Brief history of Grand Ayat Abdullah Ash-Shirazi

 

 

Grand Ayatullah Sayid Abdullah Ash-Shirazi (late) was a great marje of Shia School of Thought. He was contemporary of Grand Ayatullah Agha Sayid Mahmoud Al-Hussaini Ash-Shahroudi, Grand Ayatullah Sayid Mohsin Al-Hakim, Grand Ayatullah Abdul Karim Az-Zanjani, Grand Ayatullah Abu Al-Qasim Al-Khoie, Grand Ayatullah Sayid Rouhullah Khomieni, Grand Ayatullah Gulpaygani, Grand Ayatullah Ahmad Al-Khuansari and Grand Ayatullah Sayid Shahabud Din Mar’ashi.

Grand Ayatullah Sayid Ash-Shirazi was used to deliver ‘dars-e-kharij’ in Masjid-e-Hindi, Najaf Al-Ashraf, Iraq.

In Amir Al-Momineen courtyard close to Bab-e-Kufa in the holy shrine of Hazrat Ali Ibne Abi Talib (AS) where Grand Ayatullah Ash-Sheikh Shakour and Grand Ayatullah As-Sayid Al-Hakim led prayers, Grand Ayatullah Sayid Ash-Shirazi’s congregational prayers were offered behind them.

He wrote a number of books and was the founder of several madaris in different places including Masdrrissah Shirazi in Najaf Al-Ashraf. Grand Ayatullah Ash-Shirazi was simple-natured, courteous, affable and sociable personality.

When Grand Ayatullah Sayid Rouhullah Khomieni, the founder of Islamic Republec of Iran, brought revolution against Shah, at that time Grand Ayatullah Ash-Shirazi leaving Iraq entered Iran and stayed in the holy city of Mash’had until his death. He was buried in Mash’had, the city of Hazrat Imam Ali Raza (AS). He had great respect, and at that time this slogan was very famous: “daroud bar Khomieni salam bar Shirazi”.

At present, his son and successor Grand Ayatullah Sayid Muhammad Baqir Ash-Shirazi gives ‘dars-e-ijtehad’ in Mash’had Al-Moqaddas and is being viewed with respect and honour. Grand Ayatullah Ash-Shirazi’s another son Hujjatul Islam Wal Muslimeen Sayid Muhammad Ali Ash-Shirazi is an active personality and is rendering religious affairs actively.

Biography of Ayatullah Makarim Shirazi

 

Grand Ayatullah Makarim Shirazi, a prominent theologian in Qom's Seminary who teaches Jurisprudence and its Principles at the higher level, was born in the year 1929,1345 AH in Shiraz in a religious family. He completed his primary and high school studies in Shiraz as a brilliant student and started studying theology at the age of 14 in the Agha Baba Khan School Shiraz, and was not more than 18 when he wrote Hashiyah (marginal note) on “Kiafayah al-Usool”. At 18, Ayatullah Makarim Shirazi started his seminary studies in the holy city of Qom where he benefited for nearly five years from the lectures of eminent Ayatullahs including Grand Ayatullah Brojurdi.

Ayatullah Makarim Shirazi traveled to Najaf Al-Ashraf, Iraq, in 1959 to continue his seminary studies. There he attended the lectures of Grand Ayatullahs including Ayatullah Al-Hakeem, Ayatullah Al-Khoei and Ayatullah Sayid Abdul Haadi Shirazi. He got ijazatiul Ijtihad at the age of 24 from two Grand Ayatullahs in Najaf Al-Ashraf.

In 1960, he returned back to Iran and began teaching Fiqh (jurisprudence) and Usool (principles). Ayatullah Makarim Shirazi along with many other Scholars founded a monthly “Madrisatul Islam” with the support of dignitaries of Qom Seminary.

Ayatullah Makarim Shirazi established many schools and educational institutions including Imam Ali (AS), Imam Hassan Mujtaba (AS), and Imam Hussein (AS) Schools in the holy city of Qom.

He wrote more than a hundred books, some of which have been published for about 30 times. Some of his books have been translated and published in different languages. Here are the names of some of his books:

Exegesis of the Holy Qur'an entitled Nemouneh

At-Tafseerul Amthal – it is translated in Arabic, English and Urdu

Al-Idarah wal Qiyadah fil Islam,

Az-Zahra Sayidahtun nisail Aalamin,

Mazharul Haq,

Al-Itisal Bil Arwah,

Al-Khatout Al-Asasiyah Lil Iqtesad Al-Islami,

Aqeedatul Muslim,

Hakumatul Mahdi (ATF) Al-Alamiyah,

Al-Miraj wa Shaqqul qamar, Al-Ibadah fil Qutbain

Biography of Grand Ayatullah Mohsin Al-Hakeem

 

 

Grand Ayatullah Seyyed Mohsin AlHakim was born in 1306 AH in a famous scholarly family. He studied under the tutelage of great Foqaha, like Ayatullah Seyyed Muhammad Kadhim Yazdi, Ayatullah Mirza Hussein Naeeni, Ayatullah Zia Iraqi and others.

After the sad demise of Ayatullah Seyyed Hussein Burujurdi, with whom his family tree shared a common lineage finally reaching Ameerul Mumineen Imam Ali b. Abi Talib (AS), he became a sole Marja.

The Hawza of Najaf al Ashraf grew immensely under his Marjaiyya, boasting nearly an unprecedented figure of 8,000 students. He also instituted several changes in the curriculum of the Hawzas, which have had far reaching effects.

Grand Ayatullah Seyyed Mohsin AlHakim’s famous work in fiqh is 'MUSTAMSAK' which is acknowledged as the most exhaustive and enlightening commentary on the first part of alUrwatul Wuthqa. The style and skill of his reasoning established him among the FUQAHA of the first rank.

He is also well known for his clear fatwa against Communism, declaring it an ideology of kufr and atheism.

He died on Rabiul Awwal 27, 1390 AH in Najaf al Ashraf – the city of knowledge - and was laid to rest in the great and modern library he had establishe

A Biography of the Ayatullah Khomeini

 

 

A nice, noble and revolutionary personality of Islamic World - Ayalollah-al-Udhma Imam Khomaini.

With an outstanding personality since childhood, Ruhollah al- Musavi al-Khomeini, has achieved not only his own personal high level of Jurisprudence but has guided the Muslims of the world to revolt against the tyrannical and oppressive regiemes that dominate them.

Imam Khomeini's Childhood

Born in 1901 AD his birthday coincides with the anniversary of the auspicious birth of Hadrat Fatima (SA), the most revered and highly respected woman in Islam. Imam Khomeini was born into a religious family; his father, Ayatollah Seyyed Mustafa Musavi was educated in Najaf and Samarra, and later returned to his birthplace, Khomein, where he was the religious leader of the people until his death at the age of 42. Imam Khomeini's mother also had a religious background for she was the daughter of Ayatollah Mirza Ahmad, an exalted theologian.

Due to the early death of his father, the Imam was brought up under the loving care of his mother and his aunt Sahiba, however, when he was at the early age of fifteen his aunt came to an untimely end, and shortly afterwards his mother also passed away. The loss of his dear ones was a severe blow to one so Young but it also served to strengthen the will of Imam Khomeini and cemented his faith in Allah the Almighty all the more:

From early childhood the Imam paid keen interest in his studies. At a very early age he learned to read and write, and his elder brother, Ayatollah Passandideh also taught him Arabic grammar and logic along with the rudiments of many other subjects.

To further his studies Imam Khomeini studied literature at the Center for Theological studies in Arak and later in Qom, and became an authority on theological and canon law.

The Qualities of This Man The Symbol of Love, Independence And Freedom

A self made man, refined in manners the Imam has always stressed the performance of religious duties and observance of the Islamic tenets. Wed versed in all branches of the rational and traditional sciences, he began to teach philosophy at the age of 27, and he has written many books on various aspects of religion. At the age of 30, Imam Khomeini married the daughter of a religious scholar and their marriage was blessed with two sons and three daughters.

The Imam has always spoken out against the oppression and tyranny in the world with a resonant voice. His constant protest against the former tyrannical regime in Iran stirred fire in the hearts of the Pahlavi regime and their hatred was openly displayed when. After imprisoning the Imam, they eventually exiled him from his native land.

In October of 1962 the Cabinet of the despotic government of the Shah approved a bill for the establishment of provincial and city councils. According to this bill, the stipulation of 'Islam' which the constitution of the country ordained that all those elected to the Majlis should believe in, was omitted from the law and then elected representative could take an oath on any holy scripture they accepted, not necessarily the glorious Qur'an protests from Qom spat defiantly at the Shah on this issue and Imam Khomeini sent a cable to Alam, then Prime Minister in strong protest of his actions, opposing the bill and for the first time he issued warnings against such councils and their Zionist inclinations and warned them against this action whilst calling the people to struggle. He openly protested against the torturing and imprisonment of the people by the government and at the same time the government supported Zionism and safeguarded the interests of the US

Public opposition surged and the religious circles in Qom proposed an all-out strike of the Iranian work force. A state of emergency was declared in Tehran and two months later, in a press conference the P.M. announced the former approval of the bill - null and void.

Events of 1963

The religious circles in Qom had declared that the Muslims should not celebrate the New Year (the vernal equinox) because the anniversary of the martyrdom of Imam As-Sadiq (A.S.) fell on the second day of the New Year. The deposed king was dismayed when he saw the people supporting religion and Imam Khomeini, so he decided to frustrate his opponents' plan. On the morning of the second day of Farvardin (the first month of the Iranian calendar), a number of the Shah's supporters and SAVAK (Shah's secret police) agents arrived in Qom in cars and buses. Troops in army vehicles armed with heavy machine guns poured into the town. The Imam's home was full of people. All of a sudden anti-religious slogans were heard. At the Faiziyyeh School, some hooligans created disturbances and attacked the people there. The Shah's agents opened fire on the people and the Muslim clergies. The Shah wanted to bully the clergy into remaining silent so that he could have a free hand, and further tyrannize the nation, thereby pleasing his master - the US government.

No sooner had the Imam received the news of the event than he came to pacify the people. He said: "Keep calm. You are the followers--, of those leaders in your religion who suffered greater atrocities. Such an outrage serves as a boomerang. Many a great figure of Islam suffered death in order to uphold Islam and entrust it to you. Therefore it is up to you to preserve this sacred heritage" The Imam's speech carried weight not only because the speaker was threatened with death, but because at such a critical time he promised victory for the people and defeat for the Shah.

Imam Khomeini requested the exalted religious leaders in Tehran to disclose the atrocities of the region. He also urged the religious preachers to refer in their sermons to the outrageous behavior of the regime towards the clergy, to the threat of Israel and its agents and to the actual threat to Islam.

Imam Khomeini was always welcomed warmly by the people. The heartfelt support that the masses gave to the religious leadership filled the regime with frustration. The regime saw this as an obstacle to its policies. The only religious figure remaining who gave the religious leadership weight with the people and allowed it to be a determining factor in Iranian society was Ayatollah Khomeini. Thus he was threatened by SAVAK to stop giving sermons at the Faiziyveh School. However he went there on the afternoon of Ashura the 10th of Muharram, (to commemorate the martyrdom of Imam Hussain) and said:

"We have come to the conclusion that they are against Islam and the religious leadership. Israel wants to discredit the Qur'an, Our Holy Scripture and wipe out the religious leadership. Israel wants to tighten its grip on our economy, trade and agriculture."

The Imam's Arrest

This crushing speech caused the Shah to fly into a rage. On the night of the 15th of Khordad, troops besieged Qom and rushed to the Imam's home and took him to Tehran where they held him in custody in the Qasr prison. He was later transferred to the Ishrat Abad Garrison. The next day the people in Qom took to the streets and led by Haj-Mustafa Khomeini, the Imam's son, shouted the slogan: "Either Death or Khomeini!". In Tehran the people demonstrated, shouting for his immediate release from prison. The bazaar and the university in Tehran were closed down. Troops opened fire on the people; casualties were heavy. Despite the security crackdown, the next day, (the 16th of Khordad), there were again demonstrations in Tehran in support of Imam Khomeini. In many other cities and towns of Iran the people went out on strike. There was no casualty list available, but some 15,000 and 400 people were reported killed in Tehran and in Qom respectively.

The atrocities of the Shah's martial law during these days and the support the masses gave Imam Khomeini were reflected in the foreign press. Although the western press, especially the imperialist papers, have never been able or willing to appreciate the struggles of the oppressed people of the world to rid themselves of the yoke of Colonialism, the 15th of Khordad uprising and the leadership of Imam Khomeini made a great impression on them which could not be overlooked.

The strike was broken and the bazaar reopened when the people received the news that the Imam was well and in good health. Nearly two months later, he was transferred from prison to SAVAK owned house in Davoodiyeh. This lessened public tension.

After Imprisonment

Nearing the first anniversary of the Faiziyyeh massacre, troops once again occupied Qom, but under strong public pressure, the Imam was released from prison and returned to Qom. His first speech delivered at Masjid Azam.

"They call us reactionary. Certain foreign newspapers are bribed lavishly to say that we are adverse to all reforms and try to lead Iran back to the Middle Ages. The Ruhaniyat(Clergy) oppose the adversity the people suffer here. We want them to maintain the independence of the country. We do not want them to be humble servants of others. We do not oppose civilization nor does Islam. You have violated all laws, whether human or divine. The radio and television programs are nerve-shattering. The press poisons the minds of the youth.

You have here military experts from Israel. You send Iranian students to Israel. We oppose all this. We do not oppose freedom for women, but we do not want women to be made-up dolls for the purposes of men. Your educational system is at the service of aliens."

Besides disclosing the evil scheming of the Pahlavi regime, the Imam always urged the unity of Islamic nations against Zionism and imperialism.

The Extraterritoriality Bill

The puppet government of Mansour, the then Prime Minister, submitted the bill to the Majlis (the Lower House of the Iranian legislative branch of the government during the Pahlavi regime), which passed it. The Imam was soon informed of this treacherous act and in a speech he explained his reasons for opposing the bill. In less than ten minutes more than 40,000 copies of an announcement embodying the Imam's views were distributed by his supporters in Tehran.

The Shah felt so threatened by the power of Ayatollah Khomeini that he arranged for his exile.

The Imam's Life in Exile

On the night of Aban 13, 1343 (November 1964) Qom was again occupied by troops. They arrested the Imam and drove him to Mehrabad Airport to send him into exile in Turkey. In the morning the people of Qom were not allowed to leave their homes and troops surrounded the houses of religious leaders. Haj Mustafa Khomeini was arrested and imprisoned in Tehran. He was likewise sent into exile in Turkey some two months later.

Cables were sent to the Turkish Embassy in Tehran in support of the religious leadership. Meanwhile, Hassan Ali Mansour, who was responsible for the bill and the exile of the Imam, was assassinated by a member of the Fadaeiyeen-e Islam.

The following letter was addressed to the UN Committee of Human Rights, dated April 1965:

"We would like to draw your attention to the measures the UN might take against the policies of the Iranian government aimed at violating human rights. The matter has been given publicity in the New York Times, the Times and Le Monde issues of November 5. The religious leaders of Iran have been sent into exile as a 'security measure'. "

The top religious figures are jailed and nearly all other leaders are under police surveillance at their homes.

The exile of Imam Khomeini to Izmir, Turkey, is the worst of all violating Article 14 of the Constitution of Iran to the effect that no Iranian shall be sent into exile or forced to leave his residence to reside elsewhere, unless otherwise stipulated by the law. Charged with revolt, the Imam has been under police surveillance since 1962. So, how can he be guilty of later provocation? This is rather more important, taking into account the practice of the Turkish government to accept a religious leader of so considerable caliber in its territory and keep him under control. We shall appreciate your investigation into the merit of the case and your decision thereon as the UN Charter stipulates."

The Turkish government under pressure was obliged to transfer the Imam to Iraq with collaboration of the Iranian regime. The Iraqi government agreed with such a transfer, provided that Iran had no right to intervene in the Imam's fate, freedom of activities of length of his exile in Iraq.

Exile to Iraq

The Imam lived in exile in Turkey only for a short period during which he was engaged in writing books. In Najaf, Iraq, he resumed his activities, but in an announcement he pointed out that the resumption of his activities should not be considered as termination of his exile and the public should be enlightened accordingly. They were! For fifteen years in exile, Imam Khomeini, wrote, spoke out, lectured, informed and amassed public fervor against tyrannical regime in Iran. He returned fifteen years later bringing the 'Dawn of an Islamic Revolution.' TV and radio stations, all over the world struggled to accommodate the influx of news that was coming from Iran; the Imam has returned. Some quoted thousands had gone to meet him and others, hundreds of thousands, but the truth is that millions thronged to receive the Imam when he landed on home ground.

Immediately after his triumphant return he addressed the millionic throng at Behesht-e-Zahra cemetery. The following area excerpt s from his speech ..... "We have suffered many disasters ..... but during this period, big disasters but great victories have also been achieved ..... I cannot compensate for all the damage done to this nation .... I lost everything. May God the Almighty reward it ... Muhammad Reza Pahlavi has gone ..... He fled after destroying everything... He ruined our country and made our cemeteries flourish..... Our agriculture is Wiped out..... He kept our culture in a backward state... We have had universities for more than fifty years..... Due to treason committed against us however, there has been no human development..... .

"As regards oil, it has been given totally to foreigners whether to America or other countries.....If. God forbid, that man had remained on the throne for several more year.' our oil reserves would have been exhausted... The blood of our young has been shed for these same causes and for freedom... We want a strong country with a stable and powerful system. We do not seek to reverse the system totally, in fact we want to maintain it, only let it be based on. and in the service of the people."

Imam Khomeini has been true to his words. Since the ousting of the Pahlavi regime and the establishment of an Islamic Republic in Iran, the government has acted towards the benefit of the people themselves. The system of Islamic government in Iran has not been estranged from the people in any way and has enjoyed their full support. Development activities, under the circumstances have achieved wonders far beyond the realms of expectation, and the support of the people when fighting against the despotic regime of Iraq which imposed war upon them serves to show that their faith in the Imam's guidance and the grace of Allah shall never flounder.

The Islamic Republic of Iran, having followed the guidance of Imam Khomeini, now has a strong and powerful system both at the national and international level. Islamic tenets and laws are referred to when policies and decisions are made in government and this at all times ensures that any activities or proposals carried out are in the interest of the people. The nations of the world shall be envied in future Years, for having lived through this era of transition of the Islamic Revolution, for having experienced its glorious 'Dawn' led by the most honorable Imam Khomeini.

Contrary to the views expressed by the Western media. The people of Iran have gained a new respect and dignity. They can proudly say that what they have is self-achieved that their modest dress is proper and is their cultural identity (and not an outdated custom), and that their values are Islamic and pure.

Imam Khomeini returned to Iran, from exile and brought with him the 'Dawn of the Islamic Revolution,' but now the light of the full sun shines from the faces of those who have followed his guidance and accepted the tenets of Islam. The Islamic Republic of Iran like a beacon shines out across the globe and embraces the oppressed

Biography of Grand Ayatullah Shirazi

By: Mohammad Yazdi
Source: Jaffarya News

Grand Ayatollah Muhammad Shirazi was born in Najaf Al-Ashraf, Iraq, in 1928 AD. He belongs to a distinguished family deeply rooted in Islamic sciences, literature and virtue. The Shirazi family has produced many great scholars and Marje’s. His father, the late Grand Ayatollah Mehdi Shirazi, has been a famous and a highly respected scholar and the Marje’ of his time.

Along with his father, Muhammad Shirazi settled in the holy city of Karbala, Iraq, at the age of nine. After primary education, the young Shirazi continued his studies in different branches of learning under his father’s guidance as well as those of various other eminent scholars and specialists. In the course of his training he showed a remarkable talent and appetite for learning as well as a tireless commitment to his work and the cause he believed in. His extraordinary ability, and effort, earned him the recognition, by his father and other Marje’s and scholars, of being a Mujtahid; a qualified religious scholar in the sciences of Islamic jurisprudence and law. He was subsequently able to assume the office of the Marje’ at the early age of 33 in 1961. His followers are found in many countries around the globe.

Grand Ayatollah Shirazi has written various specialized studies that are considered to be among the most important references in the Islamic sciences of beliefs or doctrine, ethics, politics, economics, sociology, law, human rights, etc. He has enriched the world with his staggering contribution of more than 1200 books, treatise and studies on various branches of learning. His works range from simple introductory books for the young generations to literary and scientific masterpieces. His work on Islamic Jurisprudence (al-Fiqh series) for example constitutes 150 volumes, which run into more than 70,000 pages. Through his original thoughts and ideas he has championed the causes of issues such as the family, human right, freedom of expression, political pluralism, nonviolence, and Shura or consultative system of leadership.

In 1971 he was exiled to Lebanon by the Ba’thist regime of Iraq. He later stayed in Kuwait until 1979 when he migrated to the holy city of Qum, Iran.

Imam Shirazi has established many Islamic centers, medical and charitable financial services, educational, welfare and social foundations, libraries and Hawzah’s, or universities for Islamic Sciences, in different regions of the world. These institutions are found in scores of countries around the globe.

Hundreds of individuals have graduated from his school as scholars, lecturers, authors and intellectuals. He was died in December 2002 in the holy city of Qum

Biography Ayatullah Seestani 

By:Group of five 
Source: Jaffarya News

For more than half a century, the late Ayatullah Uzm Khou'i has been a clear source for many scholars who have been his students and later became eminent 
`alims. One of the most eminent among the students of the Late Ayatullah Khou'i is Ayatullah Sayyid Ali Husayni Sistani, who is known for his genius, knowledge, and talent. Hereby, we shall try to give a brief account (a biography) of this remarkable personality: 

1- His Birth and Upbringing : 

Ayatullah Sayyid Ali Husayni Sistani was born in Rabi`ul Awwal 1349 A.H. (1930 A.D.) in Mashhad, 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 religiousscholars in Khurasan. 
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, Sistani traveled to Qom - 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 Kuhkamar'i. 

His thirst for religious knowledge led Sistani to migrate to Najaf in 1951, where he attended some lectures of Ayatullah Hakeem, Shaykh Husayn Hilli, and the late Ayatullah Khou'i. 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 Sistani 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 Sistani began teaching the Kharij stage of Usool, and up until the year 1990 he has completed three series of lectures on this subject. 

2- His Scientific Genius: 

Ayatullah Sistani is one of the few students who obtained a degree of Ijtihad. 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 had never certificated any of his students' knowledge or Ijtihad, except for Ayatullah Sistani and Ayatullah Shaykh Ali Falsafi (an eminent `alim in the Hawzah of Mashhad. 

On the other hand, the famous `Allamah Shaykh Agha Buzurgh Tehrani wrote a letter to Ayatullah Sistani in 1960 in which he eulogized him for his intellectual talents on biographies and hadith. This means that Ayatullah Sistani, had been granted his high scientific rank when he was only thirty-one years old. 

3- His works: 

Ayatullah Sistani began teaching the Kharij stage on Fiqh, 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). 

Sistani 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 Husaynan, `Allamah Sayyid Murtadha Isfahani, `Allamah Sayyid Ahmad 
Madad, `Allamah Shaykh Baqir Irwaani, and many other teachers in the hawzah, have recorded his researches. During that, Ayatullah Sistani was busy in compiling 
important books and some treatises, in addition to what he had written on Fiqh and Usul. 

Hereunder, are some of Ayatullah Sistani's books and treatises: 

1- Explanation on "al-`Urwa al-Wuthqah". 
2- Researches on Usul. 
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 Ardabili. 
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 the imitators. 

4- His Methodology in Researching & Teaching: 

Ayatullah Uzma Sistani has his own method of teaching which differs from other teachers and scholars. For example, his method in teaching Usul 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 Imams(A.S.) had lived. 

B) Ayatullah Sistani 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 Sistani 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 Sistani always looks after the principles in relation with Fiqh. 

He thinks that the hawzah students became bored because most of scholars are dealing with subjects on Usul 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 Sistani. 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 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.A.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 Sistani'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 Sistani 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 Sistani 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-Saduq more reliable (in narrating traditions) than al-Shaykh. He rather believes 
that al-Shaykh is trustworthy enough. 

However, Ayatullah Sistani and martyr Sadr both try to give a new formation to the subject. Now, when Ayatullah Sistani discusses the rule of "ta`aadul and taraajeeh", he refers to the secret concealed inside this rule, which is the reason of the hadiths' 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 Sadr, but he had dealt with it according to the absolute intellection, while Ayatullah Sistani 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 Sistani 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 sects' Fiqh. 

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 as the conditions may request that. 

5- Ayatullah Sistani's Personality: 

Whoever associates with Ayatullah Sistani, 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 Sistani are the following: 

A) Equity and Respecting Others' Opinions: Because Ayatullah Sistani 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. It is no 
doubt that such a manner may cultivate the students' 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 Sistani 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 Sistani 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 Sistani's excellent model. He himself became a model of his master, the late Ayatullah Khou'i, and is treating his 
students exactly as the late Ayatullah Khou'i used to treat his students. Ayatullah Sistani, always encourages his students to ask and research, until they reach the truth. In the same time, he insists on respecting the 
scholars and `ulama. 

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 Sistani 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 Sistani'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 Sistani is heedful of the international economic and political information. In one word, Ayatullah Sistani can be considered as a 
modern faqih with genuine principles. 

6- The Religious Authority: 

Some masters in Najaf Ashraf relate that, after the demise of Ayatollah Sayyid Nasrullah Mustanbit, many scholars had suggested on Ayatollah 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 Sayyid Sistani for his knowledge, good manner, stable policy, and many other virtues. Ayatollah Sistani then began 
to perform the prayers at the niche of 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 Ayatullah 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 Sistani 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 Khadhra'); thus, his followers 
increased day after another, especially in Iraq, the Persian Gulf region, India,...etc. 

Ayatollah Sistani has the highest rank among the mujtahids and scholars throughout the Islamic World, and especially in the hawzahs of Najaf Ashraf and Qom