The Proximity-Oriented Thoughts of Ayatollah Burujirdi: Difference between revisions
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What were Ayatollah | What were Ayatollah Burujirdi's thoughts and ideas regarding the proximity of Islamic sects (Taqrib al-Madhahib)?{{question end}} | ||
{{Answer}} | {{Answer}} | ||
Ayatollah | Ayatollah Burujirdi was one of the prominent figures who seriously emphasized the unity of Islamic sects. He believed that organizing the issue of "unity among sects" was a vital duty of every Shia scholar, and efforts should be made to achieve it. According to Martyr Motahhari, "Ayatollah Burujirdi was deeply passionate and devoted to Islamic unity." | ||
Burujirdi's commitment to Islamic unity was evident in his support for the [[Dar al-Taqrib Bayn al-Madhahib al-Islamiyya]] (Center for Rapprochement between Islamic Sects) and his establishment of friendly relations with the Muftis of Egypt and the heads of [[Al-Azhar University]], such as Sheikh Abd al-Majid Salim and [[Sheikh Mahmoud Shaltut]]. This ultimately led to Shaltut's historic fatwa on 7 Rabi al-Awwal 1378 AH, which recognized the permissibility of following the Ja'fari school of thought. | |||
[[File: | [[File:Burujirdi Ayatollah.jpg|thumb|250x250px|Ayatollah Burujirdi's proximity-oriented thoughts were one of the highlights of his era of religious leadership.]] | ||
== Biography == | == Biography == | ||
Sayyid Hossein Tabatabai | Sayyid Hossein Tabatabai Burujirdi (1875–1961) was a renowned jurist and one of the most prominent Shia marjas (religious authorities). He was born into a wealthy religious family in Borujerd. His ancestors were from the Tabatabai family of Isfahan, tracing their lineage back to [[Ismail Dibaj]].<ref>Tolouei, Ali, "Burujirdi," Great Islamic Encyclopedia, Center for the Great Islamic Encyclopedia, vol. 12, under the entry.</ref> | ||
His father, Sayyid Ali Tabatabai, was a scholar in the city, and his mother, Sayyida Agha Begum, was the daughter of Sayyid Muhammad Ali Tabatabai. | His father, Sayyid Ali Tabatabai, was a scholar in the city, and his mother, Sayyida Agha Begum, was the daughter of Sayyid Muhammad Ali Tabatabai. Burujirdi's lineage traces back to [[Imam Hasan (a.s.)]] through 32 generations. He led the [[Hawza Ilmiyya of Qom]] for 17 years and was the [[general marja]] of Shia Muslims worldwide for 15 years. Ayatollah Burujirdi was a student of [[Akhund Khorasani]] and settled in Borujerd after returning from Najaf. A few years after the passing of [[Abdul Karim Haeri Yazdi]], he was invited to Qom by three prominent marjas (Hojjat, Khansari, and Sadr) and assumed the leadership of the Qom Seminary. After the death of [[Sayyid Abul Hasan Isfahani]], Burujirdi became the most significant Shia marja and was considered the general marja of Shia Muslims during the 1950s. During his leadership, the Qom Seminary expanded significantly, and the number of students increased unprecedentedly. With his support, numerous hadith and jurisprudential works were revived and published. The comprehensive collection [[Jami' Ahadith al-Shia]] was compiled under his supervision.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein Burujirdi]," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.</ref> | ||
== Comparative Jurisprudence == | == Comparative Jurisprudence == | ||
Ayatollah | Ayatollah Burujirdi emphasized comparative jurisprudence (fiqh muqaran) in matters of jurisprudential disagreement. He believed that jurisprudential issues should not only be discussed within the framework of the Imami school but should also consider the perspectives of all Islamic jurisprudential schools. For this reason, he published Sheikh Tusi's book [[Masail al-Khilaf]]. Burujirdi believed that "Shia jurisprudence is on the margins of Sunni jurisprudence." He insisted that in the book [[Jami' al-Ahadith al-Fiqhiyya]], Sunni narrations should be included under each chapter. However, due to opposition, he later expressed hesitation and ultimately abandoned this idea.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein Burujirdi]," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.</ref> | ||
Burujirdi's innovative and strategic methods in deriving rulings facilitated extensive research into Sunni jurisprudence. He acknowledged that understanding the content of Sunni narrations and fatwas during the time of the Imams (a.s.) would make it easier to comprehend the intended meanings of the Imams' statements. Ayatollah Burujirdi did not view Sunni opinions negatively; rather, he sought to understand their evidence and root out the issues correctly.<ref>Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.</ref> | |||
Ayatollah | Ayatollah Burujirdi gifted Sheikh Tusi's book [[Al-Mabsut]] to [[Sheikh Abd al-Majid Salim]], one of the scholars of Al-Azhar. He aimed to familiarize Shia jurists with Sunni narrations and jurisprudential principles while also encouraging Sunnis to refer to Shia narrations and jurisprudence. He succeeded in both endeavors, and many members of Dar al-Taqrib became acquainted with Shia jurisprudence. This led to prominent figures at Al-Azhar University, such as Abd al-Majid Salim and Sheikh Mahmoud Shaltut, issuing fatwas permitting adherence to the Ja'fari school of thought or aligning with Shia positions on certain issues, such as the requirement of two just witnesses in divorce, which was later incorporated into Egyptian civil law.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein Burujirdi]," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.</ref> | ||
During that time, the Egyptian Ministry of Awqaf published [[Al-Mukhtasar al-Nafi]] by Muhaqqiq al-Hilli (d. 676 AH), a concise jurisprudential work, with a preface by the then Minister of Awqaf, Sheikh Ahmad Hasan al-Baquri. Al-Baquri visited Iran and met with Ayatollah | During that time, the Egyptian Ministry of Awqaf published [[Al-Mukhtasar al-Nafi]] by Muhaqqiq al-Hilli (d. 676 AH), a concise jurisprudential work, with a preface by the then Minister of Awqaf, Sheikh Ahmad Hasan al-Baquri. Al-Baquri visited Iran and met with Ayatollah Burujirdi. His preface discussed jurisprudential rapprochement and commonalities between the two schools.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein Burujirdi]," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.</ref> | ||
== The Necessity of Islamic Unity == | == The Necessity of Islamic Unity == | ||
Ayatollah | Ayatollah Burujirdi believed that organizing the issue of unity among Islamic sects was a vital duty of every Shia scholar, and efforts should be made to achieve it.<ref>Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.</ref> According to [[Martyr Motahhari]], "Ayatollah Burujirdi was deeply passionate and devoted to Islamic unity, and his heart soared for this cause." It is said that after his first heart attack, when he regained consciousness, before addressing his own condition, he spoke about the issue of Islamic unity, saying, "I had great hopes in this regard."<ref>Motahhari, Morteza, Collected Works, Tehran, Sadra, 1388 SH, vol. 20, p. 155.</ref> | ||
In an article titled "The Merits and Services of Ayatollah | In an article titled "The Merits and Services of Ayatollah Burujirdi," Motahhari wrote: "One of his merits was his profound attention and enthusiasm for the issue of Islamic unity and fostering understanding and rapprochement between Islamic sects. Being well-versed in Islamic history and sects, he was aware of how the policies of past rulers had fueled division and discord. He also recognized that in the modern era, colonial policies exploit these divisions and even exacerbate them. Moreover, he understood that the isolation of Shia from other sects had led to misunderstandings and misconceptions about Shia beliefs. Therefore, he was deeply committed to establishing mutual understanding between Shia and Sunni, ensuring the unity of the Islamic Ummah, which is a central goal of this noble religion, and introducing Shia jurisprudence and teachings as they truly are to the Sunni majority."<ref>Motahhari, Morteza, Collected Works, Tehran, Sadra, 1388 SH, vol. 20, p. 154.</ref> | ||
The friendly relations and correspondence between Ayatollah | The friendly relations and correspondence between Ayatollah Burujirdi and Sheikh Mahmoud Shaltut led to Shaltut's historic fatwa recognizing the legitimacy of the Shia school of thought.<ref>Joudaki, Mahboubeh, "Taqrib," Encyclopedia of the Islamic World, Tehran, Islamic Encyclopedia Foundation, vol. 7, 1393 SH, under the entry.</ref> | ||
At a conference held in Tehran to honor Ayatollah | At a conference held in Tehran to honor Ayatollah Burujirdi and Sheikh Mahmoud Shaltut, Hashemi Rafsanjani explained Burujirdi's proximity-oriented thoughts as follows: "Ayatollah Burujirdi used to say in his lectures: Our differences with the Sunnis are in two areas: one is the issue of caliphate, and the other is the statements of the Imams. What is important for us is the issue of authority (hujjiyyah), while the caliphate is a historical issue that cannot be repeated today. We must discuss the authority of the Imams' statements with the Sunnis, as it is relevant in our time. Ayatollah Burujirdi's goal in promoting unity and rapprochement was never to dissolve one group into another or to merge all into a single sect. Rather, he emphasized that by highlighting commonalities, friendship, love, and solidarity among all groups would emerge, and they would stand united against the enemies of Islam."<ref>Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.</ref> | ||
== Support for Dar al-Taqrib == | == Support for Dar al-Taqrib == | ||
Dar al-Taqrib Bayn al-Madhahib al-Islamiyya was established in 1948 by a group of Sunni and Shia scholars from various sects, with the efforts of Muhammad Taqi Qomi, who had resided in Lebanon and Egypt for many years and served as its secretary-general. Its members included professors from Al-Azhar, such as Sheikh Abd al-Majid Salim, Sheikh Mahmoud Shaltut, Sheikh Abu Zahra, and Hassan al-Banna, as well as Shia scholars like Muhammad Hussein Kashif al-Ghita in Najaf, Sayyid Sharaf al-Din, and Muhammad Jawad Mughniyah in Lebanon.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein | Dar al-Taqrib Bayn al-Madhahib al-Islamiyya was established in 1948 by a group of Sunni and Shia scholars from various sects, with the efforts of Muhammad Taqi Qomi, who had resided in Lebanon and Egypt for many years and served as its secretary-general. Its members included professors from Al-Azhar, such as Sheikh Abd al-Majid Salim, Sheikh Mahmoud Shaltut, Sheikh Abu Zahra, and Hassan al-Banna, as well as Shia scholars like Muhammad Hussein Kashif al-Ghita in Najaf, Sayyid Sharaf al-Din, and Muhammad Jawad Mughniyah in Lebanon.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein Burujirdi]," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.</ref> | ||
Although Ayatollah | Although Ayatollah Burujirdi was not among the founders of Dar al-Taqrib, he strongly supported the center from its inception and even provided financial assistance. In addition to corresponding with Sheikh al-Azhar Abd al-Majid Salim and later Sheikh Mahmoud Shaltut, he strengthened the relationship between the Shia world and the broader Islamic community, transforming many misunderstandings and prejudices into friendship and goodwill.<ref>Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.</ref> | ||
Ayatollah | Ayatollah Burujirdi provided both financial and scholarly support to the institution. After his passing, these contributions ceased, and the activities of Dar al-Taqrib, which relied on his support, came to a halt.<ref>Vaez Zadeh Khorasani, "[https://www.cgie.org.ir/popup/fa/system/contentprint/4678 Comparative Jurisprudence and Taqrib al-Madhahib in the View of Ayatollah Burujirdi]," Center for the Great Islamic Encyclopedia, accessed on 8 Mehr 1402 SH.</ref> His commitment to Islamic unity was evident in his support for "Dar al-Taqrib Bayn al-Madhahib al-Islamiyya" and his establishment of friendly relations with the Muftis of Egypt and the heads of Al-Azhar, such as Sheikh Abd al-Majid Salim and Sheikh Mahmoud Shaltut. This ultimately led to Shaltut's historic fatwa on 7 Rabi al-Awwal 1378 AH, recognizing the permissibility of following the Ja'fari school of thought.<ref>Tolouei, Ali, "Burujirdi," Great Islamic Encyclopedia, Center for the Great Islamic Encyclopedia, vol. 12, under the entry.</ref> | ||
== Preventing Insults to Sunni Caliphs and Scholars == | == Preventing Insults to Sunni Caliphs and Scholars == | ||
[[Vaez Zadeh Khorasani]] recalled an incident where Ayatollah | [[Vaez Zadeh Khorasani]] recalled an incident where Ayatollah Burujirdi addressed insults against Sunni caliphs and scholars, saying, "Someone has written a book and insulted the caliphs as much as possible, even mentioning my name at the beginning of the book. I ordered all copies of the book to be collected. What era are we living in? What benefit do such statements bring except harm and the creation of enmity?" It is also said that Burujirdi opposed the publication of the volumes on fitan and mihan in [[Bihar al-Anwar]] and, at the request of [[Muhammad Taqi Qomi]], prevented their publication.<ref>"[https://www.taghrib.org/fa/n5925 Ayatollah Sayyid Hossein Burujirdi]," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.</ref> | ||
{{End answer}} | {{End answer}} | ||
Latest revision as of 16:34, 15 March 2025
Ayatollah Burujirdi was one of the prominent figures who seriously emphasized the unity of Islamic sects. He believed that organizing the issue of "unity among sects" was a vital duty of every Shia scholar, and efforts should be made to achieve it. According to Martyr Motahhari, "Ayatollah Burujirdi was deeply passionate and devoted to Islamic unity."
Burujirdi's commitment to Islamic unity was evident in his support for the Dar al-Taqrib Bayn al-Madhahib al-Islamiyya (Center for Rapprochement between Islamic Sects) and his establishment of friendly relations with the Muftis of Egypt and the heads of Al-Azhar University, such as Sheikh Abd al-Majid Salim and Sheikh Mahmoud Shaltut. This ultimately led to Shaltut's historic fatwa on 7 Rabi al-Awwal 1378 AH, which recognized the permissibility of following the Ja'fari school of thought.
Biography
Sayyid Hossein Tabatabai Burujirdi (1875–1961) was a renowned jurist and one of the most prominent Shia marjas (religious authorities). He was born into a wealthy religious family in Borujerd. His ancestors were from the Tabatabai family of Isfahan, tracing their lineage back to Ismail Dibaj.[1]
His father, Sayyid Ali Tabatabai, was a scholar in the city, and his mother, Sayyida Agha Begum, was the daughter of Sayyid Muhammad Ali Tabatabai. Burujirdi's lineage traces back to Imam Hasan (a.s.) through 32 generations. He led the Hawza Ilmiyya of Qom for 17 years and was the general marja of Shia Muslims worldwide for 15 years. Ayatollah Burujirdi was a student of Akhund Khorasani and settled in Borujerd after returning from Najaf. A few years after the passing of Abdul Karim Haeri Yazdi, he was invited to Qom by three prominent marjas (Hojjat, Khansari, and Sadr) and assumed the leadership of the Qom Seminary. After the death of Sayyid Abul Hasan Isfahani, Burujirdi became the most significant Shia marja and was considered the general marja of Shia Muslims during the 1950s. During his leadership, the Qom Seminary expanded significantly, and the number of students increased unprecedentedly. With his support, numerous hadith and jurisprudential works were revived and published. The comprehensive collection Jami' Ahadith al-Shia was compiled under his supervision.[2]
Comparative Jurisprudence
Ayatollah Burujirdi emphasized comparative jurisprudence (fiqh muqaran) in matters of jurisprudential disagreement. He believed that jurisprudential issues should not only be discussed within the framework of the Imami school but should also consider the perspectives of all Islamic jurisprudential schools. For this reason, he published Sheikh Tusi's book Masail al-Khilaf. Burujirdi believed that "Shia jurisprudence is on the margins of Sunni jurisprudence." He insisted that in the book Jami' al-Ahadith al-Fiqhiyya, Sunni narrations should be included under each chapter. However, due to opposition, he later expressed hesitation and ultimately abandoned this idea.[3]
Burujirdi's innovative and strategic methods in deriving rulings facilitated extensive research into Sunni jurisprudence. He acknowledged that understanding the content of Sunni narrations and fatwas during the time of the Imams (a.s.) would make it easier to comprehend the intended meanings of the Imams' statements. Ayatollah Burujirdi did not view Sunni opinions negatively; rather, he sought to understand their evidence and root out the issues correctly.[4]
Ayatollah Burujirdi gifted Sheikh Tusi's book Al-Mabsut to Sheikh Abd al-Majid Salim, one of the scholars of Al-Azhar. He aimed to familiarize Shia jurists with Sunni narrations and jurisprudential principles while also encouraging Sunnis to refer to Shia narrations and jurisprudence. He succeeded in both endeavors, and many members of Dar al-Taqrib became acquainted with Shia jurisprudence. This led to prominent figures at Al-Azhar University, such as Abd al-Majid Salim and Sheikh Mahmoud Shaltut, issuing fatwas permitting adherence to the Ja'fari school of thought or aligning with Shia positions on certain issues, such as the requirement of two just witnesses in divorce, which was later incorporated into Egyptian civil law.[5]
During that time, the Egyptian Ministry of Awqaf published Al-Mukhtasar al-Nafi by Muhaqqiq al-Hilli (d. 676 AH), a concise jurisprudential work, with a preface by the then Minister of Awqaf, Sheikh Ahmad Hasan al-Baquri. Al-Baquri visited Iran and met with Ayatollah Burujirdi. His preface discussed jurisprudential rapprochement and commonalities between the two schools.[6]
The Necessity of Islamic Unity
Ayatollah Burujirdi believed that organizing the issue of unity among Islamic sects was a vital duty of every Shia scholar, and efforts should be made to achieve it.[7] According to Martyr Motahhari, "Ayatollah Burujirdi was deeply passionate and devoted to Islamic unity, and his heart soared for this cause." It is said that after his first heart attack, when he regained consciousness, before addressing his own condition, he spoke about the issue of Islamic unity, saying, "I had great hopes in this regard."[8]
In an article titled "The Merits and Services of Ayatollah Burujirdi," Motahhari wrote: "One of his merits was his profound attention and enthusiasm for the issue of Islamic unity and fostering understanding and rapprochement between Islamic sects. Being well-versed in Islamic history and sects, he was aware of how the policies of past rulers had fueled division and discord. He also recognized that in the modern era, colonial policies exploit these divisions and even exacerbate them. Moreover, he understood that the isolation of Shia from other sects had led to misunderstandings and misconceptions about Shia beliefs. Therefore, he was deeply committed to establishing mutual understanding between Shia and Sunni, ensuring the unity of the Islamic Ummah, which is a central goal of this noble religion, and introducing Shia jurisprudence and teachings as they truly are to the Sunni majority."[9]
The friendly relations and correspondence between Ayatollah Burujirdi and Sheikh Mahmoud Shaltut led to Shaltut's historic fatwa recognizing the legitimacy of the Shia school of thought.[10]
At a conference held in Tehran to honor Ayatollah Burujirdi and Sheikh Mahmoud Shaltut, Hashemi Rafsanjani explained Burujirdi's proximity-oriented thoughts as follows: "Ayatollah Burujirdi used to say in his lectures: Our differences with the Sunnis are in two areas: one is the issue of caliphate, and the other is the statements of the Imams. What is important for us is the issue of authority (hujjiyyah), while the caliphate is a historical issue that cannot be repeated today. We must discuss the authority of the Imams' statements with the Sunnis, as it is relevant in our time. Ayatollah Burujirdi's goal in promoting unity and rapprochement was never to dissolve one group into another or to merge all into a single sect. Rather, he emphasized that by highlighting commonalities, friendship, love, and solidarity among all groups would emerge, and they would stand united against the enemies of Islam."[11]
Support for Dar al-Taqrib
Dar al-Taqrib Bayn al-Madhahib al-Islamiyya was established in 1948 by a group of Sunni and Shia scholars from various sects, with the efforts of Muhammad Taqi Qomi, who had resided in Lebanon and Egypt for many years and served as its secretary-general. Its members included professors from Al-Azhar, such as Sheikh Abd al-Majid Salim, Sheikh Mahmoud Shaltut, Sheikh Abu Zahra, and Hassan al-Banna, as well as Shia scholars like Muhammad Hussein Kashif al-Ghita in Najaf, Sayyid Sharaf al-Din, and Muhammad Jawad Mughniyah in Lebanon.[12]
Although Ayatollah Burujirdi was not among the founders of Dar al-Taqrib, he strongly supported the center from its inception and even provided financial assistance. In addition to corresponding with Sheikh al-Azhar Abd al-Majid Salim and later Sheikh Mahmoud Shaltut, he strengthened the relationship between the Shia world and the broader Islamic community, transforming many misunderstandings and prejudices into friendship and goodwill.[13]
Ayatollah Burujirdi provided both financial and scholarly support to the institution. After his passing, these contributions ceased, and the activities of Dar al-Taqrib, which relied on his support, came to a halt.[14] His commitment to Islamic unity was evident in his support for "Dar al-Taqrib Bayn al-Madhahib al-Islamiyya" and his establishment of friendly relations with the Muftis of Egypt and the heads of Al-Azhar, such as Sheikh Abd al-Majid Salim and Sheikh Mahmoud Shaltut. This ultimately led to Shaltut's historic fatwa on 7 Rabi al-Awwal 1378 AH, recognizing the permissibility of following the Ja'fari school of thought.[15]
Preventing Insults to Sunni Caliphs and Scholars
Vaez Zadeh Khorasani recalled an incident where Ayatollah Burujirdi addressed insults against Sunni caliphs and scholars, saying, "Someone has written a book and insulted the caliphs as much as possible, even mentioning my name at the beginning of the book. I ordered all copies of the book to be collected. What era are we living in? What benefit do such statements bring except harm and the creation of enmity?" It is also said that Burujirdi opposed the publication of the volumes on fitan and mihan in Bihar al-Anwar and, at the request of Muhammad Taqi Qomi, prevented their publication.[16] Template:End answer
References
- ↑ Tolouei, Ali, "Burujirdi," Great Islamic Encyclopedia, Center for the Great Islamic Encyclopedia, vol. 12, under the entry.
- ↑ "Ayatollah Sayyid Hossein Burujirdi," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.
- ↑ "Ayatollah Sayyid Hossein Burujirdi," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.
- ↑ Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.
- ↑ "Ayatollah Sayyid Hossein Burujirdi," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.
- ↑ "Ayatollah Sayyid Hossein Burujirdi," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.
- ↑ Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.
- ↑ Motahhari, Morteza, Collected Works, Tehran, Sadra, 1388 SH, vol. 20, p. 155.
- ↑ Motahhari, Morteza, Collected Works, Tehran, Sadra, 1388 SH, vol. 20, p. 154.
- ↑ Joudaki, Mahboubeh, "Taqrib," Encyclopedia of the Islamic World, Tehran, Islamic Encyclopedia Foundation, vol. 7, 1393 SH, under the entry.
- ↑ Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.
- ↑ "Ayatollah Sayyid Hossein Burujirdi," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.
- ↑ Abulhoseini, Rahim, "Pioneers of Taqrib: Ayatollah Burujirdi: The Sign of Sincerity," Andisheh Taqrib, 1384 SH, no. 5, pp. 99–118.
- ↑ Vaez Zadeh Khorasani, "Comparative Jurisprudence and Taqrib al-Madhahib in the View of Ayatollah Burujirdi," Center for the Great Islamic Encyclopedia, accessed on 8 Mehr 1402 SH.
- ↑ Tolouei, Ali, "Burujirdi," Great Islamic Encyclopedia, Center for the Great Islamic Encyclopedia, vol. 12, under the entry.
- ↑ "Ayatollah Sayyid Hossein Burujirdi," World Assembly for Proximity of Islamic Schools of Thought, published on 12 Dey 1397 SH, accessed on 8 Mehr 1402 SH.