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Early Shaykhism : Bibliographies, Notes and Translations = الشيخية

الشيخ أحمد بن زين الدين الإحسائي

 Shaykh Aḥmad ibn Zayn al-Dīn al-Aḥsā’ī  (d. 1241/1826)  

Shaykh Aḥmad ibn Zayn al-Dīn al-Aḥsā’ī

(d. 1241/1826)

Stephen Lambden UC Merced
IN PROGRESS AND UNDER REVISION - Last updated 02-08-2025.

 

 

 

فهرست كتب شيخ اجل اوحد مرحوم شيخ احمد احسائى و ساير مشايخ عظام و خلاصه شرح احوال ايشان 

Fihrist-i kutub-i shaykh-i ajall-i awhad-i marḥūm Shaykh Aḥmad Aḥsāʼī va sāyir mashāyikh-i iẓām va khulāsah-i sharḥ-i aḥvāl-i īshān. Āqā Ḥajjī `Abu'l-Qāsim Khān al-Ibrahīmī   (d. 1389/1969), Fihrist -A . Shaykh Aḥmad ibn Zayn al-Dīn al-Aḥsā’ī (d.1241/1826).

  • Moojan Momen, BSBM1 - uncorrected 1st ed. Newcastle upon Tyne, 1991. BSBM1-C.pdf
  • BSBM1 2nd expanded Web edition (ed. S. Lambden) UC Merced,  2015.

 

Towards a reprint of the Jawāmi` al-kalim ("The Comprehensive Discourse") a 19th century compilation of the writings of  Shaykh Aḥmad b. Zayn al-Dīn al-Aḥsā'ī  (d. 1241/1826). Extracts from the lithograph printing ...

SELECT TRANSLATIONS FROM WRITINGS OF SHAYKH AHMAD

SAYYID KAZIM RASHTI

السيد كاظم بن السيد قاسم الحسيني الرشتي

Sayyid Kāẓim ibn Sayyid Qāsim al-Ḥusaynī al-Rashtī

(d.1259/1843)

SELECT TEXTS AND TRANSLATIONS FROM THE WRITINGS OF SAYYID KAZIM

THE KIRMANI SHAYKHI LEADERS AND THEIR WRITINGS 

  

Ḥajji Mīrzā Muhammad Karīm Khān Kirmānī

(1225-1288 AH /1810- 1871 CE)

  

 The 2nd  Kirmānī Shaykhī leader 

 Āqā Ḥajjī Muhammad Khān Kirmānī

(1263-1324/1846-1906).

The Kirmani Shaykhī  leader and the son of Muhammad Karim Khān Kirmānī.

Biography

  • Muhammad Khān Kirmānī : An Annotated, Alphabetical, Bibliographical Survey of the Writings of Muhammad Khān Kirmānī  including select mss. printed materials, PDfs and Urls.
  • Muhammad Rahim Khan Kirmani (d. 1889), elder brother of Muhammad Khan Kirmani and his supporters, the Natiqis (pl. Nawatiq).
  • The 1878 Shaykhi-Balasari conflict in Kirman.
  • Hajji Mirza Muhammad Baqir son of Muhammad Ja`far son of Muhammad Sadiq [Isfahani] Hamadani (1239/1823-4, d. Jandaq, 1319/1901) and his writings.

  The 3rd  Kirmānī Shaykhī leader 

  

Āqā Ḥajjī Zayn al-`Ābidīn Khān  al-Kirmani al-Ibrahīmi (1276-1360/1859-1941), brother of 2nd  Kirmānī Shaykhī leader.

Biography

  The 4th  Kirmānī Shaykhī leader 

  

Āqā Ḥajjī `Abu'l-Qāsim b. Zayn al-`Ābidīn Khān Kirmani al-Ibrahīmī (1314-1389/1896-1969), son of the 3rd  Kirmānī Shaykhī leader.  

Biography

`Abu'l-Qāsim ibn Zayn al-`Ābidīn Khān al-Ibrahīmī: An Annotated, Alphabetical, Bibliographical Survey of the Writings of `Abu'l-Qāsim b. Zayn al-`Ābidīn Khān al-Ibrahīmī  including select mss. printed materials, PDfs and Urls.

  The 5th  Kirmani Shaykhī leader 

 

  Ḥajjī  Sarkar Aqa,`Abd al-Riḍā' Khān al-Ibrahīmī

(1340-1400/1921- 26th Dec. 1979)

  Biography 

  The 6th  Kirmani-Iraqi Shaykhī leader

  

  Ḥajjī `Sayyid `Ali `Abd Allah al-Mūsāwī al-Ḥifzih of Basra (1317/1899- XXX).  

Biographical Notes

 

 

  OTHER SHAYKHI LEADERS AND NOTABLES OF THE 19th-21st CENTURIES

Handwriting of Fatima Baraghani, Tahira ( d.1852).

 

STUDIES ON SHAYKHI DOCTRINAL PERSPECTIVES

  • Towards a Bibliography of Anti-Shaykhi polemic in Twelver Shi`i and Sunni religious literatures.
  • On the possible Hebrew-Judaic roots of the Ishraqi, Shi`i-Shaykhī term Hurqalya [sic.] and a survey of its Imami interpretations.
  • On the Etymology of Hurqalya [sic.] / Havaqalya [sic.].
  • The Early  Shaykhī interpretation of the Isra'-Mi`raj (Night Ascent and Ascension) and Babi-Baha'ī Responses thereto.
  • Some Notes on the Shaykhī Cosmology and Psychology of Soul-Spirit-Mind and Intellect.

Some Cosmological Aspects of Shi`i-Shaykhi and Babi-Baha'i Gnosis.

Stephen Lambden, UC Merced. In Progress 2025-6.  In Progress and Correction  2025-6.

The various "Worlds", "Universes or Supra-Terrestrial Realms  according to Qur'amic and Post-Quranic Abrahamic- Islamic cosmology.

Based on various writings of Ibn al-`Arabi (638/1240)

  • (1) `alam al-amr   "The world of the Command" :                                                                                 (Rasa'il Ibn `Arabi. Beirut: Dar Sadir,  1997, Istilihat, p. 539)
  • (2) `alam al-khalq  "The world of the creation" :                                                                                   (Rasa'il Ibn `Arabi. Beirut: Dar Sadir,  Istilihat, p. 539)

Worth noting here is the use of al-amr in connection with the definition of al-Kursi, the celestial "Pedestal" or "Footstall" of God :

al-kursi -i [ndicates] the foundation of the Divine Command (mawdi` al-amr) and of the Prohibition [Culmination] (al-nahy).

Some furthe cosmological definitions in the Istilihat al-Sufiyya of Ibn al-`Arabi: 

Under the letter "M" (mim), the Great Shaykh, Ibn al-`Arabi includes several realms associated with the  world of the dominion or kingdom [of God] , commencing with the word al-mulk which is defined as the `alam al-shahada, the world of the testimony. attestation etc.  They follow definitions of al-barzakh and al-jabarut (see below):

  • al-Malakut  [indicates] the World of the Unseen (`alam al-ghayb) - cf. Q. 
  • al-Malik al-Mulk [indicates that] "He is the Real One (huwa al-haqq) in the state expressing the metaphorical conditions (mujazat) of the servant (al-`abd) according to the nature of His Command (al-amr) relative to him. (Rasa'il, p.540).

  • al-Mulk = "The Dominion",, "The Kingdom of God" indicates the world-Universe which is Shahada
  • Mulk and Malakut

The world of the Kingdom or Kingdom of God = `ālam al-mulk wa'l-malakūt

  • Nasut
  • Jabarut

Jabarut :In the opinion of [`Ali ibn] `Abi Talib (d.40/661) it signifies the world of the Divine Grandeur (`alam al-`azimat) and in the opinon of many others it is indicative of the world of  the Intermediate [the intermediate world] (`alam al-wast)  

  • Lahut,  the Divine World
  • Hahut  the World of the Divine Ipseity, a transcendent realm which is the abode of the Deity or Godhead  cf. huwiyya = "He-ness"; the linking of H and W in Arabic.

 

On     Barzakh   and      Hūrqalyā (Arabic = هورقليا = h-w-r-q-l-y-a  

The term Barzakh and its Islamic and Babi-Baha'i Interpretations

Barzakh  in the Qur'an

  • Barzakh  in the Qur'an (1) 
  • Barzakh  in the Qur'an (2) 
  • Barzakh  in the Qur'an (3) 

 

  • Barzakh in the Rasa'il Ikhwan al-safa' (XX the cent CE).

 

 

  • Barzakh  in the writings of al-Ghazzali (d. 505/1111). 

 

  • Barzakh  in the writings of Shihab al-Din Yahya Suhrawardi (d.    /   ). 

 

  • Barzakh  in the writings of  Muhyi al-Din ibn al-`Arabi (d. 638 /1240). 

Ibn al-`Arabi in his al-Istilahat al-sufiyya ("Sufi Lexicon") under the letter ` (`ayn) refers to two realms or "worlds" (`alam) commencing with the word "world" (first letter `) along with succinct definitions of these two realms, They are as printed within Rasa'il ibn al-`Arabi. ed. Muhammad Shihab al-Din `Arabi, Beirut: Dar Sadir, 1997. See Rasa'il Ibn `Arabi. Beirut: Dar Sadir,  Istilahat al-sufiyya, pp. 529-541)

  • The succinct definition of al-Barzakh in the Istilahat al-Sufiyya  (The Sufi Lexicon") attributed to Ibn al-`Arabi (d. 638/1240). 

 

  • Some further Barzakh references in the al-Futuhat al-Makkiyya  of Ibn al-`Arabi (d.638/1240). 

 

  • The succinct definition of al-Barzakh in the Istilahat al-Sufiyya  attributed to `Abd al-Razzaq al-Kashani (d. c. 730/XXXX). ed.  Muwaffaq Fawdi al-Jabr. [Beirut] Dar Sadir, 1416/1990. Bab al-ba', page 19,

[39] al-Barzakh. It is a "Partition" (ha'il) between two things (al-shi'iayn) and there interfaces within it something of the "World of Similitudes" (`alam al-mithal) ( a`ny;  most obedient, humbly submissive), an "Obstacle" [Screening] (al-hajiz) between Things Densely Corporeal (al-ajsad al-kathifa) and the Magnificent "World of the Spirits" (`alam al-arwah al-majda).  

[40] al-Barzakh al-Jami`, "The Universal / Comprehensive Barzakh". This is the [Divine] Presence expressing Oneness (al-hadrat al-wahidiyya) and the Primordial Entification (al-ta`yin al-awwal) which is the foundation of the Barzakh (asl al-barzakh) in its entireity kulli-ha). Wherefore then is it named the Primal Barzakh, the Most Great (al-a`zam) and the Greatest (al-akbar)!

 

 

 

 

 

 Hūrqalyā (Arabic) = هورقليا = h-w-r-q-l-y-a  

For such as might wonder, Hūrqalyā (Arabic هورقليا = h-w-r-q-l-y-a [sic.], pointing uncertain) is a seven letter Arabic transliterated loanword probably originating in an Islamic context with Shihāb al-Dīn Yaḥyā Suhrawardī (d. [executed] Aleppo 587/1191) who is viewed as the founder of the Ishrāqī or Illuminationist school of Islamic philosophy. I have a lengthy paper in press (due 2024 after a fifteen year blockage!) which argues that etymologically and conceptually this word (to simplify) derives (probably as orally transmitted with a supplementary adjective) from a Hebrew (הָרָקִיעַ, hā-rāqîa`), Aramaic-Syriac or Mandaic form of   רָקִיעַ rāqîa`, a  word which is often indicative of a luminous, firmament or interworld spanning or linking "heaven" and "earth".  

 

The term Barzakh and its Babi-Baha'i Interpretations

The term Barzakh and its Islamic and Babi-Baha'i Interpretations

Barzakh in the Writings of the Bab,

The word Barzakh occurs four times in the Persian Bayan:  

  • Persian Bayan II:7  (p.31ff) - فی بيان يوم القيمة  On the Exposition of the Day of Resurrection (yawm al-qiyama) - twice though not in the II:7 of the Arabic Bayan : 

Page 32

و ان هذا  ما وعدنا اللّه من مظهر نفسه اطاعت او كرديد ثمرهء بيان نزد خداوند ترحّم بر خود كرده اگر نصرت نمی كنيد مظهر ربوبيت را را ظاهر كرده ايد و الا لايق ذكر نيستيد لن ندعو معه شيئا و بانچه بر او هستيدمحزون نكرده كه ظاهر ميشود بمثل آنكه من ظاهر شدم و عود می فرمايد 

خلق بيان را و حال آنكه در قلوب شما خطور نكرده دون ايمان خودتان سرعت كنيد در اجابت خدا و تصديق بايات او كه او است اجابت من يظهره   

  • Persian Bayan II:8  (p.34ff) twice- and again not in the parallel section of the Arabic Bayan: 

Such is indicative in the Book of God (Kitab Allah) of the fruit of knowledge (thamarat-i `ilm) without action (bila `amal), And if death (mawt) 

  اينست ثمره علم بلا عمل در كتاب اللّه و اگرموت را فهميده از اقرار خود تخلف نمی ورزيده باينكه اقرار كند كه او حق است و از شئون محقق حق محتجب شود و اين موتی است كه در يوم قيامت نفع می بخشد كل را بعد از آن در برزخ الی ان يطلع اللّه شمس الحقيقة و انما المراد بالبرزخ بين الظهورين لا ما هو المعروف بين الناس بعد موت اجساد هم فاّن هذا دون ما يكلف به الناس لان بعد موتهم لا يعلم ما يقضی عليهم الا اللّه و ان ما هم به يؤمرون لابد ان يعلمون و هر گاه كسی در بحر موت سير نمايد عجائب ما لا نهاية بما لا نهايه ملاحظه می نمايد مثلا اگر در زمان رسول خدا كسی ميت شده بود ميديد كل شئونی كه بمن لم يومن بمحمّد ص راجع ميشود از عالم تجرد گرفته تا عالم تحدّد نفی محض و نار بحت است

REPETITION X2

و اگر موت را فهميده از اقرار خود تخلف نمی ورزيده باينكه اقرار كند كه او حق است و از شئون محقق حق محتجب شود و اين موتی است كه در يوم قيامت نفع می بخشد كل را بعد از آن در برزخ الی ان يطلع اللّه شمس الحقيقة و انما المراد بالبرزخ بين الظهورين لا ما هو المعروف بين الناس بعد موت اجساد هم فاّن هذا دون ما يكلف به الناس لان بعد موتهم لا يعلم ما يقضی عليهم الا اللّه و ان ما هم به يؤمرون لابد ان يعلمون و هر گاه كسی در بحر موت سير نمايد عجائب ما لا نهاية بما لا نهايه ملاحظه می نمايد مثلا اگر در زمان رسول خدا كسی ميت شده بود ميديد كل شئونی كه بمن لم يومن بمحمّد ص راجع ميشود از عالم تجرد گرفته تا عالم تحدّد نفی محض و نار بحت است و كل شئونی كه بمن يؤمن بمحمّد راجع ميشود از عالم تجرد الی منتهی التحدّد از شئون شجره اثبات و جنّت نبوت بوده و اوّل ميت نبوده و ثانی ميّت بوده و اوّل چون كه ميّت نشده فانی شده در نفی و ثانی چونكه ميّت شده باقی مانده در اثبات چه امروز ظاهر است ثمره ميّت شدن مؤمنين كه

 اينست ثمره علم بلا عمل در كتاب اللّه و اگر موت را فهميده از اقرار خود تخلف نمی ورزيده باينكه اقرار كند كه او حق است و از شئون محقق حق محتجب شود و اين موتی است كه در يوم قيامت نفع می بخشد كل را بعد از آن در برزخ الی ان يطلع اللّه شمس الحقيقة و انما

المراد بالبرزخ بين الظهورين لا ما هو المعروف بين الناس بعد موت اجساد هم  فاّن هذا دون ما يكلف به الناس لان بعد موتهم لا يعلم ما يقضی عليهم الا اللّه و ان ما هم به يؤمرون لابد ان يعلمون و هر گاه كسی در بحر موت سير نمايد عجائب ما لا نهاية بما لا نهايه ملاحظه می نمايد مثلا اگر در زمان رسول خدا كسی ميت شده بود ميديد كل شئونی كه بمن لم يومن بمحمّد ص راجع

 

 ... The term Barzakh indicates [the time period] between two [successive] Theophanies [Manifestations] (bayn al-zuhurayn) ... 

Barzakh in Select further Writings of the Bab

Barzakh in the Writings of `Abdu'l-Baha' 

Barzakh in the Writings of Baha'u'llah

 

 

 

 

 

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SHAYKHISM AND THE BABI AND BAHA'I RELIGIONS

 

 

 

 

 

 

 

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