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SKR Fihrist II - trans. Lambden

 An Annotated Bibliography

of the Writings of

Sayyid Kāẓim al-Ḥusaynī al-Rashtī (d.1259/1843)

based upon  Pt. II of the Fihrist-i kutub-i Shaykh Aḥmad Aḥsā'ī  va sā`ir  mashāyik-i `izām by `Abu'l-Qāsim b. Zayn al-`Ābidīn Khān Kirmani (d.1389 /1969) (3rd ed. Kirman: Chapkhanih Sa`adat, 1977). 

Stephen N. Lambden

In progress 2015.
Corrections and additions gratefully received at mailto:


 Likeness of Sayyid Kāẓim Rashtī holding the Sharḥ al-khuṭba al-ṭutunjiyya (as found in the 1421/2001 printing)

The Persian born second head of the emergent and subsequently labeled Shaykhī school of Shī`ī Islam, Sayyid Kāẓim Rashtī  seems to have been born (between 1194/ 1784 and 1214/1799-1800)  c.1212 / 1798 and to have and died in 1259 [60] on the last day of 1843 or the first day of 1844. Little is known about his early years aside from the fact that he was educated at Rasht (N. Persia) and that as a mystically inclined youth he early on (in his teens? c.1810-1815?) became a devoted follower of Shaykh Aḥmad al-Aḥsā'ī (d. 1241/1826) whose innovative Shī`ī philosophical-mystical and high imamological perspectives he championed and defended throughout his life in Iran and Iraq.

 The second section of the Fihrist-i kutub-i Shaykh Aḥmad Aḥsā'ī va sā`ir  mashāyik-i `izām.  (Index of the books of Shaykh Aḥmad Aḥsā'ī and other of the mighty Shaykhs) by the sixth (Kirmani) Shaykhī leader `Abu'l-Qāsim b. Zayn al-`Ābidīn Khān (d.1389 /1969) ranges (in its third edition) from pages 288-359. In these pages the works of Sayyid Kāẓim are numbered following those of Shaykh Ahmad,  from No. 133 until No. 304, thus totaling 172 items. Abu'l-Qasim somewhat loosely divides them into the following seven categories:

  • (1) Section one, listing books (kutub) of treatises (Rasā'il)  falling within the category Ḥikmat-i ilāhī  va faḍā'il  ("Divine Wisdom and associated excellences"). Nos.  133-189 (57 items).
  • (2) Section two,  listing works touching upon doctrinal issues (i`tiqādāt) and responses to such questions and contentious matters  requiring proofs or refutations (ajāba va īrādāt). Nos. 190-216 (26 items).
  • (3) Section three,  listing books relating to sayyir va aulūk, journeying and the Path [to God]. Nos.  217-224 (7 items).
  • (4) Section four,  listing books treatises on uṣūliyya ("foundational issues"). Nos.  225-240 (15 items).
  • (5) Section five,  listing books  relating to fiqhiyya (legalistic-jurisprudential matters). Nos.  241-264 (23 items).
  • (6) Section six,  listing books of Tafsīr (Qur'ān Commentary).  Nos.  265-272 (7 items).
  • (7) Section seven,  listing miscellaneous kutub va rasā'il (Books and Treatises) written in reply to diverse issues and questions. Nos.  273-304 (31 items).


  • Fihrist = Fihrist-i kutub-i Shaykh Aḥmad Aḥsā'ī va sā`ir  mashāyik-i `izām. 
  • Fih-S          = The Fihrist of the Sayyid [Kazim Rashti himself]
  • SKR =  Sayyid Kazim Rashti


Section One:

Nos.  133-189 (57 items).

Books and treatises falling within the category  ḥikmat-i ilāhī  va faḍā'il

 ("Divine Wisdom and associated excellences"),

No. 1 (=133, Fih. 288)  

  • Risālih Asṭrolābiyya.  Autograph ms. unavailable. 

    This 500 verse `Treatise pertaining to the Astrolabe' (Gk. astrolābos, an astronomical instrument), was written in commentary upon the treatise of Shaykh Bahā'ī (= Shaykh Bahā' al-Dīn al-Āmilī, d. Isfahan, 1031/1621-2) which comments upon the aḥkām (modes, mechanics?) of the Astrolabe. According to the Fihrist this work has deep inner (bāṭini) levels and relates to the macrocosmic world (`ālam-i kabīr).  It has been printed though the original autograph ms. is unavailable or lost (Fih. 288). The article on the Asṭorlāb (Astrolabe) in the Enc. Iranica by David Pingree  (vol. II:853-857) includes the following pertinent words,

 "The last works [on the Astrolabe] of any significance are those of .. Shaykh Bahā'ī.. these include his al-ṣafīḥa  in Arabic (Awad No.111) and his Toḥfa-yi ḥātemī   in Persian (ibid., no. 52) while his Resāla dar asṭorlāb (ibid., no. 51) based on [Naṣīr al-Dīn] Ṭūsī's [Persian] Bīst bāb [dar asṭorlāb]   was translated by Mollā `Alī (`Alā'-al-dīn) b. Ṣādeq Dāgastānī of Damascus (ibid., no. 79).. (II:855).[Awad. = G. Awad, `A Bibliography on Astroblabes during the Islamic period' in Sumer 13 (1957), pp.154-78.]

It is not clear exactly which work of Shaykh Bahā'ī on the astrolabe Sayyid Kāẓim commented upon though the Persian Risāla dar asṭorlāb  (Treatise on the Astrolabe) which comments upon (or is based upon) that of Naṣīr al-Dīn Ṭūsī (fl. mid. 7th/13th cent.) would seems likely.

No. 2 (= 134,  Fih. 289)

  • Tarjama  (Translation). Autograph ms. unavailable. 

This is a Persian translation by SK of a portion of the beginning of Shaykh Ahmad's Sharḥ al-Ziyāra (see Fihrist Pt. I [Shaykh Ahmad] No. 16, p. 226).   This item is mentioned in the Fihrist  of Sayyid Kazim himself. No autograph ms. exists.

See also below No. 15.

No. 3 (= 135,  Fih. 289)

  • Risālih Jinniyya ("The Treatise about the nature and reality of the Jinn")

1070 verses in length. Autograph mss. unavailable.

Dated 1257 AH/1841CE. Mentioned in the Risala written in reply to Shaykh Jawad  about "clayness" (tīnīyya). Lithograph edition (chāp-i qadīm).

This treatise was written about three issues surrounding the reality of the jinn ["spirits", supernatural creatures mentioned in the Q. and traditions] dealing with the following specific questions:

Q. 1. About the reality of the jinn ["spirits"] and the beginning of creation; their rank [station] and the levels [they occupy]. And regarding the nature of their [seeming] absence as well as an explanation of their  soundness [health] and sickness (siḥḥat va suqm) in view of the unequivocal (Arabic) saying, "The jinn are a fiery body (jism nārī), a formation [shape] capable of [taking on] various [shapes] appearances (mashkil bi-ashkāl)  even [such as]  the dog and the pig".

Q. 2. On the length of their lifespan and the circumstances of their pathway (suluk) with humans as well as their status in heaven and hell, the goal of their progress  and the object lesson of their  creation.

Q. 3.  Add here           Given that they are manifestations of the power of God is this viewpoint sound or not?

No. 4 (= No. 136,  Fih. 289)

  • Risāla in reply to Mirza Ḥasan Hindi `Azimabadi. 822  verses. Manuscript copy exists Autograph ms. not found.

This treatise responds to difficulties surrounding doctrines relating to ma`ād (the eschatological "return") and such related problems as might be found in the Sharḥ Du`a al-Simāt (Commentary on the Prayer of the Signs) [of Sayyid Kazim; see No.    ]

No. 5 (= No. 137,  Fih. 290)

  • Risāla in reply to Sayyid Ḥasan Riḍā Hindī. 1230  verses.  Ms exists.  Autograph ms. not found.

This treatise comments upon certain of the passages transmitted in the Namāz (Prayer) of Ja`far Tayyār and responds to a question about the import of  etymology (ishtiqāq) [the derivation of a word] and its ramifications and intention as well as the purport of `aẓīmat ("mightyness", Majesty") and kubriyā (Might), kaynūnat ("Beingness"), jūd ("Bounty"),  `izz ("Might"), karm ("nobility"), raḥmat ("mercy"), ra'fat ("pity"), luṭf ("kindness")...   and on language and technical terms.

No. 6 (= No. 138,  Fih. 290)

  • Risāla in reply to the 12 questions of Mullā Ḥusayn `Alī

Dated 10th Safar 1237/ 6th November 1821.

1900  verses. Old lithograph printing. Autograph ms. not found.

  • Q. 1.  On the veracity (haqiqat) of the utterance of the Imam - upon him be peace: ADD
  • Q. 2.  About the seeking for an explanation of the reality of the Sirat (eschatological "Bridge"). 
  • Q. 3.  Regarding the commentary (sharḥ) upon the Hadīth, "From the servant of the Name (`Abd al-Ism) aside from the meaning (dūn al-ma`ānī), for they indeed have disbelieved" up to its end as well as an explanation of the meaning of the statement of the Imam (upon him be peace), "I am the One who was neither alotted a name (ism), nor an attribute (ṣifat)", especially regarding to difference between meaning and naming, veracity (muṣdāq) and intelligibility (mafhūm).
  • Q. 4. In exposition of the reality of the Lawḥ Mahfūẓ ("Guarded Tablet") [of Destiny]. How can it be that  the `aql-i kullī ("Universal Intellect") and the universal nature and universal matter (tabī`at-i kulliyya va mādda-i kulliyya) are mercifully lifted up upon the Divine Throne (`arsh)? What of their condition (hall) on the level of their multiplicity?
  • Q. 5. With respect to the prophets (anbiyā) and the cherubim (karūbiyyīn). If they were created from the effusive grace (fāḍil) of the bodies (ajsām) of the purified Imams  then what is the meaning of the following statement, "They have seen the confirmation (hukm) of the Spirits (al-arwāḥ) and  thy Souls (al-anfusikum) in the Souls (al-nufūs)"?. ADD HERE. 
  • Q. 6. The Imams are recognized as the instrumentality (gate) of the Bounty of the Prophets (bāb-i fayā-i anbiya) yet nubuwwat (prophethood) was not given to them. And what then is the difference between nubuwwat (prophethood) and wilāya (imamological guidance)?
  • Q. 7. On how the levels of existence (maratib-i wujud) compute to eight... add
  • Q. 8.
  • Q. 9.  About the doctrine of the Essential Attributes relative to the Divine Essence (dhat).
  • Q. 10.
  • Q. 11. About the reality of the verbal noun (masdar), the verb and the
  • Q. 12.

No. 7 (= No. 139,  Fih. 291)

  • Arabic Sermon. 310 verses long.. Old lithograph printing. Autograph ms. not found.

Delivered on the day of `Īd al-Fiṭr (Feast of the breaking on the month of Ramadan) and relating to supplications for the Twelver Imams  and the Twelfth Imam  which commences as follows, "Praised be to God Who united in Sublimity (al-kubriyā')..."

No. 8 (= No. 140,  Fih. 291)

  • Commentary upon the 40 hadith [al-`Arba`un] collected by          ]

310 verses long.. Old lithograph printing. Autograph ms. not found. Extant text incomplete.

On the reality, objectives and levels of knowledge (`ilm) as well as the worlds which are elevated and lowly (`awalim `aliyya va safila) and the question of their bearers (or supports).

No. 9 (= No. 141,  Fih. 292)

  • Commentary upon the Hadith of `Imrān (= Amram) al-Sābī (the Sabean)

Written in reply to Āqā Mīrzā Zayn al-`Ābidīn. 6660 verses. Old [lithograph ?] printing. Autograph mss. lost. Dated 7th Shawwāl, 1241 = 15th May 1826. The tradition is derived from 9th twelver Imam, Abū al-Ḥasan `Alī ibn Mūsā, al-Riḍā' (c. 148/765-203/818) who was questioned as follows, "Inform me of the first Being [Beginning] (al-kā`in al-awwāl) and of what He created.."

No. 10 (= No. 142,  Fih. 292)

  • Sharh Ḥadith al-Qadr (Commentary on the Hadith of Destiny)

Commentary upon the Hadith of Destiny  (Qadr) transmitted by Imam `Alī ibn Abī Ṭālib (d. 40/661) which begins, "al-qadr (destiny) is a mystery among the mysteries of God (al-sirr min asrār Allāh), a thing veiled among the things veiled by God (sitr min sitr Allah) and a thing treasured among the things preserved by of God (hifz min hifz Allah)..."

77 verses. Old (lithograph?) printing. Autograph mss. unavailable. See below No. XXX 

No. 11 (= No. 143,  Fih. 292)

كتاب شرح  خطبة طتنجية 

Kitāb sharḥ khuṭba ṭutunjiyya ("The Book of the Commentary upon the Sermon of the Gulf") 1st lithograph ed., Tabriz, 1270 /1853-4.




Scan of the opening page of the 1270/ 1853-4 lithograph edition from a copy in British Library [Museum] London.

This 24,700 verse work (so Ibrahimiī, Fihrist No. 143 p.292 ) is a partial commentary upon about half of the khuṭba al-ṭutunjiyya  (loosely) "Sermon of the Gulf" ascribed to Imam `Alī (c. 40/661) which can be found, for example, in the Mashāriq anwār al-yaqīn.. (Dawning-Place of the Lights of Certitude..) of Rajab al-Bursī (d. c. 814/1411) a collection of often esoteric or gnostic documents expressing a high imamology from the first Imam which some Shī`ī authorities have considered ghuluww ("doctrinally extremist"). This oration of the first Shī`ī Imam was allegedly delivered between  Kufa and Medina and extends to about four pages of Arabic text (see this website for an attempted ongoing translation


Kirmānī reports that the original mss. is lost but refers to the very rare old lithograph edition.

     The etymologically opaque, Arabic quadriliteral loan-word (from Greek?)   تطنج  /  طتنج   T-Ṭ-N-J (= taṭanj or tuṭunj?)  / Ṭ-T-N-J  (= ṭatanj,  ṭuṭunj..?)   has been variously spelled and pointed, an issue which remains to be resolved. The title page of the (Tabriz) printed 1270/1853 edition of Sayyid Kāẓim's commentary on the "Sermon of the Gulf", is Sharḥ khuṭba al-ṭutunjiyya  (emphatic ط = ṭ ,  the first of the two Arabic letter "t"s). Within this work the spelling and pointing  طُتُنْج   = ṭutunj  is adopted and favored. On,  for example, page 203 this spelling and pointing is found. It is also found on p. 174 where Sayyid Kāẓim glosses ṭutunjayn (loosely "two gulfs) with khalījayn  (= "twin bays") in the course of commenting on `Alī's words; doubtless in the light of the text of the Kh-ṭutunjiyya which itself mentions khalījayn  (= "twin bays"):

انا الواقف على الطتنجين

 "I am the one who is stationed over the two Gulfs" (wāqif `alā al-ṭutunjayn)

    Sayyid Kāẓim comments upon these words in the Sharḥ al-khuṭba al-ṭutunjiyya   saying,

 الطتنج هوالخليج المتشعب من البحر

والطتنجين الخليجين منشعبان من البحرالواحد

كما ياتى تفسره من كلام     

"The  الطتنج ( ṭ-t-n-j = ṭutunj) is the bay [gulf, canal... al-khalīj)  branching out (mutasha``ib) from the [cosmic] Ocean (al-baḥr). And the twin gulfs are the twin bays, doubly branching out from a single Ocean; just as the exposition of something is expressed through speech... (Sh-Tutunjiyya, 174)"


An excellent new edition of Sayyid Kāẓim Rashti's Sharḥ al-khuṭba al-ṭutunjiyya   in 3 vols.  Kuwait: Jami`a al-Imam al-Sādiq [ed. Hajji Mīrzā `Abd al-Rasūl al-Ihqāqī] 1421/2001 has recently appeared.

No. 12 (= 144,  Fih. 292)

 شرح دعاى السمات Sharḥ Du`a al-simāt   / Sharḥ Du`a-yi Simāt

(The Commentary upon the Prayer of the Signs)

شرح دعاى السمات وحديث القدر     

(Commentary upon the Prayer of the Signs and the Ḥadīth regarding Destiny)

1350 verses in length. Old lithograph edition. Above is a picture of the new 2002 printing (see below). Dated 15th Sha`bān 1238 = 27th April 1823. Written in Kufa. A treatise was written in reply to Ākhūnd Mullā `Alī Asghar Nīshāpūrī  which Ibrahami characterizes as "redolent of mysteries (asrār) and much Wisdom (ḥikmat)". Consisting of 1350 verses. There exists an old printing. Original mss. unavailable.

         Kirmānī mentions that this medium length work of 1350 verses was written in reply to Mullā `Alī Asghar Nīshāpūrī on 15th Sha`ban 1238 (27th April 1823) in Kufa about a portion of the well-known Du`a-yi simāt, the supplication or `Prayer of the Signs'. In his opinion it is a work replete with "weighty mysteries and philosophical wisdom" (Fihrist, No. 144 p. 292). Kirmānī again mentions that the original mss. of this work is lost  and refers to the existence of an old (lithograph?) printing (chap qadīm) (ibid.).    

     A very recent printing of this work is within the paperback volume of the `Divine wise one', Sayyid Kāẓim al-Ḥusaynī al-Rashtī    شرح دعاء السمات ويليه شرح حديث القدر  (Sharh du`a' al-simāt wa yalayihi  Sharḥ ḥadīth al-qadr). Beirut: Mu`assat Fikr al-Awḥad, [14th Rabi` al-Awwal] 1423/ [26th May] (Syria [Damascus] al-Sayyida Zaynab). 2002. This printing appears to have been expertly made from various original mss. (see pp.24-29, first and last pages are reproduced here) as edited and introduced by Raḍī Nāṣir al-Salmān. It is printed along with an edition of Sayyid Kāẓim's brief `Commentary upon the Ḥadīth of al-Qadr' (Power, Destiny) which occupies (with its introduction)  pp. 287-298. 

    In this printing the general or editors introduction occupies  pp.1-36  ADD HERE. The text of the Sharḥ du`a al-simāt  commentary occupies  pp. [37] 41-385. The text of the 'Prayer of the Signs' is divided into 72 portions and commented upon in some detail. ADD

        The Arabic text of the Du`a' al-simāt  exists in various versions or recensions which are believed to go back to the fifth and sixth Imams, Muhammad al-Baqir ( d. c.126/743) and Ja`far al-Sadiq (d. c 48/765). It has been variously transmitted and reproduced in such works as the al-Misbāḥ al-mutahajjid al-kabir (The Greater Luminary of the Pilgrim..) of Nasir al-Din al-Tusi (d.460/1067) and  the Jamāl al-usbū` (Beauty of the Week)  of Raḍī al-Dīn Ibn Ṭāwūs (d. 664/1226). As transmitted  and commented upon by SKR in the  the abovementioned edition of the Du`a' al-simāt,  the prayer opens with the basmala   بسم الله الرحمن الرحيم   and  continues with reference to the Greatest Name of God as follows:

اللهم إني أسألك باسمك العظيم الأعظم الأعز الأجل الأكرم الذي

 إذا دعيت به على مغالق أبواب السماء للفتح بالرحمة  

"O my God! I, verily, beseech Thee by Thy Mighty, Mightiest, Most Powerful, Most Glorious, Most Gracious Name which, when I supplicate  [Thee] therewith, that the strongly-bolted portals of  the Gates of Heaven might, through  [Thy]  Mercy,  be opened up....

        The Du`a simāt  a few paragraphs into this supplication interestingly echoes a biblical verse in the book Deuteronomy, chapter 33 verse 2 and is an important example of Shi`i Islamo-biblical gnosis:  ADD

 Echoing various verses of the bible one version of the   Du`a simāt   commences as follows: 

 وأسألك اللهم بمجدك الذي كلمت به عبدك ورسولك موسى بن عمران في المقدسين فوق إحساس الكروبين، فوق عمائم النور فوق تابوت الشهادة في عمود النور وفي طور سيناء وفي جبل حوريث في الواد المقدس في البقعة المباركة من جانب الطور الأيمن من الشجرة وفي أرض مصر بتسع آيات بينات، ويوم فرقت لبني إسرائيل البحر وفي المنبجسات التي صنعت بها العجائب في بحر سوف وعقدت ماء البحر في قلب الغمر كالحجارة وجاوزت ببني إسرائيل البحر وتمت كلمتك الحسنى عليهم بما صبروا وأورثتهم مشارق الأرض ومغاربها التي باركت فيها للعالمين وأغرقت فرعون وجنوده ومراكبه في اليم،

I beseech Thee, O my God! by Thy Glory (majd)  through which Thou did converse with Thy servant and Thy messenger  Moses son of `Imrān in the sanctified [Sinaitic] regions (al-muqaddisīn)  beyond the ken of the cherubim (al-karūbiyyin), above the clouds of Light beyond the Ark of the Testament (al-tābūt al-shahāda) within the Pillars of Light, And in Mount Sinai (tur sina') and Mount Horeb (jabal al-hurib) in the sanctified Vale (al-wad al-muqaddas),  in the Blessed Spot (al-buq'at al-mubaraka) in  the direction of the Mount (al-tur)  situated at the right-hand side of the Bush [Tree]. And likewise [ he conversed] in the land of Egypt through nine Luminous Verses (āyāt  bayyināt).  And He separated the [Red] Sea for the children of Israel.. .... ADD.

No. 13 (= No. 145,  Fih. 292)

  • Risāla in Commentary upon a portion of a Prayer for Sha`bān written in response to a request from some seekers (sālikīn). 

The Prayer commented upon begins, " ADD

Mentioned in the Fihrist of SKR. Autograph mss. unavailable.

No. 14 (= No. 146,  Fih. 293)

  • Risāla in Commentary on the Du`ā transmitted in the Rabī` al-asābī`. 

On how the    mashiyyat-i kulliyya ("Univesal Will") could be dahriyya (time bound) or sarmadiyya (eternal-perpetual) since such is the Muhammadan Reality (haqiqat-i Muhammadiyya), may be blessings of God be upon his companions. 480 verses in length. Autograph mss. unavailable.

No. 15 (= No. 147,  Fih. 293)

  • Risāla commenting on some of the sections of the first volume of Shaykh Ahmad's Sharḥ al-Ziyāra (see Fihrist Pt. I [Shaykh Ahmad] No. 16, p. 226).  1940 verses in length. Ms. "B-5" is extant.

No. 16 (= No. 148,  Fih. 293)

  • Risāla in Commentary on some portions of the Fa`ida at the beginning of the Fawā'id of Shaykh Ahmad al-Ahsa'i (d.1241/1926).

This item is mentioned in the Fihrist  of Sayyid Kazim. No autograph ms. exists.

No. 17 (= No. 149,  Fih. 293).

Sharḥ al-qaṣīda al-lāmiyya

Commentary upon the Ode rhyming in [the letter] ل  "L" of   `Abd al-Bāqī  Āffindī Mawṣūlī.


شرح قصيده لاميه عبدالباقى افندى


Sharḥ al-qaṣīda al-lāmiyya

Kirmānī in his Fihrist  (= No. 149 p. 293) states that the original, 16,000 verse  mss. is unavailable but refers to the old lithograph printing which is presumably the very rare [Tabriz] n. p., 1270/1853 (see above). Sayyid Kāẓim's lengthy and deeply theological Sharḥ al-qaṣīda al-lāmiyya   is an Arabic commentary upon an  Arabic ode rhyming in the letter ل  ("L") composed by  `Abd al-Bāqī  Effendī Mawṣūlī  (of Mosul, d. ADD).  The qaṣīda al-lāmiyya  upon which Sayyid Kazim  was written in celebration of .. ADD

 In the Name of God, the Merciful, the Compassionate

Praise be to God who ornamented the brocade of existence with the mystery of differentiation (sirr al-baynūnat) by virtue of the ornament (ṭirāz) of the emergent Point (al-nuqṭat al-bāriz,  at the base of the letter "B" =  ب  ) from which comes the letter "H" (al-hā' = ه ) through the letter "A" ا (bi'l-alif) without filling up (ishbā') or segregation (inshiqāq)....

Above is a translation from the scan of the opening page of a lithograph edition of the Sharḥ al-qaṣīda al-lāmiyya.  Its opening lines following the basmala (click on the image to make it clearly visible), it might be noted here,  have been interpreted by the Baha'i prophet Bahā'-Allāh (1817-1892) in a Tablet to Mullā `Alī Bajistānī (cited Ma'idih 7:139) and by his son  `Abd al-Bahā' in his Tafsir on the basmala  as a cryptic, acrostic spelling out the Arabic word bahā'  (= B ب   + H ه  + A I  [+ ء  = hamza ], conjoined spelling = بهاء  bahā'=  "splendor", "glory", "beauty, etc)  which they viewed as the quintessence of the al-ism al-a`zam,  the Mightiest or Greatest Name of God. This paragraph is viewed by Baha'is as a prophetic intinmation of the person and title of Mirza Husayn `Ali Nuri entitled Baha'-Allah (the Splendor of God). 

    The  5th (Kirmani) Shaykhī leader Hajjī Zayn al-Ābidīn Khān Kirmānī (1276-1360/1859-1942), has also  commented on the opening of the Sharḥ al-qaṣīda al-lāmiyya of Sayyid Kāẓim Rashtī in his Arabic Sharḥ al-khuṭba min sharḥ al-qaṣīda   which is dated 19th Rajab 1336 / 30 April 1918. This  227 page work was  first printed, Kirman: Maṭba`ah al-Sa`ada. n.d. [197?/8?].  

No. 18 (= No. 150,  Fih. 294)

  • Sharḥ al-qaṣīda al-bā'iyya of  `Alī ibn Mūsā al-`Andalusī

(Commentary upon the alchemical Ode rhyming in [the letter] ب  "B"  of   `Alī ibn Mūsā al-`Andalusī. 300 verses in length. Ms./ Khaṭṭī extant. No autograph ms. exists. Dated 14th Shawwal 1239/ 12th June 1824 and [written] in the village of Mārwān, one of the villages of Hamadan.

Relating to the science of alchemy (`ilm al-kimiya') the ode commented upon begins:

"Take the Reddish Egg (al-baiḍā' al-shuqrā') and remove its shell.

 For it there be a quintessence [core] (lubāb an) beneath that shell".  

No. 19 (= No. 151,  Fih. 294)

  • Sharḥ [Risāla] Lawāmi` al-Ḥusayniyya

`Some Comments on the Treatise exposing Husaynid Brilliances'  written at the request of Ākhund Mullā Mashhad. The work commented upon is 8700 verses in length In exposition of the levels of existence incorporating the [imamological] hikmat of the family of God (āl Allāh). See below No. 31 Risāla Lawāmi` al-Ḥusayniyya.  The Commentary is 230 verses in length. A Ms. (khaṭṭī) is extant. No autograph ms. is known.

No. 20 (= No. 152,  Fih. 294)

  • Risāla in reply to Mīrzā Shafi` Ṣadr.

Add here. 300 verses in length. Old Lithograph printing. No autograph ms. unavailable.

No. 21 (= No. 153,  Fih. 294)

  • Risāla-yi Ṭīniyya ("The Treatise of the Clay") in Reply to Shaykh Jawād.

360 verses in length. Old Lithograph printing. No autograph ms. unavailable. This treatise is about the meaning of the noble hadith transmitted by Amir al-Mu'minin, Imam `Alī (d. 40/661) upon him be peace, in response to a question commencing, "`How does one see a man (rijal an) in the world (al-dunyā')? And he, upon him be peace, replied, "I saw a man (rijal an) and I asked that very one, and he replied, "Before him is thee!". And he responded, "I am but clay (al-ṭīn)".

No. 22 (= No. 154,  Fih. 295)

  • Risāla-yi `Āmiliyya

Risāla in reply to the [11 or so] questions of one of the people of Jabal `Āmil [in Lebanon] 570 verse. Autograph mss. unavailable. Old Lithograph edition (chāp-i qadīm).

  • Q. 1.  If it sound (ṣaḥīḥ) to believe that the basis of the createdness of a person is from Sijjīn?   Add here
  • Q. 2. On the meaning of Rabb ("Lord") and His marāṭib ("levels").
  • Q. 3. On the meaning of the  noble hadith (tradition), "The people are asleep and when they dies they awaken"
  • Q. 4. On the difference between the people of bāṭin (deep gnosis) with respect to reality (haqq) and error (bāṭil).
  • Q. 5. About the meaning of kabid-i thur ("The liver of the ox"/ "zodiacal centre of Taurus") and kabid-i hawt ("The liver of the fish"/ `Zodiacal centre of Pisces"). 
  • Q. 6. On the meaning of the  noble hadith (tradition), "Everything that is in the Qur'ān is in the Ḥamd [1st Surat al-Fatiha] and all that is in the Ḥamd is in the basmala.
  • Q. 7. On the meaning of the  noble hadith (tradition), "For us [Imams] there are conditions-states (ḥālāt) of being with God. He is in them as us and we are in them as Him except that He is He and we are we".
  • Q. 8. On the meaning of the  noble hadith (tradition), "Servitude (al-`ubūdiyya) is a essence (jawhara) the substance (kuhn) of which is Lordship (rubūbiyya)."
  • Q. 9. The Prophet, peace be upon him and his family, who is a Quṭb (Pivot, Axis) and a locus of Bounty mahall-i fayd) (Locus).
  • Q. 10. After death is the one afflicted (muta'allim) and the one well off/ profligate (mutana``im) spirit (rūḥ) or body (jism) or both?
  • Q. 11. In what manner ought the realization of the light of gnosis (nūr-i ma`rifat) to be actualized within the inmost heart (fū'ād)?

No. 23 (= No. 155,  Fih. 295-7)

Risāla in reply to 19 issues or questions of `Abd-Allāh Beg. 

1880 verse. Autograph mss. unavailable. Dated Muharram 1237 AH/      CE. Lithograph edition (chāp-i qadīm).

  • Q. 1. On the evidences, levels and pillars of Tawḥīd (the Divine Unity).
  • Q. 2. On the reality of the  ṣifāt dhātiyya (`Essential Attributes') and their mode of activity (fa`liyya).
  • Q. 3. On the significance of the Names of God (asmā' Allāh) and their classification (aqsām).
  • Q. 4.  What is the significance of the subject (mawḍū`) of His having the Divine Names (asmā-i 'ilāhiyya)?
  • Q. 5. In what way are the purified Imams - upon them be peace - the loci of the appearance of the verses of God?
  • Q. 6. About the exposition of aspects of the rumūz-i harfiyya (`alphabetical ciphers'-`alphabetical divination').
  • Q. 7. About the exposition of aspects of the intention of the ḥurūf-i muqaṭṭa`a (`Isolated Letters') in the Qur'an.
  • Q. 8. Enquiry about the Balance (mizan) of the excellence of the Prophet" [Muhammad] (faḍliyyat-i payghambar) relative to [beyond] His Highness Amīr [al-Mum'minin ` The Commander of the Faithful = Imam `Alī].
  • Q. 9. Expositon of the meaning of jabr ("compulsion", "fate", "predestination") and tafwīḍ ("enjoining", "freewill") and the significance of the matter (amr) which is between two matters (amrayn).
  • Q. 10. Expositon of the beginning of existence (awwal-i wujud) and of the levels (maratib) and location (maḥall) thereof.

Q. 11. Expositon of the universality of dialectic [logicality] (kullī-yi manṭiqī),  the universality of nature (kullī-yi ṭabī`i) and the universality of intellect (kulli-yi `aqlī)  in their
Q. 12. What is the nature of `aql (mind-intellect) and its mode of comprehension.

  • Q. 13.
  • Q. 14.
  • Q. 15.
  • Q. 16.
  • Q. 17.  What is the meaning of man `arafa nafsahu faqa `arafa rabbuhu ("Whoso hath known his self hath indeed known His Lord")?
  • Q. 18. The secret  of the appearance of miracles (mu`jizāt) from His Highness Amīr [al-Mum'minin ` The Commander of the Faithful = Imam `Alī]. How is it that they take place and the what of the reality of that Exalted One (`Ali) being a āyat ("sign") of the Prophet [Muhammad, peace be upon him].
  • Q. 19.

No. 24 (= No. 156,  Fih. 297)

Risala in reply to the [5 or so] other questions of `Abd-Allah Beg. 

160 verses. Autograph mss. unavailable. 

Lithograph edition (chāp-i qadīm).

  • Q. 1.
  • Q. 2. What is the meaning of "God created  all things through the mashiyyat (Primal Will) and He created the mashiyyat through his own Logos-Self (nafs)"?
  • Q. 3.
  • Q. 4.
  • Q. 5.

No. 25 (= No. 157,  Fih. 297)

Risala in reply to the [3 or so] Akhund Mulla `Abd al-Wahhab Lāhījānī on various issues.

270 verse. Autograph mss. unavailable. Dated 15th of Dhu'l-Hijjah 1237. Lithograph edition (chāp-i qadīm).

  • Q. 1.
  • Q. 2.
  • Q. 3.

No. 26 (= No. 158,  Fih. 297-8)

Risala in reply to the [5 or so issues raised by] Mirza `Ali Ashraf.  

580 verses. Mss. available, "B3". Dated Muharram 1243.

  • Q. 1.
  • Q. 2.
  • Q. 3.
  • Q. 4.
  • Q. 5.

No. 27 (= No. 159,  Fih. 298)

No. 28 (= No. 160,  Fih. 299)

No. 29 (= No. 161,  Fih. 299)

No. 30 (= No. 162,  Fih. 300)

No. 31 (= No. 163,  Fih. 300-302)

No. 32 (= No. 164,  Fih. 302)

No. 33 (= 165,  Fih. 302)

Risala Lawami` al-Husayniyya "Treatise exposing Husaynid Brilliances"

8700 verses in length.  Autograph ms. unavailable. Old Lithograph Printing

  • Risala Lawami` al-Husayniyya.  In exposition of the levels of existence incorporating the [imamological] hikmat of the family of God (al allah).

No. 34 (= No. 166,  Fih. 302-3)

No. 35 (= No. 167,  Fih. 303)

Risala in reply to Hajji Muhammad

Who had asked about the  Mightiest Name [of God] (ism-i a`zam) and its relationship to the fourteen noble temples (hayakil-i sharifa) [of the Imams etc = the 12 Imams, the Prophet and Fāṭima]. 275 verses in length.  Autograph ms. unavailable. Old Lithograph Printing. See URL : Add.

No. 36 (= No. 168,  Fih. 303)

No. 37 (= No. 169,  Fih. 303)

No. 38 (= No. 170,  Fih. 304)

No. 39 (= No. 171,  Fih. 304)

No. 40 (= No. 172,  Fih. 304)

No. 41 (= No. 173,  Fih. 305)

Risala-yi Maṭāli` al-anwār =

  • "The Treatise of the Dawning forth of the Lights"

Written  in reply to Mulla Muhammad Rashīd in exposition of some of the allusions  within the Kalimat-i Maknūna of Mullā Muhsin Fayḍ-i Kashānī (              ) as well as an expose of some of the truths and errors therein. Mentioned in the Fihrist of the Sayyid. No autograph ms. unavailable.

No. 42 (= No. 174,  Fih. 305)

No. 43 (= No. 175,  Fih. 306)

No. 44 (= No. 176,  Fih. 306)

No. 45 (= No. 177,  Fih. 306)

No. 46 (= No. 178,  Fih. 307)

No. 47 (= No. 179,  Fih. 307)

No. 48 (= No. 180,  Fih. 307)

No. 49 (= No. 181,  Fih. 308)

No. 50 (= No. 182,  Fih. 308)

No. 51 (= No. 183,  Fih. 308)

No. 52 (= No. 184,  Fih. 308)

No. 53 (= No. 185,  Fih. 309)

No. 54 (= No. 186,  Fih. 309)

No. 55 (= No. 187,  Fih. 309)

No. 56 (= No. 188,  Fih. 309)

No. 57 (= No. 189,  Fih. 309)

Part II : 309-16

 Section two,  listing books responding to doctrinal matters and miscellaneous issues.

Fihrist Nos. 190-216 (26 items).

No. 58 (= 190,  Fih. 309)

No. 59 (= 191,  Fih. 310)

Risāla Bihbihāniyya

  • Treatise in Reply to the [three or so] Questions of Mirza Muhammad Baqir Bihbihānī. 1280 verses in length. Old lithograph printing. Autograph ms. unavailable
  • Q. 1. Question about the levels or modes of Tawḥīd (the Divine Unity), the station of [existential] Oneness [of existence] and unicity (tafrid).
  • Q. 2.  Question about the levels or relative status (maratib) of the purified Imams ( upon them be peace), their stations (maqamat) and their wilāya (status as imamological guides). Q. 3 About the ma`ad (eschatological return), whether it be bodily (jismaniyya) or spiritual (ruhaniyya) and an exposition of its reality.

No. 60 (= 192,  Fih. 310)

Translation of the Blessed book  of the late Shaykh [Ahmad al-Ahsa'i] entitled Hayat al-Nafs (the Life of the Soul).

1263 verses in length. Autograph ms. unavailable.

  • Hayat al-Nafs. 1st printing 1276 AH/ 185X.

  • Hayat al-Nafs  2nd edition Kirman 1353/ XXXX.

No. 61 (= 193,  Fih. 310)

رسالة الحجة البالغة 

Risala Ḥujjat al-bāligha

  • Risala Ḥujjat al-bāligha fī jawāb Aḥmad...fī radd `alā al-yahūd wa'l-naṣārā  wa ithbāt  nubuwwat Muhammad.. wa wilāyat  `Alī wa awlādihi  ("The Mature Proof in response to [Amīr Sayyid] Aḥmad [of Lucknow?] in refutation of the Jews and Christians, the establishment of the prophethood of Muhammad and the wilāya (successorship) of [Imam] `Alī and his progeny [the other Imams]"). Completed 25th Rabi` I I258/ 5th June 1842. This work begins with the standard basmala and continues as follows:  

الحمد لله الذي اوضح السبيل باقامة البرهان و الدليل و ابطل حجج اهل الضلال و التضليل ببينة واضحة عظيمة منه و هو الرسول السيد الجليل و المولي النبيل و آله و خلفائه الذين بهم صان الموجودين عن التغيير و التبديل .

According to al-Ḥusaynī al-Tāliqānī in the bibliographical section of his  al-Shaykhiyya, this text has been printed in a volume entitled Majmu`a  Rasā'il   though he does not specify which one (p. 398 No. 105)..

No. 62 (= 194,  Fih. 310-11)

No. 63 (= 195,  Fih. 311)

No. 64 (= 196,  Fih. 311)

No. 65 (= 197,  Fih. 311-12)

No. 66 (= 198,  Fih. 312)

No. 67 (= 199,  Fih. 312)

No. 68 (= 200,  Fih. 312-13)

No. 69 (= 201,  Fih. 313)

No. 70 (= 202,  Fih. 313)

No. 71 (= 203,  Fih. 313)

No. 72 (= 204,  Fih. 314)

No. 73 (= 205,  Fih. 314)

No. 74 (= 206,  Fih. 314)

No. 75 (= 207,  Fih. 314)

No. 76 (= 209,  Fih. 315)

No. 77 (= 209,  Fih. 315)

No. 78 (= 210,  Fih. 315)

No. 79 (= 211,  Fih. 315)

No. 80 (= 212,  Fih. 315)

No. 81 (= 213,  Fih. 316)

No. 82 (= 214,  Fih. 316)

No. 83 (= 215,  Fih. 316)

No. 84 (= 216,  Fih. 316)


Part III :316-7

[سير وسلوك [الى الله  

Sayyir va sulūk) [unto God] 

Books pertaining to [spiritual] wayfaring and traveling  

Fihrist Nos. 217-224 (7 items).

No. 85(= 217,  Fih. 316)

Arabic Sermon (Khuṭba)

An Arabic Sermon (Khutba) delivered on the day of the Feast of   (`Id Aḍhā ) relating to Tawhid (the Divine Oneness)

140 verses in length. Old lithograph printing. Autograph ms. unavailable

No. 86 (= 218,  Fih. 317)



No. 87 (= 219,  Fih. 317)

No. 88 (= 220,  Fih. 317)

Risala dar Suluk. Mentioned in the Fihrist of the Sayyid. Original ms. not available.

  السير والسلوك الى الله        

[Rasā'il] al-Sayyir wa'l-sulūk ilā Allāh ("The Journeying and the Pathway unto God") ...[by]  Sayyid Kāẓim al-Ḥusaynī al-Ḥā'irī al-Rashtī,



Arabic text (ed.) Āyāt-Allāh al-Ḥajji Mīrzā `Abd al-Rasūl al-Ḥā`iri al-Iḥqāqī Reprinted from Majmū`a al-Rasā'il li-l-Sayyid Kāẓim.  [Kuwait] : Jā`mi al-Imam al-Muhammadādiq, 1421/2000. 192pp. consisting of a brief introd. to the life of Sayyid Kazim (pp.3-11), the al-Sayyir wa'l-sulūk ilā Allāh   (pp.12-91). Its authorship and date of composition, the 10th Muḥarram 1243 / 3rd August 1827 CHECK THIS p.175-185 (= the Khuṭba al-Bāligha of Sayyid Kāẓim) pp.187-192 (Index). ADD

Another printing of Sayyid Kāẓim al-Ḥusaynī al-Rashtī's al-Sulūk ilā Allāh  (see above) is that edited by Sāliḥ Aḥmad al-Dabbāb,  (1st printing) Beirut [Damascus]: Mu`assat Fikr al-Awḥad li'l-Taḥqiq wa'i-Ṭaba`at wa'l-Nashr, 1423/2002, 160pp (incl. index = pp.157-60).



The text  follows some introductory, editorial notes including a chart of the abjad numerical system (p. 12)  and a two page reproduction of the  opening and ending of the autograph mss., (pp. 13-14) from  p. 21ff.  The text printed here is apparently a reprint of the edition of  Āyāt-Allāh  Mīrzā `Abd al-Rasūl al-Ḥā`iri al-Iḥqāqī (see above).

Behmardi, Vahid (ed.) Sayyid Kāzim b. Qāsim al-Ḥusaynī al-Rashtī,


  • Risālat  as-Suluk fī'l-Ahlāq wa'l-A`māl.  von as-Sayyid Kāzim b. Qāsim al-Ḥusaynī ar-Rashtī  ( = Orient-Instirur der DMG Beirut / Beiruter Texte und Studien 93) Ergon Verlag Würzburg in Kommission, 1st printing 2004. PBk. 120pp. Ar.+ 7pp.Eng. ISBN 3-899813-340-4.

An accomplished Arabist with a doctorate from the Univ. of Cambridge (UK), Proff. Behmardi teaches at the Dept. of Arabic and Near Eastern Languages at the American University of Beirut and specializes in Abbasid Literature, Islamic Mysticism and Intellectual developments in Iran during the Qajar period.

  • The first 30 or so pages (pp.9-40) of this excellent new critical edition  consist of a detailed introduction by Behmardi to the aforementioned  (loosely) `Treatise on the Ethics and Good Deeds accompanying  the [Spiritual] Path'. It is  based upon 3 mss., one in Behmardi's personal library and two in Princeton Univ. Library (see pp. 36-40 and the clear  reproductions of the 1st and last pages between [unpaginated] pp. 41-49). The Behmardi edition is printed from page 50-94 and is followed by  detailed annotations (pp. 95-113) and a bibliography  of sources cited and consulted (pp.115-120).

  • Behmardi does not give any details of the relationship of his  new critical edition and the various other Middle Eastern (Beirut + Kuwait) printings of  Sayyid Kāẓim Rashtī's  (other?) Arabic treatise(s) entitled  al-Suluk ilā Allāh  (or the like).  The above two non-Behmardi editions are based on further Arabic mss. and/ or printings...... See further the Ibrahami Fihrist trans SL. + further details..  

No. 89 (= 221,  Fih. 317)

No. 90 (= 222,  Fih. 317)

No. 91 (= 223,  Fih. 318)

No. 92 (= 224,  Fih. 318)


Part IV : 318-321

Fihrist Nos. 225-240 (15 items)

Books and Treatises pertaining to matters Uṣūlī (Foundational)


No. 93 (= 225,  Fih. 318)

No. 94 (= 226,  Fih. 318)

No. 95 (= 227,  Fih. 318)

No. 96 (= 228,  Fih. 318)

No. 97 (= 229,  Fih. 319)

No. 98 (= 230,  Fih. 319)

No. 99 (= 231,  Fih. 319)

No. 100 (= 232,  Fih. 319)

No. 101 (= 233,  Fih. 319)

No. 102 (= 234,  Fih. 319)

No. 103 (= 235,  Fih. 320)

No. 104 (= 236,  Fih. 320)

No. 105 (= 237,  Fih. 320)

No. 106 (= 238,  Fih. 320)

No. 107 (= 239,  Fih. 320)

No. 108 (= 240,  Fih. 321)

Part V : 321-329

Fihrist Nos. 241-264 (23 items).

Books and Treatises pertaining Fiqh (Legal matters, Jurisprudence).

No. 109 (= 241,  Fih. 321)

No. 110 (= 242,  Fih. 321)

No. 111 (= 243,  Fih. 321)

No. 112 (= 244,  Fih. 321)

No. 113 (= 245,  Fih. 321)

No. 114 (= 246,  Fih. 321)

No. 115 (= 247,  Fih. 322)

No. 116 (= 248,  Fih. 322)

No. 117 (= 249,  Fih. 322)

No. 118 (= 250,  Fih. 322)

No. 119 (= 251,  Fih. 322)

No. 120 (= 252,  Fih. 322)

No. 121 (= 253,  Fih. 323)

No. 122 (= 254,  Fih. 323)

No. 123 (= 255,  Fih. 323)

No. 124 (= 256,  Fih. 323)

No. 125 (= 257,  Fih. 323)

No. 126 (= 258,  Fih. 323)

No. 127 (= 259,  Fih. 324)

No. 128 (= 260,  Fih. 324)

No. 129 (= 261,  Fih. 324)

No. 130 (= 262,  Fih. 324-329)

No. 131 (= 263,  Fih. 329)

No. 132 (= 264,  Fih. 329)

Part VI: 230-231

Books and Treatises pertaining to Tafsīr (Qur'an Commentary).

Fihrist Nos. 265-272 (8 items).

No. 133 (= 265,  Fih. 330)

No. 134 (= 266,  Fih. 330)

No. 135 (= 267,  Fih. 330)

No. 136 (= 268,  Fih. 330)

No. 137 (= 269,  Fih. 330)

No. 138 (= 270,  Fih. 331)

تفسيراية الكرسى

Tafsīr āyat al-kursī  ("Commentary on the Chair [Throne] Verse" = Q. 2:255).

Apparently written in 7,500 verses when SK was 20 years old. There exists an old lithograph edition. The autograph mss. in not found. A mss. copy can be found in  ADD

شرح آية الكرسي

 من مصنفات السيد الاجل الاوحد المرحوم
السيد كاظم بن السيد قاسم الحسيني الرشتي اعلي الله مقامه

Following the prescript, this work opens as follows:

بسم الله الرحمن الرحيم

The Commentary upon the "Throne Verse"  (Āyat al-kursī  = (Q. 2:255) from the compositions of the most glorious and unique, the late Sayyid Kāzim  ibn Sayyid Qāsim al-Ḥusaynī al-Rashtī, (may God make his station sublimely transcendent).

In the Name of God, the Merciful, the Compassionate.

الحمد لله الذي اجلي افئدة العارفين لتجليات ظهوره و انار قلوب السالكين لاشراقات نوره و شرح صدور العالمين لتشعشع لمعات بدوره و الصلوة علي سيدنا محمد الذي به استقر عرشه و كرسيه و هو الاسم الذي استقر في ظله فلايخرج منه الي غيره و هو الاسم الاعظم المكنون و النور الانور المخزون به نورت الانوار و به ظهرت الاسرار و به اشرق النور من صبح الازل و به وجدت الموجودات ما قل و جل و علي آله و اصحابه شموس الهدي و بدور الدجي و اعلام التقي و ذوي النهي و اولي الحجي و كهف الوري و ورثة الانبياء عليهم صلوات الله ما دامت الارض و السماء .

Praised be unto God Who shed the splendor of His radiance upon the inmost hearts of the mystic knowers so as to actualize the disclosure of the orient lights of His theophany. He set ablaze the hearts of the mystic wayfarers through the orient splendors of His Light and explicated the inner retreats [bosoms] of all the worlds for the purpose of dazzlingly illuminating the radiances of His cyclic schemata. 

    And blessings be upon our Master [Sayyid] Muhammad through whom He settled down upon His Throne (`arsh) and His Seat (kursi) for he is the Name through  the shadow of which eyes were solaced. Wherefore there did not emerge from before me aught save what is of Him for he [Muhammad] is the Hidden, Mightiest Name (al-ism al-a`zam) and the Light of Lights treasured up, the very one through whom the Lights found illumination. Through him were mysteries disclosed and Light irradiated from the Dawn of Eternity (subḥ al-azal). And through it him did all existence find  realization....

No. 139 (= 271,  Fih. 331)

No. 140 (= 272,  Fih. 331)


Part VII: 331-359.

Nos.  273-304 (31 items).

Books and Treatises  written in reply to diverse questions.

No. 141 (= 273,  Fih. 331-2)

Risāla in reply to [13 questions of] Mirza Ibrahim Shirazi :

  • Q. 1. About the meaning of the two kinds of prophethood (nubuwwatayn) and wilāya (wilāyatayn) [imamology] and the differences between the
  • Q. 2. About the hadith (tradition) of the Prophet regarding the ḥawl al-qudra  (circumstances of fate-destiny)...
  • Q. 3. On the meaning of the passage in the Du`ā-yi Ṣabāḥ (Dawn Supplication), "O Thou whose testimony pertaining to Thine Essence is by virtue of Thine Essence (`ala dhatihi bi-dhatihi).
  • Q. 4.  On the reality of Gabriel (jibril) and the meaning of
  • Q. 5. On the meaning of the elevated angels (malā'ika-i `aliyyīn) and the proof of their existence from the Book and the traditions. 
  • Q. 6. On the reality of the Holy Spirit (rūḥ al-quds).
  • Q. 7. On the meaning of tafwīḍ ("grace") that is mentioned in the traditions (khabar).
  • Q. 8. About the question of iṣmat (infallibility) and its reality.
  • Q. 9.
  • Q. 10.
  • Q. 11.
  • Q. 12.
  • Q. 13.

No. 142 (= 274,  Fih. 332)

No. 143 (= 275,  Fih. 333)

No. 144 (= 276,  Fih. 333-6)

Risāla in reply to [33 questions of] Sayyid Husayn Qaṭīfī.  1, 400 verses in length.

Q. 1. About the meaning of the statement of His Holiness [Imam Ja`far] Sadiq, upon him be peace, in commentary upon the [qur'anic] verse, " 

Q. 2. About the hadith (tradition) in  the Tafsir (commentary) upon the verse

Q. 3. On the meaning of the  statement of the Imam (upon him be peace)

Q. 4. Are the elievers (mu'minin) in the Paradise of the Barzakh (jannat-i barzakh) subject to marriage (tanākih) or [some kind of]  union (tazāvij)?

  • Q. 5. 
  • Q. 6.
  • Q. 7.
  • Q. 8.
  • Q. 9.
  • Q. 10.
  • Q. 11.
  • Q. 12.
  • Q. 13. 
  • Q. 14.
  • Q. 15.
  • Q. 16.
  • Q. 17.
  • Q. 18.
  • Q. 19.
  • Q. 20.
  • Q. 21.
  • Q. 22.
  • Q. 23.
  • Q. 24.
  • Q. 25.
  • Q. 26.
  • Q. 27.
  • Q. 28.
  • Q. 29.
  • Q. 30.
  • Q. 31.
  • Q. 32.
  • Q. 33.

No. 145 (= 277,  Fih. 336)

Risāla in reply to [questions of] Shaykh Sulaymān Musqaṭī :

Mentioned in the small Fihrist (fihrist-i kuchik). No details given.

No. 146 (= 278,  Fih. 336-7)

Risāla in reply to [the ten or so questions of] Mirza Shafi` Mazandaranī : (800 verses)

  • Q. 1. 
  • Q. 2.
  • Q. 3.
  • Q. 4.
  • Q. 5.
  • Q. 6.
  • Q. 7.
  • Q. 8.
  • Q. 9.
  • Q. 10.

No. 147 (= 279,  Fih. 337-8)

No. 148 (= 280,  Fih. 338)

No. 149 (= 281,  Fih. 338-340)

No. 150 (= 282,  Fih. 341)

No. 151 (= 283,  Fih. 341)

No. 152 (= 284,  Fih. 341)

No. 153 (= 285,  Fih. 342-347)

No. 154 (= 286,  Fih. 347)

No. 155 (= 287,  Fih. 347)

No. 156 (= 288,  Fih. 348)

No. 157 (= 289,  Fih. 348-9)

No. 158 (= 290,  Fih. 349-50)

No. 159 (= 291,  Fih. 350)

No. 160 (= 292,  Fih. 350-2)

No. 161 (= 293,  Fih. 352)

No. 162 (= 294,  Fih. 352)

No. 163 (= 295,  Fih. 353-4)

No. 164 (= 296,  Fih. 354-5)

No. 165 (= 297,  Fih. 355-7)

No. 166 (= 298,  Fih. 357)

No. 167 (= 299,  Fih. 357)

No. 168 (= 300,  Fih. 358)

No. 169 (= 301,  Fih. 358)

No. 170 (= 302,  Fih. 358-9)

No. 171 (= 303,  Fih. 359)

No. 172 (= 304,  Fih. 359)