Tag "Shaykh Ahmad-i-Ahsai" details:

tag name:	Shaykh Ahmad-i-Ahsai	type:	People
web link:	Shaykh_Ahmad-i-Ahsai

"Shaykh Ahmad-i-Ahsai" appears in:

1.   from the main catalog (20 results; less)

Keven Brown. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence (2001). Includes provisional translation of Tablet on the Unity of Existence. Denis MacEoin. Ahsá'í, Shaykh Ahmad (1985). Brief excerpt, with link to article offsite. Ramsey Zeine. Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863) (2006). 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. Abdu'l-Bahá. Moojan Momen, trans. Commentary on the Islamic Tradition "I Was a Hidden Treasure..." (Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan) (1985-12). 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. Universal House of Justice. Consultation, Portraits, Rakahs, Murtus, and Unknown Language (2009/2010/2018). Three replies from the Research Department to an individual, dated 2009, 2010 and 2018, on a variety of topics. Marzieh Gail. Dawn over Mount Hira and Other Essays (1976). 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. A.L.M. Nicolas. Essai Sur le Cheikhisme (1910/1911). 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. Juan Cole. Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i (1997-09). 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. Stephen Lambden. Arjen Bolhuis, comp. List of Baha'i Studies and Translations. 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. Vahid Houston Ranjbar. Muhammad ibn 'Abd al-Wahhab and Shaykh Ahmad (2016-12-23). Brief comparison of two opposing ideologies: fundamentalist Wahhabism vs. the less literalistic teachings of Shaykhism and the Bábí Faith. Ismael Velasco. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies (2004). 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. Thomas Kelly Cheyne. Reconciliation of Races and Religions, The (1914). 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. Keven Brown, comp. Selections from the Bahá'í Writings and from Shaykh Ahmad on the Seven Stages of Creation (2008). 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. Todd Lawson. Shaykh Ahmad al-Ahsa'i and the World of Images (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 Bahá'í Faith. Juan Cole. Shaykh Ahmad al-Ahsa'i on the Sources of Religious Authority (1993-10). 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?  Moojan Momen. Sheikh Ahmad al-Ahsai (2011). Adib Masumian, trans. Translation List: Provisional Translations of Baháʼí Literature (2009-2023). 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. Abdu'l-Bahá. Bahá'í World Centre, trans. Twelve Table Talks Given by 'Abdu'l-Bahá in 'Akká (2019). Talks from 1904-1907. Moojan Momen, comp. Works of Shaykh Ahmad al-Ahsá'í, The: A Bibliography (1991). An annotated encyclopedia of core Shaykhi writings. Based on Shaykh Abu'l-Qasim Kirmani's Fihirist Kutub Masháyikh 'Izám. Juan Cole. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i (1994). 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.

2.   from the Chronology (7 results; less)

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. 1817-00-00 — Shaykh Ahmad traveled to Persia and visits Shíráz and Tihrán. He was in Tihrán when Bahá'u'lláh is born. [DB13] 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] 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 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. 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. 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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