Abd Allah al-Fadil al-Tuni
 The tomb of al-Fadil al-Tuni in Kermanshah | |
| Personal Information | |
|---|---|
| Full Name | 'Abd Allah b. Muhammad al-Tuni |
| Epithet | Al-Fadil al-Tuni |
| Religious Affiliation | Twelver Shia |
| Place of Birth | Boshruyeh in Khorasan |
| Residence | Mashhad, Qazvin, Isfahan |
| Studied in | Isfahan |
| Death | Rabi' I 16, 1071/November 19, 1660 |
| Burial Place | Kermanshah 34°19′05″N 47°08′07″E / 34.317973°N 47.135416°E |
| Scholarly Information | |
| Works | Al-Wafiya, Risala mukhtasara |
ʿAbd Allāh b. Muḥammad al-Tūnī (Arabic: عبداللّه بن محمد التوني) (d. 1071/1660), known as al-Fāḍil al-Tūnī (Arabic: الفاضل التوني), was an Imami faqih and Akhbari in the 11th/17th century. Not much is known about his personal life. He studied in Isfahan. He also lived in Mashhad and Qazvin, and died in Kermanshah. One of his important works is al-Wafiya.
Biography
Nothing is known about the year of his birth, his educations, and his teachers. He was born in Boshruyeh, fourteen parasangs (a historical unit of distance) from Tun (today's Ferdows). Thus, he was also known as Mulla 'Abd Allah Bushruyi Khurasani.[1]
Mulla Abd Allah al-Tuni lived in Isfahan in the school of Mawla Abd Allah al-Shushtari for a while, and then moved to Mashhad and lived there for a while. He then departed to visit al-'Atabat al-'Aliyat (holy shrines) in Iraq, but on his way in Qazvin, his friend, Mawla Khalil al-Qazwini, asked him to stay there. Thus, he had a sojourn there for a while.[2]
Al-Tuni died on Rabi' I 16, 1071/November 19, 1660, in Kermanshah and was buried there.[3]
Scholarly Life
Tendency to Akhbarism
His contemporary scholar, al-Hurr al-'Amili, referred to him as a knowledgeable scholar and a pious and ascetic faqih (jurist).[4]
Al-Shaykh al-Ansari[5] mentioned al-Tuni as an Akhbari scholar, but al-Tuni's remarks in his al-Wafiya shows that he was a moderate Akhbari. He acknowledged usul al-fiqh (principles of jurisprudence), unlike radical Akhbaris, who completely set it aside. Even some scholars considered him as an usuli scholar.[6] In fact, with his book, al-Wafiya, al-Tuni led Akhbarism to a moderate approach. Together with Mirza Muhammad b. Hasan Shirwani and al-Muhaqqiq al-Khwansari, he started a new movement in Iran that led to the strength of the usuli approach in Iran, against the Akhbari approach in Iraq which was centred in Karbala.[7]
Scholarly Work
Two of al-Tuni's books are available to us, which have been published.
- His most important work was al-Wafiya. It is concerned with usul al-fiqh.[8]
- The other work is Risala mukhtasara (a short essay concerning the rejection of the individual obligation of performing Friday Prayer in the Occultation period).[9]
See also
Notes
- ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, vol. 6, p. 230; vol. 14, p. 166.
- ↑ Afandī Iṣfahānī, Riyāḍ al-ʿulamāʾ, vol. 3, p. 238.
- ↑ Afandī Iṣfahānī, Riyāḍ al-ʿulamāʾ, vol. 3, p. 238.
- ↑ Ḥurr al-ʿĀmilī, ʾAmal al-āmil, vol. 2, p. 163.
- ↑ Āqā Buzurg Tihrānī, al-Dharīʿa, 2. p. 197, 281.
- ↑ Burūjirdī, Nihāyat al-afkār, vol. 4, p. 258; Khomeinī, Lamaḥāt al-Uṣūl, p. 19- 20.
- ↑ Faḍlī, Durūs fī Fiqh al-Imāmiyya, p. 78.
- ↑ Ḥurr al-ʿĀmilī, ʾAmal al-āmil, vol. 2, p. 163.
- ↑ Ḥurr al-ʿĀmilī, ʾAmal al-āmil, vol. 2, p. 163.
References
- Āqā Buzurg Tihrānī, Muḥammad Muḥsin. Al-Dharīʿa ilā taṣānīf al-shīʿa. Edited by ʿAlī Naqī Munzawī and Aḥmad Munzawī. Beirut: Dār al-Aḍwāʾ, 1403 AH.
- Afandī Iṣfahānī, ʿAbd Allāh. Riyāḍ al-ʿulamāʾ wa ḥiyāḍ al-fuḍalāʾ. Edited by Aḥmad Ḥusaynī Ashkwarī. Qom: [n.n], 1401- 1415 AH.
- Anṣārī, Murtaḍā. Farāʾid al-uṣūl. Edited by ʿAbd Allāh Nūrānī. Qom: [n.n], 1365 Sh.
- Burūjirdī, Muḥammad Taqī. Nihāyat al-afkār. Qom: [n.n], 1417 AH.
- Faḍlī, ʿAbd al-Hādī. Durūs fī Fiqh al-Imāmiyya. Beirut: [n.n], 1420 AH.
- Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ʾAmal al-āmil. Edited by Aḥmad Ḥusaynī. Qom: [n.n], 1362 Sh.
- Khomeinī, Sayyid Rūḥ Allāh. Lamaḥāt al-Uṣūl, Taqrīrāt-i dars-i Āyat Allāh Burūjirdī. Tehran: [n.n], 1421 AH.