Written by Allama Sayyid Muhammad Sadiq
The previous head of the Legal Ja’fari
The Islamic world today highly appreciates the personality of the late great mujtahid Sayyid Abdul Husayn Sharafuddeen.
This beloved personality, with its greatness and fame, has filled the sights and hearings when the life has been flourished with the useful existence of this great man.
The time has folded this bright page but its fragrance is still spreading with its abundant knowledge, great effects, benevolent works and august services for the sake of Allah, the religion and the nation.
This great man strove and endeavored as possible as he could along his life inviting the Muslims to unite, to agree with each other and to avoid the bad sectarianism through his eloquent speeches, crowded meetings and valuable eternal books.
The first work of him was before half a century. It was his book “Al-Fusool al-Muhimma fee Ta’leef al-Umma”, which he had written in 1327 A.H.
He thought of the solidarity of the umma, in a time when no one thought of it except a very few learned persons of that age. He discussed then in his “al-Fusool al-Muhimma” the obstacles that acted as stumbling blocks in the way of the unity of the umma. He uncovered those obstacles in a clear eloquence and decisive proofs, which did not let any way to suspicion and doubt.
Al-Fusool al-Muhimma was a book of clear scientific facts, which the imam of the knowledge and eloquence had formed in his bright Alawite literary style in order to unite the umma under the banner of monotheism and solidarity. Those discussions were accurate in thinking and eloquent in expressing that they were as something new for the Islamic studies before that date.
Those studies, in their noble Islamic aim, are to be in every house to guide the straying, to lead the confused and to direct people to the way of Ahlul Bayt, whom Allah has purified from uncleanness and who have been the equivalents of the Book and the leaders of the umma to the truth and to the straight path.
Two years after his book had been published, Sayyid
Sharafuddeen traveled to
They both had exchanged their passions to each other and each of them had found in his friend abundant knowledge, magnanimity and determination to invite for unity that had to be among the fair ulama. As a result of those discussions and reviews was the book of “al-Muraja’at” by Sayyid Sharafuddeen that had spread allover the Islamic world in several editions.
A very fine saying was said by Sayyid Sharafuddeen in the beginning of his book al-Muraja’at about these meetings. He said: “How well it is when the ulama meet with pure spirits, pleasing sayings and prophetic morals! Whenever an aalim is in this neat garment, he will be in goodness and blessing and people will be in safe and mercy. No one of people will refrain from telling such an aalim of his real opinion or what there is inside him.
Such was the aalim and imam of
I complained to him my passion and he complained to me the same thing. It was a lucky hour that inspired to us to think of something, by which Allah might reunite the umma. Among what we had agreed upon was that the two sects; the Shia and the Sunni were Muslims believing in pure Islam. They are equal in what the Prophet (s) has brought and there is no difference between them concerning a basic origin of the religion that may spoil their belief in pure Islam and there is no dispute between them except for the differences between the mujtahids concerning some verdicts due to their different points of views in interpreting those verdicts out of the Qur’an, the Sunna, the consensus and the fourth evidence (reason) and all these differences do not lead to separation (between the Muslims) nor to serious disputes. There is no any reason for this dispute, whose sparks have scattered since the existence of these two names; Sunni and Shia.”
In such a high Islamic spirit our master Sayyid Sharafuddeen acted throughout his life, whose long years did not add to him save determination and insistence on this path.
It was for this continuous Islamic jihad that we found the different Islamic sects had agreed on loving and appreciating him and on looking at him with admiration and respect.
And now his name is gratified by every tongue and his eternal books are in every house and are read by all people, who compete to have them and to present them to anyone looking forward to the high Islamic culture.
Libraries and presses here and there make reading these books easy and offer them to the readers in the best way that fits their importance. May Allah make the all succeed in the way of goodness and righteousness.
Here we show in summary the biography of this great man, whose life has been filled with glory, lessons and examples, so that to make this bright page as lessons teaching the umma jihad, unity, sincerity, cordiality and devoutness for the sake of the general Islamic welfare, to which Sayyid Sharafuddeen has devoted his long life. We pray Allah to help us in serving Him and achieving His rights.
What we mention here is a drop from an ocean of what we have known about this man. May Allah benefit His people with this man’s knowledge and pen and make the umma walk in his guidance and act according to his sayings, maxims and instructions.
Sayyid Sharafuddeen was born in Kadhimiyya in 1290 A.H. from Alawite parents. His father was the great allama Sayyid Yousuf Sharafuddeen and his mother was Az-Zahra’ the daughter of ayatollah Sayyid Al-Hadi As-Sadr the father of the great religious authority Sayyid al-Hasan as-Sadr (may Allah have mercy upon them all).
The lineage of Sayyid Sharafuddeen
from his two parents reaches to Imam Musa al-Kadhim
(s). Muhammad al-Awwal (the first) is the son of the great mujtahid Sayyid
Ibraheem (surnamed as Sharafuddeen), who is the common grandfather of the two
as-Sadr and aal Sharafuddeen. These two families were together in
In his honorable grandfather Sayyid al-Hadi’s house, Sayyid Sharafuddeen was born under the care of his grandfather. He was beloved and preferred by his grandfather and by the all.
His uncle (my father) Sayyid Muhammad al-Husayn as-Sadr was his mate and friend. They learned together because they were near in age, aim and thinking.
Beside them (in the school of the house) was his (Sayyid Sharafuddeen’s) youngest aunt participating them their learning, studying and discussing. Sayyid Sharafuddeen often mention that with too much pride.
In the eighth year of his old his father Yousuf returned
after he had finished his studies and got a certificate of absolute ijtihad
from the ulama of
Sayyid Sharafuddeen kept to his father and learned from him what he needed of sciences of the Arabic language, logic, eloquence, Fiqh and Usool. His name shone among his fellow boys and his superiority was known while he was too young yet.
When Sayyid Sharafuddeen became seventeen years old, his
father married him to his uncle’s daughter (the mother of allama Sayyid
and then sent him to
In a few years Sayyid Sharafuddeen became very well-known in ijtihad and in accuracy and firmness of evidencing in arguments and deliberations. He became famous in deciding lessons of Fiqh and Usool profoundly, quick-wittedly and quick-derivationally. He solved difficult questions in a shortest way leading to the intended aim.
He wrote many researches on fiqh while he was in holy
Najaf in a style like the style of the book Madarikul Ahkam fee Sharh
Shara’i’ul Islam, which had been written by his uncle Sayyid Muhammad bin
Ali bin al-Husayn,
who was known of his great knowledge, his high ability in deriving verdicts
and discussing the problems of fiqh in a scientific way showing his accuracy
and discernment in dealing with difficult problems and vague matters. Sayyid
Sharafuddeen had learned from other than the ulama of
He asked his grandfather ayatollah Sayyid al-Hadi too much questions about everything. Sayyid Sharafuddeen said in his book Bughyatur Raghibeen about his grandfather: “…as for the sciences of Arabic language, he was unequalled especially in meanings and rhetoric. I always made use of his knowledge about what I could not understand from the problems of (al-Mutawwal) by at-Taftazani. He guided me to them with the light of his eloquence and the brightness of his evidences and then those problems became to me as bright as the sun. How often I referred to him about the difficult matters in logic and sciences of the Arabic language and he pleased me and droved my doubts away. He, though lofty and old, came to argue with me pleasantly, went on debating with me delightfully and forced me to argue with him. I swear by his high morals and his sacredness that I have never asked him about a problem or a question, unless I found the answer ready with him without needing to refer to any book as if he has prepared before and got ready to the answer.”
Sayyid Sharafuddeen studied and researched too much and asked too much about the difficult problems whenever he met a great jurisprudent. It showed his care, accuracy and his love to debate and to get use.
When arguing about a subject, he did not like to dispute, to refute or to criticize uselessly but he offered a matter in order to get benefit and to make other get benefit without priding before the others or trying to hurt the feelings of the others when a dispute flared-up.
He was known as abundant in knowledge and firm in evidence. He seldom participated in an argument, unless he was the winner. This had made a prestige for him among all people and a sanctum inside the hearts whenever scientific arguments flared-up.
Whenever he participated in arguments, he respected the others and listened to them carefully and he never made anyone feel that he was proud before him due to his knowledge or position but he treated him as an opponent to a rival even there was a great difference between them in all criteria.
When he became twenty-three years old, he became one of the notable mujtahids. He became well-known in the scientific milieu in a way that seldom a jurisprudent got such a position in these few years of old.
His infinite ijtihad was one of the agreed-upon facts among all of his fellows and those, who had been acquainted with him.
At his age there was no one in holy Najaf from the personalities of Aamila that had equaled him in his virtue, fame and being loved and respected by all people.
His learning was not limited in Najaf, but he often moved
between Najaf, Kadhimiyya,
Before he left Najaf, he had sent for his brother the great allama Sayyid Shareef in order to take care of him and to instruct him before going back to Aamila. He loved him very much besides that he set great hopes on him because he had found that he was brilliant and too eager to learn more and more.
Sayyid Shareef did not disappoint his brother. He got ready seriously to study and learn. Only a few years passed when the Sayyid began to feel his favors and high position in his emigrant abode.
He went back to Aamila and his absolute ijtihad was confessed by the great mujtahids.
Besides his abundant knowledge, he was a poet from the first class. His poetry was delicate, clear, firm, accurate in meaning, eloquent in wording and wonderful in style.
Sayyid Shareef went back to his father and brother and the all gathered together. The scientific debates were held again between the father and his two sons as if they were between brothers and friends. They reactivated with their debates their old times when once they were in their scientific place of emigration.
Dispute and disagreement about scientific matters might arise between them but their faces always appeared smiling and their hearts were full of indulgence. Some tears might fall down from the father’s eyes out of happiness and the two sons wiped them and bowed to kiss the father’s hands. The father seemed happy and contented. He began invoking Allah to benefit the umma with them and with their knowledge.
But alas! This happiness did not last long. Sayyid Sharafuddeen lost his father and soon after a short time he was afflicted by the loss of his brother Sayyid Shareef. This great loss took away his patience and endurance though he was a mountain that could not be shaken by violent storms.
He often recited his brother’s emotional poetry and tears fell down. He became distressed with pains and greifs but he turned to Allah thanking Him in any case and resorting to His power. Glory Be to Him.
Sayyid Yousuf Sharafuddeen contacted with the ulama of
The clear answers of the ulama which certified the absolute ijtihad of the son made the father ask the son to come back to his country because of the urgent need for his ijtihad, knowledge, teaching and reforming.
The son had not save to obey his father’s order
although he was eager to stay longer or in fact forever in
He returned to the country and the day of his return was a witnessed day in the history of Aamila. He was received by the ulama, the leaders and the public until the boundaries of the Mountain from the highway of Sham. The people of the villages of Aamila came from everywhere until the city of Soor became overcrowded with the welcomers and the groups that had come to receive Sayyid Sharafuddeen acclaiming with la ilaha illallah and allahu akbar as if they were like the first Muslims when they had received the Prophet (s) when he arrived at Mecca.
The moon shone to us from Thaniyyatul Wada’
Thanking (Allah) became due as long as a caller would
invite for Allah
The coming of Sayyid Sharafuddeen to Soor was a cause for people to hold meetings and an incentive for Sayyid Sharafuddeen to visit his brothers of the great ulama, who recalled-by the return of the Sayyid- their previous days of learning and studying, and so they got ready again to debate and discuss the accurate useful matters.
Those debates showed his great scientific ability, which appeared via his correct opinions through the discussions and exchange of views.
People took a clear and live impression about the scientific personality of Sayyid Sharafuddeen and so his name was mentioned by every tongue.
Sayyid Sharafuddeen found some freedom near his father. The father sometimes went to Shahh00r and sometimes he was seen in Soor. The atmosphere of the meeting was a scientific atmosphere. They discussed the necessary matters together because people were in need to know how to deal with such matters.
At the first when returning to his country Sayyid Sharafuddeen stopped establishing legal verdicts (fatwa) and he just tried to end the disputes of people peacefully regarding the position of his father, who was so cautious in establishing verdicts although he was one of the great mujtahids. People were obliged to go to Shaqra’ to ask about their affairs the great religious authority at that time Sayyid Ali al-Ameen, who wrote to Sayyid Yousuf telling him that his son was just and absolute mujtahid and that he had not found his equal among the ulama of Aamila. Then people began to go to Sayyid Sharafuddeen for their affairs regarding his high position. His father himself asked disputers to go to his son whenever it was necessary.
In a few years his name spread everywhere and his fame filled the country and he became a great authority in issuing fatwas and answering different problems.
Sayyid Sharafuddeen had traveled to
In the first time he went to visit
Then after sometime he sailed from
Sayyid Sharafuddeen had mentioned what had happened
between him and the great professor Sheikh Saleem al-Bishri, the jurisprudent
As a result of those deliberations the book al-Muraja’at was written by Sayyid Sharafuddeen. It spread in seven editions throughout the Islamic world. It was one of the best works known in the present age in the field of the Islamic studies through its abundant knowledge, profundity of research, clarity of intention, firmness of style and eloquence of thinking and expressing.
The second time he resorted to Egypt after he had been sentenced to death by French authorities, that found his existence in Lebanon dangerous to their benefits and as an obstacle in the way of their imperial efforts and aims.
The ulama, the men of letters and the Islamic learned
groups, who had known about him since before, welcomed him so warmly in
He invited for Islamic unity and mutual understanding between all the sects. It was he, who had said his eternal word about the two sects; the Shia and the Sunni: “Politics has separated them, so let politics gather them.” Allama Sayyid Rasheed Redha had recorded this word in his magazine (al-Manar) at that time regarding highly this Islamic spirit of Sayyid Sharafuddeen.
The jihad of Sayyid Sharafuddeen at the time of the
Ottomans was limited to religious jihad because the government in
Sayyid Sharafuddeen began warning people of that oppression and injustice and began holding meeting with those, whom he had trusted and felt their support and national magnanimity inciting to what honorable situations the nation was in need of.
No doubt that the spiritual class was the first to volunteer to undertake this duty where it had the public and absolute religious leadership.
Sayyid Sharafuddeen thought to begin with the ulama first, deliberating about a consolidated plan that should be regarded by the all. He invited them to a congress held in Wadi al-Hajeer. The ulama and leaders of the country had attended the congress. Sayyid Sharafuddeen issued a fatwa of announcing jihad. The all supported his fatwa and then they went back to their towns preparing their firm plans against the French as possible as the circumstances allowed to.
People began to come to Sayyid Sharafuddeen’s house signing protest notes confirming their objection to the French rule and requesting full independence.
The French knew about the matter. They sent Ibnul Hallaj, who was a Christian from Soor, to break into Sayyid Sharafuddeen’s house, to assassinate him and to take whatever documents asking for independence he would find.
Sayyid Sharafuddeen knew that, so he gave all the documents he had to his mother. Ibnul Hallaj did not find anything he looked for. When he tried to attack Sayyid Sharafuddeen, Sayyid Sharafuddeen knocked him down to the ground so he went back disappointed and shameful.
People heard of breaking into Sayyid Sharafuddeen’s
house. They gathered from all the villages of Aamila until the city of
When the crowd separated and the French knew the intents
of Sayyid Sharafuddeen, they sent a great army toward the
When the army entered Shahhor, Sayyid Sharafuddeen was there but he hastened to leave putting his aba over his turban and Allah blinded the army not to see him. He reached a cave near the river and hid in it all the day and when he knew that the army had left he returned to Shahhor under the darkness. He spent the night there and then he left towards Sham disguisedly and he reached there peacefully. King Faysal the First welcomed his guest warmly and honored him in a good way.
When Sayyid Sharafuddeen settled down in
His house in as-Salihiyya quarter in his country was always open for people. People of different classes always went to him.
People of Salihiyya found in this man benevolence and kindness as if he was their kind father, who carried out their affairs.
He found them in need for money and knowledge so he aided the poor and taught the children in a school established in a simple house to educate the rising generation.
What drew the attentions was the visits of the high officials to him in his hose where no one of them had ever visited any of the ulama before him.
Yousuf al-Adhma (the martyr of Maysaloon) often visited Sayyid Sharafuddeen and admired him and admired his situations too much.
After the French had occupied Sham, Sayyid Sharafuddeen
was obliged to leave to
Sayyid Sharafuddeen arrived at
He attended one of the celebrations that was crowded with people. He was still in his formal Arabic uniform when he ascended the minbar and said:
“If I do not stop where the army of death crowds,
then let my feet not take me to the way of highness!”
People began clapping so loudly. He felt that they thought it was him, who had said this verse. He followed up saying:
“May Allah have mercy upon the poet of Ahlul Bayt, Sayyid Haydar al-Hilli when saying:
If I do not stop where the army of death crowds,
then let my feet not take me to the way of highness!”
Then clapping rose again louder than before. Admiration increased from everywhere. He began his speech with his orotund voice and his prophetic manners and Alawite utterance. He pleased the crowds with his high eloquence and bright evidences. He controlled words and meanings however he liked.
This led people to ask and to insist on asking about the great personality of this man, whom they felt his great virtue even though he had disguised behind a kaffieh and a headband.
Whispers and inquiries increased until one of them announced that he (Sayyid Sharafuddeen) was the man of knowledge, patriotism and devotion. He was the brave hero. He was the fighter, who had fought against the imperialists. He was the son of Haydar al-Karrar. He was Sayyid Abdul Husayn Sharafuddeen.
Among the attendants of the celebration there was the famous writer Mey Ziyada. Sayyid Sharafuddeen’s playing with his ring on his finger during making his speech drew her attention. She said: “I do not know whether the ring is more obedient to his finger or eloquence is more obedient to his tongue!”
Sayyid Sharafuddeen thought to be nearer to his country,
so he left
His house there was as his house in Soor. It was always visited by people. It was the abode of guests and the destination of needy people. Meetings were held in it besides deliberations on knowledge, literature, politics and different affairs.
It was a strange chance that Sayyid Sharafuddeen was in
Sayyid Muhammad as-Sadr found that the nearness of
Sayyid as-Sadr chose to live in
Sayyid Muhammad as-Sadr seized the opportunity and asked them (the French) to pardon Sayyid Sharafuddeen and to let him come back to his country, which was awaiting for him impatiently. Sayyid as-Sadr succeeded in his task.
Here we quote the saying of Sayyid Sharafuddeen in his
book Bughyatur Raghibeen when talking about the history of that period. He
said under the title of (as-Sadr in
When he reached Sham, he had in
Thus Sayyid Sharafuddeen had recorded that period, which had preceded his return to his country with faithfulness and fidelity. It was not strange to the high morals of that great man.
The returns of the two Sayyids to their countries were celebrated by their peoples splendidly as if they were unequalled events.
Poets competed to show their feelings in live poetry, which was of the best poetry of the present age.
A group of great men of literature, who had not participated in any celebration of literature before, participated in those celebrations, which were full of eternal Arabic literature, just because of their sentiments agitated with sincerity and allegiance that made them announce their sentiments before the public. That was because of the great patriotic sacrifices of these two men that had glorified the fame of their countries in the world of history.
Poetry in the two countries was the same in the aim and feelings towards these two leaders. Poets often congratulated with their poems the great religious authority Sayyid Hasan as-Sadr, who was the father of Sayyid Muhammad as-Sadr and the uncle of Sayyid Sharafuddeen.
When Sayyid Sharafuddeen returned to his country after his jihad, he became the absolute leader for people in their affairs of life and religion as one of the poets had said:
Leadership came to him submissively
It did not fit save him and he did not fit save it.
The ulama were interested in studying the prophetic traditions throughout all the ages. They distinguished the true ones from the fabricated ones. They knew the reliable and the unreliable narrators as well with no difference in that between the Shia and the Sunni but the Shia added to the traditions of the Prophet (s) the traditions narrated from Ahlul Bayt (s) because they were from their grandfather’s traditions. In fact Ahlul Bayt (s) were as copies of their grandfather Muhammad (s).
Sayyid Sharafuddeen was not limited to the traditions of his imams and their narrators only but also he studied thoroughly the traditions mentioned by our Sunni brothers. Whoever referred to any of his books or works would find this fact clearly.
The ones from among our Sunni brothers, whom he depended on in mentioning traditions, were too many. He mentioned them in his thesis Thabtul Athbat fee Silsilatur Riwat.
I think that what he has written to confirm the principles of his doctrine is nonesuch and unequalled in our present age.
The last of what he had written was his book an-Nass wel-Ijtihad, which if you read, you will feel that when he has written it, he was at the top of intellect and at the utmost skill of expression and description. He delved so deeply into research and argument until he made one feel that his ideas, expressions and patience in researching and inquiring had not known any meaning of weakness or being aged. This is the aspect of the exalted intellectual ulama of the progeny of Ahlul Bayt (s), whose bodies become old whereas their minds still supply the life with power and activity throughout the ages.
His letters were distinguished by eloquence, honest aims and variety of subjects such as knowledge, literature, guidance, sociology, jurisprudence, history, sermons and maxims.
Sometimes he sent to his sons in their institute in Holy Najaf letters full of paternal and educational guidance and all what a student of religious studies needed of sermons, maxims and instructions to light his way and sometimes he sent letters to his followers in their countries of emigration, in which he sent to them paternal recommendations to unite on one aim and to be like a compact structure. His scientific institute (Ja’fari College) was the seed of these liberal emigrants.
Sometimes he sent letters to the kings, leaders, politicians and officials. He advised them as a responsible alim who had to advise the officials to act with justice among the people, to help wronged people and to take lessons from the past and from the experiences of the others.
His letter to King Husayn after losing his rule was one of the most eloquent letters that had ever been written by the Arabs. It was a long letter having a historical record of what Ahlul Bayt (s) had faced of ordeals and disasters.
The reply of King Husayn was full of sentiments and appreciations. He began his letter with the following verse of one of the poets:
“If the notables of my tribe were pleased with me,
The mean would still be displeased”.
Many of his letters were spread here and there. Some of their copies were collected by his cousin and secretary Sayyid Ali Sharafuddeen, who was trusted and reliable in saving his letters and valuable works. We hope that he may permit to publish them so that the Arabic library may be enriched with bright Alawite literature.
His prose was too eloquent and bright and firm in style and each part confirmed the other that no writer whatever ability of eloquence he had could not omit even a word of it or replace it by another one because Sayyid Sharafuddeen thought and thought before he began to express his thoughts. He chose the best after he thought best.
He tried a sentence by his sharp sense before he dictated it to his clerk. His expressions always had a sense of good poetry.
His prose has a special nature that a reader will know whose prose it is before he sees the name of the writer.
His eloquence was clear in all what he had written and his style transmigrated into his accurate scientific meanings to make them brighter and more glamorous. We know no one in our present time that may be compared with him in eloquence, accuracy of meanings and clearance of intent in all what he has written whether scientific or Islamic subjects.
His speeches were distinguished by firm expression, accurate description and bright style. He always improvised his speeches and this did not prevent him from concentrating on his concept and showing his meanings in high eloquence.
His speeches were too far from affectation and mannerism. So were his books, works, lectures and daily talks.
Thus was his ordinary life. His pure soul wished goodness to all people whether friend or enemy, near or far. His big heart was full of love and sympathy toward everyone. He was a great example in his Alawite morals and his pure manners throughout his eternal life.
This high Alawite soul had its great effects on his sayings and doings. He rushed into actions to a degree that his likes were rare and rushed into his speeches like a flood until it had been said that no one equalled him among his likes.
Once I traveled to
His speech lasted for three continuous hours. If that subject (aal Muhammad) was recorded and published, it would be a great book collecting the virtues of Ahlul Bayt (s) and their biographies that every Muslim had to know.
Sayyid Sharafuddeen had great speeches in
He was too sensitive, accurate in criticizing and understanding poetry and he had memorized too many verses of good poetry. Whenever he talked about a subject he evidenced his subject with chosen verses of poetry to confirm his opinion.
Once he noticed my astonishment about his acute memory of many subjects of literature that might slip away because of his old age and his many public affairs. He said to me: “This is from the age of youth but now I memorize something and after some hours I forget it.”
He had a good faculty to compose good poetry. He practiced this during his youth but then he gave it up to the scientific subjects, to which he devoted his mind and pen. He permitted no one to narrate any poetry of his.
It was said that he had a good poem, in which he had elegized the great allama Skeikh Musa Sharara. It affected people too much. Sayyid Sharafuddeen was then in the first stage of his youth.
His sense in recognizing poetic meters was so sharp that he did not mistake any of the meters even they were too near and this was due to his acute sensitivity and not his knowing of metrics. I noticed that from him many times.
He was a high example of generosity of morals and hand (giving). His morals were morals of a generous Alawite man. He respected the old, pitied the young, sympathized with the poor and pardoned badly doers.
As for his liberality, he was an example of that throughout his life, which was full of great acts. This aspect was clear in him. It was well-known by his relatives and friends since he had been a student in Holy Najaf, the capital of knowledge and religion. The examples on this matter were many but we mentioned here just a few of them:
1. Once he saw one of the students of the Hawza of Najaf in ragged clothes that did not fit a student of religious studies, who had to have a special dignity. He was in the yard of the shrine of Imam Ali (s). Sayyid Sharafuddeen put off his own cloths and offered them to that student and came back home wrapped in his aba. He was then in the first month of his marriage.
2. One day he entered the house and found that his family had served good food for an occasion. He took all the food to his neighbor preferring his neighbor to himself. Those, who were familiar with him, said that his mother accepted that from him delightfully and always prayed Allah to make him succeed.
3. When he was in Najaf his expenditure came to him from his father and from his grandfather ayatollah Sayyid al-Hadi as-Sadr. It was more than his need and so he always spent the further amount on some of his study-mates.
4. Sheikh Imran Hadeeda an-Najafi said that once he had
5. Sheikh Imran said too: “Sayyid Sharafuddeen had a
big tent, in which he used to held religious ceremonies. Many hajjis of ulama
and high classes used to attend his meetings. Some merchants of
All his life showed that he had a high dignity and a great personality.
I remember two events showing clearly this deep-rooted aspect in his high Alawite soul.
1. Sayyid Sharafuddeen was in
Because he (the leader of Mountain Aamil) was away from his country, he became in financial straits. He became obliged to send his messenger to Bint Jubayl to borrow from one of the rich people three hundred Ottoman liras in order to pay for some of his needs. The rich man sent to him thirty liras and apologized for not sending the rest. The leader became very angry and sent the money back with the messenger at once.
Sayyid Sharafuddeen heard of this matter. He went to visit the leader and offered to him three hundred liras. He refused to accept them because he knew that Sayyid Sharafuddeen was also in a financial strait. Sayyid Sharafuddeen told him that he had enough money at that time. The leader accepted the amount and thanked him.
When the two leaders returned to their countries and the situation returned normal, Kamil Beg al-As’ad visited Sayyid Sharafuddeen in his house and with him there was the amount of money. He offered it to Sayyid Sharafuddeen gratefully but Sayyid Sharafuddeen refused to take it and told him that they were one self that could not be divided and they had spent the money on their united selves. The leader returned to his country after he had become certain that Sayyid Sharafuddeen would never accept the amount.
The leader Kamil Beg al-As’ad visited Sayyid Sharafuddeen again having with him a document of entailment showing that he had entailed a property to Sayyid Sharafuddeen’s elder son Sayyid Muhammad Ali Sharafuddeen, who was then in Holy Najaf. Kamil al-As’ad thought that matter had been concluded firmly and could not be revoked because an entail could not be changed or recanted. Sayyid Sharafuddeen smiled and said: “An entail does not become compulsive except by its conditions and among these conditions are delivering and receiving. Neither delivering by you nor receiving by my son have taken place and so this entailment is not compulsive. And thus the leader came back for the second time after he had become certain that Sayyid Sharafuddeen was serious.
The second event was that one day Sayyid Sharafuddeen
with a delegation of some ulama went to visit King Faysal the First in
Professor al-Jabiry often mentioned this event when he mentioned Sayyid Sharafuddeen with honor and glorification. He narrated this event in every occasion.
These two events showed Sayyid Sharafuddeen’s liberality and highness of soul at the same time.
His life always gave lessons of knowledge, morals, sincerity and generosity of manners and nature to the umma.
He cared too much for the people of study and talented writers and poets and he helped them as possible as he could. In fact many times he burdened himself with more than he could to help them. I remember that I have seen him, during one of my visits to Mountain Aamil, taking much care of an occasion of the coming back of one of the ulama of Mountain Aamil, who had finished his studies and was coming back to his country to begin his task in teaching and guiding people. I saw him (Sayyid Sharafuddeen) visiting a village after a village that neighbored the village of that coming back jurisprudent.
He made speeches before the people of those villages informing them of the high position of an alim and inciting them to take much care of him and to prepare all suitable circumstances for him to step toward a good future.
His encouraging authors and poets, in whom he found the ability to serve the welfare of people, was a famous matter that all people talked about in every occasion.
Once it happened that a famous learned poet had composed a divan, in which he had praised Ahlul Bayt (s), and offered a copy to Sayyid Sharafuddeen, who accepted it from him gratefully and offered to the poet an amount of money that befitted his own position and the poet’s position. When the poet wanted to pay the costs of publishing his book, the publisher said to him that Sayyid Sharafuddeen had paid all the amount and that the poet had not had to pay anything.
Sayyid Sharafuddeen in his works reminds us of the age of Alamul Huda Sayyid al-Murtadha. Their aims met together and their intents were the same. They both had the same aspect of insight, accurate thinking, firm evidence, right opinion, getting to conclusion in a shortest way, deep research, bright style, fidelity in quoting and avoiding all what was far from the scientific facts.
He also looked like him in the high religious authority and he was near to him even in age.
It was no wonder because they were from one lineage and one dynasty. They belonged to the same grandfather Musa Abu Sibha, who was one of Imam Musa al-Kadhim’s grandsons.
Sayyid Sharafuddeen followed the same way that had been followed by the teacher’s son and the first teacher Sheikh al-Mufeed, his disciple Sayyid al-Murtadha and the graduate of their school, the chief of the sect (the Shia) Sheikh at-Toossi (may Allah have mercy upon them).
This holy scientific trinity had offered to the religion of Islam and to the doctrine of the Shia great services, which history had perpetuated inside the souls of the generation throughout the ages.
Sayyid Sharafuddeen absorbed the souls of all these men inside his Alawite soul so he was from them and they were from him and then all these men together formed this flowing flood of knowledge that came out via this Alawite eloquent tongue and this firm pen that had formed these immortal books in eloquent expression, accurate depiction, deep meaning, clear aim and wonderful style, with which this pen had acted as it liked and as the truth and fact liked. It was this that had led people to regard and appreciate this man during his life and to keep his mention alive after his death.
He will remain alive and immortal in the people’s minds throughout the ages as long as his works are recited and his books are read and published.
Here are the titles of his immortal works:
1. Al-Muraja’at: it is a sign and a miracle with its high eloquence, irrefutable evidences and honorable aim. It has been published twice during the lifetime of Sayyid Sharafuddeen and six times after his death. It has been translated into Persian, English and Urdu.
Al-Fusool al-Muhimma fee Ta’leef al-Umma:
it is a loud cry in the way of uniting the umma. It has been published twice
in Sayda (Sidon-Lebanon) and twice in Najaf (
The Answers of Musa Jarullah: it is as
answers on twenty questions offered by Musa Jarullah to the ulama of the Shia
in the Islamic countries. These answers show his abundant knowledge and great
information that suffice everyone looking for the truth. It has been published
in Sayda in 1355 A.H./1936 AD. And another time in Sayda too in 1373/1953.
Al-Kalima al-Gharra’ fee Tafdheel az-Zahra’:
It has been published in Sayda attached with the second edition Al-Fusool
al-Muhimma. It shows the high position of Lady Fatima az-Zahra’
(s) and why she has been preferred to the all women of the world with
Al-Majalis al-Fakhira fee Ma’atim al-Itra
at-Tahira: it has been published in Sayda and Najaf. It shows the facts of
the revolution of Imam Husayn (s) and the favors of this revolution on Islam
and the Muslims. Also it has sayings quoted from great foreign personalities,
who have discovered the greatness of Islam via Imam Husayn (s) in his eternal
revolution against the arrogants and injustice.
Abu Hurayra: It has been published in
Sayda and then in Najaf twice. It is a new gate for understanding the
prophetic traditions and interpreting them in the right way. He followed, in
this way, the virtuous Egyptian allama Abu Riyya in his nonesuch book Sheikhul
Madheera. How this umma is in need to approach to the truth and to be away
from bad fanaticism!
An-Nass wel Ijtihad (this book): it is
one of the profoundest Islamic studies in the present age. It has been
published for the first time by the Society of Muntada an-Nashr in Najaf
during the life of the author. Sayyid Sadruddeen Sharafuddeen (the author’s
son) has published the second edition in
Falsafatul Meethaq wel Wilaya: published
twice in Sayda. Although it is small in size, it is great in meaning and
Masa’il Fiqhiyya (juristic questions):
juristic subjects with profound research and accurate concepts showing the
magnanimity and the abundant knowledge of the author. It has been published
during the author’s life in Sayda and then in
Hawla ar-Ru’ya: a religious thesis
discussing the matter of the impossibility of seeing Allah in a scientific way
and by convincing evidences. It has been published in Sayda in 1370 A.H.
Ila al-Majma’ al-Ilmi (to the
scientific convention): In this book he refutes the fabrications ascribed to
the Shia and sends advices to the scientific convention inciting it towards
agreement and to avoid disagreement and separation. It has been published in
Sayda in 1369 A.H.
Bughyatur Raghibeen (manuscript):
includes biographies of the famous personalities of the family of as-Sadr and
Sharafuddeen with biographies of their teachers and students besides photos
from those ages. It is one of the good books that is considered to be at the
head of the books of biographies.
Thabtul Athbat fee Silsilatur Riwat: In
this book he talks about his teachers and the great ulama of the Islamic sects
in a wonderful style. It has been published in Sayda twice.
Zaynab al-Kubra (great Zaynab): a good
thesis, in which he has talked about the high position of Lady Zaynab (Imam
Ali’s daughter) (s) and her eternal situations in Islam. It was a speech he
had made in the holy shrine of Lady Zaynab (s). It had been recorded and then
published in Sayda.
Sayyid Sharafuddeen had written many books other than
these mentioned above, which would have enriched the Arabic library with great
knowledge, but the storm of
In order to immortalize those books, we mention them here:
1. Sharh at-Tabsira: in jurisprudence and in three volumes about purity, judgment, witnesses and inheritance.
2. Ta’leeqa ala al-Istis~hab: from the theses of Sheikh al-Ansari in Usool, one volume.
3. A thesis about the will of a sick man (who is about to die).
4. Sabeel al-Mu’mineen: about imamate, three volumes. Sayyid Sharafuddeen told me once that this book was the best of what he had ever written at that time.
5. An-Nusoos al-Jaleela: about imamate too. It had forty traditions agreed upon by all the Muslims and forty traditions from the sources of the Shia.
6. Tanzeel al-Aayat al-Bahira: about imamate, one volume depending on one hundred verses from the Holy Qur’an revealed about the imams according to the Sunni Sihah of traditions.
7. Tuhfatul Muhaditheen feema kharaja feehi as-Sunna minal Mudha’afeen: a unique book that no book had ever been written like it.
8. Tuhfatul Ass~hab fee Hukm Ahlil Kitab.
9. Ath-Tharee’a fir-Radd ala al-Badee’a: Badee’a of an-Nabhani.
10. Al-Majalis al-Fakhira: four volumes; the first about the life of the Prophet (s), the second about the life of Imam Ali, az-Zahra’ and Imam Hasan (peace be upon them), the third one about Imam Husayn (s) and the fourth about the other nine imams (s).
11. The writers of the Shia in the first age of Islam: some of its chapters have been published in al-Irfan Magazine.
12. Bughyatul Fa’iz fee Naql al-Jana’iz: most of it has been published in al-Irfan Magazine. It refuted those, who thought of the prohibition of transferring dead bodies (from a tomb to another).
13. Sir Bughyatus Sa’il an Lathm al-Anamil: including eighty traditions from the Sunni and the Shia.
14. Zakatul Akhlaq: some of its chapters have been published in al-Irfan Magazine.
15. Al-Fawa’id wel Fara’id.
16. A comment on Sahih of al-Bukhari.
17. A comment on Sahih of Muslim: these two books show clearly the abundant knowledge of Sayyid Sharafuddeen about the traditions and his great ability in refuting and concluding.
18. Al-Asaleeb al-Badee’a fee Rijhan Ma’atim ash-Shia: depending on rational and traditional evidences that prove the permissibility of practicing the obsequies by the Shia on their occasions.
These are the books that have had different Islamic studies in jurisprudence, traditions, biographies and distinguishing the narrators of the prophetic traditions. The French have burned these books out of their grudge against them and against Sayyid Sharafuddeen, who has fought them with his heart, tongue and hand.
Sayyid Sharafuddeen regretted bitterly whenever he remembered his burnt books and often said: “The sorrow when losing a son may disappear but the sorrow of losing the product of intellect remains and continues until the last moment of one’s life.”
But Sayyid Sharafuddeen has recompensed this great loss with what he has written of great immortal books that will remain as long as there is life on the earth.
When Sayyid Sharafuddeen came to live in Soor, the Shia had no even one mosque to gather them and to offer their obligations in it. He possessed a house and entailed it as a (Husayniyya) mosque, in which he led the Shia in offering the prayers, taught the believers religious lessons and principles and met with them to settle their problems.
After that he established a mosque, which was one of the stateliest and most perfect and beautiful mosques. It had two big domes, a high minaret and a wide yard in front of a wonderful hall connected with the gates of the mosque. In the middle of the mosque there were two pillars from Phoenician ruins.
Every year on the twelfth of Rabee’ul Awwal Sayyid Sharafuddeen celebrated the blessed anniversary of the Prophet’s birth in this mosque and people gathered from everywhere of Mountain Aamil. When Sayyid Sharafuddeen finished his eloquent speech and scholars and poets finished their words and poems, the crowds went towards the house of Sayyid Sharafuddeen to have lunch, which consisted of various and delicious kinds of food due to his Hashemite and Alawite generosity.
Every year he stressed on the brotherly connections and relationships between the two great sects; the Shia and the Sunni.
Choosing the twelfth of Rabee’ul Awwal as the day of the Prophet’s birth was a clear evidence showing his truthful Islamic spirit that he always invited to.
When finishing the celebration, he used to go to the mosque of his Sunni brothers to congratulate them and to participate them in the general Eid of the Muslims. In their turn they thanked him for his prophetic morals and paternal kindness towards all the people of Soor that he always did and with no differentiating between a sect or another.
The horizon of his thinking was so wide and his magnanimity was so great that he undertook all that might raise the society and did not object to the religion. He expressed his opinion through his wonderful saying “Guidance does not spread except from where deviation has spread”; therefore he determined to fight deviation by himself to spread guidance among people. He determined to walk in the way in order to make the Muslims safe from the barriers and obstacles that might block their way or puzzle their true Islamic culture. He established schools for them to learn the contemporary culture, with which the present age has armed, the culture that had to be mixed with the Islamic culture in order to be real Muslims as Islam willed for them.
He thought, in order to pave this way, to do the following:
First: He established a school called the Ja’fari School to educate the new generation. It was a primary school consisting of fifteen classrooms besides the halls and yards. It was built on the roof of six big stores, which were to be the source of revenue to run the affairs of the school in the future.
Second: He established a club and called it “Imam as-Sadiq Club” for religious celebrations and cultural lectures.
Third: He added to the school and the club a mosque in the first floor and made it especially for the school and its pupils to offer their daily obligations in it. By this he ensured for the rising generation a primary culture based on religion and science. Undoubtedly if the base of a child was good, it would have a great effect on fixing beliefs and religion in the future.
Sayyid Sharafuddeen (may Allah have mercy upon him) thought that those pupils had to keep on studying in the secondary stage so that their bases would be firm and fixed that no effects could change their beliefs in the university. But what was the way for that whereas the matter needed a great assistance from Allah and supports from the people, who had to carry out this task and undertake its burdens, because the governments would not carry out such special projects although they were public educational projects?
Then who would do that?
No one came to his mind save his followers in the African countries of emigrations, who were as sons for him and he was for them as a father and a higher religious authority.
He sent to them his two sons Sayyid Sadruddeen and Sayyid Ja’far. Each of these two sons was as an example of his father. Sayyid Sadruddeen made speeches with the knowledge and eloquence of his father and Sayyid Ja’far came to them with the morals, politeness and kindness of his father. The two seas mixed and the place of emigration took out pearls and corals and then the edifice arose and it was the eternal Ja’fari College.
Sayyid Sadruddeen when making speeches, his voice reminded the people of his father’s voice when talking with wisdom, knowledge and high politeness. He captivated the hearts and returned to the attendants the days of Sayyid Sharafuddeen, which had still been as a blaze on the front of time. People thanked this blessing with their tongues and hands. The delegation came back to Sayyid Sharafuddeen successfully with two hundred and fifty thousand Lebanese Liras that had formed that great edifice with its three floors and each floor with two wings, the first of which was sixty-eight meters long and the second was forty-one meters whereas both were ten meters wide. In the middle of the building there was a big tower having a big clock. In front of the building there was a yard of ten thousand square meters connected with the old school. There was a fence that made the buildings of the college as one unit that might be called as “the town of knowledge in Soor”.
This Ja’fari College has become one of the best schools
The Ja’fari College does not get fees from the poor but it gets fees just from the rich in order to carry out its duties towards the needy and their affairs.
Sayyid Sharafuddeen had established this school just to educate the rising generation of the rich and the poor equally.
Because of his too much care for the needy, Sayyid Sharafuddeen had established the Society of Charity to help the poor and to look after them and to carry out the procedures of burying their deads and because of this there was no beggar or needy in Soor.
In 1355 A.H. Sayyid Sharafuddeen visited the sacred
At honor of Sayyid Sharafuddeen, Sayyid Muhammad Baqir as-Sadr invited the ulama, ministers, lords, deputies and famous personalities to three invitations.
The house was crowded with ulama, leaders and ordinary people every day.
The learned Muslim class seized the opportunity of the
availability of Sayyid Sharafuddeen in
I still remember that splendid meeting, in which many questions about conflicting traditions that each of them contradicted the other were put before him. Sayyid as-Sadr asked Sayyid Sharafuddeen permission to answer the questions. He began to answer the questions one after the other explaining with clear eloquence and bright evidences and removing the clouds of that contradiction from those traditions that drew all the attentions towards him and made all the believers regard him highly and admire his accuracy, quick-wittedness and firm evidencing.
Sayyid Sharafuddeen confirmed the answers of Sayyid as-Sadr showing his admiration and high regards.
The attendants admired Sayyid as-Sadr very much for they thought that he had been interested in politics totally and turned away from the religious subjects although they knew about his excellent scientific degree he had got when studying in Holy Najaf during his youth.
When the meeting ended, the people left and Sayyid Sharafuddeen became alone with us, he said: “If a tradition has two meanings; a primary meaning that comes to people’s minds and a secondary meaning that dose not come to mind except after long pondering, the second meaning will be as the first meaning in the mind of Sayyid as-Sadr.”
Sayyid Sharafuddeen visited the shrines of the infallible
imams in Kadhimiyya,
Before receiving him in Holy Najaf, the capital of knowledge and religion, his book “al-Muraja’at” in its first edition had reached there. It occupied the highest position inside the selves of the ulama and scholars of Najaf. The all were waiting for the author of al-Muraja’at impatiently.
Sayyid Sharafuddeen became the guest of his aunt’s son, the great religious authority ayatollah Sheikh Muhammad Redha Aal Yaseen, whose house was full of the people of knowledge and virtue. The scientific talks prevailed over the meeting and Sayyid Sharafuddeen had witnessed rounds that showed his great rank in branches and basic principles (Usool) of religion. The ulama of Najaf said then: “The good ability of Sayyid Sharafuddeen in scientific evidencing, mentioning traditions and accuracy of conclusions make us feel that as if he is still among us and has not left the hawza.”
Sayyid Sharafuddeen recalled his memories in Najaf and Najaf began anew talking about his favors during his youth, about his virtues during his old age and his lofty services throughout the ages of his life.
The members of Literature League seized the opportunity of the existence of Sayyid Sharafuddeen in Najaf during the occasion of Eid al-Ghadeer and held a big celebration on this occasion, to which they invited him besides the ulama and notables of Najaf. The poets recited poems talking about the Eid and about the virtues and favors of Sayyid Sharafuddeen. The poem of Professor al-Habboobi was the best in its high literature and abundant feelings among the other poems, which were full of tender feelings and sentiments.
Many scientific meetings were held between Sayyid
Sharafuddeen and the ulama of
In every city in
The great religious authority ayatollah Sayyid Abul Hasan
al-Isfahani before his death had traveled to
Those, who were close to ayatollah Abul Hasan, said that he often said in the last week of his life: “Najaf is in need of Sayyid Sharafuddeen”.
We understand from his previous request and mentioning the name of Sayyid Sharafuddeen in the last days of his life that Sayyid Sharafuddeen have had all what a religious authority has to have of great knowledge, firm evidences and wide comprehension of everything about traditions, narrators and Islamic jurisprudence that may not be easy except to very few of the ulama especially that Sayyid Sharafuddeen has clear eloquence, fluency in his speeches and a great ability of composition, which are necessary for a religious authority in the present age.
It was no wonder that Sayyid Sharafuddeen got all this regard from Sayyid Abul Hasan because a virtue would not be known except by its people and who was worthier than Sayyid Abul Hasan of virtues and of appreciating them?
The man of that big heart that beat with life and was full of knowledge and faith became silent after passing eighty-seven years of old, which had been spent in continuous jihad for the sake of Allah in spreading the pure sharia, making the umma familiar with the two weighty things; the Book of Allah and pure progeny of the Prophet (s), guiding people towards their purity and welfare and leading them on the right path as Allah and His Messenger had ordered.
He wanted, some years before his death, to go back to Iraq, the place of his birth, of his growing up, of his study and the nation of his family and relatives to renew the age he had spent near them and to recall those happy days he had lived with them and to be, at the last moment of his life, beside the sanctum of his grandfather, the guardian (Imam Ali (s)), whom he hoped to be buried in his pure soil and to be joined with him in his sanctum!
Became silent that voice, which sounded with the truth and spread the mention of Allah. Calmed down those eyes, which stayed up to achieve justice and to look after the general Islamic welfare.
Went out that burning torch inside that genius mind, which kept on thinking of anything that might bring goodness to the umma.
Sloped those hands that stood against the untruth and stretched with goodness to fulfill the needs of the needy. Stopped that continuous movement of that pure body, which was a source of goodness and mercy all the time.
He left to the better world on
When the news of his death was announced, the people of
the villages of Mountain Aamil gathered in
The honored coffin was put in a special airplane to
Kerbala did the best in carrying funeral rites in a way that befitted the high position of the deceased man. When the coffin reached Najaf before the sunset, Najaf went out with all its people; ulama, scholars, poets, notables and all classes of people. It was a memorable day that Najaf had never seen its like before. All that was because of the high position of the man inside the selves of all the classes of people due to his valuable works, his nonesuch scientific fame and his great favors on Islam and the Muslims.
The funerals were distinguished with quality and quantity in comparison with the other deceased ulama, who had been escorted before this man, although among them were some ulama, who had resided in Najaf and had the general authority of taqlid.
He was buried in one of the rooms in the holy shrine of
Imam Ali (s) on
The crowds of people cried and sighed bitterly over the great loss of this great man.
Najaf expressed its deep sorrow on the fortieth day of
the great loss by holding two solemn celebrations by the two societies;
Muntada an-Nashr and the Literature League. The poets and scholars praised the
deceased man and his valuable works. In the first of their speeches they
mentioned the sayings of the great ulama and religious authorities about the
deceased man. Obsequies were held in
We pray Allah to have mercy upon this great deceased man and make the umma take advantage of his works and make us patient before this great loss. (The contentment of Allah is our contentment; Ahlul Bayt. We became patient before His affliction and He will reward us with the reward of the patient).
 Mujtahid is a person accepted in Shiism as an authority on the interpretation of Islamic law.
 Ahlul Bayt: the Prophet’s progeny (s).
Al-Azhar is a centre of Islamic and Arabic
learning centered on the mosque of that name in
 Aalim is the singular form of ulama. Aalim is a jurisprudent or a scholar.
 He is Sayyid Sharafuddeen bin (the son of) Sayyid Yousuf bin Sayyid Jawad bin Sayyid Issma’eel bin Muhammad the grandfather of the two families aal (the family of) as-Sadr and aal Sharafuddeen bin Sayyid Ibraheem (surnamed as Sharafuddeen) bin Sayyid Zaynul Aabideen bin Sayyid Ali Nooruddeen bin Sayyid Nooruddeen Ali bin Sayyid Izzuddeen al-Husayn bin Sayyid Muhammad bin Sayyid al-Husayn bin Sayyid Ali bin Sayyid Muhammad bin Sayyid Tajuddeen (known as Abul Hasan) bin Sayyid Muhammad (surnamed as Shamsuddeen) bin Sayyid Abdullah (surnamed as Jalaluddeen) bin Sayyid Ahmad bin Sayyid Hamza bin Sayyid Sa’dullah bin Sayyid Hamza bin Abul Sa’adat Muhammad bin Abu Abdullah (the chief of the chiefs of the Talibites in Baghdad) bin Abul Harth Muhammad bin Abul Hasan Ali (known as Ibnul Daylamiyya) bin Abu Tahir bin al-Husayn al-Qat’iy bin Musa Abu Sibha bin Ibraheem al-Murtadha bin Imam al-Kadhim bin Imam as-Sadiq bin Imam al-Baqir bin Imam Zaynul Aabideen (as-Sajjad) bin Imam Abu Abdullah al-Husayn bin Imam Ali bin Abu Talib (peace be upon them all).
 He is the Seventh imam of the Shia.
 Aal means “the family of”.
 He was born in Kadhimiyya in 1288 A.H. and died in it in 1330 A.H.
 She (may Allah have mercy upon her) was an example of virtue, intelligence, good memory, quick-witted, honesty and piety. She composed poetry in standard and colloquial Arabic. She was interested in holding meeting of consolation in Ashura (the tenth day of Muharram when Imam al-Husayn had been martyred) and the anniversaries of the deaths of the infallible imams in her house. The reciters (women) used to recite her poetry, which she composed for those occasions, in those meetings. Women often referred to her about the legal questions. On every event, she quoted for the women the fatwa of her brother Imam al-Hasan as-Sadr, whom she followed in her taqlid.
She was buried in the private graveyard of aal
as-Sadr beside her father and relatives’ tombs. Her death caused wide
An imam but if no “No” was there
We could say he was a prophet getting wisdom from the Best of the wise
 In Islamic law, the independent or original interpretation of problems not precisely covered by the Qur’an, Hadith (traditions concerning the Prophet's life and utterances), and scholarly consensus; therefore the mujtahids (qualified jurists) had the right to give their personal judgments on the problems, after trying their best in researching, depending on firm evidences and proofs derived from the legal sources of the Shariah.
 Fiqh: jurisprudence, Usool: basic principles of religion.
He was one of the prominent scholars. He was born in Najaf (in
 Sayyid Muhammad, the author of Madarikul Ahkam, died in 1206 A.H. when he was eighty-eight years old. He was the brother of our grandfather Sayyid Nooruddeen Ali from his father and our grandfather was the brother of Sheikh Hasan, the author of al-Ma’alim, from his mother.
 Sayyid Issma’eel as-Sadr died in 1338 A.H. Sayyid Hasan as-Sadr was born in Kadhimiyya in 1272 A.H. and died in 1354 A.H. Each of them was a general imam and authority for the Shia allover the Islamic world.
 He was born in 1235 A.H. and died in 1316. He was buried in his private graveyard in the yard of the holy shrine of Imam Kadhim (s) in Kadhimiyya-Baghdad. His biography had been mentioned in al-Bughya in details and also had been mentioned in Takmilatul Amal written by his son Imam al-Hasan as-Sadr. A’lam ash-Shia and Takmilatul Amal is a book including biographies of thousands of the Shia ulama of the different ages. This book shows the greatness of the Shia and their high position in knowledge and the eternity of their ulama in history. It is one of the best books of biographies.
 There is no God but Allah and Allah is great.
Sayyid Ali al-Ameen had gone to great mujtahid and highest authority at that
time Sayyid Muhammad Hasan ash-Shirazi to get permission (in ijtihad) but
Sayyid ash-Shirazi referred him to his disciple, who was entrusted with such
tasks, ayatollah Sayyid Hasan as-Sadr. After some deliberations he was
permitted to be as absolute mujtahid. The permission was offered to al-Mirza,
who signed it. Sayyid al-Ameen was the only one among the ulama of Aamila,
who had got certificate, which paved the way to him to have the absolute
scientific and public leadership in Aamila after his return to it from
It is said that this is the same cave, in which one of Sayyid
Sharafuddeen’s grandfathers has hidden when fleeing from al-Haza’ir, the
famous tyrant, and Allah has saved him from the injustice of the arrogant
when he has set out towards
 It was one of Imam Ali's surnames.
Mawlood Basha came to
In Holy Najaf there were Sayyid Sharafuddeen’s sons; the great allama
Sayyid Muhammad Ali and his two brothers the genius poet Sayyid Muhammad
Redha and the famous writer of the Arabs Sayyid Sadruddeen and their cousin
allama Sayyid Nooruddeen Sharafuddeen, who was the prime chancellor of the
High Legal Ja’fari court of appeal in
 Aal means the family or the progeny of.
 Hawza is a theological college, where students can specialize in Islamic law, philosophy, theology, and logic.
It was in 1340 A.H. He went by sea to offer the hajj. With him there were a
great number of people from his country Aamila. He led those people crowded
in al-Masjid al-Haram in offering the prayer. He might be the first Shia
imam who could lead the great masses of people in
 The Prophet’s daughter (s).
 It is the third month in the Islamic calendar.
 Some Shia ulama thought that the birth of the Prophet (s) was on the twelfth of Rabee’ul Awwal whereas most of them believed that the birth was on the seventeenth of the same month. Sayyid Sharafuddeen preferred the first opinion, which most of the Sunni ulama believed in. Sayyid Sharafuddeen celebrated on this day in order to unite between the different sects of the Muslims.
 Referring to the Shia and the name “Ja’fari” is derived from the Name of Imam Ja’far as-Sadiq (s), the founder of the Shiite school.
 Aal means the family of.
 He was born in Kadhimiyya in 1300 A.H. and died in 1375. He was buried in the graveyard of Aal as-Sadr beside the tomb of his father ayatollah Sayyid Hasan as-Sadr, the patriot leader, who was well-known of his bright situations towards his country and people. He was really a religion in politics and good politics in religion.
A city in
 The sixth months in the Islamic calendar.
 Taqlid: accepting and following the opinions of a mujtahid or a religious authority concerning the religious affairs.
<![if !supportFootnotes]><![endif]> This chapter has been translated into English and is available from
the Islamic College for Advanced Studies (ICAS) Press,