AYATULLAH ALSAYEED ALI ALSEESTANI [Electronic resources] نسخه متنی

1- His Birth and Upbringing

2- His Scientific Genius

3- His works

4- His Methodology in Researching and Teaching

5- Seestani's Personality

6- The Religious Authority

For more than half a century, the school of the late Ayatullah Uzma Khoei has been a clear source for many scholars who have been graduated from this school and later on became eminent alims. One of the most eminent among The students of the Late Ayatullah Khoei is Ayatullah Sayyid Ali Husayni Seestani, who is known for his genius, knowledge, and talent. Hereby, we shall try to tell a brief account about the biography of this remarkable personality:

1- His Birth and Upbringing:

Ayatullah Sayyid Ali Husayni Seestani was born in Rabiul Awwal 1349 A.H.
(1930 A.D.) in Mashhad, into a family known for its religious background.
He learned Arabic literature and rhetoric. While he learned theological
and rational sciences from many eminent and well-known religious
scholars in Khuraasaan. Ayatullah Seestani attended many lectures on
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, Seestani traveled to Qum in the
lifetime of the late AyatuLlah Boroujerdi, and began studying in its
seminary. He could have lots of knowledge from the late Ayatullah
Boroujerdi, especially on Usoul and Fiqh, and he agreed with almost all
of his points of view. There, he attended lectures of Ayatullah Hujjat
Kouhkamar'i too.
Being thirsty to take some other sips of religious study, Seestani migrated
to Najaf in 1951, and could attend some lectures of Ayatullah Hakeem,
shaykh Husayn Hilli, and the late Ayatullah Khoei. In particular, he
attended the lectures of Ayatullah Khoei on Fiqh and Usoul for more
than ten years.
Seestani also finished a complete series of lessons on Usoul which he
learned from Ayatullah Shaykh Husayn Hilli.
In the meanwhile, and exactly from 1948 up to now, Ayatullah Seestani was
teaching Kharij stage (based on the book titled "al-Makaasib" by Shaykh
Ansaari). He also teaches the book of Tahaara (purity) and many parts
of Prayers' book besides a part of the book of Khums (the one-fifth tax).
In 1964, Ayatullah Seestani began teaching the Kharij stage on Usoul, and
until the year 1990 he could accomplish three series of lectures on the
same subject.

2- His Scientific Genius:

Ayatullah Seestani is one of a few
students who had the degree of Ijtihad.
He is known for his intelligence and plentiful researching activities in
biographies. He is also well-acquainted with many theories on many
scientific subjects of Hawzah. Ayatullah Seestani had been involved in
scientific competition with martyr Muhammad Baqir Sadr. This had been
certificated by the late Ayatullah Khoei and also by Allamah shaykh
Husayn Hilli who both had confirmed his being a Mujtahid through two
separate certification dated 1960, in which the two Ayatullahs had
appreciated his personality and knowledge. It is worthy to say that up to
that date, Ayatullah Khoei had never certificated any of his students'
knowledge or Ijtihad, except for Ayatullah Seestani 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 Seestani in 1960 in which he eulogizing him for his intellectual
talents on biography and hadith. This means that, our master, Ayatullah
Seestani, had been granted his high scientific rank when he was only
thirty-one years old.

3- His works:

Ayatullah Seestani began teaching the
Kharij stage on Fiqh, Usoul, and
biography 34 years ago. He held many lectures about the book titled as
"makaasib", and many subjects sucH as purity, prayers, judgment,
khums, and some other rules on Fiqh like usury, Taqiyyah (precaution),
and the rule known as "ilzam" (obligation). Seestani also taught the Usoul
for three complete courses, some of which are ready for publication, like
his research on the scientific roots (principles), "taadul 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 Seestani was busy in compiling
important books and some treatises, in addition to what he had written
on Fiqh and Usoul.
Hereunder, are some of Ayatullah Seestani's books and treatises:

1- Explanation on "al-Urwa al-Wuthqah".

2- Researches on Usoul.

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 Ardebeeli.

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 and Teaching:

Ayatullah Uzma Seestani has his own
method of teaching which differs
from other teachers and scholars. For example, his method in teaching
Usoul distinguishes with the following features:
a\ He speaks about the history of the research he is discussing, to know
its fundamental sources which might be philosophical, like the issue of
the simplicity of "mushtaqq" and its constructions. Or, they might be
concerned with beliefs and policy, like the research of "taaadul and
taraajeeh", in which he had explained that the difference of hadiths
returns to intellectual clashes and the political circumstances of that time
during which the Imams (a) had lived.
b\ Ayatullah Seestani 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 Seestani 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 Seestani
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 Seestani always looks after the principles in relation with Fiqh.
He thinks that the hawzah students became bored because most of
scholars are dealing with subjects on Usoul exaggeratedly, by repeating
the others researches, instead of innovating new researches of their own.
Thus, the students cannot be enticed with such unuseful and boring
repetition.
But fortunately, we do not find this situation in the lectures or lessons
that are being held by Ayatullah Seestani. 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 Seestani 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) 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 Seestani's point of view, faqihs must penetrate into the real
meaning behind the text's words. He says that the Holy Prophet (s), 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 Seestani believes that the prohibition must have been
temporary and must not be understood as absolute permanent one.
f\ Experience & Acquaintance: Ayatullah Uzma Seestani 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 Seestani, 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 Seestani 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 Seestani always encourages the scholars to study the different
copies of hadith, and distinguish between them to fetch the differences,
and also study the biography of the narrators. He does agree with those
who regard al-Sadouq more reliable (in narrating traditions) than
al-Shaykh. He rather believes that al-Shaykh is trustworthy enough.
However, Ayatullah Seestani and martyr Sadr both try to give a new
formation to the subject.
Now, when Ayatullah Seestani discusses the rule of "taaadul 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 Seestani
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 Seestani 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
Seestani 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 Khoei, and Shaykh Hasan
Hilli (as scholars from Najaf).
The Seestani'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- Seestani's Personality:

Whoever associates with Ayatullah
Seestani, he will notice how high
spirituality he earns, the spirituality that Ahlul Bayt (a) 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 Seestani are the following:

1. Equity and Respecting Others' Opinions: Because Ayatullah Seestani 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.

2. 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 Seestani 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 Seestani 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.

3. 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
Seestani's excellent model. He himself became a model of his master, the
late Ayatullah Khoei, and is treating his students exactly as the late
Khoei used to treat his students. Ayatullah Seestani, 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.

4. 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 Seestani, prefer to stand aloof instead of
participating in this dilemma, as happened after the demise of Ayatullah
Boroujerdi and Ayatullah al-Hakim. Ayatullah Seestani 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.

5. Seestani's Intellectual Works: Ayatullah Seestani 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 Seestani is heedful of the international
economic and political information. In one word, Ayatullah Seestani 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 Ayatullah
Sayyid Nasrullah Mustanbit, many scholars had suggested on Ayatullah
Khoei 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 Seestani for his knowledge, good manner, stable policy, and
many other virtues. Ayatullah Seestani then began to perform the prayers
at the niche of Ayatullah Khoei, and started studying in his school. Later
on, he wrote a commentary on the Resaalah of Ayatullah Khoei. After
the death of Khoei, Ayatullah Seestani was one of those six personalities
who participated in the funeral and he himself performed the prayers on
the late's body. After that, Seestani became the only marja (religious
authority). He began to send duties and salaries, and teaching in the
same classroom of Ayatullah Khoei (in Masjid Khadhra'); thus, his
followers increased day after another, especially in Iraq, the Persian Gulf
region, India,...etc.
Ayatullah Seestani has the highest rank among the mujtahids and scholars
throughout the Islamic World, and especially in the hawzahs of Najaf
Ashraf and Qum.