Ganj-i-Penhan

Ganj-i-Penhan (in Persian: گنج پنهان) is a historical and textual study by Hooshmand Dehghan focused on Babi studies. The book explores the life and writings of Quddús (Mullá Muḥammad ʻAlí-i-Bárfurúshi), a prominent figure among the followers of the Báb. The book argues and provides evidence that it is the first full study written solely about Quddús,^[1] and it is cataloged by major reference libraries.^[2][3] The book is valued by scholars, such as Stephen Lambden and professor Boris Handal, because it uses original sources very well and corrects several historical ideas that people believed for a long time.

The book is split into four parts. It carefully checks Quddús’s life story and birth date, looks at prophecies about him in Holy Scriptures (like the Quran and Bible), studies his historical titles, and publishes a carefully edited collection of his writings from seven different original copies. ^[4]

This section focuses on Quddús's history. Employing a critical approach, the book challenges and revises several existing historical points. For instance, the book determines Quddús's birth year as 1822 based on specific historical evidence cited within the text;^[5] differing from the 1819 estimate made by Abbas Amanat.^[6] The research also expresses doubt regarding the authenticity of a letter allegedly sent to Quddús by Mahdī Qulī Mīrzā, Nāṣer al-Dīn Shāh's cousin. ^[7] In addition, based on reports in old newspapers, the book determined the exact date of the change of the name of Bárfurúsh to Bábul.^[8] Furthermore, the book's critical approach is highlighted by its firm rejection of "the image" widely believed to be Quddús.^[9] This photo was first published in the book, "Bābul, Shahr-i Zībā-yi Man" (Bābul, My Beautiful City).^[10]

This part of the study examines the prophecies concerning the advent of Quddús as presented in the Abrahamic sacred texts, including the Old and New Testaments and the Quran, alongside relevant Islamic traditions (Hadith). ^[11]

This section of the book focuses on reviewing the different titles and appellations attributed to Quddús in the historical Babi records. ^[12]

This part is an edited collection of Quddús's written works. The book includes a collection called آثار القدوسیه (Āthār al-Quddūsiyya), which contains ten manuscripts of Quddús transcribed by early Bábís.^[13] Crucially, in the codicology section, the author collated and edited Quddús's works based on seven different manuscripts, providing a detailed critical study of his writings. ^[14] The research publishes these works and provides a comparison across seven different manuscript and Arabic versions.^[15] The study argues that while the famous orientalist Edward Granville Browne had located this collection in the British Museum, he mistakenly identified the name as ابحار القدوسیه (" Abhār al-Quddūsiyya"). ^[16][17] The book includes various illustrations and documentary materials. These include photographs of Quddús's shawl and shirt (as described at the time of his execution) and several examples of manuscripts of his works transcribed by Babi scribes.

The historical and textual study presented in Ganj-i penhan has been reviewed by scholars in the field. Stephen Lambden, a researcher in Babi and Baháʼí studies, described the book as "An important volume about the life and writings of Muhammad `Ali Barfurushi entitled Quddus.” Lambden noted that the book's content includes "important Tablets [Sacred Writings], Ziyarat-Namah [Visitation Tablet] and other materials addressed by the Báb to this important 18th Huruf al-Hayy [the first eighteen disciples of the Báb]." ^[18] The book’s importance is also supported by Boris Handal, a professor at the University of Notre Dame Australia, who cited the author of Ganj-i penhan over 123 times in his own volume, "Quddús: First in Rank". Handal devoted several pages (pp. 26–28) to discussing the historical views presented in the book.^[9] Handal states that the research presented in Ganj-i penhan successfully added details to Quddús's biography concerning his family structure (p. 7), intellectual background (pp. 24–25), and travel routes. Handal further confirms the book's conclusion that Quddús frequently meeting the Báb in Karbala is supported by historical evidence (pp. 27–28).

• Quddús
• Hooshmand Dehghan