Mirza Mohammad-Hossein Gharavi Na'ini: Difference between revisions
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{{infobox person | {{infobox person | ||
| reputation = | | reputation = | ||
| name = Mohammad- | | name = Mohammad-Husayn Gharavi Na'ini | ||
| birth = 1276 AH (c. 1860 CE) | | birth = 1276 AH (c. 1860 CE) | ||
| demise = 1355 AH (c. 1936 CE) | | demise = 1355 AH (c. 1936 CE) | ||
| image = Ayatollah Mirza Hussain Naini.jpg | | image = Ayatollah Mirza Hussain Naini.jpg | ||
| image size = | | image size = 220px | ||
| caption = | | caption = | ||
| position = Marja' al-Taqlid, a leader of the Constitutional Revolution | | position = Marja' al-Taqlid, a leader of the Constitutional Revolution | ||
| Line 17: | Line 17: | ||
| works in contemporary jurisprudence = [[Tanbih al-Ummah wa Tanzih al-Millah]] | | works in contemporary jurisprudence = [[Tanbih al-Ummah wa Tanzih al-Millah]] | ||
| opinions = Jurisprudential and principled defense of constitutional government, general guardianship of the jurists | | opinions = Jurisprudential and principled defense of constitutional government, general guardianship of the jurists | ||
| professors = | | professors = [[Muhammad Hasan Shirazi]], [[Muhammad Kazim Khurasani]] | ||
| students = [[ | | students = [[Abu al-Qasim al-Khoei]], [[Muhammad Ali Kazimi]] | ||
| website = | | website = | ||
}} | }} | ||
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== Introduction and Biography == | == Introduction and Biography == | ||
Mohammad-Hossein Gharavi Na'ini, known as Mirza Na'ini, was a Shia jurist and Marja' in the 14th century AH and one of the clerical supporters of the Iranian Constitutional Revolution.<ref>Amin, *A'yan al-Shi'a*, 1406 AH, vol. 6, p. 54.</ref> He was born in the city of Na'in into a clerical family and studied under scholars such as Jahangir Khan Qashqa'i, | Mohammad-Hossein Gharavi Na'ini, known as Mirza Na'ini, was a Shia jurist and Marja' in the 14th century AH and one of the clerical supporters of the Iranian Constitutional Revolution.<ref>Amin, *A'yan al-Shi'a*, 1406 AH, vol. 6, p. 54.</ref> He was born in the city of Na'in into a clerical family and studied under scholars such as Jahangir Khan Qashqa'i, Muhammad Hasan Shirazi, and [[Akhund Khurasani|Muhammad Kazim Khurasani]] in the cities of Isfahan, Samarra, Karbala, and Najaf.<ref>Amin, *A'yan al-Shi'a*, 1406 AH, vol. 6, p. 54; Aqa Bozorg Tehrani, *Tabaqat A'lam al-Shi'a (Nuqaba' al-Bashar...)*, 1404 AH, vol. 2, p. 593.</ref> His political activities included siding with Muhammad Hasan Shirazi in the Tobacco Protest,<ref>Sayyid Razi Shirazi, *Hamaseh-ye Fatwa*, special issue of Jomhouri-e Eslami newspaper.</ref> collaborating with [[Akhund Khurasani|Muhammad Kazim Khurasani]] and Abdullah Mazandarani in the Iranian Constitutional Revolution,<ref>Haeri, *Tashayyu' va Mashrutiyyat*, 1985, pp. 156-157.</ref> and also declaring jihad against the British in Iraq alongside [[Sayyid Abu al-Hasan al-Isfahani|Abu al-Hasan al-Isfahani]].<ref>Na'ini, *Tanbih al-Ummah wa Tanzih al-Millah*, p. 16; Haeri, *Tashayyu' va Mashrutiyyat*, 1985, pp. 175-178.</ref> After Mohammad-Taqi Shirazi, Na'ini became one of the Shia Marja's along with Abu al-Hasan al-Isfahani.<ref>Amin, *A'yan al-Shi'a*, 1406 AH, vol. 6, p. 54.</ref> He passed away in 1355 AH at the age of 82 in Najaf and was buried in the shrine of Imam Ali (a).<ref>Amin, *A'yan al-Shi'a*, 1406 AH, vol. 6, p. 54.</ref> | ||
===Position and Importance in Contemporary Fiqh === | ===Position and Importance in Contemporary Fiqh === | ||
The importance and position of Na'ini among contemporary jurists are due to his school of Usul (principles of jurisprudence) and his jurisprudential and principled innovations, to the extent that he has been referred to as the renewer (mujaddid) of the science of Usul.<ref>Vara'i, *Pazhuheshi dar Andisheh-ye Siyasi-ye Na'ini*, 2003, p. 18.</ref> However, Mirza Na'ini's scholarly fame is mostly due to his authoring of the famous treatise [[Tanbih al-Ummah wa Tanzih al-Millah]], which has been considered the first systematic treatise in Shia political thought; a treatise that rose to the theoretical defense of the entirety of constitutional principles and established the legitimacy of a system of government based on law.<ref>Tabataba'i, *Nazariyeh-ye Hukumat-e Qanun dar Iran*, 2007, p. 482.</ref> The establishment of "Fiqh al-Mashrutah" (Jurisprudence of Constitutionalism) as a new chapter in the history of ijtihad and Shia political jurisprudence is considered to be indebted to Na'ini's efforts in the treatise Tanbih al-Ummah.<ref>Firahi, *Fiqh va Siyasat*, 2013, vol. 1, p. 281.</ref> This was a literature that did not remain in the realm of theory and developed a close connection with the constitutional institutions in Iran.<ref>Firahi, *Fiqh va Siyasat dar Iran-e Mo'aser*, 2013, vol. 1, p. 335.</ref> According to [[Hossein-Ali Montazeri]], a contemporary Shia Marja', Na'ini, in this book, was able to derive and establish new branches of [[governmental jurisprudence]] based on the principles imparted by the Shia Imams.<ref>Montazeri, *Mabani-ye Fiqhi-ye Hukumat-e Islami*, 1409 AH, vol. 1, p. 53.</ref> In the belief of [[Davoud Firahi]], a researcher in the field of political jurisprudence, Tanbih al-Ummah provided the preliminaries for a religious articulation of freedom and [[democracy]] within the Shia school of thought and has a dual importance from the perspective of the relationship between religion and modernity.<ref>Firahi, Davoud, *Astaneh-ye Tajaddod*, 2015, pp. 1-2.</ref> | The importance and position of Na'ini among contemporary jurists are due to his school of Usul (principles of jurisprudence) and his jurisprudential and principled innovations, to the extent that he has been referred to as the renewer (mujaddid) of the science of Usul.<ref>Vara'i, *Pazhuheshi dar Andisheh-ye Siyasi-ye Na'ini*, 2003, p. 18.</ref> However, Mirza Na'ini's scholarly fame is mostly due to his authoring of the famous treatise [[Tanbih al-Ummah wa Tanzih al-Millah]], which has been considered the first systematic treatise in Shia political thought; a treatise that rose to the theoretical defense of the entirety of constitutional principles and established the legitimacy of a system of government based on law.<ref>Tabataba'i, *Nazariyeh-ye Hukumat-e Qanun dar Iran*, 2007, p. 482.</ref> The establishment of "Fiqh al-Mashrutah" (Jurisprudence of Constitutionalism) as a new chapter in the history of ijtihad and Shia political jurisprudence is considered to be indebted to Na'ini's efforts in the treatise Tanbih al-Ummah.<ref>Firahi, *Fiqh va Siyasat*, 2013, vol. 1, p. 281.</ref> This was a literature that did not remain in the realm of theory and developed a close connection with the constitutional institutions in Iran.<ref>Firahi, *Fiqh va Siyasat dar Iran-e Mo'aser*, 2013, vol. 1, p. 335.</ref> According to [[Hossein-Ali Montazeri|Husayn Ali Montazeri]], a contemporary Shia Marja', Na'ini, in this book, was able to derive and establish new branches of [[governmental jurisprudence]] based on the principles imparted by the Shia Imams.<ref>Montazeri, *Mabani-ye Fiqhi-ye Hukumat-e Islami*, 1409 AH, vol. 1, p. 53.</ref> In the belief of [[Davoud Firahi|Davud Firahi]], a researcher in the field of political jurisprudence, Tanbih al-Ummah provided the preliminaries for a religious articulation of freedom and [[democracy]] within the Shia school of thought and has a dual importance from the perspective of the relationship between religion and modernity.<ref>Firahi, Davoud, *Astaneh-ye Tajaddod*, 2015, pp. 1-2.</ref> | ||
=== Works === | === Works === | ||
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===Distinction between Bid'ah and Badi'=== | ===Distinction between Bid'ah and Badi'=== | ||
The distinction between the two terms bid'ah (heretical innovation) and badi' (novel creation) in Na'ini's thought created a path for legitimizing the formulation of law in the National Consultative Assembly. In Na'ini's belief, not everything new and novel can be called bid'ah and forbidden legislation; rather, bid'ah is to present something not established by the Shari'a as something established by the Shari'a and divine. In contrast to bid'ah, Na'ini uses the term badi', according to which any obligation or commitment without being associated with the title of something established by the Shari'a and divine will not fall within the circle of bid'ah and will be specifically excluded from this title.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 107.</ref> According to Firahi, Na'ini presented this discussion in opposition to the thought of | The distinction between the two terms bid'ah (heretical innovation) and badi' (novel creation) in Na'ini's thought created a path for legitimizing the formulation of law in the National Consultative Assembly. In Na'ini's belief, not everything new and novel can be called bid'ah and forbidden legislation; rather, bid'ah is to present something not established by the Shari'a as something established by the Shari'a and divine. In contrast to bid'ah, Na'ini uses the term badi', according to which any obligation or commitment without being associated with the title of something established by the Shari'a and divine will not fall within the circle of bid'ah and will be specifically excluded from this title.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 107.</ref> According to Firahi, Na'ini presented this discussion in opposition to the thought of Fazlullah Nuri, because by extending the bid'ah intended by Nouri to all novel and emergent matters in Islamic society, the society would suffer from disruption and hardship in the rational and normal system of life.<ref>Firahi, *Astaneh-ye Tajaddod*, 2015, p. 323.</ref> | ||
==Views and Ideas in the Field of Contemporary Fiqh== | ==Views and Ideas in the Field of Contemporary Fiqh== | ||