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Search for tag "Shaykhism"

from the chronology

date event locations tags see also
1753 Birth of Shaykh Ahmad Ahsá’í in the village of Mutayrafí in the Ahsá region, the hinterland of Bahrayn. Mutayraff; Bahrayn Shaykh Ahmad-i-Ahsai; Shaykhism; Births and deaths Bibliography; Wikipedia
1797 Birth of Siyyid Kázim-i-Rashtí, in Rasht. Rasht; Iran Shaykhism; Siyyid Kazim-i-Rashti
1817 Shaykh Ahmad travels to Persia and visits Shíráz and Tihrán. He is in Tihrán when Bahá'u'lláh is born. [DB13] Shiraz; Tihran; Iran Shaykh Ahmad-i-Ahsai; Shaykhism; Bahaullah, Birth of; Bahaullah, Life of
1826 27 Jun Passing of Shaykh Ahmad-i-Ahsá'í, the leader of the Shaykhís, in Haddíyyih near Medina near the tomb of Muhammad, at approximately 75 years. He is buried in the cemetery of Baqí` in Medina. [B2; MH20]
  • At his passing Siyyid Kázim-i-Rashtí becomes his designated successor. [BBD12]
  • BBD12 says it was 1828 and he was 81 years old
  • See CH11 and MH20 for three chief articles of faith of the Shaykhís.
  • See BBRSM8 for a brief account of his life.
  • See MH22 for a picture.
Haddiyyih; Medina; Saudi Arabia Shaykh Ahmad-i-Ahsai; Siyyid Kazim-i-Rashti; Shaykhism; Births and deaths
1831 The passing of Shaykh Aḥmad-i-Ahsá’í (1753–1831), who was the founder of the Shaykhí School and the first of the “twin luminaries that heralded the advent of the Faith of the Báb”. [KA239n171] Shaykhism; Shaykh Ahmad-i-Ahsai
1841 Siyyid `Alí Muhammad (the Báb) goes to Najaf and Karbalá where He attends the lectures of Siyyid Kázim-i-Rashtí, Shaykh Ahmad's successor. He remains here for about a year. [B42–4; MH25; RB3:254; SBBH15]
  • The followers of Shaykh Ahmad number about 100,000 in Iraq alone. [MH25, HotD25]
  • BBRSM13 says the Báb went to Najaf and Karbalá in 1839/40.
Najaf; Karbala; Iraq Bab, Life of; Siyyid Kazim-i-Rashti; Shaykh Ahmad-i-Ahsai; Shaykhism
1843 Passing of Siyyid Kázim-i-Rashtí, the disciple and self-proclaimed successor of Shaykh Ahmad, in Karbalá. Because Siyyid Kázim designated no successor, within a short period of time the Shaykhí school was split into several factions. The two largest were grouped around Siyyid `Alí Muhammad and Hájí Mullá Muhammad Karím Khán Kirmání. The first faction moved away from the outward practice of Islám towards a development of inner realities and ultimately a new revelation. The second emphasized the continuing role of the Prophets and the Imáms and sought acceptance from the Shí'í majority which had formerly excommunicated Shaykh Ahmad and Siyyid Kázim. [BBD126–7; MH26; SBBH1; TB6]
  • The latter, Hájí Mullá Muhammad Karím Khán Kirmání, became an enemy of the Báb. [SDH165]
  • BBRSM9 for a brief account of his life and the Shaykhí school under his leadership.
  • See MH28 for a picture.
  • See DB43–5, MH46–7 for an account of a warning of his passing.
  • Bahá'u'lláh condemns him in both the Kitáb-i-Íqán (p.184-186) and the Lawh-i-Qiná.
Karbala; Iraq Siyyid Kazim-i-Rashti; Shaykh Ahmad-i-Ahsai; Shaykhism; Siyyid Ali Muhammad; Haji Mulla Muhammad Karim Khan Kirmani; Shiism; Kitab-i-Iqan (Book of Certitude); Lawh-i-Qina
1845. c. July In Kirmán, Karím Khán, the leading Shaykhí cleric, has a number of Bábís expelled from the city. [BBRSM17–18] Kirman Karim Khan; Shaykhism
1845 c. July Karím Khán writes a number of refutations of the Báb. The first, Isháqu'l-Bátil (The Crushing of Falsehood) is published in July. This causes some Bábís to dissociate themselves from Shaykhism. [BBRSM17–18] Kirman Karim Khan; Shaykhism

from the main catalogue

  1. Ahsá'í, Shaykh Ahmad, by Denis MacEoin, in Encyclopaedia Iranica, Volume 1 (1985). Brief excerpt, with link to article offsite. [about]
  2. Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 4 (1997). On Shaykh Ahmad al-Ahsa'i's criticisms of aspects of Sufism, and whether he could be considered a "mystic" despite his anathemas against Sufism. [about]
  3. Mysteries of Alast: The Realm of Subtle Entities and the Primordial Covenant in the Babi-Bahá'í Writings, by Farshid Kazemi, in Bahá'í Studies Review, 15 (2009). One of the more esoteric concepts in Shi'i and Shaykhi thought is the "realm of subtle entities," 'ālam-i dharr, a sort of pre-existence for the archetype of humanity, which is relevant to free will and the seven stages of creation. [about]
  4. Reflections on Some Messianic Prophecies in Shaykhi Works, by Youli A. Ioannesyan, in Lights of Irfan, Volume 11 (2010). [about]
  5. Shaykh Ahmad al-Ahsa'i and the World of Images, by Todd Lawson, in Shi‘i Trends and Dynamics in Modern Times, ed. Denis Hermann and Sabrina Mervin (2010). Characteristics and function of this world as found in the writings of Mullá Muhammad Muhsin Fayd Káshání and Shaykh Ahmad al-Ahsá'í. Does not mention the Baha'i Faith. [about]
  6. Shi'i Clerics in Iraq and Iran, 1722-1780: The Akhbari-Usuli Conflict Reconsidered, by Juan Cole, in Iranian Studies, 18:1 (1985). A debate which came to shape Shi'i jurisprudence, between those who believed that only the Imams should be the source of law, vs. those who held that rational study of scripture could yield worthy principles. (No mention of the Babi or Baha'i faiths.) [about]
  7. Works of Shaykh Ahmad al-Ahsá'í, The: A Bibliography, in Bahá'í Studies Bulletin, Monograph #1 (1991). An annotated encyclopedia of core Shaykhi writings. Based on Shaykh Abu'l-Qasim Kirmani's Fihirist Kutub Masháyikh 'Izám. [about]
 
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