The Science of Principles and Its Five Scholars

The Science of Principles and Its Five Scholars

Bibliographic Information:

• Main Author: Nikoonam, Mohammad Reza (b. 1327)
• Title: The Science of Principles and Its Five Scholars / Mohammad Reza Nikoonam
• Publisher: Islamshahr: Sobh Farda Publications, 1393 (2014)
• Physical Description: 48 pages; 9.5 × 19 cm
• ISBN: 978-600-91763-6-6
• Catalogue Information: FIPA
• Note: Second edition
• Subject: Shia Jurisprudence Principles
• Congress Classification: BP159/8.N8I8 1393
• Dewey Classification: 297/312
• National Bibliography Number: 3678012

Table of Contents

• Preface… 7
• The Art of Principles… 9
  • Merits and Drawbacks of Principles… 13
  • The Three Main Phases of Principles… 16
    • The First Phase… 18
    • The Second Phase… 20
    • The Third Phase… 24
  • Akhund Khurasani, the Author of “Kifayah”… 24
  • Dhiya’ al-Din al-Ghuri al-Iraqi… 26
  • Ayatollah al-Naini… 28
  • Sheikh al-Kumbani… 29
  • The Complete Five… 31
  • The Dialogue with Contemporary Shia Scholars… 37
  • The Difference in Behaviour between the Infallibles and the Usuliyun… 38
  • The Grave Responsibility… 45

Preface

Praise be to Allah, Lord of the worlds, and peace and blessings be upon Muhammad and his pure family, and perpetual curse upon their enemies.

This treatise, which is now in the hands of the esteemed reader, explores the merits and drawbacks of the science of principles, its history, and its three phases, especially the third phase and its five scholars: Sheikh Murtadha al-Ansari, Akhund Khurasani, Dhiya’ al-Din al-Ghuri al-Iraqi, Ayatollah al-Naini, and Sheikh Muhammad Hussein Isfahani. It emphasizes that all who came after them were their students, lacking any significant innovation in this field, with their contributions being largely incremental and minor.

The author draws attention to the alignment of these scholars’ scientific practices with the way of the infallibles, highlighting their adherence to their moral conduct and their unwavering guidance to the people, particularly in directing them. The author also critiques some of their approaches in this regard.

Finally, the author recommends purifying the science of principles from theoretical and hypothetical discussions, and suggests a proper path for presenting and teaching this science. The author also outlines wise solutions to overcome its shortcomings, despite the challenging and distant nature of this path.

Our final invocation is praise to Allah, Lord of the worlds.

The Art of Principles

The science of principles is the method by which the foundations of ijtihad are outlined during the occultation for every jurist or scholar worthy of deriving rulings. The necessity of this art is clear to anyone who has even the slightest insight into jurisprudence.

A jurist’s need for this art in deriving rulings is self-evident and obvious. True ijtihad and correct deduction during the occultation can only occur through this art, which provides the preliminary methods alongside other sciences and standard approaches in this field. Therefore, a jurist cannot conduct thorough and precise research without relying on this essential, preliminary knowledge.

Scholars and usuliun (jurisprudence scholars) have differing opinions about the extent to which a jurist needs to understand the important topics and abstract concepts of this art. Some argue either excessively or insufficiently on the matter. What can be stated with certainty is that the quantity and quality of knowledge required for deduction and ijtihad in principles is contingent on the times, with particular emphasis on the development of this field.

What a jurist requires today is knowledge of what the scholars have said in this field from its inception to the present, the ability to deduce the truth from all sources, and to discover important innovations independently, whether they involve rejection, acceptance, or further investigation.

This science, while highly esteemed and advanced in jurisprudence, is similar to an art or craft. It is characterised by its intricacy and depth, honed over time by meticulous scholars and investigators. Thus, principles is neither purely abstract nor theoretical; it is a technical and procedural tool for legal deduction, and a pathway to accessing rulings during the period of occultation.

Merits and Drawbacks of Principles

The current state of principles includes both merits and drawbacks. Among its merits is that it is a precise science for deduction, a reliable method for caution during the occultation, with well-structured foundations and refined meanings derived from complete ideas and insightful perspectives. It leads to the highest levels of understanding and the ultimate goal of scholarly thought, contributing to everlasting works and lasting impacts.

However, its drawbacks include its complexity and fragmentation, its disarray in titles, foundations, and methods of proof, as well as the overwhelming number of branches and subdivisions that make it difficult for scholars to manage them comprehensively. This results in a lack of precision in many issues and a tendency for prominent scholars to issue fatwas contrary to their own opinions on other issues.

At present, its excessive foundations and the multitude of issues it covers make principles resemble an art or craft, akin to experimental sciences and daily inventions born from human thought, without resemblance to religious teachings, the Qur’an, or the Prophetic Sunnah.

The Three Phases of Usul in Shia Jurisprudence

Shia principles have undergone three distinct phases, which vary in their approach and depth across time. This section discusses each of these phases, outlining the evolution of this science and the contributions of its primary scholars.

The first phase began with Ibn Aqil and ended with the author of Al-Ma’ālim; the second phase spanned from the time of Hidayat al-Mustarshidin to Sheikh Azam, the author of Al-Fara’id al-Usuliyah; and the third phase, which is confined to the scholars Akhund Khurasani, al-Iraqi, al-Kumbani, and al-Naini (may Allah have mercy upon them).

Second Stage

After this period, the son of the martyr, Sheikh al-Fahim al-Hassan, authored the book Ma’ālim al-Uṣūl. This book marked the completion of the elementary stage and the final article of the first course in Usūl. It is a comprehensive compilation of the works of the classical scholars, from Sayyid al-Murtadā and Shaykh al-Ṭūsī to al-Muhaqqiq and al-‘Allāmah. The book remains highly regarded to this day for its scholarly strength and vitality within religious seminaries, as it serves as the foundation in Usūl from Sayyid al-Murtadā and Shaykh al-Ṭūsī to al-Muhaqqiq and al-‘Allāmah.

Ma’ālim is a valuable work in Usūl, synthesising the thoughts of the classical scholars, providing a complete explanation of the discussions with analysis, critique, and responses at every stage, while taking into consideration all viewpoints through familiar wording, well-crafted meanings, clear expression, and innovative ideas.

Second Course

The second course in Usūl and the foundational works in the field, after Ma’ālim, includes significant contributions from Sheikh al-Fahim Muhammad-Taqī, such as Hidāyat al-Mustarshidīn, as well as al-Qawānīn by Mirzā al-Qummī and al-Fuṣūl by Shaykh al-Naqqād Muhammad Ḥusayn (may their souls rest in peace). Following these major works, other books authored in this field, whether independent or critical of them, have emerged.

The most important of all in the second stage of Usūl, from beginning to completion, is the exceptional work Farā’id al-Uṣūl, commonly known as al-Rasā’il by the great Sheikh and grand Ayatollah, the profound jurist Murtadā al-Ansārī.

This work completed the Usūl for this second stage and remains foundational in all subsequent stages. In this book, the great Sheikh collected the principles of earlier scholars, refining them in an exemplary manner, adding numerous points in every section to an extent that is countless, all presented with eloquent expression and fluent language.

Sheikh al-Ansārī’s Usūl, while masterful in expression, is dense and intricate in language, making it challenging for precise understanding, particularly after repeated readings and studies. This presents a challenge for every critic of his work, as understanding his words and grasping their complete meaning is essential for certainty, and comprehending all aspects of his writings is difficult. Criticism and rebuttal after him has also been challenging, despite the fact that his stature as a Sheikh is undeniable, with his precedence and following equally recognized.

In summary, the Sheikh is the official authority and a comprehensive reference for the Usūl of the Shia, with his work serving as the foundation from beginning to end in all seminaries. Despite the plethora of Usūl works and the presence of great scholars before and after him, the Sheikh’s work remains central and indispensable, with al-Rasā’il being the authoritative reference for every scholar. Every learner studies it, and every jurist ultimately draws from it.

Thus, the Sheikh and his work represent a single, independent course—one that stands alone and is not easily matched by any other in Usūl. His book is an unparalleled work in the field, transcending all others in status and rank.

Although the second stage in Usūl saw many significant contributions from other great scholars, the Sheikh’s work stands as the summation of these efforts, remaining relevant from the beginning until the arrival of the Mahdi (may Allah hasten his appearance).

However, despite the Sheikh’s lofty rank and political authority, his work is not confined to his own ideas. The Sheikh extensively benefited from the works of earlier scholars, contemporary figures, and great thinkers, particularly al-Qawānīn and Hidāyat al-Mustarshidīn, as well as other well-established texts. Nevertheless, the door is not closed to further developments, as many great scholars after him have entered the field, challenging and expanding upon his work, continuing the legacy of Shia thought and ijtihād.

Third Course

The third stage in Usūl, particularly in terms of scholarly development, is represented by the works of Akhund, al-‘Irāqī, al-Kūmbānī, and al-Nā’īnī. These four scholars, along with the great Sheikh, represent what could be called the “five complete figures” in the science of Usūl, as they collectively form the core and foundation for research in this field.

Each of these scholars will be discussed in brief as required:

Akhund Khurasani, Author of al-Kifāyah

The first of the four is Akhund Khurasani, author of al-Kifāyah. While he drew extensively from the Sheikh’s al-Farā’id and other works, he is nevertheless a remarkable figure in the field, a distinguished scholar with an exceptional ability to present and argue his points. His book al-Kifāyah serves as a complete work in itself, covering all necessary aspects of the science of Usūl. Although its concise style may be challenging for beginners and contains repetitive sections, it remains a fundamental text, indispensable to any student of Usūl. Al-Kifāyah is an essential work for every scholar, and one cannot claim to understand Usūl fully without mastering it.

Ḍiyā’ al-Dīn al-‘Irāqī

Following Akhund is Ḍiyā’ al-Dīn al-‘Irāqī, who is known for his concise yet profound contributions to Usūl. His al-Maqālāt is a valuable text, providing in-depth discussions on the principles of Usūl, especially the areas concerning the use of language and logical reasoning. His work is marked by clear and innovative ideas, and his critiques are insightful. His contributions have been influential, with many scholars following his lines of thought in later works.

Ayatollah al-Nā’īnī

Next in line, without regard to rank, is the esteemed Ayatollah al-Nā’īnī, a master of Usūl and a prominent student of the great Sheikh. He is known for his eloquent and clear exposition of Usūl, particularly in relation to the Sheikh’s principles. His commentary is not only accurate but also refined, making his works a crucial resource for anyone studying Usūl. His al-Tatbiq remains a classic text for intermediate students.

Al-Kūmbānī

Finally, the text mentions the contributions of al-Kūmbānī, whose works furthered the development of Usūl in subtle and sophisticated ways.

Fifth of the Five Complete Figures and the Fourth of the Four Last: The Surging Sea, The Ultimate in the Field

The supreme authority among the “five complete figures” and the fourth of the “four recent giants” is the oceanic mind of Sheikh Muhammad Hussein al-Isfahani al-Ghuraawi, known famously as al-Kumbani. His work, Nihāyat al-Dirāyah fi Sharḥ al-Kifāyah (The Ultimate in Understanding: A Commentary on al-Kifāyah), is, without question, a masterpiece. Though it serves as a commentary on al-Kifāyah, it is itself so intricate and advanced that it almost requires a commentary! It is, in fact, more complex and refined than al-Kifāyah itself—not in terms of the fundamental principles or the language, but in its philosophical foundations. It integrates rational foundations as far as possible, delving into areas both relevant and irrelevant with a sheer intellectual bravado.

This work, in its depth and complexity, has made the comprehension of its principles nearly impossible for most scholars—had it not been for the complete and total mastery of the subject matter. Understanding al-Kumbani’s words, let alone their true implications, is no easy task, even for the elite group of experts. Without an understanding of higher-level rational philosophy, no one can truly dive into his works; they are not just intellectually challenging—they are deeply rooted in abstract philosophy and the metaphysics of divine attributes.

The words al-Kumbani are sometimes said to be “beyond reason,” a paradoxical description of works that bridge abstract intellectual theories and divine principles. Indeed, it is said that his teachings can only be fully appreciated by the intellectual elites, who themselves must have a thorough grounding in rational theology.

In terms of his position, his scholarly stature is unrivalled. His expertise, spiritual discipline, and lofty detachment from worldly pursuits elevate him to the status of what one might call “the completer of both revealed and rational sciences,” a paragon of virtue and piety, a leader in the science of Usūl.

The Five Complete Figures in Usūl

In the modern era, the paramount references for any Shia scholar or advanced student of Usūl are the works of the five masters: Sheikh al-Azam (Murtadā al-Ansārī), Akhund Khurasani, Ḍiyā’ al-Dīn al-‘Irāqī, al-Nā’īnī, and al-Kumbani. These figures have become the authoritative foundation for all subsequent scholarly work in Usūl. Their influence extends far and wide, and no work in Usūl can claim to rival the depth, clarity, and erudition of theirs.

It is not an exaggeration to say that no book in modern Usūl comes close to these in terms of stature and impact. Their writings remain the bedrock of academic inquiry, with all who follow them, in one way or another, aligning themselves with these five intellectual giants, echoing their profound insights, elaborating upon their principles, or, in some cases, respectfully challenging them.

The Divergence and Challenges of Modern Scholars

While the foundations laid by these five figures have stood the test of time, subsequent generations of scholars have encountered a challenge. Despite their rigorous attempts, no one has added substantial innovation to the field. Their work remains of a quality that cannot be surpassed, though newer scholars have, at times, attempted to develop minor new ideas. The contributions of later scholars have, largely, been merely clarifications or elaborations of what was already established. While these contributions are valuable, they rarely bring something fundamentally new to the table. This is, in part, because of the intellectual dominance of the aforementioned giants.

The situation today is a little like an intellectual game of musical chairs: those who follow these five “complete figures” are still learning their words, their arguments, and their philosophy. It would be an injustice to say that no progress has been made. In fact, one might even say that later works have provided invaluable refinements, even though they may not significantly alter the larger framework. It’s akin to trying to add a new chapter to a classic novel—though one might enhance the details, the plot remains as powerful as ever.

The Three Major Eras of Shia Usūl

To truly appreciate the full scope of Shia Usūl, one must break it into three distinct eras:

• The first, spanning from Sayyid al-Murtadā and Shaykh al-Ṭūsī to Ma’ālim by Sheikh al-Fahim al-Hassan (the son of the martyr),
• The second, starting with Sheikh Muhammad-Taqī’s Hidāyat al-Mustarshidīn, culminating with the masterpiece al-Rasā’il by Sheikh al-Ansārī,
• And the third era, which includes the likes of Akhund Khurasani, al-‘Irāqī, al-Kūmbānī, and al-Nā’īnī, continuing to this day.

The Existence of Newer Contributions

Despite the intellectual dominance of these five figures, it is essential to acknowledge the contribution of later scholars, albeit in a limited sense. Their works, while often nuanced, do not challenge the foundations of Usūl laid by these five figures. They often add minor developments—like a spice to a well-seasoned dish—but they rarely introduce entirely new flavours.

For instance, while some later scholars attempt to critique the works of these “five complete figures,” they often do so within the confines of existing frameworks. Their critiques are thoughtful but do not shake the foundations of what has already been established. This is a bit like trying to add new chapters to a book that’s already been deemed a masterpiece: while the attempt is admirable, the original work remains the gold standard.

The Role of Scholars in Shia Theology and Jurisprudence

The lives and works of these great scholars must also be understood within the broader context of Shia religious scholarship. In contrast to the prophetic and infallible conduct of the Imams, these scholars are deeply immersed in intellectual and theological reflection, with their primary goal being the transmission of knowledge—often with a degree of detachment from the public. While the Imams engaged directly with the community, acting as guides and protectors, scholars like al-Kumbani and his contemporaries often work in the intellectual sphere, guiding through their writings, offering clarity, and refining the sciences of Usūl.

However, there’s a certain irony here: the very scholars who are tasked with interpreting and applying the law seem to be moving further away from the practice of directly engaging with the public in their personal lives. This discrepancy has led to a situation where the role of the scholar has become more intellectual and less about direct communal interaction. It’s almost as if the scholars have retreated to their ivory towers, where the divine mysteries of jurisprudence are unraveled, while the masses go about their daily lives, waiting for the next scholarly work to enlighten them.

Conclusion: The Intellectual Landscape Today

In the end, the significance of these “five complete figures” cannot be overstated. Their work has become the backbone of Shia Usūl, and while newer scholars may add fine distinctions and refinements, the fundamental principles laid down by these giants remain unchanged. As time progresses, their teachings will undoubtedly continue to shape the landscape of Islamic jurisprudence and theology. One might even suggest that these scholars, like the proverbial tortoise, are slowly but surely proving that sometimes, intellectual supremacy doesn’t need to run faster—it just needs to remain steady and profound.

In the world of Usūl, we can only hope that future generations of scholars continue to build upon this rich legacy, perhaps adding their own unique perspectives, but never straying too far from the core wisdom of the great minds who came before.

The differences between the divine guidance and that which is conducted by scholars and preachers are numerous, so many that they cannot be counted or comprehended. This does not pertain only to scholars and preachers, but the guidance and propagation today are for those who can be attracted or encouraged towards preaching through promises, respect, and honor. Hence, the initial means of propagation involve the pulpit and the article until it reaches the craftsmanship of oratory, and other affairs that pertain to this matter. They do not suffer loss except in cases outside this context. Thus, it can be said that for this type of guidance, the craft of oratory is a blessing for those who possess it. The difference in this regard between the two approaches is clear and does not require further elaboration.

The propagation from the prophets has different levels and stages, from types of guidance conveyed through speech, action, movement, standing, enjoining good, and forbidding evil, all the way to disputes, arguments, physical confrontation, killing, and martyrdom. In contrast, contemporary propagation does not exceed speech and remains confined to the mosque and the pulpit in the form of oration, never reaching higher levels. Inevitably, it does not extend beyond respect and honor, without any movement or combat.

The propagation of the prophets was coupled with embodying their words and sincerity, while in contemporary times, this is rarely the case. In this era, oration, with its technique, often takes precedence, even without the adornment of character and sincerity. It has become more effective in influencing weak and empty souls, who lack true character and sincerity.

The content in prophetic propagation consisted of perfect words, comprehensive wisdom, gentle admonitions, and kindness in the manner of delivery, all devoid of confusion or illusion, as everything was divine revelation from Allah. The message came from Allah to His servant, from the Creator to the creation. However, in the current context, propagation is filled with composition and confusion from various sources.

Other differences are clear and do not need further explanation. Additionally, we do not have a personal inclination to elaborate on them. It is necessary for the faithful, both scholars and Muslims, to seek refuge in Allah during the great occultation from these matters and others that will unfold in the future, of which we have no knowledge at present.

The Serious Duty

The discourse with the great and the propagators, from the most distinguished to the least, demands that each of us be aware of the grave responsibility before Allah in the scope of our own abilities.

The decline in propagation is evident in the way of acquiring and verifying knowledge, particularly among the great scholars who are not always connected in a general sense. Without their engagement in religious and social matters, the situation inevitably shifts to the aforementioned individuals. This manner of conduct among the elites is one of the factors contributing to the decline and deviation of Muslims, leading to their indifference towards religious rulings. This is because scholars and researchers are often engrossed in acquiring knowledge and skills, retreating into isolation, while the general public is initially confused and, later, corrupted by external influences. Subsequently, each of them becomes a factor of corruption and misguidance without attention from others. The ignorance, corruption, stagnation, and dormancy found in the faithful who hold merely nominal belief are characteristic consequences of acquiring knowledge by scholars and jurists, and at least, they are one of the contributing factors to this state. This issue does not require further elaboration or additional examples. It suffices to state it in general terms, as those who are familiar with the science of principles understand its meaning, while those unfamiliar do not require further explanation.

In the principles of jurisprudence, there are topics that are fantastical and contain many hypothetical assumptions, although they all fall within the realm of verbal and scientific principles. Engaging in such discussions in the current era, in this manner, is not appropriate for the time of students pursuing true knowledge, even though thorough investigation might warrant it, and there is no escape from them.

In the field of principles, there are numerous imaginary rules, weak presumptions, and fantastical pardons, with certain eternally non-existent assumptions that a rational person would find unacceptable, although the foundational principle of each one of them may be true and necessary for the jurist. There is no way to escape them in a general and logical sense.

Often, in the principles of jurisprudence, the jurist, in the case of ignorance of the ruling or the subject and external reality, instead of engaging in thorough investigation and effort to examine the evidence and reality, resorts to the principle and closes his eyes to all other matters. He avoids the hardship and scholarly effort required for real investigation and instead focuses on perfecting the established principles, taking them as granted. This is not the way of a true investigator, especially in matters of external subjects and realities where the original principle of presumption or pardon does not apply. What is rational in such cases is to investigate the matter and the reality outside, which is the opposite of what is often done in theoretical investigation. The instances of this situation in the field of principles are numerous, and no further explanation is necessary for those who reflect on this issue.