This is a clumsy attempt by a layman, armed only with an attempt to learn, transcribing a browser translation to this blog in an effort to learn more about the mysteries of Islamic scholarship.
Browser translation of a link to Berth 22
كان العالم الشيعي في القرن الـ17 منقسماً إلى ثلاث دوائر: دائرة أصولية صفوية في بلاد فارس، ومدرسة أصولية عربية مستقلة في جبل عامل، ودائرة أخبارية في العراق العثماني والبحرين والحجاز... ولكن وباءً ضرب مدن العتبات المقدسة في العراق غيّر المعادلة— رصيف22 (@Raseef22) March 23, 2020
https://t.co/NLdNDDzQSa
In Shi'a jurisprudence, there are currently various references, among them not a few differences, on the concept of the "guardianship of the jurist" and many other things. But most of the references we hear by their names belong to one large school: the fundamentalist school.
This was not always the case. Until the eighteenth century, two major Shiite schools of jurisprudence, Fundamentalism and News, collided, until the first began to prevail to the point that the second school was almost completely absent today. Ironically, what contributed to this is an epidemic that resolved the cities of holy shrines in Iraq, in the late eighteenth century.
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Ijtihad is an Islamic legal term referring
to independent reasoning or the thorough
exertion of a jurist's mental faculty in
findinga solution to a legal question.
It is contrasted with taqlid.
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Clash of News and Fundamentalism
The News team has emerged almost since the emergence of Shiite jurisprudence, and some of the most prominent Shiite jurists have belonged to it throughout history, and systematic disputes have arisen between its followers and the Fundamentalists on many issues related to how to derive the legal rulings.And if we want to summarize these differences, we can talk about a few prominent points such as the tradition of the infallible, as the general Shiites today are known by the tradition of a jurisprudential reference that presents itself as a person who is more knowledgeable about them in matters of religion (dual, diligent and imitator), while the newsmen reject the tradition of the infallible, i.e. everyone from Out of the circle of the 12 Shi'a imams and the Prophet. To understand this point, one can return to many writings, including what was written by Al-Kashani Flood (d. 1091 AH / 1680 CE) that the minds of the infallible are incomplete, which means that they cannot be relied upon to elicit legal rulings.
On the other hand, the News people consider that the narrated hadiths of the infallible Shi'a imams are the only source for devising legal rulings, and they reject ijtihad, unlike the Fundamentalists who work with it.
Historically, the dominance of the fundamentalist trend over the news stream began from the fifth century AH with the emergence of Sheikh Al-Mufid (d. 413 AH / 1022 CE), Mr. Murtada Al-Ansari (d. 436 AH / 1044 CE) and Abu Jaafar Muhammad bin Al-Hassan Al-Tousi known as “Sheikh of the sect” (d. 460 AH) (1068 AD), the spread of their ideas exceeded that of the mujtahid news.
But in the seventeenth century, a great shift occurred in the balances between the two currents, with the emergence of Mirza Muhammad Amin al-Istrabadi. And with it, “Al-Akhbariya” crystallized in separate movements that exaggerated the importance of the 'verbal' differences - methodology to the level of isolation from the religion, ”Faleh Abdul Jabbar reported in his book“ The Turban and Effendi / Sociology of Discourse and Religious Protest Movements ”from researchers Mojan Moman and Ahmad Kazemi Mousavi .
Abdul Jabbar, quoting the scholar Joan Cole, recounts that the hostility between the two parties reached a point where the newsmen no longer allowed themselves to touch any fundamentalist book without using a handkerchief to ward off impurity, and he adds: "The collision involved an acute struggle for influence coupled with a deep intellectual / social division that spanned beyond Jurisprudence cases. "
In the other predicament, the leader of the fundamentalist movement known as "Ayatollah Al-Wahid Al-Behbehani", whose name is Sheikh Muhammad Baqir bin Muhammad Akmal Al-Asfahani (d. 1205 AH / 1791 AD), who came from Iran and settled in Karbala, prohibited the prayer behind the leader of the newsmen, Sheikh Yusuf al-Bahrani, According to Muhammad Baqir Al-Khwansari in his book "Rawdat Al-Jannat", even though
The Mirza Astrabadi movement
Faleh Abdul Jabbar writes in his book mentioned (we will drop mentioning his references for the sake of convenience of the reader) *:From Hejaz, in the Arabian Peninsula, Al-Estrabadi began his attack on fundamentalism allied to the Safavids. And because he was residing in Mecca, he was able to act freely, supported by prominent Shiite figures in Jabal Amel, such as Al-Hur Al-Amili, and in Persia, such as the sheikh of Islam in Mashhad. The movement soon flourished in Bahrain and in Ottoman Iraq, and in pockets within Persia. In his book "Civil Benefits", Al-Estrabadi rejected the concept of "ijtihad", "reason" and "doubt" (potential knowledge), and stressed the importance of "news" (i.e. Sunnah and traditions) that were transmitted by the imams (infallible), and limiting the sources of belief and law to two They are the Qur’an and the Sunnah, and there is no place for “reason” or “consensus”.
According to him, reason and consensus are Sunni traditions and Sunni aberrations. As for the "hard-working", from the news standpoint, like their followers from the general public, they are "imitators" of the imams, and no human being has the right to imitate. The list of differences between the two schools expanded to reach twenty-nine points, and some sources even brought them to forty-three, but eighty-six.
The news doctrine was intended to undermine the foundations of religious authority of fundamentalists based on jurisprudential knowledge. The news also canceled the two-scholarly dualism of the right of the "diligent" to act on behalf of the imam ... Also, (the news) succeeded in attracting the mass of ordinary believers through "pious powers", which led to an attempt to achieve compatibility between the popular traditions affected by Sufism. With dry Islamic jurisprudence
Ottoman Iraq and in Bahrain and the Hejaz since the time of (Sheikh Ibrahim bin Suleiman) Al-Qatifi who opposed the (Jurist Ali) Karaki alliance with the Safavid Shah Ismail and Tahmasb, and established his criticism and opposition on the basis of Informative, i.e. refusing to perform the Friday prayer, collecting taxes or collecting abscesses, the representative of the jurist on behalf of the imam and other duties that Shi'a jurists may perform under the unjust ruler.
Shiite world between news and fundamentalism
In the seventeenth century, the Shiite scholar was divided into three circles:• a Safavid fundamentalist circle in Persia,
• an independent Arab fundamentalist school in Jabal Amel,
• and a News department in Ottoman Iraq, Bahrain, and Hejaz.
The sudden fall of the first district at the hands of the invading Sunni Afghan tribes (in 1722) shattered the well-established base of the (Fundamentalist) school that was sponsored by the state in Persia. Endowments in support of the clergy class were confiscated, sponsorship networks were destroyed, and hundreds of families of jurists were displaced. This situation led to "the occurrence of relative impoverishment and decay in the influence of this group of scholars, so that large numbers of clergy and merchants fled from Iran towards the cities of holy shrines in Ottoman Iraq." Immigrant scholars arrived in these cities as extreme refugees, deprived of links and social networks, and turned to the News school.
The other group that remained in Persia was subjected to a social transformation. Their livelihoods are no longer available at the royal court, or they are no longer limited to the court. This segment began to seek to strengthen its relations with the "richer bazaar class", in pursuit of new patterns of economic security. In fact, some members of the "ulema"* families were associated through intermarriage with the bazaar merchants and craftsmen with their social and independent social networks and craftsmen (varieties). They also began to perform new jobs unrelated to religion such as banking and money minting, land ownership and property management. However, some of them remained in their religious positions. Ironically, this shift led the "ulemas" to create an independent financial base that freed them from state care and strengthened their power and influence in later periods of time.
* In Islam, the ulama are the guardians, transmitters and interpreters of religious knowledge in Islam, including Islamic doctrine and law. By longstanding tradition, ulama are educated in religious institutions. The Quran and sunnah, are the scriptural sources of traditional Islamic law.
The return of "New Fundamentalism"
Later in the century, fundamentalist immigrant elements in the cities of Ataba in Najaf, Karbala, and Kadhimiya began returning to Persia, first during the Zindian period (1763 - 1779) and later during the Qajar era. The revival of their movement was associated with the name of Muhammad Baqir Akmal al-Behbehani (1704 - 1791). In Karbala, Behbehani launched his anti-news campaign with utmost care and confidentiality. This is because fundamentalism was not expelled from the denomination according to the fact, but rather, the news "scholars" possessed the means of physical coercion to deal with any defection, and these means were represented by the symbols of the Lutis.The first secret cells that Behbehani organized were limited to his relatives, and his relations with merchants and craftsmen networks secured the resources he needed. The movement had gained supporters and encountered favorable conditions. The plague invaded the cities of holy shrines in Iraq (in the last quarter of the eighteenth century), which led to the death of a very large number of people, including Arab "scholars" (News) who could not flee to Iran as their fellow Persians did. The void that ensued soon filled with the rising fundamentalists. Political developments have strengthened the position of this group, as the rule of the Mamluks in Ottoman Iraq became more weak and could no longer control the emerging Shiite city-state in Najaf and Karbala, which were seeking to consolidate their independence. The backbone of this autonomy has formed from a strong social alliance that includes landowners, Arab merchants, craftsmen (most of whom are Iranians) and an armed group of Arabs and Persians. What strengthened this trend was the formation of the two Shiite states in Qajar Iran and the Emirate of Udah (in India). The (fundamentalist) school served as the legal force for these two newly prominent ruling dynasties.
(New Fundamentalism) grew in the eighteenth and nineteenth centuries under unprecedented conditions. At that time, it was in a solid alliance within Iran with rich, productive classes - merchants of the bazaar, craftsmen and great landowners - with sources of income independent of state sponsorship and organized into wide social networks. The leadership centers of the clergy class and with them (its schools) were located in the cities of thresholds in Ottoman Iraq. However, the two new Shiite states, the Qajar and the (Indian) valleys, were either so weak or geographically that they had no direct influence on the centers of "ijtihad". Moreover, the "ulema" had for the first time a tool of coercion represented by the homosexuals, and they were groups of urban armed gangs in the cities of the thresholds who were exchanging their security services for money with the merchant class and the clergy together, by employing and organizing the means of violence.
During this period of time, tendencies towards concentratedness grew, which led to the emergence of the "absolute tradition of reference" as the supreme source of religious authority **. (New fundamentalism) reaffirmed the categories of knowledge (“knowledge”), the ability of “reason”, the necessity of “diligence”, and presumptive knowledge, in addition to the categories of reference authority, such as: the necessity of imitating a surviving world instead of a dead world, and paying zakat and one-fifth to “diligent As representatives of the Imam. In this way, this renewed approach would be a redefinition of the internal structure of the Shiite world and laying the cornerstone for the emergence and focus of the reference of tradition".
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