Husayn Quli Hamadani

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Husayn Quli Hamadani
His gravestone in the shrine of Imam al-Husayn (a)
His gravestone in the shrine of Imam al-Husayn (a)
Personal Information
LineageJabir b. 'Abd Allah al-Ansari
Birth1239/1824
ResidenceHamadan, Najaf
Studied inTehran, Najaf
DeathSha'ban 28, 1311/March 6, 1894
Burial PlaceKarbala
Scholarly Information
ProfessorsShaykh 'Abd al-Husayn Tihrani, al-Shaykh al-Ansari, Sayyid 'Ali Shushtari, ...
StudentsMirza Javad Maliki Tabrizi, al-Sayyid Muhsin al-Amin, Mirza Muhammad Husayn Na'ini, Akhund Mulla Muhammad Kazim Khurasani, ...
WorksClass scripts of al-Shaykh al-Ansari's fiqh and usul, ...


Mullā Ḥusayn Qulī Hamadānī (Persian: ملا حسین قلی همدانی) (b. 1239/1824 – d. 1311/1894) was an Islamic scholar, mystic, and jurist of thirteenth/nineteenth centuries. He studied in different cities of Tehran, Sabzevar, and Najaf. His great teachers were al-Shaykh al-Ansari in jurisprudence and principles of jurisprudence and Sayyid 'Ali Shushtari in ethics. Some of his top students were Mirza Baqir Qadi Tabataba'i, Mirza Jawad Maliki Tabrizi, al-Sayyid Muhsin al-Amin, Shaykh Muhammad Bahari, Mirza Muhammad Husayn Na'ini, and Akhund Khurasani.

Mulla Husayn Quli was a milestone in the history of true spiritual approach in Shi'a seminaries. Many acts of wonder have been reported from him and it is written about him that he was always watchful about his actions and his soul.

Birth

Akhund Mulla Husayn Quli Darguzini Najafi, known as Mulla Husayn Quli Shavandi Hamadani was born in 1239/1824 in the village of Shavand, one of the villages of Razan in Hamadan Province, Iran.[1]

Lineage

His lineage reached Jabir b. 'Abd Allah al-Ansari, one of the Companions of the Prophet (s).[2] His father, whose name was Ramadan, was a shepherd and wished that his son continues his educations so he sent him to Tehran to learn religious studies.[3]

Education

Tehran

Husayn Quli learned preliminary lessons, different levels of jurisprudence and principles of jurisprudence and then attended the classes of jurisprudence and principles of jurisprudence of different Islamic scholars such as Shaykh 'Abd al-Husayn Tihrani (d. 1286/1869) known as Shaykh al-'Iraqayn.[4]

Sabzevar

He went to Sabzevar to participate the philosophy class of Mulla Hadi Sabziwari.[5]

Najaf

After a while staying in Sabzevar, he left there for Najaf. In Najaf, he benefited the jurisprudence and principles of jurisprudence class of al-Shaykh Murtada al-Ansari and through him, was guided to attend the ethics class of Sayyid 'Ali Shushtari and became one of his pupils.

Teaching

After al-Shaykh al-Ansari passed away, Mulla Husayn Quli wanted to continue teaching his teacher's class but he refrained from it due to Sayyid 'Ali Shushtari's advice and began educating and teaching ethics to talented students and after Sayyid 'Ali Shushtari passed away, he taught ethics in his house in addition to jurisprudence and principles of jurisprudence.[6]

Methodology of Teaching

His spiritual and teaching conduct was similar to that of Sayyid 'Ali Shushtari and it is said that his spiritual discipleship went back through Sayyid 'Ali Shushtari and from him to Sayyid Sadr al-Din Kashif Dizfuli and from him to Aqa Muhammad Bidabadi and from him reached Sayyid Qutb al-Din Nayrizi.[7]

Pupils

Mulla Husayn Quli Hamadani educated many students. Number of his students which in some reports reached 300, in the one hand shows his popularity and on the other hand demonstrates the broad influence of his spiritual conduct in Najaf of that time. Some of his great pupils are:[8]

Spiritual Conduct

Mulla Husayn Quli's spiritual conduct was based on the knowledge of the self, observation of one's watchfulness of his actions and soul and striving in the four steps of its process.

  • In the first step, the wayfarer must perform the obligations and avoids prohibitions. He so much emphasized on this step that observing the religious laws and limits can be considered the most important factor of his spiritual conduct. He believed that love of God cannot come together with sins.
  • In the second step, he advised that the wayfarer must do anything only for the sake of God so that he becomes habituated to doing it.
  • In the third step, the wayfarer needs to always know God as his observer.
  • In the fourth step, in order that the wayfarer knows God present and observing him and draws away anything other than God, he needs to clear his mental occupations.

In the view of Mulla Husayn Quli, some ways of clearing mental occupations are remembering God, reciting the Holy Qur'an, worshiping, invoking the Infallible Imams (a) and surely the quickest way of clearing mental occupations is to reflect on the self.[9]

Demise

Mulla Husayn Quli passed away in his pilgrimage to Karbala on Sha'ban 28 1311/March 6, 1894 and he was buried in the Shrine of Imam al-Husayn (a).[10]

Acts of Wonder

Many acts of wonder have been reported from him and that he was always watchful about his actions and his soul so much that he is reported to have become silent sometimes in the middle of class fearful of slightest ignorance and saying anything regardless of God's contentment.[11]

Grandeur in the Views of Others

  • Aqa Buzurg Tihrani who entered Iraq two years after demise of Mulla Husayn Quli, described him following methodology of al-Sayyid b. Tawus. In his opinions, most scholars after Mulla Husayn Quli were indebted to him and his pupils were stars of the sky of knowledge and virtue. He regretted for he did not see him, but he is happy his students could attend Mulla Husayn Quli's classes. He believed that Mulla Husayn Quli's students had combined knowledge with practice.[12]

Works

Since most of Mulla Husayn Quli's efforts were for educating pupils, he could not find time to write; thus, most of his works are written by his students, some of which are:[14]

Notes

  1. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, vol. 6, p. 376. Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 674.
  2. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, vol. 6, p. 376. Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 674.
  3. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 674-675. Muʿallim Ḥabībābādī, Makārim al-āthār, 1352 Sh, vol. 4, p. 1087.
  4. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 674-675. Muʿallim Ḥabībābādī, Makārim al-āthār, 1352 Sh, vol. 4, p. 1087.
  5. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 674-675. Muʿallim Ḥabībābādī, Makārim al-āthār, 1352 Sh, vol. 4, p. 1087.
  6. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 675. Ḥusaynī Ṭihrānī, Lubb al-lubāb, 1389 Sh, p. 122-123.
  7. ↑ Ṣadūqī Suhā, Taḥrīr thānī, 1381 Sh, p. 213.
  8. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 677-678. Ṣadūqī Suhā, Taḥrīr thānī, 1381 Sh, p. 219-231
  9. ↑ Ḥusaynī Ṭihrānī, Lubb al-lubāb, 1389 Sh, p. 119-123.
  10. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 677-678.
  11. ↑ Qumī, al-Fawāʾid al-Raḍawīyya, p. 148.
  12. ↑ Āqā Buzurg Tihrānī, Ṭabaqāt aʿlām al-Shīʿa, 1373/1954, vol. 1, p. 677-678.
  13. ↑ Amīn, Aʿyān al-Shīʿa, 1403/1983, vol. 6, p. 136.
  14. ↑ Amīn, Aʿyān al-Shīʿa, 1403/1983, vol. 6, p. 136.

References

  • Amīn, al-Sayyid Muḥsin al-. Aʿyān al-Shīʿa. Beirut, Ḥasan Amīn, 1403/1983.
  • Āqā Buzurg Tihrānī. Ṭabaqāt aʿlām al-Shīʿa. Najaf, np, 1373/1954.
  • Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn. Lubb al-lubāb. Qom, Sayyid Hādī Khusrushāhī, 1389 Sh.
  • Muʿallim Ḥabībābādī, Muḥammad ʿAlī. Makārim al-āthār. Isfahan, np, 1352 Sh.
  • Mudarris Tabrīzī, Muḥammad ʿAlī. Rayḥānat al-adab. Tehran, np, 1374 Sh.
  • Qumī, ʿAbbās. Al-Fawāʾid al-Raḍawīyya. np, nd.
  • Ṣadūqī Suhā, Manūchihr. Taḥrīr thānī. Tehran, Ḥikmat, 1381 Sh.
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