Английская Википедия:Bab (Shia Islam)
The term bāb (Шаблон:Lang-ar) was used in early Shia Islam for senior disciples, and authorised deputies, of the current Imam.Шаблон:Sfn Less commonly, the term is also applied to the Imams themselves, as well as to Muhammad and other prophets in Islam.Шаблон:Sfn
Origins
The term emerged in the 9th century, designating a senior disciple of an Imam who functioned as his authorised representative. Given the belief that the Imams were divinely inspired, this disciple was the "gate" (Шаблон:Transl) to the Imam and the esoteric knowledge he possessed.Шаблон:Sfn The first such Шаблон:Transl is held to have been Salman the Persian, one of the companions of Muhammad.Шаблон:Sfn This concept has Gnostic roots, and is commonly ascribed in later literature to the 8th-century extremist (Шаблон:Transl) proto-Isma'ili group of the Mukhammisa, but this is not borne out by actual 8th-century texts.Шаблон:Sfn
Isma'ilism
The term was in use in the early Isma'ili movement for "a figure in the hierarchy of the missionary movement who participated in preaching an esoteric interpretation of the Islamic revelation".Шаблон:Sfn The early Isma'ili missionary and author Ja'far ibn Mansur al-Yaman also applied the term to the designated successors of the Imams, and to Ali ibn Abi Talib as the successor of Muhammad.Шаблон:Sfn
After the establishment of the Fatimid Caliphate in 909, the Шаблон:Transl became a rank in the official Ismai'ili religious hierarchy (the Шаблон:Transl).Шаблон:Sfn The Fatimid-era Шаблон:Transl was second only to the Fatimid imam-caliph, and is also known by the designation of "chief caller" (Шаблон:Transl). The latter term is commonly used in historical sources, whereas Isma'ili sources prefer the term Шаблон:Transl. The Шаблон:Transl functioned as the intermediary (Шаблон:Transl) between the Imam and the community of the faithful. Under the Шаблон:Transl were twelve Шаблон:Transls ("seals"), who conducted the affairs of the Шаблон:Transl.Шаблон:SfnШаблон:Sfn
The office gradually declined and disappeared altogether after the end of the Fatimid Caliphate.Шаблон:Sfn Nasir al-Din al-Tusi, who recorded the hierarchy of the Nizari Isma'ili state during the 13th century, mentions the presence of an official called Шаблон:Transl, co-equal with the Шаблон:Transl; but the rank is no longer mentioned in later sources.Шаблон:Sfn
Twelver Shia
The 10th-century Isma'ili author Ibn al-Haytham reports that the Twelver Imams designated a steward of their imamate with the title of Шаблон:Transl during the minority of their designated successors, but this usage does not appear in contemporary Twelver sources.Шаблон:Sfn In Twelver sources, the term is only used for the Imams themselves, as "the gates through which (knowledge of) God is attained", in the words of the 10th-century Twelver scholar Muhammad ibn Ya'qub al-Kulayni.Шаблон:Sfn Ali is thus often called "the gate of the prophet", who in turn is "the gate of God"; in a hadith, Muhammad is reported as saying "I am the city of knowledge and Ali is the gate; will you enter the city other than by its gate?"Шаблон:Sfn
The term was applied for The Four Deputies of the twelfth and final Imam, Muhammad al-Mahdi: Abu Amr Uthman ibn Sa'id, his son Abu Ja'far Muhammad, Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti, and Abu al-Hasan Ali ibn Muhammad al-Samarri. These men—as well as a few rivals who claimed this position—served as "gates" (Шаблон:Transl), i.e., as representatives of the hidden twelfth imam in 873–940. After that, the concept of the Imam's Major Occultation was adopted, leading to the abandonment of the post of Шаблон:Transl.Шаблон:Sfn Later Twelver theologians, such as Nasir al-Din al-Tusi, came to reject the concept of a disciple functioning as a gate for the Imam, as with the Isma'ilis, as typical of Шаблон:Transl sects.Шаблон:Sfn
Alawites
Among the Alawites, whose cosmology also has Gnostic roots, the Шаблон:Transl is the junior divine entity in a divine triad, under the Godhead itself, or "the Essence" (Шаблон:Transl), and "the Name" (Шаблон:Transl) or "the Veil" (Шаблон:Transl).Шаблон:Sfn According to Alawite doctrine, this triad is incarnated in the successive historical cycles; the role of the Шаблон:Transl, along with the Шаблон:Transl, is to 'veil' the true character of the Шаблон:Transl:Шаблон:Sfn the Шаблон:Transl is the "silent" Imam, the Шаблон:Transl is the public, "speaking" Imam, and the Шаблон:Transl the gateway to the Imam.Шаблон:Sfn Thus in the present, Islamic cycle, Ali is the real Godhead, veiled by Muhammad as his Шаблон:Transl, with Salman the Persian as his Шаблон:Transl.Шаблон:Sfn Each of the eleven Imams then had his own Шаблон:Transl, who acts as the intermediary between Imam and the faithful. The founder of the Alawite sect, Ibn Nusayr, is held to have been as the Шаблон:Transl to the eleventh Imam, Hasan al-Askari.Шаблон:Sfn
Druze
In the Druze cosmology, the Шаблон:Transl is the incarnation of the Universal intellect (Шаблон:Transl), which in the Druze cosmic hierarchy is located directly below God. Thus the founder of the Druze religion, Hamza ibn Ali ibn Ahmad, proclaimed himself the Шаблон:Transl to the incarnation of God, Caliph al-Hakim bi Amr Allah.Шаблон:Sfn
Babism
In the early 19th century, some of the Twelvers in Iran considered Shaykh Ahmad al-Ahsa'i, founder of Shaykhism, and his successor Kazim Rashti as the Шаблон:Transl to the Hidden Imam.Шаблон:Sfn This tradition provided the foundation of the religion of Bábism following the application of the title Báb to its eponymous founder, Ali Muhammad Shirazi.Шаблон:Sfn
References
Sources
