Kitab-i Panj Shan
T
he 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.
PDF files from a similar edition, 2006:
Title, Index, i-v and 1-49,
50-99,
100-153,
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200-249,
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