The writer of this book comes from a respected family called by the name of al-Muzaffar. This family of academics and scholars has been recognized by this name in Najaf since the twelfth century of the hijra. Some members of the family reside in al-Jaza'ir, which is in the district of Basra (in Iraq).
The father of ash-Shaykh Muhammad Rida al-Muazffar, ash-Shaykh Muahmmad ibm' Abdullah, a jurist and a mujtahid, was a marja' at-taqlid. Born and educated in Najaf, he spent his youth in studies, his only other activity being prayer and teaching, until he had distinguished himself as a great jurist. He wrote a very comprehensive commentary on the 'Shara i' al-Islam'13 which he named' Tawhid la-Kalam.'
Muhammad Rida al-Muzaffar was born on the 5th of Sha'ban, 1322 AH, 1904 AD. five months after the death of his illustrious father. Since his father died before he was born neither could meet each other, and Muhammad Rida grew up under the guardianship of his elder brother ash-Shaykh' Abdu n-Nabi, who devoted os much love and affection on the child that he did not feel the avsence of his father.
Ash-Shaykh al-Muzaffar grew up in the learned atmosphere of Najaf. He took part in the meetings of its groups and circles of learning, as well as attending lectures and classes. He took part in the most advancedseminars, and received recognition of the highest order from the most the most celevrated jurists and teachers.He developed his full potentiality within one of the most scholarly familiewss in Najaf, umder the guardianship of his two elder brothers, ash-Shaykh ;Abdu n-Nabi and ash-Shaykh Muhammad Hasan.
After he had completed the sullabus which is customarily taught in the Islamic madrassahs in Najaf, and after he had achieved great destinction, he attended the classes given by his brother, ash-Sahykh Muhammad Hasan, as well as the calsses of ash-Shaykh Aqa Dia'd-din al-'Iraqi in Islamic jurisprudence, and the lectures of Miraz Muhammad Husayn Na'ini in law (fiqh) and jurisprudence. However, he was most deeply impressed by the classes of ash-Shaykh Muhammad Husayn al-Isfahani and was most particular in attending all the talks and lectures of theis eminent scholar of law, jurisprudence and philosophy. He was so impressed by this teacher that he never failed to pay him the highest tributes whenever the occasion presented itself. He followed the nethod of this scholar in the arrangement of his own famous work on Ialmic jurisprudence,' Usul al-Fiqh.
His keen interest in his studies was noted by all his teachers, and by the authorities of the religious academies of Najaf, so he was fiven the gighest degree of ijtihad. It will be remembered that all throughout his studies, ash-Shaykh al-Muzaffar remained an active teacher of law, jurisprudence and philosophy. However, his chief occupation was the establishment of' Muntada in-Nashr', an institute for the publication of books on modern lines, with the purpose of renovating the sullabus of the madrassahs. He devoted his life to the growth and development of this institute, the need for whixh hw qas most aware of because he had undertaken rto acuaint himself with modern ways of thiking and intellectual trends right from the very begining.
He made it the main purpose of his life to bring about a rebirth of Islamic learning, and to achievce this hes was extremely successful. He conbined beauty of expression with exactitude of meaning, and he had such a command over words he nither sacrificed his simple style to the exigencies of the subject matter, nor a correct exposition of his themes to the demands of style. He wrote with a fluency and conviction that carries the reader along with him wherever he wants to take him. He is at the height of his powers in his book 'Ahlam al-Yaqzah' (The Waking Dream) where he enters into a kind of communion with his spiritual teacher Mulla Sadra (ash-Shirazi). This book places him securel among the masters of metaphysics, for in it he puts, questions before his mentor and then supplies answers on his bahalf, clarifying the deepest metaphysical problems by means of the most beautiful anecdotes. He manages to preserve this same superb style in his book on logic 'al-Mantiq'.
No less remarkable is his ability as a story-teller when he relates the eventful meeting as the Saqifah of the Banu Sa'idah after the death of the Holy Prophet, which has proved to be the cause of all the dufferences and divergences among Muslims.
Eventually, as-Shaykh al- Muzaffar, because of his zeal to improve the educational and academic status of the traditional Islamic teachers and speakers, became a most active member of all organisations formed for this purpose. Because of his sincere efforts, he succeeded in descovering the cause of the prevailing mental lethargy, and took positive steps to eliminate it. He felt that reform was necessary not only in the academic field but also in the field of the propagation of Islam.
It should be poited out here that the teaching in the madrassahs of Najaf comprises two stages. The first stage is a preparatory one in which tthe main text are taught so as to prepare the student to move n to the second stage in which he must attend the classses of the leading teachers and acquire specialised knowledge. It was the pregatatory stage which was need of reshaping and revising. Muzaffar realised that new books had to be written and new subjects added to the curriculum, and in furtherance of his aims he founded Kulliyah al-Fiqh, the College of Islamic Studies.
As far as the persentation of Islamic thought is concerned, this also consists of two branches: speaking and writtng, and ash-Shaykh al-Muzaffar paid dattention to both of them. Through his Muntada an-Nashr, the institute mentioned above, he was able to form a new generation of speakers and teacher, and puclish a new style of books, The College, Kulliyah al-Fiqh, also mentioned above, was founded in 1355 A.H, and in 1376, Muzaffar managed to lay the foundation stone of a complete educational institute, which obtained government recognition from the Minstry of Education in 1377 A.H. Both of these establishments remained his responsibility up to the end of his life, and he spared neither energy nor money to see his institutes flourish and prosper.
As a man he was free from egotism, and never held any grudge against any person, He rendered hsi services to the Creator alone, and paid no attention to rewards from others. His selflessness knew no bounds, It is fitting to end this short biography with ihs own words.
"We are prepared for new sacrifices, we are readyto resigh and give up our activities as soon as we find someone else tro take on these responsibilities, all the more so if this were to result in a widening of these institutions. These people should be confident.
