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Ahmad al-Ahsa'i: Difference between revisions
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'Ihsa'i migrated to Karbala and Najaf when there was an unrest in 'Ihsa' by the attacks of 'Abd al-'Aziz, the Saudi ruler. Here are his teachers in Iraq: | 'Ihsa'i migrated to Karbala and Najaf when there was an unrest in 'Ihsa' by the attacks of 'Abd al-'Aziz, the Saudi ruler. Here are his teachers in Iraq: | ||
* Sayyid Mahdi Bahr al-'Ulum | |||
* Muhammad Baqir Wahid Bihbahani | |||
He was respected by his teachers. During his stay in Karbala and Najaf, he received a number of 'ijaza riwayat (permissions to narrate hadiths) from well-known scholars, such as: | He was respected by his teachers. During his stay in Karbala and Najaf, he received a number of 'ijaza riwayat (permissions to narrate hadiths) from well-known scholars, such as: | ||
* Shaykh Ja'far Kashif al-Ghita'; he praised the scholarly character of 'Ihsa'i in his 'ijaza when he saw two of 'Ihsa'i's works in fiqh and kalam. | |||
* Sayyid Mahdi Bahr al-'Ulum | |||
* Mirza Mahdi Shahristani | |||
* Sayyid 'Ali Tabataba'i (known as the author of Riaḍ) | |||
* Shaykh 'Ahmad Bahrani Damistani | |||
* Shaykh Musa bn. Shaykh Ja'far Kashif al-Ghita' | |||
* Shaykh Husayn Al 'Usfur | |||
* Shaykh 'Ahmad Al 'Usfur | |||
==Pupils== | ==Pupils== | ||
* Sayyid Kazim Rashti (1212 AH-1259 AH/ 1798-1843) sought to promote the thoughts of 'Ihsa'i after his death and became his successor. | |||
* Mirza Hassan Gowhar—'Ihsa'i assigned him the duty to answer some letters. | |||
* Shaykh Muhammad Hassan Najafi (known as the author of Jawahir) | |||
* Hajj Muhammad 'Ibrahim Kalbasi | |||
* Mirza Muhammad Taqi Nuri | |||
* Shaykh 'Asadullah Kazimi Shushtari | |||
* Mulla 'Ali Burghani | |||
* Rajabali Yazdi | |||
* Mulla 'Ali bn. Abdullah Simnani | |||
* 'Ali bn. Darwish Kazimi | |||
'Ihsa'i had two sons who were also his pupils: | 'Ihsa'i had two sons who were also his pupils: | ||
* Muhammad Taqi 'Ihsa'i | |||
* 'Alinaqi 'Ihsa'i | |||
==Travels== | ==Travels== | ||
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The best known view of 'Ihsa'i is the one concerning the quality of bodily resurrection. He does not accept the exterior superficial understanding of shari'a according to which the bodily resurrection occurs with this-worldly natural body—this is in his view in contradiction with the changeability and corruptibility of the body. 'Ihsa'i's solution is to distinguish between jism (body) and jasad (corpse). According to 'Ihsa'i, human beings have two bodies and two corpses. | The best known view of 'Ihsa'i is the one concerning the quality of bodily resurrection. He does not accept the exterior superficial understanding of shari'a according to which the bodily resurrection occurs with this-worldly natural body—this is in his view in contradiction with the changeability and corruptibility of the body. 'Ihsa'i's solution is to distinguish between jism (body) and jasad (corpse). According to 'Ihsa'i, human beings have two bodies and two corpses. | ||
* The first corpse is our apparent observable body consisting of temporal elements. This corpse will be annihilated in the grave. | |||
* The second corpse is the "hurqaliyayi" one which is not immortal, like the first one, but will be resurrected in the Dooms Day. It consists of ideal (mithali) and delicate elements of the earth of hurqaliya which is an element superior to elements of this world. The second corpse is concealed in the first one until one's death, and after the annihilation of the first corpse in the grave, the second one will be refined and will survive in the grave, though it is not visible because of its delicacy. | |||
Human death consists in the detachment from these two corpses. | Human death consists in the detachment from these two corpses. | ||
* The first body is the vehicle of the soul in the world of barzakh—it is in company with the first body that the soul separates from the two corpses. The first body is a delicate ethereal body that informs the faculties of the soul in its life in barzakh. | |||
* The second body is the original and the real human body that preserves one's identity in all the worlds—from this world to barzakh to the afterlife. The body consists of the hyle (matter) and the form (mithal), and is a vehicle of the soul and the reason, and it is identical with a human person. Sometimes 'Ihsa'i refers to this body as the "soul". | |||
With the first blowing (nafkha), the first body is detached from the soul and is annihilated, and then after the second blowing, it will be resurrected, the second body accompanying the second corpse. The development of the human body, as described by 'Ihsa'i, has two aspects: the real body was merged with the first body and the first corpse when it came to this world, and in the afterlife, it will be detached from both. | With the first blowing (nafkha), the first body is detached from the soul and is annihilated, and then after the second blowing, it will be resurrected, the second body accompanying the second corpse. The development of the human body, as described by 'Ihsa'i, has two aspects: the real body was merged with the first body and the first corpse when it came to this world, and in the afterlife, it will be detached from both. | ||