Writings and Teachings of the Ba’b

作者：纳德-萨伊迪博士（by Dr. Nader Saiedi）

译者：苏英芬

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A. 五种启示模式

祂自己著作的另一种分类是理解巴布实质世界观的关键。祂将自己的著作分为五种启示模式（sha’n）。这五种模式包括圣言、祷文或祈求、阐释与布道、理性和哲学性解释以及波斯文作品。（《波斯文巴扬经》6:1）最后一种模式充当其他四种模式的综合形式。这四种启示模式具有重要意义，因为它们揭示了巴布的真相以及现实的结构。

这四种启示模式在伊斯兰教启示周期的几个世纪中是透过不同的圣者人物逐一揭示的，而巴布则是在祂的六年启示期中，亲自揭示了所有四种启示模式。正如祂所解释的，圣言属于上帝显圣的神性，祷文属于显圣的先知性或仆性，阐释属于伊玛目，理性解释则属于门或特殊学者的职责。（《波斯文巴扬经》3:16）

B. Five Modes of Revelation 

Another typology of his own writings is a key for understanding the substantive worldview of the Bab. He divides his writings into five modes (sha’n) of revelation. These are the divine verses, prayers or supplications, interpretations and sermons, rational and philosophical explanations, and Persian works. （Persian Bayan 6:1) The last mode acts as an integrative form of the other four. The four modes of revelation are significant because they unveil the truth of the Bab as well as the structure of reality.

Unlike Islam in which these four modes of revelation were revealed by different sacred figures throughout centuries of Islamic dispensation, all four modes of revelation are revealed by the Bab himself throughout the six years of his revelation. As he explains, divine verses belong to the divinity of the Manifestation of God, the prayers belong to the prophethood or servitude of the Manifestation, interpretations pertain to the Imams, and the rational explanations belong to the gates or special scholars. (Persian Bayan 3:16)

根据巴布所述，启示的最后两种模式，即阐释和理性解释，是前两种模式的衍生和延展。因此，阐释（注解）乃是对圣言的评论，而理性的解释实际上是对祷文真相的揭示，两者都强调在有限中发现无限。（《波斯文巴扬经》2:15）

然而，启示的两种主要模式，即圣言和祷文，乃是对上帝显圣的真相之描述。这个“元点”或“显圣”拥有两种地位。一方面，先知是一面纯净的镜子，在祂身上只反映上帝的显露；另一方面，这面镜子与天界里的太阳是不同的。

第一个观点是显圣者的神性（divinity），第二个观点是祂的仆性（servitude）。因此，显圣或元点乃是神性和仆性的合一。

其他一切万物也都是“元点”的反映，它们内部都含有神性和仆性身份。（《波斯文巴扬经》4:1）一切事物的终极真相乃是它们的神性，即上帝在其中的显现。尽管万物因其各种有限特征而有所不同，但一切事物的终极真相和身份都是上帝的征象，都存在它们里面。因此，所有事物既是一体又是多元。多元合一定义了存在物的形而上学。

According to the Bab, the last two modes of revelation, namely interpretations and rational explanations, are derivatives and elaborations of the first two modes of revelation. Therefore, interpretations are commentaries on the divine verses, and rational explanations are in fact unveiling of the truth of the prayers, both emphasizing the spiritual quest to discover the infinite within the finite. (Persian Bayan 2:15)

However, the two primary modes of revelation, namely divine verses and prayers are descriptions of the truth of the Manifestation of God. The Point or the Manifestation, possesses two stations. On the one hand a prophet is a pure mirror in whom nothing can be see except the revelation of God. On the other hand, this mirror is different from the Sun in heaven.

The first aspect is the divinity of the Manifestation, and the second is its servitude. Manifestation or the Point is therefore the unity of divinity and servitude.

Everything else is also a reflection of the Point, possessing within itself both divinity and servitude. (Persian Bayan 4:1) The ultimate truth of everything is its divinity, namely the revelation of God within it. While things are different from each other by their various finite characteristics, the ultimate truth and identity of everything is the sign of God which is present within them. All things therefore, are both one and many. Unity in diversity defines the metaphysics of being.

C. 启示的三个阶段

巴布的著作也可以按时间顺序分为三个阶段。（萨伊迪《门》）在第一阶段，即注释阶段，启示的定义形式乃是注释。这个阶段祂最重要的作品乃是对《优素福篇》的注释，这个作品乃是在1844年5月23日祂宣示的第一个夜晚开始的40天期间完成。

这个阶段的另一部重要作品是祂对《古兰经黄牛篇》的评注，这篇作品在祂宣示前几个月开始，一直到祂前往麦加和麦地那的朝圣途中仍在揭示。（劳森-塔夫瑟 Lawson Tafsir）在此阶段，祂写了数百部作品，包括《灵之书》（Kitab al-Ruh）、《古兰经开篇语比斯米拉评注》、《双圣陵间启示书》（Sahifiyi Bayn al-Haramayn）、包括《年度祈福行为书》（Sahifiyi A’mali Sanih）在内的许多部祷文书、《隐藏宝藏书》（Sahifiyi Makhzunih）以及《隐遁祷文注释》（Shari Dunay Hayat）。

值得注意的是，在第一阶段结束时，巴布亲自将祂迄今为止的众多作品整理成四部书和十封书简。这四部书分别是《黄牛篇评注》 （Commentary on the Surah of Cow）、《灵之书》、五十封书简集以及祂的《优素福篇评注》。

图：优素福（约瑟）被捞出黑井（Joseph rescued out of the black well.)

C. Three Stages of Revelation 

Writings of the Bab can also be divided chronologically into three stages. (Saiedi Gate) During the first stage, the interpretive stage, the defining form of revelation is interpretation. The most important work of this stage is his Commentary on the Surih of Joseph which was written during 40 days beginning on the first night of his declaration on 23rd of May 1844.

Another major work of this period is his Commentary on the Surih of Cow, which began a few months before his declaration and continued to be revealed during his trip to Mecca and Medina. (Lawson Tafsir) During this stage he wrote hundreds of works, including The Book of Spirit (Kitab al-Ruh), Commentary on the opening phrase of the Quran or bismillah, Epistle Revealed between the twin Shrines (Sahifiyi Bayn al-Haramayn) a number of prayer books including Epistle on the Devotional Deeds of the Year (Sahifiyi A’mali Sanih) and Hidden Treasured Epistle (Sahifiyi Makhzunih), and a Commentary on the Occultation Prayer (Shari Dunay Hayat).

It is important to note that at the end of this first stage, the Bab himself organizes all his numerous works up to that point into four books and ten epistles. The four books are Commentary on the Surah of Cow, The Book of Spirit, A collection of fifty of his Tablets, and his Commentary on the Surah of Joseph. 

(未完待续 To be continued)

（资料来源 Source: https://user-hrqc9mo.cld.bz/Writings-and-Teachings-of-the-Bab）

（28/09/2023）