Husayn Quli Hamadani: Difference between revisions

(1239/1824 – 1311/1894) was the Islamic scholar, mystic and jurisprudent of 13th and 14th centuries. He studied in different cities of [[Tehran]], [[Sabzevar]] and [[Najaf]]. His great teachers were [[Shaykh Ansari]] in [[fiqh]] and [[usul]] and [[Sayyid Ali Shushtari]] in [[ethics]]. Some of his top students were [[Mirza Baqir Qadi Tabataba’i]], [[Mirza Jawad Maliki Tabrizi]], [[Sayyid Muhsin Amin]], [[Shaykh Muhammad Baqir Bahari Hamidani]], [[Mirza Muhammad Husayn Na’ini]] and [[Akhund Khurasani]].

After [[Shaykh Ansari]] passed away, Mulla Husaynquli 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 [[akhlaq]] to talented students and after Sayyid Ali Shushtari passed away, he taught Akhlaq in his house in addition to fiqh and usul.

* [[Sayyid Ahmad Karbala’i]]

* [[Sayyid Muhammad Sa’id Habubi Najafi]] (d. 1333/1915)

* Mirza Baqir Qadi Tabataba’i

* Mirza Muhammad Husayn Na’ini (d. 1355 AH)

* Sayyid Shams al-Din Mahmud Mar’ashi Najafi (d. 1338 AH)

* Sayyid Abu al-Qasim Isfahani, Mulla Husaynquli’s son-in-law

* Shaykh Ali (d. 1359 AH), Mulla Husaynquli’s son

Undoubtedly, having the opportunity to learn under Hakim Sabzevari after being benefitted from the classes of Shaykh Ansari had reinforcing effect on deepening the teachings of Sayyid Ali Shushtari in the heart of Mulla Husaynquli Hamedani. Having great understanding of rational teachings and fiqh, Mulla Husaynquli promoted his teacher’s conduct so much that a new educational school was formed after him in Najaf.

Mulla Husaynquli’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 view of Mulla Husaynquli, some ways of clearing mental occupations are remembering God, reciting the Qur’an, worshiping, invoking the Infallible Imams (a) and surly the quickest way of clearing mental occupations is to reflect on the self.

Mulla Husaynquli passed away in his pilgrimage to Karbala on 28th of Sha’ban 1311 AH and he was buried in the shrine of Imam Husayn (a).

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.

Aqa Buzurg Tehrani who entered Iraq two years after demise of Mulla Husaynquli, described him following methodology of Sayyid b. Tawus. In his opinions, most scholars after Mulla Husaynquli were indebted to him and his pupils were stars of the skies of knowledge and virtue. He regretted for he did not see him, but he is happy his students could attend Mulla Husaynquli’s classes. He believed that Mulla Husaynquli’s students had combined knowledge with practice. About Mulla Husaynquli, Sayyid Muhsin Amin has written that Mulla Husaynquli was peerless in ethics and purification of the soul among his contemporary scholars.

Since most of Mulla Husaynquli’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:

* Class scripts of Shaykh Ansari’s fiqh and usul classes written by Mulla Husaynquli himself.

* Class scripts of Sayyid Ali Shushtari’s classes

* Class scripts of his fiqh classes about the topics of Salat al-Musafir (the traveler’s prayer), al—khilal wa al-Qada’ wa al-Shahadat written and compiled by his students.

* Correspondences and instructions which Mirza Isma’il Tabrizi (Ta’ib) compiled them together with some correspondences and instructions of Ahmad Karbala’i, Muhammad Bahari and Muhammad Bidabadi and published them at the end of his Tadhkirat al-Muttaqin.