Search for tag "Shaykhism"
||Birth of Shaykh Ahmad Ahsá’í in the village of Mutayrafí in the Ahsá region, the hinterland of Bahrayn.
||Shaykh Ahmad-i-Ahsai; Shaykhism; Births and deaths
||Birth of Siyyid Kázim-i-Rashtí, in Rasht.
||Shaykhism; Siyyid Kazim-i-Rashti
||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
||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
||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
||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.
||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
|1844. 11 Aug
||The Báb sends Mullá `Alíy-i-Bastámí to Najaf and Karbalá to proclaim His Cause among the Shaykhís. In Najaf Mullá `Alí delivers a letter from the Báb to Shaykh Muhammad-Hasan Najafí, the leading Shí`í divine and the keeper of the shrines in Iraq. [BBRSM15; DB87-91; SBBH20–1, HotD46]
- The Shaykh's rejection of the claim leads to violent debate. Mullá `Alí is taken to Baghdád and imprisoned there. After a public trial, a joint tribunal of Sunní and Shí`í `ulamá, he is sent to Istanbul. He is the first martyr of the Bábí Dispensation. It is significant that Mullá Hasan Gawhar, a leading figure of the Shaykhí school, participated in the condemnation as it marks the first major challenge to Babism from a Shaykhí leader. [B27, 37–8, 58; BBR83–90; BBRSM17; BKG31; DB90–2; MMBA, BBR2p17, GPB10]
|Istanbul; Turkey; Iraq; Baghdad; Najaf; Karbala
||Bab, Life of; Mulla Ali Bastami; Shaykh Muhammad-Hasan Najafi; Ulama; Martyrdom; Mulla Hasan Gawhar; Persecution, Iraq; Persecution, Arrests; Persecution, Deaths; Persecution; Shaykhism; Firsts, Other; Trials; Court cases; Persecution, Court cases
|1844 c. 20 Dec
||The Báb makes a declaration of His mission by standing at the Ka`bih, holding the ring of the door and repeating three times that He is the Qá'im.
- He makes an open challenge to Mírzá Muhammad-Husayn-i-Kirmání, known as Muhít, of the Shaykhí school and sends an invitation to the Sharíf of Mecca to embrace the new Revelation. The Sharíf is too busy to respond. [B71-74; BW12:89; DB134–8; GPB9, 89]
|Mecca; Saudi Arabia
||Bab, Life of; Bab, Pilgrimage of; Kabih; Qaim; Mirza Muhammad-Husayn-i-Kirmani (Muhit); Shaykhism; Sharif of Mecca
|1845. c. July
||In Kirmán, Karím Khán, the leading Shaykhí cleric, has a number of Bábís expelled from the city. [BBRSM17–18]
||Haji Mulla Muhammad Karim Khan Kirmani; 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]
||Haji Mulla Muhammad Karim Khan Kirmani; Shaykhism
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- Ahsá'í, Shaykh Ahmad, by Denis MacEoin, in Encyclopaedia Iranica, Volume 1 (1985). Brief excerpt, with link to article offsite. [about]
- Archeology of the Kingdom of God, The, by Jean-Marc Lepain (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Baha'u'llah and 'Abdu'l-Baha. [about]
- Babi Movement, The: A Resource Mobilization Perspective, by Peter Smith and Moojan Momen, in In Iran: Studies in Babi and Bahá'í History vol. 3, ed. Peter Smith (1986). Babism from a sociological standpoint, esp. the place of the Babis in their contemporary cultural and economic classes. [about]
- Bahá'ísm: History, Transfiguration, Doxa, by Hutan Hejazi Martinez (2010). An outsider's view of the role of ideologies in a postmodern era, focusing on Baha'i history, conversion narratives, ideology, and other competing philosophies. (Link to thesis, offsite.) [about]
- Bahá'u'lláh as fulfilment of the theophanic promise in the Sermons of Imam 'Alí ibn Abí Ṭálib: Translation of al Tutunjiyya, Iftikhár and Ma'rifat bin-Nurániyyat, by Khazeh Fananapazir, in Online Journal of Bahá'í Studies, 1 (2007). Translations of Tutunjiyya "Sermon of the Gulf," Iftikhár "Sermon of Iftikhár," and Ma'rifat bin-Nurániyyat "Sermon of Ma'rifat bin-Nurániyyat." [about]
- City and Village in Iran: Settlement and Economy in the Kirman Basin, by Paul Ward English (1966). Brief description of villages in Iran, including Langar, the "center of the Shaykhi sect." [about]
- 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]
- Interpretation as Revelation: The Qur'an Commentary of the Báb, by Todd Lawson, in Journal of Bahá'í Studies, 2:4 (1990). Overview and context of two of the Bab's earliest writings and their relevance to Shaykh Ahmad al-Ahsá’í and Siyyid Kázim Rashtí: a commentary on the Qur'an's Chapter of the Cow, and his famous Qayyúm al-Asmá, Commentary on the Chapter of Joseph. [about]
- Introduction to Shi'i Islam, An, by Moojan Momen (1985). Summary of Shi'i history and doctrines, excerpted from the book Introduction to Shí'í Islam. [about]
- Juan Cole manuscript and book collection: Shaykhi, Babi, and Baha'i texts (1997). Manuscripts and books in Cole's library and selected Iranian National Baha'i Archive contents. [about]
- Kaleidoscope: Some Aspects of Angelology, Light, the Divine Throne and Color Mysticism in Bábí and Bahá'í Scripture, by Stephen Lambden, in Lights of Irfan, Volume 5 (2004). [about]
- Kázem Rashtí, by Armin Eschraghi, in Encyclopaedia Iranica (2013). Brief excerpt, with link to article offsite. [about]
- List of Baha'i Studies and Translations, by Stephen Lambden. A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Babi studies, bibliographies, genealogies, provisional translations. [about]
- Miscellaneous philosophy topics, by John Walbridge, in Essays and Notes on Babi and Bahá'í History (2002). Islamic vs. Baha'i philosophy; Greek philosophers and the Jews; other topics of philosophy. [about]
- 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]
- Reconciliation of Races and Religions, The, by Thomas Kelly Cheyne (1914). Early history of the Babi and Baha'i movements, life stories of their participants, and their contemporary religious context. [about]
- Reflections on Some Messianic Prophecies in Shaykhi Works, by Youli A. Ioannesyan, in Lights of Irfan, Volume 11 (2010). [about]
- Sayyid Kazim Rashti, by Moojan Momen, in World Religions: Belief, Culture, and Controversy (2011). [about]
- Selections from the Bahá'í Writings and from Shaykh Ahmad on the Seven Stages of Creation (2008). Collection of quotations from The Bab, Baha'u'llah, and Shaykh Ahmad, with footnotes, on the 7 stages of Divine action: Will, Determination, Destiny, Decree, Permission, Term, and Book. [about]
- Sermon of Recognition with Luminousness, by Imam Ali ibn 'Abu-Talib (2001). A sermon by Imam Ali, of interest to Baha'is because (1) it was often quoted by Shaykh Ahmad Ahsa'i and Siyyid Kázim Rashtí; (2) it concerns the true station of the Imáms; and (3) Bahá'u'lláh quotes it in the Kitáb-i-Iqán. [about]
- 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]
- Shaykh Ahmad al-Ahsa'i on the Sources of Religious Authority, by Juan Cole (1993). [about]
- Sheikh Ahmad al-Ahsai, by Moojan Momen, in World Religions: Belief, Culture, and Controversy (2011). [about]
- 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]
- 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]