Introduction To Grand Ayatollah Sistani d.b
Biography
1- His Birth and Upbringing
2- His Scientific Genius
3- His works
4- His Methodology in Research & Teaching
5- Sistani's Personality
6- The Religious Authority
For more than half a century, the school of the late Ayatullah Uzma Khou'i has
been a clear source for many scholars who have been graduated from this school
and later on became eminent `alims. One of the most eminent among students of
the Late Ayatullah Khou'i is Ayatullah Sayyid Ali Husayni Sistani, who is known
for his genius, knowledge, and talent. Hereby, we shall try to tell a brief
account about the biography of this remarkable personality:
1- His Birth and Upbringing :
Ayatullah Sayyid Ali Husayni Sistani was born in Rabi`ul Awwal 1349 A.H. (1930
A.D.) in Mashhad, into a family known for its religious background. He learned
Arabic literature and rhetoric. While he learned theological and rational
sciences from many eminent and well-known religious scholars in Khuraasaan.
Ayatullah Sistani attended many lectures on Kharij stage and benefitted from the
knowledge (Post Doctrate level) of Allamah Muhaqqiq Mirza Mahdi Isfahani. He
also benefited from the knowledge of `Allamah Mirza Mehdi Isfahani. After that,
in 1948, Sistani traveled to Qum in the lifetime of the late Ayatullah
Boroujerdi, and began studying in its seminary. He could have lots of knowledge
from the late Ayatullah Boroujerdi, especially on Usoul and Fiqh, and he agreed
with almost all of his points of view. There, he attended lectures of Ayatullah
Hujjat Kouhkamar'i too. Being thirsty to take some other sips of religious
study, Sistani migrated to Najaf in 1951, and could attend some lectures of
Ayatullah Hakeem, shaykh Husayn Hilli, and the late Ayatullah Khou'i. In
particular, he attended the lectures of Ayatullah Khou'i on Fiqh and Usoul for
more than ten years. Sistani also finished a complete series of lessons on Usoul
which he learned from Ayatullah Shaykh Husayn Hilli. In the meanwhile, and
exactly from 1948 up to now, Ayatullah Sistani was teaching Kharij stage (based
on the book titled "al-Makaasib" by Shaykh Ansaari). He also teaches the book of
Tahaara (purity) and many parts of Prayers' book besides a part of the book of
Khumus (the one-fifth tax). In 1964, Ayatullah Sistani began teaching the Kharij
stage on Usoul, and until the year 1990 he could accomplish three series of
lectures on the same subject.
2- 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 hauzah. 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 hauzah of Mashhad. On the
other hand, the famous `Allamah shaykh Agha Buzurg 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, Ayatullah Sistani, had been
granted his high scientific rank when he was only thirty-one years old.
3- His works:
Ayatullah Sistani began teaching the Kharij stage on Fiqh, Usoul, and biography
34 years ago. He held many lectures about the book titled as "makaasib", and
many subjects sucH as purity, prayers, judgment, khumus, and some other rules on
Fiqh like sury, 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 Habib Husaynan, `Allamah Sayyid Murtaza
Isfahani, `Allamah Sayyid Ahmad Madad, `Allamah Shaykh Baqir Irwaani, and many
other teachers in the hauzah, 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:
1- Explanation on "al-`Urwatul-Wathqah".
2- Researches on Usoul.
3- The book of Qaza'ah' (judgment).
4- The book of Sale and Choices.
5- A treatise on doubtful clothes.
6- A treatise on the rule of "Yad" (hand).
7- A treatise on the traveller's prayers.
8- A treatise on the rule of "tajaawuz" & "Faraagh".
9- A treatise on "Qiblah".
10-A treatise on "Taqiyyah" (precaution).
11-A treatise on the rule of "Ilzam" (obligation).
12-A treatise on ijtihad & imitation.
13-A treatise on the rule of "La zarar wa la ziraar".
14-A treatise on Usury.
15-A treatise on that the correspondence of Ibn-e-abi `Umayr is reliable.
16-A criticize on the treatise titled "The correction of Chains" of Ardebeeli.
17-An explanation on the book titled "Mashyakhat ul-Tahthibayn".
18-A treatise on the past methods in regard to the reliable narrations. With
many other handwritten compilations and treatises on rules for the imitators.
4- His Methodology in Research & 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:
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'aduland Traajeeh", 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.
Ayatullah Sistani always connects between the thought of Hauzah 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 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.
Ayatullah Sistani always looks after the principles in relation with Fiqh. He
thinks that the hauzah 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.
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
"Iztiraar" (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.
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 a permanent one.
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 Ibnul-faga'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 Ibnul-faga'iri's
is the real author of that book, and that he must be regarded more reliable than
even Najjaashi, ash-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 be 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.
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 hauzah of Mashhad and the hauzah of Qum on the one
hand, and the hauzah of Najaf on the other hand. For instance, he conveys the
opinions of Mirza Mahdi Isfahani (one of the scholars of Mashhad), Boroujerdi
(an `alim from Qum), and the opinions of the three researchers, Ayatullah Khou'i,
and Shaykh Hasan Hilli (as scholars from Najaf). The Sistani's method in Fiqh
has a particular feature, some of which are related herebelow: 1) Comparing
between the Fiqh of Shia and other Islamic sects' Fiqh. 2) Benefitting from the
modern laws (like the Iraqi, Egyptian, and French laws) in some Fiqh subjects,
especially when he discusses the subjects such as the Sale and the Choices. 3)
Renewal in Discussing some Fiqh rules and according to this era's circumstances,
contrary to some scholars who deal with the historical texts as they are without
attempting to change any part of it as the conditions may request that.
5- 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 it
is seem referring him to one of the scholar's opinion even this scholar is not
one of his masters, or he is not very known in the hauzah, 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 hauzah 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 un important, 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,
it is seem that 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 is to training his students. A teacher must be
regarded 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 hauzah undergoes
problems or critical attitudes which, yet 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.
6- The Religious Authority:
Some masters in Najaf-e-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 hauzah
(of Najaf) so that the religious authority may remain alive and effective. His
choice became correct and the choic was about 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 Khazra'); 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 hauzahs of Najaf-e-Ashraf and Qum.