15.    Perquisites of Him Whom God Will Make Manifest

15.3.   Bahai Accounts of Bayanic Prophecies

15.3.5  Special Nomination (Nas-i-Khas)
The prophet was succeeded by a line of twelve Imams, each of them owed his appointment by special nomination to his predecessor in office. The authority of the Imam is regarded as a divine institution, intended for the mission of the prophet, and the guidance of the human race after him. The Imam was a proof in himself within the orbit of the Quranic cycle. The fact that he was a Proof, did not, however raise him from a state of dependence on the Prophet in that of independence of Him. The Imam’s decision was for god, absolute and final, incumbent upon all to obey. It was only upon cesser of special nomination that return was made to the Quran.
The Primal Point manifested in the Bayanic dispensation the Imamate doctrine of “Special Nomination”. VI, 7.
The institution of Mirrorship (Miratiyyat) established by the Primal Point is identical with that of the Executionship (Wasiya) or Guardianship (Wilaya) of the Imam. Subh-i-Azal was the appointee by Special Nomination by the Primal Point.
Like the first Imam Ali Talib in the Quranic cycle, who held universal Guardianship (Wilayat), Subh-i-Azal was the Primal Mirror (Mirat-i-Awwal), who reflected the Primal Point, and held universal Mirrorship (Miratiyat-i-Kulliyya) in the Bayanic Dispensation. He was a Proof in himself within the Orbit of the Bayanic Dispensation. He held all the grades, names and attributes of the Primal Point, in whom were merged his eighteen Letters of the Living. Subh-i-Azal transcended the Letters of the Living.

He was authorised and empowered by the Primal Point to write the eight unwritten Wáhids of the Bayan, if the time should be propitious. He was the expounder and interpreter of the Bayan. He was the Speaking Book (Kitab-i-Natiq), overseeing the Silent Book (Kitab-i-Samit), the Bayan. His decision was “for god”, final and absolute and incumbent on all to obey. It is only upon the cease of Special Nomination that return is made to the Silent Book, the Bayan, for authority. VI, 3; VI, 13; II, 3. For Subh-i-Azal’s authority see The Primal Point confers on Subh-i Azal a rank equal with himself.

The doctrine of Special Nomination maintained by the Primal Point rules out Mirza Husayn Ali’s pretensions.
God did not reveal himself in the person of His Manifestation with a new Revelation after Muhammad, during his lifetime, and during the lifetime of his executors, the Imams. The same rule applies to all Dispensations and “no change canst thou find in god’s mode of dealing”.

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