Mirza Mohammad-Hossein Gharavi Na'ini: Difference between revisions
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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 Qashqai, Mirza Shirazi, and [[Akhund 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 Mirza Shirazi in the Tobacco Protest,<ref>Sayyid Razi Shirazi, *Hamaseh-ye Fatwa*, special issue of Jomhouri-e Eslami newspaper.</ref> collaborating with [[Akhund 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.<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 Sayyid 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> | 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 Qashqai, Mirza Shirazi, and [[Akhund 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 Mirza Shirazi in the Tobacco Protest,<ref>Sayyid Razi Shirazi, *Hamaseh-ye Fatwa*, special issue of Jomhouri-e Eslami newspaper.</ref> collaborating with [[Akhund 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]].<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 Sayyid 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 ( | 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> | ||
=== Works === | === Works === | ||
The works of Mirza Na'ini, according to Sayyid Muhsin al-Amin in the book | The works of Mirza Na'ini, according to Sayyid Muhsin al-Amin in the book A'yan al-Shi'a, are divided into two categories. Some works were written by his own hand, and some are reports (taqrirat) that Na'ini's students wrote from his lessons. Tanbih al-Ummah wa Tanzih al-Millah, Wasilat al-Najat (a manual of religious practice), Hawashi 'ala al-'Urwat al-Wuthqa, Risalat al-Salat fi al-Libas al-Mashkuk, Risalah fi Ahkam al-Khalal fi al-Salat, Risalah fi Nafy al-Darar, Risalah fi al-Ta'abbudi wa al-Tawassuli, and Ajwibat Masa'il al-Mustaftin (questions and answers on fatwas) are among the works written by himself.<ref>Amin, *A'yan al-Shi'a*, 1406 AH, vol. 6, p. 55.</ref> The books Munyat al-Talib fi Sharh al-Makasib (by Musa Najafi Khwansari), Kitab al-Salat (by Mohammad-Ali Kazemi), Ajwad al-Taqrirat (by Sayyid Abul-Qasim al-Khoei), and Fawa'id al-Usul (by Mohammad-Ali Kazemi) are also among the reports of his lessons.<ref>Na'ini, *Tanbih al-Ummah*, 2003, (in the introduction by Sayyid Javad Vara'i), pp. 18-19.</ref> | ||
== Intellectual Foundations and Principles == | == Intellectual Foundations and Principles == | ||
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=== The Authority of Reason and the Practice of the Wise (Rationalism) === | === The Authority of Reason and the Practice of the Wise (Rationalism) === | ||
Na'ini, in numerous instances, refers to reason and the [[practice of the wise]] ( | Na'ini, in numerous instances, refers to reason and the [[practice of the wise]] (sirat al-'uqala) to prove his claims.<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 69-70.</ref> For example, in the book Tanbih al-Ummah, although Na'ini considers the principles of civilization and Islamic policies to be derived from the Book, the Sunnah, and the teachings of the Ahl al-Bayt (a), and considers the intellect of humankind to be incapable of attaining those principles, in some cases, he refers to wise intellects beyond the intellect of humankind that are capable of extracting the principles of civilization and policies, and he praises them and envies their possessors. Therefore, in Na'ini's view, attaining the principles of civilization and policies is not exclusive to religion.<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 90-91; Firahi, *Astaneh-ye Tajaddod*, 2015, pp. 36-38.</ref> | ||
===Division of Rulings into Stipulated and Non-Stipulated Domains=== | ===Division of Rulings into Stipulated and Non-Stipulated Domains=== | ||
By presenting a new classification of religious rulings, Na'ini divides the affairs with which the legally responsible ( | By presenting a new classification of religious rulings, Na'ini divides the affairs with which the legally responsible (mukallaf) are concerned into two domains: the domain where there is a religious text (nass) and the domain of permissible and non-stipulated matters ([[Mintaqat al-Faragh]]), where decision-making is left to the legally responsible. According to him, in the domain of stipulated matters, the practical duty of the legally responsible is specifically determined, and its ruling is recorded in the pure Shari'a, and it does not change with the change and transformation of time and place. In his belief, legislation in this domain is only possible through deriving subsidiary rulings and converting them into legal articles. In contrast, according to Na'ini, the domain of non-stipulated matters does not have a specific rule or standard, and they are, in other words, matters of hisbah (public good) whose determination is delegated to the guardian of the people, and legislation in this domain is possible.<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 133-134; Firahi, *Astaneh-ye Tajaddod*, 2015, pp. 438-442.</ref> | ||
===Distinction between Bid'ah and Badi'=== | ===Distinction between Bid'ah and Badi'=== | ||
The distinction between the two terms | 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 Sheikh Fazlollah Nouri, 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== | ||
In the works of Mirza Na'ini, there are ideas and views that are important in the field of contemporary jurisprudence. A jurisprudential and principled defense of constitutional government and the belief in the general guardianship of jurists are among these views. | In the works of Mirza Na'ini, there are ideas and views that are important in the field of contemporary jurisprudence. A jurisprudential and principled defense of constitutional government and the belief in the general guardianship of jurists are among these views. | ||
===Jurisprudential and Principled Defense of Constitutional Government=== | ===Jurisprudential and Principled Defense of Constitutional Government=== | ||
Relying on his skills in principles of jurisprudence and fiqh, Mirza Na'ini wrote the most coherent defense of constitutional government and its indicators, such as [[legislation]], the National Consultative Assembly, freedom, [[equality]], [[consultation (*shura*)]], [[separation of powers]], [[majority rule]], etc., according to religious documents in the book | Relying on his skills in principles of jurisprudence and fiqh, Mirza Na'ini wrote the most coherent defense of constitutional government and its indicators, such as [[legislation]], the National Consultative Assembly, freedom, [[equality]], [[consultation (*shura*)|consultation (shura)]], [[separation of powers]], [[majority rule]], etc., according to religious documents in the book Tanbih al-Ummah. By dividing government into wilayatiyyah and tamallukiyyah, he does not limit the guardianship-based nature of government to the time of the presence of the Infallible and believes that during the period of occultation, a guardianship-based government is also achievable to the extent possible, on the condition of external supervision.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 143; Firahi, *Fiqh va Siyasat*, 2013, vol. 1, p. 291.</ref> | ||
In Na'ini's belief, the foundation and basis of despotic and absolute monarchy lie in the absence of freedom and equality, and he sees a direct relationship between these two blessed and sacred principles<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 49-50, 86.</ref> and the progress of Islamic societies.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 50.</ref> By referring to the practice of the noble Prophet of Islam (s) and Imam Ali (a) and citing verses from the Quran, he emphasizes the religious obligation of [[consultation (*shura*)]] in political affairs.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 86; Firahi, *Fiqh va Siyasat*, 2013, vol. 1, pp. 297-299.</ref> | In Na'ini's belief, the foundation and basis of despotic and absolute monarchy lie in the absence of freedom and equality, and he sees a direct relationship between these two blessed and sacred principles<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 49-50, 86.</ref> and the progress of Islamic societies.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 50.</ref> By referring to the practice of the noble Prophet of Islam (s) and Imam Ali (a) and citing verses from the Quran, he emphasizes the religious obligation of [[consultation (*shura*)|consultation (shura)]] in political affairs.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 86; Firahi, *Fiqh va Siyasat*, 2013, vol. 1, pp. 297-299.</ref> | ||
Legitimizing the issue of the separation of powers by citing the letter of Malik al-Ashtar,<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 138-140.</ref> supporting the National Consultative Assembly with a different view on the issue of matters of public good ( | Legitimizing the issue of the separation of powers by citing the letter of Malik al-Ashtar,<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 138-140.</ref> supporting the National Consultative Assembly with a different view on the issue of matters of public good (umur hisbiyyah) and its custodian, as well as a new classification of the domain of religious rulings,<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 113-114, 133-134.</ref> and believing in the obligation to follow the majority vote by applying the principled rule of "adopting preferences in case of conflict" and citing the [[Narration of 'Umar ibn Hanzalah]],<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 115-116; Firahi, *Fiqh va Siyasat*, 2013, vol. 1, p. 317.</ref> are other branches of Na'ini's thought in defense of constitutional government. | ||
===General Guardianship of the Jurists=== | ===General Guardianship of the Jurists=== | ||
With the belief that government is a divine post, Na'ini primarily allocates it to the Infallible and secondarily entrusts it to the just jurist. In his belief, only in the absence of access to an appointed ruler can the idea of appointment be disregarded. Therefore, in his view, during the era of occultation, to the extent that a jurist can intervene in the matter of government, he should not shy away from performing this divine duty.<ref>Vara'i, *Pazhuheshi dar Andisheh-ye Siyasi-ye Na'ini*, 2003, p. 52.</ref> On this issue, he shares the opinion with other jurists that in matters of public good, jurists have guardianship.<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 75-76.</ref> | With the belief that government is a divine post, Na'ini primarily allocates it to the Infallible and secondarily entrusts it to the just jurist. In his belief, only in the absence of access to an appointed ruler can the idea of appointment be disregarded. Therefore, in his view, during the era of occultation, to the extent that a jurist can intervene in the matter of government, he should not shy away from performing this divine duty.<ref>Vara'i, *Pazhuheshi dar Andisheh-ye Siyasi-ye Na'ini*, 2003, p. 52.</ref> On this issue, he shares the opinion with other jurists that in matters of public good, jurists have guardianship.<ref>Na'ini, *Tanbih al-Ummah*, 2003, pp. 75-76.</ref> | ||
Na'ini makes the legitimacy of the laws issued by the National Consultative Assembly conditional on the presence of just mujtahids or those authorized by them in the elected body.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 49.</ref> In the book | Na'ini makes the legitimacy of the laws issued by the National Consultative Assembly conditional on the presence of just mujtahids or those authorized by them in the elected body.<ref>Na'ini, *Tanbih al-Ummah*, 2003, p. 49.</ref> In the book Munyat al-Talib, which is a report of his lessons, in proving the general guardianship of jurists in the era of occultation, he disputes the validity of all the evidence cited by jurists and considers only the accepted narration of 'Umar ibn Hanzalah to be tenable for this purpose.<ref>Najafi Khwansari, *Munyat al-Talib*, 1418 AH, vol. 2, pp. 232-237.</ref> This is a point that has been emphasized in other reports of Na'ini's lessons and the books of his students.<ref>Khoei, *Misbah al-Fiqahah*, 1420 AH, vol. 3, p. 242.</ref> | ||
==Footnotes== | ==Footnotes== | ||