The Religious Authority, Grand Ayatollah Sayyid Ali Husaini Sistani
www.sistani.org
The Religious Authority, Grand Ayatollah Sayyid Ali Husaini Sistani
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For more than half a century, the school of the late Grand Ayatollah Imam Abul
Qassim al-Khoee has been an undepletable spring that enriched Islamic thought
and knowledge.
From his school graduated dozens of jurists, clergymen, and
dignitaries who took it upon themselves to continue his ideological path which
was full of achievements and sacrifices in the service of the faith, knowledge,
and society.
Among those are outstanding professors of parochial schools,
especially Holy Najaf and Qom. Some of them have attained the level of
'ijtiihad'- competence to deduce independent legal judgment enabling them to
assume the office of supreme religious authority.
Others reached lofty
levels qualifying them for shouldering the responsibilities of teaching and
education. Most distinguished among those towering figures is His Eminence Grand
Ayatullah as-Sayyid Ali al-Hussaini as-Seestani.
He ranks among the
brightest, the most qualified and knowledgeable of Imam al-Khoee's former
students. In the following account, we try to paint a picture of this
meritorious cleric.
Grand Ayatollah
Sayyid Ali Husaini Sistani was born on 9th Rabi Al-Awwal 1349 A.H. in the holy
city of Mashhad. He was named Ali after his grandfather.
He was brought up
into a family known for its religious background. He learned theological and
rational sciences from many eminent and well-known religious scholars.
His
father was named Sayyid Mohammad Baqir and his grandfather was the great 'Sayyid
Ali' whose detailed biography has been brought in the book 'Tabaqaat Al-a'laam
Al-Shia (Categories of Shia Scholars) (part 4 page 1432) by Aqa Bozorg Tehrani.
He has mentioned that he was apprenticed to Late Ali Nahavandi in Najaf and to
Mojadded Shirazi in Samarra and finally to Sayyid Ismaael Sadr. In 1308 A.H. he
returned to Mashhad and therein he settled and gained reputation as the teacher
of renowned scholars such as the great Jurisprudent, Mohammad Reza Aal Yasin
(may Allah bless him).
In 1368 A.H. during the period of the Great
Jurisprudent, Grand Ayatollah Sayyid Hussain Brojardi he shifted to the holy
city of Qom where he attended Kharij lectures of Fiqh and Osoul (Jurisprudence
& Fundamentals of Jurisprudence) given by prominent scholars of the
Religious Seminary including Ayatollah Brojardi (may Allah bless him). He also
attended Fiqh lectures of Grand Sayyid Kohkamari during whose time he achieved
much erudity and experience in Fiqh as well in Rijal and Hadith sciences.
His
wife and children lived in Isfahna during the Safavide period and his great
grandfather Sayyid Mohammad, appointed as Shaikhul Islam by King Hussain of the
Safavide dynasty in Sistan province. Later he traveled to Sistan where he and
his children remained settled.
Sayyid Ali was the first of his grandsons to
migrate to Mashhad. He lived in the Madresa of late Mohammad Baqir Sabsavari
where he continued studying until he migrated to the holy city of Najaf for
higher studies.
At the age of 5 His Eminence started learning the Holy Quran.
A woman who was known as 'Mother of Aqaye Mudir' helped him learnt the Quran. He
was then admitted in a religious center for reading, writing, and for learning
basic mathematics and geography. He graduated from the center after he had
learnt calligraphy from Mirza Ali Aqa Zalim.
In the beginning of 1360 he
started studying basic Hawzah lessons. He finished reading a number of books
namely, Sharh Alfia by Soyuti, Moghni by Ibn-e Hisham, Motawwal by Taftazani,
Moqamaat Al-Tabriri and Sharh Al-Nizam. Of those who taught him at this level
one was Nishabouri who was known as a man of letters. He studied Sharh Lome'ah
and the book of Qawanin (Laws) with late Sayyid Ahmad Yazdi known as Nahang. He
finished the Sath (level before Kharij Level) books such as Makasib, Rasaael and
Kifaya with Shaikh Hashim who was one of the great scholars of his time. He also
read a number of books on philosophy like Sharh Manzuma-e Sabsavari and Sharh
Ishraq and Asfar of Sadrul Mutaallehin with Late Ayesi. He read Shawaqul Elhaam
with late Shaikh Mujtaba Qazvini and attended late Allamah Mirza Mahdi
Isfahani's lessons on divine teachings. Meanwhile, he attended Kharij lectures
by late Mirza Mahdi Ashtiani and late Mirza Hashim Qazvini (may Allah bless
them).
In late 1368 A.H. he migrated to Qom to accomplish his studies in Fiqh
and Osoul. He was benefited by the two well-known scholars, Sayyid Hussain
Tabatabaye and Grand Kohkamari. The first gave lectures in Fiqh (Jurisprudence
and Osoul (Fundamentals of Jurisprudence) and the second gave lectures in Fiqh
only.
During his stay in Qom he was corresponding with late Allamah Sayyid
Bahbahani (the prominent scholar of Ahvaz province known as a follower of Hadi
Tehrani's school of thought). Their correspondence dealt with issues related to
Qibla. He did not accept views maintained by Hadi Tehrani. Therefore he
corresponded with Sayyid Ali Bahbahani who appreciated his views and promised
that he would see him from close on his visit to the holy shrine of Imam Reza
(a.s.) in Mashhad.
In early 1371 A.H. His Eminence left Qom for Najaf Ashraf
and reached Karbala on the occasion of Arbaeen (40th day) of Imam Husain (a.s.).
On having arrived in Najaf, he began attending Ayatollah Khoei and Shaikh Husain
Hilli's lectures in jurisprudence and fundamentals of jurisprudence for a
considerably long time. Meanwhile, he attended lectures of other prominent
scholars like Ayatollah Hakim and Ayatollah Shahroudi (may Allah bless
them).
In 1380 A.H. Ayatollah Sistani traveled back to his hometown, the holy
city of Mashhad, expecting to stay and settle in it. In the same year, he was
awarded a permit by Imam Al-Khoee and another by Shaik Hilli, certifying that he
had attained the level of (ijtihad)- deduction of legal judgment in matters of
religion. He was also awarded a diploma by the distinguished traditionalist and
scholar Shaikh Agha Bozorg Tahrani testifying to his skill in the science of
"Rijal" biographies of 'hadith', prophetic traditions, narrators and that of
'hadith'.
Upon returning to Najaf Ashraf in 1381 he embarked on research and
teaching jurisprudence as expounded by the great jurist Shaikh al-Ansari in his
book "al-Makasib", He followed it with an exposition of al-Urwatul Wuthqa book
by the jurist Sayyid Tabatabaye. He started giving lectures (externals) in
fundamentals of jurisprudence in Sha'ban, 1384 A.H. He completed its 3rd course
in 1411 A.H. (1990 A.D.). In 1418 A.H. he began teaching Kitab Al-E'tikaaf"
after completing exposition on 'Kitab Al-Sawm' not so long ago. He is currently
(Sha'baan 1423) teaching Kitab-ul-Zakat of Urwathul Wuthqa.
Some professors
of Najaf center for theological studies (Hawza of Najaf) were quoted as saying
that they advised the late Ayatollah Khoei to groom someone for the office of
the supreme religious authority and the directorship of Najaf Seminary. Thus the
choice fell on His Eminence, Grand Ayatollah Sistani for his merits,
eligibility, knowledge, and impeccable character. Accordingly, he started
leading the prayer in Imam al-Khoee's mosque, al-Khadra at his life time in 1408
and continued leading prayers until the mosque was closed in 1414.
For the
first time in 1384, His Eminence traveled to Makkah for pilgrimage. Then in 1405
and in 1406 he traveled to Makkah for pilgrimage for a second and third time
consecutively. He started giving lectures (externals) in fundamentals of
jurisprudence in Sha'ban, 1384 A.H. He completed its 3rd course in 1411 A.H.
(1990 A.D.) His lectures in both the subjects have been recorded by some of his
students.
Ayatullah Sistani is one of a few students who had the degree of Ijtihad. He is known for his intelligence and plentiful researching activities in biographies. He is also well-acquainted with many theories on many scientific subjects of Hawzah. Ayatullah Sistani had been involved in scientific competition with martyr Muhammad Baqir Sadr. This had been certificated by the late Ayatullah Khou'i and also by `Allamah shaykh Husayn Hilli who both had confirmed his being a Mujtahid through two separate certification dated 1960, in which the two Ayatullahs had appreciated his personality and knowledge. It is worthy to say that up to 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 eulogizing him for his intellectual talents on biography and hadith. This means that, our master, Ayatullah Sistani, had been granted his high scientific rank when he was only thirty-one years old.
Ayatullah Uzma
Sistani has his own method of teaching which differs from other teachers and
scholars. For example, his method in teaching
Usoul 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 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 Usoul 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.) 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-Sadouq 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.
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 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 :. 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.
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 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, 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.
Ayatullah Sistani
began teaching the Kharij stage on Fiqh, Usoul, and biography 34 years ago. He
held many lectures about the book titled as "makaasib", and many subjects such
as purity, prayers, judgment, khums, and some other rules on Fiqh like usury,
Taqiyyah (precaution), and the rule known as "ilzam" (obligation). Sistani also
taught the Usoul for three complete courses, 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 Murtadha Al-Mohri, `Allamah Sayyid Habib Husaynan,
`Allamah Sayyid Murtadha Isfahani, `Allamah Sayyid Ahmad Madadi, `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 Usoul.
Hereunder, are some of Ayatullah Sistani's books and treatises:
with
many other handwritten compilations and treatises on rules for the imitators.