巴布宗教思想研究
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摘要
巴布是十九世纪伊朗巴布运动的精神领袖,当代新兴宗教巴哈伊教的先驱和创始人。论文考察了巴布思想的宗教文化背景和理论来源,紧紧抓住“渐进性天启”论这一理解巴布思想的关键,从上帝观、宗教人生哲学、正义王国等方面系统论述了巴布的宗教思想。并分析和阐述巴布思想对人类文明发展的价值。本文是关于巴布宗教思想的研究专著,共有七个部分,包括前言、六章正文。
前言部分简要介绍巴布的生平事迹、主要著作,阐述其研究现状、逻辑思路、创新与不足。巴布一生虽然短暂,但却充满了神奇和悲壮。“这位杰出的人物以巨大的力量从根本上震撼了波斯的宗教、道德、风尚、环境、风俗习惯及法律”(阿布杜巴哈语),并对人类文明史产生了深远的影响。以往对巴布的研究,有的是从历史的角度探讨巴布运动的状况,还有的是以传记的、文学的形式来描述巴布一生的神奇事迹等,但缺乏从学术层面对巴布思想进行系统的研究。本文的研究正是为了填补这一空白,并力图有所创新,以期望人们对巴布思想的关注,推动巴布思想研究在21世纪发挥应有的时代价值。
第一章介绍了巴布思想的宗教文化背景和理论来源。巴布思想受到了来自东西方的各种宗教文化特别是伊斯兰教文化的影响。他从人类精神遗产中汲取了营养和鼓舞,吸收并融合各种思想来源,使其成为他自己宗教思想的有机组成部分,形成了一个独立的宗教思想体系。伊斯兰教对巴布的影响无疑是很大的。论文考察了伊斯兰教哲学思想如《古兰经》哲学、照明学派特别是伊本·安拉比的思想、谢赫派的思想等对巴布宗教思想产生的重要影响。探讨了巴比教(巴哈伊教的早期阶段)与伊斯兰教的渊源关系。同时也分析说明,巴布所创立的新宗教,与伊斯兰教是截然不同的,它是一个完全独立于伊斯兰教之外的新宗教。
第二章考察了“渐进性天启”论,明确指出“渐进性天启”论是巴布宗教思想的理论基础。巴布在以往犹太教、基督教、伊斯兰教等宗教“天启”论的基础上,进一步阐述了他的天启宗教观,提出了他的“渐进性天启”理论。巴布认为在每一个时代上帝都派给人们一位新先知,通过先知上帝向人们传达自己的“启示”。这种“启示”是连续不断的,没有开始,也没有终结,是一个渐进的、动态的发展过程。
巴布对宗教的理解与他的“渐进性天启”是紧密相关的。他认为,不仅犹太教、基督教和伊斯兰教信仰的是同一个上帝,而且以前的宗教如印度教,包括他自己创立的新宗教等,实际上信仰的也是同一个上帝。在他看来,人类的接受能力在不断进步,上帝会随着人类的进步,在不同的时代,派遣新的先知来教导人类,使人类文明得以不断进步发展。宗教的演进是动态的、不断自我完善的过程。任何一种宗教都是过去所有宗教的灵性的继承,“渐进性天启”是一个永恒发展的进程,只要有人类,上帝就将继续派他的使者来引导人们不断进步。
“渐进性天启”论贯穿到巴布对上帝、对人生和对社会的思想理念之中,也是人们揭开巴布思想奥秘的一把“钥匙”。巴布在不同时期,曾先后发布了有关“门”、“伊玛目”、“先知”的不同声明,对人们进行启示。这也常常成为一些学者们疑惑不解的问题。有些人认为这是前后矛盾的说法。其实,巴布的这些声明应该根据“渐进性”的原则,根据不同背景来理解。如果巴布一开始就公开声称自己是先知的话,将会遭到强烈反对。而通过使用“巴布”这一称号,他可以暗示他的一个较小的声明,通过一段时间来渐渐得到更多人的理解。巴布本人也说他是渐渐把他的声明公布于众的,这样才不会导致社会太大的冲突或震荡。
第三章论述了巴布的上帝观。有关上帝的阐述是任何宗教思想的核心问题。巴布对上帝概念的理解和界定独具特色,别具一格。他继承了伊斯兰教、基督教等传统宗教的一神论因素,又在一神论的基础上融合了各大宗教的思想,并赋予了新的涵义。巴布这里的上帝不仅是一个宗教化的上帝,在某种程度上也具有哲学化的成分。首先,巴布指出上帝是惟一的存在。他把整个宇宙分作“三个世界”,最高的是“上帝的世界”,其次是“显圣者的世界”,最后是“创造物的世界”。创造物的存在是依赖于显圣者的,显圣者的存在又要依赖于上帝,而上帝则是万物存在的本原。巴布正是从显圣者的理论开始,进而得出上帝是惟一的存在之论断。为了这一特殊目的,巴布使用了伊本·阿拉比及其教派的存在单一论及完人思想中所涉及的内容和表述方式,运用伊斯兰教神秘主义的哲学语言来表达他自己的宗教图景。巴布认为,真正的存在仅属于上帝,上帝作为惟一的实在,是一种最高的绝对存在。但是由于显圣者与上帝的特殊关系,他们在一定程度上是存在的。只有忠诚于上帝的显圣者即先知,普通人才获得存在。人和其他造物在多大程度上存在,是根据其认识上帝、认识显圣者的程度来定的。
其次,巴布认为,上帝是造物之主、宇宙法则的制定者。世界上万物的产生都可以推及到终极原因和最初源头,而这个万物存在的本源就是上帝。因此,上帝是宇宙之父,世界的创造者。在整个宇宙中,包括所有居于天上、地上以及天地间存在着一个统一的秩序和法则,包括日月星辰在内的宇宙万物都服从和遵循着这一法则,失去了这一法则的支配,世界便不会存在。上帝正是宇宙法则的制定者和执行者。而事实上,上帝本身就是法则。支配和统治宇宙的这一法则就是上帝。上帝时时存在、处处存在,统治着万物,维护着世界的和谐与秩序。一切自然法则和精神法则只不过是上帝力量和意志的运行方式。
再次,巴布眼里的上帝是至高至善的救世之主。上帝是全智、全能的最高主宰,是天上、地下及其间万物至高的主。上帝也象征着至善。我们周围的一切从生到死在不停地变化。但同时,在这一切变化的下面,有一个恒久不变的活生生的力量,将万物凝聚在一起,创造、消融、再创造。这个无形的力量或精神就是上帝。这个力量不是至恶,而是至善至慈,因为在死亡之中,生命在持续,在非真理之中,真理在持续,在黑暗之中,光明在持续。因此,上帝是至善的化身,是生命、真理、光明、仁慈。
巴布认为,正因为上帝是至高、至善、全智、全能的,这一神秘精神能为人的本能所感知,但不能为人所完全理解。理智无法知晓这个最高至神,他在理智的触及和掌握之外。因而人类是无法直接认识上帝的,那么就需要一个中介。这个中介就是上帝派到世上的先知,即上帝的显圣者。人类只有通过认识先知才能认识上帝、皈依上帝。
第四章阐述了巴布的宗教人生哲学思想。在人性论方面,巴布和孔孟儒家的观点有些相似,认为人的本性是善的。对于基督教有关“原罪”的理论,巴布是不能接受的,他也不认为人生来就是有罪的。巴布和巴哈伊思想家们都认为,既然人是由上帝所创造的,而上帝是至善完美的,当然不会把恶的本性赋予人类,所以,人的先天本性是善的。而所谓的“恶”只不过是缺少了善的美质。巴布进一步指出,理想人生境界的首要特征就是人对上帝的虔信和服从,人生的追求和目标在于认识上帝,接近上帝,即对至善的追求。在阐述人生的归宿问题时,巴布对一般宗教常常提到的灵魂、复活、死亡、末日审判、天堂、地狱等术语进行了全新的诠释和界定。他认为,复活指的是当上帝的一个新的显圣者出现时,那些沉睡在无知、放纵和贪欲的坟墓中的人,其灵性的觉醒。末日审判是指新显圣者出现时,通过接受或拒绝他的启示,绵羊从山羊中分开。因为绵羊听到了牧羊人的声音,并且跟随着他。天堂是一种认识上帝、爱上帝的快乐,是通过上帝的显示者的启示,一个人死后能得到进入上帝之天国并得到永生,从而获得最完美的境界。地狱则是由于没能认识上帝,因而不能达到神圣的完美境界,从而也失去了永恒的恩惠。他明确宣称上述术语如果离开了这些规定就没有真正的意义,现在所流行的关于身体的复活、物质的“天堂”和“地狱”以及与此相似的东西等仅仅是一种单凭想象的“虚构”。在巴布那里,“天堂”并非一种实体的存在,只是一个比喻和模拟。因为天堂并非是一个物质的地方,而是超越时空——一个灵性的世界。天堂可以看作是接近上帝的一种状态,地狱则是远离上帝的一种状态。为了达到人生的完美境界——天堂,巴布要求人们必须遵循一些普遍的道德与律法原则,如“一切为了上帝”、“不要引起他人悲伤”、不断提升与“完美”万物、培养纯洁与高尚的品行等,这是实现人生理想的具体途径。
第五章论述了巴布有关“正义王国”的思想。巴布生活在19世纪社会大动荡与大变革的时代,面对伊朗的内忧外患,他想通过宗教改革的力量达到社会改革的目的。“正义王国”正是巴布在他的宗教视野下设计的一个社会改革蓝图。巴布首先提出了他的社会发展观——人类社会是递进式发展的。他认为,每一个时代都要超越前一个时代并与之不同,人类社会是一个动态的不断进步的过程,必须不断进行改革。巴布为人类描绘了一幅正义、平等、和谐的理想社会画卷。并指出,由于地球上所有的人类都是同一个上帝的子民,实现人类一家、天下大同是“正义王国”的最终目标。
“正义王国”如何才能实现?巴布指出,为了实现这一理想社会的目标,必须坚持律法和伦理的结合。巴布认为,无论是一个人还是社会的“提升”,都要通过外在的宗教律法和内在的宗教伦理两种方式来实现。宗教律法是通过“他律”来规范人们的行为,达到社会改进的目的。但是,最终还是需要个人自觉、自愿去遵循。宗教道德具有超越的终极意义,只有通过宗教道德的内在“圣化”才能更好改进社会,最终达到理想的途径。
巴布认为,实现理想社会的基础是“圣约”。巴布宣称,每一位显圣者降临人间,都带有一份契约,这份契约就是上帝的显圣者与其信徒之间订立的,即“圣约”。这位使者可以被认为是耶稣基督的复活,或是穆罕默德的再生,或是隐遁伊玛目的重现,其任务就是实现以前各先知的承诺,推动人类走向成熟,在地球上创建上帝的王国。这样,巴布的“正义王国”只有在神学的基础上才能实现,最终陷入了一种充满了神学与宗教色彩的乌托邦。
第六章是对巴布宗教思想的总体评析,讨论其思想意义。论文回顾了巴布宗教思想在历史上所遭受的批评和指责,论述了巴哈欧拉如何在继承和发展巴布学说的基础上建立了自己的信仰理论。同时指出,在日益全球化的当今时代,面对着技术统治、价值失落、道德和信仰缺失、不同宗教文化间的冲突等问题,巴布一些思想越来越显示出重要的当代意义。在全球化的背景下,如何利用巴布思想中的有益资源,推动人类文明的发展,论文做了认真的思考,并提出了一些建设性的意见。提出要重新审视巴布思想中对“现代性”、对各种宗教文化之间关系的认识,正视信仰对人类的重要性,正确处理现代化、全球化进程中的一些问题,不断消除各种宗教、种族偏见,促进各种文明的协调发展,建立一个公平、正义、和谐的世界新秩序。
The Bab is not only a spiritual leader of the Babi movement in Iran of the nineteenth century,but also a herald and founder of the contemporary new religion Baha'i Faith.The paper examines the cultural and religious background as well as the theoretical source of Bab's thoughts,and systematically expounds it on his view of God, the Kingdom of Justice and the philosophy of religious life,based on his theory of Progressive Revelation.This is an academic work about the religious thoughts of the Bab.This paper is divided into seven parts in all,including the preface,and six chapters.
The preface briefly introduces the Bab's life and his main works,and elaborates on its situation of the current research,the logical views,the innovative ideas and the inadequacies.The Bab's life though very brief,is filled with miracles and adversities. Just like Abdu'l-Baha said:"This illustrious Soul arose with such power that He shook the supports of the religion,of the morals,the conditions,the habits and the customs of Persia.He has a far-reaching influence on the history of human civilization." As to the previous findings,some studied the Babi movement from the historical angle;some described the miraculous happenings in the Bab's life from biographical or literary angle.Few systematically studied the thoughts of the Bab from academic angle.It's the author's hope that this article will fill in a gap in this academic field and bring for new ideas in order to draw more attention to the Bab's thoughts,and promote the research to realize its true significance in the 21~(st) century.
Chapter one introduces the cultural and religious background and the theoretical source of the Bab's thoughts.They are influenced by all kinds of religious culture of west and east,especially Islamic culture.He achieved the essence and encouragement from the spiritual heritage of mankind,absorbed and merged the source of all kinds of thoughts,made it into one organic part of his own religious thoughts,forming an independent system of religious thoughts.It is no doubt that Islam has great influence on the Bab.The paper examines the influence of Islamic philosophy such as Koran philosophy,al-Ishraqiyyah especially the thoughts of Ibn al-'Arab(?),the thoughts of the Shaykhi School on the Bab,probes Babism which is the early stage of Baha'i Faith has it's origin with Islam,illustrates this new religion that the Bab founded is absolutely independent and different from Islam.
Chapter two examines the theory of Progressive Revelation,which is the theoretical foundation of the religious thoughts of the Bab.Based on the previous view of religious Dispensation,such as Judaism,Christianity and Islam,the Bab further expounds his religious view on Dispensation,and puts forward his theory of Progressive Revelation.The Bab thinks that God will send a new prophet in each age and convey His own revelation to people through these prophets.The revelation is an endless, progressive and dynamic process,which has no beginning,no ending.
The Bab's concept of religion has close relationship with his idea of Progressive Revelation.He considers not only Judaism,Christianity and Islam believe in the same one God,but also other previous religion such as Hinduism,and the new religion he founded also believe in the same one God.In his opinion,God will send new prophet to educate people in each age in accordance with the progress of the receptivity of human being.The evolvement of religion is a dynamic process of constant self-perpetuating progress.Each religion is the spiritual succession of other previous religions. Progressive Revelation is an ever-advancing process.As long as human being exists, God will continuously send his messengers to guide mankind's continued progress.
The theory of Progressive Revelation runs through the Bab's thoughts and views on God,human life and society,which is a key to open the mystery of his thoughts.The Bab at different stages declared different titles,such as the Gate,Imam,and Prophet, which puzzled some scholars who though this is inconsistent.In fact,we should understand these different declarations in accordance to his Progressive principle and circumstances.If the Bab publicly declared he was prophet from beginning,he would be furiously opposed.By using the title of Bab he only made his minor claim from beginning.So it took some time to gradually win more people's understanding.Just like the Bab said,he gradually made his claims public in order to avoid more serious social hostility or turmoil.
Chapter three expounds the Bab's view on God.God is the core issue mentioned in every religion.The Bab's understanding and definition of the concept of God is very distinctive and unique.He inherits the element of monotheism of traditional religion such as Islam,Christianity and so on,and merges the thoughts of the world religions endowed with new meanings.In the Bab's mind,the concept of God not only is filled with religious meaning,but also has the element of philosophy to some extent.Firstly, the Bab points out God's sole existence.He divides the universe into three worlds——the world of God,the world of Manifestation of God,the world of creation from high to low.The existence of creation depends on the Manifestation of God;the Manifestation of God depends on God.God is the origin of the existence of all beings.So the Bab concludes that God is absolute existence from the theory of Manifestation of God.The Bab employs the language and concerns of Wahdat al-Wujud and the theory of the Perfect Man for his own particular purpose,and expresses his own religious outline in the philosophical language of Islamic mysticism.The Bab said that true existence only belongs to God along.God in reality is highest absolute being.But,by virtue of their special relationship to God,the Manifestation of God enjoys a degree of existence.It is only by faithfulness to the Manifestation of God namely the prophet,that the average human being acquires any existence whatsoever.So what degree do human beings and other creations exist depends on what degree they recognize God and the Manifestation of God.
Secondly,the Bab believes that God is the creator of all things and Universal Lawgiver.It is God who is the ultimate cause and original source of all created things. So we can say God is Father of the universe and creator of the world.Everything including the hosts of heaven obeys and follows a universal rule and law existing in the whole universe,including the kingdoms of heaven and earth and whatever lies between them.Otherwise,the world will not exist without the domination of this law.God is the maker and operator of the universal law.In fact,God Himself is the Law and ruler of the universe.God dominates all things and maintains the world's harmony and order. All the natural laws and the spiritual laws operate only through the power and will of God.
Thirdly,God is the most Exalted,the Supreme good,the Savior in the Bab's opinion.He is the supreme Master,the Almighty,and Lord in the heaven,on the earth and whatever lies between them.God is the symbol of the supreme good.Everything around us is always changing and in appearance consists in life and death under which there is a supernal power uniting all things in the state of composition and decomposition.This invisible power or spirit is God,which is supreme perfection without any evil.Under the domination of this power,to live when there is no life;to uphold the truth where there is no truth;to keep the light going in the darkness. Therefore,God is the life,the truth,the light,the mercy and the incarnation of the supreme perfection.
The Bab believes the mysterious spirit of God,the exalted,the supreme perfection, the wisest,the almighty can be perceived by the human nature,but cannot be understood completely.Man's intellect is unable to perceive the Supreme God who is beyond man's comprehension.So it is necessary for human being to recognize God through one agent that God sends which is the prophet or Manifestation of God to the world.Only by recognizing the prophet can man recognize and worship God.
Chapter four expounds the Bab's philosophy of religious life.As to theory of human nature,the Bab shares similar views with Confucianism,and believes that the human nature is good.The theory of original sin of Christianity is not accepted by the Bab.He believes man is not born sinful.The Bab and Baha'i thinkers believe that since man is created by God,and God is the embodiment of perfection,therefore God certainly will not bestow evil on man.Hence,we can conclude that the nature of human being is good.What is deemed evil is but the absence of good.Furthermore,the Bab points out the ultimate attainment of the ideal life lies solely in the submission and obedience to God.The purpose of one's life is to recognize God and to get close to Him, which means man should constantly pursue the supreme good.In addition,the Bab mentions the issue about ultimate goal,such as His explanation of terms Soul,Death, Resurrection,Day of Judgment,Paradise and Hell.By the Resurrection is meant,He said,the appearance of a new Manifestation of God.The raising of the dead means the spiritual awakening of those who are asleep in the graves of ignorance,heedlessness and lust.The Day of Judgment is the Day of the new Manifestation,by acceptance or rejection of Whose Revelation the sheep are separated from the goats,for the sheep know the voice of the Good Shepherd and follow Him.Paradise is the joy of knowing and loving God,as revealed through His Manifestation,thereby attaining to the utmost perfection of which one is capable,and,after death,obtaining entrance to the Kingdom of God and the life everlasting.Hell is simply deprivation of that knowledge of God with consequent failure to attain divine perfection,and loss of the Eternal Favor.He definitely declared that these terms have no real meaning apart from this;and that the prevalent ideas regarding the resurrection of the material body,a material heaven and hell,and the like,are mere figments of the imagination.According to the view of the Bab,Paradise is not a reality,but a metaphor or analogy because it is a spiritual world over the space and time not a material world.So we can say Paradise is a state of nearness unto God,Hell is a state far from God.In order to reach this perfect state,the Bab requires people to abide by some universal moral rules and laws,For the Sake of God,the Prohibition on Causing Grief,Perfection and Refinement,Cultivation of Pure and Noble Conduct,and so on,which are some definite ways to fulfill the ultimate purpose of life.
Chapter five expounds the Kingdom of Justice of the Bab.The Bab lived in the time of social turmoil and revolutionary period of nineteenth century.He wants to fulfill the social reform by the power of religious reform.The Kingdom of Justice is a blueprint of social reform that he designed under the principle of his religion.Firstly,He puts forward his social development view,namely the progressive development of human society.Each epoch surpasses its previous epoch;the human society is a dynamic,advancing process,so continued reform is necessary.The Bab envisions an ideal society with justice,equality,and harmony.He further points out that the ultimate goal of the Kingdom of Justice is Oneness of Mankind and the Universal Peace because all the mankind is creation of one same God.
How to carry out the Kingdom of Justice? The Bab points out that combination of the law and ethics is the means to fulfill the ideal society.The refinement of individual or society depends on outer religious law and inner religious ethics.The religious law is to regulate the people's behaviors by other-discipline in order to improve the society. But the most important is that it is necessary for individual to consciously accept and follow any law or order by self-discipline.So the religious morality has supramundane ultimate significance.Only by transformation of the heart with religious moral will better improve the society and realize the ideal state.
The Bab thinks the foundation of achieving of an ideal society is the Covenant.He proclaims with the appearance of a Manifestation of God on earth,He will bring about a covenant,which is an agreement he makes with his followers.This messenger of God may be considered resurrection of Jesus,or rebirth of Muhammad,or recurrence of Hidden Imam,whose mission is to fulfill the promise of the previous prophets,promote the maturity of mankind,and establish the Kingdom of God on earth.So we can conclude that the Kingdom of Justice of the Bab can only be fulfilled based on the theory of theology,which will end in Utopia.
Chapter six summarily gives some commentaries for the thoughts of the Bab and discusses its significance.The paper reviews his religious thoughts have been criticized and denounced in history,then discourses how Baha'u'llah established his own religion based on heritage and unfolding of doctrines of the Bab.Facing the overshadow of technology,declining of values,degradation of morals and belief,the cultural and religious strife,and so on,some of the Bab's thoughts will show greater significances. In the circumstances surrounding globalization,how to take advantage of the beneficial resources of the thoughts of the Bab in order to better promote the advancement of human civilization? The paper puts forward some constructive views through careful analysis.We should again scrutinize the Bab's view on Modernity,the relationship among the religious cultures in his thoughts,pay more attention to the importance of religion for mankind,properly deal with some problems in the process of modernization and globalization,Continually eradicate some prejudices of religion and races,promote the harmonious development of all kinds of civilization,establish a new world order manifesting fairness,justice and harmony.
前言部分简要介绍巴布的生平事迹、主要著作,阐述其研究现状、逻辑思路、创新与不足。巴布一生虽然短暂,但却充满了神奇和悲壮。“这位杰出的人物以巨大的力量从根本上震撼了波斯的宗教、道德、风尚、环境、风俗习惯及法律”(阿布杜巴哈语),并对人类文明史产生了深远的影响。以往对巴布的研究,有的是从历史的角度探讨巴布运动的状况,还有的是以传记的、文学的形式来描述巴布一生的神奇事迹等,但缺乏从学术层面对巴布思想进行系统的研究。本文的研究正是为了填补这一空白,并力图有所创新,以期望人们对巴布思想的关注,推动巴布思想研究在21世纪发挥应有的时代价值。
第一章介绍了巴布思想的宗教文化背景和理论来源。巴布思想受到了来自东西方的各种宗教文化特别是伊斯兰教文化的影响。他从人类精神遗产中汲取了营养和鼓舞,吸收并融合各种思想来源,使其成为他自己宗教思想的有机组成部分,形成了一个独立的宗教思想体系。伊斯兰教对巴布的影响无疑是很大的。论文考察了伊斯兰教哲学思想如《古兰经》哲学、照明学派特别是伊本·安拉比的思想、谢赫派的思想等对巴布宗教思想产生的重要影响。探讨了巴比教(巴哈伊教的早期阶段)与伊斯兰教的渊源关系。同时也分析说明,巴布所创立的新宗教,与伊斯兰教是截然不同的,它是一个完全独立于伊斯兰教之外的新宗教。
第二章考察了“渐进性天启”论,明确指出“渐进性天启”论是巴布宗教思想的理论基础。巴布在以往犹太教、基督教、伊斯兰教等宗教“天启”论的基础上,进一步阐述了他的天启宗教观,提出了他的“渐进性天启”理论。巴布认为在每一个时代上帝都派给人们一位新先知,通过先知上帝向人们传达自己的“启示”。这种“启示”是连续不断的,没有开始,也没有终结,是一个渐进的、动态的发展过程。
巴布对宗教的理解与他的“渐进性天启”是紧密相关的。他认为,不仅犹太教、基督教和伊斯兰教信仰的是同一个上帝,而且以前的宗教如印度教,包括他自己创立的新宗教等,实际上信仰的也是同一个上帝。在他看来,人类的接受能力在不断进步,上帝会随着人类的进步,在不同的时代,派遣新的先知来教导人类,使人类文明得以不断进步发展。宗教的演进是动态的、不断自我完善的过程。任何一种宗教都是过去所有宗教的灵性的继承,“渐进性天启”是一个永恒发展的进程,只要有人类,上帝就将继续派他的使者来引导人们不断进步。
“渐进性天启”论贯穿到巴布对上帝、对人生和对社会的思想理念之中,也是人们揭开巴布思想奥秘的一把“钥匙”。巴布在不同时期,曾先后发布了有关“门”、“伊玛目”、“先知”的不同声明,对人们进行启示。这也常常成为一些学者们疑惑不解的问题。有些人认为这是前后矛盾的说法。其实,巴布的这些声明应该根据“渐进性”的原则,根据不同背景来理解。如果巴布一开始就公开声称自己是先知的话,将会遭到强烈反对。而通过使用“巴布”这一称号,他可以暗示他的一个较小的声明,通过一段时间来渐渐得到更多人的理解。巴布本人也说他是渐渐把他的声明公布于众的,这样才不会导致社会太大的冲突或震荡。
第三章论述了巴布的上帝观。有关上帝的阐述是任何宗教思想的核心问题。巴布对上帝概念的理解和界定独具特色,别具一格。他继承了伊斯兰教、基督教等传统宗教的一神论因素,又在一神论的基础上融合了各大宗教的思想,并赋予了新的涵义。巴布这里的上帝不仅是一个宗教化的上帝,在某种程度上也具有哲学化的成分。首先,巴布指出上帝是惟一的存在。他把整个宇宙分作“三个世界”,最高的是“上帝的世界”,其次是“显圣者的世界”,最后是“创造物的世界”。创造物的存在是依赖于显圣者的,显圣者的存在又要依赖于上帝,而上帝则是万物存在的本原。巴布正是从显圣者的理论开始,进而得出上帝是惟一的存在之论断。为了这一特殊目的,巴布使用了伊本·阿拉比及其教派的存在单一论及完人思想中所涉及的内容和表述方式,运用伊斯兰教神秘主义的哲学语言来表达他自己的宗教图景。巴布认为,真正的存在仅属于上帝,上帝作为惟一的实在,是一种最高的绝对存在。但是由于显圣者与上帝的特殊关系,他们在一定程度上是存在的。只有忠诚于上帝的显圣者即先知,普通人才获得存在。人和其他造物在多大程度上存在,是根据其认识上帝、认识显圣者的程度来定的。
其次,巴布认为,上帝是造物之主、宇宙法则的制定者。世界上万物的产生都可以推及到终极原因和最初源头,而这个万物存在的本源就是上帝。因此,上帝是宇宙之父,世界的创造者。在整个宇宙中,包括所有居于天上、地上以及天地间存在着一个统一的秩序和法则,包括日月星辰在内的宇宙万物都服从和遵循着这一法则,失去了这一法则的支配,世界便不会存在。上帝正是宇宙法则的制定者和执行者。而事实上,上帝本身就是法则。支配和统治宇宙的这一法则就是上帝。上帝时时存在、处处存在,统治着万物,维护着世界的和谐与秩序。一切自然法则和精神法则只不过是上帝力量和意志的运行方式。
再次,巴布眼里的上帝是至高至善的救世之主。上帝是全智、全能的最高主宰,是天上、地下及其间万物至高的主。上帝也象征着至善。我们周围的一切从生到死在不停地变化。但同时,在这一切变化的下面,有一个恒久不变的活生生的力量,将万物凝聚在一起,创造、消融、再创造。这个无形的力量或精神就是上帝。这个力量不是至恶,而是至善至慈,因为在死亡之中,生命在持续,在非真理之中,真理在持续,在黑暗之中,光明在持续。因此,上帝是至善的化身,是生命、真理、光明、仁慈。
巴布认为,正因为上帝是至高、至善、全智、全能的,这一神秘精神能为人的本能所感知,但不能为人所完全理解。理智无法知晓这个最高至神,他在理智的触及和掌握之外。因而人类是无法直接认识上帝的,那么就需要一个中介。这个中介就是上帝派到世上的先知,即上帝的显圣者。人类只有通过认识先知才能认识上帝、皈依上帝。
第四章阐述了巴布的宗教人生哲学思想。在人性论方面,巴布和孔孟儒家的观点有些相似,认为人的本性是善的。对于基督教有关“原罪”的理论,巴布是不能接受的,他也不认为人生来就是有罪的。巴布和巴哈伊思想家们都认为,既然人是由上帝所创造的,而上帝是至善完美的,当然不会把恶的本性赋予人类,所以,人的先天本性是善的。而所谓的“恶”只不过是缺少了善的美质。巴布进一步指出,理想人生境界的首要特征就是人对上帝的虔信和服从,人生的追求和目标在于认识上帝,接近上帝,即对至善的追求。在阐述人生的归宿问题时,巴布对一般宗教常常提到的灵魂、复活、死亡、末日审判、天堂、地狱等术语进行了全新的诠释和界定。他认为,复活指的是当上帝的一个新的显圣者出现时,那些沉睡在无知、放纵和贪欲的坟墓中的人,其灵性的觉醒。末日审判是指新显圣者出现时,通过接受或拒绝他的启示,绵羊从山羊中分开。因为绵羊听到了牧羊人的声音,并且跟随着他。天堂是一种认识上帝、爱上帝的快乐,是通过上帝的显示者的启示,一个人死后能得到进入上帝之天国并得到永生,从而获得最完美的境界。地狱则是由于没能认识上帝,因而不能达到神圣的完美境界,从而也失去了永恒的恩惠。他明确宣称上述术语如果离开了这些规定就没有真正的意义,现在所流行的关于身体的复活、物质的“天堂”和“地狱”以及与此相似的东西等仅仅是一种单凭想象的“虚构”。在巴布那里,“天堂”并非一种实体的存在,只是一个比喻和模拟。因为天堂并非是一个物质的地方,而是超越时空——一个灵性的世界。天堂可以看作是接近上帝的一种状态,地狱则是远离上帝的一种状态。为了达到人生的完美境界——天堂,巴布要求人们必须遵循一些普遍的道德与律法原则,如“一切为了上帝”、“不要引起他人悲伤”、不断提升与“完美”万物、培养纯洁与高尚的品行等,这是实现人生理想的具体途径。
第五章论述了巴布有关“正义王国”的思想。巴布生活在19世纪社会大动荡与大变革的时代,面对伊朗的内忧外患,他想通过宗教改革的力量达到社会改革的目的。“正义王国”正是巴布在他的宗教视野下设计的一个社会改革蓝图。巴布首先提出了他的社会发展观——人类社会是递进式发展的。他认为,每一个时代都要超越前一个时代并与之不同,人类社会是一个动态的不断进步的过程,必须不断进行改革。巴布为人类描绘了一幅正义、平等、和谐的理想社会画卷。并指出,由于地球上所有的人类都是同一个上帝的子民,实现人类一家、天下大同是“正义王国”的最终目标。
“正义王国”如何才能实现?巴布指出,为了实现这一理想社会的目标,必须坚持律法和伦理的结合。巴布认为,无论是一个人还是社会的“提升”,都要通过外在的宗教律法和内在的宗教伦理两种方式来实现。宗教律法是通过“他律”来规范人们的行为,达到社会改进的目的。但是,最终还是需要个人自觉、自愿去遵循。宗教道德具有超越的终极意义,只有通过宗教道德的内在“圣化”才能更好改进社会,最终达到理想的途径。
巴布认为,实现理想社会的基础是“圣约”。巴布宣称,每一位显圣者降临人间,都带有一份契约,这份契约就是上帝的显圣者与其信徒之间订立的,即“圣约”。这位使者可以被认为是耶稣基督的复活,或是穆罕默德的再生,或是隐遁伊玛目的重现,其任务就是实现以前各先知的承诺,推动人类走向成熟,在地球上创建上帝的王国。这样,巴布的“正义王国”只有在神学的基础上才能实现,最终陷入了一种充满了神学与宗教色彩的乌托邦。
第六章是对巴布宗教思想的总体评析,讨论其思想意义。论文回顾了巴布宗教思想在历史上所遭受的批评和指责,论述了巴哈欧拉如何在继承和发展巴布学说的基础上建立了自己的信仰理论。同时指出,在日益全球化的当今时代,面对着技术统治、价值失落、道德和信仰缺失、不同宗教文化间的冲突等问题,巴布一些思想越来越显示出重要的当代意义。在全球化的背景下,如何利用巴布思想中的有益资源,推动人类文明的发展,论文做了认真的思考,并提出了一些建设性的意见。提出要重新审视巴布思想中对“现代性”、对各种宗教文化之间关系的认识,正视信仰对人类的重要性,正确处理现代化、全球化进程中的一些问题,不断消除各种宗教、种族偏见,促进各种文明的协调发展,建立一个公平、正义、和谐的世界新秩序。
The Bab is not only a spiritual leader of the Babi movement in Iran of the nineteenth century,but also a herald and founder of the contemporary new religion Baha'i Faith.The paper examines the cultural and religious background as well as the theoretical source of Bab's thoughts,and systematically expounds it on his view of God, the Kingdom of Justice and the philosophy of religious life,based on his theory of Progressive Revelation.This is an academic work about the religious thoughts of the Bab.This paper is divided into seven parts in all,including the preface,and six chapters.
The preface briefly introduces the Bab's life and his main works,and elaborates on its situation of the current research,the logical views,the innovative ideas and the inadequacies.The Bab's life though very brief,is filled with miracles and adversities. Just like Abdu'l-Baha said:"This illustrious Soul arose with such power that He shook the supports of the religion,of the morals,the conditions,the habits and the customs of Persia.He has a far-reaching influence on the history of human civilization." As to the previous findings,some studied the Babi movement from the historical angle;some described the miraculous happenings in the Bab's life from biographical or literary angle.Few systematically studied the thoughts of the Bab from academic angle.It's the author's hope that this article will fill in a gap in this academic field and bring for new ideas in order to draw more attention to the Bab's thoughts,and promote the research to realize its true significance in the 21~(st) century.
Chapter one introduces the cultural and religious background and the theoretical source of the Bab's thoughts.They are influenced by all kinds of religious culture of west and east,especially Islamic culture.He achieved the essence and encouragement from the spiritual heritage of mankind,absorbed and merged the source of all kinds of thoughts,made it into one organic part of his own religious thoughts,forming an independent system of religious thoughts.It is no doubt that Islam has great influence on the Bab.The paper examines the influence of Islamic philosophy such as Koran philosophy,al-Ishraqiyyah especially the thoughts of Ibn al-'Arab(?),the thoughts of the Shaykhi School on the Bab,probes Babism which is the early stage of Baha'i Faith has it's origin with Islam,illustrates this new religion that the Bab founded is absolutely independent and different from Islam.
Chapter two examines the theory of Progressive Revelation,which is the theoretical foundation of the religious thoughts of the Bab.Based on the previous view of religious Dispensation,such as Judaism,Christianity and Islam,the Bab further expounds his religious view on Dispensation,and puts forward his theory of Progressive Revelation.The Bab thinks that God will send a new prophet in each age and convey His own revelation to people through these prophets.The revelation is an endless, progressive and dynamic process,which has no beginning,no ending.
The Bab's concept of religion has close relationship with his idea of Progressive Revelation.He considers not only Judaism,Christianity and Islam believe in the same one God,but also other previous religion such as Hinduism,and the new religion he founded also believe in the same one God.In his opinion,God will send new prophet to educate people in each age in accordance with the progress of the receptivity of human being.The evolvement of religion is a dynamic process of constant self-perpetuating progress.Each religion is the spiritual succession of other previous religions. Progressive Revelation is an ever-advancing process.As long as human being exists, God will continuously send his messengers to guide mankind's continued progress.
The theory of Progressive Revelation runs through the Bab's thoughts and views on God,human life and society,which is a key to open the mystery of his thoughts.The Bab at different stages declared different titles,such as the Gate,Imam,and Prophet, which puzzled some scholars who though this is inconsistent.In fact,we should understand these different declarations in accordance to his Progressive principle and circumstances.If the Bab publicly declared he was prophet from beginning,he would be furiously opposed.By using the title of Bab he only made his minor claim from beginning.So it took some time to gradually win more people's understanding.Just like the Bab said,he gradually made his claims public in order to avoid more serious social hostility or turmoil.
Chapter three expounds the Bab's view on God.God is the core issue mentioned in every religion.The Bab's understanding and definition of the concept of God is very distinctive and unique.He inherits the element of monotheism of traditional religion such as Islam,Christianity and so on,and merges the thoughts of the world religions endowed with new meanings.In the Bab's mind,the concept of God not only is filled with religious meaning,but also has the element of philosophy to some extent.Firstly, the Bab points out God's sole existence.He divides the universe into three worlds——the world of God,the world of Manifestation of God,the world of creation from high to low.The existence of creation depends on the Manifestation of God;the Manifestation of God depends on God.God is the origin of the existence of all beings.So the Bab concludes that God is absolute existence from the theory of Manifestation of God.The Bab employs the language and concerns of Wahdat al-Wujud and the theory of the Perfect Man for his own particular purpose,and expresses his own religious outline in the philosophical language of Islamic mysticism.The Bab said that true existence only belongs to God along.God in reality is highest absolute being.But,by virtue of their special relationship to God,the Manifestation of God enjoys a degree of existence.It is only by faithfulness to the Manifestation of God namely the prophet,that the average human being acquires any existence whatsoever.So what degree do human beings and other creations exist depends on what degree they recognize God and the Manifestation of God.
Secondly,the Bab believes that God is the creator of all things and Universal Lawgiver.It is God who is the ultimate cause and original source of all created things. So we can say God is Father of the universe and creator of the world.Everything including the hosts of heaven obeys and follows a universal rule and law existing in the whole universe,including the kingdoms of heaven and earth and whatever lies between them.Otherwise,the world will not exist without the domination of this law.God is the maker and operator of the universal law.In fact,God Himself is the Law and ruler of the universe.God dominates all things and maintains the world's harmony and order. All the natural laws and the spiritual laws operate only through the power and will of God.
Thirdly,God is the most Exalted,the Supreme good,the Savior in the Bab's opinion.He is the supreme Master,the Almighty,and Lord in the heaven,on the earth and whatever lies between them.God is the symbol of the supreme good.Everything around us is always changing and in appearance consists in life and death under which there is a supernal power uniting all things in the state of composition and decomposition.This invisible power or spirit is God,which is supreme perfection without any evil.Under the domination of this power,to live when there is no life;to uphold the truth where there is no truth;to keep the light going in the darkness. Therefore,God is the life,the truth,the light,the mercy and the incarnation of the supreme perfection.
The Bab believes the mysterious spirit of God,the exalted,the supreme perfection, the wisest,the almighty can be perceived by the human nature,but cannot be understood completely.Man's intellect is unable to perceive the Supreme God who is beyond man's comprehension.So it is necessary for human being to recognize God through one agent that God sends which is the prophet or Manifestation of God to the world.Only by recognizing the prophet can man recognize and worship God.
Chapter four expounds the Bab's philosophy of religious life.As to theory of human nature,the Bab shares similar views with Confucianism,and believes that the human nature is good.The theory of original sin of Christianity is not accepted by the Bab.He believes man is not born sinful.The Bab and Baha'i thinkers believe that since man is created by God,and God is the embodiment of perfection,therefore God certainly will not bestow evil on man.Hence,we can conclude that the nature of human being is good.What is deemed evil is but the absence of good.Furthermore,the Bab points out the ultimate attainment of the ideal life lies solely in the submission and obedience to God.The purpose of one's life is to recognize God and to get close to Him, which means man should constantly pursue the supreme good.In addition,the Bab mentions the issue about ultimate goal,such as His explanation of terms Soul,Death, Resurrection,Day of Judgment,Paradise and Hell.By the Resurrection is meant,He said,the appearance of a new Manifestation of God.The raising of the dead means the spiritual awakening of those who are asleep in the graves of ignorance,heedlessness and lust.The Day of Judgment is the Day of the new Manifestation,by acceptance or rejection of Whose Revelation the sheep are separated from the goats,for the sheep know the voice of the Good Shepherd and follow Him.Paradise is the joy of knowing and loving God,as revealed through His Manifestation,thereby attaining to the utmost perfection of which one is capable,and,after death,obtaining entrance to the Kingdom of God and the life everlasting.Hell is simply deprivation of that knowledge of God with consequent failure to attain divine perfection,and loss of the Eternal Favor.He definitely declared that these terms have no real meaning apart from this;and that the prevalent ideas regarding the resurrection of the material body,a material heaven and hell,and the like,are mere figments of the imagination.According to the view of the Bab,Paradise is not a reality,but a metaphor or analogy because it is a spiritual world over the space and time not a material world.So we can say Paradise is a state of nearness unto God,Hell is a state far from God.In order to reach this perfect state,the Bab requires people to abide by some universal moral rules and laws,For the Sake of God,the Prohibition on Causing Grief,Perfection and Refinement,Cultivation of Pure and Noble Conduct,and so on,which are some definite ways to fulfill the ultimate purpose of life.
Chapter five expounds the Kingdom of Justice of the Bab.The Bab lived in the time of social turmoil and revolutionary period of nineteenth century.He wants to fulfill the social reform by the power of religious reform.The Kingdom of Justice is a blueprint of social reform that he designed under the principle of his religion.Firstly,He puts forward his social development view,namely the progressive development of human society.Each epoch surpasses its previous epoch;the human society is a dynamic,advancing process,so continued reform is necessary.The Bab envisions an ideal society with justice,equality,and harmony.He further points out that the ultimate goal of the Kingdom of Justice is Oneness of Mankind and the Universal Peace because all the mankind is creation of one same God.
How to carry out the Kingdom of Justice? The Bab points out that combination of the law and ethics is the means to fulfill the ideal society.The refinement of individual or society depends on outer religious law and inner religious ethics.The religious law is to regulate the people's behaviors by other-discipline in order to improve the society. But the most important is that it is necessary for individual to consciously accept and follow any law or order by self-discipline.So the religious morality has supramundane ultimate significance.Only by transformation of the heart with religious moral will better improve the society and realize the ideal state.
The Bab thinks the foundation of achieving of an ideal society is the Covenant.He proclaims with the appearance of a Manifestation of God on earth,He will bring about a covenant,which is an agreement he makes with his followers.This messenger of God may be considered resurrection of Jesus,or rebirth of Muhammad,or recurrence of Hidden Imam,whose mission is to fulfill the promise of the previous prophets,promote the maturity of mankind,and establish the Kingdom of God on earth.So we can conclude that the Kingdom of Justice of the Bab can only be fulfilled based on the theory of theology,which will end in Utopia.
Chapter six summarily gives some commentaries for the thoughts of the Bab and discusses its significance.The paper reviews his religious thoughts have been criticized and denounced in history,then discourses how Baha'u'llah established his own religion based on heritage and unfolding of doctrines of the Bab.Facing the overshadow of technology,declining of values,degradation of morals and belief,the cultural and religious strife,and so on,some of the Bab's thoughts will show greater significances. In the circumstances surrounding globalization,how to take advantage of the beneficial resources of the thoughts of the Bab in order to better promote the advancement of human civilization? The paper puts forward some constructive views through careful analysis.We should again scrutinize the Bab's view on Modernity,the relationship among the religious cultures in his thoughts,pay more attention to the importance of religion for mankind,properly deal with some problems in the process of modernization and globalization,Continually eradicate some prejudices of religion and races,promote the harmonious development of all kinds of civilization,establish a new world order manifesting fairness,justice and harmony.
引文
[1]威廉·S·哈彻、T·道格拉斯·马丁:《巴哈伊教——一个新崛起的世界宗教》,苏逸龙、李绍白译,澳门:新纪元国际出版社,1999年,第10页。
[2]《巴哈伊》(中文版),澳门:新纪元出版社,2007年第2版,第13页。
[3]阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年,第24页。
[4]Nabil,The Dawn-Breakers,Baha'i Publishing Trust,Wilmette,Illinois,1932,p516-517.
[1]参见蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社,2006年,第282页。
[2]关于“渐进性的宗教启示”,即“渐进性天启”,可参考本文第二章中的有关阐述。
[1]参见 Naider Siaedi,Gate of the Heart——Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p40-45.
[1]Arnold,A Persian Passion Play,P668,转引自 Moojan Momen,The Babi and Bahai Religions 1844-1944—Some Contemporary Western Accounts,P25.
[1]参见蔡德贵:《当代新兴宗教巴哈伊教研究》(修订版),北京:人民出版社,2006年,第225-226页。
[1]巴布在1844年5月23日宣教,当时正值伊斯兰教历的1260年,而传说中的第十二伊玛目穆罕默德·马赫迪是在伊斯兰教历260年开始隐遁,之间恰好相差1000年。
[2]澳门巴哈伊:http://www.macaubahai.org/intro.aspx?cat=18
[3]参见蔡德贵:《当代新兴宗教巴哈伊教研究》(修订版),北京:人民出版社,2006年,第227页。
[1]参见蔡德贵:《当代新兴宗教巴哈伊教研究》(修订版),北京:人民出版社,2006年,第229页。
[2]Robert Stockman,Some Notes on The Bab,Collection:Article unpublished,Bahai Library online:http://bahai-library.com/collection.php?collection=Article_unpublished.
[1]参见蔡德贵:《阿拉伯哲学史》,济南:山东大学出版社,1992年,第347-348页。
[2]拉赫玛杜拉:《伊斯兰教中的神秘主义》,联合国科教文组织《信使》杂志,1981年10-11期合刊。
[1]金宜久:《试论苏菲派的哲学思想》,《外国哲学史研究集刊》(6),上海:上海人民出版社,1984年版。
[2]参见蔡德贵:《阿拉伯哲学史》,济南:山东大学出版社1992年,第348-349页。
[3]Robert Stockman,Some Notes on The Bab,Collection:Article unpublished,Bahai Library online:http://bahai-library.com/collection.php?collection=Article_unpublished
[4]吴云贵:《从<确信之书>看巴哈伊教的渊源》,《世界宗教研究》,2004年第2期。
[1]参见周燮藩:《什叶派伊斯兰教在伊朗的历史演变》,《西北第二民族学院学报》,2006年第3期。
[2]Robert Stockman,Some Notes on the Bab,Collection:Article unpublished,Bahai Library online:http://bahai-library.com/collection.php?collection=Article_unpublished
[3]很多巴哈伊学者认为,巴布是一个先知,他所受到的宗教教育与他后来的“启示”没有什么联系。
[4]参见蔡德贵:《巴哈伊教》,《世界宗教文化》,2001年第2期。
[5]Moojian Momen,An Introduction to Shii Islam,Yale University Press,1985,P.231.
[6]参见吴云贵:《从<确信之书>看巴哈伊教的渊源》,《世界宗教研究》,2004年第2期。
[1]蔡德贵:《当代新兴巴哈伊教研究》,北京:人民出版社,2001年9月,第52页。
[2]这四个门分别指的是奥斯曼·阿慕里(Uthman al-Amri),其子阿布·加法尔·穆罕默德(Ab Jafar Muhanmmad),侯赛因·本·鲁赫·诺伯赫特(Husayn ibn Ruhan-Nawbakhti)和阿布·哈桑·阿里(Abu'l-Hasan-Ali)。
[1]威廉·哈彻,道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社 1999年版,笫5-6页。
[2]乌玛,阿拉伯文‘Ulama'的音译,也译作“乌里玛”,意为“有知识者”,是伊斯兰宗教学者的总称,泛指宗教学者阶层,尤指精通经注学、圣训学、教义学、教法学等学科的有成望的学者。
[3]“乌苏勒”,阿拉伯文Usul的音译,也译作“乌苏勒”,意为“根源”、“原理”。
[4]“穆智台希德”,阿拉伯文Mujtahid的音译,意为“勤奋者”,是教派内公认的权威学者,在处理法律和神学问题时,有权根据教法原则提出个人的意见。
[5]金宜久:《伊斯兰教词典》,上海:上海辞书出版社,1997年,第232页。
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P16.
[2]新兴宗教是一个宗教学上的分类用语,指近代(约19世纪末期以后)所创立的宗教派别。并与基督教、伊斯兰教、佛教等传统宗教相区别。蔡德贵先生在《当代新兴巴哈伊教研究》一书中将巴哈伊教称为新兴宗教。
[3]参见 Wanden Mathews,La Farge,"The Relation of the Bab to the Traditions of Islam," in The Baha'i World:A Biennial International Record,Volume Ⅲ,1928-1930.
[1]李绍白:《人类新曙光》,澳门:新纪元国际出版社,2001年,见序言第2页。
[2]汤因比1959年8月12日致土耳其伊斯坦布尔的N.康特博士的信,发表于1959年11月出版的第141期《英国巴哈伊杂志》第4页,转引自威廉·哈彻,道格拉斯·马丁著《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年版,见导言。
[3]参见蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社,2006年,第276、285页。
[1]参见曾仰如:《宗教哲学》,台湾商务印书馆,1986年3月,第271-272页。
[1]渐进性天启,也有学者称之为进步性天启、革命性天启等。
[2]Wendi Momen ed.A Basic Baha'i Dictionary,George Ronald,Oxford,1989,p186.
[1]Shoghi Effendi,Summary Statement-1947,Special UN Committee on Palestine,From Baha'i Ocean Research Library.
[2]The Bab:The Book of Names ⅩⅥ.18,Selections from the Writings of the Bab,Haifa:Baha'i World Center 1976,P66.
[3]威廉.西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,附录7,第246页。
[1]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Haifa:Baha'i World Center 1976,p89.
[2]The Bab,The Persian Bayan Ⅸ,3,Selections from the Writings of the Bab,Haifa;Baha'i World Center 1976,p110-111.
[1]在波斯语的《白杨经》中巴布涉及到三百多次(‘Him Whom God shall make manifest')“上帝使之显现的他”这一称呼,且在阿拉伯语的《白杨经》涉及到70多次。根据巴哈伊的教义,上帝将要显现的他Him Whom God shall make manifest是暗示或指代下一位显圣者——巴哈欧拉。
[2]The Bab,The Seven proofS,Selections from the Writings of the Bab,Haifa:Baha'i World Center 1976,p.126.
[3]The Bab,Sahifiy-I-Adliyyih,pp.5-7 转引 Naider Siaedi;Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P228.
[1]The Bab,波斯文《白杨经》,转引自邵基·阿芬第:《巴哈欧拉之天启·新世界体制之目的》,澳门巴哈伊出版社,1995年版,第28页。
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P228.
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P244.
[1]Edward Granville Browne,A summary of the Persian Bayan Ⅶ,13.,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P.391-391.
[2]巴布把“天堂”看作是事物所能达到的自身最完美的一种境界。有关巴布“天堂”一词的涵义可参见第四章“天堂与地狱”部分。
[1]“真理之树”指的是上帝之显圣者。
[2]The Bab,Bayan 6:13,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2.008,P277.
[3]Edward Granville Browne,A summary of the Persian Bayan 6:13,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P383.
[4]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P277.
[1]Joseph Sheppherd,The Elements of The Bahai Faith,Great Britain Element Books Limited,1992,P66-67.
[1]参见威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年版,第8页。
[2]Naider Siaedi,Gate ofthe Heart—Understanding the Writing ofthe Bab,Wilffid Laurier University Press,2008,p83.
[3]参见Naider Siaedi,Gate of the Heart—Understanding the Writing ofthe Bab,Wilfrid Laurier University Press,2008,p87.
[1]塔基亚,阿拉伯文Taqiyya或(Takiyyah)的音译,原意有“谨防”、“自卫”之义。在伊斯兰教中,是指为躲避宗教迫害而隐瞒内心信仰、在一定时间内放弁某些宗教习俗或仪式,否认真实身份的一种做法。
[2]Peter Smith,The Babi and Bahai Religions From Messianic Shi'ism To A World Religion,Cambridge University press,1987,p.36.
[3]尼古拉斯:《波斯白杨经》,序言第3-5页,转引自威廉·西尔斯著《释放太阳》,澳门:新纪元国际出版社,1997年,第25页。
[4]参见威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第15页。
[1]Amelia L.Danesh,Some Reflection on the Different Meaning of the Word Bab,The Journal of Bahai Studies 1989-1990,Volume 2,Number 3.
[1]Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975,p77.
[1]Todd Lowson,The Structure of Existence in the Bab's Tafsir and the Perfect Man Motif,Baha'i Studies Bulletin,1992.2.
[2]蔡德贵:《阿拉伯世界的伊斯兰宗教哲学》,《济南大学学报》(社会科学版),2002年笫1期。
[3]Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987,p197.
[4]Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987,p222.
[1]Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987,p222.
[2]巴布首先于1844年声称自己是一个伊斯兰教天启的焦点。很久以来,人们认为巴布的第一本主要的著作是他宣教时的Tafsir surat Yusuf或Qayyum al-asma。该书是对古兰经第十二章的评论,主要涉及到建立巴布的弥赛亚权威。尽管很长,但不是对其教义的系统陈述。其方式和内容围绕古兰经的资料,是一个新宗教到来的有力证明。但在Todd Lawson看来,巴布所作的第一篇主要的著作的确是对古兰经的评论,但和Qayyum al-asma具有明显的不同特征,这本著作名是Tafsir surat al-Baqara,是对古兰经前两章的评论,仅仅以手稿的形式存在,甚至比Qayyum al-asma对教义和信仰的阐述还要明确,对于阐明巴布思想的本质有巨大的价值。巴布开始这个更早的著作是由于他的老师、谢赫派领袖Sayyid Kazim Rashti启发而写的。这部著作的中心问题是关于伊玛目或先知人物及灵性保护制度。
[3]The Bab,Baq 10,转引自 Todd Lawson,The Structure of Existence in the Bab's Tafsir and the Perfect Man Motif,Studia Iranica.Cahiers Ⅱ,1992,p87.
[1]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p153.
[1]巴哈伊世界中心编辑部:《神圣辅助的力量》,澳门:新纪元国际出版社,1994年,第12-14页。
[1]参见阿布杜巴哈:《阿布杜巴哈著作选集》,澳门:新纪元国际出版社,2004年,第136页。
[2]The Bab,Selections from the Writings-of the Bab,Baha'I World Centre,Haifa,1976,p.158.
[2]巴哈伊世界中心编辑部:《神圣辅助的力量》,澳门:新纪元国际出版社,1994年,第14页。
[4]The Bab,Tablet to the First Letter of the Living,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p 9.
[5]巴哈伊世界中心编辑部:《神圣辅助的力量》,澳门:新纪元国际出版社,1994年版,第14-15页。
[1]The Bab,The Persian BayanⅨ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.93-94.
[2]The Bab,Prayers and Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.178.
[3]The Bab,Prayers and Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p178.
[1]The Bab,Prayers and Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p187.
[2]《巴哈伊祷文》,澳门:新纪元国际出版社,2000年,第5页。
[3]《巴哈伊祷义》,澳门:新纪元国际出版社,2000年,第105页。
[4]Shoghi Effendi,The Dawn-Breakers,Baha'i Publishing Trust,Wihnette,Illinois,1996,p94.
[5]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.157.
[1]The Bab,The Seven Proofs,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.117.
[2]李绍白:《人类新曙光——巴哈伊信仰》,澳门,新纪元国际出版社,2001年,第6页。
[3]蔡德贵主编《东方著名哲学家评传·西亚北非卷》,济南:山东人民出版社,2000年,第536页。
[4]The Bab,Prayersand Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p195.
[5]Naider Siaedi,Gate ofthe Heart—Understanding the Writing ofthe Bab,Wilfrid Laurier University Press,2008,p61.
[1]阿迪卜·塔赫扎德:《巴哈欧拉启示录》第一卷,曾佑昌译,澳门:新纪元国际出版社,2006年,第36页。
[2]The Bab,The Seven Proofs,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.117.
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.158-159.
[1]Adib Taherzadeh,The Revelation of Baha'u'llah V2,George Ronald Publisher,1987,p182.
[2]The Bab,The Persian BayanⅧ,19,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.80-81.
[1]The Bab,The Seven Proofs,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.117.
[2]The Bab,The Persian BayahⅦ,15,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p. 92.
[1]上帝之纪念者:指以前的上帝显圣者。
[2]The Bab,The Persian Bayan Ⅸ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.94.
[3]The Bab,The Persian Bayan Ⅸ,3,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.110.
[1]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.211.
[2]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.157.
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.158.
[1]Edward Granville Browne,A summary of the Persian Bayan 5:4,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,p362.
[2]阿布杜巴哈1912年4月30日在美国伊利诺斯州芝加哥亨得尔大厅“促进有色人种全国协会”第四界年会上的讲演,《巴哈伊》,澳门巴哈伊出版社,1992年,第51页。
[3]虽然荀子主张人性是“悲”的,但从儒家学派的主流来看,无疑认为人性是善的。
[1]巴哈欧拉:《巴哈欧拉圣典选集》,澳门:新纪元国际出版社,2006年,第149页。
[2]Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975,p76.
[1]Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975,p76-77.
[2]阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年,第237-238页。
[1]威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年,第116页。
[2]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.179-180.
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.204.
[1]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第20页。
[2]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第21页。
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.148.
[1]参见J.E.Eslemont,An Introduction to the Bahai Faith:Baha'u'llah and the New Era,Baha'I Publishing Trust,Wilmette,Illinois,1970,p.20-21.
[1]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.95.
[2]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第174页。
[1]方立天:《佛教哲学》,长春:长春出版社,2006年,第109页。
[2]会宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第8-9页。
[3]金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第8页。
[1]参见爱斯孟:《新时代之大同教》,台湾省大同教出版译述委员会,1970年,第11页。
[2]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.158.
[1]The Bab,Persian Bayan Ⅶ.19,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.77-78.
[1]The Bab,Persian Bayan 4:11,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P 255.
[2]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.88-89.
[3]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.89.
[1]金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第7页。
[3]金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第7页。
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.162.
[4]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.161.
[1]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.92.
[1]The Bab,The Persian Bayan Ⅱ.7,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.106-108.
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P311.
[2]The Bab,The Persian Bayan7:2,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p311-312.
[1]The Bab,The Persian Bayan Ⅴ 19,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p79.
[2]The Bab,The Persian Bayan7:2,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.312-313.
[1]mithqal(密塞坷)是阿拉伯重量单位,略重于3.5克,在《白杨经》和《亚格达斯经》上指用于各种目的的金银的重量,通常有9密塞坷、19密塞坷和95密塞坷。
[2]The Bab,The Persian Bayan6:7,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p313.
[3]参见威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年版,第32页。
[4]The Bab,The Persian Bayan6:19,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p321.
[1]The Bab,The Persian Bayan6:19,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p321-322.
[2]The Bab,Kitabu'l-Asma INBA 29:423-24,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p323.
[1]Edward Granville Browne,A summary of the Persian Bayan Ⅳ,16,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P.358.
[2]Edward Granville Browne,A summary of the Persian Bayan Ⅶ,18,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P392.
[3]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p322.
[4]参照 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315.
[1]The Bab,Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,P.88.
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p315.
[3]Edward Granville Browne,A summary of the Persian BayanⅣ,11,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P355.
[1]The Bab,Persian BayanⅥ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.103.
[2]The Bab,The Arabic Bayan 9:11,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315.
[3]The Bab,Persian Bayan 6:2,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315-316.
[4]The Bab,Persian Bayan 9:10,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315.
[5]Edward Granville Browne,A summary of the Persian Bayan Ⅳ,2,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P376.
[1]The Bab,Persian Bayan Ⅴ,14,Selections from the Writings of the Bab,Wilfrid Laurier University Press,2008,p.80.
[2]《生活的艺术》,澳门:新纪元国际出版社,2007年,第28-29页。
[3]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第21页。
[4]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.162.
[5]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.163.
[6]Edward Granville Browne,A summary of the Persian Bayan.Ⅸ,8,Selections from the Writings of E.G Browne on the Babi and Baha'i Religions,George Ronald,1987,p.405.
[1]The Bab,Persian BayanⅧ,16,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.94.
[2]《巴哈伊祷文》,澳门:新纪元国际出版社,2000年,第6-7页。
[3]The Bab,"Fi's-Suluk Ⅱ ",Collection,P459,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Witfrid Laurier University Press,2008,p 306.
[1]阿布杜巴哈:《文明的神秘力量》,转引自纳米尔·阿仁《破晓之光》,马来西亚巴哈伊出版社,1986年,第3页。
[2]张桂枢:《伊朗巴布教徒起义》,北京:商务印书馆,1962年,第4页。
[1]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press.2008,p7.
[2]纳米尔·阿仁:《破晓之光》,马来西亚巴哈伊出版社,1986年,笫2页。
[3]李绍白:《人类新曙光——巴哈伊信仰》,澳门,新纪元国际出版社,1995年,第241页。
[1][苏]米·谢·伊凡诺犬:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第217-218页。
[2]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P319.
[1]参见(苏)米·谢·伊凡诺夫:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第218页。
[1]J.E.Eslemont,An Introduction to the Bahai Faith:Baha'u'llah and the New Era,Baha'I Publishing Trust,Wilmette,Illinois,1970.P21.
[2]The Bab,Persian Bayan 4:16,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P320.
[3](苏)米·谢·伊凡诺夫:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第220-221页。
[4]汉斯·昆:《世界宗教寻踪》,北京:生活·读书·新知三联书店,2007年,第370页。
[1]塔荷蕾1814年出生在一个显要的教士家庭,原名叫法蒂米·芭拉甘妮。在当时伊朗是一位非同寻常的女性。她受过高等教育,以学识与诗歌闻名一时。1844年,她听说了巴比教,即成为最早的追随者和最坚定的护教者之一。尽管许多西方人认为,现代女权运动在同一年起始于美国,但有见地的历史学家们也承认塔荷蕾(意为“纯洁的”)为最早倡导女权者之一。
[2]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第119页。
[3]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第123页。
[4]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第124页。
[5]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第120页。
[1]http://www.macaubahai.org/intro.aspx?cat=24.
[1]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第157页。
[2]汉斯·昆:《世界宗教寻踪》,北京:生活·读书·新知三联书店,2007年,第324页。
[3]Hushidar Motlagh ed.Unto Him Shall We Return—Selections From the Baha'I Writings on the Reality and Immortality of the Human Soul,Baha'I Publishing Trust,Wilmette,Illinois,1985.p41.
[4]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第188页。
[5]转引自威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第25页。
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P368.
[2]Edward Granville Browne,A summary of the Persian Bayan 7:6,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P388.
[3]《皇家亚洲协会文摘》,一八八九年十月刊,第十二章927-928页。转引自威廉·西尔斯著《释放太阳》,澳门:新纪元国际出版社,1997年,第90页。
[4]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P322-323.
[5]The Bab,Kitabu'I-Asma INBA 29:85-92 转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p323.
[6](苏)米·谢·伊凡诺夫:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第218页。
[1]The Bab,Qayyumu'l-Asma' XLVI,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p56.
[2]The Bab,The Persian BayanⅥ,16,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p86.
[1]张桂枢:《伊朗巴布教徒起义》,北京:商务印书馆,1963年,第17页。
[2]张桂枢:《伊朗巴布教徒起义》,北京:商务印书馆,1963年,第17页。
[3]闵家胤:《马克思主义,巴哈伊教和一般进化论》,《国外社会科学》,1991年第4期。
[1]The Bab,The Persian BayanⅥ,16,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p 87.
[2]李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆,1980,第12页。
[1]李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆,1980,第12页。
[2]李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆,1980,第21页。
[3]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P310.
[1]The Bab,Fi's-Suluk Ⅱ,Collection,p.456,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.302-303.
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008.p299.
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P309.
[1]Peter Smith,The Babi and Bahai Religions From Messianic Shi'ism To A World Religion,Cambridge University press,1987 P19.
[2]参见Peter Smith:Babi and Bahai Religions From Messianic Shi'ism To A World Religion,Cambridge University press,1987,p47.
[3]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P.358-359.
[1]参见Moojan Momen,The Babi and Baha'i Faiths 1844-1944:Some Contemporary Western Accounts,George Ronals,Oxford,1982,P7.
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P.26.
[1]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第162页。
[2]威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年,第14-15页。
[3]蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社2006年,第288页。
[4]Shoghi Effendi,God Passes By,Baha'i Publishing Trust,Wilmette,Illinois,1974,P98.
[1]参见阿迪卜·塔赫扎德:《巴哈欧拉启示录》第二卷,澳门:新纪元国际出版社,2007年版,第70页。
[2]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年版,第161页。
[3]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第161页。
[4]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第161页。
[5]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第34页。
[1]邵基·阿芬第:《巴哈欧拉之天启·新世界体制之目的》,澳门:澳门巴哈伊出版社1995年,第32页。
[2]邵基·阿芬第:《巴哈欧拉之天启·新世界体制之目的》,澳门:澳门巴哈伊出版社,1995年,第31-32页。
[3]阿博都巴哈:《己答之问》,澳门:新纪元国际出版社,2004年,第24页。
[4]阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年,第25页。
[5]参见蔡德贵:《巴哈伊信仰的世界主义》,《中国社会科学院研究生院学报》,2005年第6期。
[1]海德格尔:《形而上学导论》,熊伟,王庆节译,北京:商务印书馆,1996年版,第45页。
[1]刘杰:《布伯道德思想简论》,山东大学学报(哲学礼会科学版),2004年第3期。
[2]The Bab,Kitabu'l-Asma,,INBA 29:626,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p319.
[3]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p320.
[1]吴云贵:《伊斯兰与西方文明冲突与对话》,《中国宗教》,2008年第6期。
1.张桂枢主编《伊朗巴布教徒起义》,北京:商务印书馆,1962年。
2.李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆1980年。
3.蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社,2006年。
4.世界正义院主编《圣言与默思》,梅寿鸿译,马来西亚峇亥出版社,未注出版年。
5.世界正义院主编《励心集》,苏英芬译,台湾大同教巴哈伊出版社,1990年。
6.巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年。
7.阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年。
8.阿迪卜·塔赫扎德:《巴哈欧拉启示录》(第一卷),曾佑昌译,澳门:新纪元国际出版社,2006年。
9.阿迪卜·塔赫扎德:《巴哈欧拉启示录》(第二卷),曾佑昌译,新纪元国际出版社,2007年。
10.曹云祥:《大同教的贡献》,上海:大同教社印行,中华民国二十一年。
11.曹云祥主编《至大之和平》,上海:大同教社译印,中华民国二十一年。
12.曹云祥:《大同教之在中国》,上海:大同教社译印,未注出版年。
13.爱斯猛:《新时代之大同教》,曹云祥译,台湾省大同教出版译述委员会,1970年。
14.纳米尔·阿仁:《破晓之光》,梅寿鸿译,马来西亚巴哈伊出版社,1986年。
15.季娜·索拉比:《纳比尔手记》,澳门:新纪元国际出版社,2002年。
16.威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,苏逸龙、李绍白译,澳门:新纪元国际出版社,1999年。
17.威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年。
18.巴哈欧拉:《笃信之道》,未刊本。
19.法图麦·李静远:《<古兰经>译注》,香港:世界华人出版社,2005年。
20.金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年。,
21.蔡德贵:《中国和平论》,济南:山东人民出版社,2007年。
22.蔡德贵主编《当代伊斯兰阿拉伯哲学》,北京:人民出版社,2001年。
23.巴哈欧拉:《隐言经》,澳门:新纪元国际出版社,1998年。
24.巴哈欧拉:《七谷经》,澳门:新纪元国际出版社,2006年。
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85.刘杰:《布伯道德思想简论》,山东大学学报(哲学社会科学版),2004年第3期。
86.吕耀军:《巴哈伊教的诺露兹节》,《世界宗教文化》,2005年03期。
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88.蔡德贵:《对巴哈伊教基本状况之分析》(上),《宗教学研究》1999年第1期。
89.蔡德贵:《对巴哈伊教基本状况之分析》(下),《宗教学研究》1999年第2期。
90.吕耀军:《巴哈伊教<亚格达斯经>释义》,《世界宗教文化》,2006年04期。
91.闵家胤:《巴哈伊教》,《民主与科学》,1994年第1期。
92.《巴哈伊团体庆巴布宣示日》:《实华日报》,2004年5月24日A9。
93.周燮藩:《什叶派伊斯兰教在伊朗的历史演变》,《西北第二民族学院学报》,2006年第3期。
94.马通、马海滨:《巴布的理想》,《世界宗教文化》,2004年第01期。
95.闵家胤:《马克思主义,巴哈伊教和一般进化论》,《国外社会科学》,北京:中国社会科学院文献情报中心,1991年第4期。
96.陈进国:《巴哈伊教(大同教)在台湾早期的传教活动》,中文伊斯兰学术城http://www.islambook.net/xueshu/list.asp?id=2899
97.万丽丽:《巴哈伊上帝创物与老子道生万物之比较研究》,山东大学博士论文,2008年11月11日。
98.王宝霞:《阿博都·巴哈思想评述》,山东大学博士论文,2008年6月。
99.王霞:《大同教在中国的传播》,广州大学硕士学位论文,2003年6月。
100:吴正选:《巴哈伊教论现代文明危机的根源及其出路》,山东大学硕士论文,2003年6月。
101.牟宗艳:《孔孟所代表的儒家社会思想与巴哈伊教社会思想之比较》,山东大学硕士论文,1999年6月。
102.The Bab,Selections from the Writings of the Bab,Compiled by the Research Department of the Universal House of Justice,Baha'I World Centre,Haifa,1976.
103.Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,
104.Edward Granville Browne,A summary of the Persian Bayan,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987.
105.Mary Perkins,Hour of The Dawn:The Life of the Bab,George Ronald Oxford,1987.
106.Abbas Amanat,Resurrection and Renewal—The Making of the Babi Movement in Iran(1844-1850),Cornell University Press,1989.
107.Naider Siaedi,Logos and Civilization:Spirit,History,and Order in the Writings of Baha'u'llah,Publisher:University Press of Maryland,Bethesda,2000.
108.Hasan M Balyuzi,The Bab:The Herald of the Day of Days,George Ronald,1973.
109.Wanden Mathews,La Farge,The Relation of the Bab to the Traditions of Islam,in The Baha'i World:A Biennial International Record,Volume Ⅲ,1928-1930.
110.Robert Stockman,Some Notes on The Bab,Collection:Article unpublished,Bahai Library Online:
111.http://bahai-library.com/collection.php?collection=Article_unpublished
112.Todd Lowson,The Structure of Existence in the Bab's Tafsir and the Perfect Man Motif,Baha'i Studies Bulletin,1992.2.
113.Hasan.M.Balyuzi,Khadijih Bagum—The Wife of the Bab,George Ronald,Publisher 1981.
114.Moojan Momen,The Babi and Baha'i Faiths 1844-1944:Some Contemporary Western Accounts,George Ronals,Oxford,1982.
115.Joseph Sheppherd,The Elements of The Bahai Faith,Great Britain Element Books Limited,1992.
116.Amelia L.Danesh,Some Reflection on the Different Meaning of the Word Bab,The Journal of Bahai Studies 1989-1990,Volume 2,Number 3.
117.Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975.
118.John Ferraby,All Things Made New:A Comprehensive Outline of The Bahai Faith,George Allen and Unwin Ltd,1957.
119.J.E.Eslemont,An Introduction to the Bahai Faith:Baha'u'llah and the New Era,Baha'I Publishing Trust,Wilmette,Illinois,1970.
120.Moojan Momen e.d.Selections from the Writings of E.G Brown on the Babi and Baha'i Religions.Oxford:George Ronald,1987.
121.Abdu'l-Baha,A Traveler's Narrative:Written to Illustrate the Episode of the Bab,Baha'I Publishing Trust,Wilmette,Illinois,1980.
122.Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987.
123.Peter Smith,The Babi and Baha'i Religions:From messianic Shi'ism to a world religion,Cambridge:Cambridge University Press,1987.
124.The Universal House of Justice,Conservation of the Earth's Resources,The Baha'I Publishing Trust,London,1990.
125.Peter Smith and Moojan Momen,The Babi Movement:A Resource Mobilization Perspective,In Iran:Studies in Babi and Baha'i History vol.3,Los Angeles:Kalimat Press,1986.
126.Moojan Momen,An Introduction to Shii Islam,Yale University Press,1985.
127.Hushidar Motlagh ed.Unto Him Shall We Return—Selections From the Baha'I Writings on the Reality and Immortality of the Human Soul,Baha'I Publishing Trust,Wilmette,Illinois,1985.
128.Glenn Cameron,Wendi Momen ed.A Basic Baha'i Chronology,George Ronald,Oxford,1996.
129.Wendi Momen ed.A Basic Baha'i Dictionary,George Ronald,Oxford,1989.
130.Geoffrey Nash,The Phoenix and the Ashes." The Baha'i Faith and the Modern Apocalypse,George Ronald,Oxford,1984.
131.William Sears,Thief in the Night,George Ronald,Oxford,England 1992
132.Lady Blomfield,The Chosen Highway,The Baha'i Publishing Trust,London 1956.
133.Moshe Sharon, Studies in Modern Religions, Religious Movements and the Babi-Baha'I Faiths, Brill Academic Publishers, September 2004.
134.Hasan M Balyuzi, Edward Granville Browne and the Baha'i Faith , George Ronald, 1970.
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137.Edward Granville Browne, Tarikh-i-Jadid: The New History of Mirza Ali Muhammad, the Báb, Cambridge 1893.
138.Edward Granville Browne, A Traveler's Narrative Written to Illustrate the Episode of the Báb, Cambridge Univ. Press, 1891
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140.Moojan Momen, The Phenomenon of Religion , One World, Oxford, 1999.
141 .Shoghi Effendi, Call to the Nations: Extracts from the Writings of Shoghi Effendi, Baha'i World Centre, 1977.
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143.Shoghi Effendi, God Passes By, US BPT, 1970.
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148.Y.A. Loannesyan, The Perfect Man and Manifestation of God, Lights of Irfan Book II, Irfan Colloquia Bahai National Center, 2001.
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161.Doctoral dissertation: Illinois School of Professional Psychology (Chicago Campus), 1998.
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163.Master's Thesis: Lund University (Sweden), May 1996.
[2]《巴哈伊》(中文版),澳门:新纪元出版社,2007年第2版,第13页。
[3]阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年,第24页。
[4]Nabil,The Dawn-Breakers,Baha'i Publishing Trust,Wilmette,Illinois,1932,p516-517.
[1]参见蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社,2006年,第282页。
[2]关于“渐进性的宗教启示”,即“渐进性天启”,可参考本文第二章中的有关阐述。
[1]参见 Naider Siaedi,Gate of the Heart——Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p40-45.
[1]Arnold,A Persian Passion Play,P668,转引自 Moojan Momen,The Babi and Bahai Religions 1844-1944—Some Contemporary Western Accounts,P25.
[1]参见蔡德贵:《当代新兴宗教巴哈伊教研究》(修订版),北京:人民出版社,2006年,第225-226页。
[1]巴布在1844年5月23日宣教,当时正值伊斯兰教历的1260年,而传说中的第十二伊玛目穆罕默德·马赫迪是在伊斯兰教历260年开始隐遁,之间恰好相差1000年。
[2]澳门巴哈伊:http://www.macaubahai.org/intro.aspx?cat=18
[3]参见蔡德贵:《当代新兴宗教巴哈伊教研究》(修订版),北京:人民出版社,2006年,第227页。
[1]参见蔡德贵:《当代新兴宗教巴哈伊教研究》(修订版),北京:人民出版社,2006年,第229页。
[2]Robert Stockman,Some Notes on The Bab,Collection:Article unpublished,Bahai Library online:http://bahai-library.com/collection.php?collection=Article_unpublished.
[1]参见蔡德贵:《阿拉伯哲学史》,济南:山东大学出版社,1992年,第347-348页。
[2]拉赫玛杜拉:《伊斯兰教中的神秘主义》,联合国科教文组织《信使》杂志,1981年10-11期合刊。
[1]金宜久:《试论苏菲派的哲学思想》,《外国哲学史研究集刊》(6),上海:上海人民出版社,1984年版。
[2]参见蔡德贵:《阿拉伯哲学史》,济南:山东大学出版社1992年,第348-349页。
[3]Robert Stockman,Some Notes on The Bab,Collection:Article unpublished,Bahai Library online:http://bahai-library.com/collection.php?collection=Article_unpublished
[4]吴云贵:《从<确信之书>看巴哈伊教的渊源》,《世界宗教研究》,2004年第2期。
[1]参见周燮藩:《什叶派伊斯兰教在伊朗的历史演变》,《西北第二民族学院学报》,2006年第3期。
[2]Robert Stockman,Some Notes on the Bab,Collection:Article unpublished,Bahai Library online:http://bahai-library.com/collection.php?collection=Article_unpublished
[3]很多巴哈伊学者认为,巴布是一个先知,他所受到的宗教教育与他后来的“启示”没有什么联系。
[4]参见蔡德贵:《巴哈伊教》,《世界宗教文化》,2001年第2期。
[5]Moojian Momen,An Introduction to Shii Islam,Yale University Press,1985,P.231.
[6]参见吴云贵:《从<确信之书>看巴哈伊教的渊源》,《世界宗教研究》,2004年第2期。
[1]蔡德贵:《当代新兴巴哈伊教研究》,北京:人民出版社,2001年9月,第52页。
[2]这四个门分别指的是奥斯曼·阿慕里(Uthman al-Amri),其子阿布·加法尔·穆罕默德(Ab Jafar Muhanmmad),侯赛因·本·鲁赫·诺伯赫特(Husayn ibn Ruhan-Nawbakhti)和阿布·哈桑·阿里(Abu'l-Hasan-Ali)。
[1]威廉·哈彻,道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社 1999年版,笫5-6页。
[2]乌玛,阿拉伯文‘Ulama'的音译,也译作“乌里玛”,意为“有知识者”,是伊斯兰宗教学者的总称,泛指宗教学者阶层,尤指精通经注学、圣训学、教义学、教法学等学科的有成望的学者。
[3]“乌苏勒”,阿拉伯文Usul的音译,也译作“乌苏勒”,意为“根源”、“原理”。
[4]“穆智台希德”,阿拉伯文Mujtahid的音译,意为“勤奋者”,是教派内公认的权威学者,在处理法律和神学问题时,有权根据教法原则提出个人的意见。
[5]金宜久:《伊斯兰教词典》,上海:上海辞书出版社,1997年,第232页。
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P16.
[2]新兴宗教是一个宗教学上的分类用语,指近代(约19世纪末期以后)所创立的宗教派别。并与基督教、伊斯兰教、佛教等传统宗教相区别。蔡德贵先生在《当代新兴巴哈伊教研究》一书中将巴哈伊教称为新兴宗教。
[3]参见 Wanden Mathews,La Farge,"The Relation of the Bab to the Traditions of Islam," in The Baha'i World:A Biennial International Record,Volume Ⅲ,1928-1930.
[1]李绍白:《人类新曙光》,澳门:新纪元国际出版社,2001年,见序言第2页。
[2]汤因比1959年8月12日致土耳其伊斯坦布尔的N.康特博士的信,发表于1959年11月出版的第141期《英国巴哈伊杂志》第4页,转引自威廉·哈彻,道格拉斯·马丁著《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年版,见导言。
[3]参见蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社,2006年,第276、285页。
[1]参见曾仰如:《宗教哲学》,台湾商务印书馆,1986年3月,第271-272页。
[1]渐进性天启,也有学者称之为进步性天启、革命性天启等。
[2]Wendi Momen ed.A Basic Baha'i Dictionary,George Ronald,Oxford,1989,p186.
[1]Shoghi Effendi,Summary Statement-1947,Special UN Committee on Palestine,From Baha'i Ocean Research Library.
[2]The Bab:The Book of Names ⅩⅥ.18,Selections from the Writings of the Bab,Haifa:Baha'i World Center 1976,P66.
[3]威廉.西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,附录7,第246页。
[1]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Haifa:Baha'i World Center 1976,p89.
[2]The Bab,The Persian Bayan Ⅸ,3,Selections from the Writings of the Bab,Haifa;Baha'i World Center 1976,p110-111.
[1]在波斯语的《白杨经》中巴布涉及到三百多次(‘Him Whom God shall make manifest')“上帝使之显现的他”这一称呼,且在阿拉伯语的《白杨经》涉及到70多次。根据巴哈伊的教义,上帝将要显现的他Him Whom God shall make manifest是暗示或指代下一位显圣者——巴哈欧拉。
[2]The Bab,The Seven proofS,Selections from the Writings of the Bab,Haifa:Baha'i World Center 1976,p.126.
[3]The Bab,Sahifiy-I-Adliyyih,pp.5-7 转引 Naider Siaedi;Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P228.
[1]The Bab,波斯文《白杨经》,转引自邵基·阿芬第:《巴哈欧拉之天启·新世界体制之目的》,澳门巴哈伊出版社,1995年版,第28页。
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P228.
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P244.
[1]Edward Granville Browne,A summary of the Persian Bayan Ⅶ,13.,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P.391-391.
[2]巴布把“天堂”看作是事物所能达到的自身最完美的一种境界。有关巴布“天堂”一词的涵义可参见第四章“天堂与地狱”部分。
[1]“真理之树”指的是上帝之显圣者。
[2]The Bab,Bayan 6:13,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2.008,P277.
[3]Edward Granville Browne,A summary of the Persian Bayan 6:13,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P383.
[4]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P277.
[1]Joseph Sheppherd,The Elements of The Bahai Faith,Great Britain Element Books Limited,1992,P66-67.
[1]参见威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年版,第8页。
[2]Naider Siaedi,Gate ofthe Heart—Understanding the Writing ofthe Bab,Wilffid Laurier University Press,2008,p83.
[3]参见Naider Siaedi,Gate of the Heart—Understanding the Writing ofthe Bab,Wilfrid Laurier University Press,2008,p87.
[1]塔基亚,阿拉伯文Taqiyya或(Takiyyah)的音译,原意有“谨防”、“自卫”之义。在伊斯兰教中,是指为躲避宗教迫害而隐瞒内心信仰、在一定时间内放弁某些宗教习俗或仪式,否认真实身份的一种做法。
[2]Peter Smith,The Babi and Bahai Religions From Messianic Shi'ism To A World Religion,Cambridge University press,1987,p.36.
[3]尼古拉斯:《波斯白杨经》,序言第3-5页,转引自威廉·西尔斯著《释放太阳》,澳门:新纪元国际出版社,1997年,第25页。
[4]参见威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第15页。
[1]Amelia L.Danesh,Some Reflection on the Different Meaning of the Word Bab,The Journal of Bahai Studies 1989-1990,Volume 2,Number 3.
[1]Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975,p77.
[1]Todd Lowson,The Structure of Existence in the Bab's Tafsir and the Perfect Man Motif,Baha'i Studies Bulletin,1992.2.
[2]蔡德贵:《阿拉伯世界的伊斯兰宗教哲学》,《济南大学学报》(社会科学版),2002年笫1期。
[3]Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987,p197.
[4]Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987,p222.
[1]Abdu'l-Baha,Some Answered Questions,Baha'i Publishing Trust,Wilmette,Illinois,1987,p222.
[2]巴布首先于1844年声称自己是一个伊斯兰教天启的焦点。很久以来,人们认为巴布的第一本主要的著作是他宣教时的Tafsir surat Yusuf或Qayyum al-asma。该书是对古兰经第十二章的评论,主要涉及到建立巴布的弥赛亚权威。尽管很长,但不是对其教义的系统陈述。其方式和内容围绕古兰经的资料,是一个新宗教到来的有力证明。但在Todd Lawson看来,巴布所作的第一篇主要的著作的确是对古兰经的评论,但和Qayyum al-asma具有明显的不同特征,这本著作名是Tafsir surat al-Baqara,是对古兰经前两章的评论,仅仅以手稿的形式存在,甚至比Qayyum al-asma对教义和信仰的阐述还要明确,对于阐明巴布思想的本质有巨大的价值。巴布开始这个更早的著作是由于他的老师、谢赫派领袖Sayyid Kazim Rashti启发而写的。这部著作的中心问题是关于伊玛目或先知人物及灵性保护制度。
[3]The Bab,Baq 10,转引自 Todd Lawson,The Structure of Existence in the Bab's Tafsir and the Perfect Man Motif,Studia Iranica.Cahiers Ⅱ,1992,p87.
[1]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p153.
[1]巴哈伊世界中心编辑部:《神圣辅助的力量》,澳门:新纪元国际出版社,1994年,第12-14页。
[1]参见阿布杜巴哈:《阿布杜巴哈著作选集》,澳门:新纪元国际出版社,2004年,第136页。
[2]The Bab,Selections from the Writings-of the Bab,Baha'I World Centre,Haifa,1976,p.158.
[2]巴哈伊世界中心编辑部:《神圣辅助的力量》,澳门:新纪元国际出版社,1994年,第14页。
[4]The Bab,Tablet to the First Letter of the Living,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p 9.
[5]巴哈伊世界中心编辑部:《神圣辅助的力量》,澳门:新纪元国际出版社,1994年版,第14-15页。
[1]The Bab,The Persian BayanⅨ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.93-94.
[2]The Bab,Prayers and Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.178.
[3]The Bab,Prayers and Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p178.
[1]The Bab,Prayers and Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p187.
[2]《巴哈伊祷文》,澳门:新纪元国际出版社,2000年,第5页。
[3]《巴哈伊祷义》,澳门:新纪元国际出版社,2000年,第105页。
[4]Shoghi Effendi,The Dawn-Breakers,Baha'i Publishing Trust,Wihnette,Illinois,1996,p94.
[5]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.157.
[1]The Bab,The Seven Proofs,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.117.
[2]李绍白:《人类新曙光——巴哈伊信仰》,澳门,新纪元国际出版社,2001年,第6页。
[3]蔡德贵主编《东方著名哲学家评传·西亚北非卷》,济南:山东人民出版社,2000年,第536页。
[4]The Bab,Prayersand Meditations,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p195.
[5]Naider Siaedi,Gate ofthe Heart—Understanding the Writing ofthe Bab,Wilfrid Laurier University Press,2008,p61.
[1]阿迪卜·塔赫扎德:《巴哈欧拉启示录》第一卷,曾佑昌译,澳门:新纪元国际出版社,2006年,第36页。
[2]The Bab,The Seven Proofs,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.117.
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.158-159.
[1]Adib Taherzadeh,The Revelation of Baha'u'llah V2,George Ronald Publisher,1987,p182.
[2]The Bab,The Persian BayanⅧ,19,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.80-81.
[1]The Bab,The Seven Proofs,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.117.
[2]The Bab,The Persian BayahⅦ,15,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p. 92.
[1]上帝之纪念者:指以前的上帝显圣者。
[2]The Bab,The Persian Bayan Ⅸ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.94.
[3]The Bab,The Persian Bayan Ⅸ,3,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.110.
[1]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.211.
[2]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.157.
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.158.
[1]Edward Granville Browne,A summary of the Persian Bayan 5:4,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,p362.
[2]阿布杜巴哈1912年4月30日在美国伊利诺斯州芝加哥亨得尔大厅“促进有色人种全国协会”第四界年会上的讲演,《巴哈伊》,澳门巴哈伊出版社,1992年,第51页。
[3]虽然荀子主张人性是“悲”的,但从儒家学派的主流来看,无疑认为人性是善的。
[1]巴哈欧拉:《巴哈欧拉圣典选集》,澳门:新纪元国际出版社,2006年,第149页。
[2]Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975,p76.
[1]Huschmand Sabet,The heavens are Cleft Asunder,George Ronald,Oxford,1975,p76-77.
[2]阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年,第237-238页。
[1]威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年,第116页。
[2]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.179-180.
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.204.
[1]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第20页。
[2]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第21页。
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.148.
[1]参见J.E.Eslemont,An Introduction to the Bahai Faith:Baha'u'llah and the New Era,Baha'I Publishing Trust,Wilmette,Illinois,1970,p.20-21.
[1]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.95.
[2]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第174页。
[1]方立天:《佛教哲学》,长春:长春出版社,2006年,第109页。
[2]会宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第8-9页。
[3]金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第8页。
[1]参见爱斯孟:《新时代之大同教》,台湾省大同教出版译述委员会,1970年,第11页。
[2]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.158.
[1]The Bab,Persian Bayan Ⅶ.19,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.77-78.
[1]The Bab,Persian Bayan 4:11,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P 255.
[2]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.88-89.
[3]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.89.
[1]金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第7页。
[3]金宜久主编《伊斯兰教词典》,上海:上海辞书出版社,1997年,第7页。
[3]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.162.
[4]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.161.
[1]The Bab,The Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.92.
[1]The Bab,The Persian Bayan Ⅱ.7,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.106-108.
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P311.
[2]The Bab,The Persian Bayan7:2,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p311-312.
[1]The Bab,The Persian Bayan Ⅴ 19,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p79.
[2]The Bab,The Persian Bayan7:2,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.312-313.
[1]mithqal(密塞坷)是阿拉伯重量单位,略重于3.5克,在《白杨经》和《亚格达斯经》上指用于各种目的的金银的重量,通常有9密塞坷、19密塞坷和95密塞坷。
[2]The Bab,The Persian Bayan6:7,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p313.
[3]参见威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年版,第32页。
[4]The Bab,The Persian Bayan6:19,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p321.
[1]The Bab,The Persian Bayan6:19,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p321-322.
[2]The Bab,Kitabu'l-Asma INBA 29:423-24,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p323.
[1]Edward Granville Browne,A summary of the Persian Bayan Ⅳ,16,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P.358.
[2]Edward Granville Browne,A summary of the Persian Bayan Ⅶ,18,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P392.
[3]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p322.
[4]参照 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315.
[1]The Bab,Persian Bayan Ⅴ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,P.88.
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p315.
[3]Edward Granville Browne,A summary of the Persian BayanⅣ,11,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P355.
[1]The Bab,Persian BayanⅥ,4,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.103.
[2]The Bab,The Arabic Bayan 9:11,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315.
[3]The Bab,Persian Bayan 6:2,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315-316.
[4]The Bab,Persian Bayan 9:10,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.315.
[5]Edward Granville Browne,A summary of the Persian Bayan Ⅳ,2,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P376.
[1]The Bab,Persian Bayan Ⅴ,14,Selections from the Writings of the Bab,Wilfrid Laurier University Press,2008,p.80.
[2]《生活的艺术》,澳门:新纪元国际出版社,2007年,第28-29页。
[3]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第21页。
[4]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.162.
[5]The Bab,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.163.
[6]Edward Granville Browne,A summary of the Persian Bayan.Ⅸ,8,Selections from the Writings of E.G Browne on the Babi and Baha'i Religions,George Ronald,1987,p.405.
[1]The Bab,Persian BayanⅧ,16,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976,p.94.
[2]《巴哈伊祷文》,澳门:新纪元国际出版社,2000年,第6-7页。
[3]The Bab,"Fi's-Suluk Ⅱ ",Collection,P459,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Witfrid Laurier University Press,2008,p 306.
[1]阿布杜巴哈:《文明的神秘力量》,转引自纳米尔·阿仁《破晓之光》,马来西亚巴哈伊出版社,1986年,第3页。
[2]张桂枢:《伊朗巴布教徒起义》,北京:商务印书馆,1962年,第4页。
[1]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press.2008,p7.
[2]纳米尔·阿仁:《破晓之光》,马来西亚巴哈伊出版社,1986年,笫2页。
[3]李绍白:《人类新曙光——巴哈伊信仰》,澳门,新纪元国际出版社,1995年,第241页。
[1][苏]米·谢·伊凡诺犬:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第217-218页。
[2]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P319.
[1]参见(苏)米·谢·伊凡诺夫:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第218页。
[1]J.E.Eslemont,An Introduction to the Bahai Faith:Baha'u'llah and the New Era,Baha'I Publishing Trust,Wilmette,Illinois,1970.P21.
[2]The Bab,Persian Bayan 4:16,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P320.
[3](苏)米·谢·伊凡诺夫:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第220-221页。
[4]汉斯·昆:《世界宗教寻踪》,北京:生活·读书·新知三联书店,2007年,第370页。
[1]塔荷蕾1814年出生在一个显要的教士家庭,原名叫法蒂米·芭拉甘妮。在当时伊朗是一位非同寻常的女性。她受过高等教育,以学识与诗歌闻名一时。1844年,她听说了巴比教,即成为最早的追随者和最坚定的护教者之一。尽管许多西方人认为,现代女权运动在同一年起始于美国,但有见地的历史学家们也承认塔荷蕾(意为“纯洁的”)为最早倡导女权者之一。
[2]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第119页。
[3]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第123页。
[4]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第124页。
[5]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第120页。
[1]http://www.macaubahai.org/intro.aspx?cat=24.
[1]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第157页。
[2]汉斯·昆:《世界宗教寻踪》,北京:生活·读书·新知三联书店,2007年,第324页。
[3]Hushidar Motlagh ed.Unto Him Shall We Return—Selections From the Baha'I Writings on the Reality and Immortality of the Human Soul,Baha'I Publishing Trust,Wilmette,Illinois,1985.p41.
[4]威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第188页。
[5]转引自威廉·西尔斯:《释放太阳》,澳门:新纪元国际出版社,1997年,第25页。
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P368.
[2]Edward Granville Browne,A summary of the Persian Bayan 7:6,Selections from the Writings of E.G.Browne on the Babi and Baha'i Religions,George Ronald,1987,P388.
[3]《皇家亚洲协会文摘》,一八八九年十月刊,第十二章927-928页。转引自威廉·西尔斯著《释放太阳》,澳门:新纪元国际出版社,1997年,第90页。
[4]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P322-323.
[5]The Bab,Kitabu'I-Asma INBA 29:85-92 转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p323.
[6](苏)米·谢·伊凡诺夫:《伊朗史纲》,北京:生活·读书·新知三联书社,1973年,第218页。
[1]The Bab,Qayyumu'l-Asma' XLVI,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p56.
[2]The Bab,The Persian BayanⅥ,16,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p86.
[1]张桂枢:《伊朗巴布教徒起义》,北京:商务印书馆,1963年,第17页。
[2]张桂枢:《伊朗巴布教徒起义》,北京:商务印书馆,1963年,第17页。
[3]闵家胤:《马克思主义,巴哈伊教和一般进化论》,《国外社会科学》,1991年第4期。
[1]The Bab,The Persian BayanⅥ,16,Selections from the Writings of the Bab,Baha'I World Centre,Haifa,1976.p 87.
[2]李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆,1980,第12页。
[1]李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆,1980,第12页。
[2]李希泌、刘明:《伊朗巴布教徒起义》,北京:商务印书馆,1980,第21页。
[3]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P310.
[1]The Bab,Fi's-Suluk Ⅱ,Collection,p.456,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p.302-303.
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008.p299.
[1]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P309.
[1]Peter Smith,The Babi and Bahai Religions From Messianic Shi'ism To A World Religion,Cambridge University press,1987 P19.
[2]参见Peter Smith:Babi and Bahai Religions From Messianic Shi'ism To A World Religion,Cambridge University press,1987,p47.
[3]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P.358-359.
[1]参见Moojan Momen,The Babi and Baha'i Faiths 1844-1944:Some Contemporary Western Accounts,George Ronals,Oxford,1982,P7.
[2]Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,P.26.
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[2]威廉·哈彻、道格拉斯·马丁:《巴哈伊信仰——新兴的世界宗教》,澳门:新纪元国际出版社,1999年,第14-15页。
[3]蔡德贵:《当代新兴巴哈伊教研究》(修订版),北京:人民出版社2006年,第288页。
[4]Shoghi Effendi,God Passes By,Baha'i Publishing Trust,Wilmette,Illinois,1974,P98.
[1]参见阿迪卜·塔赫扎德:《巴哈欧拉启示录》第二卷,澳门:新纪元国际出版社,2007年版,第70页。
[2]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年版,第161页。
[3]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第161页。
[4]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第161页。
[5]巴哈欧拉:《亚格达斯经》,澳门:新纪元国际出版社,2007年,第34页。
[1]邵基·阿芬第:《巴哈欧拉之天启·新世界体制之目的》,澳门:澳门巴哈伊出版社1995年,第32页。
[2]邵基·阿芬第:《巴哈欧拉之天启·新世界体制之目的》,澳门:澳门巴哈伊出版社,1995年,第31-32页。
[3]阿博都巴哈:《己答之问》,澳门:新纪元国际出版社,2004年,第24页。
[4]阿博都巴哈:《已答之问》,澳门:新纪元国际出版社,2004年,第25页。
[5]参见蔡德贵:《巴哈伊信仰的世界主义》,《中国社会科学院研究生院学报》,2005年第6期。
[1]海德格尔:《形而上学导论》,熊伟,王庆节译,北京:商务印书馆,1996年版,第45页。
[1]刘杰:《布伯道德思想简论》,山东大学学报(哲学礼会科学版),2004年第3期。
[2]The Bab,Kitabu'l-Asma,,INBA 29:626,转引自 Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p319.
[3]参见Naider Siaedi,Gate of the Heart—Understanding the Writing of the Bab,Wilfrid Laurier University Press,2008,p320.
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