The Bab and Modernity

The Perspective of revelation means that the Bab wants to spiritualize the world, and that this spiritualization means affirmation of the dignity, nobility, and rights of all beings: A. Name of Things One expression of this logic is the spiritual approach to language in the writings of the Báb. When thinking of anything, the Bab asks us to examine the alphabetical letters that constitute its name. We should then take each letter of that name as an abbreviation of one of the names of God. In this way we can see everything as the embodiment of various divine attributes. Everything becomes sacred and beautiful, because it is a reflection of divinity. Since the truth of everything is the reflection of divine names and attributes, we can remember the truth of things by just naming them. The Báb intends to create a culture in which people get habituated to seeing everything as wonderful and majestic. People should treat all beings with love and respect. The Persian Bayan gives the example of the word sang (a pebble or rock, consisting of the Persian letters: SNG) which is apparently devoid of any value. According to the Báb, one should see in the letter “S” the divine name subbuh (All-Glorious), and in the letter “N” the name nur (Light), and in the letter “K” (the Arabic equivalent of the Persian G) the Qur’anic name of God karim (All-Bountiful). And so, all objects become beautiful and sublime. B. For the sake of God (Lillah) The writings of the Báb offer a universal ethical maxim. He says that human deeds should be done “for the sake of God and for the sake of his creatures.” This ethical rule which has strong affinity with the moral maxim of Kant (“act on the basis of good will”), emphasizes that not only should actions be accompanied with purity of motive, but that acting for the sake of God is inseparable from acting for the sake of all the creatures of God. Human action should be motivated by the desire to serve the human race as well as all beings, rather than being a means for attainment of one’s selfish desires. C. Culture of Affirmation (ijabat) One of the main aims of the Báb is the creation of a culture of affirmation in which all see themselves as responsible for the needs and welfare of all others. In his Persian Bayan, he writes that if one receives a letter, or is asked a question, one has to answer it in the most responsive way. He then says that one must go further, and insists that if someone is in need of something, even if he does not ask for help, one should respond to the call of his condition. All must feel obligated to answer the objective needs of all others. As he explains the purpose of this law is that no one would be saddened. This end is one of the most important ethical and social principles of the Báb. It states that not only one should not cause sorrow and grief for others, but rather, one should bring joy and delight to the hearts of others. D. Perfection and Refinement Another manifestation of the nobility of human beings in the writings of the Báb is his frequent emphasis on the necessity of a spiritual reconstruction in the realm of the economy and industry. In works like The Persian Bayan, and The Book of Divine Names, the Báb commands that one has to perform his economic and industrial work in the utmost state of perfection. The Báb affirms that when one engages in productive labor in the highest state of perfection possible at one’s level, one is acting as the image of God. The sacred and spiritual character of humans, therefore, must manifest itself at the