Sayyid Muhammad Hasan Shirazi

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Sayyid Muhammad Hasan Shirazi
Personal Information
Full NameSayyid Muhammad Hasan Husayni
Well-Known AsMirza-yi Buzurg • Mirza-yi Mujaddid
Birth1230/1815
ResidenceIsfahan • Najaf
Studied inIran • Iraq
Death1312/1895
Burial PlaceNajaf, Holy Shrine of Imam Ali (a)
Scholarly Information
Professorsal-Shaykh Murtada al-Ansari • Muhammad Hasan al-Najafi


Sayyid Muḥammad Ḥasan Ḥusaynī Shīrāzī (Arabic: سيد محمد حسن حسيني شيرازي) (b. 1230/1815 d. 1312/1895) known as Mīrzā-yi Shīrāzī, Mīrzā-yi Buzurg, and Mīrzā-yi Mujaddid, was Shiite authority in the fourteenth/ninetieth century. He is famous for issuing the fatwa that declared tobacco consumption as forbidden.

Following the death of al-Shaykh Murtada al-Ansari, Mirza Shirazi assumed the position of Shiite authority in 1864. He remained the sole Shiite authority for thirty years until his own passing. Mirza Shirazi was a favored student of al-Shaykh al-Ansari and his students included Shaykh 'Abd al-Karim Ha'iri, who later went on to found the Seminary of Qom, as well as prominent figures like Akhund Khurasani, Shaykh Fadl Allah Nuri, Mirza Na'ini, and Muhammad Taqi Shirazi. Mirza Shirazi authored numerous essays on Islamic jurisprudence and its principles, along with annotations on books related to jurisprudence and its principles, particularly those on which al-Shaykh al-Ansari wrote glosses for his followers. Additionally, his collected fatwas and lectures on jurisprudence and its principles have also been published.

Mirza Shirazi is widely regarded as the founder of the Seminary of Samarra and the intellectual school of Samarra. According to reports, he moved to Samarra with the intention of fostering closer relations between Shia and Sunni Muslims. While in Samarra, he undertook numerous public service initiatives, including the construction of a school, a Husayniyya, a bridge, a bazaar, and a public bathhouse.

He died at the age of 82 in Samarra and was laid to rest in the Shrine of Imam 'Ali (a) in Najaf. Arabic and Persian works have been written about him, including Hadiyyat al-Razi ila l-Imam al-mujaddid al-Shirazi by Aqa Buzurg al-Tihrani and Hayat al-Imam al-mujaddid al-Shirazi by Muhammad 'Ali Gharawi Urdubadi on the biography of Mirza and his students.

Life

Sayyid Muhammad Hasan Husayni was born in Shiraz on Jumada I 15, 1230 AH corresponding to April 25, 1815.[1] His father, Mirza Mahmud, was a religious scholar.[2] After losing his father at a young age, Mirza Muhammad Hasan was raised by his maternal uncle, Mirza Husayn Musawi, known as Mujidd al-Ashraf.[3]

While residing in Isfahan, Mirza Shirazi entered into marriage with the daughter of his paternal cousin when he was between seventeen and twenty years old. Together, they had a son named Ali and a daughter. His first wife passed away in 1885-6. Later, with his second wife, he had a son named Muhammad and another daughter.[4]

In 1871, Mirza Hasan embarked on a journey to Mecca to perform the Hajj rituals. During his pilgrimage, the Sharif of Mecca paid a visit to Mirza and even invited him to stay at his own residence. Although he initially had plans to settle down in Medina permanently, this proved to be unfeasible, and he ultimately decided to relocate to Mashhad. Eventually, he ended up residing in Samarra, where he spent the remainder of his life.[5]

Mirza-yi Buzurg passed away in Samarra at the age of eighty-two on Sha'ban 24, 1312 AH (corresponding to February 20, 1895). He was laid to rest in a chamber located within the courtyard of the Shrine of Imam 'Ali (a) in Najaf.[6] While some people believe that he died of tuberculosis[7] or bronchitis, others hold the belief that he was poisoned to death by agents of the British government.[8]

Education

Mirza Hasan began his education at the traditional school (maktab) when he was only four years old. Within two years, he had learned the recitation of the Qur'an and the common books of Persian literature. By the age of six, he had started studying Arabic morphology and syntax, and completed his study of these preliminaries by the time he turned eight.[9] Under the guidance of Mirza Ibrahim Shirazi, he then delved into the study of Quranic verses, hadiths, and preaching.[10] At the age of eight, Mirza Ibrahim asked him to deliver a speech on the minbar, after the noon and afternoon prayer in the Vakil Mosque of Shiraz. His speech covered moral instructions from the book Abwab al-jinan.[11]

After completing his preliminary studies, Mirza Hasan began to delve into the field of Islamic jurisprudence and its principles. At the age of twelve, he attended the lectures of Shaykh Muhammad Taqi Shirazi, the renowned teacher of Sharh al-Lum'a in Shiraz. When he turned eighteen, his teacher advised him to continue his studies in Isfahan.[12] Prior to his relocation to Isfahan, Mirza Muhammad Hasan worked as a bureaucratic writer, following in the footsteps of his father.[13] In fact, at the young age of fifteen, he even taught Sharh al-lum'a in the Seminary of Shiraz.[14]

Education in Isfahan

On Safar 17, 1248/July 16, 1832, Mirza Shirazi arrived in Isfahan[15] and took up residence at Sadr Seminary School.[16] During his time there, he had the opportunity to attend private lectures by Muhammad Taqi al-Isfahani, the author of Hidayat al-mustarshidin. Following the passing of his teacher late that year, Mirza Shirazi began attending the lectures of Sayyid Hasan al-Bidabadi, also known as Mir Sayyid Hasan al-Mudarris. Before the age of twenty, he received a certificate of ijtihad from al-Bidabadi.[17] For the next ten years, Mirza Shirazi remained in Isfahan, where he continued to attend the lectures by Muhammad Ibrahim al-Kalbasi.[18]

Education in Iraq

At the age of twenty-nine, in 1259/1842, Mirza Hasan migrated to Iraq, where he attended the lectures by prominent scholars such as Muhammad Hasan al-Najafi (the author of Jawahir), Hasan Kashif al-Ghita (the son of Ja'far Kashif al-Ghita'),[19] and al-Shaykh al-Ansari.[20]

He had a special relationship with al-Shaykh al-Ansari, who regarded him as a favored student.[21] In fact, al-Shaykh al-Ansari entrusted him with the task of editing his monumental work on the principles of jurisprudence, Fara'id al-usul.[22] It is worth noting that al-Shaykh al-Ansari was known to have said, "I teach only for three people: Muhammad Hasan Shirazi, Habib Allah Rashti, and Hasan Najmabadi."[23] Despite his close relationship with al-Shaykh al-Ansari, he was not known to speak much during lectures. When he talked, his voice was so quiet and soft that al-Shaykh had to lean forward and silence other students when he spoke, announcing, "Mister Mirza is talking."[24]

Shiite Authority

After the passing of al-Shaykh al-Ansari in 1281/1864, Mirza Shirazi took on the mantle of Shiite authority. According to Aqa Buzurg Tihrani, all of al-Shaykh's prominent students were in agreement about the authority of Mirza, except for a group of scholars from Azerbaijan who proposed that another student of al-Shaykh al-Ansari, Sayyid Husayn Kuhkamara'i, be recognized as the authority for their own region. However, after Kuhkamara'i passed away in 1299/1882, Mirza Shirazi became the sole authority of Shiites worldwide.[25]

Scholars of Shiite jurisprudence and its principles believe that the scholarly position of Mirza Shirazi is comparable to that of his teacher al-Shaykh al-Ansari, and some even believe that he surpassed his teacher in terms of scholarship.[26]

Establishment of the Seminary of Samarra

When Mirza Shirazi and his students relocated to Samarra in 1291/1874, the Seminary of Samarra was established along with the intellectual school of Samarra.[27] The seminary was active for approximately twenty years, but following the passing of Mirza Shirazi in 1312/1895 and the migration of scholars to Karbala and Najaf, its vibrancy dwindled. Sayyid Hasan Sadr, Sayyid Muhsin Amin, Sharaf al-Din al-'Amili, Muhammad Jawad Balaghi, Shaykh Muhsin Sharara, Aqa Buzurg Tihrani, 'Allama Amini, and Muhammad Rida Muzaffar were prominent scholars of the Seminary of Samarra.[28] Mirza Shirazi and his student's teaching and writing style in jurisprudence and its principles are recognized as the intellectual school of Samarra.[29] According to Sayyid Radi Shirazi, Mirza Shirazi, who was his grandfather, lived in Samarra with the intention of fostering a closer relationship between Shia and Sunni Muslims.[30] The school of Samarra is therefore distinguished by its emphasis on eschewing sectarianism and promoting interaction with Sunni Muslims.[31]

Tobacco Ban

Mirza Shirazi's answer about tobacco consumption after the Regie contract
The book Hadiyat al-Razi ila Imam al-Mujaddid al-Shirazi by Agha Buzurg Tihrani

During Mirza Shirazi's leadership of the Shiite community, an event known as the Tobacco Protest occurred. This protest was sparked by the granting of all rights to tobacco production and sale (Tobacco Regie) to a British company in four cities of Iran. In response, people began to hold protests led by four students of Mirza Shirazi: Shaykh Fadl Allah Nuri in Tehran, Aqa Najafi Isfahani in Isfahan, Sayyid 'Ali Akbar Fal Asiri in Shiraz, and Mirza Jawad Mujtahid Tabrizi in Trabriz.[32] Mirza Shirazi issued a historic ruling on tobacco ban, which resulted in increasing protests. Ultimately, the pressure from these protests led to Naser al-Din Shah revoking the tobacco contract.[33]

Students

Mirza Shirazi had many students. In his Hadiyyat al-Razi ila l-Imam al-mujaddid al-Shirazi, Aqa Buzurg Tihrani mentions about 500 students of his,[34] including:

  1. Mirza Muhammad Taqi Shirazi, known as the Second Mirza Shirazi or Mirza Shirazi the Minor
  2. Sayyid Muhammad Fasharaki
  3. 'Abd al-Karim Ha'iri Yazdi, the founder of the Seminary of Qom
  4. Mirza Husayn Na'ini[35]
  5. Shaykh Fadl Allah Nuri
  6. Sayyid 'Abd al-Husayn Lari
  7. Mirza Hasan Ali Tihrani[36]
  8. Muhammad Hadi al-Tihrani
  9. Sayyid Abu l-Qasim Dihkurdi
  10. 'Abbas Ali Kaywan Qazwini
  11. Mahdi Khalisi
  12. Muhammad Baqir al-Qaini al-Birjandi
  13. Sayyid Muhammad Husayni Lawasani Tihrani
  14. Aqa Rida Hamadani Najafi
  15. Habib Khurasani
  16. Muhammad Baqir Bahari Hamadani
  17. Muhammad Kazim Khurasani, the author of Kifayat al-usul
  18. Sayyid Muhammad Kazim Yazdi[37]
  19. Mirza Muhammad Arbab Qummi[38]
  20. Mirza Husayn Nuri[39]
  21. Sayyid Isma'il Sadr[40]

Social and Political Activities

In addition to issuance of a fatwa on tobacco ban, Mirza Shirazi was engaged in other political and social activities, including:

  • Sending a telegraph to the Queen of the United Kingdom to prevent the continued massacre of Hazara Shias in Afghanistan by 'Abd al-Rahman Khan (reign: 1880-1901) in 1309/1892.[41]
  • An attempt to reinforce Shiite-Sunni relations by establishing a Shiite seminary in the Sunni city of Samarra, paying allowances to Sunni students and scholars, and preventing those who contributed to the division between Sunni and Shi'a Muslims.[42]
  • Training and sending special preachers to crucial dominated areas, such as India, Kashmir, Afghanistan, Caucasus, and Iraq[43]
  • Construction of two seminary schools in Samarra[44]
  • Construction of a bridge to connect the two sides of the Tigris River[45]
  • Construction of a bazaar[46]
  • Construction of a caravanserai for pilgrims and travelers
  • Construction of a Husayniyya
  • Construction of a public bathhouse for women and men[47]

Writings

Mirza Shirazi wrote some works on jurisprudence and its principles. In his Tabaqat a'lam al-Shi'a, Aqa Buzurg Tihrani attributes the following works to him:

  • An essay on the coincidence of a command and a prohibition
  • A book on jurisprudence from the issue of commerce to the issue of transactions
  • An essay on Rida' (breastfeeding)
  • Gloss on al-Nukhba
  • Gloss on Nijat al-'ibad by Muhammad Hasan al-Najafi
  • Lectures of al-Shaykh al-Ansari
  • Gloss on all books on which al-Shaykh al-Ansari wrote annotations for his followers[48]

Other works attributed to him include a book on the prayer, annotations on Wahid al-Bihbahani’s book on transactions, annotations on Sharh al-lum'a, and annotations on al-Shaykh al-Ansari’s Fara'id al-usul.[49]

Furthermore, there are several transcriptions of the lectures on jurisprudence and its principles by Mirza Shirazi written by his students. Nasir al-Din al-Ansari mentions about twenty students of Mirza, including Sayyid Ibrahim Damghani Khurasani (d. 1291/1874-5) and Mirza Ibrahim Mahallati Shirazi (d. 1336/1917) who wrote transcriptions of his lectures.[50] Some of the fatwas and views of Mirza are published as gloss on other works or as independent books, including:

  • Manhaj al-nijat: an essay of fatwas by Mirza Shirazi collected and edited by Shaykh 'Ali Najafi Isfahani. It is structured into questions and replies in Persian, citing only the replies Mirza wrote with his own handwriting.[51]
  • Majma' al-masa'il (literally, Compendium of problems): the book was written by Sayyid Asad Allah Qazwini at the command of Mirza Shirazi. It is a collection of Mirza’s glosses on the following books: Surur al-'ibad, Najat al-'ibad, Sirat al-najat, Tariq al-najat, su'al wa jawab, and al-Nukhba.[52]
  • Risala su'al wa pasukh (literally, essay of questions and replies): this essay contains 236 questions asked by Shaykh Fadl Allah Nuri and replied by Mirza Shirazi. The book was published in 1305/1887-8 in Tehran.[53]
  • Majma' al-masa'il (literally, Compendium of problems): the book was collected in 1310/1892-3 by Muhammad Hasan b. Muhammad Ibrahim Jazi Isfahani based on fatwas by Mirza Shirazi. The work was written in Persian, encompassing all sections of jurisprudence. Glosses were written on the book by Akhund Khurasani, Sayyid Muhammad Kazim Yazdi, and Sayyid Isma'il al-Sadr.[54]

Monographs

Some works were written about Mirza Shirazi:

  • Hadiyyat al-Razi ila l-Imam al-mujaddid al-Shirazi by Aqa Buzurg al-Tihrani: the book is about the life and students of Mirza Shirazi.[55] According to Nasir al-Din Ansari, this is the most comprehensive work on Mirza Shirazi.[56] A Persian translation of this book by Muhammad Dezfuli was published in 1983.
  • Hayat al-Imam al-mujaddid al-Shirazi by Muhammad 'Ali Gharawi Urdubadi (d. 1960) on the biography of Mirza Shirazi as well as some of his students and contemporary scholars.[57]
  • Saba'ik al-tibr fi-ma qil fi l-Imam al-Shirazi min al-shi'r by Muhammad 'Ali Gharawi Urdubadi. This book introduces contemporary poets of Mirza and some of his prominent students along with their poems. The book is 600 pages.[58] According to Aqa Buzurg Tihrani, this work is the second volume of Hayat al-Imam al-mujaddid al-Shirazi.[59]
  • Mirza-yi Shirazi ihyagar-i qudrat-i fatwa (Mirza Shirazi: the reviver of the power of fatwa) by Sayyid Mahmud Madani. It was published in Qom in 1992.

Notes

  1. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 440.
  2. ↑ Madanī Bajistānī, Mirzā-yi Shīrāzī, p. 385.
  3. ↑ Muṭallibī, Nujūm-i ummat: Ḥaḍrat-i Āyat Allāh al-ʿuẓmā Ḥāj Mīrzā Sayyid Muḥammad Ḥasan Shīrāzī, p. 66.
  4. ↑ Madanī, Mirzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 38.
  5. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 439.
  6. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 440.
  7. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 440.
  8. ↑ Madanī Bajistānī, Mirzā-yi Shīrāzī, p. 392.
  9. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437.
  10. ↑ >Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 27.
  11. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 28.
  12. ↑ Muṭallibī, Nujūm-i ummat: Ḥaḍrat-i Āyat Allāh al-ʿuẓmā Ḥāj Mīrzā Sayyid Muḥammad Ḥasan Shīrāzī, p. 67.
  13. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 30, 31.
  14. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437.
  15. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437.
  16. ↑ Muṭallibī, Nujūm-i ummat: Ḥaḍrat-i Āyat Allāh al-ʿuẓmā Ḥāj Mīrzā Sayyid Muḥammad Ḥasan Shīrāzī, p. 67.
  17. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437.
  18. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437.
  19. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 438.
  20. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 438.
  21. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 438.
  22. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 387.
  23. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 438.
  24. ↑ Muṭallibī, Nujūm-i ummat: Ḥaḍrat-i Āyat Allāh al-ʿuẓmā Ḥāj Mīrzā Sayyid Muḥammad Ḥasan Shīrāzī, p. 70.
  25. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 438.
  26. ↑ Shubayrī Zanjānī, Jurʿaʾī az daryā, vol. 1, p. 111.
  27. ↑ Dārābī, Ḥawza-yi ʿilmīyya-yi taqrīb girā-yi Sāmarrā wa naqsh-i Mīrzā-yi Shīrāzī, p. 41.
  28. ↑ See: Ṣiḥḥatī Sardrūdī, Guzīda sīmā-yi Sāmarrā sīnā-yi sih Mūsā, p. 144-148.
  29. ↑ Ḥusaynī, Nigāhī ṭaṭbīq bih madrasa-yi Qum wa Najaf, p. 42.
  30. ↑ Dārābī, Ḥawza-yi ʿilmīyya-yi taqrīb girā-yi Sāmarrā wa naqsh-i Mīrzā-yi Shīrāzī, p. 41.
  31. ↑ Dārābī, Ḥawza-yi ʿilmīyya-yi taqrīb girā-yi Sāmarrā wa naqsh-i Mīrzā-yi Shīrāzī, p. 42.
  32. ↑ Iṣfahānī Karbalāyī, Tārīkh-i dukhānīyya, p. 104-108.
  33. ↑ Iṣfahānī Karbalāyī, Tārīkh-i dukhānīyya, p. 172-173; Bāmdād, Sharḥ-i ḥāl-i rijāl-i Irān, vol. 1, p. 338.
  34. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437, note 1.
  35. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 79.
  36. ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 4, p. 379.
  37. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 387.
  38. ↑ Arbāb Qummī, al-Arbaʿīn al-Ḥusaynīyya, p. 9.
  39. ↑ Amīn, Aʿyān al-Shīʿa, vol. 6, p. 144.
  40. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 404.
  41. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 388.
  42. ↑ Muʾassisa-yi Farhangī Hunarī-yi Qadr-i Wilāyat, Dar Mashrūṭa chi gudhasht?, p. 638; Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 389.
  43. ↑ Madanī, Mīrzā-yi Shīrāzī: iḥyāgar-i qudrat-i fatwā, p. 389.
  44. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 440.
  45. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 440.
  46. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 440.
  47. ↑ Wardī, Lamaḥāt ijtimāʿīyya min tārīkh al-ʿIrāq al-ḥadīth, vol. 3, p. 90.
  48. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 441.
  49. ↑ Anṣārī, Āthār wa taʿlīfāt Mīrzā-yi Shīrāzī, p. 386.
  50. ↑ Anṣārī, Āthār wa taʿlīfāt Mīrzā-yi Shīrāzī, p. 386-391.
  51. ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 23, p. 199.
  52. ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 20, p. 43.
  53. ↑ Anṣārī, Āthār wa taʿlīfāt Mīrzā-yi Shīrāzī, p. 391-394.
  54. ↑ Anṣārī, Āthār wa taʿlīfāt Mīrzā-yi Shīrāzī, p. 391-394.
  55. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, vol. 1, p. 437.
  56. ↑ Anṣārī, Āthār wa taʿlīfāt Mīrzā-yi Shīrāzī, p. 385.
  57. ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 7, p. 116.
  58. ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 10, p. 124-125.
  59. ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 10, p. 124-125.

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  • Ṣiḥḥatī Sardrūdī, Muḥammad. Guzīda sīmā-yi Sāmarrā sīnā-yi sih Mūsā. Tehran: Nashr-i Mashʿar, 1388 Sh.
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