Quddus’s own claims to divine status for himself are reinforced by many of the Bab’s statements about him.

As in the case of claims of Qāʾimiyya, it seem to have been Muḥammad ʿAlī Bārfurūshī, Quddūs, who was the Bāb’s chief rival in respect of claims to some form of divinity. Abbas Effendi ʿAbd al-Bahāʾ, maintains that Quddūs’s commentary on the letter sād ̣ of the word al-samad ̣ (Qurʾān 112:2) which he “revealed” (nāzil farmūdand) at Shaykh Tabarsī, was ̣ “from beginning to end . . . (filled with the words) “Verily, I am God.” There certainly appears to be confirmatory evidence that, in the course of the Shaykh Tabarsī siege, Quddūs did, in fact, make claims of this ̣ kind. Zawāraʾī refers to him as a “place of God’s manifestation” (mazhar-i ̣ khudā) while a Bābī apostate who encountered him in Bārfurūsh after the end of the siege is said to have rebuked him with the words: “You claimed . . . that your voice was the voice of God.” Quddūs’s own claims to divine status for himself are reinforced by many of the Bāb’s statements about him. In a Tablet of visitation (ziyārat) written at some point after Quddūs’s death in 1849, the Bāb writes:

from all eternity you have existed in the exaltation of holiness and majesty, and unto all eternity you shall exist in the exaltation of holiness and majesty. You are the one who is manifested through the manifestation of your Lord (anta ’l-zāhir bi-z ̣ uhūri rabbika ̣ ) and the one who is concealed through the concealment of your Lord. In the beginning when there was no beginning but you, and in the end when there will be no end save you; you ascended through all creation to a horizon unto which none preceded you.” In a section of the Kitāb-i Panj shaʾn written for Mullā Shaykh ʿAlī Turshīzī, the Bāb explicitly declares that “the last name of God has shone forth and flashed and gleamed and become manifest; well is it with him who sees in him nothing but God.

Within the context of such statements, it may be possible to suggest a fresh dimension to our understanding of the events which occurred at the Bābī assembly at Bidasht in 1848, which is generally associated with the abrogation of the Islamic laws (sharīʿa), the proclamation of the inauguration of a new age of inner truth (though not, I am inclined to think, at this stage the implementation of a Bābī sharīʿa), and the announcement of the imminent appearance of the Qāʾim. (A secondary objective of the meeting was to draw up plans for the release of the Bāb from prison in Azerbaijan.) In what is in some respects a curious letter, ʿAbd al-Bahāʾ states that “many have manifested divinity (ulūhiyyat) and lordship (rubūbiyyat). . . . At Bidasht, her excellency Tahirih [Qurrat ̣ al-ʿAyn] to the highest heaven the cry of “Verily, I am God,” as did many of the friends at Bidasht.” Brief as it is and lacking in direct evidence, this theologically uncharacteristic statement is nonetheless extremely suggestive and may prove an important starting point for fresh inquiries into the significance of the Bidasht gathering. It may well be the case, for example, that the recorded divisions between the participants in the meeting, in particular that between Qurrat al-ʿAyn and Quddūs, relate in some way to the advancement of competing claims of this kind.

Certainly a number of Bābī texts of the post-Bidasht period contain what would only a few years previously have been regarded as pure blasphemy. Some of the Bāb’s later writings, including numerous sections of the Kitāb-i Panj shaʾn, contain exordia such as “this is a letter from God, the Protector, the Self-subsisting, to God, the Protector, the Self-Subsisting,” or ‘this is a letter from God to him whom God shall manifest.” Even more direct is the following passage from a letter of the Bāb to Mullā Ibrāhim Qazvīnī, Raḥīm: “ ʿAlī before Nabīl [i.e., ʿAlī Muḥammad, the Bāb] is the Self of God (nafs Allāh). . . and the name of al-Azal, al-Waḥīd [i.e., Mīrzā Yahyā Nūrī, Subh ̣ ̣-i Azal] is the Essence of God (dhāt Allāh).” In a letter also written to Qazvīnī after the Bāb’s death, the latter’s former amanuensis, Sayyid Ḥusayn Yazdī, declares “were it not for the existence of God in my beloved, the Eternal, the Ancient (al-azal al-aqdam)[i.e., Qazvīnī], I should not have addressed these words to you, my beloved,” and goes on to refer to the Bāb’s death as “the disappearance of God” ( ghaybat Allāh) and “the ascension of God” (suʿūd Allāh).”

(The Messiah of Shiraz, Dennis MacEoin, Page 333-335)