His birth and upbringing
He was born in Rabi'ul Awwal, 1349 A.H. (1930 A.D.) in Mash'had where the Shrine of Imam Ali ar-Ridha (a.s.). His family is reknowned for its knowledge, piety and commitment. He was brought up in the tradition of Shia Muslims clerics and scholars. After studying the preliminary (muqqadimat) and secondary (sutooh) levels, he studied rational sciences, and divine knowledge under the supervision of a number of doctors of that parochial school. He attended the research of externals (bahtel-Kharij)- graduation classes- in the same theological college. He availed himself of the thought of scholar and textual critic of the late al-Mirza Mahdi al-Asfahani. He then moved to Qom, centre for religious learning during the lifetime of its rector, the supreme religious authority the late Grand Ayatullah as-Sayyid Hussain al-Burujardi in 1368 A.H. where he studied jurisprudence under him. He made great use of al-Burujurdis juristic expertise and his theories in the "biographies of transmitters of hadith (Prophetic traditions). He also attended the lecture of the late jurist al-Kuhkamari.
In 1371 A.H. as-Sayyid as-Seestani moved to Najaf Holy City where the famous parochial school is. He continued attending study circles of men of though and knowledge such as Imam al-Hakim, as-Shaikh Hussain al-Hilli and Imam Al-Khoee. He regularly attended Imam al-Khoee's lectures in jurisprudence and fundamentals of jurisprudence for over 10 years. As for ash-Shaikh al-Hilli, he studied under his supervision one complete study course in jurisprudence. He embarked on research and teaching since 1381 A.H. starting with jurisprudence as expounded by the great jurist ash-Shaikh al-Ansari in his book "al-Makasib", He followed it with an exposition of al-Urwatul Wuthqa book by the jurist as-Sayyid at-Tabatabaie. He started giving lectures (externals) in fundamentals of jurisprudence in Sha'ban, 1384 A.H. He completed its 3rd course in 1411 A.H. (1990 A.D.) His lectures in both the subjects have been recorded by some of his students.
His Works
For the past 34 years as-Sayyid as-Seestani has been bust teaching the different disciplines in the parochial school and researching while at the same time writing many books on jurisprudence, fundamentals, the judiciary and transactions, 12 treatises on certain acts of worship and transactions, one critique of Aradabili's treatise of rectifying the chain of authority of transmitters of 'hadith', a treatise on the conduct of scholars of old on the authority of reports. This is in addition to other manuscripts and manuals of religions dispensation for reference by the followers (muqalideen).
His Character
Those who come into close contact with as-Sayyid as-Seestani will discover that he is endowed with ideal spiritual traits. Of these are the following:
Fairness and respect for the other opinion
Based on his love for science and knowledge, interest in arriving at the truth, and upholding freedom of expression and the constructive word, as-Sayyid as-Seestani reads a lot to aquaint himself with the different opinions whether they are expressed by well-known scholars or less well-known ones. Thus he may quote an opinion expressed by ash-Shaikh Mohammad Ridha al-Mudhaffar in his book "Usul al-Fiqh" Fundamentals of Jurisprudence; by the same token he takes the liberty of alluding to another opinion which he admires, though it may belong to a peer, a rival, a friend, or a less famous scholar.
Etiquette of debate
His manner of conducting debate or discussion is a far cry from the heated aimless time wasting arguments some may indulge in. He never resorts to silencing others, interrupting them or belittling their contribution to the subject discussed. No matter who the other side is - a teacher, a peer, or a student- he always uses nice words to address others. Yet he adopts an appropriate approach in handling any category without overstepping the line of courtesy and good manners in order to preserve the integrity and respect of those involved.
Manners of the educationalist
Teaching is not only a paid profession. If not coupled with the concern for the advancement of the student and showing love and affection for him, the teaching process will be devoid of its noble aims and objectives in producing committed, well-manners generation fully aware if their responsibilities towards themselves and society in general. However, as-Sayyid as-Seestani is considered among the elite, like as-Sayyid al-Hakim and as-Sayyid al-Khoee, who view teaching as an heavenly obligation which should be fulfilled to the best ability of the teacher. He constantly reminds his students to spare no effort in asking about everything however trivial it may seem them such as inquiring the number of pages in a book, so that they may get used to close contact with the teacher.
Moreover, he often encourages them to compare his study and research with the others in the same field with a view to finding out strengths and weaknesses.
Godfearing
There is a striking phenomenon the majority of scholars and great men seem to share, in that they rise above controversy, which may be perceived by some as negative. On pondering, however, such stands prove wise because they have been necessitated by the concern for the public interest. Indeed, "at times when innovations threaten to creep into the religion, it is incumbent on the scholar to put his knowledge to use in the defense of faith.
Otherwise, Allah will strip him of the light of belief" as the Prophet (s.a.w) put it. Yet, when such trials and tribulations are deployed to serving the personal ends of this cleric or that, or the general climate experience acrimonious propaganda warfare fanned by mutual enmity and envy, the ulema of the parochial school (al-Hawza al-Ilmiyah), among whom is as-Sayyid as-Seestani, prefer silence and refrain from entering the fray.
Such was the state of affairs in the aftermath of the death of as-Sayyid al-Hakim and as-Sayyid al-Burujurdi, and history repeats itself at these days after the departure of as-Sayyid al-Khoee where competition and jockeying for titles and positions have become rife. Furthermore, as-Sayyid as-Seestani's contenment and humility is reflected in his simple attire, the small house in which he lives but does not own, and the simple furniture therein.
His ideological production
As-Sayyid as-Seestani is not a jurist per se. He is a highly educated man who keeps abreast with modern vision with regard to the development of political and economic thought. He has very good ideas in the realm of administrative theory as well as social thought that is compatible with modern progress. With all this in perspective, he views the dispensation of religious edicts as a right of good path for the Islamic society.
Office of the supreme religious authority
