confirmed, movedable, protected, Administrators, templateeditor
5,575
edits
Muhammad Jawad Mughniyya: Difference between revisions
date corrected
imported>Kadeh m (Navbox Substituted) |
(date corrected) |
||
| Line 38: | Line 38: | ||
===Childhood=== | ===Childhood=== | ||
After his mother's death, Muhammad Jawad went to [[Iraq]] together with his father. In Iraq, he learned calligraphy, arithmetic, and Persian language. After four years of sojourn in [[Najaf]], his father Shaykh Mahmud returned to Jabal Amel at the request of people in the Abbasiyya area. When his father died in 1334/1915, Muhammad Jawad and his younger brother returned to Tayr Dibba, where they were under the care of their older brother, Shaykh Abd al-Karim. When Shaykh Abd al-Karim moved to Najaf, the hard days of Muhammad Jawad began, days when he only had peas and hazelnuts to eat. Sometimes he did not have anything to eat for three days<ref>Mughnīya, ''Tajarub-i Muhammad Jawad Mughniyya'', p. 25.</ref>. | After his mother's death, Muhammad Jawad went to [[Iraq]] together with his father. In Iraq, he learned calligraphy, arithmetic, and Persian language. After four years of sojourn in [[Najaf]], his father Shaykh Mahmud returned to Jabal Amel at the request of people in the Abbasiyya area. When his father died in 1334/1915-6, Muhammad Jawad and his younger brother returned to Tayr Dibba, where they were under the care of their older brother, Shaykh Abd al-Karim. When Shaykh Abd al-Karim moved to Najaf, the hard days of Muhammad Jawad began, days when he only had peas and hazelnuts to eat. Sometimes he did not have anything to eat for three days<ref>Mughnīya, ''Tajarub-i Muhammad Jawad Mughniyya'', p. 25.</ref>. | ||
===Education=== | ===Education=== | ||
| Line 59: | Line 59: | ||
===Judgeship in Beirut=== | ===Judgeship in Beirut=== | ||
In 1367/ | In 1367/1948, Shaykh Muhammad Jawad became a [[judge]] in [[Beirut]], and a year later, he was appointed as the supreme adviser, and from 1950 to 1955 he was appointed as the head of the Lebanese Shiite judiciary. When he was removed from the office, he still served as an adviser until 1958. During his term in the judiciary, he tried to act justly. For example, in 1956, he was asked by the agricultural minister (Kazim al-Khalil) to meet his requests so that he could stay in the office as the head. However, Mughniyya replied that "what matters is the preservation of my religion; the office position is a transient shadow"<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 9, p. 205.</ref>. | ||
===Unity among Muslims=== | ===Unity among Muslims=== | ||
| Line 105: | Line 105: | ||
===Innovations in Jurisprudence and Ijtihad=== | ===Innovations in Jurisprudence and Ijtihad=== | ||
[[file:مغنیه و شهید صدر.jpg|290px|thumbnail|Shaykh Muhammad Jawad Mughniyya and [[al-Sayyid Muhammad Baqir al-Sadr]]]] | [[file:مغنیه و شهید صدر.jpg|290px|thumbnail|Shaykh Muhammad Jawad Mughniyya and [[al-Sayyid Muhammad Baqir al-Sadr]]]] | ||
Shaykh Muhammad Jawad believed in innovations in [[ijtihad]]. He firmly held that life was in constant change, and Islam accepts some phenomena of the modern age, while it rejects some others. [[Al-Sayyid Muhammad Baqir al-Sadr]] (d. 1400/ | Shaykh Muhammad Jawad believed in innovations in [[ijtihad]]. He firmly held that life was in constant change, and Islam accepts some phenomena of the modern age, while it rejects some others. [[Al-Sayyid Muhammad Baqir al-Sadr]] (d. 1400/1980) writes the following about his views concerning jurisprudence and ijtihad: | ||
: Now we see for the first time that the element of a social understanding of religious texts is independently propounded, and when I read parts of the book, ''Fiqh a-Imam al-Sadiq'' (written by Muhammad Jawad Mughniyya), I see that our great master Shaykh Muhammad Jawad Mughniyya has developed the issue in the book, and has given a new form and style to the [[Ja'fari jurisprudence]]. Although I cautiously speak of a social understanding of religious texts, I nevertheless believe that the principle propounded by our master, Mughniyya, for such an understanding can solve a big problem in jurisprudence"<ref>Kassār, ''Muḥammad Jawād Mughnīyya, ḥayatuhū wa minhājuhu fī l-tafsīr''.</ref>. | : Now we see for the first time that the element of a social understanding of religious texts is independently propounded, and when I read parts of the book, ''Fiqh a-Imam al-Sadiq'' (written by Muhammad Jawad Mughniyya), I see that our great master Shaykh Muhammad Jawad Mughniyya has developed the issue in the book, and has given a new form and style to the [[Ja'fari jurisprudence]]. Although I cautiously speak of a social understanding of religious texts, I nevertheless believe that the principle propounded by our master, Mughniyya, for such an understanding can solve a big problem in jurisprudence"<ref>Kassār, ''Muḥammad Jawād Mughnīyya, ḥayatuhū wa minhājuhu fī l-tafsīr''.</ref>. | ||