作者：纳德-萨伊迪博士（by Dr. Nader Saiedi）
译者：苏英芬
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介绍
巴布的使命时期只持续了六年（1844年-1850年），这段期间充满各种戏剧性的事件，被视为神圣（宗教）历史上的独特阶段，它以空前宏大的启示著作闻名。（Amanat 1985）
尽管祂的一些著作遭失窃或丢失，但巴布的剩余著作相当于近百本书籍的份量。祂的启示也以惊人的速度被吟诵或书写出来。这种自然流露的启示方式，没有夹杂回顾或停顿，经常被视为，祂的著作乃是出自天启而非后天习得的象征。（《波斯巴扬经》2：1）
《古兰经》是以23年的时间揭示出来的，而巴布经常强调祂可以在两天两夜之内启示出与《古兰经》相当份量的内容。（《波斯巴扬经》2：1）与伊斯兰对天启的描述不同的是，伊斯兰将天启视为外在且间断性的事件，即上帝派遣天使将上帝的话语带给先知。巴布经常解释说启示的源头来自先知的内心，因此它是一种不间断且内在化的事件。（《波斯巴扬经2：14）
The six years of the ministry of the Bab (1844-1850) which is filled with dramatic events, marks a unique stage in sacred history characterized by an unprecedented magnitude of revealed writings. (Amanat 1985)
Even though some of his writings were stolen or lost, the remaining works of the Bab are equivalent of almost a hundred books. His revelation was also distinguished by an incredible rapidity of reciting or writing. This spontaneous and natural way of revelation, without reflection or pause, is frequently mentioned as the sign of the revealed and not acquired character of his writings. While the Qur’an was revealed during 23 years, he frequently emphasizes that he can reveal during two days and two nights an equivalent of the Qur’an. (Persian Bayan 2:1)
Unlike the Islamic description of revelation as an external and discontinuous event, namely God sending his angel to bring the word of God to his prophet, the Bab frequently explains that the source of revelation is the heart of the prophet, and therefore it is a ceaseless and internal event. (Persian Bayan 2:14)
祂的启示除了海量的数目外，祂的著作还具有很高的权威性。与过去的天启相比，在那些归功于先知的作品之权威性在学术界存在着争议的情况下，巴布的启示与之不同，祂更倾向于书面形式的启示，强调对祂的话语之保存，祂的巴比信徒和后来的巴哈伊追随者也都努力地系统性保存了祂的大部分著作。然而，祂的著作之权威性存在着不同的程度。
最高和绝对的权威性属于祂亲笔写下的作品。这些作品要么是为特殊场合而写的漂亮手迹，要么是天启本身的记录，也就是当祂以惊人的速度启示一部作品的情况时。次级权威性的类别是我们现有的启示著作或由祂授权的文书所写的作品。在马库和奇赫里克期间，祂的大部分著作都是由（文书）赛义德·侯赛因亲笔写下的。巴布的许多其他著作是通过祂另一位重要文书阿卜都-卡林-柯兹维尼（‘Abdu’l-Karim Qazvini）的手迹保存下来的，包括巴布的许多早期著作。
第三权威层级则属于巴布的作品中虽存在多份副本，但都由未被公认的文书亲笔书写的副本。尽管对这些文本的真实性总体上几乎没有争议，但这些副本都需要系统地进行比对核实。这一类别的作品包括巴布在宣示之后的第一部作品，即《优素福篇》的注解。
In addition to the magnitude of his revelation, his writings are also characterized by a high degree of authenticity. Unlike past revelations where the authenticity of the works attributed to the Prophet is a matter of academic dispute, the temporal proximity of the revelation of the Bab, his preference for the written form of revelation, his emphasis on preserving his words, and the systematic attempts by his Babi and Baha’i followers have led to preservation of most of his writings. However, there are different degrees of authenticity associated with his writings.
The highest and absolute authenticity belongs to the writings that are written by his own pen. These are either beautiful handwritings written for special occasions, or are revelation writing, namely when he is revealing a work with amazing rapidity. The next category of high authenticity belongs to the works for which we have the revelation writing or the transcribed writing by his authorized amanuensis. For vast majority of his writings during his imprisonment in Maku and Chihriq, we have the revelation writing in the hand of Sayyid Husayn. Many other writings of the Bab are preserved through the hand writing of his other major amanuensis ‘Abdu’l- Karim Qazvini, including many of the earlier works of the Bab.
The next level of authenticity belongs to the works of the Bab for which there exists a number of copies but none in the hand writings of the recognized amanuensis. While there is little disagreement of the authenticity of these texts in general, these copies require systematic comparison and checking of the documents. This category includes the first work of the Bab after his revelation, namely the Commentary on the Surih of Joseph.
祂著作的另一个普遍特点是内容和语言的复杂性。例如，祂的著作中融入了《古兰经》经句、伊斯兰传统（圣训）以及伊斯兰内部中的神秘、哲学和数理文化。以依赖黑山的穆拉萨德拉领导的伊斯法罕著名学派的哲学著作，以及沙依奇派领袖谢赫
巴布的革命性特征，在质疑所有传统方面也表现得十分明显，这也体现在祂独特的波斯语和阿拉伯语的著作风格中。在这两种语言里，祂偶尔会忽略传统的语法规则，以创新、迷人和美丽的风格写作。祂的大部分著作都是用阿拉伯文写成的，但祂最重要的作品《波斯文巴扬经》则是用波斯文写的。
A further general characteristic of his writings is the complexity of its content and language. For example, his writings are infused with the qur’anic verses, Islamic traditions and mystical, philosophical, and esoteric numerological cultures within Islam. Philosophical writings of the famous school of Isfahan led by Mulla Sadra, and the works of Shaykhi leaders Shaykh Ahmad and Sayyid Kazim, for example, constitute one of the most important backgrounds of his writings. (MacEoin 1992)
The Bab’s revolutionary character, questioning all traditions, is also manifest in his unique style of Persian and Arabic writings. In both cases he occasionally ignores the prevalent rules of the grammar books and writes in innovative, mesmerizing, and beautiful styles. Majority of his writings are in Arabic, but his most important work, the Persian Bayan, is written in Persian.
祂著作的分类方式
巴布的写作可以从两个不同的阶段来进行分类：
A. 早期与后期写作：
第一种分类方式是基于时间顺序的。在《波斯文巴扬经》中，巴布将祂的写作分为两个阶段。（《波斯文巴扬经》6:1）在被关押在马库之前，早期的著作关于祂真正的宣示是模糊不清的，目的是为了让人们对随后祂揭示其真实身份做准备。因此，这些著作中的神圣目的和意义相对不够明确。一般穆斯林相信穆罕默德是最后的先知，伊斯兰是最后和永恒的宗教。
什叶派则期待着千禧年宇宙事件的到来，即隐遁的第十二位伊玛目将带着他的剑出现，并净化世界上的非什叶派信徒。巴布在1844年宣告自己的身份时，恰好是伊玛目隐遁之后的一千个伊斯兰回历（阴历）年。这位伊玛目据信在这一千年期间虽然身体存活着，却处于隐遁状态。
因此，巴布不仅相信自己是一位新先知，将废除伊斯兰并带来一个新宗教，祂还宣称自己是那位隐遁的伊玛目的真实体现，尽管祂在宣示自己之前25年就出生在设拉子城。因此，祂的声明完全颠覆了伊朗穆斯林普遍存在的基本宗教假设，起初祂不得不以一种相对隐晦的方式来表现祂的新观念。
因此，在祂写作的第一个阶段（1844年5月- 1847年4月），祂将自己写为隐遁的第十二任伊玛目的门徒（巴布）。在祂使命期的最后三年前几个月，祂在著作中揭示了祂声明的真相。《波斯文巴扬经》标志着第二阶段的开始。
在《波斯文巴扬经》的第一章中，祂宣称自己是一位先知，带来了一个新的宗教，祂的启示构成了审判日，所有的先知都是同一体的，祂的宗教是人类为下一位先知的到来做准备的，并且宗教是一个永恒的、动态的、历史性的和不断演进的现实。（《波斯文巴扬经》1:1）
Typology of His Writings
The Bab himself provides at least two different forms of typology of his writings.
A. Early and Later Writings
The first typology is a chronological one. In Persian Bayan he divides his writings in to two stages. (Persian Bayan 6:1) His early writings prior to his exile to Maku are ambiguous about his real claim, intending to prepare the people for the subsequent unveiling of his true station. Divine purpose and meaning, therefore, is less explicit in those writings. Muslims in general believed that Muhammad is the last prophet and Islam is the last and eternal religion.
The Shi’is awaited a millenarian cosmic event when the hidden twelfth Imam would appear with his sword and purify the world from Non-Shi’i believers. The declaration of the Bab in 1844 was exactly one thousand Islamic (lunar) years after the occultation of that Imam who was supposed to be physically living but hidden during this millennium.
The Bab not only believed himself to be a new prophet who would abrogate Islam and bring a new religion, he also claimed to be the truth of that Hidden Imam even though he was born 25 years prior to his declaration in the city of Shiraz. His claim, therefore, was a total reversal of the fundamental religious assumptions prevalent among Iranian Muslims, and at first he had to present his new ideas in a relatively concealed way.
Therefore, during the first stage of his writing (May 1844-April 1847) he wrote as if he was the Gate (Bab) to the Hidden 12th Imam. (Saiedi Gate ch. 3) It was a few months prior to the last three years of his ministry that he unveiled the truth of his claim in his writings. The Persian Bayan represents the beginning of this second stage.
In the very first chapter of the Persian Bayan he claims that he is a prophet who has brought a new religion, that his revelation constitutes the day of Judgment, that all prophets are one and the same, that his religion is a preparation of humanity for the coming of a next prophet, and that religion is an ever living, dynamic, historical and progressive reality. (Persian Bayan 1:1)
尽管这两个阶段非常不同，但它们都表达了共同的灵性世界观。第一阶段的语言使用了人们熟悉的伊斯兰范畴，第二阶段则创造了与新启示相关的新颖象征。例如，巴布的前18名信徒原先被称为“沙比坤” （Sabiqun）（在信仰上超越他人者），现在则被称为“活字母”（Huruf-i-Hayy）。 （《波斯文巴扬经》1:2）
此前，人们期待着第十二任伊玛目的出现，第二阶段的著作则谈及下一位上帝的使者为“上帝将昭示天下者”，并将巴布的整个天启定义为对那位随后将显现者的预备。祂的启示中涉及到的原点、字母、一、十九和一切事物之间的复杂关系，是启示中的新概念，祂在其间将神秘对话与历史意识结合在一起。
同时，这两个阶段都将奇迹替换为圣言，作为祂真理的至高明证。（七个证据）巴布通过启示神圣经文，即上帝的话语，表明为巴布的终极奇迹。从祂宣示的第一天开始，巴布就宣称祂可以不断地揭示神圣经文，作为祂真理的明证。祂的早期作品中有很多都以神圣经文的形式写成，这明确表现了祂在早期的真实声称。
根据《古兰经》，除了上帝之外，没有人能带来神圣经文。这意味着只有上帝的先知才能带来神圣经文。尽管祂表面上称自己是第十二任伊玛目的门徒，但祂启示的神圣经文表明，祂是上帝的先知，远高于任何伊玛目的地位。不断揭示神圣经文的巴布暗示了同一事实，在祂后期的著作中，巴布明确指出：
巴布的肉体是通往第12任伊玛目之门。祂的灵魂是第12任伊玛目，祂的智能是先知的智能，祂的心则是天启之源。（萨伊迪《心之门》102-103）
图：本文作者所著《心之门》Gate of the Heart by the author
Although these two stages are very different, they both express a common spiritual worldview. The language of the first stage uses the familiar Islamic categories, whereas the second stage creates novel symbols related to the new revelation. For examples the first 18 believers of the Bab who were previously called Sabiqun (those who have preceded others in faith,) are now called the Letters of the Living (Huruf-i- Hayy). (Persian Bayan 1:2)
While previously the expected 12th Imam appeared to be the object of awaiting, the writings of the second stage speak of the next Manifestation of God as ‘He Whom God shall make manifest,’ and define the entire revelation of the Bab as a preparation for that subsequent revelation. Complex relations between categories like the point, the letters, one, nineteen, and all things are among the new concepts of his revelation where he is uniting a mystical discourse with a historical consciousness.
At the same time, both stages replace miracles with the word as the supreme proof of his truth. (Seven Proofs) It is the revelation of divine verses, the words of God, through the Bab that is the ultimate miracle of the Bab. From the very first day of his declaration, the Bab announced that he can reveal divine verses ceaselessly as the proof of his truth. The very fact that so many of his early works were written in the form of divine verses was a clear indication of his real claim in those early times.
According to the Qur’an no one can bring divine verses except God. This meant that no one except the prophet of God can bring divine verses. Although he apparently called himself the gate to the 12th Imam, his revelation of divine verses indicated that he is a prophet of God far above the station of any Imam. The ceaseless revelation of the divine verses by the Bab hinted at the same fact which was later explicated in his later writings:
The body of the Bab is the gate to the 12th Imam. His soul is the 12th Imam, his intellect is the prophet, and his heart is the source of divine revelation. (Saiedi Gate 102-103)
(未完待续 To be continued)
（资料来源 Source: https://user-hrqc9mo.cld.bz/Writings-and-Teachings-of-the-Bab）
（27/09/2023）
萬物合一的時代！WE ARE ONE！ 
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