Muhammad Hasan al-Najafi

Muhammad Hasan al-Najafi (Arabic: محمد حسن النجفي‎, translit. Muḥammad Ḥasan al-Najafī‎; 1788–1850 AD),[1] author of Jawahir al-kalam fi sharh shara’i‘ al-islam, a 42-volume work on fiqh,[2] was a Shia Marja' and jurist.

Birth

The exact time of his birth is not clear. According to Agha Bozorg Tehrani, Muhammad Hasan might be born near 1212 lunar Hijrah. His father, Shaykh Muhamad Baqir Najafi,[3] was the nephew of Abd Al Rahim Sharif who immigrated from Iran to Iraq. Nearly all of his household were religious scholars. His brother, Muhammad Hossein, was also considered as eminent scholar. He was killed mistakenly when he was young. Muhammad hasan had eight boys and some daughters. Shaykh Muhammad known as Homayyed, Shaykh Abdul Hosein, Sheykh Hosein, and Sheykh Hasan were his children.

Scientific movement and Najaf seminary

The appearance of Muhammad Hasan was the result of the development in which important persons existed.[4] Najaf seminary in was the place as for appearing of Akhbarism at the time Mohammad Hasan lived in Najaf. In fact, after that period with appearance of Usuli school in shia thought, scholars such as Muhammad Baqir Behbahani, Moḥammad Mahdī Baḥr al-ʿUlūm, Shaykh Jafar Kashef Al Qata[5] developed the Usulism and its foundations. When Kashef Al Qata died, Muhammad Hasan appointed as the chief of najaf seminary.Many of scholars and Ulama supported him for this place. He became very famous after that Agha sayyed Ibrahim, his Excellency, died. Then Muhammad Hasan endorsed the injunctions of the late Ibrahim. However he became acquainted with students of the late Ibrahim.Shaykh Ansari also was the pupil of Muhammad Hasan. In other hand he followed of what had laid down by his master in managing the seminary.[6]

It is said that the intuition of Marjaiite in shia was not centralized until the time of Muhammad Hasan.[7] According to one of his students, in that time he could develop the leadership of Imamis. Sayyed Muhammad Nasirabadi believes that Muhammad hasan had an esoteric relation with Shia twelfth Imam.[8]

Opinions

Muhammad Hasan try to continue the style of fiqh thought begun by Allameh Helli.According to that style, they try to bring the substantial changes in tradition but without breaking the tradition.[9]

Works

Pupils

References

  1. ↑ Muḥammad Ḥusayn Ḥusaynī Farāhānī, Hafez Farmayan, Elton L. Daniel (1990). A Shi'ite Pilgrimage to Mecca, 1885-1886: The Safarnâmeh of Mirzâ Mo Ammad Osayn Farâhâni. p. 73.
  2. ↑ Sachedina, Abdulaziz Abdulhussein (1988). "Introduction". The Just Ruler in Shî‘ite Islam. Oxford University Press. p. 22.
  3. ↑ Muḥammad Ḥusayn Ḥusaynī Farāhānī, Hafez Farmayan, Elton L. Daniel (1990). A Shi'ite Pilgrimage to Mecca, 1885-1886: The Safarnâmeh of Mirzâ Mo Ammad Osayn Farâhâni. p. 73.
  4. ↑ Denis MacEoin (2009). The Messiah of Shiraz: Studies in Early and Middle Babism,Volume 3 of Iran Studies. Brill. p. 53.
  5. ↑ Meir Litvak (2002). Shi'i Scholars of Nineteenth-Century Iraq: The 'Ulama' of Najaf and Karbala'Volume 10 of Cambridge Middle East Studies. p. 56.
  6. ↑ Said Amir Arjomand (1988). Authority and Political Culture in Shi'ism. SUNY Press. p. 113.
  7. ↑ ʻAbd al-Hādī Ḥāʼirī (1977). Shīʿīsm and Constitutionalism in Iran: A Study of the Role Played by the Persian Residents of Iraq in Iranian Politics. Brill Archive. p. 63.
  8. ↑ Juan Cole (2002). Sacred Space And Holy War: The Politics, Culture and History of Shi'ite Islam. I.B.Tauris. p. 93.
  9. ↑ Hamid Mavani (2013). Religious Authority and Political Thought in Twelver Shi'ism: From Ali to Post-Khomeini. Routledge.
  10. ↑ Gholamali Haddad Adel, Mohammad Jafar Elmi, Hassan Taromi-Rad (2012). Hawza-yi ‘Ilmiyya, Shi‘i Teaching Institution: An Entry from Encyclopaedia of the World of Islam. p. 290.
  11. ↑ Hamid Algar (1980). Religion and State in Iran, 1785-1906: The Role of the Ulama in the Qajar Period. p. 163.
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