Jump to content

Sheikh Mofid

Add links
From Wikivahdat

Sheikh   Mofid by the name of Muhammad Ibn Muhammad Ibn Nu'man (336-413 AH), known as Sheikh Mofid, is a prominent Shiite scholar. He is a pioneer in compiling Shiite theology and the principles of Imami  jurisprudence.One of the things that shows his high position among Shiite scholars is that he was honored to receive three letters (Towqi') from the Imam Mahdi (may Allah hasten his return) in three years. Sheikh Mofid trained great students, including Seyyed Mortaza, Seyyed Razi, and Sheikh Toosi.

Historical conditions of the era of Sheikh Mofid

The fourth century in Islamic history is the century of science and knowledge, which began with the establishment of the Buyid state in Baghdad. During this period, various sciences flourished and various books were written in most scientific branches.

Many governments, such as the Buyids in Iran and Iraq, the Samanids in Khorasan and Turkestan and Transoxiana, the Ziyarids in Tabaristan, and other Islamic states played a major role in the growth and flourishing of science.

During this period, Baghdad became known as the scientific center of the Islamic world, and prominent scientists and thinkers emerged in various scientific fields within the realm of Islamic states.Azad al-Dowleh  Daylami played an important role in this flourishing. As the learned sultan of the Buyid dynasty, he is considered the founder of the valuable Azad al-Dowleh  library in Shiraz and the library of Saheb Ibn Ebad and Ibn Amid in Rey city.

The Buyid Minister, a man named Shapoor Ibn Ardeshir, built a large library called Dar al-Elm in 381, which after his death was managed by Sheikh Mofid. The historical significance of this period is that due to the establishment of independent Shiite states such as the Buyids in Iran, Shiites were able to express their beliefs to a large extent freely[1].

Lineage, title, birth

Muhammad Ibn Muhammad Ibn Nu'man [2]was born on the 11th of Dhul-Qa'dah in the year 336/338 AH [3] in Okbari near Baghdad. His father was a teacher, and for this reason, Sheikh Mofid was known as "Ibn al-Mo'allem." Okbari and Baghdadi are two other titles for him.Regarding his nickname "Mofid", it has also been said: In a debate he had with Ali Ibn Isa Romani, a Mu'tazilite scholar, he was able to refute the arguments of the other side; after that Romani called him "Mofid"[4].

Historical sources mention two children for Mofid; one was Abu al-Qasem Ali and the other was a daughter whose name is not mentioned in the sources and who was the wife of Abu Ya'li Ja'fari[5].

Biography

Muhammad Ibn Muhammad Ibn Nu'man was born on the 11th of Dhul-Qa'dah in the year 336 or 338 AH in the village of Sooyqeh  Ibn Basri, a subordinate  of the Okbari, ten miles  from north of Baghdad, near the city of Dejil, into a noble family deeply rooted in the Shi'ite faith[6]. Since his father was a pious and religious person and was involved in education, he was nicknamed Ibn al-Mo'allem.Sheikh Mofid began his education at a young age, and before the age of twelve, he had learned hadith from some hadith scholars, and before the age of twenty, he had heard hadith from his teacher, Sheikh Sadooq.

Sheikh Mofid benefited from the knowledge of more than seventy great men. He learned theology and doctrines from Mozaffar Ibn Muhammad, Abu Yaser, and Ibn Jonayd  Skafi, and benefited from the lessons of Hosseyn Ibn Ali  Basri and Ali Ibn Isa  Romani.

He studied jurisprudence with Ja'far Ibn Muhammad Ibn Qoolooyeh and learned the science of narration from the accomplished writer and historian Muhammad Ibn Emran Marzbani. His other teachers included Ibn Hamzah  Tabari, Ibn Dawood Qommi, Saffwan, and Sheikh Sadooq. His seriousness in his studies led him to become one of the leading scholars of his time in theology, jurisprudence, and principles[7].

Sheikh Mofid lived in the Karkh neighborhood of Baghdad, which was the center of the Shiites, and the famous Baratha Mosque in that neighborhood, which still exists today and is a place of pilgrimage for the Shiites,and  was his place of teaching[8].

Education

Mofid learned the Quran and basic sciences from his father. Then he went to Baghdad with him to continue his studies, where he was able to benefit from prominent Shia and Sunni scholars of hadith, theologians, and jurists.

Sheikh Sadooq (died 381 AH), Ibn Jonayd Skafi (died 381 AH), Ibn Qoolooyeh (died 369 AH), Abu Ghaleb Zarari (died 368 AH), and Abu Bakr Muhammad Ibn Umar Ja'abi (died 355 AH) were among his most famous Shiite teachers[9].

Sheikh Mofid studied theology under Hussein Ibn Ali Basri, known as Jo'al, one of the great Mo'tazilite scholars, and Abu Yaser, a student of the famous theologian Abu al-Jeysh Mozaffar Ibn Muhammad Khorasani Balkhi. He also attended the lectures of Ali Ibn Isa Romani, a famous Mo'tazilite scholar, at the suggestion of Abu Yaser. From the age of about 40, he assumed the leadership of the Shiites in jurisprudence, theology, and hadith, and debated with scholars of other schools of thought in defense of Shiite beliefs[10].

The scientific position of Sheikh Mofid

Sheikh Mofid was the presiding authority and Shiite authority of his time. He founded a new jurisprudential school based on ijtihad and based on systematic rules and principles, which was later continued by his students, Seyyed Murtaza and Sheikh Toosi.

This method of ijtihad was a middle way between Sheikh Sadooq's hadith method and Ibn Jonayd's analogical method in jurisprudence. He initially formulated principles for deriving rulings in the book  “Al-Tazkirah  Bi'osool al-Fiqh”, and Seyyed Murtaza in his book Al-Dhari'ah and Sheikh Toosi in his book “Eddatol  Osool” followed this teacher's initiative[11].

He  also holds a distinguished position in the history of Shiite theology, to the extent that Ibn Nadim considers him the pioneer of theologians and the leader of theologians in his era[12].He was a specialist in debating  and defended Shiite beliefs well against opponents. His book Al-Fosoo l Al-Mukhtarah  is a sample for this claim.

Sheikh Mofid's innovation in Shiite jurisprudence

Abu Nu'man's influences and innovations can be seen in jurisprudence in three areas: foundations, jurisprudential opinions, and its teaching. In foundations, one of his important influences is his attention to the source of consensus.

The jurisprudential opinions before him were full of approaches that contradicted the consensus, the fame, and the narrations of the Alajiyyah. Sheikh Mofid  with a broader approach,was able to adopt a different opinion and approach in this field.

Among these cases, we can mention the invalidation of ablution while sitting and sleeping, the recommendation of bathing in the state of Ihram, etc. Before him, no attention was paid to reputation and consensus, but after him, much attention was paid to reputation and consensus.

Many rare fatwas were issued in the opinions of Shiite jurists before him, such as Ibn Aqil, Al-Naser, and Sheikh Sadooq, due to disagreement with consensus; opinions such as the permissibility of ablution and ghosl with rose water, the unpermissibility of paying zakat to one's spouse, etc.

Fazel Astarabadi believes that citing to reputation and consensus is one of Sheikh Mofid's innovative opinions, as there is no opinion in Sheikh Mofid's fatwas that contradicts reputation and consensus. The use of rational arguments is another of his influences. As after him, reason has been mentioned as one of the sources of religious rulings in Shiite jurisprudence.

Among her other influences is the discussion of the preferences of conflicting narrations or those who give priority to conflicting narrations, in which a narration was given preference and superiority over other narrations based on criteria such as the accuracy of the hadith chain, harmony with the famous and consensus, and incompatibility with the popular.

In the field of jurisprudence education, it can be noted that before him, the method of teaching jurisprudence was not classical and organized, and was mainly based on holding classes on the transmission of hadith texts. The organized system  contributed greatly to the fame of Sheikh Mofid and the jurists after him, and to the conflict of opinions among them[13].

According to Ahmad Pakatchi in the Great Islamic Encyclopedia, the issue of cooperation with the Sultan, which was a common issue in Imami circles at that time, in some of his notes in the Book of “Al-Moqna'ah”, indicates a new perspective on the political life of the Imamiyyah, in such a way that it can be said that a kind of guardianship of the jurist(Velayat Faqih) is crystallized in this attitude [14].

The  others’ opinion about  Sheikh Mofid

Sheikh Mofid holds a high position from the perspective of Shiite and Sunni scholars, as we will refer to the words of this  scholars

Najashi

The famous and trusted student of Sheikh Mofid (Najashi) says about him: "Muhammad Ibn Muhammad Ibn Nu'man Ibn Abdul Salam Ibn Jaber Ibn Nu'man Ibn  Sa'eed Ibn  Jobayr,  is our Sheikh and teacher - may God be pleased with him - his excellence in jurisprudence and hadith, and his reliability are more famous than can be described. He has numerous works."

Sheikh Toosi

Sheikh Toosi, a famous student of his school, writes about the his teacher  in his book "The Fahrest": "Muhammad Ibn Muhammad Ibn Nu'man, known as  Ibn al-Mo'allem, is one of the Imamiyyah theologians. In his time, the leadership and authority of the Shia ended up with him. He was ahead of everyone else in jurisprudence and theology. He had a good memory and a precise mind, and was quick to answer questions. He is written more than 200 volumes of small and large books[15]"

Ibn Hajar Asqlani

Ibn Hajar Asqlani says about Sheikh Mofid: “He was very pious and ascetic, and a man of humility and tahajjod(the one who prays in the midnight), and he was persistent in knowledge and wisdom. Many people benefited from him. He has the right over all Shiites. His father lived in Waset and taught there  and was killed in Okbari. It is said that Azad al-Dowleh   used to rush to meet him and visit him when he was sick[16].”

Emad Hanbali

Emad Hanbali, another Sunni scholar, says about him: “he is a great Imamiyyah scholar and the leader of jurisprudence, theology, and debate. He engaged in debates and discussions with followers of every belief. He held a notable position in the Buyid state structure. He gave a lot of charity. He was very humble and devoted to prayer, fasting, and was well-dressed [17].

Khatib Baghdadi

Khatib Baghdadi, who lived shortly after him, is mentioned in his book “ the history of Baghdad” due to his particular prejudice and has made some outrageous statements that are not unexpected from someone like Khatib[18].

The Khatib 's words clearly show how much the opposing fanatics feared the personality of Sheikh Mofid, his books, and his school in popularizing the doctrine of Ahl al-Bayt. It is also clear from the words of later Sunnis  scholars.

Ibn Abitayy

Ibn Abitayy says: "He used to help the poor a lot, his humility and submissiveness were great, his prayers and fasting were frequent, and his clothes were coarse." Another has  said: Sometimes, Azad al-Dowleh   would visit Sheikh Mofid.

Mofid was a sheikh of average height, thin and wheatish. He lived for seventy-six years. He wrote more than two hundred books. The story of his funeral is famous, because eighty thousand Rafidis and Shiites attended his funeral. May God save the Sunnis from his evil! His death occurred in the month of Ramadan[19].

The works of Sheikh Mofid

According to the “Fehrest” of Najashi, Sheikh Mofid's works are 175 books and treatises[20]. It is said that half of these works are about the Imamate[21] .

Sheikh Mofid's most famous works in jurisprudence are al-Moqna'ah, in theology, Awael al-Maqalat, and in biographies of the Imams, al-Irshad[22] .

The written works of Sheikh Mofid have been published in a fourteen-volume collection entitled Musannafat Sheikh Mofid. This collection was published in 1992 for the World Congress of Sheikh Mofid.

Sheikh Toosi mentions twenty of his books in his book “Al-Fehrest”. He writes: Among his books are the book Moqna'ah in jurisprudence, the book Arkan in jurisprudence, a treatise on jurisprudence written for his son which is  not complete, the book Al-Irshad, the book Al-Idah in Imamate, the book Al-Ifsah in Imamate, the book Naqz on Ibn Ebad in Imamate, the book Naqz on  Ali Ibn Isa (Romani) in Imamate. The book Naqz on  Ibn Qotaybah in Story and Narrations, the book Ahkam  Ahl Jamal, the book Monir in Imamate, the Saghaniyyah issues, the Jorjaniyyah issues, the Dinwariyyah issues, the Mazandaranyyah issues, the Manthoorah (scattered) issues, the book Fosool from Oyoon and Mahasen, the book Ahkam  of  Mut'ah, and so on  that are recorded in the list of his books.

Sheikh Mofid has written  so many books  on  all Islamic subjects and has discussed almost all scientific and religious topics,and analyzing, rejecting, concluding, and  also approving  them. As  it is clear  from his many valuable works, most of them were answers to various scientific questions that were asked him from Islamic cities and countries.Also has been the rejection of the beliefs and theories of the famous scholars of  his time from non-Shiite sects. Muhaddeth Haj Mirza Hussein Noori writes: It is rare to find in the books of Shiite scholars who came after him that there is no mention of issues related to Imamate and the reasons  to prove it from the Book(Quran) and the Sunnah in terms of wisdom and narration, which  are not referred to the books of Sheikh Mofid.

ذلک فضل الله یؤتیه من یشاء

That is Allah’s grace, which He grants to whomever He wills[23].

Dhahabi - who is himself a Sunni scholar and scholar - refers to the books of this Shiite scholar as "novel and numerous works" [24].

Ibn Shahr-Ashoob lists 52 books in his book and, in addition to what Sheikh Toosi and Najashi have mentioned, mentions 15 other books. Based on this, the number of Sheikh's books is stated to be 190 [25].

Jurisprudence

Al-Moqna'ah

Sharia obligations

Sharia rules for women

Osool

Mokhtasar al-Tadhkirah  be-Osool al-Fiqh

Qur'anic sciences

Discussion of the signs of the Qur'an

Aspects of the miracle of the Qur'an

Victory in the virtue of the Qur'an

Explanation in the composition of the Qur'an

History

The trace  of the Shi'a in a summary of the histories of the Shari'a ;

Al-Irshad

Al-Jamal

Kalam(theology) and creeds

Awael al-Maqalat

Refutation of the virtue of the Mu'tazilah

Al-Ifsah in Imamate

Al-Idah

Al-Arkan

Death of Sheikh Mofid

Sheikh Mofid died in Baghdad in 413 AD, after 75 years  old, and was greatly honored by the people and appreciated by scholars and educated people. According to his student Sheikh Toosi, who was present in funeral , the day of his death was unparalleled in the number of friends and enemies who came to pray and mourn for him.

Eighty thousand Shiites attended his funeral, and Seyyed Murtaza Alam al-Hoda led prayers for him, and he was buried in the shrine of Imam Jawad (a.s.) near the grave of his teacher Ibn Qolooyyeh[26].

Najashi, the Sheikh's student, says the following about the time of his teacher's departure: "Mofid (may Allah have mercy on him) passed away three nights before the end of Ramadan in the year 413 AH, and his birth date was on the 11th of Dhul-Qa'dah in the year 336 AH. Sharif Murtaza Abul-Qasim Ali Ibn Husseyn (Seyyed Murtaza) prayed over his body in Eshnan Square.

The square, despite its vast size, was cramped due to the large number of people. After the prayer, his body was buried in his house. A few years later, he was transferred to the Qoraysh cemetery next to the shrine of Imam Musa Ibn Ja'far (a.s.)[27].

References

  1. ↑ Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33
  2. ↑ Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter, number 1067
  3. ↑ Ibn Nadim.(1971).Al-Fehrest,; Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha  Publications
  4. ↑ Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.
  5. ↑ Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45; Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33.
  6. ↑ Nassaji Zawarah, Ismail.(2002). Sheikh Mufid, the proud document of the Shiite school,Qom: Maktaba Islam Magazine, No. 10
  7. ↑ Retrieved Sep,15, 2025, from https://hawzah.net/fa/Occation/View/42596
  8. ↑ Davani, Ali.(1992). Sheikh Mufid (RA), Collection of Articles of the Sheikh Mofid Congress.
  9. ↑ Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.
  10. ↑ Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.
  11. ↑ Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.
  12. ↑ Ibn Nadim.(1971).Al-Fehrest
  13. ↑ Retrieved Sep,17, 2025, from  http://ebookshia.com/books/pdf/945
  14. ↑ Retrieved Sep,15, 2025, from https://www.cgie.org.ir/fa/publication/entryview/4697
  15. ↑ Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi
  16. ↑ Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi, quoted from Lesan al-Mizan, vol. 5.
  17. ↑ Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi., quoted from Shazrat al-Dhahab, vol. 3
  18. ↑ Khatib Baghdadi, Ahmad Ibn Ali.(1996). History of Baghdad, vol. 3. Beirut: Dar al-Kutb al-Ilmiyah, Muhammad Ali Baydoon Publications
  19. ↑ Yafi'i, Abdullah Ibn As’ad.(1997). Mira'at al-Jinan( The Mirror of Paradise), vol. 3, Beirut: Dar al-Kutub al-Ilmiyah.
  20. ↑ Najashi, Rijal.( 1986).Qom:Islamic Publications Instituter
  21. ↑ Mahdi Farmanian, and Sadeghi Kashani  Mostafa.(2015). A Look at the History of Imamiyyah Thought,Qom: Research Institute of Islamic Sciences and Culture.
  22. ↑ Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.
  23. ↑ Nouri, Mirza Hussain.(1987). Mustadrak al-Wasa'il , vol. 3, Qom: Al-Al-Bayt
  24. ↑ Zahabi, Muhammad Ibn Ahmad.(1995). Mizan al-I'tdal,(The level of moderation in men's criticism) vol. 4, Beirut: al-Kotob Al-Elamiya.
  25. ↑ Kho'i,Seyyed Abul-Qasim (1992).Mo’jam( Dictionary) of Rijal al-Hadith, vol. 18,Qom:The Office for Ayatollah Kho’i.
  26. ↑ Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha  Publications.
  27. ↑ Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter.
Retrieved from "https://en.wikivahdat.com/w/index.php?title=Sheikh_Mofid&oldid=2671"