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Again, if you go back to Khazeh's and Seena Fazel's interesting paper,
he qutoes Juan Cole in a work of *his* on the Concept of the
Manifestation in the Bahai Faith:

Therefore in one sense, the Qur'ánic title of khátam al-nabiyyín (seal
of the prophets) implies that the prophet and the messenger were a
function of theophany which came to an end with Muhammad. "With the
Báb and Bahá'u'lláh, in the Bahá'í view, humankind has entered a new
religious cycle characterized by a fuller theophany. In this cycle,
concepts like `prophet' and `messenger' have been transcended" (Cole,
Concept 18). In support, it is significant that the authors cannot
find one instance in Bahá'u'lláh's writings in which he refers to
himself as a nabí (prophet) or rasúll (messenger).[37]

[end quote]

And I think that if Bahais just stopped here, there would be much less
disagreement. But Bahais generally don't just stop here, and instead
would insist that Bahaullah etc. were messengers and prophets and so
Muslims must be wrong/confused/wanting to tie the hands of God, etc.

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