The community of Shaykh Ahmad’s adherents was characterized by fervent millenarian expectations AND Mulla Husayn's recognition of the Promised One.

...Shaykh Ahmad-i-Ahsá’í (1743–1828), and later his successor Siyyid Kázim-i-Rashtí (1793–1843), revived interest in charismatic authority by focusing attention on the Imáms, particularly the Hidden Imám. Moreover, they attributed their own authority not only to their traditional and professional education, but to mystical knowledge received directly from the Hidden Imám. The community of Shaykh Ahmad’s adherents was characterized by fervent millenarian expectations, complex mystical and esoteric knowledge, insistence on the absolute transcendence of the divine Essence (and hence a categorical rejection of the Sufi pantheistic doctrine of the unity of existence, or vahdatu’l-vujúd), a reinterpretation of the traditional doctrine of the Day of Resurrection as physical but not material, and ambiguous assertions concerning the necessity of the presence of a living Gate (a Báb) to the Hidden Imám for the guidance of the Shí‘ih community.

On the fifth of Jumádi’l-Avval, 1260 (the eve of May 23, 1844), the Báb met with Mullá Husayn, a young Shaykhí leader and scholar whose journey in search of the Promised One had led him to Shiraz. According to the account of that meeting as recorded in The Dawn-Breakers, Mullá Husayn had privately decided upon two tests he would put to anyone claiming to be the promised Qá’im. The first test was to explain the “mysterious allusions” in a treatise Mullá Husayn had written on the esoteric teachings of Shaykh Ahmad and Siyyid Kázim. Anyone who could unravel these mysteries would then be asked to reveal a commentary on the Qur’án’s Súrih of Joseph, but “in a style and language entirely different from the prevailing standards of the time.”

(Nader Saiedi - Gate of the Heart, Page 16-17)