|
BIOGRAPH OF AYATULLAH SEESTANI
For more than half a century, the late Ayatullah Uzm Khou'i has been a clear source for many scholars who have been his students and later became eminent
`alims. One of the most eminent among the 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 give a brief account (a 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 religiousscholars in Khurasan.
Ayatullah Sistani attended many lectures at the Kharij stage and benefitted from the knowledge of Allamah Muhaqqiq Mirza Mahdi Isfahani. He also benefited from the knowledge of `Allamah Mirza Mehdi Isfahani. After that, in 1948, Sistani traveled to Qom - in the lifetime of the late Ayatullah Boroujerdi - and began studying in its seminary. He benefited greatly from vast knowledge of the late Ayatullah Boroujerdi, especially in Usool and Fiqh; thus he agreed with almost all of his points of view. There, he also attended the lectures of Ayatullah Hujjat Kuhkamar'i.
His thirst for religious knowledge led Sistani to migrate to Najaf in 1951, where he attended 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 Usool for more than ten years.
Sistani also completed series of lessons on Usool which he learned under Ayatullah Shaykh Husayn Hilli.
Meanwhile - exactly from the year 1948 until now, Ayatullah Sistani has been teaching the Kharij stage (based on the book titled "al-Makaasib" by Shaykh
Ansaari). He also teaches the book of Tahaara (purity) and many parts of the book on Prayers, in addition to parts of the book of Khums (the one-fifth tax).
In 1964, Ayatullah Sistani began teaching the Kharij stage of Usool, and up until the year 1990 he has completed three series of lectures on this subject.
2- His Scientific Genius:
Ayatullah Sistani is one of the few students who obtained a degree of Ijtihad. He is known for his intelligence and his vast research activities on
biographies. He is also well acquainted with many theories on many scientific subjects of the Hawzah. Ayatullah Sistani was involved in scientific competitions with martyr Muhammad Baqir Sadr. This had been
certificated by the late Ayatullah Khou'i and also by `Allamah Shaykh Husayn Hilli whom both had confirmed his being a Mujtahid on two separate certification
dated 1960, in which the two Ayatullahs had appreciated his personality and knowledge.
It is worthy to say that until that date, Ayatullah Khou'i had never certificated any of his students' knowledge or Ijtihad, except for Ayatullah Sistani and Ayatullah Shaykh Ali Falsafi (an eminent `alim in the Hawzah of Mashhad.
On the other hand, the famous `Allamah Shaykh Agha Buzurgh Tehrani wrote a letter to Ayatullah Sistani in 1960 in which he eulogized him for his intellectual talents on biographies 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, Usool, and biography 34 years ago. He held many lectures on the book entitled "Makaasib", and on many subjects such as purity, prayers, judgment, khums, and other rules of Fiqh like usury, Taqiyyah (precaution), and the rule known as "ilzam" (obligation).
Sistani also taught Usool for three complete sessions - 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 Murtadha Isfahani, `Allamah Sayyid Ahmad
Madad, `Allamah Shaykh Baqir Irwaani, and many other teachers in the hawzah, have recorded his researches. During that, Ayatullah Sistani was busy in compiling
important books and some treatises, in addition to what he had written on Fiqh and Usul.
Hereunder, are some of Ayatullah Sistani's books and treatises:
1- Explanation on "al-`Urwa al-Wuthqah".
2- Researches on Usul.
3- The book of Qadhaa' (judgment).
4- The book of Sale and Choices.
5- A treatise on doubtful clothes.
6- A treatise on the rule of "Yadd" (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 Dharar wa la Dhiraar".
14- A treatise on Usury.
15- A treatise on that the correspondence of ibn abi `Umayr is reliable.
16- A criticize on the treatise titled "The correction of Chains" of Ardabili.
17- An explanation on the book titled "Mashyakhat al-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 Researching & Teaching:
Ayatullah Uzma Sistani has his own method of teaching which differs from other teachers and scholars. For example, his method in teaching Usul distinguishes with the following features:
A) He speaks about the history of the research he is discussing, to know its fundamental sources which might be philosophical, like the issue of the simplicity of "mushtaqq" and its constructions. Or, they might be concerned with beliefs and policy, like the research of "ta`aadul and taraajeeh", in which he had explained that the difference of hadiths returns to intellectual clashes
and the political circumstances of that time during which the Holy Imams(A.S.) had lived.
B) Ayatullah Sistani always connects between the thought of Hawzah and the contemporary civilizations. In his discussing the literal meaning and distinguishing between it and the highest meaning, and whether this
difference is subjective or not; Ayatullah Sistani chooses the thought of al-Kifaya's author, who believes that the said difference is external.
However, he himself builds his opinion on the a modern philosophical theory. And when he discusses the name of Time, he deals with this subject according to a Western modern philosophical theory, which declares
that Time must be taken from Place, having the consequence of light and darkness. As to the form of imperative, Ayatullah Sistani discusses this matter depending on some sociologists' theories, which say that the reason behind dividing the request into: Order, Begging, and Asking, is the intercession of the requester in his request, as whether it is of higher, equal or lower than the normal level.
C) Ayatullah Sistani always looks after the principles in relation with Fiqh.
He thinks that the hawzah students became bored because most of scholars are dealing with subjects on Usul exaggeratedly, by repeating the others researches,
instead of innovating new researches of their own. Thus, the students cannot be enticed with such unuseful and boring repetition.
But fortunately, we do not find this situation in the lectures or lessons that are being held by Ayatullah Sistani. He rather, discusses the subject from all
its sides until he reaches a final logical conclusion.
D) The Marriage to the Infidel: This is one of the disputatious rules about which the scholars have different opinions. They believe that it is a mere
intellectual rule. But Ayatullah Sistani regards it as a part of the rule called "Idhtiraar" (obligation) which is a legal rule confirmed by many historical texts like "Anything which Allah has prohibited is lawful for whoever is driven to necessity". Or sometimes, he amplifies a rule by emphasizing what is seems to
be important.
E) His Social View About the Text: There are many Faqihs who deal literally with historical texts and remain stable upon their mere words and meanings, and do not try to move even one step forward. For instance, such
faqihs depend on the apparent meaning of the prophetic hadith in which the Holy Prophet(S.A.W.) had prohibited the Muslims from eating the meat of domestic asses during the time of the battle of Khaybar, and believe that the asses' meat is prohibited, without objection. But, from the Ayatullah Sistani's point of view, faqihs must penetrate into the real meaning behind the text's words. He says that the Holy Prophet, and for sure, wanted to utilize the few number of asses the Muslims have in the best and most useful ways. One of those ways is that these asses must be kept alive to convey the arms and other important provision to the Muslim army, since they were the only means available for
transportation.
Thus, Ayatullah Sistani believes that the prohibition must have been temporary and must not be understood as absolute permanent one.
F) Experience & Acquaintance: Ayatullah Uzma Sistani believes strongly that a faqih must be acquainted with Arabic literature, civilization, orations, poems, grammar, ...etc., otherwise he wouldn't have enough ability to deal with any text, and so, he cannot distinguish this meaning from that. And, also a faqih must have enough knowledge about historical biographies and dignities, in order to be able to recognize any text in relation to that personality. Moreover, it is amazing to mention here, that Ayatullah Sistani, and in many occasions, disagrees with rules that are unanimously agreed by most of scholars. As an example, the ulama do not accept ibn al-Fadha'iri's criticism book in regard to some personalities, either, as they believe, because of the huge number of criticism he had against those personalities, or because they doubt his being the author of the book. While Ayatullah Sistani believes that ibn al-Fadha'iri is the real author of that book, and that he must be regarded more reliable than even Najjaashi, al-Shaykh, and others, for his criticism.
Ayatullah Sistani always encourages the scholars to study the different copies of hadith, and distinguish between them to fetch the differences, and also
study the biography of the narrators. He does agree with those who regard al-Saduq more reliable (in narrating traditions) than al-Shaykh. He rather believes
that al-Shaykh is trustworthy enough.
However, Ayatullah Sistani and martyr Sadr both try to give a new formation to the subject. Now, when Ayatullah Sistani discusses the rule of "ta`aadul and taraajeeh", he refers to the secret concealed inside this rule, which is the reason of the hadiths' difference. So, if the scholars attempt to point the reasons of the
difference behind the legal texts, there will no problem at all. The same subject had been discussed by martyr Sadr, but he had dealt with it according to the absolute intellection, while Ayatullah Sistani gave many temporary and historical evidences, until he got important rules through which many disputes
have been solved and removed. It is said that Ayatullah Sistani is using this method in the Fiqh lessons he is holding.
G) Comparing between different schools: Commonly, many scholars try to constrict their researches to this religious school or that, but Ayatullah Sistani differs. He always compares his research or discussion with the two main centers of knowledge, namely the hawzah of Mashhad and the hawzah of Qum on the one hand, and the hawzah of Najaf on the other hand. For instance, he conveys the opinions of Mirza Mahdi Isfahani (one of the scholars of Mashhad), Boroujerdi (an `alim from Qum), and the opinions of the three researchers, Ayatullah
Khou'i, and Shaykh Hasan Hilli (as scholars from Najaf).
The Sistani's method in Fiqh has a particular feature, some of which are related herebelow:
1) Comparing between the Fiqh of Shia and other Islamic sects' Fiqh.
2) Benefitting from the modern laws (like the Iraqi, Egyptian, and French laws) in some Fiqh subjects, especially when he discusses the subjects such as the
Sale and the Choices.
3) Renewal in Discussing some Fiqh rules and according to this era's circumstances, contrary to some scholars who deal with the historical texts as they are without attempting to change any part of it as the conditions may request that.
5- Ayatullah Sistani's Personality:
Whoever associates with Ayatullah Sistani, he will notice how high spirituality he earns, the spirituality that Ahlul Bayt(A.S.) have always called to. This feature, indeed, has rendered him one of high rank's scholars and a true
pious. However, the most remarkable characteristics of Ayatullah Sistani are the following:
A) Equity and Respecting Others' Opinions: Because Ayatullah Sistani is fond of knowledge and always does his best to Reach the truth, and also because he respects everybody's opinion and every objective point, he keeps reading and researching all the time. He is very anxious to know others' thought and discover the target points of his mates. Many times and in many occasions we see him referring to one of the scholar's opinion even this scholar is not one of his masters, or he is not very known in the Hawzah, only because that opinion has an objective point (or points) of view.
B) Discussing Subjects Politely: It is known among the scholars that subjects and on many fields are being discussed roughly in the Hawzah of Najaf. It is no
doubt that such a manner may cultivate the students' knowledge and purify it from every incorrect understanding. However, the students quarrel about something unimportant, and thus, the same manner may be mere squabble. In this case, more precious time would be wasted in vain, and no one would reach the holy aim, which is certainty, for which he pays all that endeavor and exertion. On the other hand, we see Ayatullah Sistani avoids disputes and void argumentation, or disregarding others' opinions and conclusions. He always tries to use polite phrases, and always does his best to keep the scholars' respect and
veneration. Another feature, is that Ayatullah Sistani used to repeat his speech and phrases that consist important points; but if he noticed a continuous arrogance and obstinacy from a student, he then prefers silence.
C) Training Beside Education: Education is not only an official job through which a teacher may practise a routine work against his salary. Such a behaviour shall certainly deviate the teacher from the main target
which is training his students. A teacher must regard his work as a heavenly mission which he must practise with love, care, and full responsibility. It is said that
Ayatullah al-Hakim's high behaviours were Sistani's excellent model. He himself became a model of his master, the late Ayatullah Khou'i, and is treating his
students exactly as the late Ayatullah Khou'i used to treat his students. Ayatullah Sistani, always encourages his students to ask and research, until they reach the truth. In the same time, he insists on respecting the
scholars and `ulama.
D) Piety: Sometimes, the hawzah undergoes problems or critical attitudes which, if they are not to be faced bravely, many facts that affect the principles of
the Islamic religion shall be concealed. There is no doubt that all `ulama must stand with courage in front of these incorrect currents. But the same situation
may rise because of personal enmity or competitions to reach a higher rank or hollow reputation. In this case, many `alims, such as Ayatullah Sistani, prefer to stand aloof instead of participating in this dilemma, as happened after the demise of Ayatullah Boroujerdi and Ayatullah al-Hakim. Ayatullah Sistani is very well-known for his humble and simplicity in lifeway. He earns ordinary house and furniture, and wears unexpensive garments. He does not care about fashion or modern mode.
E)Ayatullah 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 Ashraf relate that, after the demise of Ayatollah Sayyid Nasrullah Mustanbit, many scholars had suggested on Ayatollah Khou'i that he
should prepare the appropriate base by choosing a personality from the hawzah (of Najaf) so that the religious authority may remain alive and effective.
His choice became correct and the choiced was Sayyid Sistani for his knowledge, good manner, stable policy, and many other virtues. Ayatollah Sistani then began
to perform the prayers at the niche of Ayatollah Khou'i, and started studying in his school. Later on, he wrote a commentary on the Resaalah of Ayatollah Khou'i.
After the death of Ayatullah 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,Ayatullah Sistani became the only
marja` (religious authority). He began to send duties and salaries, and teaching in the same classroom of Ayatollah Khou'i (in Masjid Khadhra'); thus, his followers
increased day after another, especially in Iraq, the Persian Gulf region, India,...etc.
Ayatollah Sistani has the highest rank among the mujtahids and scholars throughout the Islamic World, and especially in the hawzahs of Najaf Ashraf and Qom.
END
BIOGRAPHY OF LATE BAQIR A-SADR.
Ayatullah Muhammad Baqir Al-Sadr was born on Ziqa'adah 25, 1353 A.H. He was from a family, which has been the cradle of learning for about a century now and has rendered yeoman's services to Islam and the Muslims of Iraq, Iran and Lebenon. Al-Sayyid Muhammad Sadr of this family rose against the British colonialism and took part in the 20th Century Revolution in Iraq. Sayyid Sadruddin Sadr of Qum and Sayyid Musa Sadr of Lebenon are also well known for their religious and political activities. One of the Ayatullah's Ancestors, Sayyid Abd al Hussain Sharf al-Din took part in the war of Independence of Jabl al-Aamul against France.
Ayatullah Baqir lost his father when he was only 4 years of age and his mother and elder brother Ismail al-Sadr then brought him up. From his very childhood he showed signs of extra-ordinary intelligence and aptitude for learning. When he was only 10 years he spoke on doctrinal matters and Islamic History with such confidence as if he had spent decades mastering these subjects. When he was 11 years old he wrote a book on logic and also began delivering lectures on this subject.
In 1365 A.H. he settled in Najaf al-Ashraf (Iraq) and began studying as well as teaching the principles of Islamic Jurisprudence and other branches of Islamic learning. He possessed such an extra-ordinary acumen that he could fully comprehend the lessons of the level of his own studies without the help of his teacher. Eventually he was elevated to the position of 'Mujtahid' where after he himself began imparting instructions in Ijtihad and also began writing books.
He has written 26 books on various subjects including Fundamental of Jurisprudence, Jurisprudence, Economics, Philosophy, Inductive Logic, Social Problems and Public administration. Some of these books have been translated into Persian, English, Urdu and Turkish and every one of them is a masterpiece in its own line.
The Ayatullah enjoyed great respect in the Muslim world right from Morocco to Indonesia. He was one of the greatest champions of Islamic form of Government. The Baathist Government of Iraq was in funk on this account. It therefore interned him in Najaf (Iraq) in the middle of 1979 and transferred him to Baghdad Jail on April 3, 1980 where he was martyred on the night of April 9, 1980. May Allah The All Mighty bless the sacred soul of the Ayatullah.
Reference 'Islamic Political System' Published by the Islamic Seminary.
END
|
BIOGRAPHY OF LATE AYATULLAH SAYYID MUHAMMAD HUSAIN TABATABAI.
Ayatullah Sayyid Muhammad Husayn Tabataba'i was born in Tabriz in A.H. (lunar) 1321 or A.H. (solar) 1282, (A.D 1903) in a family of descendants of the Holy Prophet, which for fourteen generations has produced outstanding Islamic scholars. He received his earliest education in his native city, mastering the elements of Arabic and the religious sciences, and at about the age of twenty set out for the great Shiite University of Najaf Ashraf to continue more advance studies.
Most students in the madrasahs follow the branch of transmitted sciences" (al-'ulum al-naqilyah), especially the sciences dealing with the Divine Law, fiqh or jurisprudence and usul al-fiqh or the principles of jurisprudence. Ayatullah Tabataba'i, however, sought to master both branches of the traditional sciences; the transmitted and the intellectual he studied Divine Law and the principles of jurisprudence with two of the great masters of that day, Mirza Muhammad Husayn Na'ini and Shaykh Muhammad Husayn Isfahani.
In addition to formal learning, or what the traditional Muslin sources "acquired science" ('ilm-i husuli), Ayatullah Tabataba'i sought after that "immediate science" ('ilmi-I-hudari) or gnosis through which knowledge turns into vision of the supernal realities. He was fortunate in finding a great master of Islamic gnosis, Mirza Al-Qadi, who initiated him into the Divine mysteries and guided him in his journey toward spiritual perfection.
Ayatullah Tabataba'i returned to Tabriz in A.H (solar) 1314 (AD 1934) and spent a few quiet years in that city teaching a small number of disciples, but he was as yet unknown to the religious circles of Persia at large. It was the devastating events of the Second World War and the Russian occupation of Persia that brought ' Ayatullah Tabataba'i from Tabriz to Qum in A.H. (solar) 1324 (A.H. 1945) Qum was then, and continues to be, the centre of religious studies in Persia. In his quiet and unassuming manner Ayatullah Tabataba'i began to teach in this holy city, concentrating on Qura'nic commentary and traditional Islamic philosophy and theosophy, which had not been taught in Qum for many years. His magnetic personality and spiritual presence soon attracted some of the most intelligent and competent of the students to him, and gradually he made the teachings of Mulla Sadri, once again a cornerstone of the traditional curriculum.
The activities of Ayatullah Tabataba'i since he came to Qum have also included frequent visits to Tehran. After the Second World War, when Marxism was fashionable among some of the youth in Tehran, he was the only religious scholar who took the pains to study the philosophical basis of Communism and supply a response to dialectical materialism from the traditional point of view. The fruit of this effort was one of his major works, UsuI-i-falsafah Wa rawish-i ri'alism (The Principles of Philosophy and the Method: of Realism), in which he defended realism in its traditional and medieval sense against all dialectical philosophies. He also trained a number of disciples who belong to the community of Persians with a modern education.
Ayatullah Tabataba'i has therefore exercised a profound influence in both the traditional and modern circles in Persia. He has tried to create a new intellectual elite among the modern educated classes who wish to be acquainted with Islamic intellectuality as well as with the modern world Many among his traditional students who belong to the class of ulama have tried to follow his example in this important endeavour Some of his students, such as Sayyid Jalal al-Din Ashtiyan'i of Mashhad University and Murtada Mutahhari of Tehran University, are themselves scholars of considerable reputation Allamah Tabataba'i often speaks of others among his students who possess great spiritual qualities but do not manifest themselves outwardly
In addition to a heavy program of teaching and guidance, 'Ayatullah Tabataba'i has occupied himself with writing many books and articles which attest to his remarkable intellectual powers and breadth of learning within the world of the traditional Islamic sciences.
END
BIOGRAPHY OF SUPREME LEADER OF IRAN AYATULLAH AL-UDHMA KHAMENE'I.
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.
2. His Childhood
Ayatullah al-'Udhma Sayyid 'Ali Khamenei lived his childhood under the care of his father. 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.
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".
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.
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. He used these classes as a platform to disseminate revolutionary ideas, a rallying point for revolutionaries, and a centre for awakening.
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.
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. Sayyid Khamenei calls this period the " years of clandestine activities."
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.
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. 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 Leadership post of the Islamic Revolution and the Muslim Ummah.
http://www.wilayah.org
END
|
