayers expected of them.[15]
> 
>   The chronological sequence of Revelation was not followed. The 114 surihs
> were arranged, with some exceptions, according to their decreasing order of
> length. This order of surihs was that order followed by Muhammad when he
> recited the Qur'an during Ramadan.
>   Regarding the question of succession, Muhammad did not leave a written
> will and testament. The Qur'an does not mention anything regarding who was
> to succeed Muhammad. This gave rise to some claims where it was said there
> were verses in the Qur'an which pointed to Ali and that these were
> suppressed by 'Uthman when he collected and destroyed those unapproved
> versions keeping only an official text. "This assertion is manifestly
> untenable. There is no indication at all that either 'Ali, or any other of
> the Imams, ever contested, by a single word, the authenticity of the text
> which 'Uthman adopted."[16] Muhammad did unmistakably appoint His successor
> but it was verbal and not written. It is said that Muhammad, returning home
> from His last pilgrimage, gathered His followers together and had
> specifically and emphatically designated 'Ali. With 'Ali at His side He
> said, "Whoever hath Me as his Master, hath 'Ali as his Master... I have
> been summoned to the gate of God, and I shall soon depart... to be
> concealed from you."[17] He said He would leave two treasures: "The
> greatest treasure is the Book of God... Hold fast to it and do not lose it
> and do not change it. The other treasure is the line of My
> descendants."[18] When Muhammad lay dying He asked for pen and paper to
> dictate something that would keep unity among the believers. 'Umar said,
> "Pain is deluding Him, We have God's Book, which is enough."[19] "These
> words were to cause a disastrous
> 
> <p7>
> 
> schism in the religion of God that remained irreparable and continually
> widened as the years went on."[20]
>   It was at the death of the Prophet that one of the greatest turning
> points in history took place. 'Ali began to prepare the body of the Prophet
> and to make arrangements for burial. 'Ali was left alone to do this while
> those who were the closest and most stalwart followers of Muhammad were in
> the mosque to choose a successor. These were the same supporters who heard,
> with their own ears, the Prophet designate 'Ali as His successor. The
> extremely critical error is that they did not decide to follow the words of
> Muhammad but instead followed the rules of the tribes.[21] "Heedless of
> this event, which is recorded by almost all the chroniclers of the birth of
> Islam, many outstanding historians, even those who are Muslims, have
> disregarded this critical point, creating so many doubts with their own
> interpretations that the mirror of historical fact has become obscured and
> darkened."[22]
> 
> <p8>
> 
>                 The Disconnected Letters[23] of the Qur'an
> 
>   What do the disconnected letters which preface many surihs of the Qur'an
> mean?
>   Baha'u'llah says, "In the disconnected letters of the Qur'an the
> mysteries of the divine Essence are enshrined, and within their shells the
> pearls of His Unity are treasured."[24] He also states, "Outwardly they
> signify Muhammad Himself."[25] If anyone knew the meanings of these
> disconnected letters they would have no doubt or uncertainty about the
> Divinity of Muhammad or the divine origin of His Book. They are,"...the
> supreme instrument of guidance for attainment unto the loftiest summits of
> knowledge."[26]
>   Down through the centuries opinions have been divided as to the meaning
> of these letters. There has been extensive controversy and effort made to
> understand the meaning of these letters but nothing of significance has
> been forthcoming. The only thing there has been general agreement on is
> that they are mysteries. Believers have had to satisfy themselves that God
> will, in His own time, reveal their meaning.
>   To the believer and to the serious student of Islam these letters
> prefixed to the surihs have profound meanings and he has been certain that
> in time these meanings will become known. This is the nature of certitude
> and faith. It is one of the ways the intentions of good or evil in the
> heart of man come to the surface. To the biased observer they look strange
> and for him it is an opportunity for malicious criticism. Some would
> foolishly prejudge the situation and say a person would have to be mad or
> to be not in his right mind to put letters isolated at the beginning of a
> chapter with no apparent reason and no explanation.
>   This has been an interesting test for man where a mystery has remained
> almost completely unsolved until fourteen centuries have passed. Only then
> 
> <p9>
> 
> solutions and keys to solutions are discovered. It is confirming to man to
> have such strong reassurance that every act of a Manifestation of God has
> specific purposes. In such a process it is also delightful to know that
> there is humor here and that humor is expressed in all the worlds of God.
> Let us examine the following chart[27] of the surihs which have
> disconnected letters between the first surih and up to and including the
> thirteenth. Other surihs have disconnected letters but for the purposes of
> this explanation we will go only as far at the thirteenth. We will use the
> numerical value of the letters according to the abjad reckoning.
> 
> Surih                           Disconnected          Abjad
>                                   Letters           Reckoning
> 
>   II. Baqara (The Cow).              A.L.M.         1 + 30  +  40 = 71
>  III. Al-i-'Imran                    A.L.M.         1 + 30  +  40 = 71
>       (The Family of 'Imran).
>  VII. A'raf (The Heights).           A.L.M.S.  1 + 30 +  40 +  90 = 161
>    X. Yunus (Jonah).                 A.L.R.         1 +  30 + 200 = 231
>   XI. Hud (The Prophet Hud).         A.L.R.         1 +  30 + 200 = 231
>  XII. Yusuf (Joseph).                A.L.R.         1 +  30 + 200 = 231
> XIII. Ra'd (Thunder).                A.L.M.R.  1 + 30 +  40 + 200 = 271
>                                                                   _____
>                                                            Total   1267
> 
>   It is recorded in the hadith that the fifth Imam Muhammad-Baqir said that
> each of these surihs with the disconnected letters means a specific period
> of time when something will happen to a great, high-ranking, outstanding
> person in Islam who is descended from Ban-Hashim.[28]
>   It was exactly 71 years after Muhammad's Divine Summons that the Imam
> Husayn was brutally killed.[29]
>   In another 71 years, exactly 142 years after Muhammad's Divine Summons
> Abu'l-'Abbas 'Abdu'llah as-Saffah became Caliph. This ended forever the
> yoke of the House of Umayyah who
> 
> <p10>
> 
> were the persecutors of Muhammad, who usurped the inheritance of His family
> and who ruled with treacherous, unscrupulous and murderous tyranny.[30]
> Note that these are lunar years. See the computations in footnote thirty.
>   These years would obviously be from the year of the Divine Summons, the
> first intimations of the Holy Spirit personated by the Angel Gabriel, that
> moment in time which some historians refer to as Muhammad's "vision" in the
> year 610 A.D. Husayn was martyred on the 10th day of Muharram (October, 680
> A.D.) this year on the Muslim calendar was 61 A.H. It was as-Saffah who
> shattered the power and brought down the rule of the Umayyads in the year
> 132 of Hijrah (750 A.D.). He was of the House of 'Abbas, a descendant of
> Hashim. He condemned the corruption and evil doings of the Umayyads and
> said the House of Hashim, the House of the Prophet had come to free
> religion and let its light shine and that the earth would be covered with
> justice. So 71 years from a most significant happening to Muhammad, Husayn,
> a descendant of Hashim, was killed. In another 71 years the oppression of
> the House of Umayyah was ended by "a great, outstanding, high ranking
> descendant of Bani-Hashim."
>   Perhaps the most astonishing prophecy hidden in these disconnected
> letters is that they reveal the exact year of the appearance of the
> Promised One of Islam.
>   Mirza Abu'l-Fadl of Gulpaygan has explained that the disconnected letters
> from the first to the thirteenth surihs total 1267.[31] In that year 1260
> A.H. (1844 A.D.), a Youth from Bani-Hashim,[32] Siyyid 'Ali-Muhammad, the
> Bab[,] made His momentous declaration. Mirza Abu'l-Fadl indicates that this
> span of time does not start with the Hijrat but with the declaration of
> Muhammad seven years before. Note that this span of time does not start
> with Muhammad's Divine Summons or the first year of the Muslim calendar.
>   The Hijrat is the departure of Muhammad from Mecca to Medina which was
> 
> <p11>
> 
>  established as the first year (622 A.D.) of the Muslim era. It was seven
> years before the Hijrat that Muhammad made the public declaration of His
> mission to the Quraysh.[33] First this was to the descendants of Hashim,
> the House of Hashim, His clan and then at a second gathering to the Meccans
> at large. Therefore the period of 1267 years was from the public
> declaration of Muhammad to the public declaration of the Bab.
>   It has been said the 36th Surih of the Qur'an was called by Muhammad "The
> Heart of the Qur'an." It concerns the central figure of Islam, His
> Revelation and the Hereafter. It is named Ya-Sin from the disconnected
> letters at its opening (y and s). Since it makes reference to the Hereafter
> it is recited to the dying, read in solemn ceremonies after death and at
> the tombs of saints. Here Muhammad foreshadowed the coming of Baha'u'llah
> as "that of the 'third' Messenger, sent down to 'strengthen' the two who
> preceded Him."[34]
>   Among the Sacred Writings of the Faith there is the Lawh-i-Ayiy-i-Nur
> (Tablet of the Verse of Light), also known as Tafsir-i-Hurufat-i-Muqatta'ih
> (Interpretation of the Isolated Letters), which was revealed in Arabic and
> has not yet been translated into English.
>   One of the martyrs, Mirza Aqa'y-i-Rikab-Saz asked Baha'u'llah to reveal
> the significance, inner meanings and reasons for the isolated, broken or
> disconnected letters which are found at the beginning of some of the surihs
> of the Qur'an.
>   Baha'u'llah's Tablet explains in great detail many mysteries which had
> remained hidden for thirteen centuries. The only important interpretation
> down through the ages was that of the fifth Imam which has been explained
> earlier. The light that Baha'u'llah puts on this subject and the depth to
> which he examines these letters has prompted Adib Taherzadeh to say, "His
> explanations are so profound as to overwhelm the imagination."[35]
>   The Qur'an says that the disconnected letters are ayihs (sometimes
> spelled
> 
> <p12>
> 
> ayats) which is an Arabic word for any revealed verse, sign, symbol or
> miracle of the Prophet of God. It says these disconnected letters are the
> `yihs which make things clear.
> 
>                                   A.L.R.
>                             These are the Ayats
>                           Of the Book of Wisdom.
>                                 Qur'an 10:1
> 
>                                   A.L.R.
>                                  These are
>                           The Symbols (or Verses)
>                          Of the Perspicuous Book.
>                                 Qur'an 12:1
> 
>                             A.L.M.R. These are
>                           The Ayats of Revelation
>                                 Of a Qur'an
>                          That makes things clear.
>                                 Qur'an 15:1
> 
>                                  A.L.M.R.
>                       These are The Signs (or Verses)
>                           Of the Book: that which
>                        Hath been revealed unto thee
>                         From thy Lord is the Truth;
>                          But most men believe not.
>                                 Qur'an 13:1
> 
> <p13>
> 
>            The Number Nineteen Examined As a Mathematical Entity
> 
>   Nineteen is a prime number[36] which is very unusual and interesting. On
> one hand it is the sum of the first powers of 9 and 10 (9' + 10' = 19) and
> the difference between the second powers of 9 and 10 (10 [squared]  - 9
> [squared] = 100 - 81 = 19).
>   When you use the multiples of 19 and add their elements to get the
> numerical values the result is an interesting pattern from 1 to 9 which
> goes on repeatedly infinitely.
> 
>                        19 = 1 + 9     = 10 = 1
>                        38 = 3 + 8     = 11 = 2
>                        57 = 5 + 7     = 12 = 3
>                        76 = 7 + 6     = 13 = 4
>                        95 = 9 + 5     = 14 = 5
>                       114 = 1 + 1 + 4 =  6 = 6
>                       133 = 1 + 3 + 3 =  7 = 7
>                       152 = 1 + 5 + 2 =  8 = 8
>                       171 = 1 + 7 + 1 =  9 = 9
>                       190 = 1 + 9 + 0 = 10 = 1
>                       209 = 2 + 0 + 9 = 11 = 2
>                       228 = 2 + 2 + 8 = 12 = 3
>                       247 = 2 + 4 + 7 = 13 = 4
>                       266 = 2 + 6 + 6 = 14 = 5
>                       285 = 2 + 8 + 5 = 15 = 6
>                       304 = 3 + 0 + 4 =  7 = 7
>                       323 = 3 + 2 + 3 =  8 = 8
>                       342 = 3 + 4 + 2 =  9 = 9
>                       361 = 3 + 6 + 1 = 10 = 1
>                                       [and so on infinitely]
> <p14>
> 
>   There is a 19 year lunar cycle. Meton, a Greek astronomer, 433 B.C.,
> discovered that the phases of the moon recur after nineteen years on the
> same day of the month. This 19 year cycle is known as the Metonic
> Cycle.[37] There seems to be some possibility that the 19 year cycle of the
> moon was known centuries before Meton. At Stonehenge, during the third
> major phase of construction about 2000 B.C., thirty stones were erected in
> a circle. One of these was smaller than the others which may have meant
> that the ring of stones stood for the twenty-nine and a half days of the
> lunar month. "Inside the circle, nineteen bluestones were later arranged in
> a horseshoe, possibly standing for the nineteen-year cycle of the moon,
> after which the moon's phases start to recur on the same days of the
> month."[38]
>   The early Christians wanted Easter to always fall on a Sunday because
> they felt it should always fall on a sacred day. The dating of Easter
> became a dispute which lasted until the fourth century when the Golden
> Number Rule was accepted as the official procedure. The basis for it was
> the work of Meton. The date of Easter is determined by dividing the year by
> the number 19, discarding the quotient and adding 1 to the remainder.[39]
> In the ancient Roman and Alexandrian calendars the Golden Number was marked
> in gold. It is from that gold mark that the term Golden Number originated. 
> 
>                                     104
>                                   _____
>                                 19 1982
>                                    19
>                                   _____
>                                      82
>                                      76
>                                   _____
>                                       6
> 
>   1 is added to 6 making 7 which is the Golden Number. Then you turn to the
> table of Golden Numbers and discover that the number 7 gives you April 8.
> April 8 is the date of the first full moon which follows March 21, the
> beginning of spring in 1982. April 8 falls on Thursday. Therefore Easter
> falls on the following Sunday April 11.
>   Easter falls on the first Sunday after the first full moon after the
> vernal equinox.
> 
> <p15>
> 
>                           Table of Golden Numbers
>                                
>                  Golden Number                      Date of the Full Moon
> 
>                       1                                  April 14
>                       2                                  April  3
>                       3                                  March 23
>                       4                                  April 11
>                       5                                  March 31
>                       6                                  April 18
>                       7                                  April  8
>                       8                                  March 28
>                       9                                  April 16
>                      10                                  April  5
>                      11                                  March 25
>                      12                                  April 13
>                      13                                  April  2
>                      14                                  March 22
>                      15                                  April 10
>                      16                                  March 30
>                      17                                  April 17
>                      18                                  April  7
>                      19                                  March 27
>                       1                                  April 14
>                       2                                  April  3
>                       3                                  March 23
> 
> <p16>
> 
>   Another method which is basically the same is found in the Book of Common
> Prayer:
> 
>        Add one to the Year of our Lord and then divide by 19; the
>        Remainder, if any, is the Golden Number; but if nothing
>        remaineth, then 19 is the Golden Number.
> 
>                                           Book of Common Prayer
>                                           (Table to find Easter Day).
> 
>                                                 104                        
>                                                _____
>                                           19 : 1983
>                                                19
>                                                __
>                                                  83
>                                                  76
>                                                  __
>                                                   7
> 
>   For the year 1982 you add one year which equals 1983. The remainder 7 is
> the Golden Number.
>   This method is also used to determine the epact.
>   There is a perfect correlation between the Julian (solar) and lunar
> calendars. 235 lunar months is equal to exactly 19 Julian years of 365 1/4
> days.
>   Another unusual phenomenon is the fact that, "The tide-raising force of
> the moon is about 1/9,000,000 that of the earth's gravity, and the tide-
> raising force of the sun is only 1/19,000,000 that of earth's
> gravity...."[40]
>   In one of the earliest mathematical documents known there is an algebra
> problem which reads, "Aha, its whole, its seventh, it makes 19." It was
> discovered in an Egyptian papyrus 3,600 years old and is one of the first
> known to have been solved by man. "Aha" means "a heap" or "quantity." We
> use the expression today "Let x equal....":
> 
>        The papyrus of "Aha" came to the notice of Western scholars a
>        century  ago. Henry Rhind, a tuberculosis-ridden Scottish
>        antiquary, bought it in 1858 in a shop in the Nile village of
>        Luxor, where he was wintering  for his health. Called the
>        Rhind Papyrus in his honor, it is one of  the earliest
>        mathematical documents extant--an especially interesting one
>        because of the evidence it contains that men in 1700 B.C.
>        were  already looking beyond arithmetic into the vistas of
>        algebra. From the  days of the pharaohs on down, the basic
>        purpose of algebra has remained  the same: to permit the
>        solution of a mathematical problem which  involves an unknown
>        number. The unknown is expressed by an abstract
> 
> <p17>
> 
>        symbol which is manipulated until its numerical value can be 
>        established. In order to pin the problem down and hold it
>        securely  while it is being turned around and simplified, the
>        relationship  between known and unknown numbers is set down
>        in an equation--a statement of what equals what.
> 
>        The venerable Egyptian problem of "Aha, its whole, its
>        seventh, it makes 19" can readily be transmuted into 20th
>        Century terms. A  hardpressed taxpayer faces the prospect of
>        filing a declaration of  estimated income tax. He knows that
>        his actual tax will be $1,900.  But he decides that if he
>        slightly underestimates it at the beginning  of the year-so
>        that the balance he will have to make up at the end of  the
>        year does not exceed one seventh of what he has estimated--
>        the Internal Revenue Service will not make a federal case out
>        of it. Using  the marvelously timesaving shorthand and
>        rulebook logic of modern  algebra, he says to himself: "Let x
>        equal the number of hundreds of  dollars I will declare as my
>        tax. Then the problem is to find x so  that x plus one
>        seventh of it will equal 19." He expresses the entire 
>        problem as an equation. x + x/7 = 19 ("one seventh of x"
>        being x/7). Then, almost automatically, he follows the axiom
>        that equals multiplied  by equals remain equal, and he
>        multiplies both sides of the equation by  7 to arrive at a
>        new equation, 7x + x = 133. This in turn gives him 8x = 133,
>        then x = 133/8, and, finally, x = 16 5/8, or, in another
>        form, 16 5/8 hundreds of dollars--an estimated tax of
>        $1,662.50. The ancient Egyptians also reached the answer of
>        16 5/8, although without the symbolic sort of equation we use
>        today.[41]
> 
>                                 x + x/7 = 19
> 
>                                 7x + x = 133
> 
>                                      x = 16 5/8
> 
> <p18>
> 
>   We are primarily interested in the number 19[,] however, many numbers
> have several unusual qualities about them.[42]
>   Some scholars have avoided number symbology because of baseless claims
> made by certain numerologists, only to discover that it (used properly) is
> a valuable tool of learning. As such it takes its place alongside paradox,
> symbol, metaphor and other analogical devices, etc. As a teaching device,
> "number" was employed both by the Bab and Baha'u'llah.
>   Sometimes not enough attention has been paid to certain "numbers".
> Occasionally such an investigation reveals significant meanings. Even then
> it may lead nowhere but oftentimes solutions to long-standing perplexing
> problems are discovered.
> 
> <p19>
> 
>                         The Number 19 in the Qur'an
> 
>   One of the most convincing proofs demonstrating striking evidence of the
> divine inspiration of the Qur'an is also the most recent.
>   Using a computer Dr. Rashad Khalifa presents evidence which demonstrates
> that the number 19 occurs too frequently in the Qur'an to be there by
> chance. A simple application of the laws of probability is sufficient to
> interest and astonish even the most reserved skeptic.
>   Dr. Khalifa, an Egyptian, received a doctorate in biochemistry in the
> United States and taught there for awhile. He published a 60 page booklet
> privately in English in the United States in 1972 which was called Number
> 19: A Numerical Miracle in the Koran.[43] In the January 13, 1980 and
> January 20, 1980 issues of the weekly Gulf Times, published in Doha the
> capital city of Qatar, articles appeared describing this extraordinary
> marvel.
>   There are 114 surihs in the Qur'an. 114 is 19 x 6, a multiple of 19,[44]
>   The formula, "In the name of God, Most Gracious, Most Merciful" is found
> over every surih of the Qur'an except the ninth. In this formula there are
> 19 Arabic letters.[45]
>   This heading has been repeated 113 times at the beginning of the surihs
> plus one extra time in the Surih of Naml or the Ants XXVII which adds up to
> 114 times. 114 is a multiple of 19 (6 x 19). If this heading had not been
> repeated one extra time in the Surih of Naml it would not have become a
> multiple of 19.[46]
>   From where the heading is missing in surih IX and where it is repeated in
> surih XXVII there are 19 surihs.[47]
>   The sacred formula Bismi'llahi'r Rahmani'r-Rahim, which means "In the
> name of God, Most Gracious, Most Merciful," has words in it which are
> repeated each a multiple of 19. Its first word, Ism, which means name, is
> found 19 times
> 
> <p20>
> 
> throughout the Qur'an. The second word, Allah, meaning God, is found 2698
> times which is 142 x 19. The third word, al-Rahman meaning most gracious,
> appears 57 times which is 19 x 3. The fourth word, al-Rahim meaning most
> merciful, is found 114 times or 6 x 19.[48]
>   The very first surih (XCVI) revealed to Muhammad is called Iqraa or Read!
> or Proclaim! It is also called 'Alaq or The Clot of Congealed Blood. This
> first surih has 19 `yihs or verses.
>   The number of letters in surih XCVI adds up to 285 or 19 x 15.[49]
>   Regarding the statements in the Qur'an where it says that man was created
> from a clot of congealed blood, Maurice Bucaille, the French surgeon, says
> this has always been mistranslated. Man has never passed through a stage of
> being a blood clot. Maurice Bucaille tells us:
> 
>        "Something which clings" is the translation of the word
>        'alaq. It is the original meaning of the word. A meaning
>        derived from it, "blood clot", often figures in translation;
>        it is a mistake against which one should guard: man has never
>        passed through the stage of being a "blood clot". The same is
>        true for another translation of this term, "adhesion" which
>        is equally inappropriate. The original sense of "something
>        which clings" corresponds exactly to today's firmly
>        established reality.[50]
> 
>   When the egg is implanted in the uterus the development of villosities
> result. These, like roots, draw nourishment from within the wall of the
> uterus. "These formations make the egg literally cling to the uterus. This
> is a discovery of modern times."[51]
>   Five times the Qur'an describes the act of clinging. This is the way
> Bucaille translates the following verses:
> 
>             Read in the name of thy Lord Who fashioned,
>             Who fashioned man from something which clings.
>                                                          Qur'an 96:1-2.
> 
> <p21>
> 
>             We have fashioned you from...something which clings.
>                                                          Qur'an 22:5.
> 
>             We have fashioned the small quantity (of sperm) into
>             something which clings.
>                                                          Qur'an 23:14.
> 
>             (God) fashioned you from a small quantity (of sperm),  
>             from something which clings.
>                                                          Qur'an 40:67.
> 
>             Was (man) not a small quantity of sperm which has been
>             poured out? After that he was something which clings;
>             then God fashioned him in due proportion.
>                                                          Qur'an 75: 37-38.
> 
>   The last four of the above five verses describe progressive changes from
> the small quantity of sperm to his development as an adult. The description
> of these stages is in complete harmony with what we now know about it and
> doesn't have a single statement that is not in agreement with science.
>   There is a statement in the Qur'an that tells us "that the embryo passes
> through the stage of 'chewed flesh', then osseous tissue appears and is
> clad in flesh (defined by a different word from the preceding which
> signifies 'intact flesh)."[52]
> 
>             We fashioned the thing which clings into a chewed lump
>             of flesh and We fashioned the chewed flesh into bones  
>        and We clothed the bones with intact flesh.
>                                                          Qur'an 23:14.
> 
>   Maurice Bucaille explains, "'Chewed flesh' is the translation of the word
> mudga; 'intact flesh' is lahm. This distinction needs to be stressed. The
> embryo is initially a small mass. At a certain stage in its development, it
> looks to the naked eye like chewed flesh. The bone structure develops
> inside this mass in what is called the mesenchyma. The bones that are
> formed are covered in muscle; the word lahm applies to them."[53]
> 
>   Verses 1 to 5 of Surih XCVI were the first words of revelation to
> Muhammad. All accounts agree that a long interval followed these words
> where there was no
> 
> <p22>
> 
> further revelation. How long this interval was is a matter of speculation.
> Some say it was as long as three years while others put it as low as ten
> days. The first three years of Muhammad's ministry is very obscure. There
> was no public declaration of His mission during this time and only a
> handful of followers. The people of Mecca were unaware that God had chosen
> someone amongst them to be His Prophet and that He was well known to them.
> There was a general feeling of expectancy. "...a prophet was expected, and
> women were anxiously hoping for male children, so they might mother the
> Apostle of God; and the more thoughtful minds, tinged with traditions of
> Judaism, were seeking for what they called the 'religion of Abraham,' These
> men were 'Hanifs,' or 'incliners'...."[54]
>   When the Angel Gabriel, the vehicle of Revelation, appeared to Muhammad
> on Mount Hirra" , three times the Angel held up a Tablet and told Him to
> read. Each time He pleaded He could not read. When the words of revelation
> came upon Him He was so overcome He thought He was going mad. At that
> moment a clear voice rang out again in the quiet of the mountainside saying
> to tell Muhammad that God had chosen Him to be His Messenger to mankind. He
> was aware and terrified of the awesome mission to proclaim that God is One.
> The first words of the revelation, "Read, in the name of your Lord" are
> known to every Muslim. These first words of revelation contain 76 letters
> or 19 x 4.[55]
>   The words of the first revelation (verses 1 to 5 in surih 96) number 19
> which is 19 x 1.[56]
>   The words of the second revelation (the first 9 verses of surih 68)
> number 38 which is 19 x 2.[57]
> The words of the third revelation (the first 10 verses of surih 73) number
> 57 which is 19 x 3.[58]
>   Surih Muddaththir or One Wrapped Up (LXXIV) mentions nineteen appointed
> angels and says the choosing of the number 19 is to test unbelievers. It is
> in this surih that several reasons are stated for the use of the number 19.
> Among
> 
> <p23>
> 
> these reasons are: So that the People of the Book (i.e. Jews, Christians,
> Sabians, Zoroastrians) may know for certain that the Qur'an is a divinely
> inspired Book, that the believers increase in faith, to remove doubts and
> to show that faith is a gift from God which God puts into the heart of
> whomsoever He pleaseth and will "leave to stray whom He pleaseth." Nineteen
> as a number by itself is mentioned only once in the Qur'an (Qur'an 74:30).
> The Qur'an explains the meaning for other numbers such a seven, twelve,
> forty, etc., but the number 19 is not defined.
>   The last of the surihs, the Surih of Nasr or Help CX, which dates to only
> a few months before the passing of Muhammad, has a total of 19 words.[59]
>   Twenty nine surihs in the Qur'an begin with the mysterious disconnected
> letters. 14 different letters from the alphabet are used and there are 14
> various combinations of these disconnected letters in the beginning of the
> surihs (see Appendix 1 and Appendix 2). All these numbers add up to 57 (29
> + 14 + 14 = 57). 57 is 3 x 19, a multiple of 19.[60]
>   Up to this point the proofs advanced could possibly have been discovered
> without the aid of a computer. Now we will examine some very complex
> proofs. The Qur'an contains 77,974 words. There are 329,156 letters in the
> Qur'an. There has been no change since it was revealed fourteen centuries
> ago. Not one letter has been added to the original and not one letter has
> been taken away. It has been kept in a state of purity obviously by divine
> forces. 329,156 is a multiple of 19 (17,324 x 19).[61]
>   The Surih of Qaf (surih 50) begins with the disconnected letter "Q" or
> "Qaf" from which the surih is named. The letter Q is found in this surih 57
> times or 3 x 19. The people who rejected Lut[62] are mentioned twelve times
> throughout the Qur'an. They are always referred to as "the people of Lut"
> (eleven times) except in the fiftieth surih where they are called "the
> brethren of Lut."
> 
> <p24>
> 
> People is an Arabic word that has a Q in it. If this change had not been
> made Q would have occurred 58 times and the mathematical basis of the
> Qur'an would have been destroyed.[63]
>   One of the disconnected letters at the beginning of surih 42 is "Q".
> There are 57 of these letters in surih 42 which is the same as in surih 50.
> Together they total 114 which is a multiple of 19 (19 x 6). Since there are
> 114 surihs in the Qur'an, "Q" seems to mean Qur'an.[64]
>   The Surih of Qalam or the Pen (LXVIII) which begins with the disconnected
> letter "N", or Nun has 133 "N's" in it. 133 is 7 x 19, a
> multiple of 19.[65]
>   The surih of Sad (XXXVIII) begins with the disconnected letter "Sad" or
> "S" and this letter is found 29 times in this surih. This is not a multiple
> of 19 but when it is added to the S which is one of the disconnected
> letters at the beginning of the surih of Maryam (Mary) (XIX) where the
> total times it is found is 26 (also not a multiple of 19) and add the total
> of times S appears in the Surih of Araf or the Heights (VII) where the
> total is 97 (also not a multiple of 19) you get a total of 152 (29 + 26 + +
> 97 = 152 which is a multiple of 19 or 19 x 8). There are only three times
> where this letter is used as a disconnected letter in the Qur'an.
> Separately, in the individual surihs where they appear the letters do not
> total a multiple of 19. It is only when they are taken together that a
> multiple of 19 is formed.[66]
>   There are several other cases of this complex phenomenon. The Surih of
> Ya. Sin. is the 36th surih of the Qur'an and is named from the disconnected
> letters which are found at its opening verse (Y and S). Y is found in this
> surih 237 times and S is found 48 times. Neither 237 or 48 are multiples of
> 19 but together they add up to 285 which is 19 x 15.[67]
>   Seven surihs 40, 41, 42, 43, 44, 45 and 46 begin with the disconnected
> 
> <p25>
> 
> letters H.M. The number of times H appears in these seven surihs is 292 and
> the number of times M appears is 1855. Added together they total 2147 which
> is 19 x 113. 292 and 1855 are not multiples of 19 but added together they
> become a multiple.[68]
>   The same is true for the disconnected letters which appear at the
> beginning of the other surihs.
>   It is true in all 29 surihs which begin with the mysterious disconnected
> letters. All of these letters fit precisely this mathematical pattern.
> Unknown to millions who have spent endless hours reading, memorizing and
> studying the Qur'an is that this revealed Book has a mathematical precision
> which has remained unpenetrated for a full millennium and that this
> exactitude has not been corrupted by time. In view of the changes
> everything experiences, especially language, even over the space of a few
> years, it is obvious that this sacred writing has been divinely protected.
>   Dr. Khalifa tells us that the Qur'an, according to the original, was
> written into a General Electric Time-sharing terminal which was connected
> to a central computer. It was programmed to count the frequency of
> occurrence of each letter in each chapter. Each Arabic letter was given an
> English equivalent. An important point to keep in mind is that the original
> Qur'anic Arabic was strictly adhered to. Some printings of the Qur'an use
> the conventional Arabic which is not identical.
>   This is one of the most unusual and important discoveries of this
> century. We have been given a key that will unlock the door to the
> understanding of the mysteries hidden in the Qur'an. It would be an error
> to think that these discoveries are an end in themselves. They seem to be a
> beginning which will yield explanations to mysteries we are not even aware
> of at the present time.
> 
> <p26>
> 
>                                Why Nineteen?
> 
>   First and foremost, the reason for the attention Muhammad calls to the
> number 19 is part of His fulfillment of the covenant He made concerning the
> Bab, the Promised One who would appear after Him. Every Prophet has made a
> covenant with His people that they accept and follow the next Manifestation
> who would be the reappearance of His own reality. Muhammad left signs and
> evidences everywhere to make it easier for the sincere seeker to recognize
> the Bab. In no way has Muhammad fallen short of His duty but the people
> have been found to have closed hearts and blind eyes.
>   There is no evidence that the number 19 has ever been used or figured
> prominently or even significantly in any religious system or social order
> until the coming of Islam. In Islam it appears as a mysterious number which
> has been a source of wonderment to scholars and a cause of speculation to
> the mystics. All have failed to come up with convincing arguments for its
> appearance in the Qur'an. Not until the coming of the Babi Faith and the
> Baha'i Faith has convincing reasons for its use in Islam been brought
> forward. Its use in the Qur'an is an indisputable proof of the validity of
> Islam, the Cause of the Bab and the Cause of Baha'u'llah. Such a powerful
> proof should remove doubts from any true seeker and bring greater heights
> of certitude to the confirmed soul. Its use in the Qur'an is none other
> than to point the way to the Promised One. The historical and practical use
> in the Babi Faith and the Baha'i Faith and its application as one of the
> basic mathematical components for the structure of the coming world
> civilization is dazzling as one contemplates the far-reaching
> transformation that this usage alone will have on human society. This is
> true even though we feel its effects only slightly at the present time.
> 
> <p27>
> 
>          The Number Nineteen Becomes Manifest in the Baha'i Faith
> 
>   Besides being a number which both the Bab and Baha'u'llah have employed
> to use for practical reasons, the number has been used to help searchers
> and believers alike to recognize the Messenger of God for this day. It has
> been used in prophecy. It has been used in many ways to conceal meanings
> and to reveal extended meanings in certain words and phrases. The use of
> the number nineteen in the Baha'i Faith is so extensive and obvious as to
> leave the investigator in awe and astonishment, yet the mysteries contained
> within that number are inexhaustible. Some of the ways in which this number
> has been and is now in common practical usage in the Faith are:
> 
>   1. The Bayan (Exposition), the Book of Laws[69] of the Babi Dispensation,
> consists of nine Vahids (Unities) of nineteen chapters each, except the
> last which has only ten chapters.[70]
> 
>   2. Bismi'llahi'r-Rahmani'r-Rahim is the sacred formula placed before
> every surih of the Qur'an except the ninth.[71] Some translate this "In the
> Name of God, Most Gracious, Most Merciful" while others translate it," In
> the Name of God, the Compassionate, the Merciful." There are nineteen
> Arabic letters in this formula.
>   The Bab has changed this formula to Bismi'llahi'l-Amna'i'l-Aqdas which
> when translated is, "In the Name of God, the Inaccessible, the Sanctified,"
> however the number of letters has remained unchanged. These are symbolic of
> the nineteen Letters of the Living--eighteen disciples surrounding the
> nineteenth, the Bab Himself.[72]
>  For a period of forty days only Mulla Husayn believed in the Bab.
> Gradually other Letters were generated from the Primal Point as the Bab
> Himself describes:
> 
>        Understand in the same way the beginning of the manifestation
>        of the Bayan: during forty days no one but the letter Sin
>        believed in B. It was only, little by little, that the
>        Bismi'llahu'l-Amna'u'l-Aqdas
> 
> <p28>
> 
>        clothed themselves with the garment of faith until finally
>        the Primal Unity was completed. Witness then how it has
>        increased until our day.[73]
> 
>   Shoghi Effendi confirms this when he writes, "Not until forty days had
> elapsed, however, did the enrollment of the seventeen remaining Letters of
> the Living commence."[74]
>   Note that the word for unity ln both Arabic and Persian is vahid and that
> the numerical values of the letters of this word add up to 19.
>   The letter Sin is the first letter to follow the B in Bismi'llah
> (remembering that short vowels are not written). The Bab indicates that,
> "All that is in the Bayan is synthesized in one of the verses of the
> Bayan."[75] He explains that this is the first verse[76] Bismi'llahi'l-
> Amna'i'l-Aqdas and says, "All that is in the Bayan is synthesized in one of
> the verses, and it is He the B of Bismi'llah and this B is a proof in
> itself."[77] The Bab is referring to the point which is beneath the B.
> Without that diacritical mark the letter would not exist. In both Arabic
> and Persian the B is a straight line with a point under it. The Bab reminds
> us of some interesting mathematical facts when He states, All material
> letters exist and flow from a point--a line is nothing but a succession of
> points;--therefore, the reality of the letters does not exist nor develop
> except through the point of Truth. This Point, in the Qur'an, is Muhammad,
> in the Bayan, the master of the Seven Letters[78] and in the manifestation
> of 'Him whom God Shall Make Manifest,' it is Divine Truth, the Divine
> being...it is the sun of truth."[79]
>   He also says that, "The Point is like the sun, and the other letters are
> like mirrors placed before the resplendent star." Each letter is like a
> mirror, several mirrors or in the case of Quddus, mirrors to the number of
> eight Vahids revolve."[80] Each mirror reflects the Source of Light and if
> you look into any of those mirrors you see the Bab Himself. The First Vahid
> is the Primal Unity. These eighteen lesser luminaries, together with the
> Bab, are the First Vahid
> 
> <p29>
> 
> (Unity) of the Dispensation of the Bayan. The Bab is the Primal Point from
> which have been generated this Primal Unity and,"... from which have been
> generated all created things."[81] Expanding on this truth He says,
> "Therefore, as words and letters are only made real through the Nuqtih
> (Point) also, through Him the realities of human beings will manifest and
> multiply."[82]
>   This is not the first time that this truth has been revealed to man. It
> has been known among some of the mystics, the wise and the learned of
> Islam. In a well-known tradition, which has been attributed to 'Ali, it is
> said that the essence of all religious and spiritual truth of all past
> revealed religions is to be found in the Qur'an and that the Qur'an itself
> is contained in the first chapter, that this chapter is contained in the
> first verse, that this verse is contained in its first letter (B) and that
> all that is contained in the B is contained in the point beneath the B.
> 'Ali has said, "I am that Point."[83]
>   3. There are nineteen invocations in a very special and beautiful prayer
> usually said by Muslims of Shi'ah Islam during the period of fasting in the
> month of Ramadan. These invoke God through His names. The first of these
> invocations revolves around Baha which means Glory. The Badi'' Calendar,
> which is the one in use in the Baha'i Faith, uses these names in the same
> order. The Bab has given them to the nineteen months of His calendar.[84]
> Each month has nineteen days in it. Baha'u'llah gave formal sanction to
> this calendar indicating that it should begin in the year of the Bab's
> Declaration and since the position of the intercalary days were not
> specified He stated where they were to be. One of the traditions of Islam
> says that the "Greatest Name of God" is among these nineteen names.
>   The Asma'u'l-Husna or "Most Beauteous Names" of God are phrases found in
> several places in the Qur'an.[85] In hadith literature there is a statement
> attributed to Muhammad, "Verily there are 99 names of God, and whoever
> recites them shall enter Paradise."[86] Some Islamic scholars have made a
> list of these
> 
> <p30>
> 
> 99 names[87] from extensive research in hadith literature. These traditions
> also say that God has a hundredth name, the "Most Great Name", and whoever
> calls on God by that Name shall obtain all his desires. Many of the
> mystics, the wise and the learned have tried and failed to unravel this
> mystery. Some have even claimed to possess the Greatest Name but lacking
> authority they failed to give the certainty required for such a claim. Only
> a Manifestation of God could speak with such authority and solve such an
> issue as this. It becomes obvious that this Name could only truly be known
> when the Mihdi was made manifest.
>   One of the most interesting stories is that of a perceptive and widely
> known scholar who claimed that the "Most Great Name" was Baha and he even
> adopted the name Shaykh Baha'i. He was from Lebanon, born in 953 A.H. (1547
> A.D.) and went to Persia when he was a young boy. He became the most highly
> regarded scholar at the court of Shah 'Abbas.[88]
>   Baha'u'llah confirmed that the "Greatest Name" is Baha. The Bab sent
> Baha'u'llah a scroll with three hundred and sixty derivatives of the word
> Baha' written in the form of a pentacle. The various derivatives of the
> word Baha in Arabic are also regarded as the "Greatest Name." The "Greatest
> Name" is referred to as Ism-i-A'zam.
>   4. The Badi'' Calendar, which is used by Baha'is throughout the world,
> consists of 19 months of 19 days each with four additional intercalary days
> (Ayyam-i-Ha) in ordinary and five in leap years. The Bab described this
> calendar in the Kitab-i-Asma'', revealed in Arabic, and stated that this
> system was dependent upon the acceptance and good-pleasure of "Him Whom God
> shall make manifest."[89] It is based on the solar year.
>   19 months multiplied by 19 days plus Ayyam-i-Ha equals oneness (361 + 5 =
> 1 year).
>   The Bab has also divided the years following His Revelation into cycles
> of nineteen years. Each cycle of nineteen years is called a vahid. He gave
> each
> 
> <p31>
> 
> of these a name which is different from the names He gave to the months. 
> Nineteen cycles make 361 years which is called a Kull-i-Shay'. As mentioned 
> before the numerical value of the word vahid is nineteen.
>   Kull-i-Shay' is an Arabic word whose numerical value is 361 (19 x 19) 
> according to the abjad system of number value (K = 20, 1 = 30, Sh = 300, a
> = 1,  y = 10). Kull-i-Shay' means "all things". We are living in the eighth
> vahid of  the first kull-i-Shay'.
>   5. "...it behooveth man, upon reaching the age of nineteen, to render 
> thanksgiving for the day of his conception as an embryo. For had the embryo
> not  existed, how could he have reached his present state?"[90] The Bab
> teaches man to  be grateful for this gift from God while also, in the text
> of the same  paragraph, He teaches man to be grateful for former
> Revelations. For, "...had  the religion taught by Adam not existed, this
> Faith would not have attained its  present state."[91]
>   6. The Bab, on pilgrimage to Mecca, purchased and sacrificed nineteen
> lambs of the choicest breed. He performed this according to ancient custom.
> Nine of these were in His own name, seven in the name of Quddus and three
> for His Ethiopian servant. He didn't take any of the meat Himself but gave
> it to the poor and needy of the neighborhood.[92]
>   7. The Bab said that Quddus, "... is the one round whom revolve eight
> Vahids...."[93] Shoghi Effendi said Quddus is the one "...whom the Persian
> Bayan extolled as that fellow-pilgrim round whom mirrors to the number of
> eight Vahids revolve...."[94] Eight Vahids is 152 (8 x 19) a multiple of
> nineteen.
>   8. "The incarceration of Quddus [in Sari]... lasted five and ninety
> days," (5 x 19).[95]
>   9. After the first sortie from the fort of Shaykh Tabarsi"...Quddus bade
> his companions dig a moat around the fort as a safeguard against a renewed
> attack. Nineteen days elapsed during which they exerted themselves to the
> 
> <p32>
> 
> utmost for the completion of the task they had been charged to
> perform."[96]
>   10. After the death of Mulla Husayn, Quddus ordered Mirza Muhammad-Baqir
> to lead the fourth sortie: "Sally out and, with the aid of eighteen men
> marching at your side, administer a befitting chastisement upon the
> aggressor and his host. Let him realize that though Mulla Husayn be no
> more, God's invincible power still continues to sustain his companions and
> enable them to triumph over the forces of their enemies."[97]
>   11. At the command of Quddus, "Mirza Muhammad-Baqir again ordered
> eighteen of his companions to hurry to their steeds and follow him" (18 + 1
> = 19). This was the fifth sortie in the defense of the fort of Shaykh
> Tabarsi.[98]
>   12. During the period of some of the heaviest defensive action of the
> Zanjan conflagration Hujjat gave instructions that the guards of the
> barricades were "...to carry out the Bab's injunction to His followers and
> to repeat nineteen times, each night, each of the following invocations:
> 'Allah-u-Akbar,'[99] 'Allah-u-A'zam,'[100] 'Allah-u-Ajmal,'[101] 'Allah-u-
> Abha,'[102] and 'Allah-u-Athar.'[103][104]
>   13. The siege at Zanjan was a long and heroic struggle. After the capture
> of the fort by the enemy, the soldiers were bent upon the extermination of
> the Babi defenders. The rest of the companions continued their defensive
> actions from houses. "They were divided into five companies, each
> consisting of nineteen times nineteen companions. From each of these
> companies, nineteen would rush forth together and, raising with one voice
> the cry of 'Ya' Sahibu'z-Zaman!'[105] would fling themselves into the midst
> of the enemy and would succeed in scattering its forces. The uplifted
> voices of these ninety-five companions would alone prove sufficient to
> paralyse the efforts, and crush the spirit, of their assailants."[106] 5
> companies times 19 companions equals 95. Note that the number 5 is a
> reference to the Bab. The numerical values of the letters in His name is
> equivalent to 5 in the abjad system of reckoning (b = 2, a = 1, b = 2).
>   14. Hujjat had endured severe pain, caused by a wound, for nineteen days
> 
> <p33>
> 
> before he suddenly passed away in the act of prayer invoking the name of
> the Bab.[107]
>   15. The Bab revealed the Lawh-i-Huru'fat (Tablet of the Letters) which
> unravelled the mystery of the Mustaghath and alluded "... to the nineteen
> years which must needs elapse between the Declaration of the Bab and that
> of Baha'u'llah."[108]
>   16. The Bab had made the command to His followers that once every
> nineteen days the eighth Chapter of the sixth Vahid of the Bayan should be
> read. This was done so they would not fail to recognize"... the revelation
> of Him Whom God shall make manifest...."[109]
>   17. "Be attentive," warns the Bab, "from the inception of the Revelation
> till the number of Vahid (19)."[110]  Again and even more precisely He
> says, "The Lord of the Day of Reckoning will be manifested at the end of
> Vahid (19)...."[111] These are unmistakable references to the nineteen
> years that must elapse between the public Declaration of the Bab and the
> public Declaration of Baha'u'llah. It is a reference to the year nineteen
> of the Badi Calendar.
>   18. The time between the Declaration of the Bab and the Declaration of
> Baha'u'llah was nineteen years.
>   19. The "hour" mentioned several times by the Author of the Apocalypse is
> nineteen years. There are many meanings to this word. Mirza Asadu'llah-i-
> Nur explains that it means the Manifestation Himself, the Declaration of
> His Mission, the "time of the end," and the amount of time between the
> Declaration of the Bab and the Declaration of Baha'u'llah.[112]
>   20. The Bab in a warning to Vahid states, "Beware, beware, lest in the
> days of His Revelation the Vahid of the Bayan (eighteen Letters of the
> Living and the Bab) shut thee out as by a veil from Him, inasmuch as this
> Vahid is but a creature in His sight."[113]
>   21. Regarding the disconnected letters which appear before many of the
> 
> <p34>
> 
> surihs of the Qur'an Baha'u'llah says, "In the disconnected letters of the
> Qur'an the mysteries of the divine Essence are enshrined, and within their
> shells the pearls of His Unity are treasured."[114] Pay close attention to
> the word unity in this statement for in it is disclosed the number 19.[115]
> The word vahid means unity in Arabic and Persian and the numerical values
> of the letters of this word (v = 6, a = 1, h = 8, d = 4) add up to 19
> according to the abjad system of reckoning. Baha'u'llah provided the first
> clue to a mystery that had remained unsolved for over thirteen centuries.
>   The word itself signifys unity and symbolizes the unity of God. It is the
> name of the number one. When an Arabic speaking person counts he starts out
> with vahid which means one.
>   22. The "Greatest Name" has within it all of the numbers with mystical
> significance. Taken as a whole it symbolizes the Glory of God and the Unity
> of God. Of the many mysteries surrounding the "Greatest Name" the number
> nineteen appears among them, especially with the twin stars as it is used
> on the Baha'i ringstone. Some of these, from the personal view of this
> writer are:
> 
>   A. 7 + 7 + 5 which equal nineteen. Seven being the number of letters in
> the name 'Ali Muhammad when written in Arabic and Persian and seven being
> the number of letters in the name Husayn-'Ali. The five is derived from the
> pentacle formed from three hundred and sixty derivatives of the word "Baha"
> which the Bab had written in His own handwriting, a fine shikastih script,
> on a scroll of blue paper and had it delivered to Baha'u'llah in
> Tihran.[116] The number 5 in this case is the symbol of the Baha'i Faith
> which may, in time, become the dominant symbol of the Faith.
> 
> <p35>
> 
>   That it will become dominant is, of course, the personal opinion of this
> writer. The five pointed star is the symbol of our Faith as state in a
> letter dated 28 October 1949 written on behalf of Shoghi Effendi to an
> individual believer, "Strictly speaking the 5-pointed star is the symbol of
> our Faith as used by the Bab and explained by Him. But the Guardian does
> not feel it is wise or necessary to complicate our explanations of the
> Temple by adding this."[117] It does seem inappropriate and confusing in
> our explanation of the Temple but very helpful in understanding other
> aspects of the Faith.
> 
> <p36>
> 
>   B. The twin stars (5 + 5) and the word "Baha," the numerical values of
> which add up to 9, equal 19. This would fit a personal explanation given by
> Hand of the Cause of God Abu'l-Qasim Faizi who asks:
> 
>        may I venture to suggest another approach to the meaning of
>        the two stars This approach is merely a personal one
>        therefore not authoritative. Could we not visualize God as
>        manifested in His most resplendent glory in the majestic
>        figure of Baha'u'llah, and standing on either side of Him,
>        two towering personalities of unsurpassed beauty: the Bab the
>        Herald, the incarnation of sacrifice and of self effacement
>        and the highest expression of true love ever possible in this
>        contingent life; and 'Abdu'l-Baha', the Center of the
>        Covenant, the true Exemplar of the teachings and the highest
>        embodiment of servitude.These two exemplify the mysteries of
>        sacrifice and servitude, calling on all men to hasten and
>        offer their potentialities as humble gifts for the
>        establishment of God's redeeming Order, the very reflection
>        of His Kingdom on earth.[118]
> 
>   C. The calculation of the word "Bab" is 5 and "Baha" is 9. Add these
> together with the 5 in the star which is the symbol of the Baha'i Faith and
> you get 19.
> 
> <p37>
> 
>   D. The "Greatest Name" taken as a whole also has the value of one which
> stands for unity. Vahid (19) - 1 + 9 = 10 = 1. One has always symbolized
> the unity of God.
> 
> <p38>
> 
>   E. 'Abdu'l-Baha comments upon the significance of the inscription on the
> Baha'i ring. He sheds much light upon the meanings of the Greatest Name but
> some are very profound. He says, "The inscription is composed of two 'Ba'
> and four 'Ha'"[119] and suggests that you refer to the commentary upon
> "Bismi'llah, Errahman. Errahim" for a detailed explanation of "Ha". His
> explanations touch upon many subjects which will require much study and
> research and should be richly rewarding. After overwhelming your
> imagination He says, "Briefly, such are the least of the mysteries of the
> composition of the Greatest Name upon the stone of the Divine ring."[120]
> 
> <p39>
> 
>   Wearing the Baha'i ring is for ornamentation and for purposes of
> identifying oneself as a Baha'i. This is the most general and simplest
> reason for its use but there are many other reasons for its use. Wearing of
> the "Greatest Name" usually on a pendant or a ringstone or placing it upon
> the wall of where one has his home is an outward sign of one's firm bond
> with the covenant Baha'u'llah has established with the believers. It is a
> pledge of one's loyalty.
>   It is a sign of from whence he draws his strength. It is a reminder, a
> source of protection, a source of spirituality, a visible badge of one's
> honor. An announcement that his conduct and deeds are intimately linked to
> the One he champions as his Liegelord. It is a declaration of the One to
> Whom he bears allegiance and the One to Whom he swears fealty.
>   23. The triumph of Baha'u'llah over the beast and the false prophet
> begins in the l9th chapter of the Apocalypse. There are 22 chapters in the
> Apocalypse which is also the number of letters in the Hebrew alphabet. That
> a book had 22 chapters was a Hebrew practice meaning a book is
> complete.[121]
>   24. Seven has always been looked upon as a mystic number and symbol. It
> is made up of many but yet forms an indivisible integer. It is the highest
> indivisible integer of one digit. Seven is used in the Qur'an to some
> extent. There are seven heavens, seven gates of hell, and so on:
> 
>                  God is He Who Created seven Firmaments
>                  And of the earth A similar number.
>                                                          Qur'an 65:12
> 
>   'Abdu'l-Baha quotes an Islamic source possibly the Qur'an or the Hadith
> when He writes, "The seven heavens and the seven earths weep over the
> mighty when he is brought low."[122]
> 
> <p40>
> 
>   Five is the mystic symbol representing man who stands at the center of
> the four elements, the four directions and the four seasons of the year,
> which characterize the earthly state. Five, the pentad is the sum of 2 and
> 3, the first even and odd compound. One is the Creator. One is unity, God
> alone without creation. Two is diversity, and three, the sum of 1 and 2, is
> the bringing together of unity and diversity which are the two principles
> in operation in the universe and which represents the combined powers of
> nature. Five represents man and the symbol used is often the star or
> pentacle which represents the body of man, with the head, the two arms and
> the two legs.[123] Five also represents the five senses through which man
> perceives existence. As there are seven heavens and seven earths, man's
> external world has fourteen planes. Since he relates to these levels with
> five senses the number of stages governing his development and controlling
> his conduct may be said to be nineteen.
>   Man can acquire the "seven virtues" of faith, hope, charity, justice,
> fortitude, prudence and temperance or he can fall into the grip of the
> "seven deadly" or "capital sins" of pride, wrath, envy, lust, gluttony,
> avarice and sloth. We are aware that the virtues and sins are endless,
> without number, but there is a profound reason why they have been termed
> seven in number. Seven signifies rest or repose in the divine center, "And
> God blessed the seventh day, and sanctified it, because that in it He had
> rested from all his work." In one sense it is the symbol of attainment.
> Seven is the stamp of the divine seal upon things of the earth. Six, among
> other things, is the symbol of man in that state on the sixth day when he
> was created. Beyond six (seven) is that from which all existence comes from
> and to which it returns. Man in the process of acquiring virtues follows
> the spiritual path which the manifestation for the day in which he is
> living points out to him. Man must learn to desire, even yearn, for this
> love. He opens his heart and receives the
> 
> <p41>
> 
> gift of love and faith. There are risks taken on the path and he could
> break laws and fall prey to all manner of sin. Some say it is better not to
> set out at all than to awaken the soul, go a certain distance and then
> abandon the path because the greater the virtue the greater the danger in
> becoming the very embodiment of one or more of the deadly sins. Man in this
> state can be described as corruption optimi pessima or the best when
> corrupted becomes the worst. This is reminiscent of Alexander Pope's
> statement, "The worst of madmen is a saint run mad."
>   25. There are six verses in the Prayer for the Dead which are to be
> repeated nineteen times.[124]
>   26. Each believer is to repeat the "Greatest Name" "Allah-u-Abha'"
> ninety-five times a day (19 x 5).[125]
>   27. There is an exemption from offering the Obligatory Prayers granted to
> women in their courses provided they perform their ablutions and repeat
> "Glorified be God, the Lord of Splendour and Beauty" 95 times a day (19 x
> 5).[126]
>   28. Every nineteen days, usually on the first day of the Baha'i month,
> the Baha'is gather for prayers, consultation and fellowship. These meetings
> are called Nineteen Day Feasts because they are held once every nineteen
> days. The Nineteen Day Feast, established by Baha'u'llah,[127] is the most
> sacred of Baha'i institutions and has been described by the Guardian as the
> foundation of the new World Order."[128] "The Nineteen Day Feast was
> inaugurated by the Bab and ratified by Baha'u'llah...."[129]
>   29. The period of fasting is for 19 days. There is an exemption from
> fasting granted to travellers who break their journey for less than 19
> days. If a traveller breaks his journey at a place where they will stay 19
> days, he is exempt from fasting only for the first three days. There is an
> exemption for women in their courses if they perform their ablutions and
> repeat the verse "Glorified be God, the Lord of Splendour and Beauty" 95
> times a day (19 x 5).[130]
>   30. The Baha'i period of engagement must not exceed 95 days (5 x 19).
> 
> <p42>
> 
>   31. The marriage dowry is fixed at 19 mithqals[131] of pure gold for
> city-dwellers and 19 mithqals of silver for village-dwellers.[132]
>   You are forbidden to pay more than 95 (5 x 19) mithqals.[133]
>   Baha'u'llah states that He wants the man to content himself with the
> payment of 19 mithqals of silver.[134]
>   32. During a year of patience, which all Baha'is must observe if they
> wish to divorce, sexual intercourse with one's mate voids the period of
> waiting. Intercourse with anyone else is forbidden and "whoever breaks this
> law must repent and pay the House of Justice 19 mithqals of gold."[135]
>   33. "If a person has possessions equal in value to at least 19 mithqals
> in gold, it is a spiritual obligation for him to pay 19% of the total
> amount, once only, as Huququ'llah (The Right of God)... Thereafter,
> whenever his income, after all expenses have been paid, increases the value
> of his possessions by the amount of at least 19 mithqals of gold, he is to
> pay 19% of this increase, and so on for each further increase."[136]
>   34. If one is able to do so there is a law requiring the renewal of the
> furnishing of one's house after nineteen years.[137]
>   35. The National Assemblies are elected, "...annually by delegates whose
> number has been fixed, according to national requirements, at 9, 19, 95, or
> 171 (9 times 19)..."[138]
>   36. The number nineteen is found within the architecture of the Baha'i
> House of Worship in America along with other numbers significant to the
> Revelation of Baha'u'llah. "There are 18 steps at each of the nine
> entrances of the Temple, which with the completing doorway make 19--and
> each door (a 19) becomes a recurring symbol of the Bab himself, because as
> we remember, Bab is a title meaning a door between heaven and earth."[139]
> 
> <p43>
> 
>   The number eight had a significant part in the building of the Shrine of
> the Bab on Mt. Carmel in the Holy Land. In explaining the meaning for the
> use of eight in the architecture of the Shrine. Shoghi Effendi recited a
> verse of the Qur'an, "...on that day eight shall bear up the throne of thy
> Lord."[140] Shoghi Effendi, "...always referred to the Shrine as the
> 'Throne of the Lord,' and to the Casket of the Bab as the 'Throne.' Even
> the Holy Dust was called by Him by the 'Throne.'"[141] Ugo Giachery, Hand
> of the Cause of God says, "The eight pinnacles, one at each corner of the
> octagon...are indeed original in conception....
>   Speaking one evening of the importance of the minarets in Islamic
> architecture,
> 
> <p44>
> 
> Shoghi Effendi said: 'The mosque of Medina has seven minarets, the one of
> Sultan Ahmad in Constantinople has six, but the Qur'an mentions
> eight.'[142a] Furthermore, the eight slender minaret-like spires symbolize
> the bearers of the 'throne of God.'"[142b] "'Also the Bab is the eighth
> Manifestation of those religions whose followers still exist.'"[143] The
> use of the number eight is evident in many other details of the Shrine and
> in the grounds around it such as the eight doors, the flowerbeds shaped as
> eight-pointed stars, etc. Might not the "Angels...on its sides[144] be the
> ones for whom the doors of the Shrine of the Bab were named?
> 
> <p45>
> 
>   37. Shoghi Effendi selected nineteen from amongst the foremost followers
> of Baha'u'llah who had passed away and grouped their photographs in an
> illustration published in The Baha'i World, Volume 3. Under the
> illustration they have been named, "The Apostles of Baha'u'llah" and
> "Pillars of the Faith".[145]
> 
>   38. Shoghi Effendi selected nineteen from amongst the foremost servants
> of the Faith who had passed away and grouped their photographs in an
> illustration published in The Baha'i World, Volume 3. Under the
> illustration they have been named, "The Disciples of 'Abdu'l-Baha and
> "Heralds of the Covenant".[146]
> 
>   39. It was 'Abdu'l-Baha who conceived the great plan for the development
> of Baha'i properties on Mount Carmel. Using the Shrine of the Bab as the
> axis, "The plan called for nine terraces with stairways from the foot of
> the mountain to the Shrine, and nine above the Shrine to the mountain-top,
> with the Shrine area constituting the nineteenth terrace."[147]
> 
> <p46>
> 
>   The list is not exhaustive. It would be more proper to say the list is
> inexhaustible.
> 
>   Time, prayer and effort will obviously reveal a wider knowledge and
> understanding of the total pattern of all numerical significances and
> deeper penetration into the concealed meanings that are yet to astonish the
> mind of man.
> 
> <p47>
> 
>   The evidence presented here should indicate that every letter of the
> Qur'an has been preserved exactly as it was revealed and should leave no
> doubt that the Qur'an is a divinely inspired Book which, in turn, should
> increase the faith of every believer and enable him to look upon that Book
> with a new reverential awareness. It also confirm that the statements in
> the Qur'an are in agreement with precise scientific concepts which have
> only been discovered in recent times. In addition to this, it shows in an
> unsuspecting and ingenuous way that the Bab and Baha'u'llah were the Ones
> promised by Muhammad.
> 
> <p48>
> 
>                                 Appendix 1
> 
>   29 letters are found in the Arabic alphabet (hamza and alif are counted
> as two letters).
>   29 surihs have disconnected letters.
>   Surih XLII has two sets of disconnected letters and is not counted twice.
>   14 different letters from the Arabic alphabet have been used prefixed to
> 29 surihs. 15 letters have not been used.
> 
>        These 14 letters are:
> 
>        A.,  Alif.
>        A., 'Ain.
>        H.,  Ha.
>        H.,  H.
>        L.,  Lam.
>        M.,  Mim.
>        N.,  Nun.
>        Q.,  Qaf.
>        R.,  Ra.
>        S.,  Sin.
>        S.,  Sad.
>        T.,  Ta.
>        Y.,  Ya.
> 
>   These 14 letters have been used in 14 combinations.
> 
>   The 14 various combinations are:
> 
>   Three surihs have one letter by itself.
> 
>        N.        Surih 68.
>        Q.        Surih 50.
>        S.        Surih 38.
> 
>   Ten surihs have two letter combinations.
> 
>        H.M.      Surih 40, 41, 42, 43, 44, 45, 46.
>        T.H.      Surih 20.
>        T.S.      Surih 27.
>        Y.S.      Surih 36.
> 
>   Thirteen surihs have three letter combinations.
> 
>        A.L.M.    Surih 2, 3, 29, 30, 31, 32.
>        A.L.M.    Surih 10, 11, 12, 14, 15.
>        T.S.M.    Surih 26, 28.
> 
> <p49>
> 
>   Two surihs have four letter combinations.
> 
>        A.L.M.R.  Surih 13.
>        A.L.M.S.  Surih 7.
> 
>   Two surihs have five letter combinations.
> 
>        K.H.'A.S.           Surih 19.
>        H.M. and 'A.S.Q.    Surih 42
> 
>   The twenty-nine surihs which have disconnected letters are:
> 
>   2.   A.L.M.         Alif. Lam. Mim.
>   3.   A.L.M.         Alif. Lam. Mim. Sad.
>   7.   A.L.M.S.       Alif. Lam. Mim.
>  10.   A.L.R.         Alif. Lam. Ra.
>  11.   A.L.R..        Alif. Lam. Ra.
>  12.   A.L.R.         Alif. Lam. Ra.
>  13.   A.L.R          Alif. Lam. Mim. Ra.
>  14.   A.L.R.         Alif. Lam. Ra.
>  15.   A.L.R.         Alif. Lam. Ra.
>  19.   K.H.Y.'A.S.    Kaf. Ha. Ya. 'Ain. Sad.
>  20.   T.H.           Ta. Ha.
>  26.   T.S.M.         Ta. Sin. Mim.
>  27.   T.S.           Ta. Sin.
>  28.   T.S.M.         Ta. Sin. Mim.
>  29.   A.L.M.         Alif. Lam. Mim.
>  30.   A.L.M.         Alif. Lam. Mim.
>  31.   A.L.M          Alif. Lam. Mim.
>  32.   A.L.M.         Alif. Lam. Mim.
>  36.   Y.S.           Ya. Sin.
>  38.   S.             Sad.
>  40.   H.M.           Ha. Mim.
>  41.   H.M.           Ha. Mim.
>  42.   H.M. and       Ha. Mim. and
>        'A.S.Q.        'Ain. Sin. Qaf.
>  43.   H.M.           Ha. Mim.
>  44.   H.M.           Ha. Mim.
>  45.   H.M.           Ha. Mim.
>  46.   H.M.           Ha. Mim.
>  50.   Q.             Qaf.
>  68.   N.             Nun.
> 
> <p50>
> 
>   The twenty-nine surihs, their disconnected letters and their numerical
> values:
> 
>   2.   A.L.M.         1 + 30 + 40
>   3.   A.L.M.         1 + 30 + 40
>   7.   A.L.M.S.       1 + 30 + 40 + 90
>  10.   A.L.R.         1 + 30 + 200
>  11.   A.L.R.         1 + 30 + 200
>  12.   A.L.R.         1 + 30 + 200
>  13.   A.L.M.R.       1 + 30 + 40 + 200
>  14.   A.L.R.         1 + 30 + 200
>  15.   A.L.R.         1 + 30 + 200
>  19.   K.H.Y.'A.S.    20 + 5 + 10 + 70 + 90
>  20.   T.H.           9 + 5
>  26.   T.S.M.         9 + 60 + 40
>  27.   T.S.           9 + 60
>  28.   T.S.M.         9 + 60 + 40
>  29.   A.L.M.         1 + 30 + 40
>  30.   A.L.M.         1 + 30 + 40
>  31.   A.L.M.         1 + 30 + 40
>  32.   A.L.M.         1 + 30 + 40
>  36.   Y.S.           10 + 60
>  38.   S.             90
>  40.   H.M.           8 + 40
>  41.   H.M.           8 + 40
>  42.   H.M. and       8 + 40
>        'A.S.Q.        70 + 60 + 100
>  43.   H.M.           8 + 40
>  44.   H.M.           8 + 40
>  45.   H.M.           8 + 40
>  46.   H.M.           8 + 40
>  50.   Q.             100
>  68.   N.             50
>                       __________
>             Total     3385
> 
>   The abjad or numerical values of all the disconnected letters in all the
> twenty-nine surihs where they appear total 3385.
>   This number [3385] added, using either the abjad system or the literary
> device called the gematria, equals 1. (3385 = 19 = 9 + 1 = 10 = 1). 3385 is
> also a multiple of five (677 X 5).
> 
> <p51>
>                              Notes
> 
>  1. Translation taken from Baha'u'llah and 'Abdu'l-Baha, Baha'i Scriptures
> (New York: Baha'i Publishing Committee, 1923), p. 567. See also
> Baha'u'llah, The Kitab-i-Iqan: The Book of Certitude (Wilmette, Illinois:
> Baha'i Publishing Committee, 1931), p. 140 where the translation is, "We
> noted all things and wrote them down."
> 
>  2. The spelling of the Oriental words and proper names used in this
> article is according to the system of transliteration established at one of
> the International Oriental Congresses.
> 
>  3. Baha'u'llah, The Kitab-i-Iqan: The Book of Certitude, trans. Shoghi
> Effendi (Wilmette, Ill.: Baha'i Publishing Committee, 1931), p. 210.
> 
>  4. Baha'u'llah, Epistle to the Son of the Wolf, trans. Shoghi Effendi
> (Wilmette, Ill.: Baha'i Publishing Committee, 1941), p. 82.
> 
>  5. Baha'u'llah, EPistle to the Son of the Wolf, p. 112.
> 
>  6. Shoghi Effendi, The Advent of Divine Justice (Wilmette, Ill.: Baha'i
> Publishing Trust, 1971), p. 41.
> 
>  7. Shoghi Effendi, The World Order of Baha'u'llah (Wilmette, Ill.: Baha'i
> Publishing Trust, 1955), p. 106.
> 
>  8. Baha'u'llah, Gleanings From the Writings of Baha'u'llah, trans. Shoghi
> Effendi (Wilmette, Ill.: Baha'i Publishing Trust, 1976), p. 101.
> 
>  9. Maurice Bucaille' The Bible. The Qur'an and Science: "La Bible, le
> Coran et la Science', trans. Alastair D. Pannell and the Author
> (Indianapolis: American Trust Publications, 1978), p. 148. This work has
> also been translated into Arabic.
> 
> 10. Bucaille, p. 125.
> 
> 11. Bucaille, p. 120.
> 
> 12. Bucaille, p. 167.
> 
> 13. Edward Gibbon, The Decline and Fall of the Roman Empire ( New York: The
> Modern Library, n.d.), III, 85. This is a most beautiful and poetic story
> which helps man in his comprehension and is compatible with Baha'i
> teaching. We are aware that paper, silk or anything that decomposes and is
> perishable does not exist in worlds beyond the material world and that the
> angel Gabriel is the personification of the Holy Spirit. In Christianity it
> is symbolized by a dove and in the Baha'i faith the Holy Spirit is
> personified by a Maiden. It is a well known concept in Islam that God
> speaks through the mouth of His Prophet. It should be a well known concept
> in Christianity on the basis of such clear statements of Christ such as:
> 'For I spake not from myself but the Father that hath sent me, He hath
> given me a commandment, what I should say, and what I should speak "(John
> 12:49). The power of the Qur'an in the development of man and the creation
> of a new civilization can best be understood by the words of Baha'u'llah in
> what He says about a single letter from God: "Every single letter
> proceeding from Our mouth is endowed with such regenerative power as to
> 
> <p52>
> 
> enable it to bring into existence a new creation--a creation the magnitude
> of which is inscrutable to all save God. He verily hath knowledge of all
> things. It is in Our power, should We wish it, to enable a speck of
> floating dust to generate, in less than the twinkling of an eye, suns of
> infinite, of unimaginable splendor, to cause a dewdrop to develop into vast
> and numberless oceans, to infuse into every letter such a force as to
> empower it to unfold all the knowledge of past and future ages (Baha'u'llah
> quoted in Shoghi Effendi, The World Order of Baha'u'llah (Wilmette, Ill.:
> Baha'i Publishing Trust, 1938
> 
>  14. Sir William Muir, Life of Mohammed (Edinburgh, 1912), p. 24.
> 
>  15. Professor Hamidullah quoted by Maurice Bucaille, The Bible, The Qur'an
> and Science: La Bible. le Coran et la Science, trans. by Alastair D.
> Pannell and the Author (Indianapolis, Indiana: American Trust Publications,
> 1978), pp. 129-30.
> 
>  16. H. M. Balyuzi, Muhammad and the Course of Islam (Oxford: George
> Ronald, 1976), p. 221.
> 
>  17. Marzieh Gail, Six Lessons on Islam (Wilmette, Illinois: Baha'i
> Publishing Committee, ), p. 29.
> 
>  18. Gail, Six Lessons on Islam, p. 29.
> 
>  19. Gail, Six Lessons on Islam, p. 29.
> 
>  20. Abu'l-Qasim Faizi, The Prince of Martyrs: A Brief Account of the Imam
> Husayn (Oxford: George Ronald, 1977), p. 10-11.
> 
>  21. Abu'l-Qasim Faizi, p. 11.
> 
>  22. Abu'l-Qasim Faizi, p. 11.
> 
>  23. They are called the disconnected letters of the Qur'an, the letters
> prefixed to the surihs of the Qur'an, the abbreviated letters, and
> sometimes just the broken letters. They are often called isolated letters
> by Baha'i translators.
> 
>  24. Baha'u'llah, The Kitab-i-Iqan, p. 202.
> 
>  25. Baha'u'llah, The Kitab-i-Iqan, p. 203.
> 
>  26. Baha'u'llah, The Kitab-i-Iqan, p. 203.
> 
>  27. Colonel Anaitullah Sohrab, Lessons of Teaching, p. 54. This book
> contains lessons from the Baha'i Summer School in the year 106 B.E. (1950
> A.D.) in Isfahan and was published by the Institute of National Baha'i
> Prints in 117 B.E. (1961 A.D.). This book was given to this writer by
> Parviz Mohebali. It is written in Persian and was translated into English
> with the help of Parviz Mohebali and Shoaullah Motamedi.
> 
>  28. Sohrab, p. 52.
> 
>  29. Sohrab, p. 52.
> 
> <p53>
> 
>  30. Sohrab, p. 52. Each lunar year is approximately eleven days shorter
> than a solar year. About every 33 years you lose almost a full year. To be
> specific one solar year is 365.242 days while one lunar year is 354.367
> days. One solar year is 1.03069 lunar years.
>   To convert a date in the Christian solar calendar to the Muslim lunar
> equivalent you multiply by 1.03069. Remember the beginning of the Muslim
> calendar was in 622 A.D.
>   To convert the year 1844 A.D. to its approximate equivalent you compute
> (1844-622) x 1. 03069 - 1259.5 A. H.
>   To convert the year 680 A.D. in the Christian solar calendar to its
> approximate Muslim lunar equivalent you compute:
> 
>                  680 - 622 X 1.03069 =
>                         58 X 1.03069 = 59.78002
> 
>   To 59.78002 you must add 12 lunar years because this was the span of time
> between the beginning of the Muslim calendar (622 A.D.) and the Divine
> Summons of Muhammad (610 A.D.).
> 
>                  59.78002 + 12 = 71.78002 years
> 
>   To convert the year 750 A.D. in the Christian solar calendar to its
> approximate Muslim lunar equivalent you compute:
> 
>                  750 - 622 X 1.03069 =
>                        128 X 1.03069 = 131.92832
> 
>   To 131.92832 you must add 12 lunar years because this was the span of
> time between the Divine Summons of Muhammad (610 A.D.) and the beginning of
> the Muslim calendar (622 A.D.)
> 
>                  131.92832 + 12 = 143.92832 years
> 
>   Considering the subtraction of the months in the beginning year and those
> of the ending year of each event, the loss of days in 12 lunar years (about
> 132 days) and the fact that the exact month and day of Muhammad's Divine
> Summons is not known and cannot be stated with certainty[,] the computation
> is likely to equal 142 years.
>   Also it is not possible to get exact equivalent dates for the earliest
> years of the Muslim calendar with the Christian calendar because there
> seems to have been some discrepancy between the calendar that was in use in
> Medina and the one in Mecca, and because up to 632 A.D. the calendar was
> roughly luni-solar. When Muhammad adopted a purely lunar calendar the
> confusion ended. Every date after 10 A.H. can be converted to a
> corresponding date in any other accurate calendar. Before that time there
> are problems to consider and caution is necessary.
> 
>  31. Sohrab, p. 52.
> 
>  32. Sohrab, p. 54.
> 
>  33. Sohrab, p. 52.
> 
>  34. Shoghi Effendi, God Passes By (Wilmette, Ill.: Baha'i Publishing
> Trust, 1970), p. 96.
> 
>  35. Adib Taherzadeh, The Revelation of Baha'u'llah: Baghdad 1853-63
> (Oxford: George Ronald, 1974), pp. 125-26.
> 
>  36. A prime number is a number that is not divisible, without remainder,
> by any number except itself and unity (the number one).
> 
>  37. Franklyn M. Branley, The Moon: Earth's Natural Satellite, revised ed.
> (New York: Thomas Y. Crowell Company, 1960), p. 108.
> 
>  38. Richard Cavendish, Mysteries of the Universe (New York: Galahad Books,
> 1981), p. 28.
> 
>  39. Branley, p. 108.
> 
>  40. Branley, pp. 88-89.
> 
>  41. David Bergamini and the Editors of Life, Mathematics: Life Science
> Library (New York: Time Incorporated, 1963), p. 63.
> 
> <p54>
> 
>  42. Jeffrey J. W. Baker and Garland E. Allen, A Course in Biology
> (Reading, Massachusetts: Addison-Wesley Publishing Company, 1979), pp. 95-
> 96. For example the pattern of nine is very common, probably universal, in
> all cell structure. This was discovered in the 1960's when detailed
> electron microscope investigations confirmed the existence of microtubules
> in the cytoplasm of cells.
>   The cytoplasm surrounding the nuclear membrane of a cell is like oil
> floating on water. It doesn't separate because the microtubules in the
> cytoplasm is made of protein which is very tough. Microtubules seem to be
> part of the structure of many, perhaps most, cells. They are like a
> building frame-work of structural girders. They are found in simple and
> complex cell life from one-celled protozoan to human brain cells.
> Microtubules are long, straight
> 
> <p55>
> 
> minute cylindrical structures and are made up of longitudinal fibrils. They
> are more numerous next to the plasma membrane.
>   The cross section of the Naegleria flagellum of the one-celled protozoan
> shows a characteristic 9 + 2 pattern of microtubules.
>  
> 
>   In a cross section of sperm flagellum of the rat we observe the 9 + 2
> pattern of microtubules. The dense outer coarse fibers number 7.
>  
>   Sometimes the microtubules in cross section have this pattern of nine.
> 
> <p56>
> 
>   43. Martin Gardner, "Mathematical Games," Scientific American, September
> 1980, Volume 243, Number 3, pages 22 and 24. This biographical information
> has been taken from this magazine along with some of the computer
> information. The first time the computer discoveries were brought to the
> attention of the writer of this article, was when he was shown a brief
> feature in the Persian section of the French Baha'i Journal when he was in
> Holland. Later, when casually mentioning this to Dr. Gerald Hanks of
> Winnipeg, Dr. Hanks called attention to this article in Scientific
> American. From correspondence with Martin Gardner regarding some
> mathematical problems the writer was able to get Dr. Khalifa's address and
> eventually his books so the computer findings could be reviewed and
> examined.
> 
>   Dr. Khalifa has since published his translation of the Qur'an called,
> Quran: The Final Scripture (Tucson, Arizona: Islamic Productions, 1981).
> 
>   He has also written and published, The Computer Speaks: God's Message to
> the World (Tucson, Arizona: Renaissance Productions, 1981).
> 
> <p57>
> 
>   44. Rashad Khalifa, The Computer Speaks: God's Message to the World
> (Tucson, Arizona: Renaissance Productions, 1981), p. 9.
> 
>   45. The Bab calls attention to this in His Persian Bayan. The Bab changed
> this sacred formula but did not change the number of letters it contains.
> This change will be discussed later.
> 
>   46. Rashad Khalifa, The Computer, pp. 94-95.
> 
>   47. Rashad Khalifa, The Computer, p. 96.
> 
>   48. Rashad Khalifa, The Computer, pp. 17-18 and pp. 87-90.
> 
>   49. Rashad Khalifa, The Computer, p. 15.
> 
>   50. Bucaille, p. 204.
> 
>   51. Bucaille, p. 204.
> 
>   52. Bucaille, p. 205.
> 
>   53. Bucaille, pp. 205-06.
> 
> <p58>
> 
>   54. Stanley Lane-Poole, Speeches and Table-Talks of the Prophet Mohammad
> (London, 1882), pp. 24-25.
> 
> <p59>
> 
>   55. Rashad Khalifa, The Computer, pp. 14.
> 
>   56. Rashad Khalifa, The Computer, pp. 13.
> 
>   57. Rashad Khalifa, The Computer, p. 97.
> 
>   58. Rashad Khalifa, The Computer, p. 98.
> 
>   59. Rashad Khalifa, The Computer, p. 8.
> 
>   60. Rashad Khalifa, The Computer, pp. 199.
> 
>   61. Rashad Khalifa, Let the World Know: Mathematical Miracle of Quran
> (Tucson, Arizona: n.p., n.d.), p. 10.
> 
>   62. Lut is the Lot of the English Bible.
> 
> <p60>
> 
>   63. Rashad Khalifa, The Computer, p. 109.
> 
>   64. Rashad Khalifa, The Computer, p. 111.
> 
>   65. Rashad Khalifa, The Computer, p. 115.
> 
>   66. Rashad Khalifa, The Computer, p. 117.
> 
>   67. Rashad Khalifa, The Computer, p. 122.
> 
>   68. Rashad Khalifa, The Computer, p. 125.
> 
> <p61>
> 
>   69. Shoghi Effendi,,God Passes By, p. 28.
> 
>   70. Shoghi Effendi, God Passes By, p. 25.
> 
>   71. It is also used by Muslims at the beginning of many acts such as at
> the beginning of meals, undertaking a journey, putting on new garments.
> 
>   72. Wanden Mathews, La Farge, "The Relation of the Bab to the Traditions
> of Islam," in The Baha'i World: A Biennial International Record, Volume
> III, 1928-1930, comp. National Spiritual Assembly of the Baha'i of the
> United States and Canada (New York: Baha'i Publishing Committee, 1930), pp.
> 293-99.
> 
>   73. The Bab, Le Bayan Persan, Vol. 4, p. 119, trans. (into French) A.L.M.
> Nicolas, quoted in Emily McBride Perigord', Translation of French Foot-
> Notes of the Dawn-Breakers (Wilmette, Ill.: Baha'i Publishing Trust, 1970,
> p. 8.
> 
> <p62>
> 
>   74. Shoghi Effendi, God Passes By, p. 7.
> 
>   75. The Bab, quoted in La Farge, "The Relation of the Bab to the
> Traditions of Islam," p. 296. La Farge translates from A.L.M. Nicolas,
> Seyyed 'Ali Mohammed dit le Bab (1905). Nicolas was a distinguished
> orientalist and longtime first interpreter of the French legation in
> Persia. His book is very rare.
> 
>   76. La Farge, p. 296.
> 
>   77. The Bab, quoted in La Farge, p. 296.
> 
>   78. 'Ali Muhammad has seven letters when written in Arabic and Persian.
> 
>   79. The Bab, quoted in La Farge, p. 297.
> 
>   80. The Bab, Selections From the Writings of the Bab, trans. Habib
> Taherzadeh (Haifa: Baha'i World Centre, 1976), p. 90.
> 
>   81. The Bab, quoted by Shoghi Effendi, God Passes By, pp. 8 and 57.
> 
>   82. The Bab, quoted by La Farge, p. 296.
> 
>   83. Adib Taherzadeh, The Revelation of Baha'u'llah: Baghdad 1853-63, p.
> 34. See also La Farge, p. 296. The quotation from Nicolas is as follows:
> "'Ali said: 'All that is in the Qur'an is contained in the first Surah, all
> that is in the first Surah is contained in Bismi'llahi'r-Rahmani'r - Rahim,
> all that is in Bismi'llahi'r-Rahmani'r - Rahimthe is contained in the B of
> Bismi'llah, all that is contained in the B of Bismi'llah is contained in
> the point which is beneath the B -- and I am that Point.'" The Shi'ahs
> transfer this station to 'Ali after the Prophet's death and to each
> succeeding Imam.
> 
>   84. Adib Taherzadeh, The Revelation of Baha'u'llah: Baghdad 1853-63, p.
> 116.
> 
>   85. Qur'an 17:110.
> 
>   86. Marzieh Gail, Baha'i Glossary (Wilmette, Ill.: Baha'i Publishing
> Trust, 1955), p. 9.
> 
>   87. In this day Baha'u'llah has said that the names and attributes of God
> are inexhaustible. Man has now reached the stage where he can comprehend
> this knowledge far greater than at any time in the past. It is a time when
> large masses of humanity are familiar with elementary mathematical concepts
> such as infinity in such problems as:
> 
>                              3.3333
>                             __________
>                          3 :10.0000
>                              9
>                             __________
>                              10
>                               9
>                             __________
>                               10
>                                9
>                             __________
>                                10
> 
> <p63>
> 
>   Some people find it difficult to imagine anything that does not have
> limits while others find it difficult to think of anything in terms of
> limitations. The reality of inexhaustible names and attributes is an
> example of an agreement between science and religion. This knowledge is one
> of the most important safeguards Baha'u'llah has given to humanity. No
> longer will man have to live in fear of his life because he has a different
> degree of understanding from another.
> 
> Baha'u'llah has promised to remove from religion anything which has been or
> will be a source of disunity. This will bring to an end the fearsome
> injustices of the past.
> 
>   88. Adib Taherzadeh, The Revelation of Baha'u'llah: Baghdad 1853-63, p.
> 117.
> 
>   89. Nabil-i-A'zam (Muhammad-i-Zarandi), "Additional Material Gleaned from
> Nabil's Narrative (Vol. II), Regarding the Baha'i Calendar,' The Baha'i
> World: A Biennial International Record, Volume VII, 1936-1938, comp. The
> National Spiritual Assembly of the Baha'is of the United States and Canada
> (Wilmette, Ill.: Baha'i Publishing Trust, 1939 ), p. 448-51.
> 
>   90. The Bab, Selections, trans. Habib Taherzadeh, p. 89.
> 
>   91.  The Bab, Selections, trans. Habib Taherzadeh, p. 89.
> 
>   92. Nabil-i-A'zam (Muhammad-i-Zarandi), The Dawn-Breakers: Nabil's
> Narrative of the Early Days of the Baha'i Revelation, trans. and ed. Shoghi
> Effendi (New York: Baha'i Publishing Committee, 1932), p. 132.
> 
>   93. The Bab, Selections from the Writings of the Bab, trans. by Habib
> Taherzadeh, p.90.
> 
>   94. Shoghi Effendi, God Passes By, p. 49.
> 
>   95. Nabil-i-A'zam, The Dawn-Breakers, pp. 350-51.
> 
>   96. Nabil-i-A'zam, The Dawn-Breakers, p. 363.
> 
>   97. Nabil-i-A'zam, The Dawn-Breakers, pp. 386-87.
> 
>   98. Nabil-i-A'zam, The Dawn-Breakers, p.394.
> 
>   99. "God the Great."
> 
>  100. "God the Most Great."
> 
>  101. "God the Most Beauteous."
> 
>  102. "God the Most Glorious."
> 
>  103. "God the Most Pure."
> 
>  104. Nabil-i-A'zam, The Dawn-Breakers, p. 552.
> 
>  105. "Lord of the Age," One of the titles of the promised Qa'im. Qa'im
> meaning "He who shall arise "is a title designating the Promised One of
> Islam.
> 
> <p64>
> 
>  106. Nabil-i-A'zam, The Dawn-Breakers, p. 570.
> 
>  107. Nabil-i-A'zam, The Dawn-Breakers, p. 573.
> 
>  108. Shoghi Effendi, God Passes By, p. 27.
> 
>  109. The Bab quoted by Baha'u'llah, Epistle to the Son of the Wolf, p.
> 158.
> 
>  110. The Bab quoted by Shoghi Effendi, God Passes By, p. 29.
> 
>  111. The Bab quoted by Shoghi Effendi, God Passes By, p. 29.
> 
>  112. Mirza Asadu'llah-i-Nur, Sacred Mysteries (Chicago: Baha'i Supply and
> Publishing Board, 1902) pp. 16-17.
> 
>  113. The Bab quoted by Shoghi Effendi, God Passes By, p. 29.
> 
>  114. Baha'u'llah, The Kitab-i-Iqan, p. 202.
> 
>  115. Shoghi Effendi indicates that the numerical values of this word total
> 19 in God Passes By, pp. 25 and 29. Marzieh Gail mentions this in Baha'i
> Glossary (Wilmette, Ill.: Baha' Publishing Trust, 1955), p. 53. See also
> Baha'u'llah, Epistle to the Son of the Wolf, p. 153.
> 
>  116. Nabil-i-A'zam, The Dawn-Breakers, p. 505. See also 'Abdu'l-Baha, A
> Traveler's Narrative: Written to Illustrate the Episode of the Bab, trans.
> Edward G. Browne, new and corrected edition (Wilmette, Ill.: Baha'i
> Publishing Trust, 1980), p. 26. Baha'u'llah ordered the most important of
> His tablets which were addressed to individual sovereigns to be written in
> the form of a pentacle. This symbolized the temple of man. See Shoghi
> Effendi, The Promised Day is Come, revised ed. (Wilmette, Ill.: Baha'i
> Publishing Trust, 1980), p. 47.
> 
>  117. Shoghi Effendi, Directives from the Guardian (New Delhi: Baha'i
> Publishing Trust, n.d.), p. 48. The quotation originally appeared in Baha'i
> News, Feb. 1950, p. 4.
> 
> <p65>
> 
>  118. Abu'l-Qasim Faizi, Explanation of the Symbol of the Greatest Name
> (New Delhi: Baha'i Publishing Trust, n.d.), p. 20.
> 
>  119. Abdu'l-Baha, in Baha'u'llah and 'Abdu'l-Baha, Baha'i Scriptures, p.
> 478.
> 
>  120. 'Abdu'l-Baha, Baha'i Scriptures, p. 479.
> 
>  121. Robert F. Riggs, The Apocalypse Unsealed (New York: Philosophical
> Library, 1981), pp. 14 and 224.
> 
>  122. The Secret of Divine Civilization, trans. Marzieh Gail (Wilmette,
> Ill.: Baha'i Publishing Trust, 1957), p. 9.
> 
>  123. 'Abdu'l-Baha, Baha'i Scriptures, p. 479.
> 
>  124. Baha'u'llah, Prayers and Meditations by Baha'u'llah, trans. Shoghi
> Effendi (New York: Baha'i Publishing Committee, 1938), CLXVII, pp. 260-61.
> 
> <p66>
> 
>  125. Baha'u'llah, A Synopsis and Codification of the Laws and Ordinances
> of the Kitab-i-Aqdas: The Most Holy Book of Baha'u'llah, trans. and
> outlined in English with notes in Persian by Shoghi Effendi and completed
> by the Universal House of Justice (Haifa: Baha'i World Centre, 1973), p. 46
> and 63.
> 
>  126. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, pp. 36 and 37.
> 
>  127. The National Spiritual Assembly of the United States quoted in Baha'i
> Meetings: The Nineteen Day Feast, comp. The Universal House of Justice
> (Wilmette, Ill.: Baha'i Publishing Trust, 1976), pp. 23-24.
> 
>  128. Shoghi Effendi quoted in Baha'i Meetings: The Nineteen Day Feast, p.
> 24.
> 
>  129. Abdu'l-Baha quoted in Baha'i Meetings: The Nineteen Day Feast, p. 21.
> 
>  130. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, pp. 38-9 and p.
> 57.
> 
>  131. 3 1/2 grams. A mithqal is a weight which was designated by the Bab.
> 
>  132. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, p. 40.
> 
>  133. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, p. 40.
> 
>  134. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, p. 40.
> 
>  135. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, p. 42.
> 
>  136. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, p. 60.
> 
>  137. Baha'u'llah, Synopsis and Codification Kitab-i-Aqdas, pp. 51 and 65.
> 
>  138. Shoghi Effendi, God Passes By, p. 333.
> 
>  139. Mary Hanford Ford quoted in "The Mashriqu'l-Adhkar: 'The Dawning
> Place of God's Praise'", Baha'i Year Book, Volume I, 1925-1926, comp.
> National Spiritual Assembly of the Baha'is of the United States and Canada
> (Wilmette, Ill.: Baha'i Publishing Trust, 1926), p. 62.
> 
>  140. Surih 69, The Inevitable, verse 17, of Rodwell's translation quoted
> in Ugo Giachery, Shoghi Effendi: Recollections by Ugo Giachery (Oxford:
> George Ronald, 1973), p. 83.
> 
>  141. Ugo Giachery, Shoghi Effendi: Recollections by Ugo Giachery (Oxford:
> George Ronald, 1973, p. 83.
> 
>  142a. Ugo Giachery, Recollections, p. 96.
> 
>  142b. Ugo Giachery, Recollections, p. 83.
> 
>  143. Shoghi Effendi quoted in Ugo Giachery, Recollections, p. 84.
> 
>  144. Qur'an 69:17.
>
> — *Cameron - Disconnected Letters of the Quran*