SENIOR

(Age 13 and over) IJTIHÃD

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ISLAM IS MY RELIGION
 ISLAMIC EDUCATION BOARD
Dar Al Tableegh, Jackets Lane, Harefield,
Middlesex UB9 6PZ
United Kingdom
Foreword

For many years madaris around the world have been discussing
the necessity of a common syllabus.

In the meantime many madaris have produced their own set of

books/notes and the teachers have been quite used to teaching
the materials in their own environment.

Africa Federation and NASIMCO have also produced a set of

books/notes which have been adapted by many madaris.

Over the last four years, The Islamic Education Board of the
World Federation has developed a set of manuals which have
been used at several madaris round the world as pilot projects.
From the feedback received from the teachers, a final set of
manuals have now been produced.

The manuals have been produced to reflect the years of secular

schools under the British System from Pre School to ‘A’ levels;
from age 4 years to age 17 years.

While some madaris may find the course too long for their local
use, many full time Islamic Schools will find them adequate for
minimum religious knowledge to be imparted to the students.
There is no copyright on these manuals. Please feel free to
copy and reprint to suit your requirements

Contents Page

Knowledge 1
Ijtihaad 3
Taqleed 7
Who is a Waliyul Faqih? 8
The Education system 12

ULEMA 17

Muhammad bin Yaqub Al-Kulayni (A.R.) 19

Al-Kaafi 21
Shaykh Saduq (A.R.) 23
Man laa yahdhuruhu al-faquh 25
Shaykh Mufeed (A.R.) 26
Syed Murtadha (A.R.) 28
Syed Radhi (A.R.) 31
Shaykh Abu Ja’fer Tusi (A.R.) 32
Khwaja Nasiruddin Tusi (A.R.) 34
Allama Hilli (A.R.) 37
Muhammad bin Hasan Al-Hilli (A.R.) 40
Shaheed Al-Awwal (A.R.) 41
Shaheed Ath-Thaani (A.R.) 42
Muqaddas Ardebeli (A.R.) 43
Shaykh Bahai (A.R.) 45
Allama Majlisi (A.R.) 46
Shaykh Murtadha Ansari (A.S.) 47
Ayatullah Mirza Muhammad Hasan Shirazi (A.R.) 48
Ayatullah Burujardi (A.R.) 49
Syed Muhsin Al-Hakim (A.R.) 51
Ayatullah Abul Qasim Al-Khui (A.R.) 52
A day in the life of Marhum As-Syed Al-Khui (A.R.) 54
Ayatullah Ruhullah Al-Musawi Khumayni (A.R.) 56
Ayatullah MuhammadBaqir As-Sadr (A.S.) 60
Ayatullah Syed Muhammad Ridha Ghulpaygani (A.R.) 62
Ayatullah Syed Al-Husayni As-Seestani (A.R.) 63

KNOWLEDGE

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“Say! Are those who know equal to those who do not
know?.....”
Qur’an - Suratuz Zumar - 39:9

The above aya makes a clear distinction between those with

knowledge and those who are ignorant. This distinction
particularly applies to the hardships experienced by the ulema
to preserve and develop the knowledge which leads to
humankind to realising the truth (Islam).
Imam Ja'fer As-Sadiq (A.S.) has said:
"Indeed the ulema are the successors of the Ambiya (Prophets)
in the sense that Ambiya do not leave inheritance in the form of
wealth; what they leave behind is ahadith. Everybody who takes
anything from them benefits........".

The Prophet (S.A.W.) has said:

"An A'alim is superior to an Ascetic (a person engaged in
worship) in the same way as the moon is brighter than all the
stars on the night of a full moon."

The Prophet (S.A.W.) has also said:

"When death comes to one who is seeking knowledge to revive
Islam (from his knowledge), there will be only one degree
between him/her and the Prophets in Jannah."

In the Qur’an, there are 704 ayaat in which the word ‘ilm’ or
words of the same root are used. Islam regards learning as a
form of ibada' (worship) and a duty for all Muslims - male and
female.

The Qur'an is the main source of knowledge and after that are
the ahadith of the ma'sumeen. These two sources contain basic
laws and guiding principles for all areas of learning.
It is one of the 'mysteries' of history as to how a people as
backward in all areas of knowledge as the Arabs could master
all contemporary sciences and cultural refinements in less than
a century after becoming Muslims.
What encouraged and stimulated Muslims to respect and
acquire knowledge and spread it is the emphasis on the value of
knowledge in Islam.
The Prophet (S.A.W.) has said:
"There are 4 things which are necessary for the wise amongst
my followers:
1. Listen to wise words.
2. Memorise them.
3. Act upon them.
4. Teach others what has been learnt"

The Prophet (S.A.W.) also said;

"Amongst the sadaqa people give, none is as valuable as
imparting knowledge and wisdom to others."
He further said:
"No gift is more valuable than that one should tell his fellow
Muslim a true word by which he/she is guided to the path of
Allah and keep away from the path of kufr."
The preserving of knowledge by writing is an instruction from
the Prophet (S.A.W.)
Imam Ja'fer As-Sadiq (A.S.) has said:
"Hearts get satisfaction by writing. Preserve your writings so that
you make use of them in future."
He told his companion Mufaddhal:
"Write (what you know) and thus spread your knowledge
amongst your friends; at the time of death transfer your
knowledge as inheritance to your children, for when times are
hard nothing gives you company and consoles you more than a
book."
IJTIHAAD

It is wajib (obligatory) for Muslims to study everything which is

necessary for the physical and spiritual well being and
development of the Muslim community. The waajibaat is known
as wajib e kifaii. This means that the obligation is on the
community as a whole; but when an individual or a group of
people endeavour to devote themselves to the required
sciences, then the obligation is lifted from the rest of the
community. This applies to all fields of knowledge.

One of the most important sciences where experts are needed

is the science of religion - shari’a. It is wajib for a group of
people to devote themselves to the science of religion so as to
provide guidance for the Muslim community.
The Qur’an exhorts us in this matter:
“..Why should not a group from every section of the believers
go forth and become learned in religion; and to warn their
people when they return to them, that they may become
aware?”
Qur’an - Suratut Tawba - 9:122
Those who take up this noble task are known as the
mujtahideen.
They are also known as fuqaha (singular - faqih).
A mujtahid is one who does ijtihad.
The literal meaning of ijtihad is to strive with one’s total ability
and efforts to reach a goal which in this case is to endeavour to
deduce the divine laws of shari’a from the reliable sources and
proofs.
To reach the stage of Ijtihad therefore is the capacity to give an
expert opinion in the matter of religion.
The ijtihad that is forbidden (haram) is that where a mujtahid
gives a rule by his own personal judgement, that is, one based
neither on the Qur’an nor on the Sunnah.
The word marja’ literally means one to whom we turn to (do
ruju’). He is one who is a point of reference.

There are many pre-requisites of ijtihad:

i) Learning the Arabic language to the extent that is
required. Knowledge of the colloquialism of Arabic
and the language of the people to whom the Qur’an
and the sunna was addressed to.
ii) Commentary (tafseer) of the Qur’an.
iii) Logic (mantiq). Every branch of learning in which
reasoning is used needs logic (understanding).
iv) The study of Ahadith.
v) Knowledge of the transmitters of ahadith (rijal), to the
extent where one is able to discern the validity of the
ahadith.
vi) The study of the principles of fiqh (jurisprudence).
vii) Thorough research and study of the views of others.
viii) Review of the verdicts and narrations of the Ahlus
Sunnah.
ix) Striving to make use of all of one’s abilities in
deducing the rules.
Once these pre-requisites have been met, then to be able to
derive the laws of Shari’a a mujtahid uses the following four
sources:
1) The Qur’an
2) The Sunnah (meaning the words, actions and
silent assertions (taqreer) of the Prophet (S.A.W.)
and the Aimma.
3) Consensus (ijma)
4) Reasoning (aql)

1) The Qur’an
This is no doubt the first source for the laws and regulations of
Islam. Approximately one thirteenth of the Qur’an pertains to
laws.
2) The Sunnah
This means the words, actions and assertions of the
Ma’sumeen. The study of the narrators is an important part in
asserting the validity of the hadith.

3) Ijmaa (Consensus)
Consensus means the general agreement of the ulema of a
particular period on a particular issue. Consensus in it’s own
right is not binding, and must be supported by the Sunnah.
However, the Ahlus Sunnah believe that complete agreement of
all the Muslims of one period on an issue is a divine revelation
and it cannot be wrong.

4) Aql (Reason)
What is meant here is that sometimes a law of shari’a is
determined by the proof of reason.
One of the obvious elements of Islam is that each command
(amr) of Shari’a is there to meet the best interests of human
beings and each prohibition (nahyi) arises from the necessity of
preventing the corruption of the human being.
Thus, because the laws of shari’a are centred on the wisdom of
what is best and worst for the human being physically and
spiritually, they will correspond to the laws of reasoning.
Therefore, if we suppose that in some case there is no law
communicated to us in the Qur’an or in the Sunnah, the wisdom
of the other judgements of shari’a will automatically discover the
law for the case in question.
e.g. At the time (and place) of the Prophet (S.A.W.) there was
no addiction to drugs like Marijuana, and we have no narrated
proofs of it by name in the Qur’an, Sunnah and consensus.
With our reason and knowledge, and on the basis of ‘a form of
corruption which is essentially to be avoided’, and because we
know that whatever is harmful to human beings and a corruption
of them is haram in the view of Shari’a, we realise that
Marijuana is forbidden. Here, we have a basic principle to work
on.
However. Qiyaas (analogy) is forbidden. This is where one
deduces a law due to it’s resemblance to another law based on
opinion and imagination rather then reason and certitude.
Among the ulema of the Ahlus Sunnah, Abu Haneefa
considered qiyaas (analogy) to be the fourth source.

Imam Ja’fer As-Sadiq (A.S.) tried to show Abu Haneefa the

error of qiyaas - It is reported that in a conversation about the
subject, Imam (A.S.) asked him: “What is more important?
Salaa or Sawm?”
Abu Haneefa replied: “Salaa!”
Imam said: “Then why do women have to repay their qadha
sawm during their monthly periods and not the qadha salaa?”
“What is more najis? Urine or stool?” Imam asked
Abu Haneefa replied: “Stool!”
Imam said: “Then why do you need water to make the area tahir
after urine, but in the case of stool paper will suffice?”

Other necessary conditions for being a mujtahid

Imam Ja’fer As-Sadiq (A.S.) is reported to have said:
“....If there is anyone among the fuqaha who is in control over
his own self, protects his religion, suppresses his evil desires,
and is obedient to the commands of his Master (Allah), then the
people should follow him.”

A Mujtahid therefore, must also be a free man of legitimate birth

who is past the age of puberty, sane, a Shia Ithna asheri and
adil (not only just but also one who obeys all the waajibaats and
keeps away from the muharramaat).

TAQLEED
“...But as to those amongst the fuqaha, who safeguards his
soul, takes care of his deen, opposes his desires, and obeys
the commands of his Lord, then it is for the people to do his
taqleed..”
Aimma (A.S.)
According to common sense, anyone who has not attained the
level of knowledge that will enable him/her to deduce religious
laws for him/herself, must turn to a person who has specialised
in this field. Just as we voluntarily follow the advice of a doctor
when we need medical attention, and firmly believe that the
advice will cure our illness and protect us from infection; the
same way we follow the guidance of a Mujtahid who knows the
laws of shari’a so that he may lead us correctly and save us
from an erroneous way. It is this following which is termed
taqleed. The follower of a Mujtahid is known as a Muqallid.

Taqleed therefore is not imitation as an animal would do but a

conscious decision by an individual to accept the opinions of a
learned scholar. It is the mujtahid who takes the responsibility of
expressing his opinion and not the followers.

How does an ordinary believer know which mujtahid he/she

should follow?
There are three recognised ways:
i) By his/her own personal knowledge and experience
(assuming that one is oneself an aalim and able to
identify a mujtahid).
ii) By the testimony of 2 aadil, knowledgeable persons
who are religiously aware (people who are able to
know another’s knowledge).
iii) By a degree of popularity which leaves no doubt as to
a person being a mujtahid.

Most ulema maintain that we must follow a mujtahid who is

‘A’lam’ - the most learned in deriving the laws of shari’a from the
sources discussed. Marhum Ayatullah Syed Abul Qasim Al-Khui
(A.R.) and Ayatullah Syed Ali Al-Husayni Seestani both confirm
in their risalah that the qualification of being ‘A’lam’ is essential
for a mujtahid whose taqleed is to be done.
The ‘A’lam’ may be recognised in any of the 3 ways in which a
mujtahid is recognised.

It follows, therefore that to recognise an A’lam mujtahid, one has

to be fairly aware of the principles of Fiqh and it’s applications.
This is why we are told to depend on Ahlul Khibra - those who
are well versed and experienced. Ahlul Khibra is a term used for
groups of mujtahideen.
Sometimes, it is difficult for the Ulema to distinguish whom
among all the mujtahideen is the most learned, and as a result a
muqallid may have to choose a Mujtahid from several ones.

Why is there a difference of opinion amongst different

mujtahideen on a particular subject?
Firstly, it is important to know that the differences in opinion are
never contradictory. i.e. it is impossible to find a mujtahid who
will say that one action is wajib and another saying it is haram.
The existence of differences of opinions (not difference in
principles) is not a sign of a defect in the quest of knowledge; it
is rather a sign of progression in knowledge towards perfection.
Differences of opinion are found in all sciences, not just in fiqh.

Who is a Waliyul Faqih?

A waliyul faqih is one who is a guardian of the fuqaha. He* is not
only learned in the science of religion as the other fuqaha; but
also one who establishes social justice amongst people. He is
accepted by Ahlul Khibra as the waliyul faqih.

*As suggested by some Ulema, this authority may be a composition of mujtahideen (a

central authoritative body) if needed.
What is the difference between marja’ taqleed and waliyul
faqih?
By Ayatullah Ruhullah Al-Musawi Khumayni (A.R.)

i) Besides having the knowledge of shari’a, justice and ijtihad,

he must have a full grasp of politics of religion, sufficient
courage and qualities of management for leadership and must
be aware of the social and political issues of the day.

ii) When the waliyul faqih issues an order (amr) according to the
best interests of the Umma, that order becomes wajib on
everyone - even those who follow another marja’ e taqleed.
e.g. When Mirza Muhammad Hasan Shirazi was the waliyul
faqih, he issued an order likening the use of tobacco to fighting
against Imam e Zamana (A.S.). This was in the best interests of
the Muslim Umma for in 1891 the British wished to manipulate
the economy of Iran through the tobacco industry to colonise
Iran as they did to India. Everyone, including the other
mujtahideen followed this order and defeated the British plan.
iii) The position of marja’ taqleed can be occupied by several
mujtahideen at the same time but there can only be one central
authority for wilayatul faqih, otherwise the result would be
disunity and discord in the Umma.

An important suggestion
By Shaheed Murtadha Mutahhari (A.R.)
April 21st 1961 - 3 weeks after the death of Ayatullah Burujurdi (A.R.)

“I have a suggestion which might be very fruitful for the

advancement of our Fiqh. It was formerly proposed by the late
Ayatullah AL-Hajj Shaykh Abd Al-Karim Al-Yazdi (d. 1355/1936)
may God exalt his station, and I repeat it here.
He had said that there is no need for the people to follow an
individual in all matters. It will be better if different specialised
branches of fiqh be established, with every group, after
completing a general course in fiqh, take up it’s own field of
specialisation. The people should also follow the specialists in
matters related with that branch. For instance, some should
specialise in matters of ibadat, and some others in mua’malat,
others in politics and still some others in judicial matters and so
on. This is done, for instance, in medicine where many fields of
specialisation have come into being... If this is done in fiqh also,
everyone can do better work in his field.....

Council of Fuqaha
I would like to make yet another suggestion and I believe that
the more is said about these matters the better it is. While
everywhere in the world specialised fields are formed in all
disciplines bringing about tremendous advancements, there is
another factor which has contributed to this progress, that is, the
co-ordination and co-operation of top class scholars and
authorities in all spheres of learning. Nowadays, individual
thinking and individual labour has no value. Scholars and
intellectuals of every field are always busy in exchanging views
with one another, and communicating their findings to others.
Even the scientists of one continent work and confer with those
of other continents. As a result of this co-operation amongst the
scholars of the first rank , if any useful theory is submitted , it
spreads soon everywhere; on the other hand if it emerges as a
false theory, the invalidity is also readily proved and discarded,
as a result saving the scholar from continuing in error for
years......
Although the value of scientific progress and exchange is very
much obvious and there is no need for any proof or argument,
but in order to show that this foresighted and progressive
tradition is not a new thing in Islam, I will quote an aya from the
Qur’an and a passage from Nahjul Balagha:

In Suratul Shura, it is stated:

“...And those who answer the call of their Lord, establish salaa,
and conduct their affairs by mutual consultation, and who
bestow in alms a part of that which We have given them...”
Qur’an - Suratul Shura - 42:38
...Therefore from the viewpoint of Islam, collective thinking and
exchange of views is one of the principles operating actively in
the lives of it’s followers and men of faith.

In Nahjul Balagha (Khutba No 214), Imam Ali (A.S.) says:

“Know that those servants of God, who have been entrusted
with the knowledge of God, they guard His secret, and make His
springs flow (i.e. they open the stream of knowledge for people).
They keep friendly and cordial relations with one another, meet
each other with heartiness and warmth, and serve one another
cups of knowledge and learning, one person passing it to the
other who in turn offers his own. As a result everyone is satiated
and satisfied.”
If scientific councils are formed in Fiqh, the principles in
exchange of views will be realised in it’s complete form; Islamic
fiqh will tread the path of progress and advancement, and many
disagreements in fatawas will also disappear....

THE EDUCATION SYSTEM

A theology student has three levels to go through to become an

mujtahid or a faqih. These are as follows:

I. Introductory Level (muqaddamat)

This level of theological education concentrates an Arabic
grammar, syntax, rhetorics etc., as well as some literature and
logic. Theological seminaries mostly teach general books in this
level. The reason for the emphasis on Arabic is that the Quran
and all the important Islamic books and the ahadith are in
Arabic. It would normally take seven years to complete this
stage. The following books are taught in this level in the order of
priority:

Jami’ul-Muqaddamat is in 14 small volumes, in Farsi and

Arabic. Arabic grammar, syntax, logic, method of reading and
exercises in conjugation are taught. The objective of the course
is to teach introductory Arabic syntax to the student and to
prepare him for learning the subsequent courses. Books
recently used for this course are The New Arabic, and simple
Grammar.

Siuti explains Arabic syntax. The new book used for this course
is Al-Qava’id ul-Assassi (Basic Principles).

Mughani completes the grammar and syntax courses and

teaches the student Arabic grammar in relation to literature.
Tahzib is the new book used for the course.

Hashieh teaches the student basic logic. The new book used in
the field is Al-Mantiq (The Logic).

Mutaval, or a summary of it, teaches rhetorics and speech. The

objective of the course is to familiarise the student with the art of
speech and rhetoric and to enable him to understand the Quran
and more difficult texts. The new books used for the course are
Balaghat (Eloquence) or Javahir ul-Balagha (Essence of
Eloquence).

II. Inetermediate Level (sat’h)

Sat’h means superficies, and is referred to reading directly from
the books and learning from them. When a theology student
completes the requirements of the introductory stage, he is
promoted to the intermediate level. Here, he is taught Islamic
theology and principles which he learns to reason out. It
normally takes eight years to complete the intermediate level.
Only the larger and more important theological seminaries run
the intermediate course.

The following books are taught in this level in order of priority:

Ma’alem ul-Usool teaches the student basic theology in a
reasoned manner.
The new book used for the purpose is a summary of Ma’alem.
Qavanin, authored by Mirza-e Qummi, teaches theology in
more depth. The
new book used is Usul ul-Fiqh.

Lum’ah, by Shahid Thani, teaches the foundations of canonical

theology (ijtihad).

Makasib, authored by Sheikh Murtadha Ansari, teaches

canonical problems and profound answers to them and aims at
getting the student to master the rules of Islamic theology and
its application.

Rasa’il teaches rational reasons of theology and aims at getting

the student to master the rational reasons of theology.

Kefayat ul-Usool, authored by Mulla Mohammad Kazem

Khurassani, teaches theology and its principles as well as its
problems, and establishes full mastery of theology and its
problems. Theology students may also take selective courses at
this level, in the following order of priority:

Manzuma teaches a series of basic philosophy lessons and is a

prerequisite for theology students who plan to read philosophy.
The length of this course together with isharat is three years.

Isharat teaches philosophy and gnosticism.

Bidayat ul-Hakama teaches a summary of philosophical titles

and topics in one year.

Nahayat ul-Hakama teaches philosophical topics in the

intermediate level in two years.

Assfar is a descriptive course of philosophical topics at the

advanced level, taught in three years.
Sharh-e Tajrid teaches natural sciences and divinities as viewed
by orators and aims to teach the theology student the
arguments in two years.

Maqamat-e Hariri and Maqamat-e Hamedani familiarise

theology students with Arabic literature. Each would take two
and a half years but Mu’alaqat-e Sab’a may also be read
together with one of them.

III. Advanced Level (kharij)

Having mastered the lower courses and understood the
narrations and hadiths, the theology student enters the
advanced level with the permission of his teachers and upon
sitting some kind of examination.
This level, in fact, is the stage of research for a theology
student, leading him ultimately to become an Islamic
jurisprudent or theologian. (marja’ taqlid) themselves.
On this level, the teacher discusses the opinions of the
important Islamic canonists and those of his own and allows his
students to enter debates with him. This stage of theological
education may go on for as long as needed for the theology
student to acquire the power of interpreting theological issues ,
and form his own opinion and judgement about them.

Nevertheless the students may leave from theological

seminaries at any stage they wish. Only a smaller number
continue their theological education to become scholars and a
larger number drop out after completing one or two stages. No
certificates of graduation are issued by the seminaries.
However, when a theology student becomes a scholar, his
teacher or teachers issue a certificate at his request which
authorises him to use his own judgement concerning theological
issues. Ijtihad) means the power to refer to the four sources of
reason, the Quran, Tradition, Concensus and Wisdom, and
interpret the theological issues on their basis.
Topics
As explained before, topics of study in theological seminaries
consist of Arabic literature, principles of theology, theology and
rational sciences which include logic, arguments and
philosophy. The first three are more in demand than the last in
which works by Islamic philosophers such as Mulla Sadra and
Mulla Haadi Sabzevari are taught.

In the advanced level, other courses are also taught. These

include:
Rijal, which is a research into biographies of hadith tellers.

Diraya, which discusses the documents on the basis of which

hadiths are told, and the course through which a document is
traced back to the original text.
History of Islam, Ethics, Interpretations, astronomy are
other courses taught. Moreover, studies of sociology,
psychology, English or other foreign languages have
become more common in the past few years.

Characteristics of Theological Education

Education in theological seminaries has certain characteristics
which distinguish it from modern education. The most important
of those is that neither the period of education, nor the manner
of graduation is pre-planned and compulsory. The theology
student chooses his own teacher ever since he begins his
theological education and continues to study with the same
teacher as long as he himself deems fit.
Moreover, in the absence of a system of issuing graduation
certificates, theology students are free to take their courses at
their own pace. The same freedom is apparent in teaching. A
theology student who has been studying for a few years, has
the right to enter debates with his teacher and take fault with his
statements. To prepare for lessons, theology students usually
consult various theology books and go through the opinions of
theological authorities. Upon receiving a lesson, they debate
the lessons among themselves in order to master essence of
the lessons. This method of studying helps theology students to
develop in debating and discussions. They gain more skills by
preaching to the public, usually to earn an income.

ULEMA
"The Ulema are the inheritors of the Prophets"
Prophet Muhammad (S.A.W.)
Imam Khumayni (A.R.) said:
"History is full of evidence that since the death of the Prophet (S.A.W.) until
this day the only people who have taken care of Islam and have defended
the faith from attack are the Ulema (Islamic Scholars)."
The Prophet (S.A.W.) has said:
"Allah sends a person in every century with the responsibility of revitalising
and spreading His religion."
Shaykh Abbas Al-Qummi has listed these Mujaddideen (revitalisers).
1st Century Imam Muhammad Al-Baqir (A.S.)
57-114 A.H.
2nd Century Imam Ali Ridha (A.S.)
148-203 A.H.
3rd Century Muhammad bin Yaqub Kulayni
d 329 A.H.
4th Century Alam Al-Huda
Sayyid Al-Murtadha
355-436 A.H.
5th Century Allama Muhammad Bin Shahr Ashub

6th Century Khwaja Nasiruddin Tusi

597-672 A.H.
7th Century Allama Hilli -Hasan bin Yusuf
648-726 A.H.
8th Century Ibn Fahd
Ahmad bin Muhammad Al-Hilli
757-841 A.H.
9th Century Al-Muhaqqiq Al-Karaki
Shaykh Nuraddin Ali bin Abdullah
870 - 940 A.H.
10th Century Shaykh Muhammad bin Husayn Al-Amili
Al-Bahai
953-1031 A.H.
11th Century Shaykh Muhammad Baqir Al-Majlisi
1038 -1111 A.H.

12th Century Wahid Al-Bihbahani

Muhammad Baqir bin Muhammad Akmal
1118 - 1207 A.H.
13th Century Ayatullah Mirza Muhammad Hasan Al-Shirazi 1230-1312
A.H.

After the Prophet (S.A.W.) the Aimma guided mu'mineen to

follow those who were best known for their taqwa and
knowledge. As early as the beginning of Ghaybatul Kubra (329
A.H.); Taqleed was discussed in the risalas of the Ulema. Some
of the Ulema who confirmed the condition of being A'lam are:

Allama Hilli 648-726 A.H. 1250-1325 C.E.

Shaheed e Awwal -
Jamalad deen Makki 734-786 A.H. 1333-1384 C.E.

Shaheed e Thani -
Zaunud deen Jabal Amili 911-966 A.H. 1506-1558 C.E.

Ayatullah Mulla Salih

Mazanderani died 1086 A.H. 1648 C.E.

Shaykh Bahai 953 -1031 A.H. 1547-1622 C.E.

Shaykh Ja’fer Kashiful 1156-1228 A.H. 1743-1812 C.E.

Ghita
Shaykh Murtadha Ansari 1214-1281 A.H. 1799-1864 C.E.

Mirza Muhammad Hasan

Shirazi 1230-1312 A.H. 1815-1895 C.E.

Ayatullah Syed Abul

Hasan Isfahani 1284-1365 A.H. 1867-1947 C.E.

Ayatullah Syed Husayn

Burjurdi 1292-1381 A.H. 1875-1962 C.E.

Ayatullah Syed Muhsin 1306-1390 A.H. 1889-1970 C.E.

Hakim
Ayatullah Ruhullah Al-
Musawi Al-Khumayni 1320-1410 A.H. 1902-1989 C.E.

Ayatullah Syed Abul

Qasim Al-Khui 1317-1413 A.H. 1899-1992 C.E.

MUHAMMAD bin YAQUB AL-KULAYNI (A.R.)

Abu Ja'fer Al - Kulayni

He is known as the mujaddid (reviver) of Islam of the 3rd

century.
He was born in Kulayn which is in the vicinity of Rey near
Tehran.

He was brought up in a family of Muhaddithun (relaters of

Ahadith) and went to Rey for furthering his formal education and
Islamic Sciences.
In a short time he became an eminent scholar.

His date of birth cannot be ascertained however, he lived during

the period of Ghaybatus Sughra of our Imam and was privileged
in receiving direct guidance from the most authentic sources.

He is known as Rihla e Hadith (Rihla means to travel) as he

used to travel far and wide to collect the Ahadith of the
ma'sumeen.
He lived in Baghdad for 20 years near the Bab As-Salsala (Kufa
gate) and is sometimes known as Salsali.

He is also known as Thiqat e Islam (Thiqa is used for a narrator

of Ahadith who is reliable).

His major works are :

Al -Kafi (written in 20 years)-
3 parts - Usul, Furu & Rawda (Khutab & Letters of the
Ma'sumeen)
Al-Kafi is until today one of the four major books of Ahadith. The
12th Imam had given approval to Al-Kafi.
Tafseer Ar-Ru'yaa -
Interpretations of dreams
Kitab Ar-Rijal -
Research in the lives of the narrators of Ahadith & Ulema
Kitab Ar-Radd Al-Qaramita -
Refutation of a sect of Khawarij
Kitab Ar-Rasãil
Treatise by the Ahlulbayt
Kitab ma qila min Al-Shi'r fi Ahlulbayt -
On verses written in praise of eminent personalities from the
Ahlulbayt.

He died in Baghdad in 328/329 A.H. and is buried there.

 AL-KAAFI

By Muhammad Al-Kulayni (A.R.) It is one of the 4 major books

of ahadith. It has 15, 181 (if the ahadith in different sections are
counted individually then the number is over 1000 more).
Out of these the ulema regard:
5,072 as sahih (sound) - 1st category
144 as hasan (good) - 2nd category
178 as muwaththaq (trustworthy) - 3rd category
302 as qawi (strong) - 4th category
9484 as dhaif (weak*) - 5th category
*A weak hadith does not mean that it is not true. What it means
is that there is a weakness somewhere in the chain of narrators
of the ahadith. The science of study of the narrators of ahadith
is known as ‘ilm al-rijal.

Muhammad Al-Kulayni travelled to different places in order to

collect these ahadith over a period of 22 years.
It has been reported that when Al-Kaafi was presented to Imam
Al-Mahdi (A.S.) and was approved by the Imam with the remark
that Al-Kaafi was sufficient for our Shia’.
It consists of 3 parts:
1. Usul Al-Kaafi
2. Furu Al-Kaafi
3. Rawdat Al-Kaafi

Usul Al-Kaafi (3783 ahadith)

This deals with the fundamentals of Islamic belief consists of 8
books:
i) Kitab Al-Aql wa Al-Jahl - The book of reason and
ignorance.
ii) Kitab Fadhl Al-Ilm - The book of knowledge
iii) Kitab Al-Tawheed - The book of Tawheed
iv) Kitab Al-Hujjah - The book of the proofs of Allah
(Nabuwwa & Imama)
v) Kitab Al-Eiman wa Al-Kufr - The book of belief and
unbelief
vi) Kitab al-Dua - The book of dua
vii) Kitab Adhamat Al-Qur’an - The book concerning the
virtues and greatness of the Qur’an.
viii) Kitab Al- Muaa’sharah - The book of social philosophy.

Furu Al-Kaafi (11,156 ahadith)

It serves as a guide to Islamic law covering all aspects of life
from taharah to diyaa (compensation). In all there are 24 books
in this section.

Rawdatal Kaafi
This contains the letters and sermons of the ma’sumeen. As the
usul and Furu sections were meant to be a compilation of the
fundamental principals and rules of Islamic law, akhlaqiyaat .....,
many of the letters and sermons could not be placed under a
particular heading.
Muhammad Al-Kulayni compiled them under the name Rawdah
- a garden embracing a variety of flowers and fruits picked up
and gathered from the fields cultivated by the ma’sumeen.
 SHAYKH SADUQ
ABU JA'FER MUHAMMAD ibn 'ALI AL-QUMMI (A.R.)
Ibn Babawayh / /Al-Qummi

He was the second great teacher and scholar after Abu Ja'fer
Al-Kulayni.
He was born in the year 305 A.H.-918 C.E. in Qum.
It is reported that he was born as a result of the blessing of the
12th Imam who was approached by his father (Ali bin
Babawayh) through Husayn bin Rawh with a request to ask
Allah to bless him with a son. Shaykh Saduq used to take pride
in the fact that he was born as a result of the dua of the 12th
Imam.
His father supervised his early education. His father too was
called Ibn Babawayh or Saduq the first and the two together are
sometimes referred to as As-Saduqayn.
His mother too was a lady great virtue and excellence.

On the invitation of the people of Rey he went and settled there

for some time. Like Abu Ja'fer Al-Kulayni he too travelled
extensively to collect the Ahadith of the Ma'sumeen. In 352 A.H.
he went on a journey to Baghdad and all the cities in the vicinity.
He met a lot of Ulema out of whom one inspired him to write the
book - Man Laa Yahdharuhu Al-Faqih (When No Faqih is
Present). This book is considered as one of the four most
authentic book of Ahadith. It is second to Al-Kafi.

Besides compiling Ahadith he trained a large number of people

who carried on his work preserving, collecting and transmitting
the Ahadith of the ma'sumeen.

He is amongst the first Shia scholars who participated in

debates against the critics and opponents of the Shias. His
success in such debates earned him a world wide reputation.

He has written and compiled over 300 books. He has also been
reported to have said that once whilst visiting Makka he saw the
12th Imam in his dream. Imam told him to write the book -
Kamal Ad-Din (The perfection of religion).

He was accepted as a marja' in the field of ijtihad and was

approached from all corners of the Shia world to answer and
solve difficulties in Fiqh.

One of Shaykh Saduq's most outstanding pupils was Shaykh Al-

Mufeed.

He died in the year 381 A.H.(991 C.E.)

 MAN LAA YAHDHARUHU AL-FAQIH
‘For those who do not have access to a Faqih’
By Shaykh Saduq (A.R.)

It is regarded as the second authentic collection of ahadith after

Al-Kaafi, and is also one of the 4 main books of ahadith.
It is a complete and comprehensive collection of ahadith
covering all the issues of fiqh from tahara to diyah
(compensation).

The total number of ahadith is 5,963 spread over 4 volumes

divided into 566 chapters.

Shaykh Saduq travelled extensively and once on a journey met

someone who praised a book called ‘For those who do not have
access to a doctor’. The man known as Syyed Ni’mat suggested
that Shaykh Saduq compile a similar book on halal and haram.
Shaykh Saduq decided to do this to provide a ready reference
of ahadith for the Shia’ which would help them as a ready guide
in matters relating to fiqh.

It’s compilation is different to that of Al-Kaafi, and Shaykh Saduq

has not quoted the whole chain of narrators for the ahadith. This
is because it was meant to be a book to help the ordinary Shia’.
Ulema could check the chain of narrators (isnad) in his other
books.

SHAYKH MUFEED
MUHAMMAD bin MUHAMMAD bin NU'MAN (A.R.)

He was born in a small town 35 miles away from Baghdad on

the 11th of Dhulqa'da 336 A.H.

His father was known as 'Muallim' (teacher) and thus Shaykh

Mufeed is often referred to as 'Ibnul Muallim'. His father wished
his son to study further and with this intention moved to
Baghdad where his son could be taught Islamic Sciences.

In a short time Shaykh Mufeed excelled in his studies especially

in the field of 'Ilmul Kalãm'. He earned the name 'Mufeed'
meaning one who is a benefit to others for his excellence in
answering the controversies others had with Shia beliefs. His
knowledge gained him the respect of the rulers and thus
facilitated the opening of the first Shia madrasa in Baghdad.

In his dream once he saw Bibi Fatima Zahra (A.S.) with her two
sons Imam Hasan and Husayn (A.S.). He saw himself sitting in
the madrasa where he taught and she asked him to teach her
two sons 'Ilmul Fiqh'. Shaykh Mufeed on waking up was greatly
troubled fearing he must have done something wrong. That day
he went to the Madrasa to take his classes. Just as he was
about to start his lesson a lady walked in with her two sons
using the same words Bibi Fatima Zahra (A.S.) had used asking
Shaykh to teach her sons 'Ilmul Fiqh'. Both were Seyyids.
Shaykh Mufeed realised the message of his dream and
accepted to be their tutor. The two boys were Syed Murtadha
and Syed Radhi who became great Ulema.

An atheist persistently came to the court of Baghdad and

evaded all arguments to believe in the existence of Allah.
Shaykh agreed to see him one day and they agreed a time at an
appointed venue. It was Shaykh who was considerably late and
the man started taunting the Muslims. Shaykh arrived saying
that he had seen an amazing sight at the river bank. He saw a
ship without a master (one who sails it) picking people up at one
bank and dropping them at he other bank. The atheist started to
laugh asking people what sort of man they had brought to
reason with him. Shaykh Mufeed told him:
"If you cannot believe that a ship can sail without someone to
sail it; How can you believe that this universe runs without
someone to control it?"
The atheist had no answer and it is reported that he accepted
Islam.
Shaykh Mufeed wrote and compiled over 200 books. He used to
sleep very little spending his nights in worship, study and
writing.
He was one of the privileged people to whom the 12th Imam
has written on three known occasions and the contents of the
letters recorded.
He died on the 3rd of Ramadhan 412 A.H. in Kadhmayn where
he is buried. Syed Murtadha (his student) led his Salatul Mayyit
and 70,000 attended the funeral. On his grave Imam Mahdi
(A.S.) wrote verses expressing the grief of 'Aale Rasul' at his
departure from the world.
 SYED MURTADHA
ALI bin HUSAYN bin MUSA bin IBRAHEEM
bin MUSA AL-KADHIM (A.R.)

He was born in Baghdad in the year 355 A.H. He had a younger

brother called Syed Radhi (A.R.) who compiled the sermons
and letters of Imam Ali (A.S.) in what is known as Nahjul
Balagha.

His father was from the progeny of Imam Musa Al-Kadhim

(A.S.) whilst his mother Fatima was from the progeny of Imam
Ali Zaynul Abedeen (A.S.)

His titles were many - Abul Qasim (kuniyya), Murtadha, Dhul

Majdayn, Abu Thamaneen & 'Alamul Huda (Banner of
guidance).

Both brothers - Syed Murtadha and Syed Radhi were taken by

their mother to Shaykh Mufeed to be given training in 'Ilmul
Fiqh'. Shaykh Mufeed on seeing them realised that this was the
interpretation of the dream he had seen the night before when
he saw Bibi Fatima Zahra (A.S.) come to him with Imamayn
Hasanayn (A.S.) asking of the same.
Syed Murtadha was one of the wealthiest amongst the Shias of
his time and also the most generous and charitable.

During this period people used to act on innovations and

'fatawa' were being issued by anyone. The Khalifas announced
that the only people who could issue fatawa were those who
registered with them paying a large registration fee. This was an
ideal opportunity for the Shia to register. The other sects paid
and registered (Hambali, Hanafi, Maliki, & Shafi'i). The Khalifas
requested 100,000 dinars. Syed Murtadha raised 80,000 himself
and asked the Shias to raise 20,000 but they could not manage.

His position was such that Ulema like Khwaja Nasiruddin Tusi
(one who converted the Mongols to Islam and was Allama Hilli's
teacher) used to recite Salawatullah alayhim whenever Syed
Murtadha's name was mentioned. He is the mujaddid of the 4th
century after Muhammad ibn Yaqub Al-Kulayni.

Once a minister of the Abbasid Khalifas was very sick and was
told there was no cure for his illness. In his dream he saw Imam
Ali (A.S.) and he complained of his illness to Imam. Imam told
him to ask his 'son' 'Alamul Huda (banner of guidance) to pray
for him. He wrote to Syed Murtadha addressing him as 'Alamul
Huda'. Syed Murtadha was at first perturbed that such a title had
been used for him. The minister wrote back saying it was a title
used by Imam Ali (A.S.). Syed Murtadha prayed for him and he
was cured by the grace of Allah. The minister related the
incident to the Khalifa. After that there was always respect for
Syed Murtadha from the Khalifa.

In Syed Murtadha's classes there was a student who was

persistently late. When asked why he said that the ferry that
brought him across the river to the classes was late and he
always took the first ferry across. Syed Murtadha gave him a
piece of paper and told him to keep the paper with him and he
would be able to walk on water. Syed Murtadha told the student
not to open the paper to see what was written. For the next few
days the student found that he could walk on water and he got
to his classes on time. Curiosity got the better of him and he
opened the paper to see what was written. He saw the aya
Bismillah....... For a fleeting moment he thought "Was that all
that helped me walk on water?"
The next morning he found he was unable to walk on the water
and he was late for his classes. Syed Murtadha immediately
noticed and knew that his orders had been disobeyed.

Syed Murtadha died on the 25th Rajab 436 A.H. at the age of
approx. 80 years. He is also known as Abu Thamaneen (The
father of 80). He is known to have written, compiled, read or
having been associated with 80,000 books. He left 80 buildings,
80 servants, 80 animals....... His son led the Salatul Mayyit and
he is buried in Kerbala where his father and younger brother
Syed Radhi are buried too.
 ABUL HASSAN SAYYID MUHAMMAD RADHI (AR)

He was born in Baghdad in the year 359 A.H.

His father was a descendant of Imam Musa Al-Kadhim (A.S.)

and his mother the descendant of Imam Ali Zaynul Abedeen
(A.S.). She was a woman famous for her piety and literary
talents.

His elder brother Sayyid Murtadha was a great ‘Aalim - the

mujaddid of the 4th century.

At a young age, he was recognised as a prodigy and even his

teacher Shaykh Mufeed regarded his as his equal.

Amongst his many works, the most famous is the compilation of

the letters, sermons and sayings of Imam Ali (A.S.) in what is
called Nahjul Balagha - The peak of eloquence.

It is reported that for years, Sayyid Radhi worked for 18 hours a

day.

He died in the year 404 A.H. at the age of 45 years. His teacher
- Shaykh Mufeed and brother Sayyid Radhi were so grief
stricken that they could not lead the Salaatul Janaza, and the
salaa was led by the Prime Minister - Abu Ghalib Fakhrul Mulk.

SHAYKH ABU JA'FER MUHAMMAD ibn HASAN TUSI (A.R.)

Shaykhu't Tã'ifa
At the outset it must be noted that there are two great Ulema
who bear the title TUSI. The other one is Khwaja Nasiruddin Al-
Tusi (A.R.). They are unrelated but were both born in the
Iranian city of Tus. There is a difference of approx. 200 years
between their eras.

His name was Muhammad ibn Hasan ibn Ali ibn Hasan and he
was born in Ramadhan 385 A.H. in Tus (Iran).
His early years were spent in Tus where he was taught by his
father who was a great A'lim of his time.
In 408 A.H. (1017 A.D.) he moved to Baghdad to pursue further
studies and became a student of Shaykh Mufeed. When Shaykh
Mufeed died he studied under Syed Murtadha ('Alamul Huda).
He soon became Syed Murtadha's star student.
After the death of Syed Murtadha in 436 A.H., he became the
leading Shia 'A'lim and acknowledged as the Marja' of the Shia
world.
In 448 A.H. during the reign of Qãim ibn Amr Allah; the enemies
of Ahlulbayt were jealous of the progress made by the Shia
Ulema in particular Shaykh Tusi. They started influencing the
Khalifa by saying that Shaykh Tusi was one of those who
abused the first three Khalifa's - Abu Bakr, Uthman & Umar..
They produced the book of a'mãl called Al - Misbãh and picked
on Ziyarat e Ashura which says "...la'na on the first, second
third and fourth who committed injustices...." Shaykh Tusi was
called to the court and asked to explain. He said the first was
Qabil, the second the one who killed the she-camel of Nabi
Salih, the third one being the killer of Nabi Yahya, and the fourth
- Abdur Rahman ibn Muljim (One who struck Imam Ali (A.S.) on
21st Ramadhan). The Khalifa was satisfied.
Seeing that they were not successful they started causing rifts
within the general public causing Sunni-Shia riots in Baghdad -
448 A.H. (1056 A.D.). In these riots thousands of houses
belonging to Shias were burnt down including the house of
Shaykh Tusi and his famous library which is said to have
contained 90,000 books (80,000 given to him by Shaykh
Murtadha). The riots spread to Kadhmayn and Shaykh Tusi
decided to move to Najaf with some of his students. His
students included his son - Syed Hasan.

It is he who laid the foundation of Islamic knowledge in Najaf

establishing madrasas and making it a flourishing learning
centre (albeit destroyed by Saddam). Through him countless
benefited, from whom 300 became Mujtahideen.

He is the author of two of the four main books of Ahadith - Al-

Istibsãr and Al-Tahdhib. The latter contains 393 chapters with
13,590 Ahadith. He wrote many other books.

His authority and impact was such that after his death for 80
years no A'lim gave any fatawa which were different from
Shaykh Tusi's. One other reason was also that his book Al-
Nihaya was disputed by some Ulema from Baghdad. They
came to Najaf to resolve the dispute asking for help in the
haram of Imam Ali (A.S.). All three saw Imam in their dream
authorising the book.
He had two daughters and one son. All became Mujtahideen.
His son- Syed Hasan was known as Mufeed the second. His
grandchildren to became eminent scholars.

No Aalim in either the Sunni or Shia world covered such wide

fields of study as Shaykh Tusi.

He died in Najaf on the night of 22 Muharram 460 A.H. (1067

A.D.) at the age of 75 years. He was buried in his home as per
his wasiyya. The house was converted into a mosque which
was later incorporated with the haram of Imam Ali (A.S.) Today
it is difficult to identify the original mosque but there is a gate of
the haram on the side known as Bãb Al-Tusi.

KHWAJA NASIRRUDDIN AL-TUSI (A.R.)

Muhaqqike Tusi
Fakhrul Mahaqqiqeen

His name was Muhammad bin Muhammad bin Hasan Al-Tusi.

He was born on the 11th of Jamadiul Awwal 597 A.H.- 1201
C.E. in Tusi (Iran).

He excelled in his knowledge both in religious and other fields

like astronomy, medicine, mathematics, geography and history.
His tutor for religious fields was his father (a great Ulema in his
own right) and for other fields his tutor was one who had been
taught by Ibn Sina (known as Avicenne).

His students included Allama Hilli which is sufficient in itself to

describe the greatness of Khwaja Nasiruddin Tusi. His book on
Aqãid is still used in madrasas today - Tajrid Al-I'tiqadat. He was
the Mujaddid ( rejuvenator of Islam) of the 6th century.

He collected all the traditions Ahadith of the excellence of the

Ahlulbayt which all the sects of Islam agreed with into a book
and went to Baghdad to present it to the Khalifa in the hope
that it would be accepted as a book to unite all the sects. The
Khalifa at the time was sitting at a riverbank with his chief
adviser Ibn Hajib. When Khwaja presented the book to
Mo'tasam Billah- The Khalifa; the Khalifa gave it to his adviser
who in hatred of the Ahlulbayt threw the book into the river. He
pulled the book out (the ink had washed off) and handed the
empty book back to Khwaja Tusi. The adviser mocked Khwaja
by saying "Look! how the river enjoyed the book".

Khwaja Tusi returned to Tus disheartened and very sad. He

went straight to the shrine of the 8th Imam and that night when
he slept he saw a dream in which he saw the 12th Imam and a
dua' written on a wall. He complained to Imam about the way
he had been treated by the khalifa and Imam told him to ask
Allah through this dua'. The dua' is one we recite today also
called Dua' Tawassul.

Some years later the same khalifa and his adviser were killed by
the Mongols when they invaded Baghdad; and it was Khwaja
who converted the Mongol ruler Halagu Khan to Islam. The
conversion was not an easy task for the Mongols were
destroyers who in their invasions had destroyed everything in
their path.
When Khwaja Tusi told him of Allah ; Halagu Khan asked to see
the rules (the book) of this Allah. Khwaja arranged for the
whole Qur'an to be written on deer skin and to carried into the
court of Halagu on several horses and camels accompanied
by an army ...... Halagu was impressed and converted but
asked to be explained of all the rules plus the reason why they
were performed? Why Salaa? Why Sawm? etc. Khwaja
Nasiruddin Tusi took up the task and explained everything
according to Halagu Khan's understanding.

Khwaja Tusi over a period of time won the favour of Halagu

Khan and took up the setting of things like libraries that the
Mongols had destroyed in their path. He set up the revival of
Islamic Sciences and the construction of an Observatory at
Maragha in Turkey (the first in the world). His charts are used
even today to predict natural phenomena like earthquakes etc.

The other Ulema were getting jealous over Khwaja's position

and were looking for an opportunity to get back at him. When
Halagu's mother died they told Halagu to bury Khwaja
Nasiruddin Tusi with his mother so Khwaja could help his
mother answer Munkar and Nakir's questions. Halagu thought it
was a good idea. Khwaja understood the plot hatched by his
enemies and he asked Halagu who was more precious - himself
or his mother. Halagu said it was he-himself. Khwaja suggested
that Halagu bury the other Ulema with his mother and save
Khwaja for himself. A lot of such attempts were made to get rid
of Khwaja Nasiruddin Tusi.

He is one of the Ulema for whom wrong accusations have been

made in abundance.

His humility is shown by the following incident . Once he went

to visit a town. A man told him not to sleep outside although it
was very hot for it would rain that day. Khwaja Nasiruddin Tusi
had predicted according to his knowledge that it would not rain
that night. He slept outside and it started raining. In the morning
he asked the man how he had predicted this. The man said that
whenever his dog comes inside at night he knew that it would
rain. On hearing this Khwaja said to himself:
"I studied all my life but my knowledge is not even as much as
that of a dog".
On visiting Baghdad once he fell ill. Knowing that he was
nearing his death he called some believers and taught them
how to give him ghusl, kafan and to bury him. He asked to be
buried at the entrance of the haram in Kadhmain and to inscribe
the following aya of Qur'an on his grave:
"...And their dog lay stretching his paws at the entrance...
Suratul Kahf 18:18
Khwaja Nasiruddin Tusi died at the age of 75 years in Baghdad
on 18th Dhulhijjah 672 A.H.-1274 C.E.- Eid e Ghadeer.

When they started digging his grave they found one already
prepared. Apparently it was one that had been prepared for a
khalifa the day Khwaja was born but not been used as the one
whom it had been prepared for had died elsewhere.

ABU MANSUR HASAN bin YUSUF AL-HILLA (A.R.)

Ibn Al-Mutahhar
Allama Hilli

He was born on 29 Ramadhan 648 A.H. in Hilla

he has been given the title which means - The very learned one
from Hilla. He was the nephew and student of Muhaqqiq e Hilli
for Fiqh and then proceeded to study from other masters of his
era, including Khwaja Nasiruddin Tusi who taught him
Philosophy and Logic. Later, he sat with the Sunni Scholars to
study their Fiqh.

He was a child genius attaining the position of a mujtahid at the

age of 9 - 10 years.

It is reported that as a very young child, when chased by his

tutor - his uncle he used to recite the ayaat of wajib sajda; his
uncle would have to stop and do sajda whilst he ran away (he
was not baligh and therefore it was not wajib on him).

As a child he was once playing outside the masjid whilst his

father - a mujtahid also was inside with some mu’mineen. An old
man emerged from the masjid crying. Allama asked him the
reason for his grief whereby the old man said that Allama’s
father had said that he would have to repay 50 years of his
salaa, because he had been coming early to the masjid and
doing his wudhoo for Salatul Dhuhr & Asr with the niyya of wajib
before the time of salaa had set in. (This was the fatwa issued
by Allama’s father - most marja today do not view this in the
same way). Allama Hilli told him that he only had to pray one
day’s qadha salaa.
Perplexed the old man called Allama’s father.
Allama explained to his father that the qadha salaa was wajib on
the old man everyday since he first did his wudhoo niyya
incorrectly. Therefore, everyday when he prayed with wudhoo
of wajib niyya he was praying the previous days qadha salaa.
Many a time he would debate with the ulema of the other sects
and was respected amongst all. Once the Sultan of the time
had divorced his much loved wife 3 times after a petty argument
(in the other sects of Islam one is allowed to divorce one’s wife
3 times in one sitting - this case the husband can not remarry
his ex-wife unless she has married another man and he then
divorces her ).
The Sultan was distraught and called the ulema of all the sects.
When none could help he asked if there were anymore sects in
Islam. The ulema advised him of the Shias and he summoned
Allama Hilli
Allama Hilli entered the Sultan’s court with his shoes under his
armpit and he sat down without bowing to the Sultan.
The other ulema ridiculed him on having no etiquette (akhlaq).
Allama replied :
“In your religion as well as mine, to bow down in front of anyone
other than Allah is inadvisable.”
As for my shoes I have heard that during the Prophet’s time, the
Hanafis used to steal shoes, so I decided to bring mine in !”
The Hanafi ulema were enraged:
You do not even know from whence the Hanafi sect started ? It
did not even exist at the time of the Prophet (S.A.W.) but started
about 100 years after his wafat.”
Allama said : “I’m sorry ! It must me the Malikis who stole the
shoes then.”
The Malike ulema retorted : “We too did not exist in the time of
the Prophet (S.A.W.)”
Allama said : “It must be the Hambalis then .....”
The Hambali ulema denied existing a the time of the Prophet
(S.A.W.).
Allama said : “It must be the Shafi’is!!!”
The Shafi ulema said :
“What nonsense you talk! None of our sects existed during the
time of Prophet (S.A.W.)!”
Allama Hill turned to the Sultan and said :
“You have heard that none of these sects existed during the
time of the Prophet (S.A.W.). I am from those who follow the
Imam who was with the Prophet (S.A.W.) all the way !”
Rendering the others dumbfounded, he explained that 3
divorces in one sitting were not permissible and therefore re-
marriage to his ex-wife was permissible.

His works include several memorable books and treaties on

Fiqh, Usul, Kalam, Logic, Philosophy and Rijal. We know of at
least a hundred books written by him, some of which are still in
the form of manuscripts. Each book of this great faqeeh is
enough to portray his genius. His book Tabsiratul
Muta’allimeen, is still being studied by the students of Hawza
today. Later Fuqaha have written extensive commentaries on
Allama’s works.
He died on 21 Muharram 726 AH and is buried in Najaf.
 MUHAMMAD bin HASAN AL-HILLI
Fakhrul Muhaqqiqeen
(Pride of the Investigators)

He was born in 682A.H. and studied under his father - Allama

Hilli.
Allama Hilli was so impressed by his son’s brilliance that he
called him Fakhrul Muhaqqiqeen.

He too is said to have reached the rank of mujtahid at the age of

10 years.

He is said to be responsible for completing of several of his

fathers’ works.

Most of the important ulema of the next generation including

Shaheed Awwal studied under him.

His famous book on Fiqh is ‘Aydhah Al-Fawaaid’ which he wrote

to explain some difficult parts of his father’s book ‘Qawaaid’.

He died in 771 A. H. in Hilla.

 SHAMSUD DEEN MUHAMMAD bin MAKKI
AL-AMILI AL-JIZZINI (A.R.)
Shaheed Al-Awwal
(The first martyr)

He was born in Jizzeen in 734 A. H. in the Jabal Amil in S.

Lebanon, where Shias have lived for many centuries.
He studied in Hilla under the care of great Fuqaha of his time,
amongst them Fakhrul Muhaqqiqeen.

It is said that when he studied at night he used to keep a heated

copper plate near him. When he felt drowsy he used to place
the hot plate on his head as the accompanying pain would keep
him awake. As a result of this practise he lost all his hair which
never grew back.

He went to Damascus and established himself as a leading

a’alim of the town, giving judgements on fiqh for all 4 Sunni
schools of thought whilst also being the leader of the Shias. this
was only achieved through taqiyya. He was arrested,
imprisoned and martyred as a result of a fatwa issued by a
Maliki faqih, supported by Shafei, condemning him because he
was a Shia, in the year of 786 A.H.
His most important book is Al-Luma’a Ad-Dimashqiyya which
was written by him during his short term in prison which ended
with his execution.
It is strange coincidence that two centuries later, a faqih who
wrote a commentary on AAl-Luma’a was also executed and
martyred. He came to be know as Shaheed Ath--Thaani.

The most distinctive feature of the family of Shaheed-e-Awwal is

that practically every member of the household was a Faqih.
His wife Ummu Ali and his daughter Ummu Hasan were both
Fuqaha of the first order. Ladies were instructed to refer to
them for any problems of Fiqh. He had three sons, all of them
Fuqaha.
SHAYKH ZAYNUD DEEN ibn ALI
AL-AMILI AL-JUBAAI (A.R.)
Shaheed Ath-Thaani
(The second Shaheed)

He was born in 911 A.H. in Juba’, Jabal Aamil in S. Lebanon,

but he must have lived in Tus for a considerable time, as he
occasionally signed his name as al-Tusi, al-Shami.

He was a widely travelled man, having visited Egypt, Syria,

Hijaz, Baytul Muqaddas, Iraq and Constantinople (Istanbul).

Always in pursuit of knowledge, he studied from nearly twelve

Sunni Ulama of Figh. apart from the proficiency in Fiqh, he was
well versed in Usool , Philosophy, Irfan, Medicine and
Astronomy.

He became a teacher at the Sunni madrasa Nuriyya in Balbeck

in the Biqa valley teaching the 4 Sunni schools of law as well as
the Shia’.
His students have recorded in his biography that Shaheed
maintained his family by selling firewood cut by himself during
the nights, and then sat to teach during the day.

He wrote many books and standardised the study of

classification of ahadith. His major book is Rawdat Al-Bahiyya
which is the commentary on Al-Lum’ah written by Shaheed-e-
Awwal. It is a part of curriculum in almost every Hawza even
today.

A man whom he had given judgement against complained to the

wali of Sidon and as a result Shaheed Ath-Thaani was
summoned to Istanbul. He was killed in 966 A.H. either in or on
his way to Istanbul.

AHMED bin MUHAMMAD ARDABILI (A.R.)

Muqaddas Ardabili
(The holy one from Ardabil)

From Ardabil, he was also known as Muhaqqiq Ardabili (The

investigator of Ardabil)

He is known for his piety thus the title Muqaddas.

It is reported that for travelling between Samarra, Karbala and
Najaf he used to travel on a hired donkey. Once he was given a
letter to deliver to someone in Najaf on his way back from
Karbala. The people got worried as Muqaddis Ardabili had not
arrived in Najaf at the expected time. Many hours later he
arrived in Najaf exhausted walking with the donkey.
When he was asked about the delay, he said he had walked all
the way as he had not had permission from the owner of the
donkey to carry the extra weight of the letter.

He was respected highly by all. Shah Abbas Safavi of Iran

wanted him to come and live in Iran but Ahmed Ardbili would
not agree. Once, a fugitive mu’min from Iran came to
Muqaddas Ardabili in Najaf, asking him to write to the Shah
recommending a pardon, Muqaddas Ardabili wrote :
“The holder of temporary rule, Abbas, is advised that although
the man was initially a wrongdoer, who now seems to be
oppressed. If you forgive him, Allah may forgive some of your
lapses” . From the slave of the Master of Wilaya (Imam Ali
(A.S.) - Ahmed Ardabili.

In reply, Shah Abbas Safavi wrote :

“I bring to your esteemed notice that Abbas has done the
service ordered by you feeling deeply obliged. I hope you will
not forget this devotee of yours in your duas “. From a dog on
the threshold of Ali (A.S.) - Abbas.

On insisting at staying in Najaf and not moving to Iran,

Muqaddas Ardabili helped to strengthen the hawza in najaf.
After Shaheed Thaani, he was the leading marja ‘.

His books include Tafseer Ayaat Al-Ahkaam and Haiqaat Ash-

Shia’.

He died in Najaf in Safar 993 A.H. and is buried there.

 MUHAMMAD ibn HUSAYN
AL-AMILI AL BAHAI (A.R.)
Shaykh Bahai

He was born on the 17 Dhulhijja 953 A.H. in Balbeck.

He is the mujaddid of the 10th century.

When he was still young, his father moved to Khurasan where

he lived mainly in Herat.

Shaykh Bahai studied under his father who was himself a

student of Shahid ath-Thani.

Shaykh Bahai became Shaykh al-Islam of Isfahan under Shah

‘Abbas, a position that was at that time the foremost clerical
office in Iran.
He helped in the building and development of Isfahan.

He was a great scholar in several fields such as mathematics,

astronomy and fiqh as well as being a poet, and a philosopher.
He wrote many books include Jami’al -’Abbasi, on fiqh; Kitab
az-Zubda on usul ul fiqh; and the Kashkul - prose and poetry
on various subjects.
Jami’al - ‘Abbasi was the first handbook in Fiqh for the
layperson in Farsi.
Among his students was Muhammad Taqi Majlisi - the father of
Baqir Majlisi.

He died in Shawwal 1032 A.H. in Isfahan and is buried in

Mashhad.

MULLA MUHAMMAD BAQIR AL-MAJLISI (A.R.)

Allama Majlisi

He was born in Isfahan, Iran in 1038 A. H.

He is the mujaddid of the 11th century.

His father was the famous A’lim - Mulla Muhammad Taqi Majlisi
(A.R.).

He wrote over 60 books, the most famous of which is Bihaarul

Anwaar (Oceans of Lights) which is in 110 volumes and divided
into 25 mainsections. It covers an extensive range of topics
such as wisdom, reason, knowledge, tawheed, adala, qiyama,
nabuwwa, imama, historical events, personality of the ambiya
and aimma, ghayba of the 12th Imam, jinns, angels, animals,
birds, eiman, kufr, furu ..............
Some of the other books are Jalaal Al-Uyun, Hilayatul
Muttaqeen, Hayat Al-Qulub, Haqq Al-Yaqeen.
His books are still used as a major source of reference.
It is said that he used to pin his hair to the wall whilst writing at
night so that if he fell asleep, the hair would be pulled to wake
him up again. When death approached, and he laid down and
stretched out his legs he remarked that he had forgotten the
pleasure of stretching his legs.

He was also titled Shaykh ul Islam.

Allama Majlisi died in Isfahan on the 27th Ramadhan 1111 A.H.
and is buried there.

SHAYKH MURTADHA ANSAARI (A.R.)

Shaykh Murtadha Ansaari was a descendent of the Prophet’s

noble companion, Jabir b. Abdullah Ansari.
He was born on 18th Dhul Hijjah (the day of Eid-e-Ghadeer)
1214 AH. in Dezful.

For 20 year, he studied in Iran before leaving for Iraq. After a

brief stay there, he decided to return to Iran. In 1249 AH he
decided to visit the holy shrines of Iraq, but he took up
permanent residence in Najaf for here he started his own
classes which made him world famous. he became an
undisputed Marja’ A’lam after the death of Muhammad Hasan
Najafi - Sahib-e-Jawahir.

He was famous for his memory and speedy resolution of

intellectual problems. Shaikh was a genius of extra ordinary
calibre. In Usool and Fiqh his originality and analytic mind
enabled him to blaze a new path, a path which has been
adopted and followed by all the subsequent Fuqaha. His two
great works, ‘Rasail’ and ‘Makasib’ are a major part of the
curriculum in modern Hawzas. We can say that after
Muhaqqiqe Hill, Allama Hilli and Shaheed-e-Awwal, the figure of
Shaikh Murtadha Ansari towers highest among the Shia
Fuqaha. He is rightly known as ‘Khatimul Fuqaha Wal
Mujtahideen’.

His lifestyle was that of the poor and on his death he left only
70 Qiran (approx. £3.00).

He died in Najaf on 18th Jamad ul Aakher 1281 AH.

AYATULLAH MIRZA SAYYID MUHAMMAD HASAN ibn

MAHMUD SHIRAZI (A.R.)
Mirza Shirazi Buzurg

He was born on the 15 Jamadul Awwal 1230 A.H. in Shiraz.

He is the mujaddid of 13th century.

He studied in Isfahan and then Najaf under Shaykh Murtadha

Ansari as well as Shaykh Muhammad Hasan Najafi and Shaykh
Hasan Al Kashifu’l-Ghita.

After the death of Shaykh Ansari he became the leading Shi’i

scholar and eventually the sole marja’ of taqlid.

In 1292 A.H. he moved to Samarra and began teaching there.

He is perhaps best known for his opposition to the British
government over the tobacco industry of Iran in 1891 C.E.. He
issued an order likening the use of tobacco to fighting against
Imam e Zamana (A.S.). This was in the best interests of the
Muslim Umma as the British wished to manipulate the economy
of Iran through the tobacco industry to colonise Iran as they did
to India. Everyone, including the other mujtahideen followed
this order. The tobacco industry collapsed as there was no
market and the take over was abandoned.

He also reorganised and consolidated the teaching of fiqh along

the lines that it has continued to be taught to the present day.
However, he wrote no books of note.
He was the teacher of the most prominent ulama of the next
generation including Akhund Khurasani, Muhammad Kazim
Yazdi, Muhammad Taqi Shirazi, Na’ini and Ha’iri-Yazdi. It is
through them that we know his fatawa.

He died on 24 Sha’ban 1312 A.H. in Samarra and is buried in

Najaf.
AYATULLAH HUSAYN
bin ALI TABATABA’I BURUJARDI (A.R.)

He was born in Burujardi in 1292 A.H. He specialised in Fiqh

and studied the laws of all the Islamic schools of thought. He
studied in Isfahan and then in Najaf where he excelled soon
becoming one of the masters.

He returned to Qum in 1364 A.H. at the request of the Ulema

thre giving it new light. It was at the height of Reza Khan’s
power and the Ulema in Iran were oppressed. His sermons
inspired strength and his resistance against foreign powers
grew rapidly amongst the young. He said
“Our mission is to keep the light of Islam burning and we can be
certain that this light will one day illuminate the whole world.
The seeds sown now will produce a rich harvest in the future.”

His greatest joy was always to set up new centres of education

for it will be these which will keep the light of Islam burning.
It is reported that in his last years he had a major heart attack
and his associates were busy getting medical expertise. After
being given some pain killers, when he came round he opened
his eyes and searched the room.
On seeing his attendant, he asked: “Why don’t you go?”
The attendant with tears in his eyes replied : “Where ?”
Ayatullah Burujardi replied : “Were you not supposed to
accompany Mr. Lorzadeh to Mashhad for the opening of the
Mirza Ja’fer School ?”
His attendant said: “I am waiting for your recovery so I may
leave with peace of mind !”

It was during his sixteen years that the hawzas of Qum first sent
Ulema as missionaries all over the world to establish religious
centres and masjids.

He was the sole marja’ of taqleed after the death of Ayatulla

Isfahani.

His books include Hashiyya Al-Kifaya and Hashiyya An-Nihaya.

His students include most of the leading ulama in Islamic
Government of Iran.

He died on 13 Shawwal 1381 A.H. in Qum.

 SAYYID MUHSIN ibn MAHDI AT-TABATABA’I AL-HAKIM
(A.R.)

He was born in Najaf in 1306 A.H. in a family renowned for it’s

fuqaha.

After the death of Ayatulla Burujardi, he became the sole marja’

of taqleed.

He taught in Najaf and under him the hawza of Najaf grew

immensely, with a record number of 8000 students.
He was particularly active in opposing socialism and
communism. He declared these policies as those Kufr and
Atheism.

Amongst his works, the most famous in Fiqh is Mustamsak

which is an enlightening commentary on the first part of Al-
Urwatul Wuthqa (The firm handle) written by Sayyid Yazdi
(d.1337 A.H.)

He died on 27th Rabi ul Awwal 1390 A.H. (June 1970) in Najaf

and is buried in the library that he had established.
Soon after, the Iraqi government became more oppressive
towards the Ulama, and many Ulema were executed, in
particular those from the family of Sayyid Al-Hakim.

AYATULLAH SYED ABUL QASIM AL-KHUI (A.R.)

He was born in the town of Khuy in Azarbaijan on the 15th

Rajab 1317 A.H.- 19th November 1899.

He studied under his father until at the age of 13 when both

father and son moved to Najaf. Here under teachers such as
Ayatullah Mahdi Mazandarani, Ayatullah Muhammad Husayn
Al-Gharawi, Shaykh Fat'hullah Shirazi, and Mirza Muhammad
Husayn Naini he continued his studies to become one of the
leading Ulema of Kalãm, Rijãl and Fiqh. Among the learned
circle of Najaf he was known as Imam ul-Usool. His persuasive
style and analytic discussions drew huge crowds of scholars
amongst them Ayatullah Ash-shaheed Syed Muhammad Baqir
As-Sadr (brutally killed by Saddam Yazid), Ayatullah Syed Ali
As-Seestani, Ayatullah Syed Ali Al-Bihishti...

As a marjã of taqleed, Syed Al-Khui was firmly in authority even

in the days of Ayatullah Syed Muhsin Al-Hakim. After the death
of Syed Al-Hakim, the majority of muqallids turned to Syed Al-
Khui.
He was an author of at least 90 different books. The subjects
covered are wide and varied - Fiqh, Tafseer of Qur'an,
Biographies of narrators of Ahadith....

In a reply to a letter written to him by the Ulema of Iran, after the

brutal attack on Qum's Madrasa Fayziyya by the Shah's troops
(Dhulhijja 1382 - March 22 1963), he wrote:
"When innovations creep into religion, then it is the responsibility
of the 'Alim to display his knowledge. Else, upon him shall be
the la'na of Allah. History tells us of many who gave their blood
to save Islam ... Today the tree of ISLAM needs fresh sacrifice,
and I offer my blood. It shall be a matter of pride for me if my
blood shall serve Islam, the teachings of Qur'an, and shall cut
off the hands of those who promote evil. I shall consider myself
most fortunate if my offer was accepted by Hazrat Baqiyatullah
(Imam Muhammad Al-Mahdi A.S.), may our souls be his
ransom. In fact, to remain alive, when strange events take
place, and where confirmed enemies of Islam invade upon the
freedom and values of Muslims, it is equal to dying, perhaps
worse than mere dying."

Even though Saddam Yazid systematically continued to destroy

the hawzas and oppress the Ulema; Syed Al-Khui continued to
guide and support Hawzas all over the world. The great Hawzas
of Qum, Mash had, Tabriz, Lebanon, India , Pakistan.... all
benefited materially and spiritually from Syed Al-Khui.
His humility and simplicity stood out to all who visited him. He
used to say "Reading and giving lectures are my way of
relaxing".

After the Gulf war, in April 1991 when inspired by the West,
Saddam Yazid brutally ended the short lived freedom of the
Shias in Southern Iraq; Syed Al-Khui was forced to appear on
Baghdad television with Saddam. From that time onwards with
most of his family imprisoned or missing, he was under house
arrest.
On Saturday, 8th Safar 1413 (8th August 1992) Syed Al-Khui
died suddenly in Kufa. All telephone communications were cut
off and there was a curfew imposed on Najaf, Kufa and other
town and cities of Iraq. He died at 3.10 p.m. At midnight the
family were ordered to bury him before dawn. He was buried in
the courtyard of the Al-Khadhra masjid in Najaf (next to the
haram of Imam Ali A.S.) where he used to conduct his classes.
A handful of family members and close friends took part in the
burial.
The authorities then announced 3 day of official mourning yet no
public expression of mourning was permitted.

It is very rare at present to find a single Shia scholar who has

not directly or indirectly been a student of Syed Al-Khui.
A DAY IN THE LIFE OF
MARHUM AYATULLAH AS-SAYYID AL KHUI (A.R.)
(in the latter days of his life)

His daily routine was that he used to wake up well before Fajr to
meditate until it was time for Salaa. He then prayed and joined
his family for breakfast which was usually bread, local cheese
and tea. He always insisted that whoever was present in the
house including guests and housekeepers must join in eating.

After breakfast he took a short break. At 8 a.m. precisely he

used to start the session of giving answers to queries in the
incoming mail which he ensured were all read by himself. Many
of the ulema of Najaf used to be present in this session They
would discuss religious edicts (decisions) and reach a
consensus on judgements. When he approved the decision he
would put his personal seal on them The seal was always kept
under lock by himself.

At Dhuhr time, he would lead salaa at Al-Khadhra masjid, which

is adjacent to the shrine of Imam Ali (A.S.) in Najaf. Here
Ayatulla Al-Khui had taught study circles for 60 years. He would
stay at the masjid to receive guests and then return home to
have lunch and a break.
At 4 p.m. he would have a second session of discussion
dedicated to matters of education, schools, his representatives
(wakils)..... The sessions would also be attended by specialists
in various fields. Ayatullah Khui always used to say: “Whoever
embarks on consultation shall never be disappointed.”
The afternoon session closed in readiness for Salatul Maghrib
at Al-Khadhra masjid. After salaa he would sit in the reception
hall to receive visitors from all over the world. He would listen to
their problems, issue instructions where he could help. The
session continued to 9 p.m; but often continuing till 11p.m.
After that he would return home to spend some time with his
family. After that he would take time to listen to world news
especially on Muslim affairs.

All this was a normal day in his life - Take into account that he
was 93 years old.
 AYATULLAH RUHULLAH AL-MUSAWI KHUMAYNI (A.R.)

He was born in Khumayn, a small town S. W. of Tehran on 20th

Jamadul Aakher 1320 A.H. September 24th 1902 C.E. His
father Ayatulla Mustafa was murdered when he was 5 months
old.

His mother and aunt brought him up but both died when he was
16 years old. Then he was brought up by his brother Seyyid
Murtadha (Ayatullah Pasandida)

At the age of 19 he went to study religious studies and soon

became well known for his excellence and his teaching in
character building. He studied first in Arak and then in Qum.

Iran was being influenced by the Americans through the Shah

and Ayatullah Khumayni’s first public outburst against it was in
the book Kashf al-Asrar in 1941.

After the death of Ayatullah Burujardi in 1961, he reluctantly

accepted to carry the banner of movement and revolution.

In a discourse with the Shah’s prime-minister Mr. Amini:

Ayatulla Khumayni told him :
Good deeds remain with your God. You can be sure that the
more you serve the people the greater your popularity and
peoples affection for you and you will be respected and loved
by God.”

In 1383 A.H. (March 22nd 1963) the Shah’s troops attacked the
Fayzia Madrasa in Qum. Students were massacred in large
numbers and the madrasa was ransacked with lots of books
destroyed. This was used to intimidate the Ulema but it just
increased their determination to struggle for the truth.

On the day of Ashura 1383 (1963) Ayatullah Khumayni

delivered his famous lecture in Masjide Azam of Qum
denouncing the regime and warning the Shah explicitly. He
made the people aware of the looting of their country by Russia,
Britain and America. He was arrested and confined in Tehran 2
days later and then imprisoned.
There was outrage at his arrest throughout the country and
people demonstrated in large numbers. The army was ordered
to shoot to kill and they killed at least 15,000 people in a space
of 3 days. it was the turning pint of Iran’s history and it
established Ayatullah Khumayni as a national leader.

The uprising was suppressed but the Ulema pushed for

Ayatullah’s release. Aqiq Baqsheyshi took a letter to the prime-
minister from 13 Ulema from Azarbayjan. Ayatulla Khumayni
was freed on April 6th 1964 with a statement issued by the
government that he had agreed to refreain from political activity.
The Ayatullah refuted it saying he had agreed to no such
condition.

In 1343 (October 1964) the Shah granted legal immunity to US

personnel and dependants from all offences committed on
Iranian Territory. On the birthday of Sayyida Fatima Zahra
(A.S.) Ayatullah Khumayni said it was a day on which instead of
lights, black flags should be hung as Americans could commit
any crime in Iran without being prosecuted. He gave a lecture
denouncing this. 9 days later he was arrested and sent to exile
in Turkey.

There were continuous pressure from the Ulema for Ayatulla

Khumayni to be moved to another place and he was finally
allowed to go to Najaf in October in 1965. This was his home
for 13 years. In November 1977 his eldest son Mustafa was
assassinated by Savak (The Shah’s secret police).

In 1978 President Carter visited Iran and praised the Shah.

There was news article printed stating that Ayatullah was an
agent of foreign powers. There was public outrage and
demonstrations and a heavy loss of life. In September 1978 the
Shah requested Iraq to expel Ayatullah and he was expelled.
He went to France in early 1979.

Communication with his people in Iran was easier from France

His lectures were sent through cassettes and leaflets were
distributed all over Iran. The effect was uprisings in Muharram
(December 1978). Thousands were slaughtered by the Shah’s
army but the determination of the people remained. Finally, on
January 16 1979 the Shah left Iran. Ayatullah Khumayni
returned to Iran on the 1st February 1979 after an absence of
15 years.

Until June 3rd 1989 when Ayatullah Khumayni passed away he

ruled the Islamic Republic of Iran according to the tenants of
Islam never fearing the “Super powers”. His rule has been
compared with that of Imam Ali (A.S.) He once said :
“As long as you have this trust and attention to Allah, all powers
are nothing before you”.

A Canadian philosopher, poet & author called Robing

Woodsworth Carlsen met Ayatulla Khumayni (A.R.) on his third
journey to Iran in February 1982 for the first time. The following
is an extract from his book called ‘The Imam and his revolution:
A journey into heaven and hell’
“...Ayatullah Khumayni has been the object of extreme hatred in
the U. S. for being linked intimately with the seizing of innocent
American diplomats.... Now, I would see in the flesh the
personage whose will had dominated Iran, whose policies
(although attributed to God) had caused so much disruption in
Iran and had drawn so much negativity in the West.....

At the appearance of Khumayni in the doorway, everyone

jumped to his feet and began shouting “Khumayni, Khumayni,
Khumayni” in the most vibrant militant tribute that I have ever
witnessed for another human being.... I experienced a hurricane
of energy surge through the door, and in his brown robes, his
black turbaned head, his white beard, he stirred every molecule
in the building and riveted the attention in a way that made
everything else disappear. He was a flowing mass of light that
penetrated into the consciousness of each person in the hall....

This was no ordinary human being, in fact even of all the so-
called saints I had met - the Dalai Lama, Buddhist monks,
Hindu sages - none possessed quite the electrifying presence of
Khumayni....

Imam Khumayni broke in my heart and my brain with a current

of emotion that I can only describe as extreme positivity...he
was a generator of the energy that overwhelms the hears and
cleanses the - if I may say it - soul....

I would never become a Muslim, I would never consider all

Western culture, philosophy, art and valued to be anti ethical to
life - as these Muslims did. I would even find myself unable to
adopt the stance of hostility towards everything non-Islamic in
the world. But I would forever honour Ayatullah Khumayni as an
absolutely pure and remarkable human being, a human being
who exalted the vision of man’s worth and man’s destiny, a
human being who demonstrated the glory of God as He
manifested through the traditions of Islam...
I was a witness to this fact on Wednesday, February 9th 1982.”

AYATULLAH MUHAMMAD BAQIR Ibn HAYDER Ibn ISMAI’L

AS-SADR

He was born in Kadhmayn – Baghdaad in I1350 A.H. (1931

A.D.).
At the age of four, he lost his father, and was brought up by his
mother and elder brother, Isma'il, who was also a learned
mujtahid in Kadhimain. When he was ten, he was delivering
lectures on Islamic history, as well as on some other aspects of
Islamic culture. At eleven, he took up the study of logic, and
wrote a book in which he criticized philosophers. At thirteen, his
brother taught him Usul al-figh ( the fundamentals of the science
of the principles of Islamic law, consisting of the Quran, the
tradition, the consensus and analogy).
He moved to Najaf al Ashraf at the age of 12 years and joined
the hawza. At the age of 15 or 16 years, he wrote an
encyclopaedia called ‘Ghayat al fikr fil usul’ (the ultimate
thought in usool ).
He was often consulted by various Islamic Organizations such
as "The Islamic bank for development" because of his expertise
in Economics and the Islamic Banking system.
Between 1958 and 1959 he established the Islamic Da'wa Party
( Hizb al Da'wa al Islamiyya ) which was extended , in the late
Sixties, to Lebanon and the Gulf countries.
He called upon Muslims to recognise the rich legacy of Islam
and to detach themselves from any external influences,
especially those of capitalism and Marxism.
Because of his political convictions and teachings, which led
him to condemn the Ba'th regime in Iraq as standing against
human rights and Islam, Ayatullah .Al Sadr was arrested and
taken from al Najaf to Baghdad in 1971, 1977 and in June 1979.
His Sister, Bint Al Huda, who was also a scholar in Islamic
Theology, organized a protest against the last arrest of a
supreme referral authority. A number of other protests against
his imprisonment were also organized inside and outside Iraq.
This may have contributed to his release from jail. However, he
was kept under house arrest for nine months.
Tension between him and the Bath party continued to grow. He
issued a fatwa
that it was haram for a Muslim to join the Ba'th party. On Apr. 5,
1980 he was arrested once again and transferred to Baghdad.
The Ba'th regime told him that " they would release him if he
fulfilled the following three conditions, which was reduced to
only the 3rd, but he refused-
(1) To lift his support to Islamic Revolution in Iran and to the
leader Imam Khumayni.
(2) To issue a fatwa saying " it is haram to join Islamic
Da'wa party".
(3) To lift his Fatwa with respect joining the Unislamic Ba'th
Party.
After refusing their request, he and his sister Bint Al Huda, were
executed three days later. Their bodies were transferred to, and
buried in, al Najaf. No one knows the whereabouts of their
graves. The signs of torture were appareant on their bodies.
Ottend the burial in the dark of the nigh with security forces.
Al Shaheed al Sadr made Many contributions to papers and
journals. He also wrote a number of books, mainly on
economics, sociology, theology and philosophy. Some of them
are:
• Al Fatawa Al wadhiha ( the clear Fatawa ).
• Iqtisaduna ( our economy ).
• Al Mursil wal Rasul wa al Risala ( The Sender, the
Messenger and the Messag
 • Ahlul-Bayt Tannawua' Ahdaf Wa Wahdat Hadaf ( Ahlul-
Bayt: One goal with different roles)
• Falsafatuna ( Our Philosophy ).

AYATULLAH SYED MUHAMMAD RIDHA GHULPAYGÃNI

(A.R.)

He was born on the 8th of Dhulqa'da 1316 A.H. - 1898 C.E. in

Ghulpaygan (a province of Iran). He completed his early studies
in Ghulpaygan and travelled to Khonsar.

At the age of 16, he went to Arak to join the seminary headed by

Ayatullah Shaykh Abdul Karim Ha'iri and remained a student of
his until 1340 A.H. when Shaykh Ha'iri was invited to Qum to
assist in reviving the Hawza there.
Shaykh Hai'ri asked him to join the Hawza in Qum (1922) and
Ayatullah Ghulpayghani agreed. In a short span of time he
became well known for his knowledge and taqwa. By the time
Ayatullah Burjurdi succeeded as head of the hawza from
Shaykh Hai'ri (1937), Ayatullah Ghulpayghani had already been
acknowledged as a marja' of taqleed.

He became a central figure in the hawza (Madrasa Fayziyya) of

Qum after the death of Ayatullah Burjurdi in 1381 (1962).
During and after the Islamic Revolution of Iran, he played a
prominent role in establishing Islamic rule in Iran.

He has 30 books mainly on Fiqh and Usool, some of them

extending to more then 10 volume.

He died in Jamadiul Aakher 1414 (9th of December 1993) in

Qum.
 AYATULLAH SYED ALI AL-HUSAYNI AS-SEESTANI (A.R.)

He was born in Mash'had (Iran) in Rabi ul Awwal 1349 A.H.

(1930 C.E.). He was brought up in a family of Ulema and was
taught by teachers such as Mirza Mahdi Al-Isfahani.

He then moved to the Hawza in Qum, during the time of

Ayatullah Burjurdi in 1368 where he studied Fiqh under him.

In 1371 he moved to Najaf, where in study circles of Ulema

such as Syed Al-Hakim, Shaykh Husayn Al-Hilli and Syed Al-
Khui he continued studying.

Syed As-Seestani excelled in these circles and there used to be

a lot of discourse between him and Ayatullah Shaheed
Muhammad Baqir As-Sadr. In 1380 he was awarded a permit by
Syed Al-Khui certifying that he had attained the level of Ijtihad.
He was then 31 years of age.

For the past 34 years Syed As-Seestani has been teaching in

the hawza of Najaf . After the death of Syed Al-Khui, he was
one of the six persons who took part in the burial. A large
number of the muqallideen of Syed Al-Khui have turned to him
as their marja' of taqleed.
 SOME OF THE CURRENT MARAJE’
(1416/17 A.H. / 1996 C.E.)

In Alphabetical order

Ayatullah Syed Ali Behisti (Najaf, Iraq)

Ayatulllah Shaykh Muhammad Taqi Behjat (Qum, Iran)

Ayatullah Shaykh Murtadha Burujardi (Najaf, Iraq)

Ayatullah Syed Muhammad Husayn Fadhlullah (Lebanon)

Ayatullah Syed Ali Khamenei (Tehran, Iran)

Ayatullah Shaykh Muhammad Fazal Lankarani

(Qum, Iran)

Ayatullah Syed Ali Al-Husayn Seestani (Najaf, Iraq)

Ayatullah Shaykh Nasir Makarim Shirazi (Qum, Iran)

Ayatullah Syed Musa Shabiri Zanjani (Qum, Iran)

Ayatullah Shaykh Jawad Tabrizi (Qum, Iran)

 ABOUT THIS BOOK

This book is part of a series of books produced for religious

education of our children in the
Junior Section (8 – 12 years).

The books cater for three sections.

Infants Section
(Age 4 – 7 years)
Laying down the foundation of eiman and imparting basic
knowledge through stories and practical workings.

Junior Section
(Ages 8 – 12 years)
Nurturing to increase eiman and imparting the basic requisites
of knowledge to be a good Muslim

Senior Section
(13 years and over)
Modular study to build on the foundation of the previous
sections.

The books can be used by teachers in Madaris and by parents

home to teach children. Accompanying Workbooks and Lesson
Plans are available. Any feedback will be appreciated.
 Islamic Education Board
 01923 823606
Fax: 01923 823132
e-mail: IEB@tableegh.org.uk
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