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

（3/5）

祂著作的第二阶段是哲学阶段，以哲学和形而上学讨论为定义，始于祂的第一部重要波斯文作品《公义书》（Sahifiyi ‘Adliyyih），写作时间大约在1846年1月左右。这部波斯文作品是有关宗教基本原则的讨论。（萨伊迪《门》第9章）

巴布的另一部题目相似的作品《公义书：各分支》（Epistle of Justice: The Branches；Sahifiyi Furu’i ‘Adliyyih），是在第一阶段写的，比《公义书》还要早。在这个阶段，巴布写了两部关于字母H（Tafsiri Ha’和Tafsiri Sirri Ha’）的阐释作品，通过H字母的象征意义，即“上帝“ 或“祂”（Huva），揭示了现实的真相和祂自己的实在。祂在写给米尔扎· 赛义德的书简中解释了三个复杂的神学问题：存在的合一性、永恒和世界的起源，以及多样性出自绝对一体。

在此阶段众多的文本中，著名的一部作品是《穆罕默德先知身份之明证书》（Ithbati Nubuvvati Khassih），此乃为致敬伊斯法罕省长而写。《论歌唱》（Risalih fi al-Ghina’）是另一部写在伊斯法罕的作品。这个阶段还有一些重要的注释性作品。《古兰经源泉篇Kawthar评注》和《时间篇Va’l- ‘Asr评注》是最著名的例子。

The second stage of his writings, the philosophical stage, is defined by philosophical and metaphysical discussions beginning with the writing of his first major Persian work, Epistle of Justice (Sahifiyi ‘Adliyyih) around January 1846. This Persian work is a discussion of the fundamental principles of religion. (Saiedi Gate ch. 9)

Another work of the Bab with similar title, Epistle of Justice: The Branches (Sahifiyi Furu’i ‘Adliyyih) is written in the first stage and before the Epistle of Justice. During this stage the Bab wrote two works on the interpretation of the letter H (Tafsiri Ha’, and Tafsiri Sirri Ha’) which unveil both the truth of reality and his own truth through the symbolism of the letter H, denoting God or He (Huva). His Tablet to Mirza Sa’idexplains three complex theological issues about the unity of existence, eternality and origination of the world, and emergence of plurality out of the absolute One.

A famous work among the numerous texts of this stage is Epistle on the Proofs of the Prophethood of Muhammad (Ithbati NubuvvatiKhassih) which was written in honor of the governor of Isfahan. Treatise on Singing (Risalih fi al-Ghina’) is another work that is written in Isfahan. This stage witnesses a number of significant interpretive works as well. Commentary on the Surih of Kawthar, and Commentary on the Surih of Va’l- ‘Asr are the most famous examples.

祂著作的第三阶段是立法阶段，含盖了祂生命最后几年被关押在马库（Maku）和奇赫里克（Chihriq）的日子，始于1847年4月，终于1850年7月。（萨伊迪《门》第三部分）

这阶段的著作正式废除了伊斯兰教的律法，宣称一个新天启的开始，并将巴布定义为上帝的显圣，祂是所有过往先知真相的复临。除了许多小或中型的书简外，祂在此阶段还创作了许多篇幅超过500页的作品，其中两部作品的篇幅接近3000页。

《圣名之书》（Kitab al-Asma’）包含了361个章节，每个章节都提及上帝的一个名号，每个章节都由四种启示模式组成。这是一部关乎神圣名号的神秘百科全书，书中指出全人类都是上帝诸名号的反映和彰显。人类被要求从此过一种能由内在实现神圣属性的生活。

巴布的另一部作品，《报偿之书》（Kitab al-Jiza’），代表了上帝在此复活日的审判，为信徒提供了神圣的恩宠。各种灵性真理的层面被呈现为信徒在巴布天启之天堂里的奖赏。

The third stage of his writings, the legislative stage, comprises the last years of his life when he was imprisoned in Maku and Chihriq, beginning in April 1847 and ending in July 1850. (Saiedi Gate Part III)

These writings formally abrogate the laws of Islam, proclaim the inception of a new divine revelation, and define the Bab as a Manifestation of God who is the return of the truth of all past prophets. In addition to numerous small or medium size tablets, at this stage he produces many works that their size exceeds 500 pages. Two of these works contain close to 3000 pages.

The Book of Divine Names (Kitab alAsma’) consists of 361 chapters, each dealing with one of the names of God, each chapter consisting of four modes of revelation. This is a mystical encyclopedia of divine names where all humans become reflections and manifestations of various names of God. Humans are asked to lead a life which would realize the divine revelation within them.

The other work of the Bab, The Book of Recompense (Kitab alJiza’) represents the judgment of God in this Day of Resurrection, offering divine favours to the believers. Various aspects of spiritual truth are presented as the reward of the believers in the heaven of the revelation of the Bab.

但是，这第三阶段中最重要的作品是《波斯文巴扬经》和《阿拉伯文巴扬经》。《波斯文巴扬经》是巴布宗教最明确的延展，其中包含了新天启周期的律法。正如巴布在这部经中所强调的，祂的律法是灵性和神秘原则的象征和反映。（《波斯文巴扬经》8:11）

这是一股贯穿这些多样律法的属天合一性的晶莹流水。尽管这些律法是有约束力的，但真正的要义不在于字面的律法，而是它所象征的灵性意义和目的：即承认祂的下一启示中上帝将彰显其身者的那位。《阿拉伯文巴扬经》以圣言形式书写，包含了这些律法，而《波斯文巴扬经》则解释了这些诫命的含义。看来《波斯文巴扬经》是巴布通过它宣告了一个新宗教开始的第一部重要著作。在《波斯文巴扬经》的第一篇章中，巴布提到提笔那一天，一个星期五，祂下笔的那一刻，乃是伊斯兰律法废止的开始。（《波斯文巴扬经》1:1）

《阿拉伯文巴扬经》由十一个部分组成，每个部分包含十九个章节或门户。《波斯文巴扬经》由九个部分组成，每个部分包含十九章，其中第九部分以第十章结束。巴布用瓦希德（vahid）这个词来表示每个“部分”，它的意思是“一”或“合一”。然而，“vahid”这个词的数值等于十九（V=6, A=1, H=8, D=4）。

But the most important texts of this third stage are the Persian Bayan and the Arabic Bayan. The Persian Bayan is the most explicit elaboration of the Bab’s religion. It contains the laws of the new dispensation. As the Bab emphasizes in this book, his laws are symbols and reflections of spiritual and mystical principles. (Persian Bayan 8:11)

It is the crystal water of divine unity that is running through all these diverse laws. Although these laws are binding, the real imperative is not the literal law but rather the spiritual meaning and purpose that are symbolized by it: the recognition of Him Whom God shall make manifest in his next revelation. Arabic Bayan, written in the mode of divine verses, contain the laws, whereas the Persian Bayan explains the meaning of those commands. It seems that Persian Bayan is the first major work of the Bab through which the announcement of the inception of a new religion is explicated. In the first chapter of the Persian Bayan, the Bab refers to that day, a Friday, and that moment of writing as the beginning of the abrogation of Islam. （Persian Bayan 1:1)

Arabic Bayan consists of eleven sections, each section consisting of nineteen chapters or gates. The Persian Bayan consists of nine sections each consisting of nineteen chapters, with the exception of the ninth section that ends with chapter ten. The word used by the Bab for section is vahidwhich means one or unity. However, the numerical value of the word Vahid is equal to nineteen (V=6, A=1, H=8, D=4).

在这个阶段，另一部著名的作品是《七证》（Dala’liSab’ih），它是在马库写成的，巴布在文中提供七个证据来证明仅仅圣言的启示本身就足以证明祂的宣称是真实的。巴布生命的最后一个重要作品之一是《五种启示模式》（Panj Sh’an），于1850年3月20日，也就是祂宣示的第六年，在奇赫里克写成。

那天，祂宣示的阴历日期（伊斯兰历1260年贾玛迪I -Jamadi I -月5日，即西历1844年5月23日）恰逢阳历新年的第一天，也就是巴比历的第一天。（《五种启示模式》8-13）因此，两个节日在同一天合而为一。这本书的各个章节（可能有十九章）通过阐释上帝的一个名号来讨论一些核心的神学问题。《十九庙堂书简》（Hayakili Vahid）或《字母书简》（LawhiHurufat）是这本书的其中一章，它讨论了巴比宗教的十九庙堂之谜。

必须提及巴布在这个阶段的一部简短但重要的作品。《致穆拉·巴基尔的书简》（Tablet to Mulla Baqir）是在祂生命接近尾声时写的，文中讨论了如何调查“上帝之彰显者”的宣称（真伪）的方法。由于第三阶段的全部著作都以承认应许者为导向，因此这封书简可以看作是祂所有著作的中心。这篇文本的主要信息是，应许者应该凭借自己的存在和祂的言词就可以被认出，而不需依赖于任何其他事物或任何其他人的佐证。（萨伊迪《门》371-5）

Another famous work of this stage is the Seven Proofs (Dala’li Sab’ih) written in Maku in which the Bab brings seven proofs to prove that the mere revelation of divine words by him is a sufficient evidence of the truth of his claim. One of the last major works of the Bab is Five Modes of Revelation (Panj Sh’an), written in Chihriq, on the occasion of the sixth year of his declaration on March 20, 1850.

On that day the lunar day of his declaration (5 of Jamadi I, 1260 or 23 of May, 1844) coincides with the first day of solar year which is the first day of the Babi calendar. (Panj Sha’n 8-13) Therefore, two festivals are united in one day. Various, probably nineteen, chapters of the book discuss some central theological issues through an interpretation of one of the names of God. Tablet of nineteen Temples (Hayakili Vahid) or Tablet of Letters (Lawhi Hurufat) which discusses the mystery of the nineteen temples of the Babi religion, is one of the chapters of this book.

Mention must be made of a short but central work of the Bab at this stage. Written close to the end of his life, Tablet to Mulla Baqir discusses the method of investigating the claim of Him Whom God shall make manifest. Since entire writings of the third stage is oriented towards the recognition of the Promised One, this tablet can be seen as the pivot of all his writings. The main message of the text is that the Promised One should be recognized by his being and his verses, without reference to anything or, anyone else. (Saiedi Gate371-5)

一些核心理念

在接下来的讨论中，我将概述巴布著作的总体世界观。

对神学的重新诠释

巴布的著作对过去宗教的主要神学概念进行了重新诠释。什叶派伊斯兰教确认了五个神学原则：上帝的合一性、先知身份、复活、伊玛目职司以及相对的人类自由（上帝的公义）。

Some Central Ideas

In the remainder of this discussion I outline the general worldview of the writings of the Bab. 

Reinterpretation of Theology

The writings of the Bab reinterpret the major theological concepts of the past religions. Shi’i Islam affirmed five theological principles: the unity of God, prophethood, Resurrection, Imamate, and relative human freedom (justice of God).

(未完待续 To be continued)

（资料来源 Source:

https://user-hrqc9mo.cld.bz/Writings-and-Teachings-of- the-Bab）

（29/09/2023）