Information on Shia Ulemas with pictures.

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Information on Shia Ulemas with pictures.

Postby Aliakber-Asharia » 04 Feb 2005, 22:17

Dear brothers and sisters assalamun'alaikum. I request you to help the ask site by submitting information of the Shia ulemas with picture. Please submit soon if possible.
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Postby abuali » 06 Feb 2005, 08:16

Salaam all.

A little more information about the project that brother Aliakber-Asharia has posted above: -

Ask! has embarked on collecting information and photos of the Shia Ulemas. This information will then be available online at for everyone to read and see.

Its a small project aimed at bringing forth the lives of those who have strived in the path of Islam and knowledge.

A small team has been formed to search for and compile this information.

If any of you have any information (biographies, information, photos etc) please do submit it with brother Aliakber-Asharia.

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Ayatullah al-Husaini as-Seestani

Postby Muntazir » 30 Oct 2006, 20:27

Ayatullah al-Uzma al-Hajj as-Sayyid 'Ali al-Husaini as-Seestani

The Prophet of Islam (Peace be upon him and his family) said:

"One Scholar is more powerful against the Devil than one thousand worshippers."

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, " 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 Centre 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.
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Ayatullah al-Husaini Khamenei

Postby Muntazir » 30 Oct 2006, 20:30

Ayatullah al-Uzma as-Sayyid 'Ali al-Husaini Khamenei

"Right from the assassination attempt on my life, I had a feeling that Allah had chosen me for a great task for which I had prepared . At the time I did not know the nature of the task. However, I had no doubt that I would be ready to shoulder a great weight in His way for the sake of the revolution and in the service of you, Oh people."
1. Birth and Lineage
His Eminence Ayatullah al-'Udhma al-Haj as-Sayyid 'Ali al-Husaini al-Khamenei (May Allah prolong his life) was born in 1939 in the Holy City of Mashhad, Iran, in a respected scholarly family.
His father, Ayatullah al-Haj as-Sayyid Jawad, was amongst Mashhad's erudite 'ulama (clerics).
For years on end, he used to lead Fajr (morning) prayers at the Guharshad mosque and dhuhr (midday) and 'Isha (evening) prayers at the Bazaar-e-Mashhad mosque. He was a well-known preacher.
His mother was the daughter of Sayyid Hashim Najafabadi (MirDamadi), one of the well-known 'ulama of Mashhad. She was a chaste and honourable woman, who had knowledge of religious injunctions. She had very high moral principles.
2. His Childhood
Ayatullah al-'Udhma Sayyid 'Ali Khamenei lived his childhood under the care of his father, who was a loving parent and committed to bringing up his children in the best way. He spared no efforts in teaching them. Those years were very hard on Sayyid Khamenei because of poverty. He said, " I can recall that sometimes we had nothing to eat. At dinner time, my mother used to take the money which my grandmother gave me and my brothers and sisters, to buy milk and raisins for us to eat with bread."
3. His Education and Studies
At the age of five, Ayatullah al-Udhma Sayyid 'Ali Khamenei and his elder brother Sayyid Muhammad were sent to Maktabkhaneh (Qur'anic classes). Then they were enrolled into a religious primary school by the name of 'Dar ut Ta'lim e Diyanati'.
After he finished the primary school course, he attended evening classes in a state school, without the knowledge of his father, and obtained a certificate. He then enrolled in a secondary school for two years where he obtained a certificate.
As for religious studies, he studied Arabic grammar at the religious school. He read some of the books from "Jami' al-Muqaddamat", which are Arabic syntax books, under the supervision of his father. At the age of fourteen he joined the Sulaiman Khan school to study religious sciences. After completion of the study of Arabic grammar and the preliminary religious sciences he studied some of the Intermediate religious stuides (Sutuh) till the end of Lum'ah (concise but comprehensive text of Fiqh). Subsequently he joined the Nuwwab Religious Seminary to complete his Sutuh level of studies at the young age of sixteen.
This led to his attending Bahthil Kharij (graduation classes) under the supervision of Ayatullah al-'Udhma Sayyid Milani.
Ayatullah al-'Udhma Khamenei in addition to Fiqh and Usul also learnt and taught Islamic Philosophy, Rijal (Biography of Narrators of Holy Traditions), Diraya (Science of Comprehension of Traditions), Astronomy and Tafsir (Quranic Exegesis). He studied under eminent scholars and jurisprudents like Ayatullah Mirza Javad Agha Tehrani, Ayatullah Hakim, Imam Khomeini, Ayatullah al-'Udhma Burujardi and 'Allamah Tabatabai.
Ayatullah al-'Udhma Khamenei spent most of his student days in Mashhad. In 1947 he also visited the Holy City of Najaf where he studied for two years. In 1958 he migrated to Qom where he studied for six years.
4. Teaching Career
His Eminence Ayatullah al-'Udhma Sayyid Khamenei started teaching early in his student days. Whatever he learnt with his God-given ingenuity and great devotion, he taught with complete mastery.
He expalins, "I started teaching right after I graduated from the primary school, during the time of my religious studies at the Islamic seminary. I supervised the learning of two elderly students, who were reading the book "Sarf -e-Mir". Up to 1958, at which time I started living in Mashhad, I used to teach Arabic syntax and grammar, figures of speech, principles of jurisprudence and jurisprudence.
In Qom I also combined study with teaching. After my return from Qom to Mashad in 1964, teaching was one of my main occupations. During these years, and until 1977, I supervised students at the level of advanced sutuh, teaching Makasib (an advanced profound text of Fiqh) of Sheikh Ansari in jurisprudence and Kifayah in usul (an advanced profound text on principles of Jurisprudence) and 'Aqaid (beliefs)."
Ayatullah al-'Udhma Sayyid 'Ali Khamenei obtained a licence for ijtihad (deduction of legal judgements) from his teacher, Ayatullah al-'Udhma Hairi in 1974, after attending bahth ul-kharij for more than fifteen years.
Throughout his political career after the victory of the revolution, as testified by his colleagues who pursued academic discussions with him, he never abandoned his research and teaching. He would manange his time skillfully to engage in study and research especially in the field of Fiqh.
5. His Struggle from 1962 Onwards
A great part of his life has been dedicated to struggle, either through his writings, speeches, or taking up arms, especially when the late Imam inaugurated his Islamic Revolution in 1963. A detailed description of his struggles would require several volumes. However, a brief outline follows.
Responding to the call of Imam Khomeini (May his soul rest in peace) in 1962, the centre of religious learning, seat of knowledge and heart of jihad in Qom assumed an invigorated role. With courage and zeal, 'ulama and students alike took it upon themselves to disseminate the messages of the Imam and other religious authorities to every corner of Iran. Their instructions and calls were printed and circulated widely through the support and help of all popular forces. This new found vigour and zeal spread to the other centres of theology in the country, especially the Islamic seminary of Mashhad.
Ayatullah al-'Udhma Sayyid Khamenei (May Allah prolong his life) played a decisive role in this awakening. Alongside his activities in Qom, he strengthened his bond with the 'ulama and students of Mashhad. Counting on the activities and support of the 'ulama of Khurasan, he succeeded in mobilising theology students in a better way.
His fiery sermons exposing the treachery of the regime and widespsread activism against the oppressive Pahlavi rule led to his arrest and imposition of harsh treatment.
He was forced to do menial work, kept in solitary confinement, insulted and severely humiliated, threatened with death and subjected to other tortures in jail.
After his release from detention, Ayatullah al-'Udhma Khamenei decided to settle in Mashhad instead of going back to Tehran or Qom. He took up teaching as his prime concern. He gave classes in Qura'nic commentary, specially tailored for theology students, and other classes for university students and youth. He used these classes as a platform to disseminate revolutionary ideas, a rallying point for revolutionaries, and a centre for awakening. These classes turned into an axis of popular sentiments and Islamic dissent.
These activities in the fields of knowledge, teaching, jihad and service of the people contributed to Ayatullah al-'Udhma Khamenei's becoming, with time, a focus of jihad in Mashhad. People came to see him from far flung places in Iran. He in turn had contacts with the people in all areas.
Ayatullah al-'Udhma Khamenei thus, commanded the respect of the Iranian people for his integrity, morality and courage. Invitations from many bodies and institutions in Iranian towns and cities such as Isfahan, Kirman, Yazd and Tehran were raining down on him to come and give lectures and talks. He spared no efforts to make use of all occasions to disseminate Islamic revolutionary ideas, tell the truth about the regime's practices, and encourage people to adhto the path of jihad and revolution.
Besides his lectures, the books he either wrote or translated gave life to revolutionary ideas and fervour. Books like the Treaty of Imam Hasan (peace be upon him) The Future is This Religion's, and The Role of Muslims in India's Awakening played a great role in educating the youth and grooming them for revolution.
After the departure of Ayatullah al-'Udhma Burujardi in 1970, Ayatullah al-'Udhma Sayyid Khamenei embarked on the task of promoting Imam Khomeini as a Marj'a, (religious authority); he thought the time was right for such a move; the years 1968 to 1971 witnessed the building of peaceful revolutionary culture. The youth were still taking their first steps in the realm of revolutionary Islam.The 'ulama became their most deadly weapon. The latter did not miss the opportunity of spreading pristine Islamic knowledge and sciences amongst the youth, using every available medium, be it the pulpit of the mosque, private classes, free and open discussion sessions, or publishing books and leaflets. Sayyid Khamenei calls this period the " years of clandestine activities."
As he was keen on educating revolutionary cadres, enlisting the support of trusted elements, and establishing contacts with activists, he accepted an offer to combine teaching with the task of leading prayers, i.e. being the Imam of the congregation.
Capitalising on the strength the Islamic movement had achieved , it was thought fit and timely to create organised Islamic cells, headed by the 'ulama and those well-versed in jurisprudence and politics instead of ordinary people or politicians. The first of these cells was set up, headed by the late Imam Khomeini and supervised by revolutionary ulema in Mashad.
The Mujahidin 'Ulama League was born; its emergence was a prelude to the founding of the Islamic Republican Party after the revolution.
The activities of the League were responsible for mobilising and organising millions of people in marches and demonstrations during the period 1977 to 1978. Sayyid Khamenei's role in establishing the League was pivotal. It is worth noting that the Savak prevented him from leaving the country for ten years from 1965.
His exile lasted till 1978, the year when the masses took the upper hand so much so that matters went out of the hands of the regime. Availing himself of the turmoil into which the ruling establishment was thrown, Sayyid Khamenei returned to Mashhad to continue his jihad with a vengeance.
6. During and After the Revolution
1. Membership of the Revolution Command Council
Besides the leader, the Revolution Command Council played a major role in administering the revolution and eventually rendering it triumphant.
2. Member of Imam Khomeini's Reception Committee
3. Representative of Imam Khomeini in the Revolutionary Council in the Defence Ministry
4. Commander of Revolutionary Guards
5. Imam of Tehran Friday (Juma'h) Prayer
6. Member of the Islamic Consultative Council in the first term.
7. Imam Khomeini's counsel in Supreme Defence Council
8. President of the Republic for two consecutive terms
7. His Leadership
After the sad demise of the founder of the Islamic Revolution, the Council of Experts on 4th June 1989 unanimously elected him to the Leadesrhip post of the Islamic Revolution and the Muslim Ummah.
During his wise leadership he has succeeded in discharging his responsibilities in the best manner and steers the revolution on the same pristine path trodden by the late Imam Khomeini. It is no wonder for he is one of the disciples of the Imam.
We pray he continues his firm but wise leadership till the reappearance of the Awaited Saviour of mankind, the Original Leader of the Global Islamic Revolution, the Holy Imam al-Mahdi (may our souls be sacrificed for him).

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Ayatullah al-Uzma al-Hajj as-Sayyid Musa Shubair Zanjani

Postby Muntazir » 30 Oct 2006, 20:33

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.
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Ayatullah al-Uzma al-Hajj Shaykh Nasir Makarim ash-Shirazi

Postby Muntazir » 30 Oct 2006, 20:35

Ayatullah al-Uzma al-Hajj as-Shaykh Nasir Makarim ash-Shirazi

AYATULLAH AL-UZMA AL-HAJ ASH-SHAYKH NASIR MAKARIM ASH-SHIRAZI was born in 1929 in Shiraz, Iran. He completed his primary and high school studies in Shiraz, and at the early age of fourteen, began his Islamic studies in the Agha Bab Khan School.
Despite the fact that there were no individuals of a scholarly theological background in his family, a great inclination and abundant love for Islamic knowledge and sciences directed his eminence towards the theological studies and the selection of this path.
When he turned 18, he moved to the city of Qum, and started his seminary studies. In Qum, he benefited from the lectures of Ayatullah al-'Uzma al-Hajj as-Sayyid Muhammad Hussein al-Burujerdi and other eminent scholars of that time.
In 1959, Ayatullah Nasir Makarim ash-Shirazi travelled to Najaf, Iraq to continue his Islamic studies. While in Najaf, he attended the lectures of Ayatullah al-Hakim, Ayatullah al-'Uzma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i, and Ayatullah as-Sayyid 'Abd al-Hadi ash-Shirazi. He received the authority of absolute Ijtihad from two of the distinguished Ayatullahs of Najaf, by the time he reached the age of 30! It was in the year 1960 that he returned to Iran and began teaching Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence).
His lectures are very popular among the students and scholars, and he has been teaching these courses continuously now for over 30 years. It should also be mentioned that over 2000 students and distinguished scholars of the Qum Hawza regularly attend his classes.
Among the other achievements of Ayatullah Nasir Makarim ash-Shirazi are the establishments of the Imam 'Ali ('a), Imam Hasan al-Mujtaba ('a), and Imam Husayn ('a) Hawzahs. Recently, a new Hawza has also been opened under his supervision dedicated exclusively to the study of the Holy Qur'an.
He has written over one hundred books, all of which have been published, and some which have been repeatedly reprinted - up to 30 editions! Many have also been translated and published in Arabic, Urdu, and English to name a few of the many languages.
His comprehensive work, al-Amthal Fi Tafsir-e-Kitab Allah al-Munzal, is an encyclopedia on the commentary of the Qur'an, published in 37 volumes in Arabic, and over 30 volumes in Farsi. He also opened a new chapter in the field of commentary of the Qur'an, by writing a topic-wise commentary, now totalling 11 volumes in Farsi and are also available in Arabic.
Ayatullah Nasir Makarim ash-Shirazi also played an important role in the victory of the Islamic Revolution of Iran. During the rule of the tyrant Shaw, he was exiled three times to remote cities in Iran. He also played a vital role in writing the Islamic Constitution.
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Postby Muntazir » 30 Oct 2006, 20:39

AYATULLAH AL-UZMA AL-HAJ ASH-SHAYKH MUHAMMAD TAQI AL-BEHJAT was born in 1915 in the city of Fuman, Iran.
His father, Karbalai Muhammad Behjat was a trustworthy and reliable personality of that region. Ayatullah al-Behjat finished his primary education in one of the schools in Fuman. Later on, in that same city, he began his religious education until the year 1929, when he made the journey to Qum.
He completed studies in Arabic grammar and literature during his short stay in Qum, and then migrated to the holy city of Karbala, Iraq, where he attended the lectures of some of the great scholars - such as Ayatullah al-'Uzma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i. In 1933, he left Karbala for the holy city of Najaf to complete his studies. While there, he attended the lectures of a student of Ayatullah Khurasani. After participating in the classes of Ayatullah Dia' al-Iraqi and Ayatullah Mirza Naini', he began attending the lectures of Ayatullah al-Hajj ash-Shaykh Muhammad Husayn al-Gharawi al-Isfahani (known as al-Kumpani). Ayatullah al-Behjat also benefited a great deal from the lectures of Ayatullah al-'Uzma Hajj as-Sayyid Abu al-Hasan al-Isfahani and al-Hajj ash-Shaykh Muhammad Kazim ash-Shirazi. Apart from Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence), Ayatullah al-Behjat also studied the book al-Isharat of Ibn Sina and al-Asfar al-Arba' of Mulla Sadra ash-Shirazi, under the late as-Sayyid Husayn al-Badkubi.
In 1944, Ayatullah al-'Uzma al-Hajj ash-Shaykh Muhammad Taqi al-Behjat returned to Iran and became a student of Ayatullah al-'Uzma al-Kukhmari's, while also attending the lectures of Ayatullah al-'Uzma al-Hajj as-Sayyid Muhammad Hussein al-Burujerdi on Fiqh and Usul. For the past fifty years, he has been teaching the Kharij level of Fiqh and Usul in his home to avoid publicity.

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Ayatullah Fadil al-Lankarani

Postby Muntazir » 30 Oct 2006, 20:41

Ayatullah al-Uzma al-Hajj as-Shaykh Muhammad Fadil al-Lankarani

1. His Birth
AYATULLAH AL-UZMA AL-HAJ ASH-SHAYKH FADIL LANKARANI was born in 1931 in the Holy city of Qum. His father, the late Ayatullah Fadil Lankarani was a great teacher and scholar in the Islamic Seminary of Qum. His dear mother, was a pure and noble woman of descent from the family of the Prophet of Islam, Peace be upon him and his family.

2. His Studies
At the age of 13, after the completion of primary school, he began studying Islamic studies in the seminary of Qum, where due to his great ability and aptitude, he was able to finish the preliminary stages of Islamic studies within six years.

At the age of 19, he started attending lessons in Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence) at the Kharij level (the highest level of Islamic studies), which were being taught by Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi, May Allah raise his status. Because of his young age and his ability to pick up information very quickly, his fellow students and his teachers quickly recognized him. One of his close friends and study partners, during his quest for knowledge, was none other than the beloved son of the founder of the Islamic Republic of Iran, the late Shaheed Mustafa Khumayni,May he be showered in Allah's peace.

3. His Teachers
Ayatullah Lankarani benefited from Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi's lectures in the subjects of Fiqh and Usul for almost 11 years. He also participated in the classes of the late Ayatullah al-Uzma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khumayni for 9 years. Under these two great teachers, he was able to benefit a great deal, and quickly excelled in his studies.

He also took part in the lectures on philosophy and Tafsir (Explanation) of the Holy Qur'an under the great scholar, 'Allamah as-Sayyid Muhammad Hussayn al-Tabataba'I, May Allah raise his rank, in which he gained much knowledge and enlightenment.

Because of her perseverance and endeavors, he was able to reach to the great stage of Ijithad at the early age of 25, something that his eminent teacher, the late Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi gave to him in writing.

4. His Teaching
For many years, he was busy teaching the intermediate level of studies in the Islamic Seminary of Qum to a great number of students. In addition to this, for the past 25 years, he has been teaching lessons of Kharij in the areas of Fiqh and Usul (Kharij is the highest level of Islamic studies after which, if completed in their entirety, elevate the person to a Mujtahid). His lessons are so popular that in any one lesson, over 700 scholars and personalities of the Hawza 'Ilmiyyah of Qum can be seen taking part! In addition to this, for the past few years, his lessons on Fiqh have been broadcast by Iranian Radio, thus, those living within the Islamic Republic, and even those in foreign countries have benefited from his vast amount of knowledge.

5. His Struggles against the Despotic Regime of the Shah
From the beginning of the political and social struggle and defiance of Ayatullah Khomeini against the oppression, corruption and tyrannical government of the Pahlavi dynasty in Iran, Ayatullah Fadil Lankarani was one of the helpers and supporters of Ayatullah Khomeini. Step by step in every movement that the defenders of Islam took, Ayatullah Lankarani was there and played an active role. One of his important moves was to be involved with the Jami'ah Mudarasin, a group that consists of the teachers in the Hawza 'Ilmiyyah of Qum in which they were busy spreading the word of Islam and the Islamic Revolution among the masses. More than this, it was they who announced the Marja'iyat and Leadership of Ayatullah Khomeini...Many times during this difficult period, Ayatullah Fadil Lankarani was jailed, and finally, as if the Shah could no longer take the 'Ulama and their standing up for the truth, he was forced to exile him to an area known as Bandar Lange. After staying there for 4 months, we was moved to the city of Yazd, where he was forced to reside for a period of 18 months.

After the victory of the Islamic Revolution of Iran, Ayatullah Fadil Lankarani continued to play an important role along side the leader, Ayatullah Khomeini, May his spirit be sanctified, and even today, under the leadership of Ayatullah Khameni'i, he is still fully supportive and active.

After the Islamic Revolution in Iran, Ayatullah Lankarani was appointed as a member of The Council of Experts, and for more than 10 years, served as the administrator of the Islamic Seminary of Qum.

6. His Love for the Ahl al-Bait, Peace be upon all of them
From the earliest of times, himself and his family have been lovers and followers of the Ahl al-Bait, Peace be upon all of them, and as has been noted, weekly gatherings to commemorate the martyrdom of Abu 'Abdillah al-Husayn, Peace be upon him, and his loyal family and followers, gatherings to commemorate the martyrdom of the Ma'sumin, Peace be upon all of them, and programs to celebrate the birth anniversaries of the Leaders of Islam, Peace be upon all of them, were held by his late father, and even today, continue to be held.

7. Salat al-Jama'at in Qum
After the passing away of Ayatullah al-Uzma al-Sayyid Shahab ad-Din Najafi al-Mar'ashi, he was inundated with requests from the students of the Hawza 'Ilmiyyah of Qum, as well as from the people of Qum, not to mention from those in charge to oversee and run the daily programs of the Haram of Fatimah al-Ma'sumah, Peace be upon her, to lead the Salat al-Jama'at. He humbly accepted this responsibility, and every night, under the graceful eyes of the sister of Imam 'Ali ibn Musa al-Rida who is buried in Qum, thousands of scholars, students, visitors to this holy city and residents of Qum offered their prayers behind this humble man.

8. The Station f Marja'iyat
After the death of Ayatullah al-Uzma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khumayni, May Allah raise his rank, the believers turned to him for Taqlid. After the untimely demise of Ayatullah al-Uzma ash-Shaykh Araki, May Allah raise his rank, Ayatullah Fadil Lankarani was officially introduced, by the Hawza 'Ilmiyyah of Qum in their statement, as the number one Marja Taqlid of the Muslim Ummah.

9. His Writings
Along with the important task of teaching the future scholars of Islam, and raising up the guardians of the Religion, he also finds time to write and compile books, some of which include:

1. Tafsil al-Shari'ah (Arabic): A concise, explanatory work detailing the book Tahrir al-Wasilah, which was Ayatullah Khomeini's compilation of Islamic rules and regulations written in Arabic. Up to now, 13 volumes of this work have been printed and are available, with another 5 volumes under print.

2. Hashiah al-'Urwatul Wuthqa (Arabic): The detailed book of Fiqh written by Ayatullah Sayyid Kazim Yazdi, with the opinions of Ayatullah Fadil Lankarani.

3. Nihaya al-Taqrir (Arabic): The notes of the lessons of Ayatullah al-Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi's classes on Salat, printed in two volumes.

4. Hashiah Kitab at-Taharah Misbah al-Faqihi (Arabic): The notes on the "Book of Cleanliness" written by Muhaqqiq Hamdani.

5. A summary on the topic of "al-Ijtihad and at-Taqlid" from the book al-'Urwatul Wuthqa in Arabic.

6. Kitab as-Sawm (Arabic): The Book of Fasting

7. Kitab al-Qada (Arabic): The Book of Passing Judgement

8. Al-Masail al-Mustahditah (Arabic): A compilation of the Islamic laws.

9. A discussion on the ruling of reading the Salat while wearing clothing that one has doubts about. (Arabic)

10. A discussion on the Hajj and 'Umrah.(Arabic)

11. Al-Ahkam al-Wadihah (Arabic): Compilation of the Islamic rules.

12. Ahkam al-Hajj (Arabic): Notes on the book Tahrir al-Wasilah on the section of Hajj.

13. Al-Qawa'id al-Fiqhhiyah (Arabic): A text covering the various laws of Islamic Jurisprudence.

14. Taqrirat al-Usul (Arabic): His notes on the lessons of Ayatullah Khomeini, printed in 5 volumes.

15. Tibyan al-Usul (Arabic): His notes on the lessons of Usul that he has taught, printed in four volumes.

16. Taqrirat al-Usul (Arabic): His notes on the lessons of Usul that were taught by Araki Burujerdi.

17. Taqrirat Dars-e-Kharij Usul (Farsi): His Notes on the lessons of Usul that he has taught, printed in 8 volumes.

18. Tawdhi al-Masail (Farsi): Complete collection of Islamic laws.

19. Manasik Hajj (Farsi): Rules for the Hajj.

20. An Introduction to Tafsir in the Science of the Qur'an (Arabic)

21. Tafsir of Surah al-Fatiah (Arabic)

22. Possessing a country in the view point of Imam 'Ali, Peace be upon him.

23. The Infallibility of the Prophets

24. A Collection of Indexes: An index to Bihar al-Anwar, al-Ghadir and al-Mizan.

25. Ahl al-Bait, Peace be upon them: The 14 lights in the Ayah of Tathir (33:33)

26. The Pure A'immah, Peace be upon all of them: The Guardians of the Revelation in the Holy Qur'an. (These two books (Ahl al-Bait, Peace be upon them: The 14 lights in the Ayah of Tathir (33:33) and this one)) were compiled and written along with Ayatullah Ashraqi.

27. Manasik Hajj (Arabic)

28. Questions and Answers regarding the Hajj (Arabic)

29. Questions and Answers regarding the Hajj (Farsi)

30. Jami' al-Masa'il (Farsi): Two volumes of Questions and Answers dealing with various Islamic topics.
Tel: 98 251 30860, Fax: 98 251 723098
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Ayatullah Gulpaygani

Postby Muntazir » 30 Oct 2006, 20:51

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)
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Ayatullah at-Tabrizi

Postby Muntazir » 30 Oct 2006, 20:56

Ayatullah al-Uzma al-Hajj as-Shaykh Mirza Jawad at-Tabrizi
AYATULLAH AL-UZMA AL-HAJJ ASH-SHAYKH MIRZA JAWAD AT-TABRIZI was born in 1926 in the city of Tabriz, Iran. After finishing his secular studies, and reaching the age of eighteen, he entered a theological school in his hometown.
Within four years of entering this, he managed to complete the preliminary and intermediate levels of his Islamic studies. In the year 1948, he migrated to Qum and finished other lessons at the intermediate level. In Qum he reached the Kharij level where he attended the lectures of the late Ayatullah al-Hujjat, and Ayatullah al-'Uzma al-Hajj as-Sayyid Muhammad Hussein Burujerdi. Asides from studying, he also taught the intermediate to advanced courses of Islamic studies in Qum.
Ayatullah Mirza Jawad al-Tabrizi then migrated to Najaf al-Ashraf and was fortunate enough to benefit from eminent scholars such as the late Ayatullah al-Sayyid Abu al-Hadi ash-Shirazi, and the late Ayatullah al-'Uzma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i, where he reached the level of Ijtihad. Ayatullah al-Tabrizi was invited by Ayatullah al-'Uzma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i to join the Assembly of Consultants, which was an organized group of scholars that responded to the questions of the people.
Ayatullah al-Tabrizi stayed in the holy city of Najaf for about 23 years, leaving only in the holidays to do propagation in different countries. He later returned to Iran and began teaching Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence) in the Islamic Seminary of Qum, where he currently is residing today.
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as-Salaamu 'aleykum warahmatullah
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Ayatullah Yusuf Sana'i

Postby Muntazir » 30 Oct 2006, 22:40

Ayatullah Yusuf Sana'i
Ayatullah Yusuf Sana'i was born in 1316 A.H. (1937 A.D.) in the village of (Neek Abad Jarquyah) in the province of Isfahan. His father Hujjatul Islam Shaykh Muhammad Ali was a well-known scholar and a pious personality.
In 1946 he entered the Hawzah of Isfahan, and after having finished the preliminary stage, he travelled to Qom and entered the Hawzah to continue his studies.
He also finished the major part of the second stage of studies known as 'Sutuh' with the late Ayatullah Haj Shaykh Abdul Jawad Jabal `Aamuli,Ayatullah Musa Sadr, and Ayatullah Ali Mishkini.
In 1955, Sani'i attended the lectures of Kharij stage of Ayatullah Boroujerdi, and until the year 1963 he benefitted from Kharij stage in Fiqh and Usoul of Imam Khumayni.
The year 1975 is the actual year when Sani'i began, and still teaching Fiqh from the book titled "Zakat" in Haqqani school. It is worthy to mention that the main subject of Sani'i's lessons is the book of "Tahrir al-Wasilah" of Imam Khumayni.
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Ayatullah Husayn Nuri Hamadani

Postby Muntazir » 30 Oct 2006, 22:41

Ayatullah al-Uzma ash-Shaykh Husayn Nuri Hamadani
Shaykh Al-Hamadaani was born in Hamadan, Iran in 1925, where he began his studies under the care of his father at the age of seven. He learned Persian literature, the poetical works of ‘Gulistan’ (a book of moral poetry), composition, mathematics from the book ‘Nisaab’, and Usool from the book ‘Ma`alim’.
In 1943, he migrated to Qom and attended lectures of Ayatollah Sayyid Muhammad Baqir Sultaani Tabataba'i, Ayatollah Al-Damad, Ayatollah Shaykh Muhammad Mujaahidi, and Ayatollah Mirza Ahmadi Tabrizi. He also benefited a lot from the knowledge of Ayatollah Boroujerdi, Ayatollah Rafi`i Qazwini, Ayatollah Hajj Mir Sayyid Ali Yathribi Kaashaani, and Imam Khumayni.
After the Islamic Revolution in Iran, Imam Khumayni appointed him as his representative to Europe; thereupon he had the opportunity to visit many European countries.
At present, he is teaching the higher level of Fiqh (jurisprudence) and Usool (principles) in the Islamic Seminary of Qom.
as-Salaamu 'aleykum warahmatullah
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Postby abuali » 31 Oct 2006, 00:52

Salaam Alaykum Muntazir

Thanks a lot for contributing all these short biographies.

Please do continue to post more should you have the info. Please do also contribute photos.

Ali and I will try and come up with a section to present this information in a better way....maybe under e-books section.
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