Kitab-i Panj Shan
Shrine of the Bab
The Bab
Panj Sha'n
Five Modes



The Bab. Panj Sha'n. (Five Modes). MS facsimile. Tehran, 196? Published in digital facsimile. Lansing, Mi.: H-Bahai, 2000.

Note: see Abridged edition



References: Walbridge, John. "The Bab's Panj Sha'n (Five Modes)." Research Notes in Shaykhi, Babi and Baha'i Studies, Vol. 2, no. 3 (April, 1998). Notes: ". . . the Kitab-i panj sha'n (Book of Five Grades), 'one of his last works'. Munzawi correctly equates this with the Shu'un-i khmasa, despite Browne's statement that the latter title has a wider use: 'Amongst Babi mss. we do not infrequently come accorss volumes bearing this title and containing selections from each of these "Five Grades"". Subh-i Azal confirms that there was at least one specific work of this title: there was, he says, a copy of the Shu'un-i khamsa among the writings of the Bab brought from Tehran to Baghdad. That the Panj Sha'n and the Shu'un-i khamsa (in its specific application) are one and the same work is evidenced by the text entitled Panj sha'n published some years ago in Tehran by the Azali Babis. This edition, which is almost complete contains sixty passages arranged in twelve groups of five, each group under the heading of a different name of God. The five passages which constitute each group are listed as ayat (verses), munajat (prayers), khutba (homilies), tafsir (commentaries), and farsi (Persian-language pieces). These are the five grades (sh'un-i khamsa) in which the Bab said his works were written. Browne's own copy of this work (F 15), moreover, is entitled Shu'un-i-khamsa". This work was written over a period of seventeen days, a group of five passages being penned each day. Five groups are missing from the printed edition . . . .
Many . . . passages are devoted to the exposition of what must be regarded as the final stage of Babi doctrine. Many of the basic themes of the Bayan can be found here: the appearance of the Primal Will in successive loci (mazahir), the alternation of periods of revelation (zuhur) and concealment (butun), the re-creation or 'resurrection' of all thingsin each period of revelation, the appareance of unlimited mirrors reflecting the light shining in the primary mirror of the theophany (mazhar), the future revelation of 'him whom God shall manifest,' the role of Subh-i Azal as the interpreter of the divine verses after the Bab's death, the centrality of divine oneness (tawhid) in all religions, and the division of mankind into the two categorires of affirmation and denial . . ." - MacEoin, The Sources for Early Babi Doctrine and History, pp. 93-95.


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