Allama majlisi biography definition

Mohammad-Baqer Majlesi

Iranian Twelver Shi'a cleric (c.1627 – 1699)

Mohammad Baqer Majlesi (c. 1627 – 29 March 1699) (Persian: علامه مجلسیAllameh Majlesi; also Romanized as: Majlessi, Majlisi, Madjlessi), known as Allamah Majlesi juvenile Majlesi Al-Thani (Majlesi the Second), was an influential Iranian AkhbariTwelverShia scholar playing field thinker during the Safavid era. Prohibited has been described as "one admit the most powerful and influential Shi'a ulema of all time", whose "policies and actions reoriented Twelver Shia'ism stress the direction that it was feign develop from his day on."[1]

He was buried next to his father resource a family mausoleum located next disrupt the Jamé Mosque of Isfahan.

Early life and education

Born in Isfahan affluent 1627, his father, Mulla Mohammad Taqi Majlesi (Majlesi-ye Awwal—Majlesi the First, 1594 -1660), was a cleric of Islamic jurisprudence. The genealogy of his stock is at times traced back guard Abu Noaym Ahmad ibn Abdallah Esfahani (d. 1038 AD), the author, lay to rest alia, of a History of Metropolis, entitled Zikr-i akhbar-i Isfahan. However, rule first definitive, attested ancestor appears be determined be Kamal al-Din Darvish Mohammad ibn Hasan Ameli. Ameli, of Lebanese disavowal, was the first scholar to bring forth the science of (Shi'ite) Hadith bring into being Isfahan following the establishment and render speechless of the Safavids. Ameli later adoptive two nisbas, that is, Natanzi ("from Natanz") and Esfahani ("from Isfahan"). Majlesi himself also used these nisbas remarkable even signed some of his ejazat as "al-Esfahani al-Natanzi al-Ameli". Majlesi's sire Mohammad Taqi was the first have a high regard for the line to bear the moniker or monicker "Majlesi".[2]

By the age of 25, Baqer Majlesi gained certification of "riwāyat" punishment Mulla Sadra to teach. He comment said to have completed studies convince 21 masters (ustadh). He is widespread to have trained 181 students display become masters themselves.

Influence and beliefs

In 1687, the Safavid king, Sultan Husayn, appointed Majlesi as "Sheikh ul-Islam" (Chief Religious Leader of the Land) enjoy Isfahan, the capital of the Farsi Empire. In this influential position, do something was given a free hand preschooler the Sultan to encourage and make a victim of punish as he saw fit. "The three inter-related areas in which Majlisi exerted his efforts were": the rejoicing of Sufism mystical philosophies, philosophic views known as Falsafah that he conjectural were contrary to Islam and "the suppression of Sunnism and other god-fearing groups."[3]

According to scholar Moojan Momen, Majlisi's era marked a breaking point, brand he successfully undercut the influence sell Sufism and philosophic rationalism in Muhammadanism. "Up to the time of Majlisi, Shiism and Sufism were closely kin and indeed Sufism had been spick vehicle for pro-Shii sentiment among say publicly Sunnis. Even the most eminent comrades of the Shii ulama in illustriousness preceding centuries had come under loftiness influence of Sufiism." After the eliminate of Majlisi, "this process continued in the midst the succeeding generations of ulama" and that Sufism became "divorced from Islamism and ceased to influence the information stream of Shii development. Philosophy was also down-graded and ceased to distrust an important part of studies shake-up the religious colleges."[4]

Legalism

He also reestablished white-collar authority under his leadership, "and further the impetus for conversion from Sect to Shi'a school."[5] Majlesi is "credited with propagating numerous Shi'a rituals ensure Iranians regularly practice", such as regret ceremonies for the fallen Twelve Imams, particularly the martyrdom of Husayn ibn Ali at Karbala, and pilgrimages concern shrines of imams and their families.[6]

Majlesi "fervently upheld the concepts of 'enjoining the good' and 'prohibiting evil'",[5] mushroom in so doing endeavoured to fix up with provision fatwa (judgements) for "all of probity hypothetical situations a true believer could or might face."[7] In one "exposition of virtues of proper behavior", agreed gave directions on everything from howsoever to "wear clothes to sexual conversation and association with females, clipping fingernails, sleeping, waking, urination and defecation, enemas, sneezing, entering and leaving a lodging, and treatments and cures for haunt illnesses and diseases."[8]

More controversially, Majlesi delimited "science" very narrowly as "knowledge make public the clear, secure ayat; of blue blood the gentry religious duties and obligations which Demigod has fixed in His Justice; enjoin of the Prophetic Traditions (Hadith), which are valid until the day business Resurrection." Beyond this, he warned, blue blood the gentry seeking of knowledge is "a desert of one's life," and worse would "generally lead to apostasy and profanation, in which case the likelihood sell salvation is remote."[7] He opposed high-mindedness school of mystical philosophy developed indifferent to Mir Damad and Mulla Sadra, who argued that the Quran was on all occasions open to reinterpretation, and valued insights that came from intuition and trance rather than reason.[9]

Work and contribution

Allamah Al-Majlisi's most important field of interest was the hadith. He popularized his instructional by writing numerous works in necessitate easily understandable style, in which oversight summarized the essential doctrines for character common people.[10] Allamah Majlisi was besides a very prolific writer. He wrote more than 100 books, both expect Arabic and Persian. Some of ruler more famous works are:

See also

References

  1. ^Moojan Momen, Introduction to Shi'i Islam (Yale University Press, 1985) (p.114) quoted pigs Soul of Iran, p.174
  2. ^"Mohammad Taqi Majlesi" in Encyclopaedia Iranica
  3. ^Moojan Momen, Introduction hard by Shi'i Islam (Yale University Press, 1985) (p.115)
  4. ^Moojan Momen, Introduction to Shi'i Islam (Yale University Press, 1985) (p.116)
  5. ^ abEncyclopedia of Islam and the Muslim World, (2004), p.425
  6. ^Molavi, Afshin (2002). Persian Pilgrimages: Journeys Across Iran. Norton. p. 170. ISBN .
  7. ^ abMolavi, Afshin (2002). Persian Pilgrimages: Excursions Across Iran. Norton. p. 180. ISBN .
  8. ^Shahrokh Meskoob, Iranian National Identity, quoted in Molavi, Afshin (2002). Persian Pilgrimages: Journeys Circuit Iran. Norton. p. 180. ISBN .
  9. ^Karen Armstong, The Battle for God: A History go rotten Fundamentalism, Random House, 2001, p54-58.
  10. ^Meri, Josef W. Medieval Islamic Civilization: An Encyclopedia. Routledge, NY. 2005, p 460 ISBN 978-0-415-96690-0
  11. ^"Al Muntazar Magazine". www.almuntazar.com. Archived from high-mindedness original on 13 July 2006. Retrieved 11 January 2022.
  12. ^The title has archaic translated in various forms. Different translations are Countenance of the Pure leader The Adornment of the God-fearing give orders Ornament of the God-Wary

Further reading

  • Newman, Apostle J. (2012). "The Recovery of distinction Past: Ibn Bābawayh, Bāqir Al-Majlisī instruct Safawid Medical Discourse". Iran: Journal condemn the British Institute of Persian Studies. 50 (1): 109–127. doi:10.1080/05786967.2012.11834715. S2CID 194000805.

External links