
Grand Ayatollah Sayyid Ali Husaini Sistani (Arabic language: السيد علي الحسيني السيستاني Persian language: سید علی حسینی سیستانی), born Islamic calendar August 4, 1930, is a Ayatollah, a Shia ''marja'' and currently an important person in relation to the occupation of Iraq. ==Biography== Ali al-Sistani was born in Mashhad, Iran to a family of religious scholars. His grandfather, for whom he was named, was a famous scholar who had studied at Najaf. Sistani's family comes from the area of Iran known as Sistan and Baluchistan, which accounts for the title "al-Sistani" in his name. Sistani began his religious education as a child, beginning in Mashhad, and moving on to study at the Shia holy city of Qom in central Iran. After spending a few years there, he went to Iraq to study in Najaf under Abul-Qassim Khoei. There Sistani settled down, raising a family and becoming an integral member of that city's community when he was made a marja by Khoei in the 1960s. The influence of Khoei on Sistani is well-known. Among other things, Sistani follows Khoei's belief of separating the clergy from politics, and subsequently of keeping out of great political involvement. This helped to keep him away from the attention of the ruling Baath Party, notorious for the mistreatment of Shiites and the persecution of their leaders in order to keep the Shia population under control. Sistani's non-involvement in politics notwithstanding, he was harassed many times by the Baath party. He was imprisoned shortly after the Shia Rebellion that followed the first Gulf War. He was also the target of a number of assassination attempts during the 1990s. Khoei died in 1992, but not before naming Sistani as his replacement. Ayatollah Sistani cemented his relationship as successor to Khoei by leading the funeral prayers of his teacher. Khoei's death was followed by those of other notable clerics in Najaf, bringing Sistani to the fore as the most respected of the Shiite imams in Iraq. His position was contested by other clerics, including Mohammad Sadeq al-Sadr, but his role as successor to the legacy of Abdul-Qassem Khoei gave him an edge. His preeminence was cemented after the assassination of Sadr by Saddam Hussein. In his role as Ayatollah, Sistani oversees sums amounting to millions of dollars, which he distributes in various ways, including payment for the religious education of would-be scholars across the Muslim world. While Sistani had survived the persecution that killed many other Shia clerics, his mosque was shut down in 1994, and continues to be to this day. Since around that time, he has usually kept himself in his house in Najaf, in what is seen by many as a protest against persecution, but others consider to have originated from the house-arrest orders issued by the Baath Party. Despite his seclusion and inaccessibility, Sistani exerts great control over the Shia population of Iraq, and is seen as the main leader of the majority of that nation's Shia. It is because of this influence that he continues to play an important role in the current politics of Iraq. In early August 2004, Ayatollah Sistani, who has long been suffering from a heart condition, reportedly suffered serious health problems. He is said to have been transported to Beirut and from there to London for medical treatment. It was the first time in many years that Sistani had left his home in Najaf, which seems to indicate that his medical condition was serious. On August 25, Ayatollah Sistani returned from London to broker an agreement that eneded the Iraqi insurgency#Standoff in Najaf .28August 2004.29 at the holy Imam Ali shrine between U.S. marines and Muqtada al-Sadr's Mahdi Army. ==Role in contemporary Iraq== Since the American invasion of Iraq in 2003, Sistani has played an increasingly political role in Iraq, and Western mainstream media universally call him the most politically influential figure in post-invasion Iraq. Muqtada al-Sadr, who is 42 years Sistani's junior and the head of an independent militia known as the Mahdi Army, has risen to prominence in the course of 2004 and is often referred to as a potential rival, but the two overcame considerable tensions to agree on a common slate of Shiite candidates in the elections scheduled for Jan. 30, 2005. Observers note that their social base is quite different, with Sistani's support strong among the Shiite property-owning classes, and Muqtada's stronger among the urban poor, who provide most of the members of the Mehdi army. Sistani's increased political activism since 2003, always exercised through representatives, has often been interpreted as a response to Muqtada's increasing celebrity; it is also, no doubt, a response both to increasingly dire conditions in Iraqi society and to his own responsibilities as the sole grand ayatollah in Iraq. Shortly after the American occupation began, Sistani issued fatwas calling on Shia clergy not to get involved in politics. However, as the summer of 2003 approached, Sistani became more involved, though always through representatives, never directly. He began to call for the formation of a constitutional convention, and later demanded a direct vote for the purpose of forming a transitional government, seeing this as a sure path to Shiite dominance over Iraq's government, since most observers say that Shiites make up about 60% of Iraq's population. Subsequently, Sistani has criticized American plans for an Iraqi government as not being democratic enough. Sistani's edicts and rulings have provided many Iraqi Shia religious backing for participating in the January 2005 elections -- he urged, in a statement on October 1, 2004, that the people should realize that this was an "important matter" and he also hoped that the elections would be "free and fair . . . with the participation of all Iraqis". While some radical Islamists argue that democracy is "non-Islamic" because it holds that power derives not from Allah but from the people, Sistani's message is that Shiites have a religious obligation to vote. He has consistently urged the Iraqi Shia not to respond in kind to attacks from Sunni Salafists, which have become common in Sunni-dominated regions of Iraq like the area known as the "triangle of death," south of Baghdad. ==External links== *[http://www.sistani.org/ Ayatollah Sistani's Official Web site (English,French,Urdo,فارسي,عربي)] *[http://www.najaf.org/English/home/ Imam Ali Foundation] *[http://atimes01.atimes.com/atimes/Middle_East/GB10Ak02.html Sistani's background and rise to power] at the ''Asia Times Online'' *[http://www.sourcewatch.org/wiki.phtml?title=Grand_Ayatollah_al-Sistani Grand Ayatollah al-Sistani profile] at ''SourceWatch'' Iranian Ayatollahs Iraqi Ayatollahs
I'd like to suggest that you add a seciton on the differences between him and the Ayatollah(s) of Iran. From what I understand, which isnt much, he is of a different school of thought that is quite secular. ---- * I seriously suspect the Arabic (and maybe Persian) writing of Sistani's name is mispelled. Greetings All, I would like to submit the following indepth biography of the religious leader of the majority of the Shi'a of the world and those of Iraq. FOR MORE THAN HALF A CENTURY, the school of the late Grand Ayatullah al-Uzma al-Hajj as-Sayyid Abu al-Qasim al-Musawi al-Khu'i (May Allah raise his rank) has been an inexhaustible spring that has enriched and enlivened Islamic thought and knowledge throughout the world. From his school graduated hundreds of jurists, scholars, and dignitaries who took it upon themselves to continue his ideological path, which was full of achievements and sacrifices in the service of faith, knowledge, and the society. Among those, are the outstanding 'Ulama' of the Hawza 'Ilmiyyah, especially those in the holy cities of Najaf and Qum. Some of them have attained the level of Ijtihad - the competence to deduce independent legal judgments - enabling them to assume the office of supreme religious authority. Others have reached lofty levels qualifying them for shouldering the responsibilities of teaching and educating the future generation of scholars. One of the most distinguished among these towering figures in today's age is His Eminence Grand Ayatullah al-Uzma al-Hajj as-Sayyid 'Ali al-Husayni as-Seestani. He ranks among the brightest, most qualified and knowledgeable of Imam al-Khu'i's (May Allah raise his status) students. 1. His Birth and Upbringing His Eminence, Ayatullah al-'Uzma al-Hajj as-Sayyid 'Ali al-Husayni as-Seestani was born in 1349 A.H. (1928) in the month of Rabi' al-Awwal in the holy city of Mashad, Iran, where the sacred shrine of Imam 'Ali ibn Musa al-Rida (Peace be upon him) is located. His father was one of the devout Scholars of his region, and in order to help his son continue his Islamic studies and to gain a deeper knowledge of the Islamic sciences, he introduced him to the 'Ulama and scholars of the Hawza 'Ilmiyyah. Ayatullah al-'Uzma as-Seestani began his introductory 'Arabic studies, including eloquence (Balagha), in Khurasan under the renowned teacher of 'Arabic, Muhammad Taqi Adib Nishaburi. He also studied jurisprudence (Fiqh), principles of jurisprudence (¬sul), logic (Man§iq), and beliefs (Aqaid) under the great 'Ulama and teachers of Khurasan. It was in this city that he took part in Dars-e-Kharij (the highest level of studies in the Hawza). At this time, he also benefited from the presence of Allamah Muhaqqiq Mirza Mahdi Isfahani (May Allah sanctify his spirit). In order to advance further and complete his studies, he traveled to the city of Qum in 1368 A.H. (1948), so as to benefit from the 'Ulama of the grand Hawza in this city. The Hawza 'Ilmiyyah of Qum was at that time under the supervision and guidance of the sole Marja' of the Shi'a world, namely Ayatullah al-'Uzma as-Sayyid al-Hajj Husayn Burujerdi (May Allah raise his rank). Ayatullah Seestani who was present in the lessons of Fiqh and Usul, which at that time were being taught by Ayatullah Burujerdi, was quickly recognized as the brightest student in the fields of Fiqh, Usul, and Rijal. He also took part in the classes of Ayatullah al-Uzma Hujjat Kuhkumrai and other teachers and scholars in order to quench his thirst for knowledge. As-Sayyid as-Seestani excelled his peers, especially in the force-fullness of his interjections, his quick wit, research in jurisprudence, biographies of the transmitters of ahadith, and his keeping abreast with many theories in different fields of the theological sciences. In the year 1371 A.H. (1951), Ayatullah Seestani once again moved, this time to Najaf al-Ashraf. At that time, the Hawza of Najaf was blooming and was full of splendor and glory. He took part in the classes that were being offered and learnt the various Islamic sciences from the most well known 'Ulama of that time. For more than 10 years he took part in the lessons of Ayatullah al-Uzma al-Hajj as-Sayyid Abu al-Qasim al-Musawi al-Khu'i (May Allah be pleased with him). At this time, he also attended the lessons taught by Ayatullah al-'Uzma as-Sayyid Mohsin al-Hakim (May Allah sanctify his spirit). He also finished one complete course in Usul al-Fiqh under the auspices of Ayatullah al-'Uzma al-Shaykh Husayn Hilli (May Allah be pleased with him). In the year 1380 A.H. (1960), in recognition of his achievements, he was awarded the distinction certifying that he had attained the level of Ijtihad - deduction of legal judgment in matters of religion, by Imam al-Khu'i and again, by al-Shaykh al-Hilli. In the same year, he was awarded certification by the distinguished traditionalist and scholar al-Shaykh Agha Buzurg al-±ehrani testifying to his skill in the science of 'Ilm al-Rijal, or research into the biographies of the narrators of ahadith. He achieved this grand status when he was a mere 31 years of age! In the year 1381 A.H. (1961), after years of studies and participating in the lessons of Usul, Fiqh, and Man§iq in the Hawzas of Mashad, Qum, and Najaf he started to teach his own lessons in Dars-e-Kharij, revolving around the book, al-Makasib by Shaykh Ansari (May Allah be pleased with him). After teaching Dars-e-Kharij based on the framework found in al-Makasib for years, he advanced his lessons onto a higher level by teaching from the book Urwatul Wuthqa. 2. His Comparison Between the Various Schools of Thought In order to put forward a sound study for any subject, as-Sayyid as-Seestani compares his findings with those of al-Mirza Mahdi al-Isfahani, representing the Mashhad school of thought, as-Sayyid al-Burujerdi of Qum, and of as-Sayyid al-Khu'i and al-Shaykh Hussain al-Hilli representing Najaf. 3. His Juristic Methodology His juristic methodology has the following distinct characteristic: Comparative Jurisprudence between Shi'a and Sunni. Familiarizing oneself with the Sunni juristic thought, contemporary to the time of the text such as Imam Malik's "al-Muwatta" or Abu Yusuf's "al-Khiraj", make clear to us the opinions and goals of the A'immah (Peace be upon them) at those times. Making use of modern-made laws in certain juristic respects, as is the case with his reference to Iraqi, Egyptian and French laws when he discusses the topic of "Contract of Sale and Right of Withdrawal", widens one's scope in analyzing juristic principles, its goals, and expands its practical use. 4. His Inventiveness of Approach Unlike traditional clerics who follow literally what they have been taught, as-Sayyid as-Seestani's approach to juristic principles is characterized by lending weight to some of these principles by re-interpreting them. To give an example, the principle of Izlam (compulsion) is expounded by some jurists as follows: "A practicing Muslim may make use of the laws of other Islamic Schools of Thought insofar as his personal interest is best served even though his school of thought does not approve it." As-Sayyid as-Seestani interprets such a practice on the basis of respect (ihtiram) i.e. showing respect for other peoples' laws and opinions. He has based his interpretation on the freedom of expression, like when we say, "Everyone has his/her own way of conducting marriage"; hence "the lawfulness of marriage of a polytheist". 5. His Examining the Text in its Social Context Investigating the text in its social climate and the circumstances surrounding it helps us to arrive at a better understanding of it and leads to deducing a sound legal judgement. Such is the approach of as-Sayyid as-Seestani for example when he tackled the hadith of the Holy Prophet (Peace be upon him and his family) at Khaybar forbidding the eating of donkey meat. As-Sayyid as-Seestani's interpretation was that such was prohibition is confined to that particular incident at that point in time. The evidence he puts forward is that the Prophet's forbidding was due to a military requirement, in that the donkey was a means of transportation and protecting it was needed to serve that purpose. Hence, no extrapolation should be made from it at a later time since circumstances have changed. 6. His Expertise in the Tools of Deduction This great Marja' is of the opinion that a jurist cannot be called as such until he has acquired all the necessary qualifications to enable him to be one. Among such vehicles is the mastery of Arabic, full knowledge of the traditions of the Prophet and his Progeny (Peace be upon all of them) and detailed accounts of their narrators - for the science of 'Ilm al-Rijal (biographies of transmitters of hadith) is a prerequisite for the jurist to achieve authenticity. In this respect he holds many opinions which may go against what is universally held. He also stresses the importance of familiarizing oneself with the different compilations of hadith and their different copies to ensure knowledge about the author as regards to the accuracy, authenticity, and the manner of compiling. 7. His Character Those who come into close contact with as-Sayyid as-Seestani will discover that he is endowed with ideal spiritual traits. Of these are the following: 1. Fairness and respect for the other opinion. Based on his love for science and knowledge, interest in arriving at the truth, and upholding freedom of expression and the constructive word, he is constantly reading in order to acquaint himself with the different opinions - whether they are expressed by well-known scholars or less known ones. Thus, he may quote an opinion expressed by al-Shaykh Muhammad Rida al-Mudhaffar in his book "Usul al-Fiqh" (Fundamentals of Jurisprudence); and by the same token he may take the liberty of alluding to another opinion which he admires, though it may belong to a peer, rival, friend, or a less famous scholar. 2. Etiquette of debate. His manner of conducting a debate or discussion is a far cry from the heated, aimless, time wasting arguments that others indulge in. He never resorts to silencing others, interrupting them or belittling their contribution to the subject that is to be discussed. No matter who the other side is - teacher, or student - and he always uses polite words to address them. Thus, he adopts an appropriate approach in handling any category without overstepping the line of courtesy and good manners in order to preserve the integrity and respect of those involved. 3. Manners of the Teacher. Teaching is not simply a paid profession - if it is not coupled with the concern for the advancement of the student and showing love and affection for him, then the teaching process will be devoid of its noble aims and objectives in producing a committed, well-mannered generation, fully aware of their responsibilities towards themselves and the society in general. As-Sayyid as-Seestani is considered among the elite, just like as-Sayyid al-Hakim and as-Sayyid al-Khu'i who viewed teaching as an heavenly obligation which must be fulfilled to the best ability of the teacher. Thus, he constantly reminds his students to spare no effort in asking about everything, however trivial it may seem to them, such as inquiring about the number of pages in a book, so that they may get used to close contact with the teacher. Moreover, he often encourages them to compare his study and research with the others in the same field, with a view to find out their strengths and weaknesses. 4. Godfearing and Piety. There is a striking phenomenon that the majority of scholars and great men seem to share, in that they do not allow controversy and disputes to get between them. Such a stand has proven to be wise since they have been necessitated by the concern for the public interest. Indeed, "...at times when innovations threaten to creep into the religion, it is incumbent on the scholar to put his knowledge to use in the defence of faith - otherwise Allah will take away the light of belief of the scholar," as the Prophet of Islam (Peace be upon him and his family) had put it. When trials and tribulations are deployed to serve the personal ends of a scholar, or the community experiences propaganda warfare fanned by mutual enmity and envy, the 'Ulama' of the Hawza 'Ilmiyyah, one of them being as-Sayyid as-Seestani, prefer silence and refrain from entering the conflict. Such was the state of affairs in the aftermath of the death of as-Sayyid al-Hakim and as-Sayyid al-Burujerdi, and history repeated itself after the departure of the Guardian of the Hawza 'Ilmiyyah, as-Sayyid al-Khu'i where competition and jockeying for titles and positions became widespread. Furthermore, as-Sayyid as-Seestani's contentment and humility is reflected in his simple attire, the small house in which he lives (but does not own) and the simple furniture therein. 5. His ideological production. As-Sayyid as-Seestani is not a jurist so to speak. Rather, he is a highly educated man who keeps in touch with modern visions with regard to the development of political and economic thought. He has very good ideas in the realm of administrative theory, as well as social thought that is compatible with modern progress. With all this in perspective, he views the dispensation of religious edicts as a right of the Islamic society. 6. Office of the supreme religious authority. Some scholars of the Najaf center for theological studies (Hawza an-Najaf) were quoted as saying that after the death of as-Sayyid Nasrullah al-Mustanbit, they advised the late as-Sayyid al-Khu'i to groom someone for the office of the supreme religious authority and the guardianship and overseeing of the Najaf Hawzah. The choice fell on as-Sayyid as-Seestani for his excellence, knowledge, and impeccable character. Accordingly, he started leading the prayer in Imam al-Khu'i's masjid, al-Khadra, during the lifetime of his late teacher, and writing and compiling his annotation based on as-Sayyid al-Khu'i's "Islamic Laws." After the passing away of Marja' Taqlid of the Shi'a world, and the Guardian of the Hawza 'Ilmiyyah, the Late Ayatullah al-Uzma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i, Ayatullah al-'Uzma al-Hajj as-Sayyid 'Ali al-Husayni as-Seestani was among the six people who were permitted to take part in his funeral and performed the services on the deceased. 8. Works of this Scholar Ayatullah Seestani, for close to 40 years, has been continuing the important task of teaching Dars-e-Kharij in Fiqh and Usul, and Rijal, and the fruits of his struggle for knowledge and his accomplishments have been preserved in writing (now numbering over 40 books). Many of these books have been translated into the various world languages including; English, Urdu, Gujarati, Turkish, and others. 9. Books translated into English 1. Islamic Laws (Translation of Tawdhiul Masa'il). 2. Manasek Hajj. 3. Contemporary Legal Rulings in Shi'i Law. 4. Jurisprudence Made Easy. 5. Simplified Islamic Laws for Youth and Young Adults. 6. A Code of Practice for Muslims in the West 7. Rules Relating to the Deceased: Condensed Version. 8. Rules Relating to the Deceased: Philosophy and Ahkam. taken from www.al-mubin.org ---- If you are going to post any of that, it should be standardized, in regards to spelling and so forth. Also, I suggest that information not be duplicated, and the exact format and information not be cut and paste from that website. Before all this is done though, it must first be verified that information from that website is both neutral and more importantly, not copyrighted or restricted. User:134.174.151.189 18:50, 26 Aug 2004 (UTC)
See other meanings of words starting from letter:
Words begining with Ali_al-Sistani:
Ali_al-Sistani
Ali_al-Sistani
Ali al-Sistani
Grand Ayatollah Sayyid Ali Husaini Sistani (Arabic language: السيد علي الحسيني السيستاني Persian language: سید علی حسینی سیستانی), born Islamic calendar August 4, 1930, is a Ayatollah, a Shia ''marja'' and currently an important person in relation to the occupation of Iraq. ==Biography== Ali al-Sistani was born in Mashhad, Iran to a family of religious scholars. His grandfather, for whom he was named, was a famous scholar who had studied at Najaf. Sistani's family comes from the area of Iran known as Sistan and Baluchistan, which accounts for the title "al-Sistani" in his name. Sistani began his religious education as a child, beginning in Mashhad, and moving on to study at the Shia holy city of Qom in central Iran. After spending a few years there, he went to Iraq to study in Najaf under Abul-Qassim Khoei. There Sistani settled down, raising a family and becoming an integral member of that city's community when he was made a marja by Khoei in the 1960s. The influence of Khoei on Sistani is well-known. Among other things, Sistani follows Khoei's belief of separating the clergy from politics, and subsequently of keeping out of great political involvement. This helped to keep him away from the attention of the ruling Baath Party, notorious for the mistreatment of Shiites and the persecution of their leaders in order to keep the Shia population under control. Sistani's non-involvement in politics notwithstanding, he was harassed many times by the Baath party. He was imprisoned shortly after the Shia Rebellion that followed the first Gulf War. He was also the target of a number of assassination attempts during the 1990s. Khoei died in 1992, but not before naming Sistani as his replacement. Ayatollah Sistani cemented his relationship as successor to Khoei by leading the funeral prayers of his teacher. Khoei's death was followed by those of other notable clerics in Najaf, bringing Sistani to the fore as the most respected of the Shiite imams in Iraq. His position was contested by other clerics, including Mohammad Sadeq al-Sadr, but his role as successor to the legacy of Abdul-Qassem Khoei gave him an edge. His preeminence was cemented after the assassination of Sadr by Saddam Hussein. In his role as Ayatollah, Sistani oversees sums amounting to millions of dollars, which he distributes in various ways, including payment for the religious education of would-be scholars across the Muslim world. While Sistani had survived the persecution that killed many other Shia clerics, his mosque was shut down in 1994, and continues to be to this day. Since around that time, he has usually kept himself in his house in Najaf, in what is seen by many as a protest against persecution, but others consider to have originated from the house-arrest orders issued by the Baath Party. Despite his seclusion and inaccessibility, Sistani exerts great control over the Shia population of Iraq, and is seen as the main leader of the majority of that nation's Shia. It is because of this influence that he continues to play an important role in the current politics of Iraq. In early August 2004, Ayatollah Sistani, who has long been suffering from a heart condition, reportedly suffered serious health problems. He is said to have been transported to Beirut and from there to London for medical treatment. It was the first time in many years that Sistani had left his home in Najaf, which seems to indicate that his medical condition was serious. On August 25, Ayatollah Sistani returned from London to broker an agreement that eneded the Iraqi insurgency#Standoff in Najaf .28August 2004.29 at the holy Imam Ali shrine between U.S. marines and Muqtada al-Sadr's Mahdi Army. ==Role in contemporary Iraq== Since the American invasion of Iraq in 2003, Sistani has played an increasingly political role in Iraq, and Western mainstream media universally call him the most politically influential figure in post-invasion Iraq. Muqtada al-Sadr, who is 42 years Sistani's junior and the head of an independent militia known as the Mahdi Army, has risen to prominence in the course of 2004 and is often referred to as a potential rival, but the two overcame considerable tensions to agree on a common slate of Shiite candidates in the elections scheduled for Jan. 30, 2005. Observers note that their social base is quite different, with Sistani's support strong among the Shiite property-owning classes, and Muqtada's stronger among the urban poor, who provide most of the members of the Mehdi army. Sistani's increased political activism since 2003, always exercised through representatives, has often been interpreted as a response to Muqtada's increasing celebrity; it is also, no doubt, a response both to increasingly dire conditions in Iraqi society and to his own responsibilities as the sole grand ayatollah in Iraq. Shortly after the American occupation began, Sistani issued fatwas calling on Shia clergy not to get involved in politics. However, as the summer of 2003 approached, Sistani became more involved, though always through representatives, never directly. He began to call for the formation of a constitutional convention, and later demanded a direct vote for the purpose of forming a transitional government, seeing this as a sure path to Shiite dominance over Iraq's government, since most observers say that Shiites make up about 60% of Iraq's population. Subsequently, Sistani has criticized American plans for an Iraqi government as not being democratic enough. Sistani's edicts and rulings have provided many Iraqi Shia religious backing for participating in the January 2005 elections -- he urged, in a statement on October 1, 2004, that the people should realize that this was an "important matter" and he also hoped that the elections would be "free and fair . . . with the participation of all Iraqis". While some radical Islamists argue that democracy is "non-Islamic" because it holds that power derives not from Allah but from the people, Sistani's message is that Shiites have a religious obligation to vote. He has consistently urged the Iraqi Shia not to respond in kind to attacks from Sunni Salafists, which have become common in Sunni-dominated regions of Iraq like the area known as the "triangle of death," south of Baghdad. ==External links== *[http://www.sistani.org/ Ayatollah Sistani's Official Web site (English,French,Urdo,فارسي,عربي)] *[http://www.najaf.org/English/home/ Imam Ali Foundation] *[http://atimes01.atimes.com/atimes/Middle_East/GB10Ak02.html Sistani's background and rise to power] at the ''Asia Times Online'' *[http://www.sourcewatch.org/wiki.phtml?title=Grand_Ayatollah_al-Sistani Grand Ayatollah al-Sistani profile] at ''SourceWatch'' Iranian Ayatollahs Iraqi Ayatollahs
Ali al-Sistani
I'd like to suggest that you add a seciton on the differences between him and the Ayatollah(s) of Iran. From what I understand, which isnt much, he is of a different school of thought that is quite secular. ---- * I seriously suspect the Arabic (and maybe Persian) writing of Sistani's name is mispelled. Greetings All, I would like to submit the following indepth biography of the religious leader of the majority of the Shi'a of the world and those of Iraq. FOR MORE THAN HALF A CENTURY, the school of the late Grand Ayatullah al-Uzma al-Hajj as-Sayyid Abu al-Qasim al-Musawi al-Khu'i (May Allah raise his rank) has been an inexhaustible spring that has enriched and enlivened Islamic thought and knowledge throughout the world. From his school graduated hundreds of jurists, scholars, and dignitaries who took it upon themselves to continue his ideological path, which was full of achievements and sacrifices in the service of faith, knowledge, and the society. Among those, are the outstanding 'Ulama' of the Hawza 'Ilmiyyah, especially those in the holy cities of Najaf and Qum. Some of them have attained the level of Ijtihad - the competence to deduce independent legal judgments - enabling them to assume the office of supreme religious authority. Others have reached lofty levels qualifying them for shouldering the responsibilities of teaching and educating the future generation of scholars. One of the most distinguished among these towering figures in today's age is His Eminence Grand Ayatullah al-Uzma al-Hajj as-Sayyid 'Ali al-Husayni as-Seestani. He ranks among the brightest, most qualified and knowledgeable of Imam al-Khu'i's (May Allah raise his status) students. 1. His Birth and Upbringing His Eminence, Ayatullah al-'Uzma al-Hajj as-Sayyid 'Ali al-Husayni as-Seestani was born in 1349 A.H. (1928) in the month of Rabi' al-Awwal in the holy city of Mashad, Iran, where the sacred shrine of Imam 'Ali ibn Musa al-Rida (Peace be upon him) is located. His father was one of the devout Scholars of his region, and in order to help his son continue his Islamic studies and to gain a deeper knowledge of the Islamic sciences, he introduced him to the 'Ulama and scholars of the Hawza 'Ilmiyyah. Ayatullah al-'Uzma as-Seestani began his introductory 'Arabic studies, including eloquence (Balagha), in Khurasan under the renowned teacher of 'Arabic, Muhammad Taqi Adib Nishaburi. He also studied jurisprudence (Fiqh), principles of jurisprudence (¬sul), logic (Man§iq), and beliefs (Aqaid) under the great 'Ulama and teachers of Khurasan. It was in this city that he took part in Dars-e-Kharij (the highest level of studies in the Hawza). At this time, he also benefited from the presence of Allamah Muhaqqiq Mirza Mahdi Isfahani (May Allah sanctify his spirit). In order to advance further and complete his studies, he traveled to the city of Qum in 1368 A.H. (1948), so as to benefit from the 'Ulama of the grand Hawza in this city. The Hawza 'Ilmiyyah of Qum was at that time under the supervision and guidance of the sole Marja' of the Shi'a world, namely Ayatullah al-'Uzma as-Sayyid al-Hajj Husayn Burujerdi (May Allah raise his rank). Ayatullah Seestani who was present in the lessons of Fiqh and Usul, which at that time were being taught by Ayatullah Burujerdi, was quickly recognized as the brightest student in the fields of Fiqh, Usul, and Rijal. He also took part in the classes of Ayatullah al-Uzma Hujjat Kuhkumrai and other teachers and scholars in order to quench his thirst for knowledge. As-Sayyid as-Seestani excelled his peers, especially in the force-fullness of his interjections, his quick wit, research in jurisprudence, biographies of the transmitters of ahadith, and his keeping abreast with many theories in different fields of the theological sciences. In the year 1371 A.H. (1951), Ayatullah Seestani once again moved, this time to Najaf al-Ashraf. At that time, the Hawza of Najaf was blooming and was full of splendor and glory. He took part in the classes that were being offered and learnt the various Islamic sciences from the most well known 'Ulama of that time. For more than 10 years he took part in the lessons of Ayatullah al-Uzma al-Hajj as-Sayyid Abu al-Qasim al-Musawi al-Khu'i (May Allah be pleased with him). At this time, he also attended the lessons taught by Ayatullah al-'Uzma as-Sayyid Mohsin al-Hakim (May Allah sanctify his spirit). He also finished one complete course in Usul al-Fiqh under the auspices of Ayatullah al-'Uzma al-Shaykh Husayn Hilli (May Allah be pleased with him). In the year 1380 A.H. (1960), in recognition of his achievements, he was awarded the distinction certifying that he had attained the level of Ijtihad - deduction of legal judgment in matters of religion, by Imam al-Khu'i and again, by al-Shaykh al-Hilli. In the same year, he was awarded certification by the distinguished traditionalist and scholar al-Shaykh Agha Buzurg al-±ehrani testifying to his skill in the science of 'Ilm al-Rijal, or research into the biographies of the narrators of ahadith. He achieved this grand status when he was a mere 31 years of age! In the year 1381 A.H. (1961), after years of studies and participating in the lessons of Usul, Fiqh, and Man§iq in the Hawzas of Mashad, Qum, and Najaf he started to teach his own lessons in Dars-e-Kharij, revolving around the book, al-Makasib by Shaykh Ansari (May Allah be pleased with him). After teaching Dars-e-Kharij based on the framework found in al-Makasib for years, he advanced his lessons onto a higher level by teaching from the book Urwatul Wuthqa. 2. His Comparison Between the Various Schools of Thought In order to put forward a sound study for any subject, as-Sayyid as-Seestani compares his findings with those of al-Mirza Mahdi al-Isfahani, representing the Mashhad school of thought, as-Sayyid al-Burujerdi of Qum, and of as-Sayyid al-Khu'i and al-Shaykh Hussain al-Hilli representing Najaf. 3. His Juristic Methodology His juristic methodology has the following distinct characteristic: Comparative Jurisprudence between Shi'a and Sunni. Familiarizing oneself with the Sunni juristic thought, contemporary to the time of the text such as Imam Malik's "al-Muwatta" or Abu Yusuf's "al-Khiraj", make clear to us the opinions and goals of the A'immah (Peace be upon them) at those times. Making use of modern-made laws in certain juristic respects, as is the case with his reference to Iraqi, Egyptian and French laws when he discusses the topic of "Contract of Sale and Right of Withdrawal", widens one's scope in analyzing juristic principles, its goals, and expands its practical use. 4. His Inventiveness of Approach Unlike traditional clerics who follow literally what they have been taught, as-Sayyid as-Seestani's approach to juristic principles is characterized by lending weight to some of these principles by re-interpreting them. To give an example, the principle of Izlam (compulsion) is expounded by some jurists as follows: "A practicing Muslim may make use of the laws of other Islamic Schools of Thought insofar as his personal interest is best served even though his school of thought does not approve it." As-Sayyid as-Seestani interprets such a practice on the basis of respect (ihtiram) i.e. showing respect for other peoples' laws and opinions. He has based his interpretation on the freedom of expression, like when we say, "Everyone has his/her own way of conducting marriage"; hence "the lawfulness of marriage of a polytheist". 5. His Examining the Text in its Social Context Investigating the text in its social climate and the circumstances surrounding it helps us to arrive at a better understanding of it and leads to deducing a sound legal judgement. Such is the approach of as-Sayyid as-Seestani for example when he tackled the hadith of the Holy Prophet (Peace be upon him and his family) at Khaybar forbidding the eating of donkey meat. As-Sayyid as-Seestani's interpretation was that such was prohibition is confined to that particular incident at that point in time. The evidence he puts forward is that the Prophet's forbidding was due to a military requirement, in that the donkey was a means of transportation and protecting it was needed to serve that purpose. Hence, no extrapolation should be made from it at a later time since circumstances have changed. 6. His Expertise in the Tools of Deduction This great Marja' is of the opinion that a jurist cannot be called as such until he has acquired all the necessary qualifications to enable him to be one. Among such vehicles is the mastery of Arabic, full knowledge of the traditions of the Prophet and his Progeny (Peace be upon all of them) and detailed accounts of their narrators - for the science of 'Ilm al-Rijal (biographies of transmitters of hadith) is a prerequisite for the jurist to achieve authenticity. In this respect he holds many opinions which may go against what is universally held. He also stresses the importance of familiarizing oneself with the different compilations of hadith and their different copies to ensure knowledge about the author as regards to the accuracy, authenticity, and the manner of compiling. 7. His Character Those who come into close contact with as-Sayyid as-Seestani will discover that he is endowed with ideal spiritual traits. Of these are the following: 1. Fairness and respect for the other opinion. Based on his love for science and knowledge, interest in arriving at the truth, and upholding freedom of expression and the constructive word, he is constantly reading in order to acquaint himself with the different opinions - whether they are expressed by well-known scholars or less known ones. Thus, he may quote an opinion expressed by al-Shaykh Muhammad Rida al-Mudhaffar in his book "Usul al-Fiqh" (Fundamentals of Jurisprudence); and by the same token he may take the liberty of alluding to another opinion which he admires, though it may belong to a peer, rival, friend, or a less famous scholar. 2. Etiquette of debate. His manner of conducting a debate or discussion is a far cry from the heated, aimless, time wasting arguments that others indulge in. He never resorts to silencing others, interrupting them or belittling their contribution to the subject that is to be discussed. No matter who the other side is - teacher, or student - and he always uses polite words to address them. Thus, he adopts an appropriate approach in handling any category without overstepping the line of courtesy and good manners in order to preserve the integrity and respect of those involved. 3. Manners of the Teacher. Teaching is not simply a paid profession - if it is not coupled with the concern for the advancement of the student and showing love and affection for him, then the teaching process will be devoid of its noble aims and objectives in producing a committed, well-mannered generation, fully aware of their responsibilities towards themselves and the society in general. As-Sayyid as-Seestani is considered among the elite, just like as-Sayyid al-Hakim and as-Sayyid al-Khu'i who viewed teaching as an heavenly obligation which must be fulfilled to the best ability of the teacher. Thus, he constantly reminds his students to spare no effort in asking about everything, however trivial it may seem to them, such as inquiring about the number of pages in a book, so that they may get used to close contact with the teacher. Moreover, he often encourages them to compare his study and research with the others in the same field, with a view to find out their strengths and weaknesses. 4. Godfearing and Piety. There is a striking phenomenon that the majority of scholars and great men seem to share, in that they do not allow controversy and disputes to get between them. Such a stand has proven to be wise since they have been necessitated by the concern for the public interest. Indeed, "...at times when innovations threaten to creep into the religion, it is incumbent on the scholar to put his knowledge to use in the defence of faith - otherwise Allah will take away the light of belief of the scholar," as the Prophet of Islam (Peace be upon him and his family) had put it. When trials and tribulations are deployed to serve the personal ends of a scholar, or the community experiences propaganda warfare fanned by mutual enmity and envy, the 'Ulama' of the Hawza 'Ilmiyyah, one of them being as-Sayyid as-Seestani, prefer silence and refrain from entering the conflict. Such was the state of affairs in the aftermath of the death of as-Sayyid al-Hakim and as-Sayyid al-Burujerdi, and history repeated itself after the departure of the Guardian of the Hawza 'Ilmiyyah, as-Sayyid al-Khu'i where competition and jockeying for titles and positions became widespread. Furthermore, as-Sayyid as-Seestani's contentment and humility is reflected in his simple attire, the small house in which he lives (but does not own) and the simple furniture therein. 5. His ideological production. As-Sayyid as-Seestani is not a jurist so to speak. Rather, he is a highly educated man who keeps in touch with modern visions with regard to the development of political and economic thought. He has very good ideas in the realm of administrative theory, as well as social thought that is compatible with modern progress. With all this in perspective, he views the dispensation of religious edicts as a right of the Islamic society. 6. Office of the supreme religious authority. Some scholars of the Najaf center for theological studies (Hawza an-Najaf) were quoted as saying that after the death of as-Sayyid Nasrullah al-Mustanbit, they advised the late as-Sayyid al-Khu'i to groom someone for the office of the supreme religious authority and the guardianship and overseeing of the Najaf Hawzah. The choice fell on as-Sayyid as-Seestani for his excellence, knowledge, and impeccable character. Accordingly, he started leading the prayer in Imam al-Khu'i's masjid, al-Khadra, during the lifetime of his late teacher, and writing and compiling his annotation based on as-Sayyid al-Khu'i's "Islamic Laws." After the passing away of Marja' Taqlid of the Shi'a world, and the Guardian of the Hawza 'Ilmiyyah, the Late Ayatullah al-Uzma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i, Ayatullah al-'Uzma al-Hajj as-Sayyid 'Ali al-Husayni as-Seestani was among the six people who were permitted to take part in his funeral and performed the services on the deceased. 8. Works of this Scholar Ayatullah Seestani, for close to 40 years, has been continuing the important task of teaching Dars-e-Kharij in Fiqh and Usul, and Rijal, and the fruits of his struggle for knowledge and his accomplishments have been preserved in writing (now numbering over 40 books). Many of these books have been translated into the various world languages including; English, Urdu, Gujarati, Turkish, and others. 9. Books translated into English 1. Islamic Laws (Translation of Tawdhiul Masa'il). 2. Manasek Hajj. 3. Contemporary Legal Rulings in Shi'i Law. 4. Jurisprudence Made Easy. 5. Simplified Islamic Laws for Youth and Young Adults. 6. A Code of Practice for Muslims in the West 7. Rules Relating to the Deceased: Condensed Version. 8. Rules Relating to the Deceased: Philosophy and Ahkam. taken from www.al-mubin.org ---- If you are going to post any of that, it should be standardized, in regards to spelling and so forth. Also, I suggest that information not be duplicated, and the exact format and information not be cut and paste from that website. Before all this is done though, it must first be verified that information from that website is both neutral and more importantly, not copyrighted or restricted. User:134.174.151.189 18:50, 26 Aug 2004 (UTC)
See other meanings of words starting from letter:
A
AB | AC | AD | AE | AF | AG | AH | AI | AJ | AK | AL | AM | AN | AO | AP | AR | AS | AT | AU | AW | AX | AY | AZ |Words begining with Ali_al-Sistani:
Ali_al-Sistani
Ali_al-Sistani
Sponsored links: praca.
These materials are based on Wikipedia and licensed under the GNU FDL
YouTube.com videos better site than Turbo Tax 2007
