Tag "Siyyid Kazim-i-Rashti"

tag name:	Siyyid Kazim-i-Rashti	type:	People
web link:	Siyyid_Kazim-i-Rashti
related tags:	Shaykh Ahmad-i-Ahsá'i; Shaykhism
referring tags:	Áqá Siyyid Aḥmad Áqázádih
references:	en.wikipedia.org/wiki/Kazim_Rashti; bahaipedia.org/Siyyid_Káẓim; www.bahai.org/library/authoritative-texts/search#q=Siyyid Kazim

"Siyyid Kazim-i-Rashti" has been tagged in:

16 results from the Main Catalog 7 results from the Chronology

from the main catalog (16 results; collapse)

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Consultation, Portraits, Rakahs, Murtus, and Unknown Language, by Universal House of Justice, Research Department (2009/2010/2018). Three replies from the Research Department to an individual, dated 2009, 2010 and 2018, on a variety of topics. Dawn over Mount Hira and Other Essays, by Marzieh Gail (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. Devotional Wisdom: Commentaries on Prayer and Supplication in Imami Shí'í Islam, by Gianni Izzo (2025). Dissertation exploring Shi'i supplication (du'ā'), analyzing commentaries by four scholars, including Siyyid Kazim, to reveal its theological, devotional, and social significance in Imami Shi'ism. (Link to document, offsite.) Early Shaykhí Reactions to the Báb and His Claims, by Denis MacEoin (1982). On the first years of interaction and conflict between the Shaykhí School and the emerging Bábí movement. Epistle of the Báb to Mullá Ḥasan Gawhar, by The Báb, Mohammad Norozi, trans. (2025-06). Essai Sur le Cheikhisme, by A. L. M. Nicolas (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. Inquiry and Revelation: The Questions of Mullá ʿAbdu'l-Jalíl-i Urumiyyih-i and the Báb's Epistle in Reply, by The Báb, Mohammad Norozi, trans. (2025-06). Kázem Rashtí, by Armin Eschraghi (2013). Brief excerpt, with link to article offsite. List of Bahá'í Studies and Translations, by Stephen Lambden, Arjen Bolhuis, comp. (2018). 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. Prayer Revealed by the Báb for the Son of Siyyid Kazim Rashti, A, by The Báb, Mohammad Norozi, trans. (2025-06). This exalted prayer, revealed by the Báb in honour of Āqā Siyyid Aḥmad Āqāzādih—son of the eminent Shaykhí leader Ḥájí Siyyid Kāẓim Rashtí—offers a luminous glimpse into the spiritual majesty of the Báb’s supplicatory style and divine devotion. Reconciliation of Races and Religions, The, by Thomas Kelly Cheyne (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. Resurgence of Apocalyptic in Modern Islam, by Abbas Amanat (2000). Shi'i Mahdism, beliefs on the end of time, and overview of the rise of the Bábí Faith. Sayyid Kazim Rashti, by Moojan Momen (2011). Seeing the Signs: The Imamate in Sayyid Kāẓim al-Rashtī’s (d. 1259/1843) Sharḥ Duʿāʾ al-simāt, by Gianni Izzo (2024-12). The role of interpretation in al-Rashtí's "Commentary on the supplication of signs" in articulating Shaykhi thought; how God interacts with creation through prophetic archetypes. Link to thesis "Devotional Wisdom: Commentaries on Prayer and Supplication." Supplication by the Bab for Siyyid Kazim, by The Báb, Mohammad Norozi, trans. (2025-07). A devotional supplication revealed in honour of the Shaykhí leader; study of the broader context of early Bábí discourse and devotional practice, contributing to the understanding of the Báb’s early writings and Shaykhí-Bábí relations. Twelve Table Talks Given by 'Abdu'l-Bahá in 'Akká, by Abdu'l-Bahá, Bahá'í World Centre, trans. (2019). Talks from 1904-1907.

from the Chronology (7 results; collapse)

1797-00-00 — Birth of Siyyid Kázim-i-Rashtí, in Rasht. 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 1831-00-00 — At the age of 12 Mulla Husayn finished his studies in Bushíhr and went to Mashhad, the most prestigious centre of religious study in Iran. In 1830-1 he relocated to Karbala to study under Siyyid Kázim. Mashhad is where the remains of the Eighth Imám, 'Alí Ibn Musa'r-Ridá are enshrined in the holiest Shi'ih site in Iran. [MH7-8; MH113] 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] 1844-01-22 — Mullá Husayn returned to Karbilá after a journey of two years in Persia. He had been on a mission in Isfahán and Mashhad where he had successfully defended the views of his master, Siyyid Kázim, before the leading clerics of those cities. [MH49] Mulla Husayn, as the leading representative of the Siyyid's disciples, received mourners for three days in Karbilá. [DB47] After a period of mourning and 40 days of prayer and fasting, Mulla Husayn in the company of his brother and his nephew, set out for Najaf where he visited the shrine and then proceeded to Persia following the last wishes of Siyyid Kázim that his followers quit Karbalá and search for the Promised One. The party went to Búshihr and then on to Shíráz. [MH50–55, HotD28; DB51] See SI dust-jacket for a photo of the Shrine of Imam 'Ali.

 

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