Baha’is claim Baha’u’llah’s knowledge was divine but he himself admits reading books and acquiring knowledge from them since childhood:
“This oppressed one in his childhood (ṭufuliyyat) saw the war of the tribe of Qurayza in a book that belonged to (was authored by) Mulla Baqir Majlisi, and has been sad and sorrowful ever-since.”
`Abd al-Ḥamid Ishraq Khāwari, Ma’idiy-i asimani, vol. 7, p. 136.
He even admits in the Iqan that he needed to read books to refute the claims of his enemies:
“For instance, a certain man, reputed for his learning and attainments, and accounting himself as one of the pre-eminent leaders of his people, hath in his book denounced and vilified all the exponents of true learning. This is made abundantly clear by his explicit statements as well as by his allusions throughout his book. As We had frequently heard about him, We purposed to read some of his works. Although We never felt disposed to peruse other peoples’ writings, yet as some had questioned Us concerning him, We felt it necessary to refer to his books, in order that We might answer Our questioners with knowledge and understanding. His works, in the Arabic tongue, were, however, not available, . . . We sent for the book, and kept it with Us a few days. It was probably referred to twice. The second time, We accidentally came upon the story of the “Mi’ráj” . . . We noticed that he had enumerated some twenty or more sciences, the knowledge of which he considered to be essential for the comprehension of the mystery of the “Mi’ráj”.”
See also Tanbih al-Na’imin where his own sister claims that he was pouring over books of philosophy (hikmat) and mysticism (‘irfan) for years.
Here is a translation from that part (pp. 4-5):
“The Mirzā (meaning Bahā’u’llāh), who was your father, from the beginning of his life to when he came of age—because the means were at hand and because of the gathering of the companions—was engrossed in studying and endeavored in homework (or calligraphy practice). He wouldn’t disengage from learning the rudiments for a moment. After studying the rudiments of Arabic and literature he inclined towards the science of philosophy (ḥikmat) and mysticism (`irfān) so that he might benefit from these. It was such that he would spend most of the day and night socializing with high statured philosophers and the gatherings of mystics and Sufis. When it was blown in Seraph’s Trumpet of Appearance (meaning when the Bāb made his claims), he (meaning Bahā’u’llāh) was a man who had seen most of the words and phrases of the mystics and philosophers and had heard and understood most of the signs of the appearance (of the Mahdi) . . . after returning from Badasht and after the Shaykh Ṭabarsī Fort war was over, he was engaged day and night in socializing with great Islamic scholars and followers of mysticism . . .”
I see no divine knowledge here!
The name Moshe Sharon came up in relation to the psychotic-senile tablet of Husayn ‘Ali Nari, Lawh Mubdi’ Kulli Badi. Mr Badi Ahriman- Villar brought up this man’s name in relation to another translation of this work besides the ones completed by Jalal Azal, myself and the webmaster of Bayanic.com.
So who is Moshe Sharon?
Before proceeding let it be known that the character of Moshe Sharon proves the solid political connections of the haifan Baha’i Faith organization with the establishment-elite of the Israeli state and his policies. It also confirms all of the allegations made consistently whether by the Pahlavi state or the Islamic republic that the haifan Baha’i Faith organization is a lackey of Zionism. Moshe Sharon is a professor of Islamic history at the Hebrew University of Jerusalem.
His area of specialization in Islamicwissenschaft (Islamic studies) is the Abbasid revolution and the Abbasid caliphate. Besides his normal academic appointment Sharon also is presently the Chair of Baha’i Studies at the Hebrew University in Jerusalem. In 2000 Moshe Sharon convened a conference at the Hebrew University, the results of which were published in a volume edited by him and published by Brill Academic Publishers in Leiden in 2004. Technically Moshe Sharon is not a Baha’i but a secular Jew, albeit an academic specialist in Islamics.
Here are pictures of Moshe Sharon:
Some of Moshe Sharon’s political views, however, are quite to the right. Notice that Moshe Sharon is invoked as an authority and spoken with respect on the blog of that rabid-likkudnik Zio-Nazi Neo-Con lunatic Daniel Pipes:
Quaintly Moshe Sharon’s views of bahaism exhibit a very sharp angle of the sort of fundamentalist, ahistorical thinking articulated by the mainstream haifan cultist sub-culture. Here are two posts of Professor Sharon’s on H-Bahai last year. These were two posts in reply to J. Vahid Brown (a somewhat shifty chameleon, but someone who knows the score) on the question of the use of the term nabi (prophet) & rasul (messenger) by Husayn ‘Ali Nari. Brown had proferred evidence that Nari had indeed used the terms in relation to himself. But fundamentalist-cultist thinking in the haifan Baha’i Faith mileu has a reaction to such designations and what have you. In any case, here are Sharon’s two posts.