Islam Chamber

Allah		The Greatest Name
Ar-Rahman	1	The All-Merciful
Ar-Rahim	2	The All-Beneficient
Al-Malik	3	The Absolute Ruler
Al-Quddus	4	The Pure One
As-Salam	5	The Source of Peace
Al-Mu’min	6	The Inspirer of Faith
Al-Muhaymin	7	The Guardian
Al-’Aziz	8	The Victorious
Al-Jabbar	9	The Compeller
Al-Mutakabbir	10	The Greatest
Al-Khaliq	11	The Creator
Al-Bari’	12	The Maker of Order
Al-Musawwir	13	The Shaper of Beauty
Al-Ghaffar	14	The Forgiving
Al-Qahhar	15	The Subduer
Al-Wahhab	16	The Giver of All
Ar-Razzaq	17	The Sustainer
Al-Fattah	18	The Opener
Al-’Alim	19	The Knower of All
Al-Qabid	20	The Constrictor
Al-Basit	21	The Reliever
Al-Khafid	22	The Abaser
Ar-Rafi’	23	The Exalter
Al-Mu’izz	24	The Bestower of Honors
Al-Mudhill	25	The Humiliator
As-Sami	26	The Hearer of All
Al-Basir	27	The Seer of All
Al-Hakam	28	The Judge
Al-’Adl	29	The Just
Al-Latif	30	The Subtle One
Al-Khabir	31	The All-Aware
Al-Halim	32	The Forebearing
Al-’Azim	33	The Magnificent
Al-Ghafur	34	The Forgiver and Hider of Faults
Ash-Shakur	35	The Rewarder of Thankfulness
Al-’Ali	36	The Highest
Al-Kabir	37	The Greatest
Al-Hafiz	38	The Preserver
Al-Muqit	39	The Nourisher
Al-Hasib	40	The Accounter
Al-Jalil	41	The Mighty
Al-Karim	42	The Generous
Ar-Raqib	43	The Watchful One
Al-Mujib	44	The Responder to Prayer
Al-Wasi’	45	The All-Comprehending
Al-Hakim	46	The Perfectly Wise
Al-Wadud	47	The Loving One
Al-Majíd	48	The Majestic One
Al-Ba’ith	49	The Resurrector
Ash-Shahid	50	The Witness
Al-Haqq	51	The Truth
Al-Wakil	52	The Trustee
Al-Qawi	53	The Possessor of All Strength
Al-Matin	54	The Forceful One
Al-Wáli	55	The Governor
Al-Hamid	56	The Praised One
Al-Muhsi	57	The Appraiser
Al-Mubdi	58	The Originator
Al-Mu’id	59	The Restorer
Al-Muhyi	60	The Giver of Life
Al-Mumit	61	The Taker of Life
Al-Hayy	62	The Ever Living One
Al-Qayyum	63	The Self-Existing One
Al-Wajid	64	The Finder
Al-Májid	65	The Glorious
Al-Wahid	66	The Only One
Al-Ahad	67	The One
As-Samad	68	The Satisfier of All Needs
Al-Qadir	69	The All Powerful
Al-Muqtadir	70	The Creator of All Power
Al-Muqaddim	71	The Expediter
Al-Mu’akhkhir	72	The Delayer
Al-Awwal	73	The First
Al-Akhir	74	The Last
Az-Zahir	75	The Manifest One
Al-Batin	76	The Hidden One
Al-Walí	77	The Protecting Friend
Al-Muta’ali	78	The Supreme One
Al-Barr	79	The Doer of Good
At-Tawwab	80	The Guide to Repentance
Al-Muntaqim	81	The Avenger
Al-Afu	82	The Forgiver
Ar-Ra’uf	83	The Clement
Malik al-Mulk	84	The Owner of All
Dhul-Jalali Wal-Ikram	85	The Lord of Majesty and Bounty
Al-Muqsit	86	The Equitable One
Al-Jami	87	The Gatherer
Al-Ghani	88	The Rich One
Al-Mughni	89	The Enricher
Al-Mani’	90	The Preventer of Harm
Ad-Darr	91	The Creator of The Harmful
An-Nafi	92	The Creator of Good
An-Nur	93	The Light
Al-Hadi	94	The Guide
Al-Badi	95	The Originator
Al-Baqi	96	The Everlasting One
Al-Warith	97	The Inheritor of All
Ar-Rashid	98	The Righteous Teacher
As-Sabur	99	The Patient One

For more than 1/2 a century, the college of the late Grand Ayatullah Muhammedan Abul-Qassim al-Khu'i has been Associate in Nursing undepletable spring that enriched Muslim thought and data.
From his faculty graduated dozens of jurists, clergymen, and dignitaries United Nations agency took it upon themselves to continue his philosophic path that was jam-packed with achievements and sacrifices within the service of the religion, knowledge, and society.
Among those square measure outstanding professors of parochial colleges, specially Holy Najaf and Qum. a number of them have earned the amount of 'ijtiihad'- competency to deduce freelance legal judgment facultative them to assume the workplace of supreme spiritual authority.
Others reached lofty levels qualifying them for shouldering the responsibilities of teaching and education. Most distinguished among those lofty figures is His Eminence Grand Ayatullah al-Sayyid Ali al-Hussani al-Sistani.
He ranks among the brightest, the foremost qualified and knowledgeable of Muhammedan al-khu'i's former students. within the following account, we tend to try and paint an image of this worthy man of the cloth.
Birth & Upbringing
Grand Ayatullah Sayyid Ali Husaini Sistani was born on ninth Rabi Al-Awwal 1349 A.H. within the Heavenly City of Meshed. He was named Ali once his gramps.
He was mentioned into a family illustrious for its spiritual background. He learned system of rules and rational sciences from several eminent and well-known spiritual students.
His father was named Sayyid Muhammad Baqir and his gramps was the nice 'Sayyid Ali' whose elaborated history has been brought within the book 'Tabaqaat Al-a'laam Al-Shi`a (Categories of sect Scholars) (part four page 1432) by Aqa Buzurg Tehrani. He has mentioned that he was articled to Late Ali Nahavandi in Najaf and to Mujadded Shirazi in Samarra ,iraq and at last to Sayyid Isma`il Sadr. In 1308 A.H. he came back to Meshed and in that he settled and gained name because the teacher of illustrious students like the nice Jurisprudent, Mahound Reza Aal Yasin (may Allah bless him).
In 1368 A.H. throughout the amount of the nice Jurisprudent, Grand Ayatullah Sayyid Hussayn Burujirdi he shifted to the Heavenly City of Qum wherever he attended Kharij lectures of Fiqh and Usul (Jurisprudence & Fundamentals of Jurisprudence) given by distinguished students of the spiritual Seminary together with Ayatullah Burujirdi (may Allah bless him). He conjointly attended Fiqh lectures of Grand Sayyid Kohkamari throughout whose time he achieved abundant erudity and knowledge in Fiqh also in Rijal and Hadith sciences.
His partner and youngsters lived in Esfahan throughout the Safavid amount and his great grandparent Sayyid Mahound, appointed as Shaikhul Islam by King Hussain of the Safavid kinfolk in Sistan province. Later he traveled to Sistan wherever he and his kids remained settled.
Sayyid Ali was the primary of his grandsons to migrate to Meshed. He lived within the Madresa lately Mahound Baqir Sabsavari wherever he continued learning till he migrated to the Heavenly City of Najaf for higher studies.
At the age of five His Eminence started learning the Holy sacred writing. a girl United Nations agency was referred to as 'Mother of Aqaye Mudir' helped him learnt the sacred writing. He was then admitted in a very spiritual center for reading, writing, and for learning basic arithmetic and geographics. He graduated from the middle once he had learnt handwriting from Mirza Ali Aqa Zalim.
In the starting of 1360 he started learning basic Hawzah lessons. He finished reading variety of books particularly, Sharh Alfyyah by Soyuti, Moghni by Ibn-e Hisham, Motawwal by Taftazani, Maqamaat Al-Tabriri and Sharh Al-Nizam. of these United Nations agency educated him at this level one was Nishabouri United Nations agency was referred to as a person of letters. He studied Sharh Lum'ah and also the book of Qawanin (Laws) with late Sayyid Ahmad Yazdi referred to as Nahang. He finished the Sath (level before Kharij Level) books like Makasib, Rasa'il and Kifayah with Shaykh Hashim United Nations agency was one amongst the nice students of his time. He conjointly browse variety of books on philosophy like Sharh Manzuma-e Sabsavari and Sharh Ishraq and Asfar of Sadrul Mutaallehin with Late Ayesi. He browse Shawaqul Elhaam with late Shaykh Mujtaba Qazvini and attended late Allamah Mirza Mahdi Isfahani's lessons on divine teachings. Meanwhile, he attended Kharij lectures by late Mirza Mahdi Ashtiani and late Mirza Hashim Qazvini (may Allah bless them).
In late 1368 A.H. he migrated to Qum to accomplish his studies in Fiqh and Usul. He was benefited by the 2 well-known students, Sayyid Hussan Tabatabaye and Grand Kuhkamari. the primary gave lectures in Fiqh (Jurisprudence and Usoul (Fundamentals of Jurisprudence) and also the second gave lectures in Fiqh solely.
During his keep in Qum,he was corresponding with late Allamah Sayyid Bahbahani (the distinguished scholar of Ahvaz province referred to as a disciple of Hadi Tehrani's faculty of thought). Their correspondence proscribed problems associated with Qibla. He failed to settle for views maintained by Hadi Tehrani. Therefore,he corresponded with Sayyid Ali Bahbahani United Nations agency appreciated his views and secure that he would see him from shut on his visit to the holy shrine of Muhammedan Reza (a.s.) in Meshed. In early 1371 A.H. His Eminence left Qum for Najaf Ashraf and reached Karbala on the occasion of Arba`in (40th day) of Muhammedan Husayn (a.s.). On having arrived in Najaf, he began attending Ayatullah Khu'i and Shaykh Husayn Hilli's lectures in jurisprudence and fundamentals of jurisprudence for a significantly long term. Meanwhile, he attended lectures of alternative distinguished students like religious leader Hakim and religious leader Shahryudi (may Allah bless them).
In 1380 A.H. Ayatullah Sistani traveled back to his town, the Heavenly City of Meshed, expecting to remain and settle in it. within the same year, he was awarded a allow by Muhammedan Al-Khu'i and another by Shayk Hilli, certifying that he had earned the amount of (ijtihad)- deduction of legal judgment in matters of faith. He was conjointly awarded a certification by the distinguished traditionalist and scholar Shakh title of respect Buzurg Tehrani testifying to his ability within the science of "Rijal" biographies of 'hadith', oracular traditions, narrators which of 'hadith'.
Upon returning to Najaf Ashraf in 1381, he began analysis and teaching jurisprudence as expounded by the nice jurist Shaikh al-Ansari in his book "al-Makasib", He followed it with Associate in Nursing exposition of al-Urwatul Wuthqa book by the jurist Sayyid Tabatabaye. He started giving lectures (externals) in fundamentals of jurisprudence in Shaaban, 1384 A.H. He completed its third course in 1411 A.H. (1990 A.D.). In 1418 A.H., he began teaching Kitab Al-E'tikaaf" once finishing exposition on 'Kitab Al-Sawm' not see you later past. he's presently (Sha'baan 1423) teaching Kitab-ul-Zakat of Urwatul Wuthqa.
Some professors of Najaf Center for system of rules Studies (Hawza of Najaf) were quoted as spoken communication that they suggested the late Ayatullah Khu'i to groom somebody for the workplace of the supreme spiritual authority and also the situation of Najaf Seminary. therefore the selection fell on His Eminence, Grand Ayatullah Sistani for his deserves, eligibility, knowledge, and impeccable character. consequently, he started leading the prayer in Muhammedan al-Khu'i's house of God, al-Khadra at his life time in 1408 and continued leading prayers till the house of God was enclosed 1414.
For the primary time in 1384, His Eminence traveled to Makkah for journey. Then in 1405 and in 1406 he traveled to Makkah for journey for a second and third time consecutively. He started giving lectures (externals) in fundamentals of jurisprudence in Shaaban, 1384 A.H. He completed its third course in 1411 A.H. (1990 A.D.) His lectures in each the topics are recorded by a number of his students.
Scientific Achievements
Ayatullah Sistani is one amongst many students United Nations agency had the degree of interpretation. he's illustrious for his intelligence and plentiful researching activities in biographies. he's conjointly well-acquainted with several theories on several scientific subjects of Hawzah. Ayatullah Sistani had been concerned in scientific competition with martyr Muhammad Baqir al-Sadr. This had been documented by the late Ayatullah Khu'i and conjointly by `Allamah shaykh Husayn Hilli United Nations agency each had confirmed his being a Mujtahid through 2 separate certification dated 1960, during which the 2 Ayatullahs had appreciated his temperament and data. it's worthy to mention that up thereto date, Ayatullah Khou'i had ne'er documented any of his students' data or interpretation, apart from Ayatullah Sistani and Ayatullah shaykh Ali Falsafi (an eminent `alim within the Hawzah of Meshed. On the opposite hand, the renowned `Allamah shaykh title of respect Buzurg Tehrani wrote a letter to Ayatullah Sistani in 1960 during which he eulogizing him for his intellectual abilities on history and hadith. this implies that, our master, Ayatullah Sistani, had been granted his high scientific rank once he was solely 31 years previous.
His epistemology
Ayatullah Uzma Sistani has his own methodology of teaching that differs from alternative lecturers and students. for instance, his methodology in teaching
Usul distinguishes with the subsequent features:

a. He speaks regarding the history of the analysis he's discussing, to grasp its basic sources which could be philosophical, just like the issue of the simplicity of "mushtaqq" and its constructions. Or, they may be anxious with beliefs and policy, just like the analysis of "ta`aadul and taraajeeh", {in that|during which|within which} he had explained that the distinction of hadiths returns to intellectual clashes and also the political circumstances of that point throughout which the Imams(a.s.) had lived.

b. Ayatullah Sistani continually connects between the thought of Hawzah and also the modern civilizations. In his discussing the literal which means and distinctive between it and also the highest which means, and whether or not this distinction is subjective or not; Ayatullah Sistani chooses the thought of al-Kifaya's author, United Nations agency believes that the aforementioned distinction is external. However, he himself builds his opinion on the fashionable philosophy. And once he discusses the name of your time, he deals with this subject in step with a Western trendy philosophy, that declares that point should be taken from PLACE, having the consequence of sunshine and darkness. on the shape of imperative, Ayatullah Sistani discusses this matter looking on some sociologists' theories, that say that the rationale behind dividing the REQUEST into: Order, Begging, and Asking, is that the intercession of the requester in his Request, as whether or not it's of upper, equal or under the conventional level.

c. Ayatullah Sistani continually takes care of the principles in relation with Fiqh. He thinks that the hawzah students became bored, as a result of most of students square measure managing subjects on Usul hyperbolically, by continuation the others researches, rather than innovating new researches of their own. Thus, the scholars can not be enticed with such uneless and boring repetition.But as luck would have it, we tend to don't realize this case within the lectures or lessons that square measure being command by Ayatullah Sistani. He rather, discusses the topic from all its sides till he reaches a final logical conclusion.

d. the wedding to the Infidel: this is often one amongst the argumentative rules regarding that the students have completely different opinions. They believe that it's a mere intellectual rule. however Ayatullah Sistani regards it as a section of the rule referred to as "Idhtiraar" (obligation) that may be a legal rule confirmed by several historical texts like "Anything that Allah has prohibited is lawful for whoever is driven to necessity".
Or typically, he amplifies a rule by accenting what appears to be vital.

e. His Social read regarding the Text: There square measure several Faqihs United Nations agency deal virtually with historical texts and stay stable upon their mere words and meanings, and don't try and move even one success. for example, such faqihs rely upon the apparent which means of the oracular hadith during which the Holy Prophet(s.a.) had prohibited the Muslims from uptake the meat of domestic asses throughout the time of the battle of Khaybar, and believe that the asses' meat is prohibited, while not objection.
But, from the Ayatullah Sistani's purpose of read, faqihs should penetrate into the important which means behind the text's words. He says that the Holy Prophet, and as expected, needed to utilize the few range of asses the Muslims have within the best and most helpful ways in which. one amongst those ways in which is that these asses should be unbroken alive to convey the arms and alternative vital provision to the Muslim army, since they were the sole suggests that obtainable for transportation. Thus, Ayatullah Sistani believes that the prohibition should are temporary and should not be understood as absolute permanent one.

f. expertise & Acquaintance: Ayatullah Uzma Sistani believes powerfully that a faqih should be at home with Arabic literature, civilization, orations, poems, grammar,...etc., otherwise he would not have enough ability to take care of any text, and so, he cannot distinguish this which means from that. And, conjointly a faqih should have enough data regarding historical biographies and dignities, so as to be ready to acknowledge any text in reference to that temperament. Moreover, it's superb to say here, that Ayatullah Sistani, and plenty of occasions, disagrees with rules that square measure nemine contradicente united by most of students. As Associate in Nursing example, the body don't settle for ibn al-Fadha'iri's criticism book in relation to some personalities, either, as they believe, due to the large range of criticism he had against those personalities, or as a result of they doubt his being the author of the book. whereas Ayatullah Sistani believes that ibn al-Fadha'iri is that the real author of that book, which he should be regarded a lot of reliable than even Najjaashi, al-Shaykh, and others, for his criticism. Ayatullah Sistani continually encourages the students to check the various copies of hadith, and distinguish between them to fetch the variations, and conjointly study the history of the narrators. He will believe those that regard al-Saduq a lot of reliable (in narrating traditions) than al-Shaykh. He rather believes that al-Shaykh is trustworthy enough.
However, Ayatullah Sistani and martyr Sadr each try and provides a new formation to the topic.
Now, once Ayatullah Sistani discusses the rule of "ta`aadul and taraajeeh", he refers to the key hid within this rule, that is that the reason of the hadiths' distinction. So, if the students plan to purpose the explanations of the distinction behind the legal texts, there'll no downside in any respect. identical subject had been mentioned by martyr Sadr, however he had proscribed it in step with absolutely the thinking, whereas Ayatullah Sistani gave several temporary and historical evidences, till he got vital rules through that several disputes are solved and removed.
It is aforementioned that Ayatullah Sistani is exploitation this methodology within the Fiqh lessons he's holding.

g. examination between completely different schools: usually, several students try and constrict their researches to the present school or that, however Ayatullah Sistani differs.
He continually compares his analysis or discussion with the 2 main centers of information, particularly the hawzah of Meshed and also the hawzah of Qum on the one hand, and also the hawzah of Najaf on the opposite hand.
For instance, he conveys the opinions of Mirza Mahdi Isfahani (one of the students of Mashhad), Burujerdi (an `alim from Qum), and also the opinions of the 3 researchers, Ayatullah Khu'i, and Shaykh Hasan Hilli (as students from Najaf).
The Sistani's methodology in Fiqh encompasses a specific feature, a number of that square measure connected here below:

1) examination between the Fiqh of Shi`ah and alternative Moslem sects' Fiqh.
2) Benefitting from the fashionable laws (like the Iraqi, Egyptian, and French laws) in some Fiqh subjects, particularly once he discusses the topics like the Sale and also the decisions.

3) Renewal in Discussing some Fiqh rules and in step with this era's circumstances, contrary to some students United Nations agency take care of the historical texts as they're while not trying to alter any a part of it because the conditions could request that.
His temperament
Whoever associates with Ayatullah Sistani, he can notice however high spirituality he earns, the spirituality that Ahlul Bayt(a.s.) have continually referred to as to. This feature, indeed, has rendered him one amongst high rank's students and a real pious. However, the foremost outstanding characteristics of Ayatullah Sistani square measure the following:

a. Equity and Respecting Others' Opinions: as a result of Ayatullah Sistani is keen on data and continually will his best to achieve the reality, and conjointly as a result of he respects everybody's opinion and each objective purpose, he keeps reading and researching all the time.
He is terribly anxious to grasp others' thought and find out the target points of his mates. persistently and on several occasions we tend to see him touching on one amongst the scholar's opinion even this scholar isn't one amongst his masters, or he's not terribly illustrious within the Hawzah, solely as a result of that opinion has Associate in Nursing objective purpose (or points) of read.

b. Discussing Subjects Politely: it's illustrious among the students that subjects and on several fields square measure being mentioned roughly within the Hawzah of Najaf. it's little question that such a way could cultivate the students' data and purify it from each incorrect understanding. However, the scholars quarrel regarding one thing unimportant, and thus, identical manner could also be mere squabble. during this case, a lot of precious time would be wasted vainly, and nobody would reach the holy aim, that is certainty, that he pays all that endeavor and elbow grease. On the opposite hand, we tend to see Ayatullah Sistani avoids disputes and void argumentation, or regardless others' opinions and conclusions. He continually tries to use polite phrases, and continually will his best to stay the scholars' respect and veneration. Another feature, is that Ayatullah Sistani wont to repeat his speech and phrases that consist vital points; however if he detected never-ending vanity and obstinacy from a student, he then prefers silence.

c. coaching Beside Education: Education isn't solely a political candidate job through that a lecturer could practise a routine work against his pay. Such a behaviour shall actually deviate the teacher from the most target that is coaching his students.
A teacher should regard his work as a heavenly mission that he should practise amorously, care, and full responsibility.
It is aforementioned that Ayatullah al-Hakim's high behaviours were Sistani's wonderful model. He himself became a model of his master, the late Ayatullah Khu'i, and is treating his students precisely because the late Khu'i wont to treat his students.
Ayatullah Sistani, continually encourages his students to raise and analysis, till they reach the reality.
In the same time, he insists on respecting the students and `ulama.

d. Piety: typically, the hawzah undergoes issues or important attitudes that, if they're to not be visaged courageously, several facts that have an effect on the principles of the Moslem faith shall be hid. there's little question that each one `ulama should stand with courageousness before of those incorrect currents.
But identical state of affairs could rise due to personal enmity or competitions to achieve a better rank or hollow name.
In this case, several `alims, like Ayatullah Sistani, value more highly to stand reserved rather than taking part during this perplexity, as happened once the dying of Ayatullah Boroujerdi and Ayatullah religious leader. Ayatullah Sistani is incredibly well-known for his humble and ease in lifeway. He earns standard house and article of furniture, and wears unexpensive clothes. He doesn't care regarding fashion or trendy mode.

e. Sistani's Intellectual Works: Ayatullah Sistani isn't a mere faqih; he's rather a educated temperament.
He is at home with most of up to date knowledges and civilizations, and has progressive thoughts and opinions. Ayatullah Sistani is heedful of the international economic and political data. In one word, Ayatullah Sistani is thought of as a contemporary faqih with real principles.
Religious Authority
Some masters in Najaf Ashraf relate that, once the dying of Ayatullah Sayyid Nasrullah Mustanbit, several students had prompt on Ayatullah Khou'i that he ought to prepare the suitable base by selecting a temperament from the hawzah (of Najaf) in order that the spiritual authority could stay alive and effective. His selection became correct and also the choiced was Sayyid Sistani for his data, smart manner, stable policy, and plenty of alternative virtues.
Ayatollah Sistani then began to perform the prayers at the niche of religious leader Khou'i, and commenced learning in his faculty.
Later on, he wrote an article on the Resaalah of Ayatullah Khu'i. once the death of Khu'i, Ayatullah Sistani was one amongst those six personalities United Nations agency participated within the ceremonial occasion and he himself performed the prayers on the late's body. After that, Sistani became the sole marja` (religious authority).
He began to send duties and salaries, and teaching within the same schoolroom of Ayatullah Khu'i (in place of worship Khadhra'); therefore, his followers enhanced day once another, specially in Asian nation, the gulf region, India,...etc.
Ayatullah Sistani has the best rank among the mujtahids and students throughout the Moslem World, and particularly within the hawzahs of Najaf Ashraf and Qum.
Works
Ayatullah Sistani began teaching the Kharij stage on Fiqh, Usul,
and history thirty four years past. He command several lectures regarding the book titled as "makaasib", and plenty of subjects like purity, prayers, judgment, khums, and a few alternative rules on Fiqh like usury, Taqiyyah (precaution), and also the rule referred to as "ilzam" (obligation).
Sistani conjointly educated the Usul for 3 complete courses, a number of that square measure prepared for publication, like his analysis on the scientific roots (principles), "ta`adul and taraajeeh", some researches on Fiqh, some chapters regarding prayers, the rule of Taqiyyah and ilzam. several eminent students, like `Allamah shaykh Mahdi Murwaarid, `Allamah Sayyid Murtadha Al-Mohri, `Allamah Sayyid Habib Husaynan, `Allamah Sayyid Murtadha Isfahani, `Allamah Sayyid Ahmad Madadi, `Allamah Shaykh Baqir Irwaani, and plenty of alternative lecturers within the hawzah, have recorded his researches. throughout that, Ayatullah Sistani was busy in quite vital books and a few treatises, additionally to what he had written on Fiqh and Usul.
Hereunder, square measure a number of Ayatullah Sistani's books and treatises:
with several alternative hand written compilations and treatises on rules for the followers.

Mahmoud Ahmadinejad

Mahmoud Ahmadinejad was born in village of Aradan near town of Garmsar, southeast of Teheran in 1956. he's the fourth son of an ironworker who had seven kids. Mahmoud and his family migrated to Teheran once he was one-year-old. He went to primary and high school in Teheran and got his credential and was admitted to the University of Science and Technology (Elm-o-Sanaat) in the field of engineering science once he hierarchical 132nd in the nationwide university entrance exams in 1975. He was accepted as an MS student at a similar university in 1986 and became a member of the scientific board of the engineering science faculty of University of Science and Technology. afterward he got his academic degree in 1987 in the field of engineering and traffic transportation planning. he's married with 2 sons and one female offspring.
Following the 1979 Islamic revolution he became a member the conservative faction ofthe workplace for Strengthening Unity [OSU] Between Universities and system of rules Seminaries. The OSU was established by religious leader Muhammad Beheshti, one ofAyatollah Khomeini's key advisors, to prepare Islamic students against the chop-chop growing Islamic cluster of Mojahedin-e Khalq (MEK).

With invasion of Republic of Iraq and begin of the war in 1980, Ahmadinejad rush to the western fronts to fight against the enemy and joined the voluntary (basij) forces of the Islamic Revolution's Guards Corps (IRGC). He served in different units of the Islamic Revolution Guards Engineering Corps.

He served as governor of Maku and Khoy cities in the northwestern West Azerbaijan province, and as an consultant to the governor of the western province of Kurdistan for two years. while serving as the cultural consultant to then Ministry of Culture and higher Education in 1993, he was appointed as governor of the new established northwestern province of Ardebil from 1993 to 1997. He was nonappointive as the exemplary governor for three consecutive years. but in 1997 the newly-installed Khatami administration removed Ahmadinejad from his post as Ardebil governor. He came to the University of Science and Technology (Elm-o-Sanaat) once more to show in 1997.

In april 2003 Ahmadinejad was appointed city manager of Teheran by the capital's municipal council, which is dominated by the hard-line Islamic Islamic Republic of Iran Developers Coalition (Etelaf-e Abadgaran-e Iran-e Islami). In a number of Ahmadinejad's public statements, he has looked as if it would determine himself as a Developer. He lives a very Spartan lifestyle and that's how he projected himself. As Mayor, he reversed several of the policies of previous moderate and reformist mayors, putting serious religious emphasis on the activities of the cultural centers by turning them into prayer halls throughout the Islamic holy month of Ramadan. He additionally prompt the burial of the bodies of martyrs of the war in major town squares of Teheran.

On twenty four June 2005 Dr. Mahmoud Ahmadinejad was nonappointive as Iran's sixth president. He sweptback to the presidential post with a surprising 17,046,441 votes out of a complete of twenty seven,536,069 votes forged in the runoff election.

In the 2009 presidential election Ahmadinejad was appointed to run for the second term.

In the presidential election of 2009, 39,165,191 ballots were stitch twelfth June, per Iran's election headquarters. Ahmadinejad won twenty four,527,516 votes, (62.63%). In second place, Mir Hossein Mousavi won thirteen,216,411 (33.75%) of the votes. The election actor unexampled public interest in Islamic Republic of Iran.

The election results remain in dispute as Mir Hossein Mousavi and his supporters who believe that electoral fraud occurred throughout the election. This fashionable belief lighted protests and demonstrations in the massive cities with a united expression of “Where is my vote”, which resulted in the birth of “Green Movement” of Islamic Republic of Iran.

Finally Supreme Leader religious leader Ali Khamenei formally endorsed Ahmadinejad as President on three August 2009, and Dr. Ahmadinejad was sworn in for a second term on 5 August 2009.

Seyed Ali Khamenei was born in mashhad, Khorasan province of Asian nation, in 1939. He began non secular studies before completing the instruction. He attended the classes of masters of "Sath" (seminary lectures supported reading textbooks) and "Kharej" (seminary lectures not supported reading textbooks) in mashhad, like hadj sheik Hashem Qazvini, and ayatollah Milani, so went to Najaf in 1957.

After a short keep he left Najaf to mashhad, and later he settled in Qom in 1958. Khamenei attended the classes of ayatollah Boroojerdi andAyatollah Ayatollah Khomeini. Later He was concerned in the Moslem activities of 1963 that semiconductor diode to his arrest in the city of Birjand (Southern Khorasan Province). after a short amount he was free and continued his life by teaching in non secular faculties of mashhad and holding Nahaj-ul-Balagheh lesson session in several Mosques.

In december 1974, Hojatoleslam Khamenei was in remission at his home by SAVAK (secret police of Shah) and sent to the joint committee prison of the police department in Teheran. He was free in fall 1975, went back to mashhad, but he was not allowed to carry his public classes.

In 1977, beside some clerics from Qom and Teheran, he established the Jame'ye Rouhaniyat Mobarez (Combatant Clerics Association) that became the idea of the Moslem Republic Party.

In Gregorian calendar month 1979, Ruholla Khomeini appointed Hojatoleslam Khamenei as a member of the Revolutionary Council. And in March of identical year, together with his four brothers, established the Moslem Republic Party. He likewise served in the Central Council of the Party, and as deputy of the Ministry of Defense and representative of the Council in the Ministry, Commander of Moslem Revolution's Guards Corps.



Ayatollah Khomeini appointed him in 1980 to be the leader of the friday congregational prayers in Teheran. He was also elective as a deputy of the Moslem informatory Assembly (Majlis) in the same year.

In the summer of 1981, after delivering a very important speech in the Majlis that semiconductor diode to the dismissal of the then President Abolhassan Bani-Sadr, an attempt was created on his life by the Mojahedin Khalq Organization (an armed opposition movement) while creating a speech in a mosque in Teheran, and his chest and hand were badly blistered.

Following the President Mohammad Rajaee's assassination in 1981, Hojatoleslam Khamenei was elective president of the Moslem Republic with ninety fifth of the votes forged in his favour.

He was president for another four years. during this point, he was chairman of the Supreme Defense Council and also the Supreme Cultural Revolution Council. In 1989 he received the title of "Ayatollah" from the theological faculty of Qom; and on June of same year, by the death of ayatollah Khomeini's, he was elective Vali-e Faqih (Supreme Leader of the Moslem Republic) by the bulk of votes of the Assembly of consultants.

After ayatollah Araki's death, ayatollah Khamenei was appointed in concert of the sources of imitation by the Qom's theological faculty.



Works:

The following books or articles are available



Discourse on Patience
By: ayatollah Seyed Ali Khamenei

Human Rights in Islam
By: ayatollah Seyed Ali Khamenei

Rouhollah Mousavi Ayatollah Ruholla Khomeini|Ayatollah Ruholla Khomeini|religious leader} was born on twenty four september 1902 (20 Jamadi al-Akhir 1320), the day of the birth of Hazrat Muhammadan, within the village of Khomein, some one hundred sixty kilometres to the southwest of Qom. He was the child of a family with an extended tradition of spiritual scholarship. His ancestors, descendants of Muhammedan Mousa al-Kazim, the seventh Muhammedan of the Ahl al-Bayt, had migrated towards the tip of the eighteenth century from their original direct Neishapour (in Khorasan province of Iran) to the Lucknow region of northern Asian country. There they settled and began devoting themselves to the religious instruction and steering of the region's preponderantly Shi'i population.

Khomeini's granddaddy, Seyed Ahmad, left Lucknow (according to a press release of Khomeini's elder brother, Seyed Morteza Pasandideh, his purpose of departure was Cashmere, not Lucknow) it slow within the middle of the nineteenth century on pilgrimage to the topographic point of Hazrat 'Ali in Najaf. while in Najaf, Seyed Ahmad met Yousef Khan, a outstanding citizen of Khomein. acceptive his invite, he set to settle in Khomein to assume responsibility for the religious needs of its citizens and conjointly took Yousef Khan's girl in wedding.

Seyed Ahmad, by the time of death, the date of which is unknown, had two children: a girl by the name of Sahiba, and Seyed Moustafa Hindi, born in 1885, the father of religious leader. Seyed Moustafa began his religious education in city and continued his advanced studies in Najaf and Samarra (this corresponded to a pattern of preliminary study in Asian nation followed by advanced study within the "Atabat", the shrine cities of Iraq; Ruholla Khomeini was in truth the first leader of prominence whose formation occurred entirely in Iran). once accomplishing his advanced studies he returned to Khomein, so married with Hajar (mother of Rouhollah Khomeini).

In March 1903, religious leader once was just five months recent lost his father. And in 1918, religious leader lost both his aunt, Sahiba, who had compete a great role in his early upbringing, and his mother, Hajar. Responsibility for the family then devolved on his eldest brother, Seyed Mourteza (later to be known as religious leader Pasandideh).

Khomeini began his education by memorizing the Qoran at a maktab (traditional religious school). In 1920-21, Seyed Mourteza sent the Rouhollah religious leader to the city of arak (or Sultanabad, as it was then known) so as for him to benefit from the more ample instructional resources on the market there.


In 1923, religious leader arrived in Qom and devoted himself to completing the preliminary stage of madreseh (school or academy) education.
Khomeini did not have interaction in any political activities throughout the 1930's. He believed that the leadership of political activities ought to be within the hands of the foremost religious scholars, and he was therefore obliged to accept the decision of religious leader Haeri to remain relatively passive toward the measures taken by Reza {shah|Shah|Shah of Asian nation|sovereign|crowned head|monarch} against the traditions and culture of Islam in Iran. In any event, as a still junior figure within the religious institution in Qom, he would are in no position to mobilize opinion on a national scale.

In 1955, a nationwide campaign against the Baha'i sect was launched, for which the religious leader sought-after to recruit religious leader Boroujerdi's (he was the foremost outstanding leader in Qom once the death of religious leader Haeri) support, however he had little success.

Ayatollah Khomeini therefore focused throughout the years of religious leader Boroujerdi's leadership in Qom on giving instruction in fiqh (Islamic science) and gathering round him students who later became his associates within the movement that LED to the overthrow of the Pahlavi kinsfolk, not solely religious leader Mutahhari and religious leader Muntaziri, however younger men such as Hojatolislam Muhammad Javad Bahonar and Hojatolislam Ali Akbar Hashimi-Rafsanjani.

The emphases of the religious leader Khomeini's activity began to alter with the death of religious leader Boroujerdi on March thirty one, 1961, for he now emerged joined of the successors to Boroujerdi's position of leadership. This emergence was signaled by the publication of a number of his writings on fiqh, most importantly the essential book of facts of spiritual follow entitled, like others of its genre, Tozih al-Masael. He was presently accepted as Marja-e Taqlid by an outsized range of Iranian Shi'is.

In the fall of 1962, the government publicised new laws governing elections to local and provincial councils, which deleted the previous requirement that those elected be sworn into workplace on the Qoran. Seeing during this a thought to allow the infiltration of public life by the Baha'is, Muhammedan religious leader telegraphed both the prophet Reza monarch and the prime minister of the day, warning them to abstain from violating both the law of Islam and the Iranian Constitution of 1907, failing which the 'ulama' (religious scholars) would have interaction in a sustained campaign of protest.

In Jan 1963, the monarch declared a six-point program of reform referred to as the White Revolution, associate American-inspired package of measures designed to convey his regime a liberal and progressive facade. Ruholla Khomeini summoned a meeting of his colleagues in Qom to press upon them the requirement of opposing the Shah's plans. They sent religious leader Kamalvand, to examine the monarch and gauge his intentions. though the monarch showed no inclination to retreat or compromise, it took more pressure by Ruholla Khomeini on the opposite senior 'ulama' of Qom to influence them to decree a boycott of the vote that the monarch had planned to get the looks of in style approval for his White Revolution. Ruholla Khomeini issued on Jan 22, 1963 a powerfully worded declaration denouncing the monarch and his plans. two days later monarch took armored column to Qom, and he delivered a speech raspingly attacking the 'ulama' as a category.

Ayatollah Khomeini continued his speech act of the Shah's programs, supplying a manifesto that conjointly bore the signatures of eight other senior scholars. In it he listed the varied ways in which the monarch had violated the constitution, condemned the spread of moral corruption within the country, and defendant the monarch of comprehensive submission to America and Israel. He conjointly decreed that the Norooz celebrations for the Iranian year 1342 (which fell on March 21, 1963) be off as an indication of protest against government policies.

On the afternoon of 'Ashoura (June three, 1963), Muhammedan religious leader delivered a speech at the Feyziyeh madreseh in which he player parallels between the Umayyad Muhammadan Yazid and the monarch and warned the monarch that if he did not amendment his ways the day would return once the individuals would offer up thanks for his departure from the country. The immediate impact of the Imam's speech was, however, his arrest two days later at three o'clock within the morning by a gaggle of commandos who in haste transferred him to the Qasr jail in national capital. As dawn stony-broke on June 3, the news of his arrest spread first through Qom so to other cities. In Qom, Tehran, Shiraz, Mashhad and Varamin, plenty of angry demonstrators were confronted by tanks and paratroopers. it was not till six days later that order was absolutely reconditioned. This conflict of 15 Khordad 1342 marked a turning purpose in Iranian history.


After nineteen days within the Qasr jail, Ruholla Khomeini was emotional first to the 'Eshratabad' military base so to a house within the 'Davoudiyeh' section of national capital wherever he was kept beneath police work.
He was discharged on april seven, 1964, and returned to Qom.

The Shah's regime continued its pro-American policies and within the fall of 1964, it all over associate agreement with the united states that provided immunity from prosecution for all yankee personnel in Asian nation and their dependents. This occasioned the religious leader to deliver a speech against the monarch. He denounced the agreement as surrender of Iranian independence and sovereignty, made in exchange for a $200 million loan that might be of profit solely to the monarch and his associates, and represented as traitors all those within the Majlis who voted in favor of it; the government lacked all legitimacy, he all over.

Shortly before dawn on November four, 1964, again commandos enclosed the Ruholla Khomeini house in Qom, inactive him, and now took him on to Mehrabad airport in national capital for immediate exile to Turkey on the hope that in exile he would fade from in style memory. As Turkish law forbade Ruholla Khomeini to wear the cloak and turban of the Muslim scholar, associate identity which was integral to his being. However, On september five, 1965, Ruholla Khomeini left Turkey for Najaf in Irak, wherever he was destined to spend 13 years.


Once settled in Najaf, Ruholla Khomeini began teaching fiqh at the swayer Mourteza Ansari madreseh. At this madreseh he delivered, between Jan 21 and February 8, 1970, his lectures on Velayat-e faqeeh, the idea of governance and Islamic Leadership (the text of those lectures was printed in Najaf, shortly once their delivery, beneath the title Velayat-e faqeeh ya Hukumat-i Islami). The text of the lectures on Velayat-e faqeeh was illegal back to Asian nation by visitors who came to examine the religious leader in Najaf.
The most visible sign of the popularity of Ruholla Khomeini within the pre-revolutionary years, in particular at the center of the religious institution in Qom, came in June 1975 on the day of the conflict of 15 Khordad. Students at the Feyziyeh madreseh began holding a demonstration at intervals the compass of the building, and a sympathetic crowd assembled outside. both gatherings continued for three days till they were attacked military forces, with various deaths ensuing. Ruholla Khomeini reacted with a message in which he declared the events in Qom and similar disturbances elsewhere to be an indication of hope that "freedom and liberation from the bonds of imperialism" were at hand. the beginning of the revolution came indeed some two and a 0.5 years later.

In Jan seven, 1978 once a piece of writing appeared within the semi-official newspaper Ittila'at attacking him in such terms as a traitor working along with foreign enemies of the country. consecutive day a furious mass protest occurred in Qom; it was suppressed by the safety forces with heavy loss of life. This was the first in a series of in style confrontations that, gathering momentum throughout 1978, presently become a colossal revolutionary movement, tight the overthrow of the Pahlavi regime and the installation of associate Islamic government.


Shah set to hunt the deportation of Ruholla Khomeini from Irak, the agreement of the Iraqi government was obtained at a meeting between the Iraqi and Iranian foreign ministers in ny, and on september twenty four, 1978, the Khomeini's house in Najaf was enclosed by troops. He was advised that his continued residence in Irak was contingent his abandoning political activity, a condition he rejected. On october three, he left Irak for Kuwait, however was refused entry at the border. once a period of hesitation in which Democratic and Popular Republic of Algeria, Asian nation and syria were considered as potential destinations, Ruholla Khomeini embarked for Paris. Once arrived in Paris, the religious leader took up residence within the community of Neauphle-le-Chateau in a house that had been rented for him by Iranian exiles in France. From now on the journalists from across the world now made their thanks to France, and the image and the words of the Ruholla Khomeini presently became a daily feature within the world's media.
On Jan three, 1979, Shapour Bakhtiar of the National Front (Jabhe-yi Melli) was appointed prime minister to interchange General Azhari. And on Jan 16, {shah|Shah|Shah of Asian nation|sovereign|crowned head|monarch} left Iran.

The Ruholla Khomeini kicked off a chartered airplane of Air France on the evening of Jan thirty one and arrived in national capital the following morning. He was welcomed by a really in style joy. On February five, he introduced Mehdi Bazargan as interim prime minister (yet Bakhtiyar was appointed prime minister of Shah).


On February 10, Ruholla Khomeini ordered that the curfew ought to be defied. consecutive day the Supreme Military Council withdrew its support from Bakhtiyar, and on February 12, 1979, following the unpredictable street scrap all organs of the regime, political, administrative, and military, finally collapsed. The revolution had triumphed.
On March 30 and thirty one, a nationwide vote resulted {in a|during a|in associate exceedingly|in a very} large take favor of the institution of an Islamic Republic. Ruholla Khomeini announced consecutive day, April 1, 1979, as the "first day of God's government". He obtained the title of "Imam" (highest religious rank in Shia). With the institution of Islamic Republic of Asian nation he became Supreme Leader (Vali-e Faqeeh).

He settled in Qom however on Jan 23, 1980, Ruholla Khomeini was brought from Qom to national capital to receive heart treatment. once ixl days in hospital, he took up residence within the north national capital community of Darband , and on april 22 he emotional into a modest house in Jamaran, another community to the north of the capital. A closely guarded compound grew up around the house, and it was there that he spent the rest of his life as absolute ruler of Asian nation.

Ayatollah Khomeini, on June 3, 1989, once eleven days in hospital for associate operation to stop internal haemorrhage, lapsed into a essential condition and died.

Ayatollah Khomeini in his 10 years of leadership established a form of government rule over Asian nation. He did not fulfil his pre-revolution promises to the individuals of Asian nation however instead he began to marginalize and crash the opposition teams and people who opposed the clerical rules. He ordered institution of many institutions to consolidate power and safeguard the churchman leadership. throughout his early years in power he launched the Cultural Revolution so as to Islamize the total country. many people were ordered off, and much of books were revised or burnt according to the new Islamic values. freshly established Islamic Judiciary system sentenced several Iranians to death and semipermanent imprisonment as they were in opposition to those radical changes.

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