The Bab and Modernity

Iranian prophet, the Báb. The writings of the Báb, who was executed in 1850, and the early works of Karl Marx were written at the same time; and both of them, in different ways, address a dialectical and historical consciousness. In regard to the question of religion, Marx simply rejected religion in general, whereas the Báb rejected traditionalism and called for a dialectical reconstruction of religion. Much has been said about dialectics and its meaning. Yet, the essence of dialectical logic is contained in the German word Aufhebung which is the core concept in all the writings of Hegel. The word Aufhebung indicates two opposite meanings. On the one hand, Aufhebung means cancellation, elimination, negation, and destruction. In traditional religious discourse this sense is expressed by the word abrogation ( naskh ). On the other hand, Aufhebung means preservation, elevation, and exaltation. It is the unity of these two opposite meanings of Aufhebung that defines Hegel’s dialectical philosophy. In other words, in the movement of history, each new and higher stage of history is the realization of the previous stage in a higher form. The more developed stage is the Aufhebung of the previous stage because it cancels and elevates the previous stage. Thus, Aufhebung is a synthesis that contains within itself both the thesis and the anti-thesis: it both preserves and negates the previous stage. Aufhebung is the unity of negation and affirmation. One of the most significant and central ideas of the Báb is precisely this dialectical and historical concept. According to the Báb, each new stage of the development of humanity is an irtifa’ of the previous stage. Consequently, each new religion is an irtifa’ of the previous religion. The word irtifa’ , which means both cancellation and elevation, is used by the Báb as his key conceptual term to convey the unity of two opposite meanings. On the one hand a new religion is the negation and abrogation of the previous religion. On the other hand, the new religion is the same previous religion which appears in a higher more elevated form. Therefore, the truth of all religions is one, but this same truth appears in higher forms in subsequent revelations. For example, according to the Báb the Qur’an is the same as the Gospel. Although the Qur’an abrogates the laws of the Gospel, that same spiritual truth appears in the Qur’an in a higher form corresponding to the development of history. The word irtifa’ as used by the Báb is exactly the word Aufhebung as it was used by Hegel. The Báb believes that religion and culture are ever advancing, and there is no end to this renewal and development. Religion is a dynamic and changing reality because the human being is a historical being and society is a dynamic reality. The logic of religions is the logic of irtifa’ . Thus each religion corresponds to its own historical moment and is subject to abrogation/elevation by the next religion in accordance with the dynamics of the historical development of humanity. 5. Reconstruction of Heaven and Hell One of the most significant expressions of the Báb’s rationalistic teachings is his reinterpretation of the concept of heaven and hell and the day of resurrection. The common understanding of these issues is based upon a literal reading of the Qur’anic verses. This view finds society and history as static, opposes the requirements of reason, and negates the justice of God. This God loves to inflict eternal torture on humans who have committed some sins. Likewise, heaven is perceived primarily in terms of materialism and sexuality. It appears to be the fantastic projection of the basest physical dreams and desires of men. The first point is that according to the Báb, heaven and hell are not confined to human beings. Instead, all things have their own heavens and hells. For all things, heaven, the Báb maintains, is the state of the realization of its own potential. Likewise, hell is the deprivation of a thing from realizing its perfection. The Persian Bayan believes that not only humans but also all beings in nature are manifestations of