Sayyid Hashim Safi al-Din: Difference between revisions
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Sayyed Hashem Safi al-Din was born in 1964 in a village in southern [[Lebanon]] to a prominent and influential family. He started his religious education at a young age and, before moving to [[Qom]] for further studies, married the daughter of Sayyed Mohammad Ali Amin, a member of the [[The Supreme Islamic Shi'a Council of Lebanon|Higher Islamic Council of Shia Muslims in Lebanon]]. | Sayyed Hashem Safi al-Din was born in 1964 in a village in southern [[Lebanon]] to a prominent and influential family. He started his religious education at a young age and, before moving to [[Qom]] for further studies, married the daughter of Sayyed Mohammad Ali Amin, a member of the [[The Supreme Islamic Shi'a Council of Lebanon|Higher Islamic Council of Shia Muslims in Lebanon]]. | ||
While in [[Qom]], Safi al-Din was profoundly influenced by the [[political philosophy of Guardianship of the Islamic Jurist]] (Wilayat al-Faqih) as articulated by Imam Khomeini, a subject he later explored in his writings. His brother, Abdullah Safi al-Din, represents Hezbollah in [[Iran]], and his son, Rida Safi al-Din, is married to [[Qasem Soleimani|QasemSoleimani's]] daughter. | While in [[Qom]], Safi al-Din was profoundly influenced by the [[political philosophy of Guardianship of the Islamic Jurist]] (Wilayat al-Faqih) as articulated by [[Imam Khomeini]], a subject he later explored in his writings. His brother, Abdullah Safi al-Din, represents Hezbollah in [[Iran]], and his son, Rida Safi al-Din, is married to [[Qasem Soleimani|QasemSoleimani's]] daughter. | ||
Safi al-Din believes that [[muslim|Muslims]], especially scholars, have a responsibility to defend the oppressed, particularly in the context of the [[Gaza blockade]]. He argues that if scholars can’t find a compelling reason in their teachings to support the people of Gaza, they should reconsider the relevance of their knowledge to [[Islam]]. | Safi al-Din believes that [[muslim|Muslims]], especially scholars, have a responsibility to defend the oppressed, particularly in the context of the [[Gaza blockade]]. He argues that if scholars can’t find a compelling reason in their teachings to support the people of Gaza, they should reconsider the relevance of their knowledge to [[Islam]]. | ||