1.

The Religious Authority, Grand Ayatollah Sayed Ali Hussaini

Sistani

Foreword:
         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.
 
His Birth and Upbringing:
        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.
 
His Scientific Genius :
         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.
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
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.
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 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.
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 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.
His works :
         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.
C:\Documents and Settings\shujaat\My Documents\alive\Grand
Ayatollah Sayed Ali Sisstani.mht

2. Rehbar Khamanai
Childhood

Ayatullah Haajj Sayyid Ali Khamenei is the son of the late Ayatullah Sayyid Jawad Husaini
Khamenei. He was born in Mashhad on the 17th of July 1939, which coincides with the 28th of
Safar 1358 Hijri Qamari (lunar year). He was the second son of his parents, born into the house
of Sayyid Jawad who lived a very simple life, like many of the scholars of his time, and it was
from him that the family learned to live in a humble manner.
Remembering his life in his father’s home Ayatullah Khamenei says:
"My father was a well known religious scholar who was very pious and a bit of a recluse. We
had a difficult life. I remember that sometimes at night we didn’t have anything in the house for
dinner. Nevertheless my mother would try to scrape something up and that dinner would be
bread- and-raisins."
"My father’s house - the one that I was born in and lived until about the age of four or five -
was about a sixty to seventy square meter home located in the poor area of Mashhad. The
house only had one room and a gloomy basement. Whenever a guest came to see my father -
his idea was that a religious scholar’s home is a place where people come to seek help - we had
to go to the basement until they left. Some years later a group of people who were very
inclined to and friendly with my father bought a small empty lot beside our house so that he
could build onto the house, and so we ended up with a three room house. "
The Leader of the Islamic Revolution grew up poor but religious, and as his father was a pious
and sincere religious scholar he was trained accordingly. At the age of four, along with his older
brother Sayyid Muhammad, he was sent to an old fashioned school (Maktab) to learn the
alphabets and Qur’an. Hence the two brothers were enrolled into a newly established Islamic
school named Dar al- Ta`leem Diyanat, where the completed their primary studies.
During his time in high school he studied the book Jam e` al- Muqaddamaat, whereupon he
began his studies in Arabic grammar. Later, after high school, he transferred to seminary
studies and was taught Arabic grammar and other primary seminary studies by his father and
other religious scholars of the time. Reflecting upon his reason for taking this path - the path of
a religious scholar, Ayatullah Khamenei said:
 "The factor which inspired me to choose the enlightened path of a religious
scholar was my father; my mother also encouraged me (to choose this path),
as she was very fond of the idea. "
Ayatullah Khamenei studied books such as Jame` al-Muqaddamaat, Suyuti,
and Mughni in the Sulayman Khan Madrasah [religious school] and the
Nawwab Madrasah in addition to his father’s supervision. He also studied the
book Mu`alim while attending those schools. Later he studied Sharai` al-Islam
and Sharh Lum`ah with his father, and a part of the second book with the late
Aqah Mirza Mudarris Yazdi. He studied Rasa’el and Makasib with the late hajj
Sheikh Hashim Qazwini and the remaining intermediate level studies jurisprudence and its
principles (fiqh and usul) with his father. In this manner he finished the intermediate level of
studies in an unprecedented of and zealous fashion within five and a half years. Moreover, his
father the late Sayyid Jawad played an important role in the progress of his son.
In the fields of Logic and philosophy, The Grand Leader of the Islamic Revolution, Ayatullah
Khamenei, begin his studies of the Manzumah of Sabziwari under the late Ayatullah Mirza Jawad
Aqah Tehrani and later he completed that book under the late Sheikh Ridha Aysi.

At the age of eighteen, Ayatullah Khamenei began studying the highest level - Darsi Kharij - of
jurisprudence and its principles under the late grand Marja` Ayatullah al-Uzma Milani in
Mashhad. In 1957 with the intention of visiting the majestic holy places he left for Najaf. Upon
observing the situation in Najaf and attending the lessons Darsi kharij of the late Sayyid Muhsin
Hakim, Sayyid Mahmud Shahrudi, Mirza Baqir Zanjani, Sayyid Yahya Yazdi, and Mirza Hasan
Bujnurdi he decided to remain in the Islamic seminary of Najaf; however, his father did not
accept this decision and thus after a short period he returned to Iran.

From 1958 until 1964 Ayatullah Khamenei continued his higher level studies in jurisprudence,
and philosophy in the Islamic seminary of Qom. There he sat at the feet of grand teachers such
as the late Ayatullah al-Uzma Burujerdi, Imam Khomeini, Sheikh Murtadha Hae’ri Yazdi, and
`Allama Tabataba’i. In 1343, through a series of letters from his father, the Supreme Leader of
the Islamic Revolution became aware that his father had become blind in one eye because of a
cataract; this gave him a dilemma as to whether to stay on in Qom and continue his studies or
to return to Mashhad and take care of his father. He, later came to the decision for Allah’s sake,
to leave Qom and return to Mashhad to care for his father, in remembrance of this event he
says:
"When I returned to Mashhad Allah blessed me as I took care of my affairs. If I have been
successful in life, I believe that it all stems from this good deed that I did for my father; indeed,
for both my father and mother."
Ayatullah Khamenei selected the better of the two choices, although some of his teachers and
friends expressed remorse as to his leaving the Islamic seminary of Qom; they predicted that he
would have had a bright future had he stayed. Nevertheless, the future clearly showed that he
made the right choice, as his destiny had something better in store for him - more than what
his teachers did and friends could imagine. Could anyone have imagined that a young capable
scholar at the age of 25 years old would leave Qom for the pleasure of Allah to care for his
father and mother, and 25 years later would hold the grand office of Wali Amru’l- Muslimin [The
Guardian of Muslim Affairs].
While in Mashhad he did not leave his studies all together. Rather, he continued his lessons in
jurisprudence and its principles under grand teachers such as Ayatullah Milani until 1968 - only
interrupting his lessons on holidays, to do political activity, while in jail or to travel. From the
time he had returned to Mashhad in 1964, while caring for his parents he would also teach
jurisprudence and its principles and other religious subjects to young seminary and university
students.
 Political campaign

Ayatullah Khamenei in his own words is one of the students of Imam Khomeini
in the areas of jurisprudence and its principles, and in revolutionary and
political ideas. However, the first spark of his political activism and hatred for
oppression was inspired by the great revolutionist and Martyr Sayyid Mujtaba
Nawwab Safawi. It was in the year 1952 that Nawwab Safawi and some of his
supporters went to Mashhad to the Sulayman Khan Madrasah. There he
delivered a dynamic lecture on reviving Islam and its Divine Rule and he
warned the Iranian people of the deceitful lies of the Shah and the English government. At the
time, Ayatullah Khamenei was one of the young students of the Sulayman Khan Madrasah who
attended the fiery speech of Nawwab Safawi and he was very much influenced by the great
revolutionist. Ayatullah Khamenei remembers that moment, saying:

"It was at that very moment, because of Nawwab Safawi that the consciousness of Islamic
Revolutionary activism sparked inside me. I have no doubt that it Nawwab Safawi who first
kindled the fire (of revolutionary Islam) in my heart. "

In 1962 while Ayatullah Khamenei was still in Qom he joined the revolutionary Movement of
Imam Khomeini, which opposed the pro-American, anti-Islamic politics of Muhammad Reza
Shah. Despite all the ups and downs, persecutions, exiles, and imprisonment Ayatullah
Khamenei fearlessly continued on this path for sixteen years.

In Moharram 1383 Hijri Qamari [May 1963], for the first time, Ayatullah Khamenei was sent on
a mission by Imam Khomeini. This mission was to communicate the Imam’s message to
Ayatullah Milani and other clergymen in Khorasan. This message was to set the tone for the
propagation and exposure of the pro-American policies of Muhammad Reza Shah in the month
of Moharram.

Khamenei fulfilled this mission and also acted upon its demands, as he was sent to Birjand for
propagation in Muharram. As a result of his propagation on the ninth of Moharram (June, 2,
1963) he was arrested. He spent one night in jail and freed only under the condition that he
would never return to the pulpit (minbar) to speak again. From that moment on he knew that
he would be under police surveillance. Upon the development of the bloody incident of ‘The
Fifteenth of Khordad’, Ayatullah Khamenei was taken into custody in Birjand , and then
transferred to a prison in Mashhad where he spent ten days under severe torture before being
released.

In January 1964 - i.e. Ramadhan 1383 according to a well-organized plan, Ayatullah Khamenei
and some of his friends left for Kerman. After two or three days of preaching and visiting
religious scholars and students in Kerman they departed for Zahedan. Their preaching and their
emphatic way of exposing the Shah’s hypocritical referendum was well accepted among the
masses, especially on the 6th of January when it was election time. On the fifteenth of
Ramadhan, the birthday of Imam al-Hasan (peace be upon him), his diligent preaching and
public disclosure of the satanic, American politics of the Pahlavi Dynasty reached its peak. As a
result of this, Savak [The Shah’s intelligence Agency] came and arrested him in the night - that
night they took him by airplane to Tehran. The grand leader spent about two months in solitary
confinement bearing various types of tortures.

The lessons he held on exegesis of the Qur’an, prophetic, and Islamic ideology in Mashhad and
Tehran were warmly welcomed by revolutionary - minded youth. Because of this Savak began
to keep a close surveillance on Ayatullah Khamenei. In the year 1967 Ayatullah Khamenei was
forced to live underground, but exactly one-year later he was captured by Savak and
imprisoned. In the year 1371 he was again arrested by Savak for the very same activities for -
holding classes and conducting enlightening, intellectual discussions.

Ayatullah Khamenei writes about his fifth apprehension by Savak, saying:

"From the year 1348 [1970] the situation was ripening for an armed revolution in Iran. The
sensitivity and severity of the former regime against me had increased. Because of the
circumstances they were no longer able to ignore people such as myself. In 1350 [1972] I was
again taken to prison, for the fifth time. The harsh attitude of Savak indicated that the System
(regime) was very afraid of an armed revolution being accompanied with a sound Islamic
ideology. They could no longer believe that my intellectual activism and propagation in
Mashhad and Tehran had nothing to do with the developing situation. After being released, the
attendance at my open classes on the exegesis of the Qur’an and private classes on ideology
and other subjects increased."

years 1972 and 1975 Ayatullah Khamenei’s lessons on the exegesis of the Qur'an and Islamic
ideology were now being held in three Masajids - karaamat, Imam Hasan (a.s.) and Mirza
Ja`far - in the holy city of Mashhad. Thousands of people attended these lessons, especially
conscious - minded youth and politically - active students.

His lectures on the Nahjul Balaqa offered another type of experience in a different way. These
lectures were transcribed and published in a circular named ‘Poly copy’ under the title ‘The
Glorious Nahjul al-Balaqah’. The young revolutionary minded students who were taught the
reality and true meaning of struggle by Ayatullah Khamenei were very diligent in spreading this
ideology to the masses in nearby cities. This action cause Savak to break into his home in
Mashhad in the winter of 1975 arresting him and confiscating many of his notes and other
writings. This was the sixth and most difficult imprisonment in Ayatullah Khamenei’s life. He was
detained in the central prison of Iran until the fall of 1976 under the most stringent conditions.
Ayatullah Khamenei describes the severity of the condition of that prison saying, "such
conditions only made sense to those people."

After being released from prison Ayatullah Khamenei returned to Mashhad where he continued
his political / revolutionary activities although he was not able to reestablish his classes as they
were before.

The illegitimate Pahlavi regime in the latter part of the year 1976 apprehended Ayatullah
Khamenei and sentenced him to exile in Iranshahr for a period of three years. By mid 1979,
during the climax of civil unrest in Iran, he returned to Mashhad where he confronted the
bloodthirsty Pahlavi regime. Fifteen years later after bearing all the harsh and bitter moments of
the Islamic revolution, Ayatullah Khamenei witnessed the fall of tyrannical Pahlavi regime and
the establishment of the Islamic Republic.

On the brink of victory for the Islamic revolution - before the advent of Imam Khomeini’s return
to Iran from Paris - an Islamic Revolutionary Council was formed by the Imam. This counsel
consisted of important personalities such as Shaheed Muttahari, Shaheed Beheshti, and
Hashemi Rafsanjani. Ayatullah Khamenei’s upon Imam Khomeini’ decree became a member of
this counsel. Thereupon, after receiving this message through Shaheed Muttahari, Ayatullah
Khamenei left Mashhad and went to Tehran
After the victory of the Islamic Revolution Ayatullah Khamenei continued to be very active in
working for Islam and fulfilling the goals of the Islamic revolution. The tasks that he performed
in those times and until now are unparalleled and without an equal, however though in this
brief biography we can only mention the most important of these tasks. A chronological list of
Ayatullah Khamenei’s services to the Islamic Republic of Iran after the victory of the Islamic
revolution is as follows:
February 1979 - One of the founders of the Islamic Republic party along with like-minded
scholar such as Shaheed Beheshti, Shaheed Bahunar, Musawi Ardebili, and Hashemi Rafsanjani.
1980 - Secretary of Defense.
1980 - Supervisor of the Islamic Revolutionary
Guards.
1980 - Leader of the Friday Congregational Prayer.
1980 - The Tehran Representative in the Consultative
Assembly.
1981 - Imam Khomeini’s Representative in the High
Security Council.
1981 - Actively presents at the war front during the
imposed war between Iran and Iraq.
1982 - Assassination attempt by the hypocrites on his
life in the Abuthar masjid in Tehran.
1982 - Elected President of the Islamic Republic of Iran after martyrdom of Shaheed
Muahmmad Ali Raja’i. This was his first term in office; all together he served two terms in
office, which lasted until 1990.
1982 - chairman of the High Council of Revolution Culture Affairs.
1988 - President of the Expedience Council.
1990 - Chairman of the Constitution Revisal Comity.
1990 - Ayatullah Khamenei became the Supreme Leader of the Islamic Republic of Iran by
choice of the Council of Experts, after the demise of Imam Khomeini.

Written work

Here, we will mention briefly some of the written works composed by Ayatullah Khamenei.
His Writings and Research Work:
1- A Complete Overview of Islamic Thought in the Qur’an.
2- The Profundity of Prayer.
3- A Discourse on Patience.
4- The Four Major Book Concerning the Biographic of Traditionalist.
5- Wilaayat - Guardianship
6- A Glimpse at the History and Previous State of the Islamic Seminary of Mashhad.
7- A Biography of the Shi’ite Imams (Peace be upon them).
8- Imam Saadiq (Peace be upon him).
7- Unity and Political Parties.
8- Art in the Viewpoint of Ayatullah Khamenei.
9- Understanding Islam Correctly.
10- The Discourse of Wilaayat.
Translations (from Arabic to Persian):
1- The Peace treaty of Imam Hasan (Peace be upon him).
2- The Future from an Islamic perspective.
3- Muslims in the Liberation of India.
4- Petition Against the Western Civilization.
Leadership

Having suffered from an almost long illness, the founder of the Islamic Republic of Iran, who
revived Islam in the materialist and dark world of twentieth century, the late Imam Khomeini
(q.) traveled to Allah the Almighty with a confident heart and a peaceful mind. The people felt
so deep sorrow and grief as if they could not believe what had happened. After expecting such
an event for years, the arrogant malicious enemy thought naively that it approached its goal.
However, two important factors contributed to bring about defeat, despair, and humiliation for
the enemy; yet happiness and promise for the believers and the oppressed:

Participation of ten million mourners in the most splendid funeral procession changed the will of
millions of the people for maintaining the achievements of the Islamic Revolution and
expression of their loyalty and love for, and their obedience to, the leader of revolution into a
powerful storm which swept away the enemy’s hope, similar to Tabas storm which smashed
aircrafts of the raiders.

Beside this amazing participation of sorrowful mourners, an extraordinary session of the

Assembly of Experts and its rapid decisive decision-making as well as its correct and suitable
vote provided the Islamic Revolution with a trustworthy, pious, brave and intelligent leader
highly skilful in management. In fact, the revolution and the nation were not left without leader
- as a source of hope - even for a day and the prevailing bless of Allah made that surprising
unprecedented participation fruitful.

The late Imam Khomeini (q.) had stipulated in his divine political will that either his son, Hajj
Ahmad or the president should recite it. Upon Hajj Ahmad’s rejection, His Eminence Ayatollah
Khamenei recited it in the Assembly of Experts for millions of agonized astonished Iranians as
well as millions of foreigners receiving the program through satellite. During the recitation, he
was choked with tears several times. Yet having controlled his feeling, he let the public know
the last everlasting recommendations of Imam Khomeini (q.). The loyal, devoted, conscious,
and revolutionary people of Iran offered an unprecedented and the most excellent funeral to
Imam Khomeini (q.) who saved them from the dark age of devils. Besides mourning day and
night, crying and hitting their heads and chests around the newly built shrine of their great
master, guide, and leader; they spared no effort to swear loyalty and allegiance to their new
leader and to support deserving decision taken by the Assembly of Experts. By meeting their
new leader, they prevented foreign enemy and its domestic mercenaries from any conspiracy
and evil thought. The participation of people in their great leader’s farewell crystallized the most
beautiful insights and mottoes. It also manifested, through poems and images of cameras, the
homage of a nation to its great marji‘, who lived a pious life and obeyed Allah in freeing this
nation and the oppressed of the world as a whole from obedience and servitude for arrogant
tyrants. His Eminence Ayatollah Khamenei literarily describes heart-rending event of that day
and the people’s participation as follows:

"That day became a big day of mourning for the world of Islam. The heart-rending effect of this
grief did not remain exclusive to the Iranian nation. All over the world, wherever there was an
enlightened heart or a conscious soul, it was overtaken by this tragic event. Every Muslim aware
of revolution and its issues was mourner. There were no place on the Earth but in which some
people were overwhelmed by sorrow for this important happening and lamented this irreparable
loss. The whole Iran became a house of mourning. In every city and village in it, sorrowful
crying echoed in each and every house and was heard in all streets, squares, and quarters. No
one could bear it in silence. Individuals ranging from the braves at battlefields, the parents who
had no sign of sorrow or helplessness on their face after martyrdom of their youth, great men
in fields of science, mysticism and politics to all citizens of this great nation, all cried, moaned
and groaned, or impatiently hit their heads and chests.

The catastrophe of missing Imam was so much great as he was. Other than Allah and His
lovers, who can perceive this glory? In a place where great hearts cannot stand, in a scene that
millions of people lose their patience and great personalities wander, which tongue or pen can
depict the situation?

As an impatient drop in that turbulent ocean, how can I describe it? The universe missed its
unique item and the Earth contained an exclusive jewel. A great pioneer of Islam who spent his
honorable life in exalting Islam bade farewell to the world."

A few months to the end of his second term of presidency, His Eminence was preparing himself
to abandon this responsibility:

"Before the demise of Hazrat Imam, the term of presidency was getting over. I was getting
prepared to leave. Frequently, some people referred to me suggesting some jobs. Irresponsible
men thought those jobs would fit me! However, I answered, ‘if Imam makes it wajib for me to
do a certain job, I will do it as Imam’s order is an obligation. Otherwise, I will ask Imam not to
oblige me so that I can engage myself in cultural works. I will pursue this kind of jobs.’ "

However, Allah, the Wise, had destined for this nation and His Eminence Ayatollah Khamenei
something else. With the demise of Hazrat Imam (q.), this destiny was materialized. The leader
had not accepted a post unless it was a divine duty. He did the same in regard with the office of
leadership (i.e. he did not think about it, let alone take a single step for it).

He says,"I did not expect, even for a second in my life, what happened in the process of being
elected as new leader in which this responsibility was put on my shoulder as a humble and
weak servant of Allah. If someone thinks that it occurred to me even for a second at the time of
struggle, later during the revolution, or during my term of presidency that this responsibility
would be delegated to me, he is wrong. I always considered my level too low to accept not only
this highly significant and crucial post but also much lower posts like presidency and other
posts, which I held during the revolution.

Once I told Imam (q.) that sometimes my name is cited among some gentlemen while I am like
common people. I did not say it as a matter of courtesy. Now, I maintain the same thing.
Therefore, this even was not imaginable at all.

Of course, we had very sensitive hours, the most serious hours of our lives. Allah knows what
we experienced that night and the Saturday morning. To fulfill their duty, brothers were
strenuously thinking and working to tidy the affairs up. Frequently, they talked about me as a
member of leadership council although I rejected it in my mind. However, it was possible that
they would delegate it to me.

Then I sought refuge to Allah. The next day, before the Assembly of Experts started its work, I
cried and supplicated to Allah earnestly, ‘My Lord, you plan and predestinate the affairs. As a
member of leadership council, I may become responsible. I implore you, in case this post is
going to be a little bit harmful for my religion and for me in the Day of Judgment, to prevent its
realization.’ Really, from the bottom of my heart, I wanted not to take this responsibility.

Finally, after some debates and talks in the Assembly of Experts, they voted for me. There I
tried, debated, and reasoned to prevent the vote but they voted.

Even now, I consider myself as a common religious student without any outstanding feature or
special advantage, not only for this great office of significant responsibility – as I said sincerely
– but also for much less important ones like presidency, etc delegated to me during that ten
years. However, now that they voted for me to bear its burden and responsibility, I accept it
vigorously similar to what Allah advised His prophets, “Take it rigorously”. To discharge it
vigorously to the extent I can – as divine duty corresponds to one’s ability – I entreat Allah’s
help so that I would maintain the great status of this office. This is my duty and I hope – if
Allah wants – to be exposed to His blessing and mercy and to be one of those for whom Wali –
‘asr (May Allah make his reappearance sooner) and pious believers pray."

The late Imam Khomeini(q.), enjoying divine insight, considered Hazrat Ayatollah Khamenei
thoroughly competent for leadership as far as capabilities and piety are concerned. Several
times, the late Imam Khomeini (q.) mentioned this fact explicitly or implicitly.
His son, the late Hujjat al-Islam, Hajj Sayyid Ahmad said:

"When Ayatollah Khamenei was visiting North Korea, the late Imam watched the T.V. reports
including a large number of people who gathered to welcome him, as well as his marvelous
speeches and debates. Then he said that Ayatollah Khamenei really deserves to be a leader."

Addressing Ayatollah Khamenei, after he was elected as leader, Hajj Sayyid Ahmad said, “The
late Imam Khomeini, several times, referred to you as a proved mujtahid and the best one for
leadership.”

Hujjat al-Islam Hashemi Rafsanjani quotes another event: "In a meeting in which the late
Imam, the heads of executive, judiciary and legislative branches, the prime minister (Mr.
Mousavi), and Hajj Sayyid Ahmad were present; we told Imam that if it happens, we will face
problem of lacking leader in case of observing the constitution. His Eminence answered, “You
will face no problem as you have someone to become leader.” I asked, “Whom do you mean?”
In presence of Ayatollah Khamenei, he answered, “Ayatollah Khamenei”".

Mrs. Zahra Mustafavi, the beloved daughter of Imam Khomeini (q.) says: "Long time before
dismissal of the successor of leadership, I, personally asked about leadership and the late Imam
answered Ayatollah Khamenei. I asked whether being a marji‘ and the most knowledgeable are
the requirements. The late Imam answered, no. I asked about his level of knowledge. The
Imam explicitly said, “He enjoys that level of ijtihad required to be a wali al-faqih.”"

In the extraordinary session of the Assembly of Experts held after the demise of Imam
Khomeini (R.), they discussed board of leadership upon which both His Eminence Ayatollah
Khamenei and Hujjat al-Islam wal Muslimin Mr. Hashemi Rafsanjani had agreed. However, Allah
destined something else and the Assembly did not accept the reasoning of Ayatollah Khamenei
and declared him as the leader of Muslims despite of his insistence on not accepting it. He says:
“After the demise of Imam Khomeini (R.), I participated in the first day of the Assembly of
Experts as the other members did. Finally, they talked about me, debating whom to be elected
as leader. They agreed on electing me to this significant post. I did my best to prevent it, I
strongly objected to it, not that I wanted to do so as courtesy. Allah knows what I crossed my
mind at that time.
Istood up and said, “Gentlemen, wait a minute.” All – in both audio and video forms – were
recorded and are available now. I started reasoning not to be elected as leader. Despite all my
insistence, they did not accept. The mujtahids and great scholars who were there answered our
reasoning. I was decided not to accept it. However, I found out later that there is no other
choice. Because according to reliable individuals it was only me to accept this responsibility.
Otherwise, it would have been left unaccomplished. If there had been or I had known another
person upon whom others would have agreed - to discharge this duty; certainly I would have
rejected the office of leadership. Then I said, “O; my Lord on you I trust and up to now He
helped.”"

The Assembly of Experts elected Ayatollah Khamenei quickly and in a suitable and careful
manner and trusting on Allah, the sublime, His Eminence accepted it. While enemy had devised
ominous intrigues for post-Imam era manifested in continuous propaganda of foreign radios
and press during the days Imam was ill.

Referring to the role of people’s piety and intelligence and Allah’s miracles in neutralizing these
conspiracies, His Eminence Ayatollah Khamenei explains the enemy’s intrigues after the demise
of Imam Khomeini (q.). He says:

"upon the demise of Imam Khomeini (q.), the broad spectrum of the enemies of Islam – in the
forefront of combating against the Islamic Republic – did not hide their hope that in the
absence of its founder and developer, the Islamic Republic would lose its power for defense and
growth, feel weak and hopeless like an orphan child, collapse totally, or would have no other
choice than seeking shelter from others!

Narrow-mindedly, the enemies – whose reckonings are one hundred percent materialistic as
they are deprived of understanding spiritual relations and the blessings of belief and piety –
cannot conceive that the divine miracle in the advent of the fifteenth century A.D., i.e. the
governance of religion and morals and resurgence of Islamic values, is that heightened peak to
which the defiled hands of those given to debauchery and whims does not reach and which the
diplomacy of gold and might fails to entrap."

The presence of ten million people in the funeral of their guide and master and the founder of
the Islamic Republic of Iran, as well as the timely, appropriate election of Ayatollah Khamenei
as the Leader displayed the divine miracle and the enemy failed again. Although enemies had
been happy hoping that His Eminence would not be able to run the system out of too many
hardships, plots, and domestic/foreign malevolence, and that sooner or later the system would
not be ruled by a just, intelligent, efficient, and prudent mujtahid. Thereby their long-lasting
carving would be satisfied! However, as time passed it became clear that the Assembly of
Experts, guided by Allah and the advice of Imam Khomeini (q.), really has elected the best and
the most competent personality by whom the way of Imam continued and was guarantied. His
messages and speeches made enemy hopeless yet strengthened esperance of the great Iranian
nation. The expressing outcry of this nation against U.S.A., The criminal, is a well indication that
the Imam’s way continues.

Marji‘yah is one of the outstanding phases in the life of His Eminence, the supreme Leader.
After demise of some Grand Ayatollahs i.e. Golpayegani, Mar‘ashi Najafi, and Araki, nearly there
was no first-level marji‘, coeval with the late Imam, and recognized and accepted by common
people. Therefore, the Muslim in Iran had a new generation of marji‘s in front of them. The
enemy started again to make trouble after the demise of Ayatollah Araki, suggesting that
hawzah had engaged in struggle of power. Being ignorant about the office of marji‘yah, about
scholars and marji‘s in hawzah of Qom, and about the great people of Iran as well; wrong
analyses lead the enemies to heavy failure in their policies as usual. The supreme Leader played
his role excellently by disclosing the intrigue of enemy and making Iranian nation aware of the
situation. At first, enemy propagated that people no longer like clerics. His Eminence says:

"They were pretending that Iranian nation dislikes clerics, is no longer interested in them, and
that only one day in the past, i.e. the early days of revolution or before revolution people were
respecting clerics highly; now they attach no importance to clerics. They wanted to make
people believe it… On the day in which Imam (q.) passed away, Tehran went upset. Iran went
upset. Anywhere, any city, you may have gone – we had the news – people had gathered in
jami` masjids, in main centers, in holy places; while Imam’s body was in Tehran. That day,
really, Tehran experienced an exceptional day, Tehran’s people witnessed the event, and others
watched it on the television. However, I tell you that camera could not display its very nature. It
was so splendid. I saw youngsters – whose age was one-fifth/one quarter in proportion to that
of Imam – crying like heavy rains in the spring. Why were you crying? What was the reason?
He was an old man aged 103 whom you never saw. Moreover, until three or four years ago,
you did not know him. Only scholars, personalities, and hawzahs knew him. It is merely three,
four years that you know him. Then, why are you crying so much? Why are women hitting their
chests, crying and weeping? Great men are shedding tears. Among that huge crowd, they want
to touch the corpse, to put their hand on the coffin. Why? What is it for? It is because Iranian
people believe in – as before – marji‘yah as a great splendid position, because Iranian people,
from the bottom of their hearts, love clerics, but not bogus ones, real clerics, men of religion.
Not a bogus cleric that enemy wants to introduce to the people as a cleric. No, people hate him.
However, they like a real cleric. Because they believe that by means of Islam, one can achieve
both this world and the hereafter. Islam helped them a lot. Islam provided them with freedom
and dignity. Islam freed them from tyrants and corrupt administration. Not to mention that
2500 years, so-called years of kings in Iran – about which there is no substantiate proof, during
one / two last centuries, people suffered a lot under heavy rule of Qajar and Pahlavi dynasties.
Iran lost its historical dignity and glory. It fell behind science, civilization, politics, and economy.
It lost its vital resources. The people blamed kingdom for these things. Who saved them? Who
informed them? That great cleric, the clerics as pioneers. Therefore, people like the real
scholars of religion. Whenever there was a real voice of freedom, its leader was clerics. This is
the history, a history, not written by clerics. Rather the enemies of clerics wrote it, but they
admitted to this truth. The people witnessed it. Thereby this propaganda produced no result."

Another propaganda the enemy made during those days was that marji‘yah generation came to
an end and no longer is there anybody competent to be a marji‘! But Jami`at Mudarisin Hawzah
`Ilmiyyah in Qom issued the list of scholars qualified enough to be marji‘s and nullified this
propaganda.

"They propagated that in Iranian society there is nobody qualified as marji‘. However, the
people saw a list of qualified marji‘s. this list was issued by experts in the field, those who can
distinguish the marji‘s, those who are running the hawzahs. The hawzahs depend on them, so
they can say about it. Of course, they decided on 5-6 marji‘s and introduced them. They find it
appropriate to declare only 5-6 persons. You cannot list one hundred people. However, I tell
you that if someone wants to count those qualified as marji‘s in hawzah of Qom, it comes to
more than one hundred. Among them, six people were mentioned. Two more names were
declared by the society of struggling clerics. It is not only them. At least, they are one hundred.
It is said that old roots i.e. generation of great scholars ended. How can you know who are
great scholars of hawzahs? The politicians in USA and Britain, as well as world news agencies
cannot understand and analyze the clearest issues of our nation. Otherwise, they would have
not failed so much. They are not able to analyze yet they express their opinion regarding
hawzah affairs, which are among the most complicate ones. Those in hawzah know who is
competent and who is not. How do you want to know whether the generation of great scholars
came to an end? After the demise of Imam Khomeini, four the most eminent marji‘ passed
away. Of course, more than four. However, I name only the most famous ones, i.e. the late
Grand Ayatollah Araki, Golpayegani, Khoie, Mar‘ashi. Except for the late Araki who aged 103,
the rest lived around ninety years. It means that in the year 1340 A.H. that the Grand Ayatollah
Boroujerdi passed away, these four ninety-aged scholars only were around sixty years old. Now
they aged 90, but thirty-three year ago they ranged from fifty seven to sixty three year old.
Always, it is like that. At the time the late ayatollahs Khoie, Golpayegani, and Mar`ashi were
introduced to the people were younger than or almost the same old as those who are
introduced as marji‘. Then why do you say that the generation of hawzah scholars came to an
end? What do you know about the hawzah scholars? Who are they? What is their generation?
Then, why do you express improper opinion?"

Another issue for which arrogant powers made large propaganda investment was to introduce
some persons to the Iranian people as qualified and competent! They tried to provide certain
individual with proper public opinion! Those individuals were weak in their belief regarding the
Islamic Revolution and Imam Khomeini’s way or had no interest in them. The tyrant Pahlavi
regime did the same thing after the demise of Grand Ayatollah Boroujerdi for two purposes.
First, to transfer marji‘yah from Qom to Najaf. Second, to shift it inside Iran towards certain
individual who held optimistic views concerning Shah’s Regime! At the same time, foreigners did
not ignore suggesting that there is struggle of power. Rather, they work hard in this field.

Another issue was that they started naming some individuals as marji‘. This person is the most
outstanding. They started giving religious decrees for Muslims. Regarding marji‘yah, people are
more strict than regarding anything else. It is a just attitude. I tell you to be very strict as to
who is marji‘. Be careful not to allow your sentiments to overcome. Be exact in pursuing the
very Shar‘i method, two just witnesses. One is not sufficient. Not any two just witnesses. They
should also be expert in the field. They should witness that it is permissible to follow a certain
individual in taqlid, that he is qualified as marji‘ so that you can do his taqlid.

Then they expect Iranian nation, which so strict in taqlid matters, to give ears to the impious
and sinful directors of BBC or a Zionist radio. They say a certain gentleman is the best so that
people do his taqlid. What a false imagination! If they had little chance to be followed, Now that
their names are announced by those radios, that little chance fade away. A number of our
people, rather, most believers of our country do just opposite to what foreign radios say. It is
because they heard too many lies and saw too many malevolence and deceit from these radios.
If they say “follow this person”, the people do not follow him. If they emphasize on not to
follow a particular person, they follow him. It is our people’s habit, which is a proper one. Imam
(r.) said the prosperity is in opposing these foreign radios and enemy’s propaganda. Any
direction they go, you should know it is false and the opposite direction is true. As to marji‘yah,
our people nullified hostile propaganda of enemy by taking this attitude.

I really thank the people. Of course, I cannot fully appreciate them. The nation thoroughly
fulfilled its duty regarding demise of Grand Ayatollah Araki by taking proper attitude,
participating in the funeral procession, saying prayers on him and by participating in ceremonies
held in his memorial. Scholars in Qom and Tehran issued the list of scholars whom people may
follow. We should really appreciate their effort in accomplishing their duty. Of course, one
cannot say those not included in the list enjoy a lower position, I cannot say so. Now, if you go
to Qom, you can find at least one hundred scholars whose names could be included in the list.
They are not in hurry. The truth is just contrary to what enemy said that there is a struggle of
power in Iran concerning marji‘yah. An infidel takes everyone else for an infidel. To gain a small
post in Europe or USA – where secular civilization is dominant, to be a mayor or a governor of
this city or that state, or in order to become a member of parliament; they do not hesitate to
give up all holy matters. They are like this.

I regret that you dear people do not have opportunity to see some writings and information we
deal with in order to know how low they are in the quest for power. The very world
personalities spruce, dandy, and with feigned smile before TV cameras would commit all
possible crimes to get this post. Most of them are like that. I read a book – a well-documented
and substantiated one – on something happened in USA. The book discloses some strange and
shocking truth how certain groups fought against each other to take over a post. They think
that here the same thing goes on for marji‘yah. No, you are wrong. There is no struggle of
power. There is no dispute. As to marji‘yah, there are many competent scholars like the late
grand Ayatollah Araki (a.) who did not raise his name for thirty years. After thirty or forty years,
it occurred to others to go to him and ask him to accept marji‘yah. They got his positive answer
for marji‘yah and publishing his risalah only after much insistence. Now also there are some
individuals in Qom among those competent for marji‘yah that if one thousand people go to
them to bring them to the scene, they will reject. Alhamdo lillah, at this very moment, there are
some mujtahids who do not raise themselves although they consider themselves as more
knowledgeable than others. Most of them – of course I do not say all of them – consider
themselves like that. Nevertheless, they do not say anything about it.

They are not ready to come to the scene. After the demise of grand Ayatollah Boroujerdi, the
very Honorable Imam who attracted the world and could contain all human beings did not
publish risalah, sat in his house and refused to publish the book. I, personally, was among
those who requested so. He did not answer. He said there are some others to accomplish the
job. At last, a number of people left him with no other choice. They knew his fatwa. They wrote
risalah according to his fatwa and published it. There are many similar examples. This very
moment, there are some individuals in hawzah, who were qualified marji‘ some twenty, thirty
year ago. However, they neither raise their names nor let others to do so. Then, what kind of
struggle of power is it? At most, a person who is likely to be marji‘ may publish risalah and puts
it in his house. When people come to him, he may give them the book. This is the maximum
thing a mujtahid may do. Radios are full of propaganda on struggle of power. Which struggle of
power?"

Jami`at Mudarisin Hawzah `Ilmiyyah in Qom published a list of eminent qualified maraji`s.
Being announced shortly after the demise of Ayatollah al-uzma Araki, the list brought comfort to
the Iranians. The name of the Supreme Leader was in the list as well. As the people in Iran can
refer to the outstanding marji‘s in the hawzah of Qom and due to his familiarity with the Islamic
and international affair, the Supreme Leader accepted the proposal of being a marji‘ for the
Muslims in the Islamic countries. His Eminence says:

"Dear brothers, concerning the question of marji‘yat, it is not like that. Someone will accomplish
the duty. It is not something dependent on a single individual. The gentlemen published a list in
which my name was included. However, if I had been consulted (about it), I would have
objected. I had not been informed about their decision. It was not until after its being published
that I knew about it. If I had known earlier, I would not have agreed. I even informed the
people in the IRIB TV (of my opinion) and said to them ‘If it does not displease the eminent
gentlemen, do not mention my name when you read their list.’ After a while, they replied that it
was not possible for them to make any change. At the end of a meeting of several hours, they
decided that they could do nothing, and so the original form of the announcement was read as
it was.

Oh, my dear people and respected gentlemen, who sent me messages or letters from various
places, I have to tell you that I am burdened with a very heavy responsibility at the present
time. The weight of being the Leader of the Islamic Republic system along with the great world
responsibilities is as heavy as the weighty loads of several marji‘s. You should know that if the
loads of several marji‘s are put together, possibly, it will become as heavy as that. Perhaps, it
will, though I do not imagine it will. The present situation is not that urgent. However, if - Allah
forbids - the situation becomes so critical that no way remains but acceptance, then I will.
Despite my weak shoulders and my neediness, if I feel that I have to, I will not hesitate -
through Allah’s kindness - to place ten loads like that on my shoulders; but at present, it is not
as critical as that. Thanks to Allah, there exist so many mujtahids. Now, I am talking about
Qom. However, in cities other than Qom, there are some qualified mutjtahids as well. What
makes it necessary for them to add to the heavy responsibilities delegated to me by Allah? It is
not necessary. Therefore, those who insist that I publish risalah should pay attention. This is
why I refuse to accept the responsibility of being a marji‘. Thanks to Allah, there are others.
Then, it is not needed.

Of course, outside Iran, it is different. I accept its burden. What is the reason? It is because, if I
do not burden myself with it, it will be lost. The day, on which I feel they – the mujtahids who
are available in Qom, Al hamdu lillah, and are sufficient in taking the responsibility – can afford
its burden outside Iran as well, I also go away. Today, I accept the request of Shi‘as outside
Iran, as there is no alternative. It is like other cases of necessity. However, regarding inside
Iran, there is no need. The Holy Imam of `asr protects and witnesses hawzahs, supports great
scholars and guides marji‘s and people here. I ask Allah to make this phase as a blessed one for
the Iranian nation as well."

The collection of the Supreme Leader’s verdicts, consisting of acts of worship and transactions,
has been published in Arabic and in some other languages. It is intended for the people living
abroad. A very large number of faithful Muslims all over the world have received the collection
of verdicts warmly.
The Leader’s refusal of the responsibility of becoming marji‘ for the people in the Islamic
Republic of Iran, does not mean that the people inside the country are not allowed to follow
him as a marji‘. Consequently, multitudes of letters containing questions about religious issues
come from inside the country and from abroad. Besides, a very large number of the noble
people in Iran have selected the Supreme Leader as their marji‘. There was a pressing in
addition to the constant pleading by many great figures. Therefore, the Supreme Leader agreed
that the Persian version of the aforementioned collection of verdicts to be published.

We hope that the faithful inside the country and abroad who are anxious for the risalah
al-‘amaliyyah, which is being written by the Supreme Leader, will benefit from the risalah when
it comes out.
C:\Documents and Settings\shujaat\My Documents\alive\EYE
ON BIOGRAPHY.mht

3. Ayatollah Saeed Al-hakeem

  

http://www.alhakeem.com/urdo/fqhi/hayat/index.htm
 4. Ayatollah Haj Sheikh Mohammad Hussein Al-Ansari

About The Sheikh

Brief Biography of Ayatollah Haj Sheikh Mohammad Hussein Al-

Ansari-/-‫موجز السيرة الذاتية للشيخ‬
 

Importance of the Ulema in Shia Islam

According to the Shia faith, in the time of the absence of Imam Mehdi, the responsibility of moral leadership
and guidance to the Shia people is given out by the Imams to scholars called ulama. Therefore, they hold an
important position of responsibility in the Shia faith. There were many of them learning and teaching in
academic establishments and guiding their followers. Within Islam, they have pressed for a more logical and
academically researched theology, and increasingly promote and encourage new ideas and scientific
thinking.

Family background

The Al-Ansari family was one of the families that has given many scholars in all fields of knowledge and
served Islam from the early days of the religion. This family is named after its ancestors who were the first
helpers of the Prophet Mohammad; therefore, they were called Ansar (helpers) and were mentioned in the
Quran by this name. From this family was the famous companion of the Prophet and five of the Imams and
the first Zair (visitor to the holy grave) of Imam Hussein in the Fortieth day (Arbaeen) after his martyrdom,
Jabber Bin Abdullah Al-Ansari. Also, the most famous Shia theologian, Sheikh Murtadha AlAnsari known as
'Al-Sheikh Al-A'tham Al-Ansari' (d. 1864) who was one of the greatest scholars of the Shiites of all times. All
the knowledge of Fiqh (jurisprudence) and Usul Al-fiqh (principles) are based on his works which were
written two hundred years ago. The other one is Ayatollah Sheikh Ahmed AlAnsari known as 'Sheikh Agha'
who had many honoured works and deeds; he was Sheikh AlAnsari’s grandfather. The other mentionable
scholar of this family was Sheikh’s father, Hujah Sheikh Abdul Ghaffar Alansari who was well known
amongst the ulama as well as public for his Iman (faith), goodness and knowledge.

Life

Ayatollah Sheikh Mohammad Hussein Al-Ansari was born in Iraq in 1952. He was brought up into a family
known for its religious background and scholarship. He gained much knowledge from his father Hujah
Sheikh Abdul Ghaffar AlAnsari during the period of his academic studies. After finishing a degree in Civil
Engineering from Baghdad University, Sheikh moved to Najaf Al-Ashraf in the middle of the seventies and
started his studies in that well-known university of Islamic knowledge and law until he got the position of
Ijtehad. He studied and taught there until the year 1991 when he migrated to the Holy city of Qom in Iran.
His lecturers in Annajaf will be mentioned below. In Qum he continued teaching and attending the lectures of
his first cousin, Grand Ayatollah Sheikh Ahmed Sebt al-Sheikh AlAnsari until the late Marjea died about
1996 were he did not attend any other lectures and continued giving lectures in high levels of Fiqh
(jurisprudence), Usool (principles), Aqaed (beliefs) Tafseer(commentaries on the Quran), etc, until he left
Qum towards Australia in 1999. He is currently mostly residing in Sydney, Australia serving the rightful and
peaceful religion of Islam by his written works and lectures.

Educational Background

Some of his lecturers in An-najaf Al-Ashraf were their eminences:

 Grand Ayatollah Sayed Abul-Qassim Khoei

 Grand Ayatollah Shaheed Sheikh Ali Al Gharawi
 Grand Ayatollah Shaheed Sayed Abdul Sahib Al Hakeem
 Grand Ayatollah Shaheed Sayed Mohammad Baqir Al-Sadr
 Grand Ayatollah Sheikh Basheer Hussein Al Najafi
 Grand Ayatollah Sheikh Ishaq Al-Fayyad

He is highly appreciated by the Olama and has a special position among them. Some of his degrees and
qualifications are mentioned below. He has Ijtehad Degrees from their Eminences (see bottom of the page):

 Grand Ayatollah Sayed Mohammad Kadhem Marashi

 Grand Ayatollah Sheikh Basheer Al Najafi
 Grand Ayatollah Sayed Mohammad Mufti Al Shiaa

Other Qualifications from their Eminences:

 Grand Ayatollah Sayed Abul-Qassim Khoei

 Grand Ayatollah Sayed Abdul A’ala Sebzawari
 Grand Ayatollah Sayed Ali Bahishti
 Grand Ayatollah Sayed Ali Al-Sistani
 Grand Ayatollah Sayed Mohammad Reza Gulpaigani
 Grand Ayatollah Sayed Abass Kashani
 Grand Ayatollah Sheikh Ahmed Sebt Al Sheikh Al Ansari
 Grand Ayatollah Sayed Ibrahim Mosawi Zenjani Najafi
 Grand Ayatollah Sayed Mohammad Saeed Al Hakim
 Grand Ayatollah Sheikh Mohammad Ishaq Al-Fayyadh
 Grand Ayatollah Sayed Mohammad Mufti Al Shia
 Grand Ayatollah Sheikh Mohammad Amin Zainul Deen
 Grand Ayatollah Sheikh Bashir Hussein Al Najafi
 Grand Ayatollah Sayed Mohammad Kadhim Marashi
  Grand Ayatollah Sheikh Mirza Jawad Tabrizi

Sheikh Al-Ansari has many books, written works and lectures which are mostly in Arabic language and
some have been translated and made available through this website.

Projects

Ayatollah Al-Ansari is supervising a variety of projects both in Australia and overseas, such as: 

 Al-Rasool Al-A'dham Mosque

 Imam Sajad Foundation

 Al-Mahdi Productions

C:\Documents and Settings\shujaat\My Documents\alive\About The Sheikh.mht

5.

Ayatullah Allamah
Haj Sayyid Murtadha Askari
An eminent Historian, traditionist, and one of the Seminary’s learned
masters who is expert in so many researches and had compiled many other
books in Imamate, wilaayat, and reasoning and traditional researches.

Allamah Askari was born in Samarrah on 18 Jumada al-Thaani in 1332 (1901). He began his primary
school in Samarrah (Iraq), then he joined the seminary of that city. When he became 28 years old, he
migrated to the holy city of Qom and began his study in sat-h stage on Usool and Fiqh, and benefited
from the lectures of Ayatullah Mar`ashi Najafi and Ayatullah Shaykh Muhammad Husayn
Shari`atmadari Sauooji. He also benefited from the late Ayatullah Uzma Imam Khomayni, Ayatullah
Mirza Khalil Kamra’I, Ayatullah Haj Shaykh Mahdi Shaheed (Payeen Shahri) in the fields of theology
and beliefs, tafseer, ethics, and purification of the carnal soul.
In the time when Hazrat Ayatullah Uzma Shaykh Abdul Kareem Ha’iri was the only marji`, Ayatullah
Askari returned to Samarrah and continued his studies. He could benefited from Ayatullah Shaykh
Habeebullah Ishtihardi. After that he studied the Kharij stage in Fiqh and Usool for six years.

Following his huge studying, Ayatullah Askari began to research in the field of biography, history,
and itinerary. The result of these studies, especially having the writings of Ayatullah Mirza Shirazi
regarding the issue of tobacco and the case of (Reji), was that he became acquainted with the
beginnings of the cultural assault of the Western colonial forces against Islamic world. Ayatullah
Askari might be the first Islamic thinker who recognized the reality of education method applied for
the educationg centers in the Eastern countries, by the European counselors of that time. He made
many significant researches in this field from which he got the reasons behind the Eastern countries’
backwardness. He could destroy the methods of education of that era with his studies.
 - The first of his educational achievements is represented by holding classes beside the
establishing of schools colored with modern methods of education and upbringing. This was
the beginning of a greater project he was sparing in this field.

- The second cultural activity of Ayatullah Askari is the establishing of a center beside the
modern schools and he used to graduate specialists in Islamic sciences in order to convey
these sciences to the society. This is beside the bulletins which were issued regularly and
whose goal was to elevate the teachers’ scientific level.

Ayatullah Askari began his trips and journeys to many Islamic countries, and met many eminent
personalities like Ahmad Ameen (the author of the book titled: Completion in Islam). In 1363 A.H.,
both personalities decided to establish a special school in which the children are taught genuine
teachings of Islam. One of the students of that school was Ayatullah martyr Sayyid Muhammad Baqir
al-Sadr. When the project of Ayatullah Askari gave good results in its first stage, he decided to begin
the second stage. For this reason, he could have the permission of establishing of a special place
wherein Islamic sciences are taught. This step preceded the establishing of a university for teaching
the principles of religion. After returning to his place of birth, Ayatullah Askari began to study
reasoning fiqh. This lasted about two years, and when he felt that he has the ability to make researches
on the history of Islamic thought, he started compiling books and essays concerning that.

He divided his researching program into many parts. These parts consisted the earlier stages of
creation, the formation of religious mission based on the main core (i.e. the Islamic mission), and the
Islamic historical eras to the end of the Abbasid dynasty.

The result of these studies was that Ayatullah Askari could achieve a point which no one before him
could have achieved that. This achievement is represented by reaching a convincing proof regarding
the reality of the traditions collected by Sayf Ibn Omar al-Tamimi and other personalities which
resulted the compilation of the two forged books: (1) Abdullah Ibn Saba’, and (2) 150 companions.

This proof shocked the researchers and the public alike, and made them check again the subjects they
inherited through centuries, and therefore, many thought schools which have been built by Tabari and
many eminent historians were destroyed. Ayatullah Askari could prove that these matters which many
were thinking they are indisputable facts and events, have not simple proof on their being real.

The first book of Ayatullah Askari in this field, titled "Abdullah Ibn Saba’" and the second book
"With Dr al-Wardi" were published in 1954.

Ayatullah Askari continued his significant activities in various fields, especially in the social affairs,
even after his return to Iran. Beside that, he established many schools and clinics.

His works:

- The Imams’ role in reviving Religion.

- The Holy Qur’an and the traditions of the Two Schools (Introductory Researches).

- The Hadiths of Ummul Mu’mineen Ayisha - some aspects of her biography - vol.I.

- Some of the Holy Prophet’s sunnahs: Mourning the Dead.

- Celebrating the anniversary of the Prophets and the Elite Servants of Allah.
- Some of the Holy Prophet’s sunnahs: Sending greetings to Muhammad (s.w.) and his
Progeny.

- The Equity of the Companions.

- The Ayah of Purification.

- A part of the Holy Prophet’s tradition: `This ummah shall have 12 custodians’.

- The Holy Qur’an in the view of traditions and historical records.

- Al-Bida’ (change in an earlier divine ruling).

- The Temporary Marriage in Islam.

- A Study on compulsion and delegation, fate and destiny.

- The Infallibility of the Prophets and Messengers.

- Developing the building of the Prophets’ tombs.

- The Holy Qur’an and the traditions of the Two Schools (Studying the traditions of the
Caliphs’ school).

- The Holy Qur’an and the traditions of the Two Schools (Studying the traditions of Ahlul
Bayt’s school).

- Teaching Islam.

- The Rules of Islam.

- Some Selected Du`as.

- The researches of the two schools regarding the companionship and Imamate.

- The researches of the two schools in the Islamic shar’ah references.

- The uprising of Imam Husayn (s.a.) and the reviving of the Holy Prophet’s sunnah.

- The Hadiths of Ummul Mu’mineen Ayisha - studying her Traditions - vol.II.

- Abdullah Ibn Saba’ and other myths, vol.I.

- Abdullah Ibn Saba’ and other myths, vol.II.

- 150 forged companions - the companions of Tameem, vol.I.

- 150 forged companions - the companions of different tribes, vol.II.

 C:\Documents and Settings\shujaat\My Documents\alive\askari.mht

6. His Eminence
Ayatollah al-Uzma
Al-Sheikh Bashir Hussain Al-Najafi

All Praise due to Almighty Allah, The creator of universe, May peace be upon
Prophet Mohammad (swa) and His Infallible progeny, May our eyes see the light
and miracle appearance of His last Hujjat, The Imam Of Our Time, Imam Mahdi
(aj). Ameen

A number of verses in the Holy Qur'an and in the sayings of Prophet Mohammad
(PBUHF) and His holy family describe the importance, value and the effects of
knowledge in social and family life of human, as Allah says in the chapter of
Qur'an Al-Mujadilah, 11th verse "Allah has raised the (meaningful and spiritual)
status of those who embraced Iman (Islam) and people of knowledge".

This a bright truth that the ULAMA had given large and unbelievable sacrifices to
protect the knowledge and its propagation, and for sure, Allah prays those who
knowledgeable ULAMA in the Qur'an by saying, "Say (O Prophet Mohammad), are
literates and illiterates equal (in any standard)? " Therefore, Only learned people
are those who know the highness of Almighty Allah and they propagate Islam and
teach the rules of jurisprudence of the religion of Allah, so that Allah says: "For
sure, only learned people fear Allah in their worships" and this is only due the
light of knowledge.

Prophet Mohammad (PBUHF) says: "This is obligatory upon every Muslim man
and woman to gain knowledge", again says: "For sure, Allah loves the learned
people (Ulama)"
Imam Ali (a.s) says: "O you people! Gain knowledge, as the peak of the religion
of Allah (Islam) is in the knowledge and its practice".

11th Imam Hassan Al-Askari (a.s) Says, "Whoever amongst the Fuqaha' (scholars
of Islamic jurisprudence) guards himself against evil, protects (and upholds) his
religion, counters his base desires, and obeys the commands of his Lord, then
the general public should follow (do Taqleed of) him in religious matters"
 

Ayatollah al-Udhma Al-Sheikh Bashir Hussain Najafi

 
Ayatollah al-Uzma Sheikh Bashir Hussain Najafi was born in Jalindher, a city in
India in 1942, he then migrated to Islamic Republic of Pakistan after the division
in 1947.
He started his Islamic studies in Pakistan with memorizing the Holy Qur'an and
basics of Knowledge of Arabic language and grammar known as Al-Sarf and Al-
Nahaw, logic and philosophy hadees etc..  and then for higher study he moved to
Najaf, The City Of Imam Ali (a.s)
In Najaf, there were uncountable difficulties for Shia students, specially the
students from abroad in the dark time of the rule of Wahabies, but in the Hawza
of Najaf, under the management of Ayatollah Al-Uzma Al-Syed Mohsin Al-
Hakeem, Ayatollah Najafi found a place and started gaining the knowledge of
Ahulbait (a.s)
He is among the bright students of Ayatollah Al-Khoi'e and Ayatollah Al-Syed
Mohammad Al-Rohani.

He started delivering the lectures as well and it was soon after his joining the
Hawza, and within the period of three years, he became the famous teacher in
Hawza and was mentioned as the first teacher from the sub-continent. Then he
started giving the lectures of Khaarij (Dars-e-Kharij - The Highest Stage of
Hawza) in year 1974 in the time of Ayatollah Al-Uzma Syed Al-Khoi'e.
Currently, many of the Ulama, Mudariseen, and speakers are among the students
of Ayatollah Bashir Al-Najafi, including the family members of many renowned
Ulama and Marajieen. The leader of Pakistani Shias Syed Sajid Ali Naqavi, Late
Syed Arif Hussain Al-Hussaini, Late Syed Ijaz Kazmi, Molana Syed Nabi Hassan
are some of the famous students of Ayatollah Al-Najafi.
The members of the families of Grand Marajieen and scholars i.e. family of Bahar
Al-Uloom, family of Kashif Al-Ghita, family of Al-Hakeem, family of Al-Khoi'e
specially the sons of Ayatollah Al-Syed Al-Khoi'e, family of Khalkhali and the
family of Sahib Al-Jawahir are the students of Ayatollah Al-Najafi. 
 
His Ijtihaad and Religious Authority
 
In the life of Ayatollah Al-Khoi'e, Ayatollah Al-Najafi attained a distinguished
degree in Ijtihaad but in the respect of his great teacher Ayatollah Al-Khoi'e, he
did not announce his Marjiyyat as Syed Al-Khoi'e was the grand Marja of that
time and all matters related to Taqleed all over the world were in his hand, but
Sheikh Al-Najafi was assessing him in the matter of Hawza and students.
After the death of Ayatollah Al-Khoi'e, Ayatollah Al-Najafi was the first Mujtahid
to announce the Marja'iyya in Najaf, followed by other students of Ayatollah
Khoi'e announced their status of Marjaiyyah. (May Allah Protect The Ulama Of
Shiat)
The reputation for his expertise and excellence in Jurisprudence Of Fiqh-Al-
Jafriyya and Ijtihaad such that he became renowned Marja in the elite circle of
Grand Religious Authorities due to his brilliance in Usool, Fiqh, Logic, Philosophy,
Piety, Nahaw and Sarf, Eloquence, righteousness, Interpretation of Qur'an,
Believes, the quality of the dialogue (Manazra) and Elm Al-Rijaal (the knowledge
to know the validity of Hadees) etc...
At the moment, most of the teachers in Hawza Al-Najaf are directly or indirectly
students of Ayatollah Al-Uzma Bashir Najafi.
Ayatollah Al-Uzma Al-Sheikh Bashir Hussain Najafi has a genius mind and
research on modern sciences and new inventions and techniques, consuming
matters (to secure the Halal Value for any consuming object), hunting, profit in
the banking, drafts, money exchanges, test tube babies and relevant topics.
 
Innovator of Hawza
 
In the last days of Ayatollah Al-Khoi'e, Ayatollah Bashir Najafi visited him in his
house in Kufa, and he requested him to come back to Najaf as in his absence
from the Hawza, the Hawza was going down with every passing moment, but
Ayatollah Al-Khoi'e said "Bashir! I have given the charge of Hawza to you and
Allah, now its between Hawza, you and Allah" with this statement of Al-Syed Al-
Khoi'e, the charge of Hawza Al-Najaf moved towards Ayatollah Najafi and by
obeying the order of his teacher, Ayatollah Najafi is running and taking all care of
Hawza Al-Najaf.
After the sorrowful death of Ayatollah Al-Khoi'e, the Hawza of Najaf was totally
shut for about 6 months. Ayatollah Bashir Al-Najafi tried his best to bring the
Hawza back but there were no books for the students and no salary for the
teachers. Ayatollah Al-Najafi then sold his personal belonging and bought a
photocopy equipment and copied the books and handed to the students for free
and gave salary to the teachers and opened classes of Hawza again. Meanwhile,
he was trying to get a permanent source of help to run the Hawza as it was in the
time of Al-Syed Al-Khoi'e, some people promised to him and with the Grace of
Almighty Allah, slowly, Hawza of Najaf was full of spring of Knowledge of
Ahlulbait (a.s). Until today, Ayatollah Najafi is making all his best efforts to keep
the Hawza of Najaf and its values alive. This is the reason, Ayatollah Bashir Al-
Najafi is called "The Greatest Innovator of Hawza"
After the Hawza was fully established again, Ayatollah Al-Najafi invited students
from around the world and students from Iran, Lebanon, Yemen, Bahrain, Saudi
Arabia, Pakistan, India, Afghanistan, United Kingdom and United States.
 
Rebuilding and Serving the Hawza of Najaf
 
In 1991, the evil rule of Saddam attacked the Hawza Al-Najaf and destroyed
many hostels and Madaris that were build by renowned scholars in the past and it
was necessary to rebuild those buildings and with the tiring efforts of Ayatollah
Bashir Al-Najafi all those Madaris were rebuild, some of them are named as
followed:
·         Jamia Al-Najaf (Madrassa Al-Kalantar)
·         Madrassa Abdul Aziz Baghdadi
·         Madrassa Mahdi (a.j)
·         Madrassa Azri
·         Madrassa Labnania
·         Madrassa Shiraziyya Buzurg
·         Madrassa Imam Ali (a.s)
·         Madrassa Afghaniya (founded by Allama Mudarris Afghani)
·         Madrassa Kazmiyya (Sadrul-Aazam)
·         Madrassa Barojardi Al-Kubra (founded by Ayatollah Barojardi)
·         Madrassa Akhond Al-Kubra (founded by Ayatollah Isfahani – sahibul
Kifayah)
·         Madrassa Akhond Al-Sughra (founded by Ayatollah Isfahani – sahibul
Kifayah)
·         Madrassa Imam Sadiq (a.s) (Madrassa Shubariyya)
·         Madrassa Qiwaam
·         Madrassa Hindiyya
·         Madrassa Mahdiyya Kashif Al-Ghita
·         Madrassa Kashif Al-Ghita
·         Madrassa Quzveeni
·         Madrassa Dar Al-Abrar
·         Madrassa Dar Al-Muttaqeen
·         Madrassa Hussainia Al-Shiraziyya
 
In the city of Najaf, the average of electricity provided to the general public is
about 8 hours a day, and this condition was difficult for the students of Hawza to
study. Ayatollah Bashir Hussain Al-Najafi, with the Grace of Allah, planted 6 huge
electricity power generators and provided the electricity to the Madaris and the
houses of neighbors of Madaris and at the moment, more than 2500 houses are
being provided electricity by Ayatollah Al-Najafi.
 

Moral and Ethical Values

  
Ayatollah Al-Uzma Al-Sheikh Bashir Al-Najafi is well known for his exemplary
Islamic ethics in his personal life and as well as his Marja'iyyah.
He gives time to the people for them to know Islam more and more. He says "No
question should remain unanswered regardless of who has asked and what has
asked" so he spends hours and hours in the groups of people and with
individuals. It is noticeable to everyone that he has renounced the pleasures of
life, has lives a simple life and is content with that lifestyle.  He lives a life of
piety and righteousness, reliance on Allah Almighty and entrusting Him in all
issues of life.  He is humble before the people and respected the young and the
old.  When faced with the trials and tribulation of life, and the difficulties he
comes across in conveying the message of Islam and upholding its banner, he
displays immense patience and perseverance.  He loves for the sake of Allah, and
serves and cares for the people.  He shows immense tolerance and turns a blind
eye upon those who hurt him and cause him harm, and forgives when he is able
to respond likewise.
In 1996 Ayatollah Al-Najafi was attacked with handy bombs, one bomb was
planted under the cupboard of Ayatollah Al-Najafi and another bomb was thrown
on him, the room was full of smoke and smell, blood and cries, Ayatollah Al-
Najafi was seriously injured, one of his senior student saw Ayatollah Al-Najafi in
that condition, he laid himself on the injured Ayatollah.
Ayatollah Al-Najafi was taken to the hospital and was done a surgery as the
pieces of bomb were in his body, after three days, he was moved to his house
back. Police arrested the bomber and the court punished him to sentence to
death and the order of punishment was sent to Ayatollah Al-Najafi for
confirmation and signatures (according to the rules of Iraq), but Ayatollah Al-
Najafi asked his son Al-Sheikh Ali Al-Najafi to write to the court "I, Bashir Najafi,
In The Name Of Allah And For The Sake Of Imam Ali (a.s) Forgive This Criminal"
and the criminal was released.
Ayatollah Al-Najafi's life is full with this kind of excellence of tolerance, patience,
forgiveness and perseverance.
 

Writings of Ayatollah Al-Najafi

 

Ayatollah Al-Najafi has written more than 40 books, some of them are published.
Hereunder is a list of Makhtotat and published books by Ayatollah Al-Najafi:
·         Mustafa Deen Al-Qayyam (Ebadat)
·         Deen Al-Qayyam (Muamlat) 2 volumes
·         Tozeeh Al-Masaail
·         Mukhtasar Al-Ahkam
·         Al-Kheriyyat Al-Ateed
·         Risalah Fi Salat Al-Jummah
·         Risalah Fi Al-Dairah Al-Hindiyah Wa Ta'yeen Al-Qiblah
·         Risalah Fi Ahkam Al-Qiblah
·         Ahkam Al-Soum
·         Risalah Fi Al-E'tikaaf
·         Manasik Al-Hajj
·         Al-Murshid Al-Shafiq Ela Hajj Al-Bait Al-Ateeq
·         Mi'ah Sawal Hawl Al-Khums
·         Risalah Fi Al-Khums Al-Istidlaliyyah
·         Sharh Ala Arss Al-Mo'ata
·         Waqfa Ma'a Muqallidi Al-Mot'a
·         Risalah Fi Al-Adalah
·         Risalah Fi Ahkam Al-Ghaibah
·         Hidayah Al-Nashi'ah
·         Risalah Fi Ahkam Al-Masrafiyyah
·         Risalah Fi Al-Hawalah
·         Risalah Fi Ahkam Radio Wa Television wa Al-Tamseel
·         Masail Sooq Al-Muslimeen Wa Masraf Al-Damm
·         Risalah Fi Ahkam Al-Talqee'a Al-Sanai Al-Istidlaliyah
·         Risalah Fi Ahkam Tanzeem Al-Asrah Fi Hamal Wa Mana AL-Hamal Wa Al-
Ajhaaz
·         Khair Al-Sahaif Fi Ahkam Al-Afaaif
·         Al-Munhal Al-Azab Liman Hua Mughtarab
·         Jadeed Masail
·         Masail Shari'yah
·         Satabqa Al-Najaf Raidah Hawzat Al-Aalam
·         Wiladat Imam Al-Mahdi (a.j)
·         Risalah Fi Qaidah Ma Yazum'un Bi`sahih
·         Sharh Manzooma Al-Sabzawari (Mantiq)
·         Ta'leeqa Ala Sharh Al-Tajreed
·         Behas Mufassil Fi Elm Al-Darrayah
·         Tanqeeh Al-Rewat Lam Yatim
·         Sharah Matalib Al-Qawaneen
·         Mirqaat Al-Osoul
·         Sharah Mualim Al-Osoul
·         Sharah Kifayah Al-Osoul
 
Book that are Translated
 
·   Tozeeh Al-Masaail (Urdu)
·   Tozeeh Al-Masaail (Farsi)
·   Tozeeh Al-Masaail (English)
·   Tozeeh Al-Masaail (Gujrati)
·   Mustafa Deen Al-Qayyam (English)
·   Mukhtasar Al-Ahkam (Urdu)
·   Jadeed Fiqhi Masail (Urdu)
·   Masaail-e-Sharayya (Urdu)
·   Ouraton Kay Masail (Urdu)
·   Wiladat Imam Zamana (a.j) (Urdu)
 

Books Written About Ayatollah Al-Najafi

 
·   Aik Roshan Haqeeqat (by:- Agha Bilal Najafi - Urdu)
·   Life Of Religious Authority (by:- Sheikh Ibn-Taimur - English)
·   Hayat Ayatollah Al-Uzma Bashir Al-Najafi (Arabic)

C:\Documents and Settings\shujaat\My Documents\alive\Ayatollah al-Uzma Al-

Sheikh Bashir Hussain Al-Najafi_ - Husaini Youths.mht

7. Ayatollah uzma Mirza Jawad gharvi alyari

BIRTH: HE WAS BORN IN 1934(1313HEJRI SHAMSI) IN TABRIZ AMONG A FAMILY WHO

WAS WELL KNOWN IN THEIR KHNOWLEDGE , VIRTUE AND EXCELLENCE.GRAND AND
RESPECTFUL GHARAVI ALIYARRI FAMILY HAS HAD A 250-YEAR-OLD THEORETICAL
ROOT
AYATULLAH AL-KOBRA ALLAMA MOLA ALI ALIYARI WAS A JURISPRUDENCE
,TARADITIONIST, PHILOSOPHER, PHYSICIAN, MATHEMATICIAN, ASTROLOGER,
HISTORIAN,GENEALOGIST,FULL OF KNOWLEDGE .HE SAT AT THE FEET OF GRAN
TEACHERS SUCH AS

"AYATULLAH UZMA SHEIKH MORTEZA ANSARI"

"SHEIKH RAZI NAJAFI"

"SHEIKH MEHDI AALL KASHEF"

"SAYYID HASAN SHIRAZI"....WHO HAVE LEFT OVER 40 BOOKS AND PRECIOUS

AUTHORSHIPS IN DIFFERENT AREAS.

AYATULLAH AL OZMA MIRZA HASAN ALIYARI:HE WAS A PRINCIPAL

JURISPRUDENCE,TRADITIONIST,DEVOUT COMMENTATOR AND SKILLFULL IN REASONS
AND TRADITION.WHO SAT AT THE FEET OF GRAND RELIGIOUS SCHOLARS SUCH AS
"AYATUL UZAM AKHUND MOLA KAZEM KHORASANI"

"AQAH SAYYID KAZEM YAZDI"

"FAZEL IRAVANI"

"FAZEL SHARBIANI"

"AQAH MIRZA MOHAMMAD ALI RASHTI"

"HAAJJ MOLLA AHMAD SHABESTARI"

" HAAJJ MIRZA ABOLGHASEM HAYERI"

"AQAH MIRZA LOTFOLLAH MAZANDARANI"

" AQAH MIRZA MOHAMMAD ALI HAKIM ELAHI MARANDI""

.THAT THEY HAVE LEFT ABOUT 30 PRECIOUS BOOKS. AYATULLAH MIRZA MOHSEN
ALIYARI:HE WAS DEEPLY A REASONABLE & TRADITIONAL MAN AND SAT AT THE FEET
OF GRAND TEACHERS LIKE "AYAT OZAM AKHUND KHORASANI"

AQAH SAYYID KAZEM YAZDI"

"SHARIAAT ESFAHANI"... WHO HAVE LEFT NUMEROUS BOOKS. AYATULLAH AL UZMA

HAAJJ MIRZA ALI AQAH GHARAVI ALIYARI:(AYATULLAH ALIYARI 'S FATHER):HE WAS A
PRINCIPAL JURISPRUDENCE,TRADITIONIST,DEVOUT COMMENTATOR ,A REASONABLE
AND TRADITIONALIST MAN ,AND ONE OF THE MOST HONOURABLE PEOPLE BETWEEN
SHIITE.HE WAS FAVOURED TO BE IN GREAT PROFESSORS ' PRESENCE SUCH
AS :"AYAT UZAM MIRZA RAZI ZANOZI"

"SAYYID MOHAMMAD HOJJAT"

"MIRZA HASSAN ALIYARI " IN TABRIZ , AND "AYATA UZAM AQAH ZIYAODIN ARAGHI"
"AQAH SHEIKH MOHAMAD HASSAN NAEENI GHARAVI"

"AQAH SAYYID ABOLHASAN ESFAHANI"

"AQAH SAYYID ABUTORAB KHANSARI"

"MIRZA ALIAQAH IRAVANI"

"MIRZA ASADOLAH ZANJANI"

"AQAH MIRZA ALIAQAH GHAZI" IN NAJAF ASHRAF .THERE ARE MORE THAN 80
SCIENTIFIC BOOKS IN DIFFERENT AREAS OF THEM. HIS MOTHER WAS A SAYYIDE AND
PIOUS LADY AND A DIRECT DESENDENT OF THE HOLY PROPHET (S.A.W)THAT HER
LINEAGEDIRECT  TO THE HOLY EMINENT  IMAM(IMAM HASAN MOJTABA). EDUCATION:1-
IN TABRIZ:HE WAS VERY SERIOUSE AND INTELLIGENT FROM CHILDHOOD AND HAD
FINISHED DIFFERENT LEVEL OF STUDY BY HIS HONOURABLE FATHER AND RELIGIOUS
SCHOLORS SUCH AS "MIRZA MOHAMAD AKHUNDI"

" MIRZA ABDOLRAZAGH MOSHK ANABRI"

2-IN NJAF:ABOUT 10 YEARS OF HIS LIFE ,HE WAS IN THE HOLY AND HEAVENLY
SANCTUARY OF AMIRAMMOMENIN (IMAM ALI).AND HE HAD NEFINISHED DIFFERENT
SCIENTIFIC LEVELS `CONTINUOUSLY AND REACHED TO HIGHEST LEVEL OF
INFERENCE AND JURISRUDENCE AND EXEGESIS OF DIVINE. AYATOLLAH 'S TEACHERS
IN NAJAF":AQAH SAYYID ABOLGHASEM KHOEE"

"AQAH SAYYID EBRAHIM ESTAHBANATI"

"AQAH SAYYID MORTEZA FIRUZ ABADI"

" AQAH SAYYID NASROLLAH MOSTANBAT"

"MIRZA MOHAMAD GHAEEINI""MIRZA AHMAD ALI TOHIDI"

"AQAH SAYYID JAFAR JAZAYERI"

"MIRZA MOHAMAD ALI SARABI"

3-IN MASHHAD: BECAUSE OF UNFAVOURABLE CONDITIN IN IRAQ ,AYATULLAH

ALIYARI ,HAS LEFT TO TEHRAN AND THEN WITH SATISFACTION OF HIS FATHER ,TO
MASHHAD,AND NEARLY 7 YEARS ,BESIDE THE HOLY SANCTUARY OF IMAM REZA
,ENJOYED OF THE RELIGIOUS SCHOLARS OF THE TIME PRESENCE.AYATOLLAH 'S
TEACHERS IN MASHHAD:"AQAH SAYYID HADI MILANI""AQAH SHEIKH AHMAD KAFAEE
KHORASANI"

"AQAH SHEIKH MORTEZA SHAHRUDI"

4-IN QOM:GRAND PROFFESR BECCAUSE OF HIS GREAT INTREST TO MAKE USE OF

KNOWLEDGE AND WISDOM SOURCES ,IN SPITE OF HIS GREAT MASSIVED
KNOWLEDGE,HAVE GONE TO THE MOHHAMMAD HOUSE PLACE AND STAYED THERE
FOR 12 YEARS AND ENJOYED OF HAZRAT MASUME AND GRAND TEACHERS OF
THERE.AYATOLLAH 'S TEACHERS IN QOM:"IMAM KHOMEINI""AQAH SAYYID MOHHAMAD
REZA GOLPAYEGANI"

"AQAH SAYYID SHAHAB O DIN MARSHAEE NAJAFI"

"AQAH MIRZA HASHEM AMOLI""HAAJJ SHEIKH MOHAHAM ARAKI"

"AQAH SAYYID MOHHAMAD KAHGHOGH DAMAD"

"GRAND PHILOSOPHER AND SCHOLAR ,ALLAMA AQAH SAYYID MOHHAMAD HASAN

TABATABAEE"

TEACHNG:PROFFESSOR FROM THE BEGINIG OF THE STUDING . STARTED TEACHING IN

ELEMENTARY AND THEN HIGH LEVELS.AFTER THAT, INADDITION JURISPRUDENCE AND
PRINCIPAL ,BEGAN TO TEACH OTHER SIENCES,AND IT MUST NOTICE THTA HE IS
CONTINUING THIS WAY NOW YET.MOREOVER,PROFFESOR,WAS NOT UNAWARE ABOUT
PHILOSOPHY,GNOSTICISM,ETHICS,COMMENT.AND ALWAYS MADE SATISFIED
INFATUATED OF THIS AREAS. THE WAY OF TEACHING:PROFFESSOR STATED MAIN
POINT WITH SELF -POSSESSION AND ATTRACTIVENESS AND RESEACHES IN OPINIONS
AND JUDGMENTS WHILE WAS STUDING NARRATIVE BOOKS DEEPLY,THEN STATED THE
CONCLUSION IN AN ELOQUENT SENTENCE. SOME OF HIS SPECIFICATIONS ARE
:SERIOUSNESS,PERSEVERENCE,RESEARCH AND INVESTIGATION,AND MANY GOOD
MANNERS. COMING TO TEHRAN:PROFFESSOR ACCORDING TO HIS FRIENDS AND HIS
LOVERS URGING AND BY THE AUTHORITIES TIME'S SUPPORT LEFT QOM TO
TEHRAN.AND FROM THE FIRST TIME BEGAN TO BULID "FATEMIYE SCHOOL"AND
STARTED TEACHING ANG PROPAGATING DIVINE RITES.SO MUCH THE PROFFESOR'S
MORAL AND SPIRITUA PRESENCE EFFECTED THAT INVIRONMENT WHICH IN A FEW
TIME ,THAT MOSQUE AND SCHOOL WAS BECOME A PLACE FOR LOVERS AND THOSE
INTERESTED BY ISLAMIC ETHIC AND KNOWLEDGE. MOSQUE AND POPULATION:I DARE
SAY THAT PROFFESSOR DO THE COMMUNITY PRAY IN SPECIAL SUPIRITUALITY,THAT
SHOULD SAY THAT WAS IN TEHRAN SAMPLE AND SPECIAL NOT ONLY IN QUUALITY BUT
ALSO IN QUANTITY.AT LAST,HIS OFFICE AND MOSQUE IS A SAFE PLACE AND SHELTER
FOR THOSE INTERESTEDTRUE KNOWLEDG ABOUT ISLAM.AND HE RECEIVES MANY OF
POOR AND HELPLESS PEOPLE ALWAYS AND TRIES TO HELP THEM. POLITICAL
CAMPAIGN: BEFOR ISLAMIC REVOLUTION,PROFFESSOR WAS IN QOM, HE TOOK PART
IN ALL MOVMENTS WHICH WERE DETERMINED BY LEADERS IN QOM.AND HIS NAME
AND HIS SIGNATURE WAS THE SING OF HIS SPREAD MOVMENTS.WHEN HE CAME TO
TEHRAN ,HE WAS ONE OF THE FOUNDERS OF FIGHTER SIRITUALITY SOCIETY.AND HE
HAD AN ACTIVE PRESENCE IN ALL ISLAMIC REVOLUTION ACTIONS.PROFFESSOR-
AYATULLAH ALIYARI-DURING POLITICAL CAMPAIGN THAT WAS GUIDED BY IMAM
KHOMEINI ,AGAIN AND AGAIN WAS SENT TO PRISON AND THEM WAS RELESED FROM
PRISON.

C:\Documents and Settings\shujaat\My Documents\alive\BIOGRAPHY.mht

8. Ayatullah al-`Uzma al-Hajj ash-Shaykh Lutfullah as-Safi Gulpaygani

 Ayatullah al-`Uzma al-Hajj ash-Shaykh Lutfullah as-Safi Gulpaygani
 
Ayatullah al-`Uzma al-Hajj ash-Shaykh Lutfullah as-Safi, a renowned Faqhi, Scholar of
Islam and one of the greatest thinkers of our time, was born in the year 1337 Hijri (1917)
in the city of Gulpaygan, Iran.
 
 
1. His Parents
His father, the late Ayatullah Akhund Mulla Muhammad al-Jawad as-Safi (b.1867) was a
wellknown 'Alim and an 'Arif. He, along with being a specialist in Islamic studies, was
also a researcher, writer and a teacher in various fields of Islamic sciences such as: Fiqh,
¬sul, Kalam, Akhlaq, Hadith, and other areas. He was also well versed in Poetry, and
Calligraphy.
 
On the one side, his Taqwa, love for the Wilayat (of the Ahlul Bayt (peace be upon all of
them)), and the excellence in Akhlaq of this great man, and his firm position of upholding
the concept of "Amr bil Ma'ruf wa Nahi anil Munkar" (Enjoining the Good and
Forbidding the Evil), and taking a distinct stance against those who had deviant thoughts,
the non-religious people, and the oppressors and despotic rulers of his time on another
side had a tremendous effect on his son.
The setting of the sun on the life of this great scholar, was on the 25th of Rajab, in the
year 1958, which corresponded to the night of the Shahadat of the 7th Imam, Musa al-
Kazim ('a).
 
His mother was Fatima, a noble woman, poet, and a lover of the Ahlul-Bayt (peace be
upon all of them) and the daughter of Ayatullah Akhund Mullah Muhammad 'Ali - the
roommate and study partner of the late Ayatullah al-Uzma Mirza Shirazi (May Allah
raise his status).
 
Sincerity, piety, bravery, frankness and outspokenness, patience in the upbringing of her
children, the remembrance of Allah, recitation of Dua', and Salatul Lail are some of the
particular spiritual and ethical traits of this now deceased woman.
 
In reality, Agha Safi Gulpaygani, inherited his love and sincerity for the Ahlul Bait
(peace be upon all of them) from parents like this.
 
 
2. His Studies
Ayatullah al-'Uzma as-Safi, while in his youth, stepped into the garden of knowledge. He
started his primary Arabic studies in the city of Gulpaygan (Iran) under the tutelage of the
great Scholar, Marhum Akhund Mullah Abul Qasim, better known as "Qutb". He
continued his studies in the fields of Arabic, Kalam, Tafsir of the Quran, Hadith, Fiqh,
and Usul until the end of Suth (the second major level of Islamic studies) in this city.
During this period, he was also being taught by his humble father, Ayatullah Akhund
Mullah Muhammad al-Jawad as-Safi in the above mentioned sciences of Islam.
 
In the year 1940, Ayatullah as-Safi left the city of Gulpaygan, which, at that time for him,
was his own world, with its sweet memories of the time spent as a youth, and love and
pleasure he felt being around his loving father and mother. This was a move, that until
today, he still feels upset about having to make, but none the less, with all the difficulties
involved, he made the migration to the city of Qum. It was here in Qum that he would
take part in the classes being offered by the greatest Scholars of the Hauza Ilmiyyah of
Qum, and the place where he would be able to continue on the road of completing his
studies and research in Islam.
 
A few years later, Ayatullah as-Safi made the journey to Najaf al-Ashraf and for one
year, took part in the lessons being offered by the Great Maraja' of that religious
institution. The exceptional power of understanding, and the struggle and seriousness in
pursuing his studies were some of the reasons that the great teachers in Qum and Najaf
paid special attention to him.
 
Some of his teachers while in Najaf al-Ashraf
 
1. Ayatullah al-Uzma ash-Saykh Muhammad Kadhim Shirazi (d. 1367)
2. Ayatullah al-Uzma as-Sayyid Jamal ad-Din Gulpaygani (d. 1377)
3. Ayatullah al-Uzma ash-Shaykh Muhammad 'Ali Kadhimi (d. 1364)
 
After studying in the city of Najaf, Hadhrat Ayatullah Lutfullah as-Safi returned to Qum.
It was there, that for more than fifteen years, he attended classes on Akhlaq and 'Irfan,
then being taught by the former Marja' of the Shi'a world, Hadhrat Ayatullah al-'Uzma al-
Burujerdi (May Allah raise his Status).
 
It was at this time that Ayatullah as-Safi was chosen to be one of the special advisors to
the late Ayatullah al-Burujerdi, and was also one of the few selected people who worked
on answering the religious questions that were being sent in by the Muqallidin of the late
Ayatullah.
 
Ayatullah al-Burujerdi, after recognizing the level of knowledge and the ability that
Ayatullah as-Safi possessed, then decided to keep him in charge of answering the
important and sensitive questions that were coming into the Late Marja's office in the
fields of Fiqh, and Kalam.
 
It was also through the encouragement of Ayatullah al-Burujerdi that ash-Shaikh as-Safi
was able to compile the valuable book, or rather an encyclopedia in the study of the 12th
Imam, al-Mahdi ('a), which later took on the name of "Muktakhab al-Athar fi Imam
Thani al-'Ashar".
 
Some of his teachers while in Qum
 
1. Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Taqi Khansari (d. 1371)
2. Ayatullah al-Uzma as-Sayyid Muhammad Hujjat Kuhkamri (d. 1372)
3. Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Sadr ad-Din Sadr 'Amili (d. 1373)
4. Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi (d. 1375)
5. Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Reda Gulpaygani (d. 1414)
 
 
4. Specialties of Ayatullah al-'Uzma as-Safi
Taqwa, Ikhlas (Sincerity), Tawakkul (Reliance on Allah), frankness in speech, "Amr bil
Ma'ruf wa Nahi anil Munkar" (Enjoining the Good and Forbidding the Evil) are some of
the important spiritual and ethical aspects of this Faqhii.
 
His presence and existance is a boundaryless ocean of love for the Pure Lights of the
Sinless Progeny of the Prophet ('a), and every morning, after his Salat, after the recitation
of Dua' al-Ahad, those around him hear his heart crying out in love for the Hidden Imam,
Sahih al-Asr wa al-Zaman, with the plea:
 
"Hurry up, Hurry up, O' My Master, O' Master of the Time!"
 
It has also been noted that on Friday afternoons, he can be spotted in Masjid al-Jamkaran,
which is just outside the holy City of Qum, sitting among the faithful lovers of Imam al-
Mahdi ('a) engrossed in prayers.
 
Some of the academic achievements of this scholar include teaching and research in
various fields of Islamic Studies, such as Fiqh, Usul, Kalam, Hadith, Rijal and other
areas. It suffices us to mention that along with all of this; he is also the author of over 80
valuable books, both in Farsi and Arabic, of which some have been translated into
various languages.
 
Ayatullah as-Safi, during his studies in the Hauza of Qum, was ranked with high esteem
as one of the greatest scholars by leading figures of the Muslim world, such as: Sayyid
Jamal ad-Din al-Gulpaygani, Ayatullah al-Burujerdi, Imam al-Khumayni, and Sayyid
Muhammad Rida al-Gulpaygani, and various others.
 
Some 45 years ago, on the 3rd of Jumad al-Awal, Ayatullah al-Udma al-Hajj as-Sayyid
Jamal ad-Din al-Gulpaygani, one of the biggest and most well known Marja' of his time
in Najaf al-Ashraf, bestowed the highest honor on Ayatullah as-Safi by announcing his
reaching to the level of Ijtihad. Not only did he confirm Ayatullah al-Uzma as-Safi's
reaching to this level, but in the letter which he wrote, which is still available today, he
went on to say that Ayatullah as-Safi Gulpaygani was at the highest level of Ijtihad - in
comparsion to the other scholars of his time. This is the final level in Islamic studies,
where, after completion, a person is allowed to make his own independent decisions in
matters of Islamic law.
 
For many years, Ayatullah as-Safi, during the lifetime of Marhum Ayatullah Burujerdi,
and even after his death, was one of the few people who were responsible for taking the
exams of the students in the Hauza. These included the students who were at the highest
level of their studies, including those involved in the studies known as 'B'ath al-Kharij'
(the final level of Islamic studies, after which, if successfully completed, entittles a
person to formulate his or her own opinion on Islamic matters, in the light of the Qur'an
and Sunnah).
 
It should be noted that a large number of the Mujtahidin and teachers who are presently
in the Hauza 'Ilmiyyah of Qum have taken their exams at the hands of this noble scholar.
 
This valuable Faqhi, in addition to what has already been mentioned, has also done
extensive research in the area of Arabic Syntax (the rules of Arabic Grammar), and in the
History of Islam and Iran. He is also well acquainted with the various forms of poetry,
and is well versed in composing verses of poetry.
 
Even today, this learned Marja', with all the responsibilities that lie on his shoulders, still
finds the time to keep himself informed on a day to day basis of the news of the world,
with special attention taken to the news of the world of Islam, by all means and methods
at his disposal.
 
With the large amount of information on history and politics that is continuously being
passed on to him, and with his ability to be able to analyze all the events that are
occurring in the world today in their respective regions, it is no wonder that he is often
referred to as "THE Scholar of our Time."
 
Before the victory of the Islamic Revolution of Iran, Ayatullah as-Safi's presence in the
various areas of struggle and opposition against the Shah's regime was well known. It
was with the confiscation and banning of one of his books by the Shah's secret police,
known as the SAVAK, that added to the friction between this Faqhi and the former
Government.
 
Ultimately, the printing of some of the most important books that Ayatullah al-'Uzma as-
Safi had written, in defense of the teachings of the Shi'a' were banned (in Iran). At the
same time, the Leaders of some of the Arab countries, who were working hand in hand
with paid-off authors that were in the hands of the Colonialists, and who were not able to
hide their anger and hatred from these conscious writings which had the potential of
awakening others, were ultimately forced to ban his books.
 
With the victory of the Islamic Revolution in Iran in 1979, Ayatullah as-Safi, on behalf of
the Late Imam al-Khumayni, was placed in charge of the "Shura Negahban" or the
"Council of Guardians of the Islamic Revolution". For eight years as the Secretary
General of the "Council of Guardians", he had provided his valuable assistance to
establishing and preserving social order in Iran, and to the service of the people of this
nation, in guarding the sanctity of Islam and the Qur'an. During this eight years, not even
once did he entertain any sort of doubt or uncertainty in his mind concerning his role in
the Government.
 
Ayatullah al-'Uzma al-Hajj ash-Shaykh Lutfullah as-Safi al-Gulpaygani, who, over 20
years ago, possessed all the conditions necessary for Marja'iyat, generously and nobly
passed it by.
 
With the untimely demise of his teacher, the Late Ayatullah al-'Uzma as-Sayyid
Muhammad Rida al-Gulpaygani in 1993, ash-Shaykh as-Safi was flooded with requests
from the 'Ulama and people all over the world to accept the responsibility of guiding the
Shi'a world. Finally, after repeated requests, he humbly accepted the Marja'iyat, and
today, is counted as one of the leading and outstanding Marja', and one of the main pillars
of the Hauza Ilmiyyah of Qum.
 
The leader of the Islamic Revolution of Iran, Ayatullah al-Uzma as-Sayyid Ruhullah al-
Musawi al-Khumayni (May Allah raise his status) had personally told Agha Safi
Gulpaygani that he is constantly praying for him and in addition, he never forgets to pray
for him in his Salat al-Lail.
 
The great scholar, and Marja' Taqlid of the Shi'a world, the late Ayatullah al-Uzma as-
Sayyid al-Hajj Muhammad Rida al-Gulpaygani (May Allah raise his status), in regards to
Ayatullah as-Safi al-Gulpaygani had written the following in his will to his family:
 
"...Any time you need the permission of a Faqihi (for religious issues), refer to
Ayatullah Agha Hajj Shaykh Lutfullah Safi, since, without doubt, I consider him to
be a Mujtahid, and 'Adil."
 
One of the most well known teachers in the Hauza 'Ilmiyyah of Qum, who has written
countless books on topics ranging from Usul al-Fiqh, 'Aqaid, History and other areas
many of which have been translated into English, Urdu, and other languages, Ayatullah
al-Hajj Mirza Ja'far Subhani, at the funeral ceremony of the late Ayatullah al-Uzma as-
Sayyid Muhammad Rida Gulpaygani, said the following about Agha Safi :
 
"...A person whom, in his life, has continously been busy with the pen, writing and
offering his services to Islam - one who is counted as of the 'Arifs and upright
'Ulama, and one whom just looking at his face, is reminded of Allah (SWT)..."
 
 
5. A sample of his writings
To date, this Marja' Taqlid and scholar of Islam has over 100 books to his name, some of
which are:
 
1. Muntakhab al-Athar Fi al-Imam ath-Thani Ashar
2. Imamate and Mahdiviat
3. Glimpses of the greatness of al-Hussain (Peace be Upon Him)
4. Divinity in Nahjul Balagha
5. Tawdhiul Masail
6. Manasik Hajj (Farsi)
7. Manasik Hajj (Arabic)
8. Belief in al-Mahdi (Arabic)
9. Amr bil Ma'ruf wa Nahi anil Munkar
10. Medical Questions and Answers
11. The History of the Shi'a Hauza
12. The Epic of Karbala
13. The Good Tidings of Peace and Security
14. Answers to Ten Questions regarding al-Imam al-Mahdi
15. A Discussion regarding famous Hadith of the Splitting of the Muslim Ummah into 73
Sects
16. The Qur'an : Protected from Corruption
17. The Call of Islam from Europe
18. Discussion concerning the Ayah of Tathir (33:33)
19. The Month of Ramadan in History
20. The Necessity of Islamic Government or Wilayat al-Fuqaha during the 'Asr al-
Ghaybah
21. The Relationship and Connection between the World and Imam az-Zaman (Peace be
Upon Him)
22. Tafsir of Ayah al-Fitrah (30:30)
23. Answers to questions from a Muslim Woman
24. A Reply to "The Belief of Mahdiism in Shi'a Imamia" (Reply to the doctorate thesis
written by Mr. Abdul-Aziz Sachedina)

C:\Documents and Settings\shujaat\My Documents\alive\English

Article.mht

9. A brief biography of grand Ayatollah Rohani

  

 His birth

The great Ayatollah Seyed Mohammad sadegh Rohani, a man from the family of
guardians of the religion and feghh (Islamic jurisprudence) a religions authority, an anti
despite and indefatigable warrior in the way of God, was born in Moharam 1345 after
Hejra (a.h), coinciding with 1305 Hejri shamsi (h.s) (solar year) and 1926 A.D. in holy
city of Qom.

His family was of Imam Hussein (a) extraction, with a great background of knowledge
and virtues.

  His parents

His father, ayatollah Haj Mirza Mohammad Rohani, one of the luminaries of Qom
seminaries, was born in 1307 A.H in Qom.

He traveled to Najaf under the auspices of ayatollah seyed Abolhasan Esfahani and Mirza
Naeeni. For a while, he was a student of the deceased ayatollah Haji Hussein Tabatabaei
qomi. Then he came back to Qom. Through his continuous attempts, the great ayatollah
Sheikh Abdolkarim Haeri traveled to Qom and started to teach seminary science. He was
one of the Ayatollah Haeri's special and best students.

After his father death, used to answer people's religious questions and solve their living
problems in "Aqa mosque", Qom to mention some of his great measures, one can recall
his cooperation with Ayatollah Kashani in the issue of nationalizing Iran's oil industry,
fighting Reza shah in the issue of removing the Hijab and religion from the country,
making attempts to invite ayatollah Haeri to Qom paving the way for his teaching, and
cooperating in the process of establishing Qom seminary.

The religious authority, Ayatollah Sadegh Rohani, passed away in Sha'ban, 18,
1381(A.H) due to a long-lasting disease. When the news of his death circulated around
the city of Qom, city bazaar, offices and religious schools were adjourned in respect.

All religious authorities, luminaries, teachers and students of the seminaries took part in
his funeral while traders, craftsmen and offices raised black flags as an emblem of
mourning and attended mourning sessions. After the funeral prayer, his body was buried
in Bala sar mosque, Qom.

His mother was also one of descendants of Imam Hussein (a). She was daughter of
ayatollah Haji Seyed Ahmad Tabatabaei qomi, who used to hold congregation prayer in
the courtyard of Hazrat Masuma's holy shrine.

  His education

Ayatollah Rohani learned the basic lessons of Arabic literature in Qom. Then, in his
adolescence he traveled to Najaf to learn from great ayatollah, accompanied by his older
brother. Because of his incredible aptitude and intelligence, he learned "Sath" (seminary
lesson based on the reading of the text) in a short period.

Through being examined and advised by Ayatollah Khoei, he turned to learning

"Methodology" and Kharej (seminary lecture not based on reading textbooks). An
adolescent's being accepted to learn "Methodology" and "Kharej" was totally confusing
and incredible for the older students of Najaf seminary.

Ayatollah zadeh Milani quotes: "Ayatollah Khoei told my father, I have the honor to
teach in a seminary in which an adolescent is learning "Makaseb" (earning and
professions) beside his older brother and other more experienced schoolmates. Rather, he
can understand and analyze the lesson better than the rest of students.

Those familiar with Islamic science know that the valuable book of "Earning and
professions" – one of Sheikh Ansari's greatest works is being taught in seminaries and
only intelligence and talent students can completely comprehend and analyze the subject
of that book.

  His teacher
Due to his staidness and desire to learn, ayatollah Rohani used to attend the greatest
religious authorities classes. Some of them are:

1-   Great Ayatollah Haji Sheikh Kazem Shirazi (1290-1367)

2-    Great ayatollah Haji Sheikh Mohammad Hussein Esfahani, also known as
Company (1361- )

3-   Great ayatollah Haji Sheikh Mohammad ali Kazemeini

4-   Great Ayatollah Haji Seyed Abdolhasan Esfahani (1284-1365)

5-   Great Ayatollah Haji Sheikh Mohmmad reza Al-e-yasin

6-   Great Ayatollah Haji Seyed Abolghasem Khoei (1317-1413)

7-   Great Ayatollah Haji Seyed Mohammad Hussein Tabatabaei Boroujerdi (1292-
1380)

He learned many valuable things from his famous teacher and has always been
thankful to them. However, the role ayatollah khoei played in treating Ayatollah
Rohani was really appreciable. As he acknowledges, a great share of his knowledge is
due to 15-year attendance in public and private classes of Ayatollah Khoei among the
rest of great Ayatollahs. There was consensus among almost all of scholars of that
time that Ayatollah Khoei was an incomplete jurisconsult who was expert in seminary
sciences such as feghh (jurisprudence), methodology, kalam (speculative theology),
interpretation, rejal (biography and criticism of traditional) and philosophy. His
published works verifies this claim.

Ayatollah Khoei used to scout around for intelligent students and to play greater role
in training them.

When attended Najaf seminary in his adolescence, Ayatollah Rohani was a young
student with an unbelievable comprehension power and intelligence. He should learn
complicated lessons of feghh write down the notes and make a fair copy of them at
home, discuss the lesson with his friend, and pre-study for the next day lesson. This
huge bulk of task, especially in lack of learning and living facilities, took 16 hour of
his day. Moreover, he should do his personal affairs such as earning his living while
tolerating the economic pressures. Being a young man he suffered from a harassing
economic situation. Sometimes he had to borrow things and money from the
neighboring traders who know him. Contentment was the most significant secret of
his success in learning Islamic sciences.

Ayatollah Rohani's teaching

He started teaching different Islamic sciences in his adolescence.

He began to teach in the courtyard of Imam Ali's holy shrine.

It impressed everyone that a young man can assert seminary lesson.

Attending Ayatollah Khoei's classes for a short period, he was able to assert "Feghh
and methodology" lessons for those interested in seminary sciences. It wasn't long
before he was just like a shining sun in the sky of Najaf. For the same reason,
Ayatollah Khoei's relationship with him was growing more and more. Although
Ayatollah Khoei used to not let anyone raise question while he was teaching and
wanted them to asked their question at the end of the lesson, he repeatedly asked the
young Rohani to raise question whenever he deems proper. This indicates Ayatollah
Rohani's merits.

The class relationship between the teacher and the student was in such a way that
Ayatollah Khoei discussed the teaching matters with Ayatollah Rohani several times.
Great Ayatollah Khoei praised the 15-year-old Rohani's great knowledge,
comprehension power and briskness in learning (the full text of Ayatollah Khoei's
manuscript can be found in this web site, which is also published in biography books
in Arabic and Farsi). Verified by the great Ayatollah and religious authorities,
Ayatollah Rohani reached the stage of "religious authority" being only 14 years old.

He came back to Qom in the late 1329(H.S) and started teaching Kharej (seminary
lectures not based on reading text book) in the courtyard of "Hazrat Masuma's" holy
shrine in early 1330(H.S).

Now, it is half of the century that he is teaching Islamic sciences and most of his
students are among famous teachers and seminary pundit. Some other of his are
supposed to reach the stage of religious authority.

Ayatollah Rohani is used to speaking eloquently while teaching. He avoids engaging

in useless matters in his teaching. His lessons include ideas of outstanding Islamic
pundits attached with his own discussions on acceptance or rejection of their beliefs.
He fights stiffness, one-sidedness, excessive precaution, and blind imitation because
he believes that illogical imitation and prejudice on Islamic pundits' beliefs while
fighting any news idea will enfeeble the scientific power of the seminaries. He
therefore, respecting all Islamic pundits' beliefs, analyses their beliefs as a critic.
Ayatollah Rohani's teaching is filled with new ideas and beliefs, innovations, and
keen-sightedness. Nevertheless, he never ignores the decree of god for the sake of
"public interest" or "new ideas".

  His work

Ayatollah Rohani has always tried to distribute the Islamic and Al-al-bait (the Prophet
Mohammad's family (a)) culture in his entire life. He has either taught and trained
many other knowledgeable sages or has written some valuable books on Islamic
sciences.

As soon as he attend Qom Islamic seminary, started writing "Shia feghh

encyclopedia" besides teaching "Kharej". The mentioned encyclopedia is verified and
endorsed by the greatest religious authorities and seminary teachers.

One of his most valuable works is the book "Feghh-al-sadegh" great Ayatollah
Boroujerdi regard this book as a valid source and quoted many parts of it in his
teaching, great Ayatollah Khoei also, wrote in a letter that "I delivered the book
"Feghh-al-sadegh" to Ayatollah Kashef-al-ghata and told him, look! What a precious
service I have done to Islam by bringing such a researchers and scientists up.

The dean of "Al-Zahra" (Al-Zahra university), Egypt, which is the greatest scientific
center of sonnies, praises the book Feghh-al-sadegh in a letter, too. This book is one
of the expressive, valid and important sources of Feghh and methodology in Shia
community. Of many adequate reasons for Ayatollah Rohani's religious authority;
one is writing the comprehensive book "Feghh-al-sadegh".

Some of his valuable works includes:

1-   "Feghh-al-sadegh": full encyclopedia of Shia feghh (in Arabic)

This comprehensive source has been published in 40 volumes annexed by a full list of
sources and bibliography.

About two hundred years ago, the valuable book "Jawaher-al-kalam". Ayatollah
Rohani wrote this book in his youth. Sunni purdites also verified this book. "Feghh-
al-sadegh" is being taught in the department of Islamic studies in famous western
universities and is regarded as a valid source.
2- "Zobdat-al-usul" (Methodology, in Arabic) in 6 volumes asserts a full review of
methodology in rational discussion format.

3- "Menhaj-al-foghaha" (the way of the jurisprudence, in Arabic). In 6 volumes is a

description of Sheikh Ansari's "Makaseb"(Earnings and professions) in an
innovative way.

4-   "Al-masael-al-mostahdetha" (the recent question, in Arabic): include answering

today's new problem with respect to the holy Quran traditions, and feghh.

5-   An explanation of the book "Menhaj-al-salehin" (the way of the righteous) in 2

volumes (in Arabic)

6-   An explanation of the book "Urvat-al-wosgha" (the strongest handle) in 2

volumes (in Arabic)

7-   An explanation of the book "Wasilat-ul-nejat" (means of salvation, in Arabic)

8-   A treatise of the book "Uncertain clothing" (in Arabic)

9-   A treatise of the book "Principle of no harming" (in Arabic)

10-  "Determinism and freewill" (in Arabic translated into Persian)

11- A treatise on (in Arabic)

12-"Scared rites of hajj" (in Arabic)

13- "Masael-al-montakhaba" (the selected question, in Arabic)

14- A treatise on "Principle of collecting knowledge" (in Arabic)

15- Al Ejtehad-wa-al Taghlid" (religious authority and imitation) (in Arabic)

16-"Qawaed-al-thalatha" (the three principles) (in Arabic)

17-"Al-leqa-Al-khas" (the special meeting, in Arabic)

18- Tozih-al-masael" (the Islamic epistle, in Arabic)

19-A research on "Determinism and freewill" (in Farsi)

20-"The government system in Islam" (in Farsi, Turkish, and Urdu)

21-"Sacred rites of hajj" (in Farsi)

22- "A selection of Islamic ordinances" (in Farsi)

23-"Religious consolation of the judicial power and the law institute of international
lawyers" (in Farsi)

24-Islamic ordinance of today's problem (in Farsi)

25-"The ordinances" in question and answer format: in 2 volumes (in Farsi)

26-"One thousand question and answers" in 6 volumes: 1000 questions and answers
each (in Arabic)

His religious authority

Returning from Najaf and starting to teach Qom seminary, Ayatollah Rohani began to
write the book "feghh-al-sadegh" after the death of great Ayatollah Boroujerdi,
seminary pundits suggested that Ayatollah Rohani publish his epistle. According to
Iranians national library records, his first epistle was published in 1340(H.S).

Great Ayatollah Seyed Sadegh Rohani was the first religious authority in the whole
family of Rohanis whose followers are scattered in all over the Muslim world.

SOME OTHER CHARACTERISTICS OF AYATOLLAH ROHANI

The political life

Great Ayatollah Seyed Mohammad Sadegh Rohani never considers religion and
politics separate. Rather, he sees the sprite of the politics in the body of religion. He
therefore, deems it necessary to fight despotism, colonialism, and Zionism, to engage
in political matters of the Muslim world, to make attempts to establish freedom and
justice for all, and to remove poverty and superstitions from the world. As a result, in
his opinion, it is permissibly for every one to take part in the area of politics.

Ayatollah Rohani was a key leader of public contest against shah's regime. While
many where surrounded government favors, and many other disappointed hypocrites
consider the contest useless, people like Ayatollah Rohani encouraged the people to
visits, not to be afraid of the government threats, and fight the regime. He always
believed that one should always tell the truth and be on the right side.

He was a great architect of the Islamic revolution in Iran. He has made anti despotism
the epigraph of all his programs. He considered the leadership of fight against shah's
regime till the establishment of the Islamic governments as a way serving Imam
Mahdi (a).
Given that despite all the problems, sufferings, living in exile, and long
imprisonment, he never succumbed. He insisted on his deeds until he succeeded. The
Islamic revolution won and the Islamic republic of Iran was established. This was one
of his greatest political achievements.

The generous Ayatollah Rohani has never had any strong desire for materialistic
issues and has always been trying to serve people just like the way his model, Imam
Ali (a), behaved in his life.

Although his enemies have tried to blur his key role in leadership of the contest
against shah's regime and in establishment of Islamic governments in Iran, it has
always been and will be true that "the truth will out". His caustic harangues against
shah's regime, Savak (Iran's intelligence agency at the time of shah) profiles, his
being exiled into Zabol, Yazd, Meygoon, and Tehran, his being sentenced to
individual imprisonment with no right to be visited, and his being abandoned to teach
or even to leave the country, beside long imprisonments of his colleagues and
students obviates any more require and obviously indicates his key role in the Islamic
revolution establishments process.

His respect for other religious authorities:

Another characteristic of Ayatollah Rohani is his respect for other religious

authorities, despite some disagreements; he has never insulted them or spoiled their
characters. It has happened many times that some people have insulted the religious
authorities with Ayatollah Rohani in disagreement, however, he has always defended
them because of his respect for the character of a religious authority although it might
be harmed for him. He believes if the respect for other people, particularly for
religious authorities, fades away, all the enemies will tack the advantage in the past.

Advises and recommendation

Ayatollah Rohani has always taught his students and followers, both in theory and
practice, to:

-Not to be proud of or angry at people praising or criticizing them.

-Live simply, and not to be a slave to this mundane life.

-be careful that the vicissitudes of like not hinder them

-know that there is nothing in this world as great as leading the mankind to the way of
God.
- Open our minds for different views, moment the death may come by, so behave in a
way that is proper for the life in the hereafter.

-Remember God in all issues of life.

-Always do our best and tolerate the problems till success.

-Know that time is precious and it's fading away every moment.

-Have mercy for everyone from all races, colors and religions.

- Avoid evil desire, gaudiness, and selfishness, proud and praise-seeking.

-Practice diligence, forgiveness, tolerance, scrupulousness, serving the people,

freedom and justice-seeking.

-Always appreciate those who had taught you something and your teachers.

His religious life

Ayatollah Rohani reads "Ziarat Ashora" (Imam Hussein's traditional prayers) every
early morning.

-Once a week, he goes to "Jamkaran mosque" where he holds prayer.

Then, he goes to "Hazrat Masuma's"to hold prayers. Lastly, he visits his father's tomb
in "Bala sar" mosque, Qom.

-He holds mourning sessions for Imam Hussein (a) every year. During the months
"Muharram" and "Safar", the walls of his house were covered by black flags as an
emblem of respect. People from all over the country came to cooperate in these
sessions. After each session, every one holds congregation prayers with Ayatollah
Rohani. Finally, the dinner was served to every one.

-He also holds feasts for all birthday of Imam in his house. People cooperate in these
sessions, too.

-Ayatollah Seyed Mohammad sadegh Rohani's house is hold with no luxury or

bureaucracy. Every one could easily meet him just with an appointment. All the
expenditures of the house are paid by him. As mentioned before, he lived a really
simple life, and every one who knows Ayatollah Rohani will acknowledge it. 

C:\Documents and Settings\shujaat\My Documents\alive\Grand Ayatollah Rohani

official website.mht
 10.

Ayatullah Muhammad Imami Kashani

[email protected]

Biography
Shaykh Khaansari was born in Bid Aabaad, Isfahan, in 1917. His father was an eminent scholar in
Isfahan. Khaansari began his preliminary studies in Isfahan until the age of eighteen, when he
migrated to Najaf. In Najaf, he attended the lectures of Ayatollah Sayyid Abul Qaasim Al-Khou'i,
Ayatollah Mirza Muhammad Baqir Zanjaani, and the late Shaykh Sadraa Al-Baadkoube'i. He also
attended the lectures of Ayatollah Al-`Uzma Shaykh Muhammad Husayn Gharawi Isfahani, and the
late Sayyid Abul Hasan Isfahani. After the demise of Ayatollah Shaykh Gharawi Isfahani, Khaansari
began attending the lectures of Ayatollah Shaykh Muhammad Ali Kaazimayni, Sayyid Abul Qaasim
Al-Khou'i, Sayyid Abdul Haadi Shiraazi, Shaykh Muhammad Kaazim Shiraazi, Sayyid Jamal Al-Din
Gulpaaygaani, Shaykh Mousaa Khaansari, and Sayyid Muhsin Al-Hakeem.

In 1951, Khaansari returned to Iran and began attending Ayatollah Boroujerdi's lectures. Later, he
started teaching Fiqh (jurisprudence) and Usool (principles) in the seminary. After the victory of the
Islamic Revolution in Iran, Abul Fazl Khaansari was appointed as Imam Khumayni's representative to
Ustaan Markazi (the province of Arak, Iran) and as congregational prayer leader.

*His works:

Books, treatises, articles, and other works of the above scholar are written in Arabic and/or Persian.
For more information, refer to the Arabic or Persian section of this site.

C:\Documents and Settings\shujaat\My Documents\alive\kashani.mht

11. Ayatollah Muhammad Hussain Najafi

Childhood & Family

Grand Ayatollah Allama Shaikh Muhammad Hussain Najafi was born in Jahanian Shah in
district Sargodha (Punjab, Pakistan), in April 1932. He belongs to the Dhakku branch of
Jat people.
 He had two paternal uncles, both of whom were Shia ulema: Maulana Imam Bakhsh was
a religious teacher in Jahanian Shah, while Maulana Sohrab Ali Khan was a reputed alim
of Uch Sharif. His father Rana Tajuddin was not an alim, but he had the wish of making
his son a great alim. However, he died in 1944 when Ayatollah Najafi was 12 years old,
after which the family members persuaded the widow that Ayatollah Najafi should look
after the family lands, but she kept up the wish of her dead husband.

Early Education in Pakistan

After secondary school education, he got admission in Madrasah Muhammadia in Jalalpur
Nankiana, Sargodha, where one of his prominent teachers was Ayatollah Allama Hussain
Bakhsh Jarra. In 1947, he studied the courses of Dars-i-Nizami from Ayatollah Allama
Muhammad Baqir Naqvi (known as "Allama Baqir Hindi" in Iraq & Iran) in Jhang.
Ayatollah Baqir Naqvi had migrated from Iraq to spread Shia formal education in
Pakistan. Since Ayatollah Allama Yar Shah Najafi, the most prominent disciple of
Ayatollah Baqir Naqvi, had moved from his ancestral city Alipur to Jalalpur, Ayatollah
Najafi moved to Jalalpur to complete Dars-i-Nizami for the next five years. In 1953, he
passed the examination of Molvi Fazil from Punjab University, and moved to Najaf in 1954
for higher education.

Marital Life
Before going to Najaf for higher religious education, he was married to his maternal
cousin in 1952. His teacher Ayatollah Yar Shah had links with ulema of Najaf, and he
wanted Ayatollah Najafi to get married in a scholarly family of Najaf, but Ayatollah Najafi
declined this proposal due to cultural differences. In 1954, his only son Muhammad
Sibtain was born. At the age of five, he got seriously ill and died, as Ayatollah Najafi did
not have enough money for his treatment; he used to spend his stipend money on
household and buying books. After Sibtain's death, Ayatollah Najafi did not have children
for next eleven years. He married the daughter of Haji Muhammad Shafi (Faisalabad) in
1970. He had three daughters from this marriage. His first wife died in 1996.

Education at Hawza Elmiye Najaf

In 1954, he moved to Hawza Elmiye Najaf to finalize his religious education . He attended
the lectures of the following marjas:
1. Grand Ayatollah Mohsin Al-Hakim for dars-e-kharij of Fiqh
2. Grand Ayatollah Syed Javad Tabrizi for dars-e-kharij of Kifaya-tul-Usool
3. Grand Ayatollah Mirza Baqir Zanjani for dars-e-kharij of Usool-e-Fiqh
4. Grand Ayatollah Bazurg Tehrani for Fehm-e-Hadees-o-Rajjal & Kutb Shanasi
5. Grand Ayatollah Mahmood Shahroudi for dars-e-kharij of Fiqh
6. Grand Ayatollah Abdul Aala Sabzwari for dars-e-kharij of Fiqh
7. Grand Ayatollah Abul Qasim Rashti for Rasail-o-Makatib
8. Grand Ayatollah Abdul Hussain Amini (the writer of the famous "Al-Ghadeer") for
Ilm-e-Munazira
9. Grand Ayatollah Mulla Sadra for Satheeyat & Asfar
10. Grand Ayatollah Aqae Muhaqqiq for Darse Manzooma Sabzwari
11. Grand Ayatollah Aqae Fazel for Ilm-e-Kalam
12. Grand Ayatollah Abdul Karim Zanjani for Tanawwo dar Islami Uloom-o-Funoon
and Ittehad-e-Islami

In an interview to the Hawza Elmiye Qom's monthly magazine "Hawza", he was asked:
Hawza: "Hazrat, tell us about your education at Hawza Elmiye Najaf and your teachers
there."
Ustad Najafi: "My stay at Najaf was short ... I completed my education in 6 years ... At
Najaf, the total number of courses I used to study and teach daily often reached up to
ten. ... Once my teacher Grand Ayatollah Syed Jawad Tabrizi said to me in light mood:
 'Why do you take so much strain, what is the logic in taking ten courses daily? Iranians
say: 'The climate of Najaf is dry, thus taking one course in Najaf is not enough, but taking
two courses is more than enough.'"
He wrote the following books during his stay at Najaf:
1. Isbat ul-Imamat
2. Tahqeeqat ul-Fariqain fi Hadis as-Saqlain
3. Iqd ul-Juma'n (Translation of Mafatih al-Janan)
4. A'dab ul-Mufeed wal Mustafeed (Translation of Munia tul-Murid)
5. Faiz ur-Rehman (Translation of Lu'lu wal Marjan)

Grand Ayatollah Bazurg Tehrani has mentioned them in his famous book "Az-Zariya ila
Tasaneef ush-Shia" (A list of Shia Books).

Ijtihad & Marjiyyat

Before leaving for Pakistan in 1960 AD (1379 AH), he was awarded ijazah's of ijtihad
from following marjas of Hawza Elmiye Najaf:
1. Grand Ayatollah Mohsin Al-Hakim
2. Grand Ayatollah Syed Javad Tabrizi
3. Grand Ayatollah Mara'shi Najafi
4. Grand Ayatollah Mirza Baqir Zanjani
5. Grand Ayatollah Bazurg Tehrani
6. Grand Ayatollah Mahmood Shahroudi
7. Grand Ayatollah Abdul Aala Sabzwari
8. Grand Ayatollah Abul Qasim Rashti
9. Grand Ayatollah Abdul Karim Zanjani
10. Grand Ayatollah Najam ud-Din ash-Sharif as-Samarrai
11. Grand Ayatollah Muhammad Raza al-Musavi
12. Grand Ayatollah Muhammad Mahdi al-Kazmaini
13. Grand Ayatollah Ahmed al-Mustanbit

He published his Tawzih ul Masail named "Qawaneen ush-Sharia fi Fiqh-e-Jafariya" in

1980 AD (1400 AH). He is being followed by a number of Shia Muslims in matters of fiqh
from Pakistan and abroad.

Clerical Activities in Pakistan

After returning to Pakistan in 1960, Pir Fazal Shah (Parhezgar) asked him to become the
principal of Dar-ul-Uloom Muhammadia, Sargodha, which he eagerly accepted. In 1971,
due to increased involvement in majaalis and Shia political movements it became
impossible for him to run the affairs of Dar-ul-Uloom Muhammadia, therefore he stepped
down from this post.
In 1963, the principals of Shia madrasahs from all over Pakistan gathered in Karbala
Gamey Shah, Lahore, and founded Tanzeeme Madarise Arabia Shia Pakistan
(Organization of Shia Madrasahs of Pakistan). Ayatollah Najafi was elected its president.
In 1965, a high-level organization of Shia ulema Mautamar Ulemae Shia Pakistan
(Conference of Shia Ulema of Pakistan) was formed with Ayatollah Najafi as its president,
and Ayatollah Mufti Jafar Hussain as its patron. Other members included Allama Gulab Ali
Shah, Ayatollah Allama Akhtar Abbas Najafi, Ayatollah Allama Hussain Bakhsh Jarra, Hafiz
Saifullah Jafari, Allama Safdar Hussain Najafi, Ayatollah Mufti Inayat Ali Shah, Allama
Muhib Hussain, Ayatollah Hafiz Riaz Hussain Najafi and Allama Ghulam Hassan Jarra.

Religio-Political Activities in Pakistan

In 1964, Ayatollah Najafi played a pivotal role in gathering about 250 Shia ulema and
leaders in Imam Bargah Rizvia, Karachi, where "Shia Mutalbat Committee" was formed
with Ayatollah Syed Muhammad Dehlavi as its president.
 In 1978, after Zia ul Haq's announcement of promulgating Hanafi fiqh, Shia ulema and
leaders gathered in Bhakkar and founded Tehrik-e-Nifaz-e-Fiqh-e-Jafaria (later called
Tehrik-e-Jafaria Pakistan) with Ayatollah Mufti Jafar Hussain as its president. Ayatollah
Najafi was a part of this organization's supreme council. After Mufti Jafar's demise, it was
upon Ayatollah Najafi's recommendation that Allama Arif Hussain Hussaini was elected the
new president of the organization.

Educational Activities in Pakistan

In 1978, Raja Mumtaz Ali Khan gifted 3-acre land to Ayatollah Najafi for madrasah, on
which Jamia Ilmia Sultan ul-Madaaris al-Islamia was constructed. In 2004, he founded
Jamia Aqeela bani Hashim for the religious education of women. He is also the patron of
the following madrasahs:
1. Madrasah Muhammadia, Sargodha
2. Madrasah Ahya ul-Uloom Haideria, Mandi Bahauddin
3. Madrasah Baqir ul-Uloom, Bhakkar
4. Madrasah Wali ul-Asr, Jhang
5. Madrasah Hazrat Amir ul-Momineen, Layyah
6. Madrasah Jamia tul-Qaim, Layyah
7. Madrasah Jafaria, Uch Sharif

8. Madrasah Bab ul-Hussain, Dera Ismail Khan

Participation in International Conferences

On the invitation of the Iranian Supreme Leader Grand Ayatollah Ali Khamenei, he
attended the 17th Islamic Unity Conference in Tehran, Iran in May 2004. He also visited
Hawza Elmiye Qom, where he had meetings with Ayatollah Morteza Moghtadai, Grand
Ayatollah Hossein Noori Hamedani and Grand Ayatollah Naser Makarem Shirazi. He was
interviewed by the state television and the Hawza Elmiye Qom's official magazine Hawza.
Again on Grand Ayatollah Ali Khamenei's invitation, he attended the 21st Islamic Unity
Conference in Tehran, Iran in May 2008, along with Allama Sajid Naqvi, Allama Shaikh
Mohsin Najafi, Ayatollah Hafiz Riaz Hussain Najafi and Sunni ulema. He also visited Hawza
Elmiye Qom, where he had meetings with Grand Ayatollah Jafar Subhani, Grand Ayatollah
Mousa Shubairi Zanjani, Grand Ayatollah Qorban Ali Kaboli, and Ayatollah Ahmad
Mobalighi. He also co-addressed a gathering arranged in memory of late Ayatollah Allama
Aktar Abbas Najafi and Shaheed Ghulam Hussain Najafi in Madrasah Hojatieh, Hawza
Elmiye Qom; the other speaker was Ayatollah Hafiz Riaz Hussain Najafi.

http://www.sibtain.com/en/Images_Hawza_Ilmia_Qom_Visit_2004.aspx

13. The Eminent Scholar of Islam:

Ayatullah al-Uzma Naser Makarem Shirazi
The eminent scholar, Ayatollah Nasir Makarim Shirazi was born in the year 1345 AH (1924
CE) in the city of Shiraz, Iran into a religious family who were well known for their great
level of spirituality and noble ethical traits. His eminence finished his elementary school
studies in Shiraz and due to his eagerness to learn, his powerful memorizing capabilities
and other great talents, he was regarded as one of the extraordinary students from
amongst his fellow classmates and because of this, was able to complete two years of
studies in one year!
The conditions that existed in Iran in those days obligated this young man - who
possessed such a talent and great aptitude to choose the path of University studies to
increase his knowledge and attain the higher (material) levels of secular studies. However
through the hand of fate and the blessings of the Maintainer of the Universe and his own
internal desires, this young man developed an attraction to becoming better acquainted
and delve deep into the genuine teachings of Islam, especially since after the spring of
1348 AH (1937 CE) (just after he finished his primary school), the Islamic Seminaries went
through a major transformation and had taken on a completely new form.

His Studies
His Eminence started his formal Islamic studies at the age of 14 in Madressah Agha
Babakhan Shirazi and within a short period of time, was able to complete the introductory
studies such as Sarf, Nahw, Mantiq, Bayan, and Badie, which were all needed to advance
to the next level of Islamic studies.
After completing these sciences, he turned his attention towards the fields of Fiqh
(Jurisprudence) and Usul al-Fiqh (Principles of Jurisprudence) and again, due to the
exceptional capabilities that he possessed, was able to finish studying the complete levels
of introductory and both the levels of the intermediate Islamic studies in approximately
four years (something that normally takes 12 to 15 years)! During this time, a group of
students from the Islamic Seminary in Shiraz were also benefiting from the classes that he
himself was teaching.
The positive criticisms and personal opinions of His Eminence on the classes being held
in Qom and in relation to the need for including extra information within the books that
were being taught in the various Theological Seminaries, definitely played a role in the
bright future that awaited him. While in religious gatherings in this city, his capabilities,
genius, meticulous and deep thought were witnessed by others and because of this, no o-
ne was able to deny his God-given talents.
Whereas this brilliant star was only a mere 18 years old, however through his deep
penetrating knowledge and the flowing pen, he was able to write a commentary on the
book Kifayatul Usul (one of the major books of Ilmul Usul that must be studied in the
Theological Seminary), in which he was able to bring to light the ambiguous issues
mentioned in this traditional book. At the age of 18, he formally entered into the
Theological Seminary of Qom and for the next five years, was present in the religious
gatherings and classes of some of the greatest teachers of those days, such as Ayatollah
al-Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi and other great personalities
(may Allah be pleased with them all).
In order for His Eminence to become better acquainted with the great scholars, their ideas
and thoughts who were studying and teaching in one of the greatest Theological
Seminaries of the Shiâ, in the year 1369 AH (1950 CE), he made his way to the hawzatul âl-
Ilmiyyah of Najaf al-Ashraf in Iraq. It was here that he was able to take part in the classes
of some of the greatest teachers such as: Ayatollah al-Uzma al-ajj as-Sayyid Muhsin al-
Hakim, Ayatullah al-Uzma al-Hajj as-Sayyid Abul Qasim al-Khui and Ayatollah al-Uzma al-
Hajj Abdul Hadi ash-Shirazi and other great teachers (may Allah sanctify their spirits).
At the age of 24, His Eminence was granted complete Ijtihad from two of the great scholars
of Najaf al-Ashraf. In addition, Ayatollah al-Uzma al-Hajj as-Sayyid Muhsin al-Hakim even
wrote a short, but comprehensive letter of commendation for His Eminence’s notes on the
lessons of Fiqh (The Book of Taharah).
His thirst for acquiring and gaining more knowledge continued with the great teachers in
Najaf al-Ashraf. However, since he did not have the means to survive and continue his
studies in this holy city, he was forced to return back to Iran in the year 1370 AH (1951 CE)
and make his way back to the holy city of Qom which was now the center of gathering
religious scholars. once again, he joined the circle of scholars who later on, had a
profound impact on his life.
After returning to Iran, Ayatollah Nasir Makarim Shirazi began teaching the intermediate
and higher level of studies (Kharij) in Usul al-Fiqh and Fiqh. t is now close to 28 years that
he has been teaching these classes in the Theological Seminary which have been warmly
accepted and appreciated by a large number of students. In addition, after teaching a large
number of the important books of Fiqh, he went on to write summaries and notes of these
great works. At present the classes of Kharij of Usul of this great personality are one of
the most popular classes in the hawzatul âl-Ilmiyyah of the Shiâ and there are close to
2,000 of the most dedicated and dynamic students who take part and benefit from his
lectures!
From the beginning of his studies, he was habituated in writing books in various fields of
Islamic studies such as Theology, Islamic Awareness and the issue of Wilayah (of the
Ahlul Bait). Moving ahead, he started to write on the Exegesis of the Quran, Fiqh and Usul
al-Fiqh and is currently known and recognized as one of the greatest writers in the Muslim
world.

Political Activities
His Eminence was also very active in the early days that culminated in the Islamic
Revolution of Iran and it is because of this fact that he was thrown in the despotic ruler’s
jail many times. In addition, he was even exiled on three separate occasions to three
different cities to Chabahar, Mahabad and Anarak. However after the Revolution, he was
appointed to the first council of Representatives and played a pivotal role in writing the
first constitution.

The Religious Help and Support Offered

Ayatollah Nasir Makarim Shirazi has been quite active in various fields of teaching and
guiding the up-and-coming scholars in the Theological Seminary of Qom, and has
embarked on various projects and endeavors, of which we mention just a few:
1. Religious Publications Centre for the Shiâ: From some time back, His Eminence felt the
need for the hawzatul âl-Ilmiyyah of Qum to have a general publication organization which
would be able to defend the Shiâ from the works that were being published, by those
wishing to mislead the people and unfortunately whose number is great.
In addition, this is also something that the Muslims expected from such a great Islamic
University such as the hawzatul âl-Ilmiyyah, and thus people from different strata of the
community starting from the great Marja Taqlid of the hawza and others also put forward
this request that without doubt, a magazine should be published that would be able to
answer the religious enquiries of the youth and give them the answers that they were
looking for. In addition, such a publication would be able to fight against the books and
magazines that were coming out aiming to mislead the people.
Due to the fact that at that time, there were some minds (within the Theological Seminary)
that were not ready to accept such a publication, thus, His Eminence sought out serious
and original-writing scholars to place the heavy responsibility on their shoulders of
producing such a publication. In this regard, His Eminence, along with a group of other
scholars and the assistance of the leaders of the hawzatul âl-Ilmiyyah of Qom and the
financial support of well-wishers, launched the magazine, âl-Maktab-e-Islam‌. This
magazine was definitely something which was unparalleled in the Shiâ world and maybe
from the point of view of its range of circulation – amongst the various religious
magazines being published at that time it was the number one magazine across the entire
Muslim world. This magazine brought a fresh new path of direction to the great students
and thinkers of the hawzah.
At present, this publication has been going on strong for over 39 years - offering its
valuable services to the Muslim world and the Shiâ communities and has found a special
spot within the hearts of the youth, the university students, teachers and other noble
personalities and it is through this publication that the light of Islam and Tashayyaâ has
been spread from its focal point (Qom) to the entire world.
2. Organizing Gatherings to Offer Lessons in Theology and other Religious Teachings: His
Eminence felt that the books that had been written in the field of Islamic Theology were
not sufficient, nor were they, with the passing of time, able to answer the questions that
were being raised. In addition, these books were also not adequate in addressing the
needs of the current era. The traditional books of theology were written centuries ago
where the questions that the materialists of today bring up were not mentioned. Also, the
traditional books written in the past did not discuss the various world religions who were
hoping to impose their values on the world. In addition, the older books brought up issues
like those in relation to the Ashaâris and Muâtazili and others such as these which today
discussions on beliefs such as these are no longer applicable as discussions since these
were “seasonal”.
It is because of this fact that His Eminence, relying upon his literary talent and exceptional
abilities, was able to present the Theological Islamic beliefs and the five Principles of
Religion in an unparalleled way! It is through organizing the theological discussions that
hundreds of people were attending that these gatherings were made aware of these issues
at hand and through these gatherings, a compact and concise book was compiled and
published.
3. Islamic Council to Protect the Youth: His Eminence gave unparalleled lessons on
Theology and other lessons and discussions in which his students have been educated in
eight different subjects from amongst the different schools of thought throughout the
world. It is through these classes that those being trained would be able to discuss and
have debates with others, who are busy propagating other beliefs and schools of thought
and would also be able to write books concerning their beliefs. They would also be
equipped to answer any questions or issues that they put forth.
Within a short period of time, these religious gatherings were able to produce students,
each one of which was firmly grounded and specialized in a particular field of study and
even today, a group of active youth who are well known authors within the hawzatul âl-
Ilmiyyah, are busy studying with. As well, in order to save our dear youth from the
clutches of corruption, His Eminence formed an organization called the Educational
Assembly for Protection of the Younger Generation. one of the outcomes of this assembly
is the publication of material that would be attractive to the youth, and his office made
them available to the youth very promptly.
4. Struggles Against Deviant Thoughts: on one of his trips to the city of Shiraz, His
Eminence came face to face with one of the Sufi groups in this city. A group of people in
Shiraz requested him to write a book that would outline the principles of these Sufis, one
that would explain their beliefs in a polite and respectful manner. His Eminence, by making
use of the resources available to him, sat down to write this book in the year 1953 CE
which outlined their beliefs and thoughts, and he named it “The Manifestation of Truth‌”.
The method in which he wrote this book caught the attention of the late Ayatollah al-Uzma
Burujerdi (may Allah be pleased with him) and after requesting His Eminence to see him,
he congratulated the author for his valuable efforts. In relation to this book, Ayatollah al-
Uzma Burujerdi (may Allah be pleased with him) wrote the following commendation, I have
gone through this book in my spare time and did not find even the smallest of weak points
in it. May Allah reward you for your troubles.‌?
5. Establishing Organizations and Centres of Learning: In these regards, His Eminence
had made the intention of establishing such organizations in the same number of
Maâsumin (peace be upon all of them) that we have (14) and with the praise of Allah up
until now, he has been successful in establishing four such important schools within the
Theological Seminary of Qom and two religious organizations for the welfare of the
students who are living in the city of Mashad.
6. Writings: The number of publications of His Eminence currently lies at approximately
130 volumes of books which have all been printed – some of which have been reprinted
more than 30 times! Some of these have even been translated into more than 10 living
languages of the world and have been published in various parts of the world.
The commentary of the Qur'an authored by him, Tafsir-e-Namuna (The Ideal Commentary)
has been translated into many languages, including Arabic (al-Amthal Fi Tafsir al-Quran),
and can be found in many homes. In addition to this commentary, he has also authored a
thematic commentary of the Quran entitled Payam-e-Quran (The Message of the Quran)
which has opened up a new chapter in the field of exegesis of the Noble Quran.
In addition, the books he has written on the theological beliefs have been a place where
others can seek refuge from the assault of books written with false beliefs in them.
Of the books of Fiqh that he has written, we mention a few: Anwar al-Fuqahah, al-Qawaidul
Fiqhiyyah, Anwar al-Usul and the notes and commentaries on the complete text of âl-
Urwatul Wuthqa which has been printed many times over.
His practical guide for Muslims (Tawdhihul Masail) has also been printed many times and
has also been translated into Arabic, Urdu, Turkish, Azari and English.

C:\Documents and Settings\shujaat\My Documents\alive\The Eminent Scholar of

Islam Ayatullah al-Uzma Naser Makarem Shirazi Imam Reza (A_S_) Network.mht

13.
 Ayatullah Haj Shaykh
Muhammad Taqi Misbah Yazdi

[email protected]

http://www.mesbahyazdi.com/

Biography
He was born in Bahman 1313 A.Sh. (January, 1934 A.D.) in Yazd in a family known for its religious
background and piety. At the age of seven he began his primary study and finished in 1947 with high
marks. After that he entered the Hawzah of Yazd and finished the preliminary and the intermediate
stages with Shaykh Muhammad Ali Nahawi within four years.

Ayatullah Misbah Yazdi migrated to Najaf Ashraf, with the encouragement of one of his family
members, to continue his studies. After one year he returned to Iran - to Qom. There, he joined the
lectures of Kharij of Imam Khumayni, in the subject of Fiqh. It was during his studies of Tafseer and
Philosiphy under Allamah Tabataba'i that he developed a spiritual and ethical relationship with
Allamah Tabataba'i; and at the same time he benefitted from Ayatullah Ansari and Bahjat.

During the uprising of the religious scholars against the Pahlavi regieme, Ayatullah Misbah Yazdi
began his political activities and played an important role in the events of those days - especially
through his relationship with eminent characters such as the martyr Dr Beheshti and the martyr
Mutahhari. He also played an effective role in rebuilding the structure of the Hawzah and coordinating
its concepts with the universities of the country. This was done with the collaboration of martyr
Beheshti and martyr Quddousi in the Haqqani and Muntaziriyyah schools - he also became a member
of the board of directors of Haqqani school. He participated in the scientific and cultural activities of
"Dar Rah-e Haqq" , and was the main organizer of the educational section of the mentioned
organization.

In addition to that, Misbah Yazdi did his best in the field of combating corrupt beliefs, which would
caused the people to fall into the abyss of irreligiousness and despair, defaming the brilliant visage of
the Islamic Revolution of Iran.

After the victory of the Islamic Revolution, he began a new era of political and cultural activities,
which ended his activites of establishing a cooperative relationship between the Hawzah and
universities. With this he displayed remarkable efforts in the cultivating the revolutionary
headquarters.

His great achievement lies in the establishment of the scientific-cultural organization of Baqir al-
`Ulum, which later became an eminent center of scientific and cultural activities in the country.

Today, Misbah Yazdi is a member of the Supreme Council of the cultural revolution, the head of the
Imam Khumayni Research & Scientific Organization. He is also a member of the Assembly of
Teachers in the Hawzah of Qom. Moreover, Ayatullah Misbah Yazdi is now giving lessons on
Philosophy and the Holy Qur'an. He also has made many trips abroad for the purpose of popagating
the Islamic teachings and he has compiled many well-known books on many different subjects.

14.Sayid Hassan Al-Qazwini

Imam Sayid Hassan Al-Qazwini was born in the holy city of Karbala, Iraq in 1964.
Karbala hosts the sanctified and sublime shrine of Prophet Muhammad’s [p] grandson,
Imam Hussein [a]. Al-Qazwini’s family is well known in Iraq and the Muslim world at
large for people of scholarship, leadership and dedication to serving their Muslim
community. With the advent of the despotic Ba’athist regime in the late 1960’s and early
1970’s, the Al-Qazwini family, along with other prominent scholars, multiplied its
efforts by educating the masses to combat the depravity brought forth by the Ba’athists,
for they gradually brainwashed the people of Iraq. Al-Qazwini’s father, Ayatollah Sayid
Mortadha Al-Qazwini, was among the leading scholars in spreading the word of Islam in
Iraq and engaging in Islamic activism. He helped establish several Islamic schools and
institutions, and he served as the principal of Imam Assadiq Islamic School in Karbala.

After several years, Saddam Hussein perceived the Al-Qazwini family as an ideological
threat to his regime. Thus, he started to pressure them to abandon their mission and to
support his corrupt regime. In 1980, Sayid Hassan Al-Qazwini’s grandfather, Ayatollah
Sayid Mohammad Sadiq Al-Qazwini, was arrested and imprisoned by Saddam Hussein
simply because he did not support the Ba’athist regime. Amnesty International deemed
him as the oldest political prisoner in the world at the time. Since then, the Al-Qazwini
family never heard from him, and it was not until a few weeks after the collapse of
Saddam’s regime that they found documents verifying his departure in Saddam’s
prisons. Consequently, Al-Qazwini’s family was forced to flee Iraq and seek refuge in
Kuwait.

In Kuwait, Sayid Hassan Al-Qazwini decided to pursue the path of his forefathers of
becoming a scholar of Islam and religious leader. At that time, Saddam’s thirst for blood
compelled him to penetrate and assail Kuwait. Therefore, at the inception of the Islamic
Revolution in Iran, Al-Qazwini immigrated to Iran along with his family. In 1980, Al-
Qazwini joined the Islamic Seminary in Qum, Iran, which is the largest Shi’a seminary
in the world today. After twelve years of vigorous study and as a diligent seminarian,
Al-Qazwini graduated in 1992 with a fine grasp of the fundamentals of Islamic
jurisprudence and Qur’anic commentary. During his studies, he administered a
prominent Islamic journal called “Annibras,” or The Eternal Light. The journal
addressed many social, historical and Islamic issues. In addition, he authored two books:
Meditation on Sahihain, a critique of Sahih Al-Bukhari and Sahih Muslim, and Prophet
Mohammad: The Ethical Prospect.

Al-Qazwini’s father immigrated to the United States in 1986, where he eventually

established several Islamic institutions and mosques. In 1994 he founded a full-time
Islamic school which enrolled students from pre-kindergarten to twelfth grade. Realizing
that there was a dire need for scholars and religious leaders in the United States, where
Islam was in the crawling stage of development, Al-Qazwini immigrated to the United
States in late 1992 along with his family. For some time, he directed Azzahra Islamic
Center, which was founded by his father, in Los Angeles, California. In addition, he
conducted several Islamic Fiqh and various other Islamic classes during his four year
span in Los Angeles.

In early 1993, Sayid Hassan Al-Qazwini was invited by the Islamic Center of America,
in Detroit, to be the guest speaker for the Arabic program during the upcoming holy
month of Ramadhan. Sayid Hassan Al-Qazwini’s visit to Detroit’s Islamic Center of
America, the oldest Shi’a mosque in the United States, was a stepping stone for his
future in America. The community in Dearborn, Michigan quickly found him responsive
to their spiritual and religious needs, seeing him as being able to relate to them in a
unique and effective manner. Thus, the community at large, especially the youth,
became attached to him as their religious and spiritual guide. The Islamic Center of
America asked Sayid Hassan Al-Qazwini to join them the following year as their guest
speaker during the holy month of Ramadhan and the first ten days of Muharram,
commemorating the martyrdom of the beloved grandson of Prophet Muhammad [peace
be upon him and his progeny], Imam Hussein [a].

Prior to Sayid Hassan Al-Qazwini’s visit to Michigan, but especially after, he realized
that the first step in disseminating the message of Islam in the greatest continent in the
world would be to acquire a fair grasp of their language: English. In Michigan, he saw
the greatest potential in the youth and the younger generations, and the only way to
establish a good relationship with these groups and be able to communicate with them
was to learn their language.  There had been numerous scholars and religious leaders
prior to Sayid Hassan Al-Qazwini who performed a good job in reaching out to the
Arabic speaking members of the community, but seldom did the English speaking
generations find someone who was capable of communicating with them successfully
and eloquently and cater to their needs. Thus, upon this basis, Al-Qazwini committed
and devoted himself to learning and acquiring a fair grasp of the English language
quickly.

In 1997 Sayid Hassan Al-Qazwini established residence in Dearborn, Michigan, as the

Islamic Center of America asked him to serve as scholar and religious leader. Al-
Qazwini conducts Friday Prayer every week. He delivers the first sermon in Arabic and
the second in English, as a growing number of the younger English speaking generation
is participating in religious events frequently. On Sunday mornings, he performs an
English presentation during the Sunday service, usually aimed at addressing a sundry of
current issues that affect the local Muslim community as well as the global community
at large.

Realizing that the greatest energy and potential rested in the youth and the younger
generations, Al-Qazwini founded the Young Muslim Association (YMA) in 1998. This
organization, affiliated with the Islamic Center of America, is aimed at educating the
Muslim American youth, fostering leadership amongst them, and creating an
environment in which they can actively promote Islam and effectively channel their
efforts. In about five years since its establishment, the YMA has grown to be one of the
largest Muslim youth organizations in North America. The YMA annually holds a thirty
day program during Ramadhan and a ten day commemoration of the grandson of
Prophet Muhammad [p], Imam Hussein [a]. Furthermore, the YMA conducts an annual
retreat during the summer, a Ramadhan dinner, Eid Al-Ghadeer dinner, which celebrates
the day the Prophet [p] appointed his cousin and son-in-law Imam Ali [p] as his
successor, and numerous other educational activities throughout the year.

Since the heinous attacks of September 11 when “the faith of Islam was hijacked,” as a
rabbi put it, Al-Qazwini multiplied and accelerated his efforts to depict a genuine
representation of Islam and Muslims. He has thus far spoken at over a hundred churches,
colleges and universities about the genuine and authentic teachings of Islam, thereby
dispelling the common misconceptions about Muslims in America. As Congressman
John D. Dingell put it at the 108th Congress session after Al-Qazwini offered the prayer
for the opening session:

"Imam Qazwini has become a leading voice for Muslims in America. He has spoken
movingly of the need for reconciliation, for tolerance, and for the recognition of our
humanity. He has worked with leaders in both the Christian and Jewish communities to
help bridge the differences between us and to dispel prejudice. His work has touched
Muslim and non-Muslim alike, and his devotion to our State and our community of
Dearborn has been recognized by the mayor, the governor, and by President Bush. "

Al-Qazwini has also effectively influenced numerous political leaders in America to

cater to the Muslim communities. For instance, he has pressured the American
leadership several times to speak out publicly against infamous religious leaders who
have time and time again launched an attack against Islam and Prophet Muhammad [p].
The White House has invited Al-Qazwini on several occasions to represent the Muslim
community. Al-Qazwini has met with President Clinton and President Bush to discuss
issues pertaining to Muslim affairs. The State Department and Defense Department have
also invited him. Al-Qazwini continues to be one of the most outspoken and influential
Muslim Shi’a religious leaders in the United States. He has been outspoken on CNN,
NPR, BBC, VOA, the New York Times, the Detroit News, the Detroit Free Press, and a
wide range of many other media outlets. With the will of Allah [swt] and the efforts of
His servants, Americans will have a clear and unadulterated picture of Islam. May the
message of Islam reach every individual and may Allah [swt] guide all people to His
right path.

C:\Documents and Settings\shujaat\My Documents\alive\Website of Imam Sayid

Hassan Al-Qazwini - qazwini_org.mht

15.Grand Ayatollah Saanei

His Eminence Grand Ayatollah Saanei was born to a clerical family in Neekabad, Isfahan
Province in 1316 Hegira (1937). His father, the late Hojat-ul-Islam Sheikh Mohammad
Ali Saanei, acclaimed for his piety and quality of virtue, was a cleric.

His grandfather, Ayatollah Haj Mulla Yusef had been among the devout and highly
respected clerics of his own time. Haj Mulla Yusef was tutored in divine philosophy by
the well-known Iranian philosopher, Jahangir Khan, and in jurisprudence, he had been
among the pupils of Grand Ayatollah Mirza Habibullah Rashti. Haj Mulla Yusef was a
disciple and propagator of the great Mirza-ye-Shirazi, the man who led the “tobacco
movement” in opposition to the monopolistic concession, which the government of his
time had granted to a British firm. His grandfather, an ardent advocate of Shirazi’s views,
was known for his love of freedom and objection to social injustice. He never hesitated to
stand up against the way people were treated in the hands of some feudal landlords and
other agents of oppression.

Encouraged by his father to devote his life to the pursuit of seminary studies, the young
Saanei entered the Isfahan Seminary in the year 1325 Hegira (1946). While being in
Isfahan, he attended the lectures and tutorial sessions held by seminarians there. And
upon the completion of the preliminary studies in divinity, he entered the Qom Seminary
in the year 1330 Hegira (1951).

In Qom, his exceptional talent and exemplary diligence that earned him a place among
the most successful students, helped to attract the views of the prominent seminarians
who held him in high esteem. As a brilliant seminary student, he emerged with flying
colors and ranked first in the advanced level examinations in the year 1334 Hegira
 (1955). He was awarded the commendation of the famous Grand Ayatollah Boroujerdi
(May God bless his soul) for his exceptional achievement.

This ingenuous seminary student, assessing

the unique qualities of the late Imam
Khomeini’s teachings, joined the circle of the Imam’s pupils in the same year. Backed by
his own notable aptitude and great zeal, he continued to derive great benefit from the
Imam’s lessons on Islamic Principles and Jurisprudence and the canonical laws.

In the year 1342 Hegira (1963), he ranked as one of the outstanding graduates of these
classes.

Sheikh Saanei as an industrious student of canonical principles (Kharij) and a keen

learner of the intensive and conclusive research works of Imam Khomeini, actively and
successively attended the seminary sessions held by His Eminence for several years,
which according to Mr. Saanei himself “led to the perception of the principles rather than
mere knowing and learning them.”

Apart from Imam Khomeini’s classes, Ayatollah Saanei also attended the courses given
by such illustrious seminarians as Grand Ayatollah Boroujerdi, Grand Ayatollah
Mohaqeq Damad and Grand Ayatollah Araki (May God give rest to their souls).

The combination of his inborn God given gift and devotion to learning enabled Sheikh
Saanei at the age of 22 to reach to the rank of Ijtihad (the authority to deduce
independently the religious laws) in the year 1338 (1959).

In the year 1354 Hegira (1975), he began his formal career as a lecturer in divinity. He
offered courses on the Book of Zakat at the Haghani (the Twain Martyrs) School of
Divinity. His lectures, compiled by two of his pupils at the School, are extant as a proof
of his command of the subject and the clarity of his teaching. When he began to teach the
Kharij (an advance level at seminary school, equivalent to post graduate studies at any
given university independent of any text or prescribed text) courses, a number of
seminary students and lecturers attended his classes, among whom are a number of the
most distinguished seminary researchers and Mujtahids (Islamic Jurisprudents) of our
time who are active either at the seminaries or in governmental agencies having
important roles in the affairs of the Islamic Republic.

http://saanei.org/?view=02,00,14,00,0#02,01,14,23,0
 16.
16. Ayatullah al-Uzma al-Hajj as-Sayyid Musa Shubair Zanjani

Sayyid Zanjani was born in 1928 in the city of Qom. He was born into a family known
for its religious background. His father, Sayyid Ahmad Zanjani, was a pious and eminent
scholar of the Islamic Seminary of Qom.

After finishing primary school, Shubayri Zanjani began studying the preliminary and
intermediate stages of the Islamic Sciences, which he completed in a short span of time.
He benefited from the knowledge of his father, Ayatollah Muhaqqiq Damad, and
Ayatollah Boroujerdi, in the subjects of Fiqh and Usool.