Ayatullah Mujtaba Nurmufidi said: Grand Ayatullah Fazel Lankarani believed that the independence of the Seminary should be preserved.  They always said that the Imam was scientifically oppressed and the religious schools should pay more attention to the Imam’s scientific thoughts.

 

 

Jamaran News Base: Ayatullah Sayyid Mujtaba Nurmfidi said in a conversation on the occasion of the passing away anniversary of Grand Ayatollah Fazel Lankarani: I think that the seminars and professors, students and scholars, should pay more attention to the Imam’s scientific thoughts, careful and deep study  do  some of the Imam’s opinions are really not just an opinion in a scientific environment, but also a way to open the dead ends of human life in the present era.  That is, if we want the field and spirituality to be permanent in the contemporary world and take the lead and be accepted, without doubt this will happen with the Imam’s thoughts;  For example, the theory of the influence of time and place in ijtihad is not a small issue whose dimensions and aspects have not yet been properly explained.

 

The following is the text of the interview with Ayatullah Sayyid Mujtaba Nurmfidi on the occasion of the passing away anniversary of Grand Ayatollah Fazel Lankarani:

 

Considering that we are approaching the death anniversary of the late Grand Ayatullah Fazel Lankarani – your honorable uncle – we are interested in hearing about his spiritual and moral authorities and his practical life so that we can then discuss his relationship with the Imam and the interest and attention he showed to the Imam and he used to attend the Imam’s lessons. 

 

I also thank you for honoring the scientific and revolutionary personalities of the country and the seminary.  Honoring such personalities is not honoring individuals;  Honoring the virtues and honoring the position of science and ethics is a valuable work in any case.  Regarding the late Grand Ayatullah Fazel Lankarani, I must say that he was well known and respected because of his family lineage – especially from his mother’s side.  He was brought up in a scientific and spiritual environment and in an atmosphere of intense love for Ahl al-Bayt (‘a) and he was related to the big and deep-rooted relatives of Qum and those who were all the pillars of the seminary.

 

His efforts and seriousness in the seminary were evident from his childhood and this was preserved until the end of his life.  If I want to point out one outstanding moral trait of his – which in my opinion can be seen in very few people – it would be that different classes and strata of people, with different levels of understanding, knowledge and awareness, when they encountered him  he was so close to them that everyone thought he was the closest person to him.  I have really seen this intimacy in few people who have different classes of people.  For example, a farmer who came from far away and met him, felt intimacy and comfort, and the conversation he had with him was limited to his problems and concerns.  If a first class scholar of the seminary met him, he would feel this intimacy.  If a university figure or a businessman also met him, he would still really feel this uniformity and intimacy.  I know many people who felt closer to them than others.

 

This morality is the morality of the Prophet (s). The last prophet used to deal with people in a friendly, comfortable and uncomplicated way.  There was a sense of intimacy in the family, even with those who were younger.  They were so friendly with everyone, I saw this in few people.

 

In my opinion, he was really a full-fledged marja’ taqlid because, in addition to this moral character, he was also concerned about the problems of the society and the problems of the people, and he followed up on these concerns in any situation.  They did whatever they could solve people’s personal problems, and for the general problems of the country, the problems of the city of Qum, this is very valuable and attracts people.  The attraction of religious leaders among people has many factors, and certainly one of the most important of them is their temperament and humility in front of people.  Anyway, he used every opportunity to solve these problems.  He had indescribable love and devotion towards the Ahl al-Bayt (‘a).  They paid special attention to the holding of Ahl al-Bayt (‘a) gatherings.  Since the time of their late father, during the days of Fatimiyyah, a Majlis Aza’ (mourning gathering) was held, which may be eighty or ninety years old now.  They were very sensitive about defending the privacy of the province and the Ahl al-Bayt (‘a) and reacted to the doubts that were raised in this regard.

Another important thing was their purity, it was felt by people that they behaved sincerely in defense of the school of Ahl al-Bayt (‘a), the Imam, the revolution and the system.  At the time when he started writing Tahrir al-Wasilah, there was no news of the revolution, and no one thought that the Imam would have a special position in the country, but because of the sensitivity of the Pahlavi regime, he had special difficulties, but he did this important work during his exile.  It starts and they wrote 28 volumes while they were still alive, and now the rest of it is being completed by the son of his scholar and honorable Ayatullah Mr. Haj Agha Javad.

 

 How was his behavior in the field and in relation to the professors, nobles and students?

 

In general, he was very sensitive and persistent towards the curricular, moral, and livelihood issues of the students, both as a first-rate professor and in the position of the district management council, where he was one of the pillars of this council.  His lessons were a very valuable lessons for the students and he was really a first class teacher in the field.  I myself participated in his Fiqh and Usul lessons for many years.  When he was teaching, one felt that the material was like wax in his hands;  He was so dominant and surrounded and fluent.

 

 How many years were you his student?

 

I participated in his classes for almost ten years, and I used some of his jurisprudence books, which I think were seven or eight years old.  They were really excellent in terms of expression and I consider them unique in this respect.  They presented the contents coherently and regularly and deeply;  Without any doubt in his words and expressions.  According to the words of one of the late Mr. Fazel, he explains the contents of the book Kifayah better than the late Akhund himself and magically removes the ambiguity that exists in the expressions of Kifayah.  His entrance and exit to the topics was completely coherent and regular.  All these indicated that the issues were completely resolved for him, because sometimes one sees some people express something, but it seems that the issues have not been resolved for the speaker himself, this was a very important issue.

He was also very concerned about the livelihood of teachers and students;  I have come across many cases that helped solve students’ problems.  Some professors and personalities were neglected in the seminary, especially at the beginning of the revolution, when the emotional atmosphere prevailed.  But he used to get help from the imam and he gave it to them.  Many of these were respectable people who had taught in the seminary for many years but were having trouble making a living.  He, who was a first-class professor himself, was well aware of the value and importance of professors and their problems. I don’t want to name them now, but there were great professors who had problems in their lives, and he sought help from the imam personally for them, and no one knew about it. Some people, even if they heard, might not like that some people are helped.  But anyway, this issue was important for them.

 

 Did he encourage you to enter the seminary?

 

Regarding myself, in order to do the right thing and give thanks, I can truly say that his encouragement was very effective and productive for me both for entering the seminary.  When I came here, I was stationed at Khan’s school, but they always followed up on my academic situation and gave me guidance in a fatherly and sympathetic way.  It is as if he enjoys someone walking and growing in this guise.

 

Regarding teaching, he told me to teach from the very beginning.  I remember that from the very first year when I started studying and studied the book Jami’ al-Muqaddamat, I started teaching and he was one of my main encouragers in this way, and this matter continued in the same way in the following years.  They sometimes gave guidance about teaching and how it should be taught and the number of lessons and even teaching materials.  This was while he himself had many problems at the beginning of the revolution, problems inside and outside the court.  They were really following the students’ situation like a caring coach and mentor.  This is very important in my opinion and they worked hard to educate students – both academically and morally.

 

 In any case, his lessons were enlightening in a sense.  He had attended the lessons of the Imam and the late ayatullah Burujerdi and was fully aware of their basics.

 

 What was his opinion about the general issues of the seminary?

 

He had many concerns about the general issues of the seminary and its future.  He made predictions about some issues and then they happened.  This was a sign of his strong spirit.  He saw many issues that others did not see in the mirror, he saw in raw clay, I have many examples for him that I do not have the opportunity to express now.

 

It’s not bad if you point it out.

 

This will take a long time, but anyway, I want to say that besides paying attention to the students’ livelihood and their moral development, they emphasized on strengthening the element of ijtihad in the Hawzeh.  And for this purpose, they established the Jurisprudential Center of the pure Imams (‘a), which today, thank God, is considered an important and leading center in this field.  He was very precise, deep and sharp regarding the major issues of the seminary and its future.  Sometimes he used to interpret that some people are simple and easy to be deceived, but I am not fooled and I am focused. The late Ayatullah Fazel Lankarani did important things regarding the system of finding the affairs of the seminary.  From the very beginning of the revolution, they established the Management Council and he was one of its main pillars.  He and his son-in-law, ayatullah Muhaqqiq, managed the affairs of the seminary.

 

An important point that I need to point out is that although he was a staunch defender of the revolution and the system and always supported the system and the leadership, he believed that the independence of the field should be preserved and the support of such a field of the revolution and the government  can be more effective.  I will never forget his saying that God did not swear to preserve the revolution in any situation, but it depends on our behavior and action, how far we act correctly and be together and overcome our weaknesses.

 

 Regarding his attention to the people that you mentioned, it is not a bad idea to point out the salient points that showed his attention to the condition of the people, people’s livelihood and community management.

 

He always gave advice and guidance to the officials, both in private and public meetings.  In some cases, he was really impatient, for example, in an accident that happened to an airplane and many people were killed, he complained a lot about the indifference of the officials and that they did not take the necessary measures to prevent these incidents, and even in private meetings, sometimes he was shouting at some men.

 

Regarding people’s livelihood, because he was related to different strata, he knew about the situation of the poor of the society, and therefore sometimes he warned the officials by letter and sometimes through mediators and expressed his concern.  In matters related to the country, the revolution and the government, he also believed that the people should be seen. He emphasized on strengthening the reasons for people’s participation in various scenes – including elections, in cultural and economic fields – and believed that we should involve people in various fields as much as possible so that both talents flourish and the burden of the government and governance is lifted. 

 

 Tell us about his interest and attention to the Imam.

 

Yes, he was a friend of the late Haj Agha Mustafa from his childhood and was a classmate, and for that reason, he had a connection with the Imam’s family and the Imam himself.  Naturally, this relationship was strengthened during the time when they attended the Imam’s lessons, and he appeared as a knowledgeable student and a reliable judge, and his association with the Imam from the beginning of the movement deepened this relationship.

 

Anyway, that relationship turned into a deep relationship between student and teacher, disciple and teacher.  He strongly believed in the Imam’s scientific status.  He always said that the Imam was scientifically oppressed.  Sometimes, when they compared the Imam with some personalities of the same rank as the Imam, he said that I am saying without any prejudice that from the scientific point of view, the Imam cannot be compared with them at all.  Both in terms of depth of thought and opinion, comprehensiveness and innovation and creativity.  The Imam’s personality was so attractive for him that it really cannot be put into words.  In defense of the Imam and the way of the Imam – both before the revolution and after the revolution – he was without a doubt a pioneer.  He was impatient against the attacks that were sometimes made against the Imam. The  Imam was known as the reviver of Islam and religion in the 20th century and he said that if it was not for the Imam’s movement, it was not clear what would have happened to Islam and the school of thought.  I remember that on the day of the Imam’s death, early in the morning when it was confirmed that the Imam had passed away, but they had not yet announced it on the radio, Haj Agha Javad and I were traveling to Tehran by car in his wake.  Two people were sitting in front.  There were three of us sitting in the back.  They were very affected and sad, but when this news was announced on the radio at seven o’clock, they took off their turbans and hit their heads and faces hard and cried.  He was so sad and impatient and as if it was not their hand either. In some situations, people unconsciously express such feelings that indicate the depth of love and affection.  He especially believed in the scholarly position of the Imam and believed that his scientific figure and scientific works should be introduced to the hawzas and students, and on this basis, he was the first person who taught jurisprudence in the hawza based on Tahrir al-Wasila.  It was he himself.  After that, this topic was discussed and some others did the same.  The same is the case with the principles.  The Imam had many students, all of whom are great and proud, and each of them contributes in some way to the promotion of the Imam’s scientific personality.  May God shower those who have passed away with His vast mercy, elevate their ranks, and protect those who are still alive.  But as a student and exponent of the Imam’s views and opinions in the seminary, he was a well known figure that strengthened the Imam.  His defense of the imam in the hawza – due to his scientific status – played an important role in establishing the scholarly personality of the imam in the hawza and making the hawza and students pay attention to his opinions.

 

Tell us about his positions regarding the revolution and the government.

 

 Regarding the revolution, I really think that his life records are proof that he was not flatering.  He was so strong and decisive in the issues of the revolution that he strengthened this position in the region and the country.  After the Imam’s death, he was one of the most effective people who tried to stabilize the leadership of the supreme leader of the revolution.  At that time, objections were sometimes raised, but because he had a scientific background, he stood up to many objections and of course he always emphasized on taking care of matters that might harm the revolution.  That is, his defense of the revolution had two aspects: one was a positive aspect that defended the revolution and its foundations and the Imam and the leadership, and the other was a negative aspect that stated what should not be done so that the revolution would not be harmed.  He paid attention to both aspects and bravely expressed things in both aspects.

 

What was his relationship with the family of the Imam (may Allah’s mercy be upon him) after the death of the Imam?

 

 He honestly showed the utmost respect and politeness towards the Imam’s family after the Imam’s death.  I could see that he treated the late Haj Ahmad Agha in his place and after him to Ayatullah Haj Hasan Agha with complete love and sincerity, and this love and sincerity flowed towards all the Imam’s family and respected them properly. He used to recommend and advised others that this household should be respected and this has a religious and moral basis.

 

 Thank you very much. That’s great.  If there is another point, please let me know. 

 

I think that the religious schools and professors, students and scholars, should pay more attention to the Imam’s scientific thoughts and study his ideas carefully and deeply.  Some of the Imam’s opinions are really not just an opinion in a scientific environment, but also a way to open the dead ends of human life in the present era.  That is, if we want the hawzah and spirituality to be permanent in the contemporary world and take the lead and be accepted, without doubt this will happen with the Imam’s thoughts;  For example, the theory of the influence of time and place in ijtihad is not a small issue whose dimensions have not yet been properly explained.  Sometimes it is interpreted in such a way that if the subject is changed, the verdict is also changed.  This is not a new thing, many elders have said this before the Imam.  But if this issue is developed and discussed in lessons and writings, not only in our country but also in the world, it can place Shia jurisprudence in a privileged position.  But it needs struggle.  This should not be abandoned. In various issues, including his mystical opinions – both practical mysticism and theoretical mysticism – these can have a lot of attraction among today’s generation.  Unfortunately, these days, we see that dust settles on this character and cruelties are done to him in a way that people can’t do anything except to grieve.

 

 God willing, these thoughts, opinions and thoughts should be addressed in a more fundamental way and the unique character of the Imam should be correctly introduced.