Biography

Brief Biography of Ayatollah Al Uzma Shiekh Basheer Hussain Najafi (May Allah (swt)prolong his life)

The 11th Imam Hassan Al-Askari (as) says,

“whoever amongst the Fuqaha’ (scholars of Islamic jurisprudence) guards himself against evil,protects (and upholds) his religion, counters his base desires, and obeys the commands of hisLord, then the general public should follow (do taqleed of) him I religious matters”

He is from a religious family background, born in Jalinder a city in British India. After thepartition of India and Pakistan his family migrated to the city of Lahore in Pakistan.

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He did his basic religious studies at a religious school in Lahore known as Jamia tul Muntazar,after completing his basic studies there in the year 1965, to further his religious knowledge andto continue his studies in higher education, he moved to Najaf e Ashraf (the city of Ameer ulMomineen (as)) in Iraq.

Since then, he has remained with his Dars and Tadrees (studying and teaching), to such a levelthat Allah (swt) Almighty blessed him with the capability to become the Marjah of the Shia world,and since then the routine of Dars e Kharij is continuing.

May Allah (swt) give him a long life; to serve the Hawzah Ilmiya of Najaf e Ashraf and May Allah(swt) give the Shia world the ability to gain advantage from his teachings.

His Ancestry

His name is Sheikh Bashir Hussain Ibn Sadiq Ali Ibn Muhammad Ibrahim Ibn AbdullahAl-Lahori, the Sheikh of Islam, and Sheikh Hafiz(Hafiz is a name given to those who havememorized the holy Quran, and have the ability to recite it all relying on their memory alone.).Bashir Hussain is his compound name or 'Sheikh Bashir' for short. His noble family is from oneof the most prodigious and well-known families of Lahore, and they are held in the highestesteem for their social, political, and scientific status in their country.

His grandfather, Sheikh Muhammad Ibrahim (may Allah bless his soul), was a social, political,and scientific figure as well as the head and mediator of the family tribe. He also had a specialhall where people from various sects and social classes would come to meet for scientificdiscussions and debates, one of which were the Hindus. He lived in the city of Jalandahar, oneof the largest cities of India.

Sheikh Muhammad Ibrahim was blessed with a shrewd mind and natural cleverness, as well asa remarkable ability to solve intellectual issues, exchange point of views, and discuss religiousbeliefs. Sheikh Muhammad was also a convincing leader of his family tribe; therefore, it was hisresponsibility to spread the religion of Islam and the principles of the Shia school of thought. Hemigrated (after the separation of Pakistan from India) to Pakistan and settled in Batabur, one of

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the villages of Lahore. He was buried in the family's grave in the very same village.

 

HIS RESPECTABLE FATHER: SHEIKH SADIQ ALI

Sheikh Sadiq Ali (may Allah bless his soul) followed in his noble father's footsteps. He was aprominent social figure and also owned a room, in which people from different Islamic sectswould come from places near and far to debate about religious issues.  After leading a life full ofgood deeds and services to the religion of Islam, he died in the year 1984 and was buried nextto his father.

 

His Uncles:

His uncle, Rahmat Ali was one of the poets of Ahlul-Bayt (as), his poems and literary workswere dedicated to the praise and love of the prophet's progeny. Unfortunately, he did not live forlong, passing away in his father's lifetime.

Another one of his uncles, Aashiq Ali was also a great poet and writer, and his works wereequal to the great Pakistani mystic, Doctor Mohammad Iqbal in meaning. His poems presentedphilosophical arguments that expressed the right of the Ahlul-Bayt (as) in Imamate anddisproved opinions that state otherwise. He died in the year 1992, and was buried in the family'sgraveyard.

His uncle, Khadim Al-Hussain was born in the year 1332 Hijri in Jalandahar which falls underthe state of Punjab, the section of India. He migrated to Pakistan after the division and settled inthe cities of Lahore, Batabur. He studied in both Sunni and Shia schools and practiced debatingand discussing, he was particularly known for defending the Jafari School of thought and

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standing up for the truth.  Khadim Al-Hussain was also known for his cleverness, his sharpmind, and his ability at answering questions readily. His sharp tongue was always ready todefend the fundamentals of Oneness, Prophethood, and Imamate; therefore he was one of thedistinguished in teaching the art of debating and speech; he was dubbed Al-Jafari. He wasassassinated more than once in his lifetime, and died in the year 1402 Hijri while defending theShia school of thought. May Allah bless his soul.

 

HIS NOBLE BROTHERS:

His eldest brother, Sheikh Mandhoor Hussain, was a known speaker and a teacher in one of thereligious schools of Pakistan. He received most of his knowledge from his uncle then migratedto the sacred city of Qum, Iran, where he studied under the best of scholars and gained a vastamount of knowledge; his discussions and debates are so powerful that people recite andremember them to this day. He is the director of the Liaison Office of His Eminence GrandAyatullah Sheikh Bashir Al-Najafi in Lahore, and he supervises all the other offices locatedthroughout India and Pakistan.

Sheikh Bashir's older brother, Natheer Hussein, and his younger brother, Sharif Hussain, havemainly devoted themselves to commerce.

Sheikh Bashir also had an older brother that was younger than Manthoor Hussain, namedBashir Hussain. When he was born, his family foresaw that his future would be a life ofrighteousness and piety, unfortunately he passed away at a very young age and when SheikhBashir (may Allah protect him) was born, they named him after his brother, in remembrance ofhim and his character.  Sheikh Bashir achieved all that they had hoped for in the previous child(may Allah bless his soul) and even more so.

As for his mother, she was from a well-known, noble, and generous family- an honorable andrespectable lady; she was the daughter of Mahradeen which is Urdu for 'the crescent ofreligion'. Her father (Mahradeen) was a wealthy man who possessed many lands, as well as thehead of his family tribe. It has been said that Sheikh Bashir's mother had received, in herdreams, glad tidings from Imam Ali (as) that she would be blessed with sons who would serve

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the religion of Islam.

 

BIRTH & UPBRINGING

He was born in the year 1942 in the city of Jalandhar, India and was raised in its spiritualenvironment where he picked up the love of Ahul-Bayt (as). He was raised with the highestmorals and the most noble of virtues and both his mother and father strived to raise himaccording to Islamic teachings and principles. They directed him to the path of righteousnessand helped him reach the highest peaks of knowledge and divine beliefs until the day hematured and his thirst for knowledge grew; he began to seek knowledge himself.

 

His primary studies:

He first took lessons in the basics such as Grammar, Jurisprudence, Usool (Fundamentals ofJurisprudence), and eloquence (Balagha) in the city of Lahore. The lessons were conducted byhis grandfather (from his father's side) Sheikh Muhammad Ibrahim and his uncle SheikhKhadim Hussain, in addition to the founder of Al-Muntadhar School, the Pakistani Sheikh AkhtarAbbas. Al-Muntadhar School is one of the most active religious schools in Pakistan at thepresent time, from its credible teachers and its ambitious students. His other teachers includedAllama' Sayed Riyadh Al-Naqawi, and the late Allama' Safdar Hussain Al-Najafi.

 

HIS MIGRATION TO NAJAF:

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Sheikh Bashir Hussain (may Allah prolong his life) migrated to the holy city of Najaf, Iraq in theyear 1965 to enrich his soul and mind with the divine sciences this city had to offer and to beblessed with the bounties of Imam Ali (as). He learned his studies from many of the eminentand religious scholars there such as:

- Sheikh Muhammad Khadim Tabrizi (may Allah bless him) who taught him Al-Kifaya andparts of Al-Kharij in Al-Shirbiyani School. Sheikh Bashir also studied the level of Sutooh underhim and other elite teachers from the holy city of Najaf. - The late Sayed Muhammad Al-Ruhani (may Allah bless him), one of the students of theHis Eminence Grand Ayatullah Sheikh Muhammad Hussain Al-Asfahani. Sheikh Bashir studiedFiqh (Jurisprudence) and Usool (Fundamentals of Jurisprudence), for more than seven years. - He began to teach the level of Sutooh in the year of 1968 in Al-Mahdiya School, which islocated behind Al-Tusi Mosque, Al-Shibriya School, and Al-Hindi Mosque, located in SouqAl-Hawaysh. - His Eminence the Late Sayed Abu Qasim Al-Musawi Al-Khoe'i (may Allah accept hisdeeds), the leader of the Hawza of Najaf in his time, he died in the year 1413 Hijri. The mostimportant lessons in Kharij level, both in jurisprudence and Usool, that Sheikh Bashir attendedwas given to him by Ayatullah Al-Khoe'i, in addition to a complete course in Usool. As forJurisprudence, he began from the laws of the traveler until Ayatullah Al-Khoe'i could no longercontinue teaching because of his health.

Of the things that distinguish Sheikh Bashir is his supreme religious authority and his deepintellectual capabilities. Furthermore, he has a strong love and passion for teaching, beginningin Al-Muntadhar Mosque in Pakistan to this day, in varying topics and scientific subjects. In fact,many of his students now lecture others in Jurisprudence, and Usool (Kharij level) in differentplaces throughout the world and he insists not to mention their names out of humbleness.

His Eminence Sheikh Bashir has been teaching for 35 years since the year 1974 in thefollowing places:

1. Dar Al-Hikma School , a Foundation founded by Grand Ayatullah Al-Uzema SayedMuhsin Al-Tabatabai Al-Hakim (may Allah bless him). 2. Dar Al-Ilm School, founded by Grand Ayatullah Al-Uzema Sayed Al-Khoe'i (may Allah

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bless him). 3. The Shibriya School. 4. Al-Qawam School, which lies near Sheikh Al-Tusi Mosque. 5. Kashif Al-Ghataa' Mosque 6. Al-Hindi Mosque.

In addition to teaching, His eminence is continuing his studies at his office in Jurisprudence andUsool, in addition to interpretation and Morals.

 

HIS METHODOLOGY & PERSONALITY

From what we have gathered from his eminence's students, there are a few who equal SheikhBashir in his methods of teaching, the strength of his discussions, the exact order in which heportrays information leading to the most accurate results, and his concise, direct conclusionswithout the need of mentioning any irrelevant details.

Many reliable and experienced figures have also bore witness to his religious authority and thathe is credible enough to be the only Marjea (religious authority).

Some of the characteristics that distinguish Sheikh Bashir from the rest of the scholars andAyatollahs is his ability to recall complex sections in Sath level (the level before Kharij) and inKharij level in grammar, logic, Jurisprudence, Usool (fundamentals of jurisprudence), and othersas if he had just recently read them. Furthermore, he uses a variety of examples and practiceexercises to penetrate into his students' minds and fully engage them, which enables them toeasily digest the most complex of subjects.  Sheikh Bashir also avoids shallow mindedness,which is something dominant in many of the seminary's students if not for his eminence GrandAyatullah Sheikh Bashir's (may Allah prolong his life) efforts in the Hawza's curriculum. One ofwhich was a letter directed to the students which sheds some light on his methods of teaching:

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Praise to Allah for guiding us to His religion, and praise to Him for blessing us with His guidanceand protection. It is to Him we turn to and from Him we ask for help in carrying out His orders.Peace and blessings to the seal of the prophets, His messenger, Muhammad (p.b.u.h) and tothe twelve Imams after him, and may the curse of Allah fall upon their enemies.

This letter is from the holy city of Najaf, for I find my heart and soul enjoined with the hearts thatits schools and research centers hold, along with the hearts of our dedicated and ambitiousstudents, who strive on learning the path of the Ahlul-Bait (as).

The bonds of religion are of the most powerful bonds that tie us, it is these bonds that allow usto forget all racial and tribal differences and cancel out all means that aim to classify mankindinto different social classes. It is the bond of religion which has had the greatest and most activeeffect, and it is religion alone that is above all standards.

Another bond which we all share is the love of learning, and because we share these twobonds, we should turn our attention to the following:

Firstly, the Hawza suffers from a deficiency in its books, so we find that our students have aparticular tendency towards easy books while avoiding in-depth learning, which is a seriousmatter, and if neglected, will lead to poor results.

Throughout my stay in Najaf, I have sensed profound interest on the student's part inseminaries of different religious sects, including the Wahabi sect, which places a great risk onour students and societies. We should turn our attention to what our curriculum has becomeand strive to return our students to our previous methods, when accuracy, depth, andcomplexity were vital for producing better results.

Throughout my stay in Najaf, I have sensed a particular interest on the students' part in Hawzasled by different religious sects, especially the Wahabi sect, which is a great risk to our studentsand societies. Therefore, we should realize what our books have turned to, and the need of

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returning to our previous system as well as the importance of accuracy and deepness.

 

The second matter:

I have come to know that many of our students confuse the seminary's Islamic curriculum withthat of governmental colleges and universities, for they find that the curriculum studied inuniversities were written in a simple style, to provide clarification and easiness to the reader. Asfor the books studied previously in the Hawza, they hold many complex phrases and theories,some of which are not easily digested by the average student. This has lead to the belief thatthe books of the Hawza should be more like the ones studied in colleges and universities;however, if we take a closer look, we come to realize that the objective of college textbooks is tohelp students understand the findings of past scholars in modern sciences and art, and toprepare them for continuing such research in the future to further develop humanity. As such,students have nothing to do with the exact phrases, languages, and texts these scholars usedto reach such findings. Of course, considering that the phrases used in any language changedrastically over time, that a phrase perfectly clear and concise in one time period would becomeabsolutely incomprehensible to future generations without a dictionary or a book explaining therules of that language, and that speeches recited centuries ago differ greatly from what we areused to, it only makes sense that governments are forced to update school textbooks once inawhile.

On the other hand, a student studying Islamic Sciences focuses on understanding Quranic textsand narrations from the holy prophet (p.b.u.h) and the Imams (a.s) in their exact wording, asstated centuries ago, while they were once clear and understandable to the public. In fact, thesenarrations were quite understandable to Arab people at the time, which is why they were daredto come up with verses similar to Quranic verses, despite the dominance of illiteracy betweenthem.

The same goes for the holy narrations, the speeches of Imam Ali (as), and the supplications ofImam Sajad and Imam Hussain (as) on the day of Arafat, all were read to common Arab peopleat the time, and they were able to not only understand them, but also to absorb their mostintricate details and meanings. Now, however, we are unable to understand similar texts bymerely knowing the Arabic language as in its present form, due to the major changes in the waywe talk and the vast time span. This is why it has become absolutely necessary to train

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students' minds with books that will enable them to understand and comprehend the deepmeanings of old texts and passages instead of using the easy phrases we are so familiar with.

 

The third matter:

Attention must be given to the students' outer appearance and the importance of them dressingin clothes suitable for religious figures. In many Islamic countries, we find that it has becomequite normal to don European clothing, as well as adopting hairstyles, shoes, and eating habits,something which should not occur in the seminaries. In addition, leaving our traditional clothingin exchange of the Europeans' reveals a low sense of self confidence in the student's character,especially considering that Europeans do not abandon their traditions or behaviors easily, whileour youth so willingly adopt western ways.

The fourth matter is a spiritual one, we should be quite aware that merely memorizing the rulesof Arabic grammar, as well as the laws of philosophy and Usool alone does not strengthen thestudent's relationship with Allah (swt) rather it only allows him to be at the forefront of his class.Those concerned with raising our students should pay attention to students' behaviors andencourage dedication to Allah (swt) and obeying His orders.

The spiritual state of the soul and elevating one's self must also be accompanied and backedup with intellectual progress; by this, religion becomes embodied in a student's actions andcharacter so deeply that he becomes a role model for the people as well.

 

The fifth matter:

Profound attention must be given to perfecting one's soul, manners, and behavior. Treating

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people fairly and equally, according to: "love for your brother what you love for yourself", is acommon trait that should be found in any average believer. As for the students of Islam, whohave devoted themselves to Allah (swt) in the hope of being worthy of attaining the status of thescholars and the prophets, and to be with the prophet Muhammad (p.b.u.h), they should be  ofthose who sacrifice themselves for the sake of others, despite circumstances such as poverty orlack of means.

Furthermore, showing respect to knowledge  and to honorable scholars, as well as humblingand reminding oneself of his shortcomings is the first step in perfecting the soul-one of the mostimportant obligations that scholars have called upon, especially since perfecting the mannersand behaviors of individuals is an essential key to perfecting the nation.

To our dear students: let your actions and treatment to others based on sacrifice. I pray to Allahthat we will all be able to perfect and better ourselves, be enlightened with knowledge and gooddeeds, and be honored to be of the Shia of Imam Mehdi (ajf).

 

HIS WORKS

The strokes of pen on paper reveal the wisdom and knowledge of its possessor; it is with thisgreat tool the mind and soul release themselves revealing the essence and intricacy of thewriter. Looking at the many works of Sheikh Bashir (may Allah prolong his life) in Jurisprudence,Usool, and the rest of the Islamic Sciences we find ourselves looking at an immense, extremelyvaluable treasure.

The content of his books and writings are mainly made up of his investigations along withsubstantial proofs and evidence as well as opinions- portrayed, classified, and proven accordingto scientific procedure.

He has written in many subjects, from Fiqh to Usool, in addition to Philosophy, Interpretation,Hadith, and modern issues.  Below are some of Ayatullah Al-Najafi's works:

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- Al-Deen Al-Qayim: Rules and Verdicts for worships and interactions; a total of threevolumes, it has been translated to English, Urdo, and the Kijrati language. - Following Late Clerics (multiple issues were published) - Improving your level in Usool (Murqat al-Usool) (multiple issues were published - Laws of Hajj (published) - Rules of Modesty (a number of issues were printed) - 100 Questions Regarding Khums (published) - Guidance for the Youth (published) - The Laws and Rituals of the Holy Month of Ramadan (multiple issues were published) - Najaf: the Pioneer for Hawzas around the World (multiple issues were published). - The Laws of Taqleed (multiple issues were published - Mustafi Al-Deen al-Qaim (multiple issues were published) - A Friendly Guide to the Holy Kaa'ba (published) - A Fresh Guide for Muslims in the West (published) - Research in Modern Jurisprudence (published) - Explaining the features of Usool (Handwritten) - The Rules Surrounding Qiblah (Handwritten) - Rules and Laws of I'tikaf (Handwritten) - Justice (Handwritten) - Laws of Backbiting (Handwritten) - Explaining Kifayat Al-Usool (Handwritten) - Classifying Narrators (Handwritten, unfinished) - An Intensive Paper Regarding the Science of Intellect (Handwritten) - Explaining Manthoomat Al-Sibzawari (Handwritten) - Reviewing the theme of "Qawaneen (laws) of Usool" (he has reached MabhathAl-Awamer, handwritten) - The Indian Circle used for Defining Qiblah (Handwritten) - Commentary on Sharh Al-Tajreed (Handwritten) - Explaining Inheritance in "Luma'ah" (Handwritten) - Rules of Radio, Television, and Acting (Handwritten) - Khums (Handwritten) - The Rules of Friday Prayers (Handwritten) - Upholding Traditions for Imam Hussain (as) and the Mourning Ceremony - Those Who Repent are the Beloved of Allah (multiple issues were published) - Nasabi- a reply to misconceptions brought up by one of the Nasabis (handwritten) - he Birth of Imam Mehdi (ajf) (multiple issues were published, translated to Urdu) - A Summarized Edition of Rules & Verdicts, translated into Urdu. (Published) - For the Youth (advice and instructions from Ayatollah Al-Najafi (may Allah prolong his life)to the youth. (multiple issues were published)

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NARRATIONS

Ayatollah Al-Najafi (may Allah prolong his life) narrates the following four books: Al-Kafi,Al-Faqih, Al-Tahtheeb, Al-Astabsar, as well as all the publications of Sheikh Sadooq, SheikhTusi, and Allamah' Al-Hilli.

 

HIS PROJECTS & NOBLE DEEDS

A person's actions are one of the best signs that reveal his status and character, it is our actionsthat earn us respect and it is by them that our names go down in history. Ayatollah SheikhBashir Hussain Al-Najafi (may Allah prolong his life) is one of those rare men who have provedthemselves dedicated to serving the Islamic Ummah and the religion of Islam, and that is mostclearly manifested by his various projects and his reform movement in the scientific Hawza ofNajaf.

The following are some of the projects under his care, of which Al-Allamah Sheikh SadiqSaleem Al-Muhsin has also mentioned in regards to Ayatollah Najafi's merits and deeds:

1. Re-printing the major textbooks used in the seminary's curriculum, these books rangedfrom subjects such as Grammar, Eloquence, and Logic to Jurisprudence and Usool. 2. Reforming the system of study and supervising the preparation of books, the assignmentof teachers, and the placing of monthly salaries. Passing levels or courses, as well as avoidingtaking monthly exams was also forbidden. 3. Distributing gifts, both of materialistic and sentimental value, to the students of theseminary on various religious holidays, to encourage them to continue their hard work anddedication. 4. Paying a great deal of interest to the affairs of the poor and the needy by assigning

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monthly salaries and providing healthcare as well as summer/winter clothes, medication, andwheat. He also gave out various items given to him by his followers, as well as personal gifts tothe poor and needy. 5. Sending representatives to many regions, especially throughout the holy months ofRamadan and Muharram, to serve and guide people to the path of truth and righteousness. Asfor students and beginners, they are not allowed to leave the holy city of Najaf so that they willnot be distracted from their studies. 6. Helping in the renovation and furnishing of mosques, Imam-Bargah'as, shelters, and otherplaces of worship in addition to contributing to filling the shelves of Islamic libraries, andpreparing dorms for the students of the seminary such as Dar Al-Abrar and Dar-Al-Mutaqeen. 7. Setting up electric generators as well as distributing power lines to families, public andreligious schools, mosques, imam bargah's, and to approximately 3 thousand homes. 8. Opening Dar-Al Zahra-a private school for the orphaned, the school offered moderncaretaking, the most updated methods in teaching, and monthly and periodic financial help tothe children. 9. Bringing Students from various countries, such as Yemen, Afghanistan, Pakistan,Emirates, and India to study in the holy city of Najaf. 10. Finally, Ayatullah Al-Najafi (may Allah prolong his life) has supervised and supported thefounding of many foundations, the most prominent of which is Al-Anwar Foundation, thisfoundation has served many different social classes such as the families of the orphaned andthe poor.

The foundation has also provided financial aid to more than 2,700 Hussaini tents and camp. Italso works on many other projects, as well as future plans, one of which is building a campusfor the students studying in Najaf and a medical facility to serve the students and the poor; amodern up-to-date multi-floored garage is also one of the planned projects.

We especially agree with Sadiq Salim, that it is up to the qualified, experienced, wise men of thecommunity to join his eminence's Ayatullah Al-Najafi (may Allah prolong his life) in his efforts topromote righteousness and virtues, for the sake of continuing these services and similarprojects.

 

HIS MORALS

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Manners are the standards by which civilizations are judged and graded, Prophet Muhammad(as) has said: "Attract people, not with your wealth, but with your manners."

Those who have been honored with his eminence's presence and acquaintance , even for ashort while, all witness that he is the perfect model of Islamic morals and principles  from hishumbleness, polite manner, generosity,  hospitality to believers, religious tolerance and respectto scholars and people of other faiths. He does not discriminate between different socialclasses, such as the rich and the poor, for he holds faith as the highest criteria.

As for honorable sayeds, he has great respect for them and addresses them with: 'Yourgrandfather the Messenger of Allah said', and 'Allah has blessed us with the opportunity topreserve the teachings of your grandfather. Not once have I heard him say something if it wasnot in giving solid advice to Muslims, or in relating the characteristics of true believers-believersdeserving to be called the Shia of the Ahlul-Bayt (as) and encouraging firm adherence to therules of Islamic Sharia and the traditions of Islam.

Each and every one of his sayings is in praise of the noble Imams (as) and the importance offollowing their path, obeying their commands, and avoiding what they have forbidden. His timeis spent on answering the religious questions that shower upon him, and his manner reflects thegreatness of his abilities, his wisdom, and the extent in which he has applied "enjoining goodand forbidding evil".

He is a pleasant conversationalist, convincing and eloquent in his style of speaking, his wordsare backed up with proofs and evidence, and he has a good-natured, hospitable personality.

 

HIS NOBLE SONS

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1. Naser Al-Deen 2. Muhammad 3. Ali 4. Haidar

TO CONCLUDE

From all that has been mentioned above, an image is formed of this magnificent Islamic figure,who Allah has destined to be one of the supreme Marj'ae, and he has earned such a statusbecause of his abilities and wisdom. Knowledgeable men have all witnessed the wisdom foundin his books in Tadrees-Aali and Bahith Kharij as well as what his writings hold from depth,detail, and originality. In his works, he strives to deepen the intellect and rid Usool andJurisprudence of irrelevant repetition. Each and every one of his writings has left us valuableinformation in Jurisprudence, Usool, and other topics of Islamic sciences. These writings holdqualities that reveal the unique, endowed, and divinely bestowed capabilities of the writer aswell as his advanced level in Ijtihad.

The respectable Allama', author of "A Glimpse" (Lumha'a), which is a summary of AyatollahAl-Najafi's life has also touched upon what we have mentioned above. He wrote:

Scholars and wise men have certified their Ijtihad with their actions and writing. From ourperspective, such things are:

-Teaching the advanced stage of Sutooh in Fiqh (Jurisprudence), Usool, "Al-Makasib","Al-Kifaya", and al-Rasail. Sheikh Bashir had plenty of students inside and outside of Iraq whoattended his classes.

When one reaches the level of being able to teach Sutooh, particularly the advanced stage, heis considered to have passed the basic and most essential criteria of passing the level of Ijtihad,and becoming able to produce his own rulings and verdicts.

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-The complexity that a student of Bahith Kharij faces in Jurisprudence and Usool only indicatesthe knowledge and abilities he possesses, since knowing the laws of Islam and its multiplebranches, the procedure of calculating, proving, and discussing such laws as well as cancelingout laws that do not agree with the overall manners and etiquette of a believing Muslim-are allfine indicators that a student has fully mastered Jurisprudence and Usool.

- The scientific works of an individual poses a question: are these works truly original andinformative or are they merely repetition of past research?

He has also said:

"A true researcher needs only to take a look at a sample of his writing in Usool, such as hisbook "Improving Your Level in Usool" ('Murqat Al-Usool') to realize the value of the meaningsand information it contains."

ALLAH (SWT)'S BLESSING ON HIM

He has gone through a number of attempted assassinations, one of which occurred on aThursday night and which just so happened to be one of the Nights of Qadr, in the year 1419Hijri. While he was sitting in his office carrying out his religious duties as a Marja', he wasattacked with multiple grenades, and was only miraculously saved by the blessings andprotection of Imam Mehdi (ajf) from a

 

 

 

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