1. 2025-06. Inquiry and Revelation: The Questions of Mullá ʿAbdu'l-Jalíl-i Urumiyyih-i and the Báb's Epistle in Reply. The Báb, Mohammad Norozi, trans. . Translations.
2. 2025. Partial Translation of Nabíl Zarandí's Longest Poem, A. Nabil-i-A'zam, Adib Masumian, trans. . A partial translation of Nabíl Zarandí's longest poem, describing events from the early days of the Bábí religion up to the year 1869. This translation represents about 8% of the poem, comprising 71 out of more than 800 verses in the original Persian. Poetry.
3. 2024. Metaphorical Literalism and the Poetics of Reality: Ahmad Ahsá'í, Figuration, and the World of Images. Todd Lawson. Overview of the life of Shaykh Ahmad; his thoughts about the technical rhetorical terms mithál, mathal, and mithl (images), which functioned more as metaphor than simile or parable in the Qur'an and the words of the Imams. Articles.
4. 2021. Persianization of Shaykhīsm: The Doctrine of Rukn-i Rābiʿ from Aḥmad al-Aḥsāʾī to Karīm Khān Kirmānī. Leila Chamankhah. On the concepts of authority, leadership, and the doctrine of the Fourth Pillar in Shaykhism; the theology of maʿrifa (gnosis); how Kirmání and his successors deal with the Bábí cause; Kirmání's attempts to Persianize the Shaykhi creeds. Articles.
5. 2019. Twelve Table Talks Given by 'Abdu'l-Bahá in 'Akká. Abdu'l-Bahá, Bahá'í World Centre, trans. . Talks from 1904-1907. Writings.
6. 2018. List of Bahá'í Studies and Translations. Stephen Lambden, A. Bolhuis, comp. . A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Bábí studies, bibliographies, genealogies, provisional translations. Resources.
7. 2016-12-23. Muhammad ibn 'Abd al-Wahhab and Shaykh Ahmad. Vahid Houston Ranjbar. Brief comparison of two opposing ideologies: fundamentalist Wahhabism vs. the less literalistic teachings of Shaykhism and the Bábí Faith. Biographies.
8. 2011. Sheikh Ahmad al-Ahsai. Moojan Momen. Encyclopedia.
9. 2010. Shaykh Ahmad al-Ahsa'i and the World of Images. Todd Lawson. 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 Bahá'í Faith. Articles.
10. 2009/2010/2018. Consultation, Portraits, Rakahs, Murtus, and Unknown Language. Universal House of Justice, Research Department. Three replies from the Research Department to an individual, dated 2009, 2010 and 2018, on a variety of topics. UHJ-letters.
11. 2009-2025. Translation List: Provisional Translations of Baháʼí Texts. Adib Masumian, trans. Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging. Bibliographies.
12. 2008. Selections from the Bahá'í Writings and from Shaykh Ahmad on the Seven Stages of Creation. Keven Brown, comp. Collection of quotations from the Bab, Bahá'u'lláh, and Shaykh Ahmad, with footnotes, on the seven stages of Divine action: Will, Determination, Destiny, Decree, Permission, Term, and Book. Compilations-personal.
13. 2006. Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863). Ramsey Zeine. Bábí and early Bahá'í links to the Arab world and the Arabic language; the identity of the Faith is a fusion of Persian and Arab origins. Articles.
14. 2004. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies. Ismael Velasco. On the foremost Western authority on the Islamic philosophy of Persia, one of the most influential Islamicists of the 20th century, whose work is uniquely relevant in understanding the philosophical context for the emergence of the Bábí Faith. Articles.
15. 2001. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence. Keven Brown. Includes provisional translation of Tablet on the Unity of Existence. Articles.
16. 2000. Resurgence of Apocalyptic in Modern Islam. Abbas Amanat. Shi'i Mahdism, beliefs on the end of time, and overview of the rise of the Bábí Faith. Excerpts.
17. 1998. Metaphysics and Cosmology of Process According to Shaykh 'Aḥmad al-'Ahsā'ī, The: Critical Edition, Translation, and Analysis of Observations in Wisdom. Idris Samawi Hamid. Analyzes Shaykh Ahmad's groundbreaking process metaphysics and cosmology through "The Wisdom Observations," marking his departure from traditional Muslim substance-based philosophical thought. (Link to document, offsite.) Link.
18. 1997-09. Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i. Juan Cole. 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. Articles.
19. 1994. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i. Juan Cole. Shaykh Ahmad's creative use of mythic symbols can be seen as an escape from the limitations of the conceptual and literary structures erected by his forebears; his millenarianism and rebellion against staid literalism as a means of reinvigorating Shi'ism. Articles.
20. 1993-10. Shaykh Ahmad al-Ahsa'i on the Sources of Religious Authority. Juan Cole. How did Shaykh Ahmad al-Ahsa'i understand the structure of authority in Shi`ism, specifically the role of the ulama? Was he to be seen as an exemplar to be emulated, the first among equals, or a Sufiesque 'pole' channeling the grace of God?  Articles-unpublished.
21. 1991. Works of Shaykh Ahmad al-Ahsá'í, The: A Bibliography. Moojan Momen, comp. An annotated encyclopedia of core Shaykhi writings. Based on Shaykh Abu'l-Qasim Kirmani's Fihirist Kutub Masháyikh 'Izám. Resources.
22. 1985-12. Commentary on the Islamic Tradition "I Was a Hidden Treasure..." (Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan). Abdu'l-Bahá, Moojan Momen, trans. . Translation of a treatise written by 'Abdu'l-Bahá when he was in his teens, expounding on the terms "Hidden Treasure", "Love", "Creation", and "Knowledge" in a manner which suggests that the recipient was a Sufi and an admirer of Ibn 'Arabí. Translations.
23. 1985. Ahsá'í, Shaykh Ahmad. Denis MacEoin. Brief excerpt, with link to article offsite. Encyclopedia.
24. 1982. Early Shaykhí Reactions to the Báb and His Claims. Denis MacEoin. On the first years of interaction and conflict between the Shaykhí School and the emerging Bábí movement. Articles.
25. 1976. Dawn over Mount Hira and Other Essays. Marzieh Gail. A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. Books.
26. 1914. Reconciliation of Races and Religions, The. Thomas Kelly Cheyne. Early history of the Bábí and Bahá'í movements, life stories of their participants, and their contemporary religious context, written by a distinguished British Biblical scholar. Books.
27. 1910/1911. Essai Sur le Cheikhisme. A. L. M. Nicolas. One of the earliest biographies of Shaykh Ahmad Ahsa'i and Siyyid Kazim Rashi, founders of Iranian reform movements in the 18th and 19th centuries. Books.

1. 1753-00-00 —
   Birth of Shaykh Ahmad Ahsá'í in the village of Mutayrafí in the Ahsá region, the hinterland of Bahrayn. (Bahrain)
   • See Episodes by Marzieh Gail in World Order Volume 5 Issue 3 p6.
2. 1817-00-00 — Shaykh Ahmad traveled to Persia and visits Shíráz and Tihrán. He was in Tihrán when Bahá'u'lláh is born. [DB13]
3. 1819-00-00 — Death of Shaykh `Alí, son of Shaykh Ahmad. Shaykh Ahmad considered this loss as a sacrifice for `the Alí whose advent we all await'. [MH24]
4. 1826-06-27 —
   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 was buried in the cemetery of Baqí` in Medina. [B2,; M16; H20]
   • At his passing Siyyid Kázim-i-Rashtí became his designated successor. [BBD12; DB9-11]
   • BBD12 says it was 1828 and he was 81 years old
   • See MH20 for three chief articles of faith of the Shaykhís.
   • See BBRSM8 for a brief account of his life. Says he lived from 1753 to 1826.
   • See DB1-18 for a brief history of his life.
   • DB18 says he died in 1268 A.H. (4 August, 1826 to 25 July, 1827)
   • See MH22 for a picture.
   • KA239n171 says Shaykh Aḥmad-i-Ahsá'í lived from 1753 to 1831. He was the founder of the Shaykhí School and the first of the "twin luminaries that heralded the advent of the Faith of the Báb".
   • See Sheikh Ahmad al-Ahsai by Moojan Momen for a brief history of Shaykh Aḥmad-i-Ahsá'í and the Shaykhí School and his continuing influence today.
   • See Ahsá'í, Shaykh Ahmad by Denis MacEoin (Encyclopedia Iranica).
   • See BBRSM8-13 for a history of Shaykhism.
   • See GPB92 for his predictions regarding the Twin Manifestations. iiiii
5. 1841-00-00 —
   Siyyid `Alí Muhammad (the Báb) went Karbalá where He attended the lectures of Siyyid Kázim-i-Rashtí, Shaykh Ahmad's successor. From Karbalá He went to Najaf before returning to Shíráz. [DB26-30; Bab42–4; 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.
6. 1843-12-31 —
   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, Sayyid Kazim Rashti by Moojan Momen]
   • The latter, Hájí Mullá Muhammad Karím Khán Kirmání, became an enemy of the Báb. [SDH165; RoB1p331-335]
   • 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 in a shepard's dream.
   • Bahá'u'lláh condemned him in both the Kitáb-i-Íqán (p.184-186) and the Lawh-i-Qiná.
   • See DB24-25, 40-42 for Siyyid Kázim's exhortations to his followers predicting the manifestation of both the Báb and Bahá'u'lláh.
7. 1844-01-10 —
   The arrival of Táhirih in Karbilá. She had learned of the views of Shaykh Ahmad and Siyyid Kázim and had corresponded with the latter from whom she received her name, Qurratu'l-Ayn, meaning "Solace of the Eyes". Against the wishes of her family she had left her home to join the circle of his students but arrived in Karbilá ten days after his passing. Convinced that the Promised One would soon appear she stayed on in that city as Siyyid Kázim's disciples were departing in their search. To one of them, her brother-in-law, Mírzá Muhammad-i-Alíy-i-Qazvíní, she gave a sealed letter and told him to deliver it to the One Sought. This he did and the Báb recognized her as one of the Letters of the Living. [B25-26; DB81note2]
   • She had had a dream in which a youth, a Siyyid wearing a black cloak and a green turban, appeared to her in the heavens, who with upraised hands was reciting certain verses, one of which she noted down in her book. Later on, when she had a copy of the Báb's Súrih of Joseph, she discovered that same verse which she had heard in her dream. [DB81note2]

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