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Could Bab possess the divine science?
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Bahaismiran:
The God’s proof must be able to answer human beings’ questions. Basically, it is necessary for him to possess this divine teaching in order to save the religion foundation. As a matter of fact, a proof who isn’t aware of the religion substance or isn’t able to make people aware of their mistakes or errors, won’t be able to save the religion and direct God’s slaves.
However, this comprehensive and perfect science which was mentioned must be divine[1] because in human schools if the prophet is taught, it will be understood that the prophet imposes the human teachings as the divine orders. This issue has been mentioned and investigated in both Islamic resources and the Baha’i ones.
In this regard, the holy Quran the immortal miracle of the holy prophet (P.H.) has called the addresses to fight scientifically[2]; in order for each doubt to be removed; since there will be many errors in the holy Quran, if it is compilled by the holy prophet (P.H)
Baha’is have also accepted that the divine proof or according to them “the source of emergence†must possess this characteristic; that is, the divine knowledge. The head of Baha’is, Hussein Ali Nouri considers God’s proof’s science and power as divine ones[3].
Now, we understood that both Islam and Baha’ism believe that God’s proofs must be divine. The question, in this regard, is that did Ali Muhammad Shirazi (Bab) whom Baha’is consider him as the source of emergence and the abolisher of Islam possess this feature or not?
Baha’is confirm that Bab was illiterate; but in his words remained there are several sentences which reject this claim. Several Baha’i dignitaries have expresses clearly that Bab was educated.[4]
Thus, because of the mentioned-above reason Bab can’t be classified as the prophet or the divine proof.
[1] Being illiterate is assigned to a person who hasn’t been educated at all.
[2] The holy Quran, Surah Houd, Nerse, 13.
[3] Hussein Ali Nouri, Iqan, the national publication of the Baha’i works in Persian and Arabic languages, 1998, p.64.
[4] Ishraq Khavari, adapted by the history of Nabil Zarandi, Bita, Bina, a digital copy, p. 59. The old publication pp. 63-64; Asadullah Mazandarani, the history of Zuhourul Haqq, pant 3, 200(footnote); Asadullah Mazandarani, Asrarul Athar, 124 Badi’s, BIja, the mational Amri press, Vol.1, p.35.
