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Ahmad al-Ahsa'i: Difference between revisions
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{{Infobox Shia scholar | |||
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{{Infobox Shia scholar | | image = Ahmad-al-ahsai.JPG | ||
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| image_size = 250 | | image_size = 250 | ||
| caption | | caption = | ||
| Full name | | Full name = | ||
| Nickname | | Nickname = | ||
| Lineage | | Lineage = | ||
| Well known relatives | | Well known relatives = | ||
| Birth = [[1166]]/1753 | | Birth = [[1166]]/1753 | ||
| Place of study = [[Karbala]] and [[Najaf]] | | Place of study = [[Karbala]] and [[Najaf]] | ||
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| Death= [[1241]]/1826 | | Death= [[1241]]/1826 | ||
| Burial place = [[Al-Baqi' Cemetery]] | | Burial place = [[Al-Baqi' Cemetery]] | ||
| Professors = [[Al-Sayyid Muhammad Mahdi Bahr al-'Ulum]], [[Muhammad Baqir Wahid Bihbahani]], etc. | | Professors = [[Al-Sayyid Muhammad Mahdi Bahr al-'Ulum]], [[Muhammad Baqir al-Wahid al-Bihbahani]], etc. | ||
| Students = [[ | | Students = [[Muhammad Hasan al-Najafi]], [[al-Sayyid Kazim al-Rashti]], etc. | ||
| Permission for hadith transmission from = | | Permission for hadith transmission from = | ||
| Permission for ijtihad from = | | Permission for ijtihad from = | ||
| Permission for hadith transmission to = | | Permission for hadith transmission to = | ||
| Permission for ijtihad to = | | Permission for ijtihad to = | ||
| Works = ''[[Jawami' al-kalim]]'', ''[[Hayat al-nafs fi | | Works = ''[[Jawami' al-kalim]]'', ''[[Hayat al-nafs fi hazirat al-quds]]'' etc. | ||
| Scholarly activities = | | Scholarly activities = | ||
}} | }} | ||
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==Sources of Biography== | ==Sources of Biography== | ||
The major source of al-Ahsa'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 al-Ahsa'i's life. | The major source of al-Ahsa'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, [[al-Sayyid Kazim al-Rashti]], containing additional information about al-Ahsa'i's life. | ||
==Birth== | ==Birth== | ||
Al-Ahsa'i was born in the village Mutayrifi located in the al-Ahsa area in | Al-Ahsa'i was born in the village of Mutayrifi located in the al-Ahsa area in East Arabia. According to al-Ahsa'i, his 4th ancestor, Daghir 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. | ||
==Travels== | ==Travels== | ||
Al-Ahsa'i was educated in | Al-Ahsa'i was educated in al-Ahsa 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 al-Ahasa 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 1216/1801, 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. | 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. Al-Ahsa'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]]/1814 al-Ahsa'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 al-Ahsa'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]]. | In [[1229]]/1814 al-Ahsa'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 al-Ahsa'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 al-Ahsa'i resided in Yazd, he was well-known in [[Iran]], and Fath 'Ali Shah began correspondences with him | When al-Ahsa'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. Al-Ahsa'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 al-Ahsa'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, al-Ahsa'i went to Tehran to visit Shah. After a while, he returned to Yazd with the permission of Shah. | ||
==Teachers and Masters== | ==Teachers and Masters== | ||
Al-Ahsa'i migrated to [[Karbala]] and [[Najaf]] when there was an unrest in | Al-Ahsa'i migrated to [[Karbala]] and [[Najaf]] when there was an unrest in al-Ahasa by the attacks of 'Abd al-'Aziz, the Saudi ruler. Here are his teachers in Iraq: | ||
* [[Al-Sayyid Muhammad Mahdi Bahr al-'Ulum]] | * [[Al-Sayyid Muhammad Mahdi Bahr al-'Ulum]] | ||
* [[Muhammad Baqir Wahid Bihbahani]] | * [[Muhammad Baqir al-Wahid al-Bihbahani]] | ||
He was respected by his teachers. During his stay in Karbala and Najaf, he received a number of ' | He was respected by his teachers. During his stay in Karbala and Najaf, he received a number of 'ijazat al-riwaya ([[permissions to narrate hadith]]s) from well-known scholars, such as: | ||
* [[Shaykh Ja'far Kashif al-Ghita']]; he praised the scholarly character of al-Ahsa'i in his 'ijaza when he saw two of al-Ahsa'i's works in [[fiqh]] and [[kalam]]. | {{cb|2}} | ||
* Sayyid Mahdi Bahr al-'Ulum | * [[Al-Shaykh Ja'far Kashif al-Ghita']]; he praised the scholarly character of al-Ahsa'i in his 'ijaza when he saw two of al-Ahsa'i's works in [[fiqh]] and [[kalam]]. | ||
* [[ | * Al-Sayyid Muhamamd Mahdi Bahr al-'Ulum | ||
* [[Sayyid 'Ali Tabataba'i]] (known as the author of Riad) | * [[Mahdi al-Shahristani]] | ||
* [[Shaykh 'Ahmad Bahrani Damistani]] | * [[Al-Sayyid 'Ali al-Tabataba'i]] (known as the author of ''Riad'') | ||
* Shaykh Musa b. | * [[Al-Shaykh 'Ahmad al-Bahrani al-Damistani]] | ||
* [[Shaykh Husayn Al 'Usfur]] | * Al-Shaykh Musa b. Ja'far Kashif al-Ghita' | ||
* [[Shaykh 'Ahmad Al 'Usfur]] | * [[Al-Shaykh Husayn Al 'Usfur]] | ||
* [[Al-Shaykh 'Ahmad Al 'Usfur]] | |||
{{end}} | |||
==Pupils== | ==Pupils== | ||
{{col-begin|2}} | {{col-begin|2}} | ||
* [[Sayyid Kazim Rashti]] (b. [[1212]]/1798 - d.[[1259]]/1843) sought to promote the thoughts of al-Ahsa'i after his death and became his successor. | * [[Al-Sayyid Kazim al-Rashti]] (b. [[1212]]/1798 - d.[[1259]]/1843) sought to promote the thoughts of al-Ahsa'i after his death and became his successor. | ||
* Mirza | * Mirza Hasan Gowhar, al-Ahsa'i assigned him the duty to answer some letters. | ||
* [[Shaykh Muhammad | * [[Al-Shaykh Muhammad Hasan al-Najafi]], the author of ''[[Jawahir al-kalam]]'' | ||
* | * [[Muhammad 'Ibrahim Kalbasi]] | ||
* [[ | * [[Muhammad Taqi al-Nuri]] | ||
* | * 'Asad Allah al-Kazimi al-Shushtari | ||
* | * 'Ali Baraghani | ||
* Rajab 'Ali Yazdi | * Rajab 'Ali al-Yazdi | ||
* | * 'Ali b. 'Abd Allah al-Simnani | ||
* 'Ali b. Darwish Kazimi | * 'Ali b. Darwish al-Kazimi | ||
{{end}} | {{end}} | ||
Al-Ahsa'i had two sons who were also his pupils, Muhammad Taqi and 'Ali Naqi. | |||
== | ==Expertice in Various Disciplines== | ||
The works of al-Ahsa'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 al-Ahsa'i show that in addition to fiqh and other religious disciplines, he was an expert in [[philosophy]], [[mathematics]], [[natural sciences]] and "strange sciences" ([[al-'ulum al-ghariba]]). | ||
==Beliefs== | ==Beliefs== | ||
Al-Ahsa'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 the knowledge of the reality of everything—is compatible with both the interior of [[shari'a]] and its exterior. 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, al-Ahsa'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 shari'a, we will not need its exterior. | |||
In his works, there are strong oppositions to [['Ibn al-'Arabi]]'s views. He also makes objections to views of [[Mulla Sadra]] and [[Fayd Kashani]]. Al-Ahsa'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. | |||
In his works, there are strong oppositions to [['Ibn 'Arabi]]'s views. He also makes objections to views of [[Mulla Sadra]] and [[Fayd Kashani]]. | |||
Al-Ahsa'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 al-Ahsa'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 | The best known view of al-Ahsa'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 the worldly natural body, this is in his view in contradiction with the changeability and corruptibility of the body. Al-Ahsa'i's solution is to distinguish between body and corpse. According to al-Ahsa'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 "[[huwarqilya]]'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 [[huwarqilya]] 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 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 [[Akhira|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 [[hayula]] (matter) and the form ([[mithal]]), and is a vehicle of the soul and the reason, and it is identical with a human person. Sometimes al-Ahsa'i refers to this body as the "soul". | ||
With the first | With the first [[blowing in the trumpet]], 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 al-Ahsa'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 al-Ahsa'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. | One objection to al-Ahsa'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 al-Ahsa'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 al-Ahsa'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 huwarqilya'i body which is only visible for other Imams (a) and not for other people. | ||
The theory of | The theory of huwarqilya'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 al-Mahdi (a)]]. | ||
===Place of Imams in the Creation=== | ===Place of Imams in the Creation=== | ||
In his works, al-Ahsa'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, al-Ahsa'i tries to show that the Prophet (s) and Imams (a) play the roles of all these causes. | In his works, al-Ahsa'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, al-Ahsa'i tries to show that the Prophet (s) and Imams (a) play the roles of all these causes. | ||
===Existence and Quiddity=== | ===Existence and Quiddity=== | ||
Al-Ahsa'i has a specific view about the principality of existence ([['asalat- | Al-Ahsa'i has a specific view about the principality of existence ([['asalat al-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. | ||
Al-Ahsa'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. | Al-Ahsa'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. | ||
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==References== | ==References== | ||
{{references}} | {{references}} | ||
* The material for writing this article has been mainly taken from {{ia|[ | * The material for writing this article has been mainly taken from {{ia|[[:fa:احمد بن زین الدین بن ابراهیم احسایی|احمد بن زین الدین بن ابراهیم احسایی]]}} in Farsi WikiShia. | ||
{{end}} | {{end}} | ||
[[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]] | ||
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[[Category:Faqihs]] | [[Category:Faqihs]] | ||