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Tanbih al-umma wa-tanzih al-milla
AuthorMuhammad Husayn Gharawi Na'ini
LanguagePersian
SubjectJurisprudential and Political
Published1327/1909
PublisherVarious


Tanbih al-umma wa-tanzih al-milla is a jurisprudential and political treatise by Muhammad Husayn Na'ini, written in Rabi' al-Awwal 1327/1909. This work presents a defense of elective government and a critique of despotic monarchy, and with the endorsement of the marja's of the time, it became a source for the jurisprudential explanation of the Constitutional Movement.

Na'ini stated that his goal in writing the treatise was to awaken the Umma to the essentials of the Shari'a, to prune the religion of innovation and accusation, to defend constitutionalism, and to respond to its opponents. In this book, he divided government into wilayatiyya (based on the people's consent) and tamallakiyya (despotic). He considered constitutionalism to be a type of wilayatiyya government that can be realized through external supervision even during the period of Occultation. In this treatise, topics such as legislation, the National Consultative Assembly, liberties, equality, shura, the separation of powers, and majority vote are examined from the perspective of Shi'a jurisprudence.

The book has been published, edited, and translated several times and is evaluated by researchers as an outstanding work in explaining governmental jurisprudence and the link between jurisprudential theory and political thought in the Shi'a tradition.

Introduction and Status

Tanbih al-umma wa-tanzih al-milla, with the full name Tanbih al-umma wa-tanzih al-milla fi luzum mashrutiyyat (dusturiyyat) al-dawla al-muntakhabat li-taqlil al-zulm 'ala afrad al-umma wa-tarqiyat al-mujtama', is a political and jurisprudential treatise by Muhammad Husayn Na'ini written in Rabi' al-Awwal 1327/1909.[1] This work is considered a jurisprudential defense confirming elective government and critiquing despotic monarchy.[2]

Tanbih al-umma was written in the context of the jurisprudential disputes of the Constitutional Movement and, with the endorsement of Shi'a marja's including Akhund Khurasani and Mulla 'Abd Allah Mazandarani,[3] became one of the primary sources for the religious explanation of the constitutional system.[4] Researchers emphasize the influence of this work in establishing a new branch of Shi'a jurisprudence titled Fiqh al-Mashruta.[5] According to Sayyid Mahmud Taleghani, this book provides a comprehensive and final Shi'a view regarding government.[6] Murtada Mutahhari considers it an interpretation of the practical, social, and political Tawhid of Islam.[7] Husayn 'Ali Montazeri believes that Na'ini was able to provide new foundations for governmental jurisprudence in this work based on the Shi'a jurisprudential tradition.[8] From the perspective of Hamid Enayat, this treatise is the most coherent writing of a religious scholar of that era in defense of parliamentary democracy[9] and a distinguished example of the link between jurisprudential theory and political thought in the Shi'a tradition.[10]

Author of the Book

Main article: Muhammad Husayn Gharawi Na'ini

Mirza al-Na'ini (1276-1355/1859-1936) was one of the Shi'a jurists who supported the Constitutional Movement.[11] He studied under teachers such as Jahangir Khan Qashqa'i, Mirza Shirazi, and Akhund Khurasani.[12] His political activities included participation in the Tobacco Movement,[13] cooperation with the scholars of Najaf in the Constitutional Movement, and joining Sayyid Abu l-Hasan al-Isfahani in declaring jihad against the British.[14] Na'ini was counted among the Shi'a marja's after the death of Muhammad Taqi Shirazi.[15]

Was Tanbih al-umma Collected?

Some have said that Mirza al-Na'ini attempted to collect copies of Tanbih al-umma after observing the developments of the Constitutional Revolution. However, Mehdi Gharawi Na'ini, his son, rejects this claim, pointing to Na'ini's financial limitations and his own lack of knowledge of such a matter as his father's financial manager, considering it incorrect.[16]

Na'ini's Views

The endorsement (taqriz) of Akhund Khurasani and 'Abd Allah Mazandarani on the book Tanbih al-umma by Mirza al-Na'ini, Rabi' al-Awwal 1327/1909.

Na'ini stated the purpose of writing this treatise was to awaken the Umma to the essentials of the Shari'a and to prune the religion of innovation and accusation. He introduced the struggle against despotism, proving the legitimacy of constitutionalism based on the foundations of Shi'ism, and responding to the objections of opponents as his motives.[17] In this book, he divided government into wilayatiyya (based on the people's consent) and tamallakiyya (despotic). He did not limit the wilayatiyya nature of government to the time of the Infallibles (a) and believed that during the period of Occultation, this type of government is realizable through external supervision.[18]

Na'ini also considered constitutionalism to be a type of wilayatiyya government and among the essentials of the religion in which the usurpation of the people's rights does not occur, and defending it is obligatory.[19] Citing the Qur'an and the Sunna of the Prophet (s) and Imam 'Ali (a), Na'ini emphasized the necessity of shura and consultation in political affairs[20] and, in case of dispute, considered the majority vote as a rational solution valid for preserving order.[21]

Structure and Content

The treatise Tanbih al-umma includes an introduction, five chapters, and two sections in the conclusion. It examines topics such as legislation, the National Consultative Assembly, public liberties, equality, shura, the separation of powers, and the majority vote from the perspective of Shi'a jurisprudence.[22] In the book's introduction, matters regarding European progress, the necessity of government reliance on the people, types of monarchy, the nature of despotism and constitutionalism, the state, and the necessity of drafting a constitution are presented.[23]

The five chapters of the book are: Template:Columns

  • The reality of monarchy among religions and the rational;
  • Limiting monarchy in the era of Occultation;
  • Constitutionalism and limiting monarchy;
  • Responding to doubts and fallacies regarding constitutional government;
  • Conditions for the validity and legitimacy of parliamentary representatives' involvement and their conditions and duties.

The book's conclusion also includes two parts:

  • The forces preserving despotism;
  • The ways to cure despotic forces.

Publication, Translation, and Commentary

The book Āstāna-yi tajaddud; a commentary on Tanbih al-umma wa-tanzih al-milla, written by Davoud Firahi.

The treatise Tanbih al-umma wa-tanzih al-milla has been published, edited, and commented upon several times. Its first publication was in 1327/1909 in Baghdad and a year later in Tehran.[24] This book was translated into Arabic in the years 1930-1931 in Lebanon and published in the journal al-'Irfan;[25] however, due to this version being incomplete,[26] in 1419/1998-1999, 'Abd al-Husayn Al Najaf re-translated it into Arabic, and the Ahsan al-Hadith Institute published it in Qom.[27]

An edition edited by Sayyid Mahmud Taleghani was published in Tehran in 1955-1956 under the title Tanbih al-umma wa-tanzih al-milla, ya hukumat az nazar-i Islam. Editions edited by Sayyid Javad Wara'i in 2003-2004 (Boustan-e Ketab Publications) and Ruhollah Hosseinian in 2006-2007 (Islamic Revolution Document Center) were also published.[28]

In 2015-2016, a detailed commentary on the book titled Astana-ye Tajaddod was published by Davoud Firahi.[29]

Notes

  1. ↑ Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 4, p. 440.
  2. ↑ Fīraḥī, Āstāna-yi tajaddud, 1394 Sh, p. 14.
  3. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, pp. 33-34.
  4. ↑ Fīraḥī, Āstāna-yi tajaddud, 1394 Sh, p. 1.
  5. ↑ Fīraḥī, Fiqh wa siyāsat, 1392 Sh, vol. 1, p. 281.
  6. ↑ Ṭālaqānī, “Muqaddima,” in Tanbīh al-umma yā ḥukūmat az naẓar-i Islām, 1378 Sh, pp. 15-16.
  7. ↑ Muṭahharī, Barrasī-yi ijmālī-yi nahḍathā-yi islāmī dar ṣad sāl-i akhīr, 1397 Sh, p. 42.
  8. ↑ Muntaẓirī, Mabānī-yi fiqhī-yi ḥukūmat-i islāmī, 1409 AH, vol. 1, p. 53.
  9. ↑ Enayat, Tafakkur-i nuvīn-i siyāsī-yi Islām, 1362 Sh, p. 179.
  10. ↑ Enayat, Tafakkur-i nuvīn-i siyāsī-yi Islām, 1362 Sh, p. 230.
  11. ↑ Amīn, Aʿyān al-Shīʿa, 1406 AH, vol. 6, p. 54.
  12. ↑ Āqā Buzurg al-Ṭihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1404 AH, vol. 2, p. 593; Amīn, Aʿyān al-Shīʿa, 1406 AH, vol. 6, p. 54.
  13. ↑ Shīrāzī, “Ḥamāsa-yi fatwā,” Jomhouri Eslami.
  14. ↑ Ḥāʾirī, Tashayyuʿ wa mashrūṭiyyat, 1364 Sh, pp. 156-157 and 175-178.
  15. ↑ Amīn, Aʿyān al-Shīʿa, 1406 AH, vol. 6, p. 54.
  16. ↑ Īzadī-fard, “Justārī dar takvīn wa tadvīn-i Tanbīh al-umma,” Hawzah.net.
  17. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, pp. 35-38.
  18. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, p. 143.
  19. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, pp. 75-79 and 167.
  20. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, p. 86; Fīraḥī, Fiqh wa siyāsat, 1392 Sh, vol. 1, pp. 297-299.
  21. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, pp. 115-116; Fīraḥī, Fiqh wa siyāsat, 1392 Sh, vol. 1, p. 317.
  22. ↑ See Nāʾīnī, Tanbīh al-umma, 1382 Sh, Table of Contents.
  23. ↑ Nāʾīnī, Tanbīh al-umma, 1382 Sh, pp. 35-67.
  24. ↑ Āqā Buzurg al-Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 4, p. 440.
  25. ↑ Ḥāʾirī, Tashayyuʿ wa mashrūṭiyyat dar Īrān, 1362 Sh, p. 218.
  26. ↑ Fīraḥī, Āstāna-yi tajaddud, 1394 Sh, p. 10.
  27. ↑ Nāʾīnī, Tanbīh al-umma, 1419 AH, pp. 5-6.
  28. ↑ Fīraḥī, Āstāna-yi tajaddud, 1394 Sh, pp. 6-9.
  29. ↑ Fīraḥī, Āstāna-yi tajaddud, 1394 Sh, p. 11; Ijtihadnet, “Naqd wa barrasī-yi kitāb-i Āstāna-yi tajaddud athar-i Dāvūd Fīraḥī.”

References

  • Āqā Buzurg al-Ṭihrānī, Muḥammad Muḥsin. al-Dharīʿa ilā taṣānīf al-Shīʿa. Beirut: Dār al-Aḍwāʾ, 1403 AH.
  • Āqā Buzurg al-Ṭihrānī, Muḥammad Muḥsin. Ṭabaqāt aʿlām al-Shīʿa (Nuqabāʾ al-bashar fī l-qarn al-rābiʿ ʿashar). Mashhad: Dār al-Murtaḍā, 1404 AH.
  • Amīn, Sayyid Muḥsin al-. Aʿyān al-Shīʿa. Beirut: Dār al-Taʿāruf li-l-Maṭbūʿāt, 1406 AH.
  • Enayat, Hamid. Tafakkur-i nuvīn-i siyāsī-yi Islām. Translated by Abū Ṭālib Ṣārimī. Tehran: Amirkabir, 1362 Sh.
  • Fīraḥī, Dāvūd. Āstāna-yi tajaddud. Tehran: Ney, 1394 Sh.
  • Fīraḥī, Dāvūd. Fiqh wa siyāsat dar Īrān-i muʿāṣir. Tehran: Ney, 1392 Sh.
  • Ḥāʾirī, ʿAbd al-Hādī. Tashayyuʿ wa mashrūṭiyyat dar Īrān wa naqsh-i īrāniyān-i muqīm-i ʿIrāq. Tehran: Amirkabir, 1364 Sh.
  • Īzadī-fard, ʿAbbās. “Justārī dar takvīn wa tadvīn-i Tanbīh al-umma.” Pagāh-i Ḥawza, no. 140 (1383 Sh).
  • Muṭahharī, Murtaḍā. Barrasī-yi ijmālī-yi nahḍathā-yi islāmī dar ṣad sāl-i akhīr. Tehran: Sadra, 1397 Sh.
  • Muntaẓirī, Ḥusayn ʿAlī. Mabānī-yi fiqhī-yi ḥukūmat-i islāmī. Translated by Maḥmūd Ṣalavātī and Abū l-Faḍl Shakūrī. Qom: Kayhan, 1409 AH.
  • Nāʾīnī, Muḥammad Ḥusayn. Tanbīh al-umma wa-tanzīh al-milla yā ḥukūmat az naẓar-i Islām. Edited by Sayyid Maḥmūd Ṭālaqānī. Tehran: Shirkat-i Sahāmī-yi Intishār, 1378 Sh.
  • Nāʾīnī, Muḥammad Ḥusayn. Tanbīh al-umma wa-tanzīh al-milla. Edited by Sayyid Jawād Varaʿī. Qom: Bustān-i Kitāb, 1382 Sh.
  • Nāʾīnī, Muḥammad Ḥusayn. Tanbīh al-umma wa-tanzīh al-milla. Translated by ʿAbd al-Ḥusayn Āl Najaf. Qom: Muʾassasat Aḥsan al-Ḥadīth, 1419 AH.
  • Shīrāzī, Sayyid Raḍī. “Ḥamāsa-yi fatwā.” Jomhouri Eslami, 1370 Sh.
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