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Draft:Remaining on the Imitation of the Deceased

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Remaining on the Imitation of the Deceased (Persian: بقا بر تقلید از میّت, romanized: baqāʾ bi-l-taqlīd min al-mayyit) or remaining on the deceased refers to continuing the imitation of a qualified Mujtahid after his passing. According to the view of jurists, a person (mukallaf) can continue to imitate a Mujtahid they were following during his lifetime even after he has passed away.

The conduct of the rational (sirat al-ʿuqalāʾ) and the Istishab of the ruling have been cited as reasons for the permissibility of remaining on the imitation. One of the conditions for remaining on the deceased is permission from a living Mujtahid.

Jurists believe that if someone meets the conditions for remaining on the deceased but reverts to a living authority (Marja'), they can no longer return to the imitation of the deceased Mujtahid, unless the deceased Mujtahid is more learned (aʿlam) than the living Mujtahid.

Conceptology and Position

Remaining on the imitation of the deceased or remaining on the deceased refers to the continuation of the imitation of a qualified Mujtahid who has passed away.[1]

This discussion is raised in jurisprudential books in the section on Ijtihad and Taqlid (imitation)[2] and according to Ja'far Subhani, its history dates back to the 13th century AH (19th century CE), in the era of Sahib al-Fusul and Sahib al-Jawahir.[3]

Reasons for Permissibility and Non-permissibility

Jurists' Theories on How to Remain on the Deceased

There is a difference of opinion among jurists as to whether remaining on the imitation of the deceased is conditional upon the follower (muqallid) having acted upon the Mujtahid's fatwa during his lifetime or not:

Conditional on Action: The follower must have acted upon the fatwa of the deceased Mujtahid during his lifetime, even if on a single issue, to be able to continue imitating him. Imam Khomeini,[9] Ayatollah Khamenei,[10] and Nuri Hamadani[11] hold this view.

Only in issues already acted upon: The follower can only continue to imitate in issues where they acted upon the fatwa after the death of the Mujtahid, and in other issues, they must refer to a living Mujtahid.[12] Kashif al-Ghita', Ayatollah Burujirdi,[13] Muhammad Taqi Bahjat (d. 1388 Sh/2009),[14] and Makarim Shirazi[15] have accepted this view.

Without condition of action: The action of the mukallaf during the lifetime of the Mujtahid is not a condition for the permissibility of remaining on the deceased, and they can continue imitation in all issues.[16] Ayatollah al-Khoei,[17] Vahid Khurasani,[18] and Sistani[19] are among the proponents of this theory.

Conditions for Remaining on the Deceased

  • Permission of a living Marja' : To remain on the deceased, the follower needs the fatwa or permission of a living Mujtahid who confirms the permissibility of remaining on the imitation of the deceased.[20]
  • Superiority of the deceased Mujtahid: If the deceased Mujtahid is more learned than the living Mujtahid, imitating him is obligatory for the follower.[21] According to Imam Khomeini, the obligatory precaution is that if the living Mujtahid is more learned, remaining on the deceased is not permissible.[22]
  • Remembering the Mujtahid's fatwas: Ayatollah al-Khoei (d. 1371 Sh/1992) believes that the follower must remember the fatwas of the deceased Mujtahid. If the Mujtahid's fatwa has been forgotten or was not learned, one must refer to a living Mujtahid.[23]

Returning to the Deceased after Referring to a Living Mujtahid

Ṭabāṭabāʾī Yazdī believes that if a follower refers to a living Mujtahid after the death of their previous Mujtahid, they can no longer return to the imitation of the deceased.[24] However, Aqa Diya' al-Iraqi believes that if the deceased Mujtahid is more learned than the living Mujtahid, returning to the imitation of the deceased is permissible.[25]

Notes

  1. ↑ The Institute for Islamic Jurisprudence Encyclopedia, Farhang-i Fiqh, 1387 Sh/2008-9, vol. 2, p. 121.
  2. ↑ For instance, see: Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 17.
  3. ↑ Subḥānī Tabrīzī, al-Rasāʾil al-arbaʿ, 1415/1994-5, vol. 3, p. 183.
  4. ↑ Shaykh al-Ṣadūq, Kamāl al-dīn wa tamām al-niʿma, 1395/1975, vol. 2, p. 484.
  5. ↑ Fāḍil Lankurānī, Īḍāḥ al-kifāya, 1385 Sh/2006-7, vol. 6, p. 428.
  6. ↑ Fāḍil Lankurānī, Īḍāḥ al-kifāya, 1385 Sh/2006-7, vol. 6, p. 428.
  7. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1409/1988-9, p. 477.
  8. ↑ Shaykh al-Anṣārī, Majmūʿat rasāʾil, 1404/1983-4, p. 58.
  9. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1392 Sh/2013-4, vol. 1, p. 9.
  10. ↑ Khāmanihʾī, Ajwibat al-istiftāʾāt, 1420/1999-2000, vol. 1, p. 6.
  11. ↑ Nūrī Hamadānī, Tawḍīḥ al-masāʾil, 1373 Sh/1994-5, p. 14.
  12. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 18.
  13. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 18.
  14. ↑ Bahjat, Tawḍīḥ al-masāʾil, 1378 Sh/1999-2000, p. 11.
  15. ↑ Makārim Shīrāzī, Risālat tawḍīḥ al-masāʾil, 1424/2003-4, p. 9.
  16. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 17.
  17. ↑ Khūʾī, al-Tanqīḥ, 1407/1986-7, vol. 1, pp. 87-88.
  18. ↑ Waḥīd Khurāsānī, Tawḍīḥ al-masāʾil, 1421/2000-1, p. 194.
  19. ↑ Sīstānī, Tawḍīḥ al-masāʾil, 1415/1994-5, p. 8.
  20. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 42; Imam Khomeini, Taḥrīr al-wasīla, 1392 Sh/2013-4, vol. 1, p. 9.
  21. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 17.
  22. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1392 Sh/2013-4, vol. 1, p. 9.
  23. ↑ Khūʾī, Tawḍīḥ al-masāʾil, 1422/2001-2, p. 3.
  24. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 18.
  25. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā (al-Muḥashshā), 1419/1998-9, vol. 1, p. 18.

References

  • Ākhūnd Khurāsānī, Muḥammad Kāẓim. Kifāyat al-uṣūl. Qum: Muʾassisa Āl al-Bayt (a), 1409/1988-9.
  • Imam Khomeini, Sayyid Ruhullah. Taḥrīr al-wasīla. Tehran: Institute for Publication of Imam Khomeini's Works, 1392 Sh/2013-4.
  • Bahjat, Muḥammad Taqi. Tawḍīḥ al-masāʾil. Qum: Shafaq Publications, 1378 Sh/1999-2000.
  • Khāmanihʾī, Sayyid Ali. Ajwibat al-istiftāʾāt. Beirut: al-Dār al-Islāmiyya, 1420/1999-2000.
  • Khūʾī, Sayyid Abu l-Qāsim. al-Tanqīḥ fī sharḥ al-ʿUrwat al-wuthqā. Corrected by Ali Gharawi Tabrizi. Qum: Lutfi Publications, 1407/1986-7.
  • Khūʾī, Sayyid Abu l-Qāsim. Tawḍīḥ al-masāʾil. Qum: Muʾassisa Iḥyāʾ Āthār al-Imām al-Khūʾī, 1422/2001-2.
  • Subḥānī Tabrīzī, Jaʿfar. al-Rasāʾil al-arbaʿ qawāʿid uṣūliyya wa fiqhiyya. Report by Muhsin Haydari. Qum: Imam Sadiq (a) Institute, 1415/1994-5.
  • Sīstānī, Sayyid Ali. Tawḍīḥ al-masāʾil. Qum: Mehr Publications, 1415/1994-5.
  • Shaykh al-Anṣārī, Murtaḍā. Majmūʿat rasāʾil fiqhiyya wa uṣūliyya. Research by Abbas Hajiyani Dashti. Qum: Maktabat al-Mufid, 1404/1983-4.
  • Shaykh al-Ṣadūq, Muḥammad b. Ali. Kamāl al-dīn wa tamām al-niʿma. Corrected by Ali Akbar Ghaffari. Tehran: Islamiyya Publications, 1395/1975.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim. al-ʿUrwat al-wuthqā fīmā taʿummu bi-hī al-balwā (al-Muḥashshā). Corrected by Ahmad Muhsini Sabziwari. Qum: Daftar-i Nashr-i Islami, 1419/1998-9.
  • Fāḍil Lankurānī, Muḥammad. Īḍāḥ al-kifāya. Qum: Nuh Publications, 1385 Sh/2006-7.
  • Makārim Shīrāzī, Nāṣir. Risālat tawḍīḥ al-masāʾil. Qum: Madrasat al-Imām Ali b. Abi Talib (a), 1424/2003-4.
  • The Institute for Islamic Jurisprudence Encyclopedia. Farhang-i Fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a). Qum: The Institute for Islamic Jurisprudence Encyclopedia, 1387 Sh/2008-9.
  • Waḥīd Khurāsānī, Ḥusayn. Tawḍīḥ al-masāʾil. Qum: Baqir al-Ulum (a) School, 1421/2000-1.

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