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''' | '''Aḥmad b. Zayn al-Dīn b. Ibrāhīm Al-Aḥsā'ī''' (Arabic: احمد بن زین الدین بن ابراهیم الأحسايي ), (b. Rajab [[1166]]/May 1753 - d. Dhu l-Qa'da [[1241]]/June 1826), also known as ''''Ihsa'i''', was a well-known [[Imamiyya]] scholar, [[philosopher]] and [[faqih]] to whom [[Shaykhiyya]] (a Shiite sect) is attributed. His practices and thoughts and his life events have brought about drastic developments in the history of Imamiyya. | ||
==Sources of Biography== | ==Sources of Biography== | ||
The major source of 'Ihsa'i's life is a short essay that he wrote at the request of his oldest son, Muhammad Taqi, where he talks about his early life and his own experiences. Another source is a work by his son, | The major source of 'Ihsa'i's life is a short essay that he wrote at the request of his oldest son, Muhammad Taqi, where he talks about his early life and his own experiences. Another source is a work by his son, Abd Allah, and a third one is parts of ''Dalil al-mutahayyirin'' by his pupil and successor, [[Sayyid Kazim Rashti]], containing additional information about 'Ihsa'i's life. | ||
==Birth== | ==Birth== | ||
'Ihsa'i was born in the village Mutayrifi located in the 'Ihsa' area in East | 'Ihsa'i was born in the village Mutayrifi located in the 'Ihsa' area in East Saudi Arabia. According to 'Ihsa'i, from his 4th ancestor—Daghir—on, his family was Shiite. Daghir was the first in his lineage who abandoned the Bedouin life and resided in Mutayrifi. After the migration, Daghir converted to Shiism, and all his progeny went on to believe in Shiism. | ||
==Education== | ==Education== | ||
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==Teachers and Masters== | ==Teachers and Masters== | ||
'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 | * [[Al-Sayyid Muhammad Mahdi Bahr al-'Ulum]] | ||
* Muhammad Baqir Wahid Bihbahani | * [[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 | He was respected by his teachers. During his stay in Karbala and Najaf, he received a number of 'ijaza riwayat ([[permissions to narrate hadith]]s) 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. | * [[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 | * Sayyid Mahdi Bahr al-'Ulum | ||
* Mirza Mahdi Shahristani | * [[Mirza Mahdi Shahristani]] | ||
* Sayyid 'Ali Tabataba'i (known as the author of | * [[Sayyid 'Ali Tabataba'i]] (known as the author of Riad) | ||
* Shaykh 'Ahmad Bahrani Damistani | * [[Shaykh 'Ahmad Bahrani Damistani]] | ||
* Shaykh Musa | * Shaykh Musa b. Shaykh Ja'far Kashif al-Ghita' | ||
* Shaykh Husayn Al 'Usfur | * [[Shaykh Husayn Al 'Usfur]] | ||
* Shaykh 'Ahmad Al 'Usfur | * [[Shaykh 'Ahmad Al 'Usfur]] | ||
==Pupils== | ==Pupils== | ||
* Sayyid Kazim Rashti (1212 | * Sayyid Kazim Rashti (b. [[1212]]/1798 - d.[[1259]]/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. | * Mirza Hassan Gowhar—'Ihsa'i assigned him the duty to answer some letters. | ||
* Shaykh Muhammad Hassan Najafi (known as the author of Jawahir) | * [[Shaykh Muhammad Hassan Najafi]] (known as the author of [[Jawahir al-Kalam]]) | ||
* Hajj Muhammad 'Ibrahim Kalbasi | * Hajj [[Muhammad 'Ibrahim Kalbasi]] | ||
* Mirza Muhammad Taqi Nuri | * [[Mirza Muhammad Taqi Nuri]] | ||
* Shaykh ' | * Shaykh 'Asad Allah Kazimi Shushtari | ||
* Mulla 'Ali Burghani | * Mulla 'Ali Burghani | ||
* | * Rajab 'Ali Yazdi | ||
* Mulla 'Ali | * Mulla 'Ali b. Abd Allah Simnani | ||
* 'Ali | * 'Ali b. Darwish Kazimi | ||
'Ihsa'i had two sons who were also his pupils: | 'Ihsa'i had two sons who were also his pupils: | ||
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==Travels== | ==Travels== | ||
'Ihsa'i was educated in 'Ihsa' until he was 20 years old. In 1186 | 'Ihsa'i was educated in 'Ihsa' until he was 20 years old. In [[1186]]/1772, he migrated to [[Karbala]] and [[Najaf]]. Upon the Cholera outbreak in [[Iraq]] in [[1208]]/1794, he returned to 'Ihsa' and after four years he went back to Iraq. Upon his return, he sojourned in [[Basra]] and stayed in Dhawraq near Basra until [[1216]]/1801. At this time, he had short sojourns in Basra and villages nearby. | ||
In 1216 | In 1216/1801, he went to Karbala and Najaf, and then he went to [[Mashhad]] as a pilgrim—on his way, he had a stay in [[Yazd]]. People in Yazd warmly welcomed him and because of their insistence, he stayed in Yazd after his return from Mashhad. 'Ihsa'i went to [[Tehran]] for a while at the command of [[Fath'ali Shah]], and in [[1223]]/1808 he returned to Yazd by the permission of the Shah. | ||
In 1229 | In [[1229]]/1814 'Ihsa'i went to [[Kermanshah]] on his way to Karbala and Najaf, and was welcomed by people. The governor of Kermanshah insisted that he stay there, and promised that he provide all the means for 'Ihsa'i to annually travel to Iraq. The stay took about 10 years, except two years when he was on travels. He then went to Mashhad, Yazd and Kermanshah, and then to Iraq. He then departed from Iraq to [[Mecca]], but he died near [[Medina]]. | ||
===Visiting Fath'ali Shah=== | ===Visiting Fath'ali Shah=== | ||
When 'Ihsa'i resided in Yazd, he was well-known in Iran, and Fath'ali Shah began correspondences with him, and invited him for a visit in Tehran. 'Ihsa'i made excuses to reject the invitation. However, the Shah wrote to him if Shah comes to Yazd with his troops, lives of people in Yazd will be disturbed, and asked him to go to Tehran. Since 'Ihsa'i was disinclined to accept the invitation, he decided to go to Basra, but people of Yazd told him that this would bring about troubles for them. Finally, 'Ihsa'i went to Tehran to visit Shah. After a while, he returned to Yazd with the permission of Shah. | When 'Ihsa'i resided in Yazd, he was well-known in [[Iran]], and Fath'ali Shah began correspondences with him, and invited him for a visit in Tehran. 'Ihsa'i made excuses to reject the invitation. However, the Shah wrote to him if Shah comes to Yazd with his troops, lives of people in Yazd will be disturbed, and asked him to go to Tehran. Since 'Ihsa'i was disinclined to accept the invitation, he decided to go to Basra, but people of Yazd told him that this would bring about troubles for them. Finally, 'Ihsa'i went to Tehran to visit Shah. After a while, he returned to Yazd with the permission of Shah. | ||
==Death== | ==Death== | ||
'Ihsa'i died near Medina when he was | 'Ihsa'i died near Medina when he was traveling from Iraq to Mecca. He was buried in [[Baqi' cemetery]]. | ||
==Expert in Various Disciplines== | ==Expert in Various Disciplines== | ||
The works of 'Ihsa'i show that in addition to fiqh and other religious disciplines, he was an expert in philosophy, mathematics, natural sciences and "strange sciences" ('ulum ghariba). | The works of 'Ihsa'i show that in addition to fiqh and other religious disciplines, he was an expert in [[philosophy]], [[mathematics]], [[natural sciences]] and "strange sciences" ([['ulum ghariba]]). | ||
==Oppositions of Contemporary Scholars== | ==Oppositions of Contemporary Scholars== | ||
Late in his life, 'Ihsa'i faced the opposition of some scholars—they considered some of his views as deviations from standard Shiism and as exaggerations (ghuluw) about Imams. 'Ihsa'i himself says that Muhammad | Late in his life, 'Ihsa'i faced the opposition of some scholars—they considered some of his views as deviations from standard Shiism and as exaggerations ([[ghuluw]]) about [[Imams (a)]]. 'Ihsa'i himself says that Muhammad b. Husayn Al 'Usfur Bahrani, whose father had given an 'ijaza to 'Ihsa'i, rejected his views in an oral discussion. | ||
The first explicit opposition with 'Ihsa'i was, however, from Mulla Muhammad Taqi Burghani—an influential scholar in Qazvin. In a meeting, he discussed with 'Ihsa'i about bodily resurrection, and made objections to his view which led to controversies among other participants. The ruler of Qazvin held a meeting to reconcile the two, but this time Burghani accused 'Ihsa'i of blasphemy. By the circulation of the news about this accusation, 'Ihsa'i left the city. | The first explicit opposition with 'Ihsa'i was, however, from Mulla Muhammad Taqi Burghani—an influential scholar in [[Qazvin]]. In a meeting, he discussed with 'Ihsa'i about [[bodily resurrection]], and made objections to his view which led to controversies among other participants. The ruler of Qazvin held a meeting to reconcile the two, but this time Burghani accused 'Ihsa'i of blasphemy. By the circulation of the news about this accusation, 'Ihsa'i left the city. | ||
After he left Qazvin, he faced oppositions in Mashhad, Yazd and Isfahan, but despite all these he was popular among people—in Isfahan he was an Imam of prayers (congregations) followed by about 16000 people. | After he left Qazvin, he faced oppositions in Mashhad, Yazd and [[Isfahan]], but despite all these he was popular among people—in Isfahan he was an Imam of prayers (congregations) followed by about 16000 people. | ||
Burghani's accusation brought about many troubles for 'Ihsa'i in his last travel to Karbala, and led him to abandon the city despite his intention to stay there. Meanwhile, some people accused him of exaggerations about Imams (a), and instigated the scholars of Karbala and some Ottoman leaders against him. | Burghani's accusation brought about many troubles for 'Ihsa'i in his last travel to Karbala, and led him to abandon the city despite his intention to stay there. Meanwhile, some people accused him of exaggerations about Imams (a), and instigated the scholars of Karbala and some Ottoman leaders against him. | ||
==Defenses of 'Ihsa'i by some Scholars== | |||
Some people resisted such accusations to 'Ihsa'i. For instance, Muhammad 'Ibrahim Kalbasi was fully familiar with the views of 'Ihsa'i, and after the 'Ihsa'i's death, he held mourning ceremonies for | Some people resisted such accusations to 'Ihsa'i. For instance, [[Muhammad 'Ibrahim Kalbasi]] was fully familiar with the views of 'Ihsa'i, and after the 'Ihsa'i's death, he held mourning ceremonies for three days in Isfahan. He says: "it is bold to accuse Shaykh ['Ihsa'i] of inappropriate beliefs by people who do not know his views and terminologies". | ||
=='Ihsa'i's Beliefs== | =='Ihsa'i's Beliefs== | ||
===General Introduction=== | ===General Introduction=== | ||
'Ihsa'i's views might be summarized in the slogan that knowledge and truths about anything can exclusively be found in prophets and Imams. Wisdom—as knowledge of the reality of everything—is compatible with both the interior (batin) of shari'a and its exterior (zahir). He holds that reason can know the reality only if it is enlightened with Imams/ | 'Ihsa'i's views might be summarized in the slogan that knowledge and truths about anything can exclusively be found in prophets (a) and Imams (a). Wisdom—as knowledge of the reality of everything—is compatible with both the interior ([[batin]]) of [[shari'a]] and its exterior ([[zahir]]). He holds that reason can know the reality only if it is enlightened with Imams/ [[Ahl al-Bayt (a)]]—whether in theoretical knowledge or the practical one. Reasoning about religious beliefs is an obligation for anyone, but since truths are with 'Ahl al-Bayt (a), the truth of the judgments issued by reason depends on the light it receives from 'Ahl al-Bayt (a). | ||
On the one hand, 'Ihsa'i does not accept the position of those who rest content to the exterior or superficial meanings of shari'a, and on the other hand, he rejects the view of those who maintain that with the interior of shrai'a, we will not need its | On the one hand, 'Ihsa'i does not accept the position of those who rest content to the exterior or superficial meanings of shari'a, and on the other hand, he rejects the view of those who maintain that with the interior of shrai'a, we will not need its exterior. | ||
In his works, there are strong oppositions to 'Ibn 'Arabi's views. He also makes objections to views of Mulla Sadra and Fayd Kashani. | In his works, there are strong oppositions to [['Ibn 'Arabi]]'s views. He also makes objections to views of [[Mulla Sadra]] and [[Fayd Kashani]]. | ||
'Ihsa'i says that his appeal to 'Ahl al-Bayt (a) helped him accept only the parts of philosophical views that are not in contradiction with what he believes to be the interior of shari'a. | 'Ihsa'i says that his appeal to 'Ahl al-Bayt (a) helped him accept only the parts of philosophical views that are not in contradiction with what he believes to be the interior of shari'a. | ||
==Resurrection and the Developments of the Body== | ==Resurrection and the Developments of the Body== | ||
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 first corpse is our apparent observable body consisting of temporal elements. This corpse will be annihilated in the grave. | ||
* The second corpse is the " | * The second corpse is the "[[hurqaliya'i]]" one which is not immortal, like the first one, but will be resurrected on 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 | * 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 | * 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 [[Akhira|afterlife]]. The body consists of the [[hiyula]] (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. | ||
One objection to 'Ihsa'i was that it cannot be reconciled with the doctrine of the bodily resurrection, as stated in the | One objection to 'Ihsa'i was that it cannot be reconciled with the doctrine of the bodily resurrection, as stated in the Qur'an, but he responds that the second body that will be resurrected is identical with our visible bodies in this world, though it is refined in such a way that will be incorruptible. | ||
According to 'Ihsa'i, even the bodies of the Prophet (s) and Imams (a) will be corrupted and annihilated in the grave—he distinguishes between their apparent bodies and their original bodies that are highly delicate. Their apparent bodies are accidental to them. These bodies are just created so that people could be able to see them and have contacts with them. Hadiths concerning the survival of their bodies in the graves concern not their apparent bodies; rather they concern a body without any elemental forms, that is, the | According to 'Ihsa'i, even the bodies of the [[Prophet (s)]] and [[Imams (a)]] will be corrupted and annihilated in the grave—he distinguishes between their apparent bodies and their original bodies that are highly delicate. Their apparent bodies are accidental to them. These bodies are just created so that people could be able to see them and have contacts with them. [[Hadiths]] concerning the survival of their bodies in the graves concern not their apparent bodies; rather they concern a body without any elemental forms, that is, the hurqaliya'i body which is only visible for other Imams (a) and not for other people. | ||
The theory of | The theory of hurqaliya'i corpses not only purports to account for the bodily resurrection, but also for [[mi'raj]] (the Prophet (s)'s journey to heavens) and the [[Occultation of Imam Mahdi (a)]]. | ||
===The Place of Imams in the Creation=== | ===The Place of Imams in the Creation=== | ||
In his works, 'Ihsa'i has assigned a significant role to the issues of Imamate, for example, in his extended exposition of Ziyarat al-Jami'a al-Kabira. He particularly focuses on the generative aspects of the position of Imamate—the Prophet (s) and Imams (a) are the greatest creatures of God and are the mediums of his grace, and they are the four causes—efficient, material, formal and teleological—of the world. In the Aristotelian and Islamic philosophies, each of these | In his works, 'Ihsa'i has assigned a significant role to the issues of [[Imamate]], for example, in his extended exposition of [[Ziyarat al-Jami'a al-Kabira]]. He particularly focuses on the generative aspects of the position of Imamate—the Prophet (s) and Imams (a) are the greatest creatures of God and are the mediums of his grace, and they are the four causes—efficient, material, formal and teleological—of the world. In the Aristotelian and Islamic philosophies, each of these four types of causes is an aspect of phenomena's needs to causes. Appealing to a hadith, 'Ihsa'i tries to show that the Prophet (s) and Imams (a) play the roles of all these causes. | ||
===Existence and Quiddity=== | ===Existence and Quiddity=== | ||
'Ihsa'i has a specific view about the principality ('asalat | 'Ihsa'i has a specific view about the principality of existence ([['asalat-i wujud]]) or quiddity ([[mahiyya]]). He holds to the principality of both, each being an aspect of each object. The object's existence or coming to be has two aspects: the act of God that is the existence, and the passivity of the act, which is the quiddity of the object. Thus every possible object is literally a compound out of two elements. | ||
'Ihsa'i has an anthropological view in this regard. From the duality of obedience and disobedience in the human nature, he infers that both cannot be attributed to one single object. The way existence and quiddity are merged can be known by knowing the combinatory tendencies of humans and their volitional acts. The combination is such that neither of the two parts loses its effects. Just as the principality of both tendencies does not preclude the attribution of the act to the whole, the principality of both existence and quiddity does not undermine the unity of the object. Therefore, existence and quiddity are two conventions or aspects for one single object. However, the quiddity without the existence is nothing. The primary object of creation is the existence, but the existence requires quiddities in its manifestation. | 'Ihsa'i has an anthropological view in this regard. From the duality of obedience and disobedience in the human nature, he infers that both cannot be attributed to one single object. The way existence and quiddity are merged can be known by knowing the combinatory tendencies of humans and their volitional acts. The combination is such that neither of the two parts loses its effects. Just as the principality of both tendencies does not preclude the attribution of the act to the whole, the principality of both existence and quiddity does not undermine the unity of the object. Therefore, existence and quiddity are two conventions or aspects for one single object. However, the quiddity without the existence is nothing. The primary object of creation is the existence, but the existence requires quiddities in its manifestation. | ||
'Ihsa'i says that God does not need any quiddity, since there is no homogeneity between God and His creatures. If they have the same sorts of existence, then God's existence would be a combination, and the unity of existence should then be ruled out. In different places, 'Ihsa'i rejects the unity of existence (wahdat al-wujud) or pantheism, and takes it to be incompatible with monotheism. | 'Ihsa'i says that God does not need any quiddity, since there is no homogeneity between God and His creatures. If they have the same sorts of existence, then God's existence would be a combination, and the unity of existence should then be ruled out. In different places, 'Ihsa'i rejects the unity of existence ([[wahdat al-wujud]]) or pantheism, and takes it to be incompatible with [[Tawhid|monotheism]]. | ||
==Works== | ==Works== | ||
'Ihsa'i has left many works in various topics. There are two bibliographies of his works: (1) Fihrist al-tasanif by | 'Ihsa'i has left many works in various topics. There are two bibliographies of his works: (1) Fihrist al-tasanif by Riad Tahir, and (2) a chapter of ''[[Fihrist-i kitab-i mashayikh-i 'izam]]'' by [[Abu l-Qassim 'Ibrahimi]] which is much more detailed than (1). Many of 'Ihsa'i's works are short essays that he wrote in response to some questions; some of these were later recognized as highly significant and were published independently. 'Ihsa'i has left over 100 essays that might be found in some printed or manuscript collections. | ||
1. Jawami' al- | 1. ''[[Jawami' al-kalim]]'' ; a collection of 92 essays as responses to some letters. Most of 'Ihsa'i's essays might be found in this collection. The second volume of this work contains 12 long qasidas by 'Ihsa'i as an elegy for [[Imam al-Husayn (a)]]. | ||
2. Hayat al-nafs fi hazira al-quds; a short book concerning the principles of beliefs that is printed both in | 2. ''[[Hayat al-nafs fi hazira al-quds]]'' ; a short book concerning the principles of beliefs that is printed both in Jawami' al-kalim and independently. There are two Persian translations of the book by [[Sayyid Kazim Rashti]] and Shaykh Muhammad Husayn 'Azimabadi Hari. | ||
3. Sharh al-ziyara al-jami'a al- | 3. ''Sharh al-ziyara al-jami'a al-kabira'' —the greatest and the best known work of 'Ihsa'i. | ||
4. Sharh al-' | 4. ''Sharh al-'arshiyya'' —an exposition of a work by [[Sadr al-Din al-Shirazi]]. | ||
5. Sharh al-masha' | 5. ''Sharh al-masha'ir'' —an exposition of a work by Sadr al-Din al-Shirazi. | ||
6. Al-'isma wa al-rij' | 6. ''Al-'isma wa al-rij'a'' —in response to Muhammad 'Ali Mirza Dawlatshah concerning [['isma]] (infallibility of the Prophet (s) and Imams (a)) and [[rij'a]] (return of some believers to this world after the appearance ([[zuhur]]) of Imam Mahdi (a)). | ||
7. Al-fawa'id, containing 12 chapters concerning the general problems of existence, divine creation and human acts. 'Ihsa'i himself has written an exposition for this book. | 7. ''Al-fawa'id'' , containing 12 chapters concerning the general problems of existence, divine creation and human acts. 'Ihsa'i himself has written an exposition for this book. | ||
8. Majmu'a al-rasa'il, containing 33 essays. | 8. ''Majmu'a al-rasa'il'' , containing 33 essays. | ||
9. Majmu'a al-rasa'il (collection of essays) regarding the Quranic disciplines. Most of these essays are by Muhammad Karim Khan Kermani, and two of them are by 'Ihsa'i: Risala fi rasm 'alfaz al-quran al-sharif (an essay concerning how the Quranic words should be written), and Risala fi ba' | 9. ''Majmu'a al-rasa'il (collection of essays) regarding the Quranic disciplines''. Most of these essays are by Muhammad Karim Khan Kermani, and two of them are by 'Ihsa'i: ''Risala fi rasm 'alfaz al-quran al-sharif'' (an essay concerning how the Quranic words should be written), and ''Risala fi ba'd 'asrar al-tajwid'' (an essay concerning how the Quranic words should be pronounced). | ||
10. Mukhtasar al-risala al-haydariyya fi fiqh al-salawat al-yawmiyya (it is a fiqhi essay about prayers). | 10. ''Mukhtasar al-risala al-haydariyya fi fiqh al-salawat al-yawmiyya'' (it is a fiqhi essay about prayers). | ||
There are many manuscripts of 'Ihsa'i that are kept in the Sa'adat Library of Kerman, some of which have not yet been published. | There are many manuscripts of 'Ihsa'i that are kept in the [[Sa'adat Library of Kerman]], some of which have not yet been published. | ||
[[fa:احمد بن زین الدین بن ابراهیم احسایی]] | [[fa:احمد بن زین الدین بن ابراهیم احسایی]] | ||
[[ar:أحمد بن زين الدين الأحسائي]] | [[ar:أحمد بن زين الدين الأحسائي]] | ||