[8][9] He started to deliver his lectures at Najaf seminary in 1874 CE, when his mentor Syed Mirza Muhammad Hasan Shirazi left for Samarra and appointed him as his successor.

[10] He became a source of emulation in 1895 and he taught for years in Najaf until his death in 1911 CE and trained a significant number of students from different regions of the Shi'ite world.

[15] He wanted to go to Najaf but due to lack of funds, he delayed his departure and stayed in Tehran where he continued Islamic philosophy under Mulla Husayn Khoʾi at the Sadr seminary and completed his studies in Logic.

[35][36][37][38] The idea of nation state emerged in west slowly after treaty of Westphalia, as new technology like printing press, invention of engine and other phenomenon changed the societies.

When new technologies entered the Muslim world,[39] Akhund Khurasani as a pragmatic jurist supported the idea of nation-state as unity of people and government (Persian: اتحاد دولت و ملت).

[47] According to Akhund, "a rightful religion imposes conditions on the actions and behavior of human beings", which stem from either holy text or logical reasoning, and these constraints are essentially meant to prevent despotism.

English: "According to Shia doctrine, only the infallible Imam has the right to govern, to run the affairs of the people, to solve the problems of the Muslim society and to make important decisions.

Since this is a time of occultation, there can be two types of non-islamic regimes: the first is a just democracy in which the affairs of the people are in the hands of faithful and educated men, and the second is a government of tyranny in which a dictator has absolute powers.

He prefers collective wisdom (Persian: عقل جمعی) over individual opinions, and limits the role of jurist to provide religious guidance in personal affairs of a believer.

Muslims are obliged to be kind and generous towards them and protect their lives and properties, as advised by the last prophet, Muhammad (PBUH), by the grace of God.

[69] Akhund Khurasani supported the idea of establishment of a national bank to facilitate trade, and he kept reminding his followers about the need for economic reforms.

حررّہ الاحقر الجانی محمّد کاظم الخراسانی [71]"The ruling that the learning of modern military skills, establishment of public education school system and creation of a national bank are collective obligation, is issued by me, the humble servant of the religious law, as written and explained in the separate paper.

[78] In a letter dated 7 August 1902, Akhund Khurasani and the other two Marja's as co-signatories, wrote to the Crown Prince Muhammad Ali Mirza stressing the need for joining the world community in anticipating modern social reform and uprooting corruption.

At Mozaffar al-Din Shah's accession Persia faced a financial crisis, with annual governmental expenditures far in excess of revenues as a result of the policies of his father.

During his reign, Mozzafar ad-Din attempted some reforms of the central treasury; however, the previous debt incurred by the Qajar court, owed to both England and Russia, significantly undermined this effort.

These resulted in the Shah accepting a suggestion to create a Majles (National Consultative Assembly) in October 1906, by which the monarch's power was curtailed as he granted a constitution and parliament to the people.

The members of newly formed parliament stayed constantly in touch with Akhund Khurasani and whenever legislative bills were discussed, he was telegraphed the details for a juristic opinion.

He led a large group of followers and began a round-the-clock sit-in in the Shah Abdul Azim shrine on 21 June 1907 which lasted till 16 September 1907.

[91] In Zanjan, Mulla Qurban Ali Zanjani mobilized a force of six hundred thugs who looted shops of pro-democracy merchants and took hold of the city for several days and killed the representative Sa'd al-Saltanih.

[94] Akhund Khurasani was consulted on the matter and in a letter dated 30 December 1907, the three Marja's said:[95] Persian: چون نوری مخل آسائش و مفسد است، تصرفش در امور حرام است.

"However, Nuri continued his activities and a few weeks later Akhund Khurasani and his fellow Marja's argued for his expulsion from Tehran:[97] Persian: رفع اغتشاشات حادثه و تبعید نوری را عاجلاً اعلام.

[101]He firmly opposed the idea of a supervisory committee of Tehran's clerics censoring the conduct of the parliament, and said that: this delicate subject shall be submitted to the atabat, .

Since this is a time of occultation, there can be two types of non-islamic regimes: the first is a just democracy in which the affairs of the people are in the hands of faithful and educated men, and the second is a government of tyranny in which a dictator has absolute powers.

[51] His close associate and student, who later rose to the rank of Marja, Muhammad Hussain Naini, wrote a book, "Tanbih al-Ummah wa Tanzih al-Milla"(Persian: تنبیه‌ الامه و تنزیه‌ المله), to counter the propaganda of Nuri group.

[103] [106] Another student of Akhund who too raised to the rank of Marja, Shaykh Isma'il Mahallati, wrote a treatise "al-Liali al-Marbuta fi Wajub al-Mashruta"(Persian: اللئالی المربوطه‌ فی وجوب المشروطه‌).

However the trio, Akhund Khurasani, Mirza Tehrani and Abdullah Mazandarani responded by affirming the religious legitimacy of democracy and advised the shah to work within the constitutional framework in improving the conditions of society and defending the country against colonial influence.

[112] Akhund Khurasani responded to Muhammad Ali Shah's coup by calling his rule a "bloody tyranny" and asking people to stop paying taxes and fight the tyrant.

"The religious duty of the Iranian nation is as follows: today efforts to dethrone this tyrant despot and protecting the lives, belongings and honor of Muslims is the greatest obligation.

Kifayat al-usul, Khorasani's most important book, is taught in advanced classes at the shia seminaries as the main text on the philosophy of religious law.

[9] Also, he wrote one of the most important commentaries on Shaykh Morteza al-Ansari's Durar al-fawaid fi sharh al-Faraid, also taught alongside Kifayat al-usul.