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His Birth and
Upbringing
Ayatullah As-Sayyid Ali Al-Husayni
Seestani was born in Rabi`ul Awwal 1349 A.H. (1930 A.D.) in Mash'had,
into a family known for its religious background.
He learned Arabic literature and rhetoric. While he learned
theological and rational sciences from many eminent and well-known
religious scholars in Khuraassan. Ayatullah Sistani attended many
lectures at the Kharij stage and benefitted from the knowledge of
Allamah Muhaqqiq Mirza Mahdi Isfahani. He also benefited from the
knowledge of Allamah Mirza Mehdi Isfahani. After that, in 1948,
Seestani traveled to Qum - in the lifetime of the late Ayatullah
Boroujerdi - and began studying in its seminary. He benefited greatly
from vast knowledge of the late Ayatullah Boroujerdi, especially in
Usool and Fiqh; thus he agreed with almost all of his points of view.
There, he also attended the lectures of Ayatullah Hujjat Kouhkamar'i.
His thirst for religious knowledge led Seestani to migrate to Najaf -
A city in Iraq which shrine of Imam Ali [a.s] is located- in 1951,
where attended some lectures of Ayatullah Hakeem, Shaykh Husayn Hilli,
and the late Ayatullah Khou'i [r.a]. In particular, he attended the
lectures of Ayatullah Khou'i on Fiqh and Usool for more than ten
years.
Sistani also completed series of lessons on Usool which he learned
under Ayatullah Shaykh Husayn Hilli.
Meanwhile - exactly from the year 1948 until now, Ayatullah Seestani
has been teaching the Kharij stage [based on the book titled "al-Makaasib"
by Shaykh Ansaari]. He also teaches the book of Tahaara [purity] and
many parts of the book on Prayers, in addition to parts of the book of
Khums [The one-fifth tax].
In 1964, Ayatullah Seestani began teaching the Kharij stage of Usool,
and up until the year 1990 he has completed three series of lectures
on this subject.
His
Scientific Genius
Ayatullah Seestani is one of the few students of Ayatullah Khou'i who
obtained a degree of Ijtihaad.
He is known for his intelligence and his vast research activities on
biographies. He is also well acquainted with many theories on many
scientific subjects of the Hawzah. Ayatullah Sistani was involved in
scientific competitions with martyr Muhammad Baqir Sadr. This had been
certificated by the late Ayatullah Khou'i and also by Allamah shaykh
Husayn Hilli whom both had confirmed his being a Mujtahid on two
separate certification dated 1960, in which the two Ayatullahs had
appreciated his personality and knowledge. It is worthy to say that
until that date, Ayatullah Khou'i [r.a] had never certificated any of
his student's knowledge or Ijtihad, except for Ayatullah Seestani and
Ayatullah shaykh Ali Falsafi [an eminent Alim in the Islamic schoola
of Mashhad] On the other hand, the famous `Allamah shaykh Agha Buzurgh
Tehrani wrote a letter to Ayatullah Seestani in 1960 in which he
eulogized him for his intellectual talents on biographies and hadith.
This means that, our master, Ayatullah Sayyid Seestani, had been
granted his high scientific rank when he was only thirty-one years
old.
His works
Ayatullah Seestani began teaching the
Kharij stage on Fiq'h, Usool, and biography 34 years ago. He held many
lectures on the book entitled "Makaasib",
and on many subjects such as purity, prayers, judgment, khums, and
other rules of Fiqh like usury, Taqiyyah [Precaution], and the rule
known as "ilzam" [obligation].
Seestani also taught Usool for three complete sessions - some of which
are ready for publication, like his research on the scientific roots [principles],
"Ta'adul and Taraajeeh", some
researches on Fiqh, some chapters about prayers, the rule of Taqiyyah
and ilzam. Many eminent scholars, such as Allamah shaykh Mahdi
Murwaarid, Allamah Sayyid Habib Husaynian, Allamah Sayyid Murtadha
Isfahani, Allamah Sayyid Ahmad Madad, Allamah Shaykh Baqir Irwaani,
and many other teachers in the Hawzah of Qum, have recorded his
researches. During that, Ayatullah Seestani was busy in compiling
important books and some treatises, in addition to what he had written
on Fiq'h and Usoul.
Hereunder, are some of Ayatullah Sistani's books and treatises: 1-
Explanation on "al-`Urwa al-Wuthqah".
2- Researches on Usoul.
3- The book of Qadhaa [Judgment].
4- The book of Sale and Choices.
5- A treatise on doubtful clothes.
6- A treatise on the rule of "Yadd"
[Hand].
7- A treatise on the traveller's prayers.
8- A treatise on the rule of "Tajaawuz"
& "Faraagh".
9- A treatise on "Qiblah".
10- A treatise on "Taqiyyah" [Precaution].
11- A treatise on the rule of "ilzam"
[Obligation].
12- A treatise on ijtihad & imitation.
13- A treatise on the rule of "La Dharar wa
la Dhiraar".
14- A treatise on Usury.
15- A treatise on that the correspondence of Ibn abi Umayr is
reliable.
16- A criticize on the treatise titled "The
correction of Chains" of Ardebeeli.
17- An explanation on the book titled "Mashyakhat
al-Tahthibayn".
18- A treatise on the past methods in regard to the reliable
narrations.with many other handwritten compilations and treatises on
rules for
His Methodology in
Researching & Teaching
Ayatullah Al-Uzma Seestani has his
own method of teaching which differs from other teachers and scholars.
For example, his method in teaching Usool distinguishes with the
following features:
a] He
speaks about the history of the research he is discussing, to know its
fundamental sources which might be philosophical, like the issue of
the simplicity of "Mushtaqq"
and its constructions. Or, they might be concerned with beliefs and
policy, like the research of "ta`aadul and
taraajeeh", in which he had explained that the difference
of hadiths returns to intellectual clashes and the political
circumstances of that time during which the Holy 12 Imams [a.s.] had
lived.
b] Ayatullah Seestani always connects
between the thought of Hawzah and the contemporary civilizations. In
his discussing the literal meaning and distinguishing between it and
the highest meaning, and whether this difference is subjective or not;
Ayatullah Seestani chooses the thought of Al-Kifaya's author, who
believes that the said difference is external.
However, he himself builds his opinion on the a modern philosophical
theory. And when he discusses the name of TIME, he deals with this subject
according to a Western modern philosophical theory, which declares
that TIME must be taken from PLACE, having the consequence of light
and darkness. As to the form of imperative, Ayatullah Sistani
discusses this matter depending on some sociologists' theories, which
say that the reason behind dividing the REQUEST into: Order, Begging,
and Asking, is the intercession of the requester in his Request, as
whether it is of higher, equal or lower than the normal level.
c] Ayatullah Seestani always looks after
the principles in relation with Fiq'h.
He thinks that the Hawzah students became bored because most of
scholars are dealing with subjects on Usool exaggeratedly, by
repeating the others researches, instead of innovating new researches
of their own. Thus, the students cannot be enticed with such unuseful
and boring repetition. But fortunately, we do not find this situation
in the lectures or lessons that are being held by Ayatullah seestani.
He rather, discusses the subject from all its sides until he reaches a
final logical conclusion.
d] The Marriage to the Infidel: This is
one of the disputatious rules about which the scholars have different
opinions. They believe that it is a mere intellectual rule. But
Ayatullah Sistani regards it as a part of the rule called "Idhtiraar"
[obligation] which is a legal rule confirmed by many historical texts
like "Anything which Allah has prohibited is lawful for whoever
is driven to necessity". Or sometimes, he amplifies a rule by
emphasizing what is seems to be important.
e] His Social View About the Text: There
are many Faqihs [Islamic scholars] who deal literally with historical
texts and remain stable upon their mere words and meanings, and do not
try to move even one step forward. For instance, such faqihs depend on
the apparent meaning of the prophetic hadith in which the Holy Prophet
[s.w] had prohibited the Muslims from eating the meat of domestic
asses during the time of the battle of Khaybar, and believe that the
asses' meat is prohibited, without objection. But, from the Ayatullah
Seestani's point of view, faqihs must penetrate into the real meaning
behind the text's words. He says that the Holy Prophet, and for sure,
wanted to utilize the few number of asses the Muslims have in the best
and most useful ways. One of those ways is that these asses must be
kept alive to convey the arms and other important provision to the
Muslim army, since they were the only means available for
transportation.Thus, Ayatullah Seestani believes that the prohibition
must have been temporary and must not be understood as absolute
permanent one.
f] Experience & Acquaintance:
Ayatullah Uzma Sistani believes strongly that a faqih must be
acquainted with Arabic literature, civilization, orations, poems,
grammar,...etc., otherwise he wouldn't have enough ability to deal
with any text, and so, he cannot distinguish this meaning from that.
And, also a faqih must have enough knowledge about historical
biographies and dignities, in order to be able to recognize any text
in relation to that personality. Moreover, it is amazing to mention
here, that Ayatullah Sistani, and in many occasions, disagrees with
rules that are unanimously agreed by most of scholars. As an example,
the ulama do not accept ibn al-Fadha'iri's criticism book in regard to
some personalities, either, as they believe, because of the huge
number of criticism he had against those personalities, or because
they doubt his being the author of the book. While Ayatullah Sistani
believes that ibn al-Fadha'iri is the real author of that book, and
that he must be regarded more reliable than even Najjaashi, al-Shaykh,
and others, for his criticism.
Ayatullah Seestani always encourages the scholars to study the
different copies of Hadith, and distinguish between them to fetch the
differences, and also study the biography of the narrators. He does
agree with those who regard al-Sadouq more reliable [in narrating
traditions] than al-Shaykh. He rather believes that al-Shaykh is
trustworthy enough. However, Ayatullah Seestani and Martyr Ayatullah
Sayyid Muhammad Baqir Al-Sadr both try to give a new
formation to the subject.
Now, when Ayatullah Seestani discusses the rule of "Ta'aadul
and taraajeeh", he refers to the secret concealed inside
this rule, which is the reason of the Hadith's difference. So, if the
scholars attempt to point the reasons of the difference behind the
legal texts, there will no problem at all. The same subject had been
discussed by martyr Ayatullah Al-Sadr, but he had dealt with it
according to the absolute intellection, while Ayatullah Seestani gave
many temporary and historical evidences, until he got important rules
through which many disputes have been solved and removed. It is said
that Ayatullah Seestani is using this method in the Fiqh lessons he is
holding.
g] Comparing between different schools:
Commonly, many scholars try
to constrict their researches to this religious school or that, but
Ayatullah
Sistani differs. He always compares his research or discussion with
the two main centers of knowledge, namely the hawzah of Mashhad and
the hawzah of Qum on the one hand, and the hawzah of Najaf on the
other hand. For instance, he conveys the opinions of Mirza Mahdi
Isfahani (one of the scholars of Mashhad), Boroujerdi (an `alim from
Qum), and the opinions of the three researchers, Ayatullah Khou'i, and
Shaykh Hasan Hilli (as scholars from Najaf).
The Sistani's method in Fiqh has a particular feature, some of which
are related herebelow:
1] Comparing between the Fiqh of Shia and
other Islamic sect's Fiq'h.
2] Benefitting from the modern laws (like
the Iraqi, Egyptian, and French laws) in some Fiqh subjects,
especially when he discusses the subjects such as the Sale and the
Choices.
3] Renewal in Discussing some Fiqh rules
and according to this era's circumstances, contrary to some scholars
who deal with the historical texts as they are without attempting to
change any part of it
Ayatullah Seestani's
Personality
Whoever associates with Ayatullah Seestani,
he will notice how high spirituality he earns, the spirituality that
Ahlul Bayt [a.s] have always called to. This feature, indeed, has
rendered him one of high rank's scholars and a true pious. However,
the most remarkable characteristics of Ayatullah Seestani are the
following:
a] Equity and Respecting Others'
Opinions: Because Ayatullah Seestani is fond of knowledge and always
does his best to Reach the truth, and also because he respects
everybody's opinion and every objective point, he keeps reading and
researching all the time. He is very anxious to know others' thought
and discover the target points of his mates. Many times and in many
occasions we see him referring to one of the scholar's opinion even
this scholar is not one of his masters, or he is not very known in the
Hawzah, only because that opinion has an objective point (or points)
of view.
b] Discussing Subjects Politely: It is
known among the scholars that subjects and on many fields are being
discussed roughly in the Hawzah of Najaf [Islamic school of Holy Najaf].
It is no doubt that such a manner may cultivate the student's
knowledge and purify it from every incorrect understanding. However,
the students quarrel about something unimportant, and thus, the same
manner may be mere squabble. In this case, more precious time would
be wasted in vain, and no one would reach the holy aim, which is
certainty, for which he pays all that endeavor and exertion. On the
other hand, we see Ayatullah Seestani avoids disputes and void
argumentation, or disregarding others' opinions and conclusions. He
always tries to use polite phrases, and always does his best to keep
the scholars' respect and veneration. Another feature, is that
Ayatullah Seestani used to repeat his speech and phrases that consist
important points; but if he noticed a continuous arrogance and
obstinacy from a student, he then prefers silence.
c] Training Beside Education: Education
is not only an official job through which a teacher may practise a
routine work against his salary. Such a behaviour shall certainly
deviate the teacher from the main target which is training his
students. A teacher must regard his work as a heavenly mission which
he must practise with love, care, and full
responsibility. It is said that Ayatullah al-Hakim's high behaviours
were Ayatullah Seestani's excellent model. He himself became a model
of his master, the late Ayatullah Sayyid Khou'i [r.a], and is treating
his students exactly as the late
Ayatullah Khou'i used to treat his students. Ayatullah Seestani,
always encourages his students to ask and research, until they reach
the truth. In the same time, he insists on respecting the scholars an
Ulema.
d] Piety: Sometimes, the hawzah undergoes
problems or critical attitudes which, if they are not to be faced
bravely, many facts that affect the principles of the Islamic religion
shall be concealed. There is no doubt that all `ulama must stand with
courage in front of these incorrect currents. But the same situation
may rise because of personal enmity or competitions to reach a higher
rank or hollow reputation. In this case, many `alims, such as
Ayatullah Sistani, prefer to stand aloof instead of participating in
this dilemma, as happened after the demise of Ayatullah Boroujerdi and
Ayatullah al-Hakim. Ayatullah Seestani is very well-known for his
humble and simplicity in lifeway. He earns ordinary house and
furniture, and wears unexpensive garments. He does not care about
fashion or modern mode.
e] Ayatullah Seestani's Intellectual
Works: Ayatullah Sistani is not a mere faqih; he is rather a
well-educated personality. He is acquainted with most of contemporary
knowledges and civilizations, and has modernized
thoughts and opinions. Ayatullah Seestani is heedful of the
international economic and political information. In one word,
Ayatullah Sistani can be considered as a modern faqih with genuine
principles.
The Religious
Authority
Some Masters in Najaf Al-Ashraf
relate that, after the demise of Ayatollah Sayyid Nasrullah Mustanbit,
many scholars had suggested on the late Ayatollah Sayyid Abul-Qasim
Khou'i that he should prepare the appropriate base by choosing a
personality from the Hawzah of Najaf so that the religious authority
may remain alive and effective. His choice became correct and the
choiced was Ayatullah Sayyid Seestani for his knowledge, good manner,
stable policy, and many other virtues. Ayatollah Seestani then began
to perform the prayers at the niche of late Ayatollah Khou'i, and
started studying in his school. Later on, he wrote a commentary on the
"Resaalah" of Ayatollah Khou'i. After the death of
Khou'i, Ayatollah Sistani was one of those six personalities who
participated in the funeral and he himself performed the prayers on
the late's body. After that, Ayatullah Seestani became the only Marja'
[religious authority]. He began to send duties and salaries, and
teaching in the same classroom of Ayatollah Khou'i [In Masjid Al-Khadhra']
thus, his followers increased day after another, especially in Iraq,
the Persian Gulf region, India,...etc.
Ayatollah Seestani has the highest rank among the mujtahids and
scholars throughout the Islamic World, and especially in the Hawzahs
of Najaf Al-Ashraf and Qum.
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