www.alhassanain.org/english
Al-Mirza Al-Qummi, Revivalist of ‘Ilm al-Usul
Series: Meeting the Pious n. 3
Author(s): al-Mirza Abu al-Qasim al-Qummi
Translator(s): Hasan Muhammad Al-Najafi
Publisher(s): Ansariyan Publications - Qum
www.alhassanain.org/english
This book tries to shed light upon one of those stars that shone in the world of Islam, undertaking a remarkable role during the Thirteenth Hijrah Century; being a dignitary that managed, through his broad dimensions, in abundantly contributing to the Islamic thought and heritage, represented by al-Mirza Abu al-Qasim al-Qummi. He has been one of the renowned men of thought in modern history, having an all-inclusive and versatile character; he was an eminent ‘alim, laboring hard for God’s sake, the very incarnation of piety and asceticism, possessing all humaneexcellences, and the legend in uprightness and forbearance.
Miscellaneous information:
Al-Mirza Al-Qummi, Revivalist of ‘Ilm al-Usul Series: Meeting the Pious n. 3 Author: Muhammad Husayn al-‘Irfani Translator: Hasan M. Al-Najafi Published by Ansariyan Publications P.O. Box 371851187 Qum Islamic Republic of Iran Tel.:741744 No. of Copies: 2,000 First Edition: 1416 H.- 1995 A.O.
Notice:
This version is published on behalf of www.alhassanain.org/english
The composing errors are not corrected.
Table of Contents
Publisher’s Foreword 7
Translator’s Introduction 8
Preamble 9
Author’s Preface 11
Chapter 1: A Glance at Al-Mirza’s Biography 12
His Father 12
His Birth 12
The Beginning 12
His Marriage 13
Migration to Iraq 13
Return to Homeland 14
The Village-Mulla’s Intrigue 14
Travel to Isfahan and Shiraz 15
Migration to Qum 15
Turning Toward Iraq 16
Pilgrimage to the Old House 16
His Trip to Kazzaz 17
His Trips to Khunsar 17
Notes 17
Chapter 2: His Academical and Cultural Activity 18
Guardianship of Proficient Disciples 18
1. Al-Sayyid Muhammad Baqir Hujjat al- ‘Islam 18
2. Al -Hajj Muhammad Ibrahim al-Kalbasi 19
3. Al-Sayyid Muhammad ‘Ali al-Hazarjeribi 19
4. Al-Sayyid Ahmad al-Kermanshahi 20
5. Al-Sayyid Muhammad Mahdi al-Khunsari 20
6. Al-Sayyid ‘Ali al-Khunsari 20
7. Al-Mirza Abu Talib al-Qummi 21
8. Al-Hajj al-Sayyid Isma’il al-Qummi 21
9. Al-Mirza ‘Ali Rida al-Qummi 21
10. Al-Shaykh Husayn alQummi 21
12. Al-Hajj Mulla Muhammad al-Kazzazi 21
License to Narrate 22
His Valuable Works 22
Propagation and Preaching 25
Notes 26
Chapter 3: Let Us Learn from al-Mirza 27
His Forbearance and Uprightness 27
His Strival in Knowledge Seeking 27
His Academic Status 28
His Tireless Labouring 28
His Curiosity for Knowledge 29
His Poeticalness 29
His Fine Handwriting 29
His Comprehensiveness 29
His Loyalty 30
His Moral Traits 30
Scholars’ Views Regarding al-Mirza 30
His Refusal to King's Affinity 31
A Grace for al-Mirza 32
Al-Mulla ‘Ali al-Nuri’s Meeting with al-Mirza 34
Notes 34
Chapter 4: The Sunset 35
His Heirs 35
1. Al-Mirza Abu Talib al-Qummi 35
2. Al-Hajj Mulla Asad Allah al-Brujerdi 35
3. Al-Mulla Muhammad al-Naraqi 36
4. Al-Mirza ‘Ali Rida al-Tahiri 36
5. Al-Shaykh ‘Ali al-Bahrani 36
6. Al-Sayyid Muhammad Sadiq al-Kalbasi 36
7. Al-Mawla ‘Ali al-Brujerdi 36
Al-Mirza in the Memory 37
Notes 37
Bibliography 38
Al-Mirza in the Memory 39
Publisher’s Foreword
The Ansarian Publications received many requests, through contacts or readers’ letters, asking about biography books about these scholars having illuminative role in world of thought and sciences. In response, the Foundation embarked on pursuing the subject attentively, for meeting the sincere desires longing for the Islamic culture and its signs.
While Ansarian Foundation presents the series of Liqa’ ma’a al- ‘Abrar (A Meeting with the Righteous). It hopes for attaining the approval and pleasure of all dear readers. And it is Allah Who helps us to succeed.
Ansarian Foundation
Translator’s Introduction
The last third of the second century witnessed a bitter struggle between the school of principles (usul) and Akhbari trend (narrative) which prevailed at that juncture in history. The great efforts exerted by the vanguard of school of principles, al-Wahid al-Behbahani, led to laying new foundations for ‘ilm al- ‘usul, and they were preserved by his disciples after him. Al-Mirza Abu al Qasim al-Qummi, who belongs to the first generation of that school, is considered the most eminent disciple of al ‘Ustadh al-Wahid, as is testified by his valuable book Qawanin al- ‘usul that remained as a curriculum for more than half a century.
Al Mirza al-Qummi has been one of the renowned men of thought in modern history, having an all-inclusive and versatile character. Moreover, the ethical pivot that distinguished his life, with the unique straightforwardness and forbearance he enjoyed despite the hard circumstances and implications he experienced throughout his blessed age. He used to spend his study nights, enduring hunger, without being affected or discouraged by this suffering. The dear reader will perceive this great man’s thirst for ‘ilm (knowledge), in all its branches, till attaining to its serene foundations and imbibing from them without being quenched.
The world has shown him its back, making him taste various sorts of torment, bitterness and destitution, depriving him of even the sustenance necessities through which he could survive. But, did this enfeeble him? No, he persisted on withstanding till all the world was humbled before his feet, and the monarch of his time came to him for his flattery. Nevertheless, he never cared for all worldly lusts and enjoyments, despite all temptations of life, maintaining his loftiness and sublimity in the world of knowledge, morals and humanity.
Hasan M Najafi
Preamble
The cultural onslaught is based on two pillars: the first is humiliating the pristine culture, and the second is overstating in publicizing for the substitute Western culture at the same time. Thus, people feel through this cultural ravishment and vilification for the deep-rooted culture, as being belittled before others, neglecting the abundant treasures their culture contains, seeking help from aliens, offering their culture and civilization (for sale) at an underrate.
The defunct Pahlavi regime strove hard to establish this policy in dealing with the West, as an idol for civilization, modernism and art, beside ethics and religion. Whereas it introduced the East as representing savagery and backwardness, and at best the Third World, the non-developed countries. These devilish policies have, to some extent, managed in achieving their goals, as many people - particularly the youth - began to look at the West as representing the free world that safeguards the human rights, and defends democracy and freedom.
But, as the known dictum says, the sun cannot be kept behind clouds forever, as realities have begun to emerge so clear, and the era of Islamic resurgence has started the era characterized with the contemporary generation’s return to its inborn nature, Qur’an, creed and ensigns.
Despite this optimistic illumination auguring well, the state of thought ravishment is still suffering, in many of the critical fields, the consequences of the Western influences.
The high degrees got in the West are still dazzling our sights, the medicine not holding an attractive Western brand is still ineffective and useless, Lot of Western cultural phenomena are penetrative or rather deep-rooted in our society's behaviorism. Besides, the West still selects for us the costumes we wear, identifies the kinds of medals to be granted to the winners, and we even expect to get the literary prizes.for which many are longing eagerly, from the West. But is it right to regard the West, as an ideal?The West whose real identity is revealed through its hollow mottos, and false claims of defending democracy and human rights.
What causes the feeling of having fault before the hangmen of the fifteenth Hijrah Century?!
We still view the West as an ideal, despite its adopting the apartheid policy, and its granting literary prizes to those who are devoid of adab (good manners), like Salman Rushdie, while ordering to prevent Muslim students from participating in the Physics Olympiad.
The Islamic world is asked tostrive bard for forming an “Islamic World Order”, and not to be hopeful of the West’s mottos, like democracy, freedom and defending the human rights.
Is there any hope, while witnessing the tragedies that occurred and still going on in the Islamic lands, in Bosnia Herzegovina, Algeria and Palestine? Whoever is concerned with Muslims’ affairs should know that no outlet or solution (for crises) is there but only through resorting and returning to the Qur’an and its expansive shadows.
Liqa’ ‘ma’a al- ‘Abrar (series) is only a step on the path, the path of recovery to the ego and self, through introducing the beacons of Islamic thought, the great magnates, in whose worlds and pervasive prospects, the leaders and thinkers of other creeds and doctrines, disappear.
The West is more intimidated and worried of the Ummah’s recognizing and attaining its identity, and return to its ensigns to those who managed, through their consolidated efforts, in paving the hard way of Islam.
The series of Liqa’ m’a al- ‘Abrar has undertaken the task of exploring the concealed characteristics and natures of seventy illuminant planets throughout the sky of Islamic thought, and introducing them as luminaries and beacons on the road of construction the construction of the Islamic civilization anew.
Baqir al- ‘Ulum Research Foundation
Qum
Author’s Preface
Man, while striving to attain perfection and nearness to Allah, is need of an example and ideal, to follow his guide and tread his path. Otherwise it is infeasible for him to attain his final objective and aspired end, besides not reaching the apex of sublime humanity.
The best example, guide and ideal for all mankind, being the prophets and Infallible Imams and their acts, without whose teachings and precepts no one can get access to the shore of bliss. After them in order, come the scholars (‘ulama’), who followed their example, and who truly constitute the inheritors of prophets, being vivid examples for piety and submission to Allah the Glorified, turning to be good pattern for others in respect of guidance and preaching.
Hence, the Islamic Ummah is asked to recognize and be acquainted with those bright faces, and be enlightened by those illuminant beacons,who elevated the status of ‘ilm (knowledge) and ‘ulama’ (scholars), beside learning lessons and getting examples from their conduct (sirah).
So, this book tries to shed light upon one of those stars that shone in the world of Islam, undertaking a remarkable role during the Thirteenth Hijrah Century; being a dignitary that managed, through his broad dimensions, in abundantly contributing to the Islamic thought and heritage, represented by al-Mirza Abu al-Qasim al-Qummi.
Talking about such a great, versatile, comprehensive personality is not so easy, as the pen fails and stops short of covering some of his aspects and horizons.
Al-Qummi was an eminent ‘alim, laboring hard for God’s sake, the very incarnation of piety and asceticism, possessing all humaneexcellences, and the legend in uprightness and forbearance. It is preponderant for the contemporary generation - particularly the youth who constitute the real resource for Islamic nations - to be acquainted with this great man who is really a genius in Islamic thought and creed.
Chapter 1: A Glance at Al-Mirza’s Biography
Ayatullah al-Mirza Abu al-Qasim al-Gilani, is the son of Akhund Mulla Hasan or Muhammad Hasan known as ‘al-Mirza al-Qummi’, and one of the great ‘ulama’ of fiqh (jurisprudence) during the 13th Hijrah century. He lived during the reign of Fath ‘Ali Shah, holding the post of Shi’ah leadership and religious high authority (marji’iyyah), being of a great status during his time.
In origin, he is from “Shaft”1 which belongs to Gilan, but he was born and grown up in Jabliq.2 The title alQummi is ascribed to him due to spending a long period of his life in the holy town of Qum. His great honour, broad knowledge, and all-inclusive researches and treatises were so influential, and played a great role in making him among the eminent ‘ulama’, so he was called al-Fadil al-Qummi, and al-Muhaqqiq al-Qummi, or Sahib al Qawanin (Owner of laws), after authoring his precious book Qawanin al- ‘usul.
His Father
His father is Akhund Mulla Hasan, from the people of Gilan, who departed it during his youth toward Isfahan in the first half of the 12th Hijrah century, which was at that time a big centre for Islamic sciences. There he acquired knowledge under two of its ‘ulama’: al-Mirza Hidayat Allah and his brother al-Mirza Habib Allah. After a short time, the two tutors prepared to travel to Jabliq for undertaking adjudication and administration affairs in that region.
So, no choice was left for the young knowledge-seeker, but to accompany them to that region, hoping for quenching his thirst for knowledge, being pleased with their lofty conduct. So, he has departed Isfahan andemigrated to that distant region, where he persevered on acquiring from their abundant knowledge. Then it was destined for him to get married to the daughter of his tutor, al-Mirza Hidayat Allah, who was a venerable lady known of piety and chastity.
His Birth
Shortly, the product of that blessedmarriage, was a sweet and pure fruit, being a candle that illumined the hearts of the two young spouses, with love and hope, in the year 11513 of the Prophetic migration (Hijrah). Then the Little child, who held the name Abu al-Qasim, has proceeded and was reared upun warm laps, full of piety, faith (iman), chastity and love.
Under an extreme patronage of his father, the boy began to learn the first lessons in shaping his future character, that was lately formed, whose foundation was faith, piety and knowledge.
Hence, his character was formed on two solid pivots, which are: inheritance and education, which enabled him to undertake heavy responsibilities in future, which began to spring forth gradually.
The Beginning
Allah has bestowed upon Abu al-Qasim numerous abilities and talents, reflected through his striving to attain the aspired perfection, and his bright forehead used to augur of a blooming future before him.
He has excelled his companions by his smartness, acumen, understanding and perception. And from the very first days of his age, be used to show keen interest for seeking knowledge, and striving for reaching the perfection. So, he started to get principles of science from his father, who never spared any effort to teach him various branches of knowledge, starting with preliminaries and Arabic literature. On attaining puberty, be asked his father’s permission to travel to Khunsar,4 to learn usul (principles), under its outstanding ‘alim - al Sayyid Husayn al Khunsari.5
His Marriage
Al-Mirza Abu al-Qasim’s acute wit, genius, full acquaintance of ‘ilmi issues, and sublime personality auguring well of a bloomy future, have impressed his tutor’s heart, to the extent that he (tutor) brought him nearer, giving him special position. Then he gave him in marriage his sister, the woman of chastity, purity and virtue, the scion of the honorable ‘Alawi household, whose marriage was regarded as a pattern.Because Islam gives great importance to moral aspect in selecting the spouse, as the criterion being piety and faith, not wealth or prettiness.
Based on this, whoever looks at marriage as a project, subject to void considerations, like dignity, opulence, and superficial charm, is greatly mistaken, as all of these are but speedily vanishing things.Whereas nobility, profound faith, piety (taqwa), chastity and purity are stable pillars never wavering with time changes.
Thus, the ethical characteristics enjoyed by Abu al Qasim have prompted al-Sayyid al-Khunsari to offer him marrying his sister, in an episode similar to that of the marriage of our master Moses (A) with Shu’ayb’s daughter. Shu’ayb came to recognize the lofty merits that distinguished Moses from others, on meeting him, so he offered him to marry his daughter saying to him - as stated in the Holy Qur’an:
“He said: Lo! I fain would marry thee to one of these two daughters of mine...”( 28:27). 6
Migration to Iraq
After passage of many years, Abu al-Qasim realized that Khunsar could no more quench his thirst for knowledge, or satisfy his eagerness for more learning. Therefore, he made up his mind to migrate to Iraq, after bidding his tutor al-Sayyid Husayn al-Khunsari farewell, betaking himself then to Karbala’, the metropolis of al-Husayn ibn ‘Ali (A).
There (at Karbala’) he joined the disciples of the great Ustadh al-Sayyid Muhammad Baqir al-Behbahani, who was then a torch of knowledge and learning, and an abundant fountainhead outpouring fiqh, culture and light. Then he managed to get school certificate in ijtihad and narration, from him.7
Through some of his poetic verses, al-Mirza mentions the year 1174 (H) in which he migrated to Iraq, as was a usual custom among some poets and literary personages, concerned with chronogram by counting the sentences, according to the numbers opposite to the alphabet.
During his stay in migration house, he learnt under its teachers and scholarly dignitaries, such as al-Sayyid Muhammad Baqir al-Mazandarani, al-Shaykh Muhammad Mahdi al-Futuni, beside his teacher al-Sayyid Muhammad Baqir al-Behbahani, who have all granted him permission to narrate
Return to Homeland
After spending long years in learning and investigation, al-Mirza al-Qummi felt quenched of knowledge, realizing then the necessity to shoulder a greatresponsibility, that he had to return to his homeland as ordained by the holy verse:
“Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware” (9:122)
Thus al-Mirza started his return trip to his birth place Jabliq, residing then in one of its villages called “Durrah Bagh” where he lived with his parents. Then he, in response to the insistence of one of his disciples (al-Hajj Muhammad Sultan, who was a wealthy, benevolent and religious man) shifted to another adjacent village called “Qal’ah Babu”, where he settled down and started his activities of preaching, guiding and teaching. This village was at that time, drowned in a darkness of ignorance (jahl), as his class was only attended by two disciples: al Mirza HidayatAllah, and the aforementioned disciple alHajj Muhammad Sultan, beside another one whose name was ‘Ali Dust Khan, the son of al-Hajj Tahir Khan. He was teaching them nahw (grammar) and mantiq (logic).
Al-Mirza faced bitter experiences at the hands ofthis village inhabitants , due to their unawareness of his status and sublime position. So, they embarked on vexing and annoying him, preferring to him one of day-school ignorant teachers, or rather they could never distinguish between him and Mulla Shah Murad, who was much lower in rank than Sabz ‘Ali.
The Village-Mulla’s Intrigue
The village Mulla has never missed any chance to conspire against al-Mirza al-Qummi, gazing him with envying eyes,laying for an opportune time to launching an onslaught against him, benefiting from the utter ignorance prevailing over the whole village. The opportunity presented itself, when the villagers gathered at an occasion, so he exploited this chance, claiming before all people that al-Mirza being only an ignorant man, having no bit knowledge of anything, and rather be was illiterate unable to write.
For proving his claim before all, he asked al Mirza to write “snake” for him. The great mujtahid never disdained from this silly demand, so he took the pen and nicely wrote the word “snake”. Thereat, the Mulla prepared to direct his blow, so he took the paper and embarked on showing it to the people in a mocking way. Then he drew a sketch like a snake with its triangle head and twisted tail, exposing it then to the villagers, who judged that what was written byal-Mirza had nothing to do with the snake, while what was sketched by their Mulla was the truth!
This caused al-Mirza to have bitter feeling, due to living amongst ignorantpeople, that are deceived easily by the foolish tricks of Sabz ‘Ali and Shah Murad. So, he resorted to implore the Almighty Allah to deliver him of this town of which the people are oppressors.
Travel to Isfahan and Shiraz
The earth, vast as it is, was straitened for al-Mirza, besides his being unable to tolerate staying there, and feeling suffocated in that atmosphere of ignorance and plots, so he made up his mind to travel to Isfahan.
Then he settled down in “Kasah Giran” School, engaged in the profession of teaching. Soon many disciples and knowledge-seekers gathered around him, to get from his abundant knowledge. But this could not last long, due to presence of many jealous people who envied him, and soon many rumours were gossiped here and there, with the aim of poisoning the atmosphere and degrading the status and sublimity of his position.
Then he thought that it was for his convenience to depart this region toward Shiraz, during the reign of Karim Khan Zand. He lived there for about three years, suffering very straitened circumstances, with severe Poverty and destitution; whereat the late al Shaykh Abd al-Nabi sent him a sum of money. Then al Mirza returned to Isfahan to purchase a collection of books to the fields of fiqh, linguistics and hadith, which were badly needed by him, after which he decided to go back to Jabliq again.
Migration to Qum
Al-Mirza could not settle down in Jabliq, or in “Qal’ah Babu” in particular, the village that was plunged in darkness of ignorance (jahl), being unpleased to live there, due to the absence of knowledge-seekers, or anyone concerned with (Islamic) rulings (ahkam). So, he felt of distress, that led him to migrate this time to the holy town of Qum, where lies the shrine of the pure ‘Alawi “Fatimah” the daughter of al- ‘Imam Musa ibn Ja’far, the Seventh Imam of Ahl al-Bayt( A). He sought refuge at the sacred shrine, solemnly reiterating Allah’s verses:
“Lo! He who wardeth off (evil) and endureth (findeth favour); for lo! Allah loseth not the wages of the kindly.” (12:90)
“But lo! With hardship goeth ease. Lo! With hardship goeth ease.” (94:5- 6)
Then the doors of heaven began to open for him, and God has showered abundantly over him out of His plentiful sustenance, and at the same time people would recognize his worth, with his status being sublimated among them. His arrival coincided with the conflict going on between Muhammad Khan al-Qajar and Lutf ‘Ali Khan Zand, which ended with the defeat of the latter, followed by decline of the Zandi Dynasty forever.
This holy town witnessed shining of a new star in the world of Shi’i marji’iyyah (religious authority), and alMirza al-Qummi’s attaining worldwide fame. There at the great marji’ embarked on compilation, classification, teaching, issuing fatwas (verdicts) and preaching, beside undertaking the leadership of Muslim worshippers (imamah) at the town mosque.
During the visit of Fath ‘Ali Shah who has recently assumed the kingdom throne to Qum, he got acquainted with al-Qummi, appreciating his status and knowledge, with praying behind him. After performing the noon and afternoon prayers, the King8 advanced forward for presenting his affection and appreciation to al Mirza al-Qummi, making him then to ride his mount, while the King walked along with his procession till reaching his house.
This step taken by the Qajari King did impress the souls, having much influence over hearts, rendering al Mirza a worldwide fame.
Though Qum (the small town) was not so important at that time, but al-Qummi’s eminence prompted a large number of men of honour and knowledge, to make pilgrimage to it for acquiring from the ‘ilm of the grand marji’. Knowledge-seekers also rushed toward him like butterflies flying around the candles, longing for the abundance of knowledge whose fountains have gushed out at Qum.
Ever since, the town star glared at the sky of Islamic sciences, turning to be a centre of radiance that began to dazzle the eyes. Within a short time, Qum proved to be the metropolis of knowledge, whereas Isfahan, which used to hoist that banner, started to decline gradually. Then Qum became the Ka’bah for knowledge-seekers who used to visit it from all directions and quarters. So, al-Mirza alQummi can be considered the real founder of the Theological School (al-Hawzah al- ‘Ilmiyyah) at Qum, which kept, through his concerted and relentless efforts, on occupying the priority position till the contemporary time.
Turning Toward Iraq
Most of al-Mirza’s life was spent at the sacred town of Qum, during which he made several journeys and trips to different places. They included his travel to visit the sanctuaries at the land of Iraq, before his compiling the book Qawanin al- ‘usul, which he completed in 1205 (H), containing his own opinions and theories on ‘ilm al- ‘usul. He betook himself first to pay homage to the holy shrine of Amir al-Mu’minin ‘Ali ibn Abi Talib (peace be upon him).
The ‘ulama’ of Najaf availed themselves of that visit, offering him to hold a debate regarding his opinions, nominating for this task al-Sayyid Husayn al-Husayni al ‘Amili, who was the most eminent scholar in‘ilm al- ‘usul. The debate took a long time, and numerous suspicions regarding al-Mirza’s theory were introduced there, for which it was infeasible for him to give answers thereat, so he promised the questioners to give replies afterwards.
All those suspicions and questions were cited by al Mirza in his book Qawanin al- ‘usul, in his discussions about ijtihad and taqlid9 (imitation).
Pilgrimage to the Old House
It was one of his trips he made from Qum, betaking himself toward Makkah, with a keen desire for making pilgrimage to Allah’s sanctified House, after long waiting.
This, since he could not find opportune time before, due to his shouldering great responsibilities, like the leadership of al-Hawzah al- ‘Ilmiyyah and undertaking the administration of Muslims’ affairs. So, in the year 1212 (H), he betook himself toward the hearts fascinator: Allah's Sanctuary. After performing the hajj rituals, he made his way toward al-Madinah to visit the tomb of the holy Messenger and the graves of Ahl al-Bayt (A) at al Baqi’.
During his stay there, he met al-Sayyid Bahr al- ‘Ulum, with whom he held significant discussions. It is noteworthy to point out that al-Mirza al-Qummi, during his residence at Najaf, has granted one of its scholars - al Shaykh Asad Allah al-Tustari- a school -certificate (ijazah) in narration, with a signature dated “Monday 17th of Rajab, in 1212 (H)”.
His Trip to Kazzaz
His Trip to Kazzaz:10
He travelled to this region from Qum too, where he got married to the sister of al-Hajj al-Mulla Muhammad al Kazzazi; who joined afterwards the disciples of al-Mirza al-Qummi.
His Trips to Khunsar
Al-Mirza has made several visits to Khunsar, due to the fact reported by the author of Rawdat al-jannat, being that two Sayyids from Khunsar, who were al-Sayyid Muhammad Mahdi al-Khunsari and his nephew al-Sayyid ‘Ali al Khunsari, the grandsons of al-Sayyid Husayn al-Khunsari - the tutor of al-Mirza, as mentioned before have become among the disciples of al-Mirza. So, as a gratitude for his great tutor, he showered special care upon them, being too kind to them, preferring them over his own sons, loving them to the extent that he made several visits to Khunsar.
Notes
1. It is at the south-eastern part of the town of Foman.
2. It is a region at Loristan Province.
3. Some narration state that he was born in 1153 or 1150 H.
4. It is a town situated between Isfahan and Golbaygan and known with its moderate weather.
5. He passed away in 1191 (H), and regarded among the ‘ulama’ of the 12th Hijrah century, leaving numerous works.
6. It is reported that the late al-Mulla Muhammad Taqi al Majlisi has offered al-Mulla Salih al-Mazandarani to marry his daughter, due to the knowledge, piety and uprightness he enjoyed, despite the latter’s severe destitution.
7. Al-Sayyid Muhammad Baqir al-Behbahani, known with the title al- ‘Ustadh al-Wahid. He is one of the great Shi’ah fuqaha’ and Imamiyyah prides. He was born in 1118 (H) at Isfahan, and dead in 1205 (H), and his tomb lies now in one of the porticoes of al- ‘Imam al-Husayn’s (A) shrine.
8. This step taken by the king may be interpreted as an attempt to show toadyism toward people, who used to hold the ‘ulama’ in high status.
9. Some are of the opinion that it is al-Mirza who has introduced to the Najaf ‘ulama’ the notion of that debate.
10. It is a district related to Arak Province, famous with growing cereals, beet and grape.
Chapter 2: His Academical and Cultural Activity
Al-Mirza al-Qummi became prominent as one of Islam’s renowned a lam (heads), whose blessed presence used to be a rich source, effusing good abundantly. During his era, the religious and knowledge movement witnessed an effective activation, as Islamic branches of knowledge spread everywhere, and Ahl al-Bayt’s fiqhi school emerged, taking vast steps. Beside all that,a resurgence was enjoyed by al-Hawzah al-Ilmiyyah, which embarked on producing a large number of honourable ‘ulama’. Below are some of his activities.
Guardianship of Proficient Disciples
This being one of the great services rendered by alMirza al-Qummi, that is the education and guardianship he granted to the skilled knowledge-seekers, who turned to be afterwards illuminant beacons for knowledge and fiqh, and grand scholastic dignitaries.
His activity in this field was not initiated at Qum, but from the time he was in Iraq. It is reported by al-Shaykh Hasan Qaftan al-Najafi, the son of al-Shaykh ‘Ali (d. 1278 H.), that he learned ‘ilm al- ‘usul under al-Mirza. Thus, al Mirza used to pay great attention and consideration to this respect, and probably his keen desire for teaching has prompted him to make some of his travels. It may be good to refer to some of his disciples:
1. Al-Sayyid Muhammad Baqir Hujjat al- ‘Islam
He is one of al-Mirza’s most outstanding disciples, and he descends from the pure lineage of the Messenger’s Household (A) as his holy origin belongs to the Seventh Imam of Ahl al-Bayt (A): Musa ibn Ja’far (A). He was born in 1175 (H), in one of Rasht1 villages, of the outskirts of “Upper Tarm”, which is called “Jazrah”, that is located at ten parasangs from “Shaft”.
At the age of seven, be moved to Shaft.In 1192, when reaching the age of 17, be betook himself toward Iraq for acquiring knowledge. There he attended the classes of alSayyid Muhammad Baqir al-Behbahani,beside learning for some time under al-Sayyid ‘Ali al-Tabataba’i, the author of al-Riyad.Afterwards he made his way toward Karbala’, learning under al- ‘Allamah Bahr al- ‘Ulum and al-Shaykh Kashif al-Ghita’. Then he travelled to Kazimayn, learning adjudication (qada’) and shahadat under al-Sayyid Muhsin al- ‘A’raji. At last he returned to Iran in 1200 (H), residing at Qum as a disciple of al-Mirza al-Qummi. Then he went to Kashan, acquiring knowledge, for a time, under al-Hajj al-Mulla Mahdi al-Naraqi.
After that he departed it, taking the direction of Isfahan, whereat be settled down, and knowledge-seekers and scholars gathered around him in order to get from his knowledge, and learn from him. Soon, pupils began to betake themselves to him as butterflies’ rush toward lightening candles, and his worth would be recognised by all, with his fame spreading everywhere, and his becoming a very prominent and widely known ‘alim.The most outstanding of the books authored by him is said to be Matali’ al-anwar.
On reaching the age of 85, he acceded to the demand of the Truth Call, and passed away on Sunday, in Rabi’ al Thani 1260 (H), and was buried in Isfahan beside the city mosque.
2. Al -Hajj Muhammad Ibrahim al-Kalbasi
He is counted among al-Mirza’s eminent disciples too, and of the prides of Imami ‘ulama’, and of the foremost fuqaha’ and mujtahidun.He was known of his zuhd (ascetism), taqwa (piety) and wara’ (righteousness). He was born in Isfahan, in Rabi’ al-Thani 1180 (H), and grown up there. Then he migrated to Iraq during the time of al-Wahid al-Behbahani’s marji’iyyah, acquiring his (religious) sciences under the great marji’, beside al ‘Allamah Bahr al- ‘Ulum, al-Shaykh Ja’far Kashif al-Ghita’, and al-Sayyid ‘Ali al-Tabataba’i - the author of al-Riyad.
On returning to Iran, he resided at Qum for learning under its teacher al-Mirza al-Qummi, departing it then toward Kashan, learning under al-Hajj al-Mulla Mahdi al Naraqi -the author of Jami’ al-Sa’adat. Finally, he returned to his birthplace at Isfahan, undertaking the leadership of religious affairs and Shi’ite marji’iyyah, embarking on teaching, classification and compilation.
The following are some of his works:
I. Al- ‘Iqa’at, 2. Al- ‘Isharat, 3.Shawahid a1-hidayah, 4. Minhaj al-Hidayah, 5. Irshad al-mustarshidin, 6. Al ‘Irshad, 7.Al-Nukhbah, 8. Manasik al-hajj.
His activity was not confined within field of knowledge only, but he used to be leading the prayers at al-Hakim Mosque, ascending the rostrum for preaching people with proper words, thatbe of benefit for them.
He passed away on 8th of Jumada al- ‘Ula, 1261 (H), at the age of 81. His shrine is situated at present at the cemetery of Takht-e Fulad in Isfahan, which is visited by the believers, seeking blessing thereat.
3. Al-Sayyid Muhammad ‘Ali al-Hazarjeribi
He is also one of Al- Qummi’s disciples, and the eldest son of al-Sayyid Muhammad Baqir al-Hazarjeribi alMazandarani, who is counted among the great fuqaha’ and ‘ulama’ in naqli and aqli (rational) sciences, enjoying much profundity in all of them. He was born in the year 1188 (H), at al-Najaf al- ‘Ashraf, growing up under special care rendered by his father. He learned for some time under al- ‘Allamah al-Sayyid Muhammad Bahr al- ‘Ulum, and al-Shaykh Ja’far Kashif al-Ghita’. After his father’s demise, he moved to the holy town of Qum, attending the classes of al-Mirza al-Qummi, acquiring from his abundant ‘ulum (branches of knowledge), till getting high degree, becoming thus of those having close position near the great marji’.
On the 10th of Shawwal 1228 (H), the genial disciple got the marji’s degree in ijtihad and hadith narration. Then he migrated to Isfahan, engaging himself in the profession of teaching and investigation, being famous with the title al-Faqih. It is noteworthy to point out here, that he got married to the daughter of al-Mirza Muhammad al-Lahiji -known as al-Mirza al-Tawwab - who gave birth to sons becoming afterwards eminent ‘ulama’ and dignitaries. He left numerous works, the most famous of which are the following:
1. Al-Badr al-bahir fi al tafsir, 2.Al-Siraj al-Munir fi al fawa’id, al-rijaliyyah; 3. Al-La’ali fi al- ‘usul, 4. Al-Bahr al-Zakhir fi al-fiqh, 5. Tabsirat al-mustabsirin fi al ‘Imamah; 6. Kitab al- salat, 7. Anisal-mushtaghilin, and others.
He passed away on the night of Saturday, 18th of Rabi’ al- ‘Awwal 1245 (H), and was buried at Isfahan, and his shrine is now at the tomb of “Imam Zadah”2 Sayyid ‘Ali al- ‘Akbar.
4. Al-Sayyid Ahmad al-Kermanshahi
He is the son of al-Sayyid Muhammad ‘Ali, the grandson of the great marji’ al- ‘Ustadh Wahid al-Bahbahani. He is regarded also among the renowned ‘ulama’, and one of the geniuses of his time. He was born in 1191, in the city of Kermanshah, starting his education at the age of six. He learned how to read the Qur’an, beside reading and writing in the Persian language. At the age of ten, he began studying grammar, logic (mantiq), kalam, and rhetoric. When becoming fifteen years old, he commenced to write down his works, with his: Hashiyah ‘ala al-Samadiyyah, and some letters.
Then he migrated to the city of Najaf, studying alMa’alim under al- ‘Akhund al-Mulla Muhammad Isma’il al-Yazdi, with Zubdat al- usul under al- ‘Allamah al Sayyid Muhammad Bahr al- ‘Ulum. In 1212 he studied the books al- ‘Istibsar and Sharh al-Qawa’id under al ‘Allamah al-Shaykh Ja’far Kashif al-Ghita.
After that he moved to Qum, learning for a time under its teacher al-Mirza al-Qummi, getting then the degree of ijtihad and narration. Then he returned to Kermanshah, with the occupations of compilation and classification in fiqh, usul and kalam beside other sciences.
In 1223 (H) he travelled to India traversing many of its cities, and meeting many of their scholarly personages. After spending five years there, he returned to Kermanshah.In 1233 (H) he went to Iraq for visiting the holy shrines, returning then to Kermanshah again. He passed away there in 1235 (H), and was buried in the cemetery of his great grandfather in Kermanshah.
He left for us numerous works, the most well-known of which are:
1. Mir’at al-ahwal which contains biographies of some rijal, in Persian language, that he compiled during his trip to India, 2.Al-Mahmudiyyah fi Sharh al-Samadiyyah, 3. Nur al ‘anwir, 4. Al-Durar alGharawiyyah, 5. Sharh al-Mukhtasar al-Nafi’ 6. Qut la yamut, beside other books.
5. Al-Sayyid Muhammad Mahdi al-Khunsari
He is the grandson of al-Sayyid Husayn al-Khunsari, the teacher of the grand marji’ al-Mirza al-Qummi. Of his works, we can refer to the famous letter he wrote, about the conditions of Abu Basir, which is called: ‘Adimat al nazir fi ahwal Abi Basir. He passed away in 1246 (H), after reaching the age of 67, and was buried in the city of Karbala’.
6. Al-Sayyid ‘Ali al-Khunsari
He is one of the grandsons of al-Sayyid Husayn al Khunsari too. He passed away in 1238 (H). He has written elaborated explanations (shuruh) on Durrat Bahr al ‘Ulum. He is considered among the honourable disciples of al-Mirza al-Qummi, enjoying special care on the part of his teacher (al-Mirza), who preferred him over all other his disciples, praising most often his fadl (honour) and ‘ilm (knowledge).
7. Al-Mirza Abu Talib al-Qummi
He is the son of al-Mirza Abu al-Hasan, and counted among the reputed ‘ulama’ and magnates of Qum.Beside his being a disciple for al-Mirza, he was also his son-in law. Elaboration about him will come later on.
8. Al-Hajj al-Sayyid Isma’il al-Qummi
He is considered among the renowned ‘ulama’ and scholarly dignitaries of Qum, and used to be the only ‘alim who shouldered the mission of teaching the laws of principles (Usul), after the demise of al-Mirza al-Qummi, due to his extensive knowledge and mastery. The sublimity and high rank he attained, made him the best one competent for undertaking the supervision of the legislative affairs of the shrine of al-Sayyidah FatimahalMa’sumah.3 He passed away in 1263 (H), and was buried at the sacred sanctuary (at Qum).
9. Al-Mirza ‘Ali Rida al-Qummi
His full name is ‘Ali Rida ibn Muhammad ibn Kamal al-Din al-Husayn al-Qummi. It is reported by his son, the late Ayatullah al-Hajj al-Sayyid Jawad al-Qummi, that he used to be trustworthy near the late al-Mirza al-Qummi, in respect of istifta’ (giving legal verdicts) and muhakamat (trials), due to his accuracy and keenness to applying the Islamic law (Shari’ah). He passed away in 1248 (H), and was buried in the Shikhan Cemetery.4
10. Al-Shaykh Husayn alQummi
10. Al-Shaykh Husayn alQummi:5
He is the son of Baba’ al-Din Muhammad al-Qummi. and one of the disciples of al-Mirza al-Qummi too. He was a very venerable and eminent scholar, who has written a hashiyah (margin) on Qawanin al- ‘usul, calling it: Tawdih Qawanin al- ‘usul, which was published afterwards.
11. Al-Hajj Mulla Asad Allah al-Brujerdi
He is the son-in-law of al-Mirza al-Qummi too. He was an ‘Allamah and faqih, and one of the great mujtahids, under whom the greatest al-Shaykh al- ‘Ansari learnt. We will expose his characteristics in the last chapter of the book.
12. Al-Hajj Mulla Muhammad al-Kazzazi
He was counted among the magnates of the town of Kazzaz. During his youth, he was not so concerned with learning religious sciences. But when al-Mirza al-Qummi travelled to Kazzaz, getting married there to the sister of Mulla Muhammad al-Kazzazi, the latter expressed his desire and interest to study religious ‘ulum (sciences), and Islamic ma’arif (knowledge). So, he began under to acquire knowledge under al-Mirza al-Qummi, and continued his study after the demise of this great marji’. He travelled to Kashan, then to Naraq, where he joined the disciples of the grand scholar, the late al-Hajj Mulla Ahmad al-Naraqi, the author of Mi’raj al-Sa’idah, and married the granddaughter of his teacher.
Then after the demise of al-Hajj Mulla Ahmad al Naraqi, he moved to Qum, where he settled down for some time, during which he shouldered the tasks of preaching, judgeship (qada) and leadership of prayers till passing away. His shrine is at present in the Shikhan Cemetery. He willed that a water reservoir be built in the locality of ‘Ishq’ali,6 beside allocating one-third of his properties for benevolent charities in the villages of Tajrah and Dastjerd.
License to Narrate
Al-Mirza al-Qummi got numerous licenses in narration, from many teachers, the foremost of whom are: his teacher al-Sayyid Husayn al-Khunsari;7 ‘al-Sayyid Muhammad Baqir al-Behbabani known as al- ‘Ustadh al Wahid, al-Sayyid Muhammad Baqir al-Hazarjaribi, and al-Shaykh Mahdi al-Futuni. Also, al-Mirza al-Qummi has given school-certificate (ijazah) to a large number of scholars to report narration from his disciples and others, of whom we mention:
• Muhammad Baqir Hujjat al-’Islam;
•al-Hajj al-Shaykh Muhammad lbrahim al-Kalbasi;
•al-Sayyid Jawad al- ‘Amili, the author of Miftah al-karamah,8
•al-Sayyid Abd Allah Shubbar;
•al-Shaykh Asad Allah al-Tustari al-Kazimi, the author of al-Maqayis,
•al-Sayyid Mahdi al-Khunsari;
•al-Sayyid ‘Ali al-Khunsari;
•al-Sayyid Muhsin al-‘A’raji;
•al-Mirza Abu Talib al-Qummi;
•al-Sayyid Muhammad ‘Ali al-Hazarjeribi;
•al-Sayyid Ahmad al-Kermanshahi, the author of Mir’at al- ‘Ahwal, and others.
His Valuable Works
Of the cultural activities and great services rendered by al-Mirza al-Qummi for the Islamic knowledge, we can refer to the valuable works he left for us.
His writings covered numerous fields of Islamic sciences including fiqh, usul, kalam, rhetoric, and others, showing high proficiency and ability in all of them, proving his genius in knowledge. Thus, he truly represented the best example for the Prophet's hadith: “The ink of ‘ulama’ is superior to the blood of martyrs, as however lofty the martyr’s status be, it would be of no benefit for the Ummah if was devoid of an obvious objective, and rather, only an upright individual would be missed. Whereas the writings of the ‘ulama’, that contain illuminant knowledge (ma’arif) enabling the Ummah to recognize its objectives and duties, can create and build an Ummah that produces martyrs, offering them on Allah’s way and for the sake of sublimating the word of Islam, and hoisting the monotheism banner high in the sky.
Though most of al-Qummi’s works were produced during his stay at Qum, but the roots of his activity in his field can be sought back to the days of his youth, and outset of his study at the town of Khunsar. The late al-Shaykh Aqa Buzurg al-Tehrani is reported to have said in his book al-Dhari’ah, that he (al-Qummi) completed the compilation of his Manzumah on ‘ilm al bayan (rhetoric), on the night of Sunday, the fourth of Rabi’ al-Thani, 1173 (H), when he was only 22 years old, at the town of Khunsar. He also made the last touches for his book named “Majmu’at al-fawai’dwa ba’d al-rasa’il”, on Friday fifteenth of Muharram, 1175 (H), at the outset of his study at Karbala’, at the age of twenty-four. Whoever is aware of the bulk of his work, will verily be astonished, as how could it be feasible for a man shouldering numerous responsibilities and undertaking various tasks, to produce all those great works and books. Following are some of his valuable booksbe contributed to the Islamic library and heritage:
1. Qawanin al-usul. It is considered the most well-known book authored and compiled by al-Mirza, in Arabic.At the end of the book he made a footnote stating the date of completing it, which is the end of Rabi’ al-Thani 1205 (H). The book was published in many editions, and in two volumes.The first containing researches about phonetics, while the second one containing articles about rational (‘aqli) issues. This book got extensive fame due to its having new innovated ideas and notions, that maintained their being part of curriculum at the Theological Schools for a long time. Then, al-Shaykh al-Ansari’s Fara’id al- ‘usul replaced the second volume of Qawanin al- ‘usul, to be taught, due to its brevity and introducing novel themes. This prompted the theological school teachers and knowledge-seekers to put aside the 2nd volume of Qawanin al ‘Usul, with keeping on studying its first volume for a longer time, which was substituted afterwards by the book Usul al-fiqh authored by the late al-Muzaffar.
Qawanin al- ‘usul enjoyed at that time, a great significance, that many hawashi (margins) were written about it, reaching the number of forty-seven, as reported by the late al-Shaykh Aqa Buzurg al-Tehrani in his book al-Dhari’ah, including al Shaykh al Ansari’s Hashiyah.
The book was appreciated too by the late al-Sayyid Sadr al-Din al-Musawi al- ‘Amili, who expressed his admiration for its value and worth.
2. Hashiyah ‘ala al-Qawanin: Which is written also in Arabic, containing his replies to some inquiries and suspicions raised against his book Qawanin al- ‘usul. They were printed and published in a separate book, and included, in other editions, as a hashiyah on the book Qawanin al- ‘usul.
3. Hashiyah ‘ala Zubdat al- ‘usul, of al-Shaykh al Behbahani.
4. Hashiyah ‘ala Tahdhib al-usul of al- ‘Allamah al Hilli.
5. Hashiyah ‘ala Sharh al- mukhtasar, of Ibn Hajib al Maqsadi. The last three books being on ‘ilm al- ‘usul
6.Jami’ al-shatat - or Ajwibat al-masa’il which is published in three volumes containing a fiqhi course covering all issues from taharah (purity) up to diyat (blood money), in a form of question and answer, beside other miscellaneous matters. It includes also some doctrines, and kalami notions, of which we can refer to his refutation to the Sufis, at the end of the book. Most of the book is in Persian, and it was printed in Tehran, while the questions and answers are in Arabic.
7. Manahij-al ‘ahkam, in Arabic, and it is concerned with fiqh, containing the rulings of taharah (purity) and salat (prayers), beside other fiqhi matters.
8. Ghana’im al- ‘ayyam fi ma yata ‘allaq bi al-halalwa al-haram, which is in Arabic, and printed in 1319 (H) at Tehran press. It contains researches about inferential fiqh, except its first chapter that is dedicated for ‘ibadat (rituals), taharah, salat, zakat (alms-due), khums (one- fifth), sawm (fasting) and i’tikaf (living in seclusion [mosques]). He compiled his other books in the form of various treatises in the field of fiqh (jurisprudence).
9. Mu’in al-khawass. It is an abridgement, in Arabic, and being confined to thebab al- ibadat (rituals), from among fiqh.
10. Murshid al- ‘awamm. It is his practical treatise (of Islamic rulings), written in Persian.
11. Al-Bay’ al-fuduli. It is printed as an appendix to the book Ghana’im al- ‘ayyam
12. Bay’ al-mu’atat. It is also printed at the end of the book Ghana’im al- ‘ayyam.
13. Al-Mu’amalah al-muhabatiyyah bi shart al-qard: which appeared also at the end of Ghana’im al- ‘ayyam, that was compiled on 21 Dhu al-Qa’dah 1207 (H).
14. Ta’liqah on the book of al-Sayyid Husayn al Khunsari, about some statements of Sharh al-Lum’ah.
15. Manzumah fi ‘ilm al-badi’,9 consisting of 139 poetry lines.
16. Manzumah fi ‘ilm al-bayan,10 comprising 106 poetry lines, annexed lo his book Manahij al- ‘ahkam, “kitab al- salat”, beside some hawashi (margins) with the hand writing of al-Mirza al-Qummi himself; whose compilation he finished on the night of Sunday 4th of Rabi’ al-Thani 1173 (H).11
17. Mathnawi fi al-ma’aniwa al- bayan.
18. Al-Fathiyyah, on ‘ilm al-kalam which he authored in 1218 (H).
19. Collection of poems (diwan), containing five thousand Arabic and Persian poetic verses.
20. Majmu’at al-fawa’idwa ba’d al- rasa’il. He compiled it at the outset of his study at Najaf, completing it on Friday the fifteenth of Muharram 1175 (H).
21. Tarjumah li a1-Qasidah al-Nuniyyah of al-Sayyid Muhammad al-Ha’iri al-Husayni, on rebuking of the River Euphrates, with objecting him through a poem in Persian consisting of forty-six lines. The original poem and its translation were written elegantly with the Persian inscription and nuskh style.
22. Risalah fi al-qada’wa al-shahadat: It is a simplified treatise printed at the end of the book Ghana’im al- ‘ayyam.
23. Risalah fi usul al-Din: It is in Persian, and consists of an introduction and five chapters. In the introduction, he elucidates the differences between usul al-Din and the madhhab (school of thought), dedicating each chapter for one of the five principles of religion (usul al-Din),beside exposing one of the principles of the five creeds.
24. Risalah fi jawaz al-qada’wa al-hilf bi taqlid al-mujtahid
25. Risalah fi munjazat al-marid: It is printed also as an appendix to the book Ghana’im al- ‘ayyam.
26. Risalah fi ma’rifat mashayikh al- ‘ijazah min al ruwat: It consists of the names of a group of the shaykhs of ijazah (license), who were licensed by the ‘ulama’ on rijal.
27. Risalah fi al-jizyahwa ahkamiha: it is printed also at the end of Ghana’im al- ‘ayyam.
28. Risalat al-ghina’ mawdu’anwa hukman: It is annexed to the book Ghana’im al- ‘ayyam too.
29. Risalah fi al-hayatwa ba’d, ahkamiha: Which appeared also at the end of Ghana’im al- ‘ayyam.
30. Risalah fi al-waqf.
31. Risalah fi al-waqf ‘ala al-nafs: A reference was made to it in Jami’ al-sahatat -in the book Ghana’im al- ‘ayyam.
32. Risalah fi waqf al-mukhalif: it was written in 1214 (H), and annexed to Jami’ al-sahatat fi Ghana’im al- ‘ayyam.
33. Risalah fi qa’idat “al-tasamuh fi adillat al-sunan.”
34. Risalah fi ‘umam hurmat al-Riba fijami ’ al-mu’awadat
35. Risalah mufassalah fi al-fara’idwa al-mawarith.
36. Risalah fi al-radd ‘ala al-Badiri al-Nasrani.
37. His detailed Risalah to Fath ‘Ali Shah, containing an ample of his eloquent counsels and sermons.
38. Risalah in refutation to the Sufis and Ghulat.
39. Risalah on the ruling about the school of unknown builder.
40. Risalah about invalid conditions in sale.
41. Risalah on generality of the basis “la-darar” - (no harm).
42. Risalah fi al-mantiq.
43. Risalah on that whose properties were burnt in fire.
44. Risalah fi al-talaq (divorce).
Beside other treatises about different sciences and numerous issues, enumerated by al-Mirza al-Qummi to be about one thousand treatises.
Propagation and Preaching
Al-Mirza al-Qummi’s activity was not confined to the fields of researching, investigation and compilation, beside teaching and taking care of his disciples, but he undertook the responsibility of preaching and propagating the Shari’ah rules to people, despite his ample engagements and businesses.Beside al-Mirza’s being a shelter and refuge for scholars and knowledge-seekers, he was also a kind and compassionate father for the common people. He spared no effort to advise and guide them to the straight path, being an abundant fountain bestowing over all people from his knowledge and gracious morals.
Al-Mirza al-Qummi devoted all his life for serving ‘ilm (knowledge) and its seekers, and rather all people, deserving in return people’s love and respect.
Beside his taking care of people’s problems and giving answers for their religious inquiries, he used to be present at the main mosque of al-Madinah permanently, with establishing the Friday and congregational prayers. He used to wear on Fridays his finest clothes, with using perfume, going to establish Friday prayers with solemnity and humbleness, addressing people with a loud voice filled with rhetoric and eloquence.preaching people with the prophets’ exhortations dealing with world and religion issues concerning people.
In the first part of his Friday sermon he used to praise and glorify Allah the Exalted, enjoining people to piety (taqwa) and forbidding them from evils and sins. In the second sermon he used to talk about the concerns and fate of the Islamic Ummah, acquainting the worshippers with all the developments going on throughout the Islamic world, with which Muslims being concerned. He used to invite people toward cooperation and solidarity for the sake of solving the then troubles, through spirit of fraternity and correlation, making through his impressive sermons, an atmosphere of activity, causing a new and active spirit to move inside the worshippers’ hearts.
He used to render great attention to the duty of enjoining to good and forbidding evil (al- ‘amr bi al-ma’ruf wa al-nahy ‘an al-munkar), fearing no blame from those who are entitled to reproach. He followed this practice even with the monarch of that time “Fath ‘Ali Shah”, as he used to persist on enjoining the monarch to good and forbidding him from evil whenever meeting him. In one of his meetings with him he addressed Shah, saying: Put justice before you as a criterion in dealing with the subjects, as Iam fearing Allah’s wrath and chastisement against me, when being meant by Allah’s saying:
“And incline not toward those who do wrong lest the fire touch you...” (11:113).
In the Sultan’s response to al-Mirza, he expressed his love and appreciation toward him, saying: He is reported in the narrations that “Whoever loves a group of people will be resurrected withthem”, and I implore Allah not to resurrect me together with you on Doomsday.
In another meeting, al-Mirza addressed Fath ‘Ali Shah pointing at his (Fath’s) beard saying; “O King, beware that you perpetrate a sin entailing burning of your beard in Hell-fire.”
Notes
1. It is a province in the north of Iran.
2. Imamzadeh is anyone belonging through kinship to any of Ahl al-Bayt imams (A).
3. She is the daughter of al-Imam Musa al-Kazim - the Seventh Imam of Ahl al-Bayt (A).
4. It is situated at a distance of several steps to the north of the holy shrine of Ma’sumah (in Qum).
5. A reference to him was made by al-Shaykh Aqa Buzurg alTehrani, in his book al-Dhari’ah, under the name Muhammad Husayn.
6. It is an old magazine, issued at Qum.
7. A permission to narrate traditions in 1177 (H), during his stay at Najaf, en route to make pilgrimage to the Holy House of Allah.
8. He was permitted by al-Mirza to narrate traditions in 1206 (H).
9. In Rayhanat al- ‘adab it is reported tobe comprising 140 lines.
10. In Rayhanat al- ‘adab it is reported tobe comprising 107 lines.
11. The author of Rawdat al-jannat mentioned another book for al-Mirza, under the title Manzumah fi ‘ilm al-ma’na. Upon this a commentary is ascribed to Aqa Buzurg al-Tehrani in al Dhari’ah, saying: It may be his manzumah on ‘ilm al-badi’ and his manzumah on rhetoric (‘ilm al-bayan).
Chapter 3: Let UsLearn from al-Mirza
Al-Mirza al-Qummi’s life was replete with repercussions, full of glories, lessons and examples, and it is preponderant and necessary for the Islamic Ummah to take much advantage from the life of that great marji’ (religious authority), from his illuminant standpoints and conduct (sirah), for the sake of building a bright future and an upright blessed society.
Many characteristics and merits have distinguished his splendid life, rendering him sublimity and high status, some of which we are going to expose in this chapter.
His Forbearance and Uprightness
A unique impression was left on al-Mirza’s life by forbearance and uprightness, as he kept on, throughout his life - replete with critical repercussions and troubles - being an ideal example for forbearance and steadfastness in staying to the course. Thus, he proved to be a steady mountain, never surrendering before misfortunes, passing all life trials successfully through his forbearance and endurance.
The biggest problem he faced was intense poverty and destitution, usually facing the scholars during their learning period. He could not get access to life necessities, to the extent leading his teacher the late al-Sayyid Muhammad Baqir al-Behbahani, who was aware of the extent of his poverty, to accept to perform salat al- ‘isti’jar (hire prayers), transferring its payments to his disciple al-Mirza for managing his daily necessary affairs, and be able to dedicate his time for learning. Rather his poverty was so intense that entailed death for his wife.
The other problem that was faced by al-Mirza, causing him biter feeling, was the environment he lived in. He lived among illiterate people plunged in their ignorance, depriving him his right, disregarding his high status, forcing him to depart his lodging, moving here and there through the towns.
Despite all those calamities and suffering, al-Mirza kept on withstanding, with enduration and high morale, all the difficulties facing him, taking into consideration the noble objective, for which he devoted his life.
Verily, forbearance, endurance and resistance are the prerequisites for all successes achieved by man throughout his life, and every progress attained by man in the material and moral aspects. Allah the Glorious, the Exalted - said in His holy Book:
“Lo! He who wardeth off (evil) and endureth (findeth favour); for lo! Allah loseth not the wages of the kindly.” (12:90)
The Messenger of Allah said also: “Know that with every hardship there should be ease and with forbearance there is triumph, and relief comes after infliction.” Al ‘Imam Ali - the Master of patients said too: “That who forbears will verily be victorious.”
His Strival in Knowledge Seeking
It may constitute the most remarkable characteristic that he exclusively owned. He kept, day and night and most of his time, on reading and investigation. In his knowledge-seeking he resembled a thirsty man trying to get access to water and he was known of sleeping only a bit at night.
His Academic Status
Striving and perseverance are the prerequisites of every success that man can attain in all walks of life. Making a survey over the biography of those who are successful will verily reveal to us that the real factorsbehind every advancement achieved in the material or moral field, lie in the relentless strival and continuous labouring. Allah the Exalted said:
“And that man hath only that for which be maketh effort” (53:39)
One of the poets has also said: “Whoever seeking sublimity, nights should stay up.”
Al-Mirza al-Qummi was one among those very few men, who chose to tread the course of perseverance and continuous laboring for seeking and acquiring knowledge (‘ilm), challenging and withstanding on this way all the difficulties and hardships be faced. In this manner, he attained that lofty rank in knowledge and perfection, and after elapse of many years of suffering, he turned to be one of the renowned and distinguished fuqaha’, being thus meritorious of admiration and appreciation on the part of his contemporary high-ranking world dignitaries.
His scholarly status and ability to deduce rules (istinbat) reached an extent that he someday invited al-Sayyid Muhammad al-Mujahid -the son of the author of al-Riyad, who came to Qum recently with a group of ‘ulama’, to his house, holding with them scientific debates and discussions. Then al-Mirza addressed his guests saying: That which I intend from inviting you, is to know how much old-age and physical weakness did affect my ability in inference, and power on ijtihad.
Thereat al -Sayyid Muhammad al-Majahid, with admiration, commented, saying: If you call thisan ability for inference (istinbat) and ijtihad, then we are devoid of the talent of ijtihad.
The best evidence indicating the level of his scholarlystatus, can be sought in his voluminous compilations, that expose clearly his aptitude and command over numerous sciences.
His Tireless Labouring
The characteristics distinguishing this grand marji’ included his tireless labouring, persevering work and continuous activity, as he could not let fatigue overcome him throughout his life, He used to spend most of his time in studying, reading and investigation, so he is counted among the very few maraji’ (religious authorities), who have devoted their lives completely for continuous labouring. He never gave up to rest, but only when observing complete inability of his body for undertaking his responsibilities.
He dedicated all his time for certain acts, like; leading the worshippers (in prayers), preaching people at the mosques, teaching his disciples,educating his followers, beside reading and investigation. On fulfilling a significant task, he would embark soon on undertaking another one. Taking into consideration his shouldering the burden of marji’iyyah for the Ummah -being initself a heavy responsibility -this great man will prove to be a giant in thought and leadership.
His Curiosity for Knowledge
Al-Mirza al-Qummi used to be encyclopedic in the sciences that interested him and were of his concern, being characterized with accuracy in opinions and theories. He would not be satisfied with superficialities, but used to go deep into the matters, seeking the hidden facts through investigation, till quenching his thirst from them. Hence, he became known among the ‘ulama’ with the name al Muhaqqiq al-Qummi (al-Qummi the Investigator). The best evidence for Ibis can be seen in his valuable book “Qawanin al-usul’ beside his other books.
His Poeticalness
Al-Mirza is one among very few ‘ulama’, who have given great attention and concern to the literary field - especially poetry - dedicating this to serve knowledge, religion and literature. Al-Mirza has a collection of poems (diwan) containing five thousand Lines of Arabic and Persian poetry, beside his two manzumahs in rhetoric, ma’ani (denotations) and bayan, which verily indicating his skill and command over this art.
His Fine Handwriting
Al-Mirza al-Qummi has also proved hisexcellency in the field of hand writing (khatt), in its two kinds: al-Nuskh and the Persian one, which requires extraordinary skill and accuracy:
A reference to this respect in al-Qummi’s character was made by the author of Rawdat al-jannat, by saying: “The late al-Mirza’s handwriting was so fine, and he showed excellency in both its styles known at that time: al-Nuskh and the Persian style.1 His Arabic and Persian manuscripts still represent a vivid evidence indicating the fineness of his handwriting and his proficiency in these arts.”
He has written numerous academic compilations with a fine handwriting, the foremost of which is Sharh al Wafiyah of the late al-Sayyid Sadr al-Din al-Qummi, and al-Fawa’id al-Ha’iriyyah of his teacher al-Wahid al Behbahani. Moreover, he has written his ijtihad license granted to him by his teacher al-Sayyid Husayn alKhunsari2 in 1177 (H), during the latter’s presence at the holy city of Najaf en route to perform the rituals of hajj (pilgrimage).
His Comprehensiveness
As previously exposed, al-Mirza al-Qummi was following an encyclopedic method in science, as his genius was not confined within a specific field, but he has plunged and gone deeply into all branches of knowledge, having his own opinion and viewpoint regarding all of them.
He studied profoundly the sciences of hadith, rijal, history and kalam, reaching the apex in the sciences and principles (usul) of fiqh and rhetoric, leaving behind a large number of compilations in all of these sciences, being of a versatile character. Beside all these talents, he used to be a merciful leader for the Ummah, a proficient master for his hawzah (theological school) and a kind father for his disciples and followers.
Al-Mirza was a proficient teacher, an eloquent orator, a flowing pen, a gentle poet and a great author.
His Loyalty
One of the moral characteristics enjoyed by him being his loyalty to his teachers and shaykhs. He used to remember them with veneration when alive, and appraise them after their demise. Whenever he met them, he would show them humbleness and respect, as can be seen through the following examples:
1. His faithfulness and appreciation to his great teacher Ayatullah al-Sayyid Muhammad Baqir al-Behbahani (may Allah sanctify his soul), as al-Mirza felt indebted to his teacher, who never spared any knowledge and favour. He could never forget his stances during the hard times, as it is reported from him, that during his visit to Karbala’ he used to pay homage to the tomb of his big tutor, kissing it out of appreciation for the services rendered to him by his teacher.
2. His appreciating the efforts of his other teacher, al Sayyid Husayn al-Khunsari. Throughout his stay at Karbala’, he kept on corresponding with his teacher, yearning for the days where he (al-Mirza) was his disciple. He used to address him with expressions showing reverence and veneration, like al Sayyid al-Muhaqqiq or al-Habr al Mudaqqiq, and alike.
3. His expressing loyalty to his teachers and guides was not exclusively confined to their persons, but exceeded that limit to include everyone having uterine kinship to them from among men of knowledge and honour. This is indicated through his much patronage for the two grandsons of his teacher al-Sayyid Husayn al-Khunsari, who were al-Sayyid Muhammad Mahdi al-Khunsari and his nephew al-Sayyid ‘Ali al-Khunsari, exaggerating in venerating them with preferring them over his other disciples. He very often travelled to their hometown with extolling them.
His Moral Traits
Al-Qummi’s unique character was truly a bright star throughout history. Beside his academic (‘ilmi) superiority to most of the fields and branches of knowledge, he enjoyed a high Lofty morality. The more knowledgeable he became the more modest and noble he turned to be. Knowledge has burnished him, and life experiments have rendered him experienced, so he emerged as a great giant whom men of knowledge stood in awe of, and the masses held in reverence and veneration.
In one word, he was an ideal in knowledge, strive, doctrine, taqwa (piety), forbearance, uprightness and a hermit forsaking worldly pleasures and temptations, of sweet talk and nice company. His eyes used to be immersed in tears out of God-fearing, being a true heir to the prophets and an example for the awliya’ (Allah’s friends). Those who were contemporaneous with him among the scholars and high-ranking dignitaries held him in reverence, as seen in the following examples:
Scholars’ ViewsRegarding al-Mirza
l. The revered scholar al-Sayyid Shafi’ al-Chablaqi, who was a disciple of al- ‘Allamah al-Faqih al-Sayyid Muhammad al-Mujahid, is reported to have said in his book al-Rawdah al-bahiyyah in his regard: The late (al Mirza) was one of the leaders of religion and world, excelling all scholars of his time in respect of asceticism (zuhd), righteousness (wara’) and knowledge, being venerated by the upper class and common people.
2. The author of Rawdat al- Jannat, al-Sayyid Muhammad Baqir al-Khunsari, said in his regard: The position of our mater al-Mirza (may Allah elevate his status) is too far to be described by a word or saying. This great man was a pious man of noble rank, attaining a sublime degree of perfection and sagacity. He was an able ustadh (teacher), a grand leader (imam), a skillful literary man, an eloquent orator, and a personage of profound goodness, humanity and mercy, and of a solemn complexion with tearful eyes.
3. The great ‘alim al-Sayyid Hasan al-Sadr referred to him thus: He possessed extensive knowledge and meritorious rank, being of good taste and noble conduct. He went deep into the sciences of fiqh and usul, getting to their bottom through analyzing and investigating, being profound in the sciences of hadith, rijal, history, wisdom and kalam. His numerous valuable compilations being enough for him to boast of, and moreover he was an ascetic, pious, mutahajjid (sleepless) and upright man.
4. The late al-Mirza Husayn al-Nuri writes about him saying: The earlier and latter ‘ulama’ acknowledged his virtue, testifying his proficiency and accuracy in investigation. He was a great, successful and subtle man, caring only for the Hereafter, fearing Allah, contradicting his desire (hawa), and being competent for religious leadership. Despite this fact, he was never beguiled by the submission of his time monarch, or the welcome rendered by his foes, showing them disregard and complete neglect.
The same statements were written in his regard by his disciple the late al-Shaykh al-Hajj ‘Abbas al-Qummi.
His Refusal to King's Affinity
This being one of the prides of the Shi’ah maraji’ as none of them showed covetousness for a temporal world (dunya), never adulating any sultan (monarch). Their most concern was concentrated on their ummah. Even when meeting any king or sultan, it was only for the interest of religion as observed in the case of some ‘ulama’ like Nasir al-Din al-Tusi, al- ‘Allamah al-Hilli, al- ‘Allamah al- Majlisi and al-Shaykh al-Baha’i. None of them used to be among courtly hirelings, hut they all have taken this as a means for reinforcing the religion, through employing the authorities and urging them toward enjoining to good and forbidding evil.
Nevertheless, al-Mirza was fully aware of his huge responsibility, never being deceived by the sultan’s artifices, or heeding to his honeyed offers that harboring the opposite of what exposing. The sovereign’s taking one step to approach al-Mirza, would be followed by al-Mirza’s distancing himself ten steps.
He was frequently visited by the Qajari king, but he never embarked on travelling to the capital with the intention of meeting the king at his palace. Al-Mirza al-Qummi was aware of the extent of the inconvenient consequences, entailed through his relations with the king, for Islam and Muslims. Hence we can realize al-Mirza’s abstaining from meeting the desire of Fath ‘Ali Shah in marrying his only daughter to al-Mirza’s only son. During one of his meetings with al-Mirza, the king expressed his wish to strengthen their ties through marrying his daughter, the princess, to al-Mirza’s son, but his demand was met with al-Mirza’s disapproval.
The monarchical proposal made al-Mirza restless, causing him to feel worried when facing the king’s pressure and insistence on realizing his desire and will. Thereat al-Mina was obliged to implore Allah to deliver him from that dilemma, as his stale speaking foritself saying:
"O my Lord! Prison ismore dear than that unto which they urge me..." (12:33)
He also used to reiterate the supplication: “O my God! Take away my son nearYou and rescue me from fire torment.”
Then Allah granted his supplication, as someone came to him telling him the news of his son's death through drowning.
Another time Fath ‘Ali Shah tried to approach him using a new means, by inviting al-Mirza to lead the worshippers at a mosque he built in Tehran. On al-Mirza’s refusing his demand, the king conceded asking him to delegate one from among his disciples to depulize him in this regard. Then al-Mirza offered al-Hajj al-Sayyid Muhammad Baqir Hujjat al- ‘Islam; who rejected this request too.
Thus, the monarch could never escape any chance for the sake of sycophancy near al-Mirza, but was faced every time with al-Mirza’s precaution, that entailed the king’s losing those chances.
A Grace for al-Mirza
Al-Hajj al-Shaykh Murtada al- ‘Ashtiyani is reported to have said: When visiting the grand al-Mirza’s tomb I saw an old man reciting the Qur’an and weeping. On questioning the reason of his weeping and affection, the old man, sighingly, replied: As soon as I became acquainted with him suffered his loss. I asked him: When and how were you acquainted with him?
He replied: I am from the people of Qazwin3 , andwas owning abundant wealth. I intended to make a pilgrimage to the House of Allah, two years before the demise of al-Mirza al-Qummi. So, I navigated toward Makkah, and when the ship reached Oman Sea, I inspected my waistband,4 to check how much money left with me. Suddenly I saw a man in the upper floor watching me. Then I kept the purse (himyan) under my clothes. Within one hour a clamour was raised in the upper floor. Asking about its cause, I was told that a man was claiming to the captain of the ship thatbe lost his purse containing all his money, with giving its description. Thereat, the captain gave his orders to inspect all the passengers one by one, with threatening that the penalty of the stealer being death, through throwing him into the sea. I felt so straitened since the purse specifications were identical to those of mine, and the man claiming his purse being robbed, was the same one watching me in whose heart the Satan whispered. Meanwhile no choice was left before me but to get rid of my purse and rescue myself. So, I took it out, standing at the verge of the ship, saying while throwing it in the sea: O Amir al-Mu’minin, you are Allah’s trustee (amin), and I deposit my purse with you as a trust.
I did this so fast and retuned to my place, feeling sad, contemplating what to do after being bankrupt with no little money.
In the meantime, the ship captain with the older crew broke into our floor, for inspecting the travelers, accompanied by the claimant. When it was my turn, they embarked on turning my luggage upside down, but their inspection ended without finding anything. Thereat, the captain got enraged, and scolded the claimant for accusing the pilgrims of Allah’s House. Consequently his (claimant’s) complexion changed, becoming tongue tied, and being known for all, to be no more than a trickster, claiming what is not belonging to him. After that, the captain ordered to throw him into the sea.
After performing hajj rituals, I betook myself to visit the tomb of the Prophet (S) and those of Ahl al-Bayt Imams (A), at the Baqi’. Then I made my way toward Iraq. On reaching Najaf and being honored with visiting the shrine of Amir al-Mu’minin ‘Ali (A). I was inspired by Allah to demand from him my trust and purse. At the first night there, I saw in dream Amir al-Mu’minin saying to me: Go to Qum and take your trust from al-Mirza Abu al-Qasim al-Qummi. I got up in wonder, asking myself: How can I find my belt at Qum while it was (thrown) in Oman Sea)?!Where is Qum and where is Oman Sea? At the second night I saw Amir al-Mu’minin again reiterating the same saying. At the third night Amir al-Mu’minin addressed me (in dream) repeating his former utterance: Go to Qum and retain your belt from Abu al-Qasim al Qummi. I asked him: Who is Abu al-Qasim al-Qummi? He replied: He is a mujtahid and a religions authority (marji’ taqlid). I said to him: How can I go there while not having one dirham even! Amir al-Mu’minin said: Go to the bazaar and ask that money-changer (by name) to give you 20 liras.
I woke up from sleep, and with the advent of morning, I betook myself to the bazaar looking for that money changer. Finding him I stood perplexed, daring not to speak, but after a long period be turned his face at me asking: Do you need anything? I said: Yes.an oral remittance. He asked: How much? I replied: Twenty liras.
The money-changer said then: You said the truth, asking then: Are you from Qazwin? When answering him positively, he took out 20 liras from the safe. I bought with them some travel necessities, making my way toward Qum.On reaching it. I inquired about (the address of) al-Qummi’s house, to which people guided me. I found him busy in teaching his students, so I waited till the end of his class. I went then toward him, and told him all the details of my story. Thereat he stood up and said: Your belt is with me. Then he took it out from among the books, handed it to me and said: Count your money and check carefully.
I became so delighted, kissing al-Mirza’s band, bidding him farewell and returned to my family. Then I recited to them whatever I faced, totally. They could not believe anything but only after making a strong oath, whereat they became so astonished. My wife said to me: If it be so, how would you appeal to yourself and leave him. You would rather commit yourself to be at his service, hoping that Allah may render your well end. I found that quite correct, so I sold all my properties, and migrated with all my family to Qum. On reaching it, we witnessed people crying everywhere, as if it were the Day of ‘Ashura’ of al Husayn (A), with mourning and sadness prevailing everywhere. I inquired about the reason, and was told: Al Mirza al-Qummi has passed away. I was shocked at this sad news, making a covenant with myself to recite the Qur’an beside his grave every day.
Al-Mulla ‘Ali al-Nuri’s Meeting with al-Mirza
The philosopher al-Mulla ‘Ali al-Nuri was among those harbouring sincerity and veneration for al-Mirza, corresponding with him, and referring to him concerning the critical and significant issues. Al-Mirza has referred to him at the end of the book Jami’ al-shatat Once this philosopher heard that al-Mirza has given a verdict (fatwa) charging him with impiety, due to some of his beliefs. Thereat he stood in awe of that, departed Tehran and rushed toward Qum where he met al-Mirza al-Qummi. During that meeting he introduced to him his thoughts and beliefs, being at the disposal of al-Mirza. When al-Mirza asked him the reason that pushed him to do so, al Mulla replied: Haven’t you charged me with disbelief before?
Al-Mirza replied: I have never charged anyone with impiety, and what you heard is but a sheer lie, with no basis.
Notes
1. In Iran it is known as ‘al-Nasta’liq” or “half broken”.
2. Today it is found with al-Shaykh Hasan Nasir al-Shari’ah, the author of Ta’rikh Qum.
3. Another narration states him to be from the people of Shirwan in the Land of Caucas.
4. It is a purse in which money is kept, and is tied to the belt.
Chapter 4: The Sunset
As al-Mirza reached the age of eighty, that sun glaring with, the lights of knowledge faded away. In the beginning of the year 1231 (H), the great marja’ responded to the Truth call and joined the Sublime Lord. Thus, his bright sun set away from the horizon, leaving behind, for all generations, a huge heritage, with a blessed conduct (sirah) replete with glories.
His demise constituted a severe shock movingall the Islamic world, leaving a bitter anguish inside the hearts of his disciples and lovers.
He was buried in Shikhan Cemetery amongst multitudes of masses, abundance of tears and distresses of weepers. His tomb has turned to be today a shrine having a dome and minaret, with a belief common among the believers that supplication (du’a) at his holy shrine being responded.
The author of Nukhbat al-maqal has dated his decease by saying:
And the owner of Qawanin, the time unique,
Abu al-Qasim, the notable pontiff, Ibn al-Hasan,
And his faqih al-Shaykh al-Behbahani,
After a “wada’” (farewell) at al-Ridwan appeared.1
His Heirs
Al-Mirza had one son and eight daughters.2 His only son died during al-Mirza’s lifetime. Thus, his inheritance has gone to his daughters alone, who have all got married to honorable scholars, as follows:
1. Al-Mirza Abu Talib al-Qummi
He was an eminent scholar, who learnt under al-Mirza, becoming then his most outstanding disciple. He was a jurisprudent scholar, having a 600-page book on fiqhi questions.
He was a reliable and trustworthy source for al-Mirza in the legal issues, gaining license of ijtihad from his teacher. He was a benevolent person, taking care of the orphans, widows and the poor. He was bestowed by Allah an abundant wealth which he spent as philanthropicdues, building a water reservoir al “Kuhnah”3 Square, beside endowing a third of his properties for charitable affairs.
He passed away in Jumada al- ‘Ula 1249 (H), and was buried al Shikhan Cemetery. His inveterate family is considered among those highly honourable and reputed families.
2. Al-Hajj Mulla Asad Allah al-Brujerdi
A faqih, ‘allamah and great mujtahid, and was counted among the eminent 'ulama', and one of the outstanding disciples of al-Mirza al-Qummi. He authored several books on fiqh and Usul During his era, the city of Brujerd turned to be a center for Islamic sciences, and a meeting place for knowledge-seekers and scholars.
Al-Shaykh al- ‘Ansari, the great, has learnt under him for a good period of time, conveying to the people some of his fatawa (verdicts).
He got married to al-Qummi’s daughter during his life time, with a blessed marriage. The poet Fath ‘Ali Khan, known as “Malik al-Shu’ara’” (King of Poets), has referred through some lines to this marriage. Al-Mirza’s daughter has given birth to three sons, being: Fakhr al-Din Muhammad, Jamal al-Din and Nur al-Din Muhammad, who have all got the degree or ijtihad.
Al-Mulla Asad Allah passed away in 1270 or 1271 H, and was buried at his birthplace (Brujerd), which has turned to be a shrine, being visited for attaining blessing.
To him some well-known families in Brujerd are related, with various epithets like: “al-Qawanini” and “al Hujjati”.
3. Al-Mulla Muhammad al-Naraqi
He is known with the name of al-Shaykh ‘Abd al-Sahib hujjat al- ‘Islam. He is the son of al-Hajj Mulla Ahmad alNaraqi, the author of Mi’rai al-sa’adah, being one of the great ‘ulama’, and Shi’ah prides and leaders at Kashan.
He attained the degree of ijtihad through a permit from his father. He undertook the administration of the Sultani School in Kashan,beside leaving numerous works, the most famous of which are:
1. Anwar al-Tawhid, on ‘ilm al-kalam,
2. Al-Marasid, on ‘ilm al- ‘Usul,
3. Mashariq al- ‘ahkam, on some important fiqhi rulings, and all being printed in Tehran.
This honorable scholar was born in 1215 (H), at Kashan, and passed away in it in 1297 (H). He was buried beside his father’s grave.
4. Al-Mirza ‘Ali Rida al-Tahiri
He was a distinguished scholar, belonging to the family of al-Mirza Abu Talib, both being among the grandsons of the late Faqih and Muhaddith, al-Mulla Tahir Shaykh al ‘Islam al-Qummi, who passed away in 1097 (H). He was the teacher of al- ‘Allamah al-Majlisi, and the author of Tuhfat al- ‘akhbar, in refutation against the Sufis.
5. Al-Shaykh ‘Ali al-Bahrani
He was an honourable scholar, living at Kahak, one of Qum districts. He was honoured with the affinity of al Mirza al-Qummi during the latter’s lifetime. So, al-Mirza, (God’s mercy be upon him) used to frequenting to Kahak, and rather some of his meetings with the King Fath ‘Ali Shah were held at the house of his son-in-law.
His wife gave birth to twosons, one was al-Shaykh Muhammad Husayn, and the other al-Mirza Abu ‘Ali, beside one daughter who got married afterwards to al-Hajj Ayatullah al-Sayyid Sadiq al-Qummi.
6. Al-Sayyid Muhammad Sadiq al-Kalbasi
He was the son of al-Hajj Muhammad Ibrahim al Kalbasi. He was dead in 1292 (H). He was counted among the most eminent ‘ulama’ of that time, leaving several works, of which the following are at the top:
1. ‘Uyun a1-usul, 2. Masabih al- usul, 3. Masharif al-usul 4. Manhaj al-sadad fi sharh a1 ‘Irshad, 5. Sharh al taharah fi al-Lum’ah
7. Al-Mawla ‘Ali al-Brujerdi
He was one of the great mujtahids at the era of the King Muhammad Shah. Besides, al-Mirza had another daughter, who died before getting married.
Al-Mirza in the Memory
So, such is al-Mirza, the pride of his age and thetown talk of his time. He spent his age in struggle (jihad) for religion, devoting his life for knowledge, and his ‘ilm for serving his ummah. His pen remained effusing an ink, illuminating the thought routes for the generations, till the time he passed away.
Can (elapse of) time efface his name from the memory of history? I never think so, as the remembrance of such a giant man, who persevered on fighting life repercussions and time alterations, with an iron resolute, for attaining the glory vertex, can never be obliterated from papers of history. Al-Mirza will remain forever a glowing beacon among the humane history beacons that illuminates the way for caravans of generations.
Notes
1. This phrase indicates the date of his demise, i.e. 1231(H), through counting the sentences, while the word wada’ (farewell), indicating his age to be 81 years on death. So, the author of Nukhbat al-maqal was of the opinion that this birth was in the year 1150 (H).
2. They were nine daughters as reported in Kanz al- ‘ulama’.
3. Meaning old, (translator).
Bibliography
1. A’yan al-Shi’ah
2. Rayhanat al- ‘adab
3. Al-Rawdah al-bahiyyah fi sharh al-Lum‘ah al-Dimashqiyyah
4.Al -Fawa’id al-Radawiyyah
5. Al-Kiram al-bararah
6. Al-Wahid al-Behbahani
7.Ma’arif al-rijal
8. Qisas al-‘ulama’
9. Ta’rikh Qum
10. Mustadrak al-wasa’il
11.Al -Dhari’ah
12. Al-Kunawa al-‘alqab
13. Farhang-e Farsi
14. Ganjinah-ye Athar Qum
15. Tafsir-e namunah
16. Simaye farzanigan
17. Ganjinah-ye danishmandan
18. Kashkul-e mumtaz
l9. Rawdat al-jannat
20. Mardan -e ‘ilm dar maydan-e ‘amal
Al-Mirza in the Memory
So, such is al-Mirza, the pride of his age and the town-talk of his time. He spent his age in struggle (jihad) for religion, devoting his life for knowledge, and his ‘ilm for serving his ummah. His pen remained effusing an ink, illuminating the thought routes for the generations, till the time he passed away.
Can (elapse of) time efface his name from the memory of history? I never think so, as the remembrance of such a giant man, who persevered on fighting life repercussions and time alterations, with an iron resolute, for attaining the glory vertex, can never be obliterated from papers of history. Al-Mirza will remain forever a glowing beacon among the humane history beacons, which illuminates the way for caravans of generations.
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