Could Bab possess the divine science?
The Godâ€™s proof must be able to answer human beingsâ€™ 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 isnâ€™t aware of the religion substance or isnâ€™t able to make people aware of their mistakes or errors, wonâ€™t be able to save the religion and direct Godâ€™s slaves.
However, this comprehensive and perfect science which was mentioned must be divine 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 Bahaâ€™i ones.
In this regard, the holy Quran the immortal miracle of the holy prophet (P.H.) has called the addresses to fight scientifically; 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)
Bahaâ€™is have also accepted that the divine proof or according to them â€œthe source of emergenceâ€ must possess this characteristic; that is, the divine knowledge. The head of Bahaâ€™is, Hussein Ali Nouri considers Godâ€™s proofâ€™s science and power as divine ones.
Now, we understood that both Islam and Bahaâ€™ism believe that Godâ€™s proofs must be divine. The question, in this regard, is that did Ali Muhammad Shirazi (Bab) whom Bahaâ€™is consider him as the source of emergence and the abolisher of Islam possess this feature or not?
Bahaâ€™is confirm that Bab was illiterate; but in his words remained there are several sentences which reject this claim. Several Bahaâ€™i dignitaries have expresses clearly that Bab was educated.
Thus, because of the mentioned-above reason Bab canâ€™t be classified as the prophet or the divine proof.
 Being illiterate is assigned to a person who hasnâ€™t been educated at all.
 The holy Quran, Surah Houd, Nerse, 13.
 Hussein Ali Nouri, Iqan, the national publication of the Bahaâ€™i works in Persian and Arabic languages, 1998, p.64.
 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 Badiâ€™s, BIja, the mational Amri press, Vol.1, p.35.