The versification of the surahs is sometimes uncertain. The Bāb himself stated that there should be forty-two verses in each surah of the QA as accords with the  abjad  numerical value of lī   meaning "before me"  in Q. 12:4b  (Ar. لي = l + ī = 30+10= 40) and another two representative of "the sun and the moon" (40+2 = 42). This figure is explicitly confirmed in the Bāb's Khuṭba al-dhikriyya (" The Sermon of the Remembrance") where it is stated in the context of an imamologically numbered categorization of the early works (dating from 1260-1262 AH):

"The Fourth [revelational categorization] is the Ḥusaynid Book (kitāb al-ḥusayniyya)  which is the Commentary upon the Surah of Joseph  (sharḥ Sūrat Yūsuf [= Tafsīr Sūrat Yūsuf = Qayyūm al-asmā']) -- upon him be peace -- which is divided up into one hundred and eleven firmly established [clearly delineated] ( muḥkamat) surahs. Every one of them is made up of forty two verses. These constitute a sufficient [messianic] testimony unto whomsoever exists  upon the earth or lieth beneath the Divine Throne (al-`arsh)..." (cited Afnan 2000: 472; cf. 445).

        The same 42 mode of surah versification of the QA., is evident in certain mss. of this work; most notably the early 1261  (QA ms. 1261) Muhammad Mahdī ibn Karbalā'ī, mss.   where  QA1 and 2 (and other surah headings) have following words after the surah title and  in between the basmala,     wa hiya ithnā' [tāni] wa arba`ūn "and it [the Surah] has forty two verses". In QA4 I have with difficulty, very  tentatively versified  at  42 and retain this versification for the sake of reference and commentary. It is under revision after consultation of further QA mss.

        Not only this but the Bāb is described as  al-tilism al-a`ẓam  "the Supreme Talisman" (a claim echoed relative to Muhammad in the Khutba al-tutunjiyya of Imam`Alī) again endowed with a power decreed in "Mother Book" where he is inscribed as one possessed of talismanic power. He we find early reference to the Bāb’s  early, very marked,  interest in the science of talismans which were small scrolls inscribed with sacred words, letters, scripts and diagrams designed to protect and sanctify the person who wears them. In later Bābīsm they came to encapsulate prophetic, divine, messianic and other secrets. The implication of the description of the Bāb as the "Supreme Talisman" may be a highlighting of his talismanic powers centered upon his divinely revealed Arabic locutions or verses.

        QA 4:7ff includes some interesting early titles of the Bāb and verses 14f are an address to the "servants of God" as to the veracity of the Bāb’s being one promised and his power of revelation. QA 4:18f would appear to be addressed to the Muslims of the city of Medina whose faith in Islam is questioned in the light of a failure to acknowledge the truth of the Bāb. QA 4:20f addresses the same persons and the non-believing `Arabs surrounding Medina questioning their failure to accept the universal Shī`ī covenant regarding the successorship of Alī b Abi Ṭālib, the first Imam of the Shī`ī Muslims. QA 4:23ff again expresses the dire result of rejecting the messianic person of the Dhikr or Remembrance. The need to reflect deeply upon the Q. And its new, inner, ta`wil senses provided by the Bab is advised.

        QA 4:36ff has to do with a symbolic parable of al-nafsayn, two archetypal "Persons". It is perhaps addressed to Sunni Muslims  and /or or to archetypal  "Persons" allotted to  twin archetypal zones (cf. the twin waterways or gulfs") such as are allusively indicated in the Khuṭbat al-Ṭutunjiyya through  Sayyid Kazim's commentary on Rajab al-Bursi's introduction to it (in the Mashariq anwar al-yaqin  ). Bursi mentions ther sermon as  being delivered by  Imam  `Ali between Kufa [now in Iraq] and Medina [now in Saudi Arabia]  (al-Bursi, Mashariq, 166). Aspects of this twin city imagery is related to dual soteriological aspects (Mercy + Wrath, etc) of twin gulf cosmology and to the primacy of Imam `Alī as well for the Bab in QA IV  to the veracity of the eschatological mission of the Bāb.  The references in 4:37f to "two rivers", "two Wests" and "two gulfs" (khalījayn) confirm the allusions to the  Khuṭbat al-Ṭutunjiyya through  Sayyid Kazim's commentary thereon. The khalījayn ("twin gulfs") are explicitly mentioned in the Khuṭbat al-Ṭutunjiyya in association with the tutunjayn (also "twin gulfs") often understood in Shaykhi-Babi exegesis as two rivers (nahrayn). We thus read in QA 4: 37

        As elsewhere in the QA Arabic dual formations are common. They are in part inspired by the deep senses that the Bāb found in key lines of the Khuṭbah al-ṭutunjiyya, the ‘Sermon of the Gulf' ascribed to Imam `Alī (d. 40/661). In many of his works the Bāb draws on this Sermon and upon Sayyid Kāẓim Rashti’s partial commentary upon it. Details cannot be gone into here though Sayyid Kāẓim understood the two Ṭ-T-N-J s (an Arabic quadriliteral loanword of unknown etymology) as "two gulfs-bays-channels" (khalījayn) using exactly the same word in the dual as the Bāb uses here in QA 4:37f.

See further http://www.hurqalya.pwp.blueyonder.co.uk/03-Biblical-islam-BBst/TTNJ.HTM

O people of the city!

Ye are polytheists (al-mushrikun) in the sight of your Lord. If ye truly believe in Muhammad, the Apostle of God and seal of the prophets (khatam al-nabiyyīn) [cf. Q. 33: 40b] and in His Book, the Furqan [Qur'an], which is devoid of error, then [acknowledge that] We, verily, have sent down, by the leave of God, this Book upon Our servant [the Bāb] which is indeed the like of it [the Qur'an]. If ye fail to believe in him [the Bāb] then your faith in Muhammad and His Book [revealed] in the past, will, as befits the Truth, be treated as false in the estimation of God. (cf. SWB:ADD)

[19]

و ان تكفرون*  به فكفركم بمحمّد و كتابه عند انفسكم قد كان باليقين علی الحقّ بالحقّ معلوماً

"If ye deny Him, the fact of your having disbelieved in Muhammad and His Book, will, in very truth and with absolute certainty,  become evident unto yourselves" (SWB: ADD)

[20]

يا اهل المدينه و من حولها من الاعراب

 ما لكم كيف قد كفرتم بمحمّد بعد وفاته علی غير الحقّ جهاداً

O people of the city and such of the Arabs as are around it!

What possessed you that, disdainful of the Truth, you publicly disbelieved in Muhammad after his death?

[21]

الم يأخذ اللّه و نبيّه عنكم عهداً فی وصاية وليّه فی مواطن من الارض علی الحقّ بالحقّ كثيراً

Did not God and his Prophet take a covenant (`ahdan ) with you about the wiṣaya [mandate  successorship] of his walīy (successor =  Imam `Alī), in very truth, [effective] throughout the regions of the earth?

[22]

ان كنتم آمنتم باللّه الّذی لا اله الا هو فما لكم كيف تحكمون لانفسكم بغير ما انزل اللّه فی كتابه الحقّ من قبل علی الحقّ بالحقّ محفوظا

 If you truly believe in God -- no God is there except Him -- then how is it that you yourselves have made a judgment that does not accord with that which God sent down in His Book [the Qur'an], the Truth preserved aforetime?

[23]

فو ربّكم لو لا تؤمنوا بذكرنا و هذا الكتاب فايقنوا انّ ما ربّكم النّار فيها خالداً ابداً

By thy Lord!

If you do not believe in Our Remembrance (dhikr) and this Book then know of a certainty that your abode shall be the fire [of hell] wherein you shall eternally remain.

[24]

و ما لكم من دون اللّه العلیّ فی يوم الفضل ظهيراً

And apart from God, the Exalted, you shall have no helper on the Day of Separation (yaum al-faṣl).

[25]

فلقد مات منكم كفراً بعض الانفس من قبل و ما كنتم آمنتم بمحمّد ولا من حولكم بعد عروجه   

 * الا و قد كفرتم بوصيّه ما لكم لا تتدبّرون القرآن علی الحقّ بالحقّ تنزيلا 

 In the past some among you died in a state of unbelief. You and your associates disbelieved in Muhammad after his ascension inasmuch as you did not believe in his successor (wali) [= Imam `Alī]. What possessed you that failed to ponder upon the Qur'an which was, in very truth, divinely revealed?

افلاتتدبّرون القرآن تنزيلاً

 لم تجعلون لانفسكم مع الباب باباً آخر تاللّه الحقّ لقد كان مقعدكم النّار بحكم الكتاب ملوماً مخذولاً 

O people of blasphemy!

 _______________________