Sayyid al-Jalali hailed from the esteemed Jalālī family in Kashmir. The first member of this family to settle in Kashmir was Sayyid Mirza Ḥusain Sabzevari, who migrated from the prominent city of Sabzevar in Iran. He was a renowned scholar and poet, playing a crucial role in advancing Shi’ah Islam in the region. Following his death in 1098 A.H., he was interred in his residence on Gupkar Road, Srinagar. It is likely that Nawab Ibrahim Khan, who served multiple terms as the Mughal administrator in Kashmir, commissioned the construction of the tomb on his grave.
In the name of Allah, The Most Beneficent, The Most Merciful
By Sayyid Mohsin Husaini Kashmiri
Prologue
On the evening of Sunday, March 1st, 2025, I received the sorrowful news from Qom regarding the passing of my esteemed teacher and mentor, Ayatollah Sayyid Jalali. His guidance and education played a crucial role in my personal development. This loss leaves a lasting mark on my heart; my world is darker without my mentor. O Abā Muntaẓar! You will be missed forever.
Since Ayatollah Jalali is originally from Srinagar, Kashmir, Shaykh Waseem Reza—a scholar from Srinagar and the illustrious founder and Editor-in-Chief of Wilayat Times—requested that I write a few words about him. This article aims to acknowledge his contributions to Islam and humanity.
Within one or two days, I compiled this summary, deferring the comprehensive biography of Sayyid al-Jalālī for a later date. The primary sources referenced in this article include the second edition of Thabat al-Asānīd, published in Qom in 1420 A.H., an article about his life and contributions written by scholars from the research department of Al-‘Abbās Library in Karbalā, Danishnāmeh Shi’ayan-e-Kashmir published in Karachi in 2011, as well as various prefaces authored by Sayyid at the beginnings of his books.
Life and Works
Ayatollah Sayyid Muḥammad Riḍa Ḥusainī al-Jalālī was a distinguished scholar and revered mentor in contemporary times. He contributed significantly to the intellectual and socio-academic development of the religious seminary (al-ḥawza al-‘ilmiyyah). As an author and researcher who wrote extensively on the sciences of Ḥadīth and Rijāl, he was regarded as an authority in those fields. He trained numerous students, provided mentorship, and authored over one hundred well-researched books and articles.
Family Background
Sayyid al-Jalālī hailed from the esteemed Jalālī family in Kashmir. The first member of this family to settle in Kashmir was Sayyid Mirzā Ḥusain Sabzevārī, who migrated from the prominent city of Sabzevār in Iran. He was a renowned scholar and poet, playing a crucial role in advancing Shī’ah Islam in the region. Following his death in 1098 A.H., he was interred in his residence on Gupkar Road, Srinagar. It is likely that Nawāb Ibrāhim Khān, who served multiple terms as the Mughal administrator in Kashmir, commissioned the construction of the tomb on his grave.
The descendants of Sayyid Sabzevārī proliferated across Kashmir, actively contributing to the development of the Shī’ah community. One of them, Sayyid Qāsim al-Jalālī, left Kashmir due to persecution and resettled in Karbalā, Iraq. Although he passed away in Baltistan, his son, Sayyid ‘Alī Jalālī (d.1948), continued to reside in Iraq. During his time in Iraq, he dedicated himself to advancing his religious studies and became one of the foremost scholars.
Sayyid ‘Alī Jalālī’s son, Sayyid Muḥsin Jalālī (d.1976) was also born in Iraq and later emerged as a prominent scholar of Karbalā. He significantly contributed to the institutional development of the Shī’ah seminary in Karbalā. In 1944, he married the daughter of the esteemed Grand Ayatollah Sayyid Hādī al-Khorasānī (d.1958). She was a learned and devout woman who often engaged in conversations using relevant Qurānic verses. Their five sons, Sayyid Muḥammad Taqī, Sayyid Muḥammad Ḥusain, Sayyid Muḥammad Riḍā, Sayyid Muḥammad, and Sayyid Muḥammad Jawād pursued academic excellence and became well-known scholars.
Sayyid Muḥammad Riḍā Jalālī’s brother Ayatollah Sayyid Muḥammad Taqī Jalālī played a pivotal role in the social and academic advancement of Iraq, with a notable impact on the city of Qāsim in Ḥilla. He relocated there at the request of the esteemed Shī’ah Grand Ayatollah Sayyid Muḥsin al-Ḥakīm (d.1970). During his time, he educated numerous students and authored over thirty books before his unjust execution by the Ba’ath regime of Iraq in 1982.
Another brother Ayatollah Sayyid Muḥammad Ḥusain (d.2020), often referred to as the ‘Allāmah Majlisī of contemporary times, migrated to the USA where he played a significant role in propagating Shī’ah Islam. He provided guidance to many and authored over 100 books, including Mu’jam al-Aḥādith, which comprises more than 100 volumes.
His younger brothers ‘Allāmah Sayyid Muḥammad Jalālī and ‘Allāmah Sayyid Muḥammad Jawād Jalālī continue to engage in teaching, guiding, and conducting research, and have published numerous books. Similarly, his nephews, the children of Sayyid Muḥammad Taqī Jalālī—Sayyid Muḥammad Hādī Jalālī, Sayyid Qāsim Jalālī, Sayyid Bāqir Jalālī, and Sayyid Muḥammad Ṣādiq Jalālī—are also contributing to academic discourse through their publications, which provide guidance to people across various regions worldwide.
Birth and Early Childhood
Ayatollah Sayyid Muḥammad Riḍā Jalālī was born on Tuesday, April 9th 1946 in the holy city of Karbalā. He was the third child of his parents, Ayatollah Sayyid Moḥsin Jalālī and the daughter of Ayatollāh Khorasānī. Raised under the guidance of his well-educated parents, Ayatollah Jalālī received a firm foundation in religious and academic studies.
After memorizing the Qurān with his mother’s guidance, he attended Imam al-Ṣādiq school. Upon graduation, he joined the Karbalā seminary, studying under Shaykh ‘Abd al-Riḍā al-Ṣāfi, Shaykh ‘Ali al-Sāwji, Shaykh Ja’far al-Rashtī, Sayyid Ḍiyā’ī al-Mashhadī, Shaykh ‘Abd al-Karīm al-Shirāzī, Shaykh ‘Abd Raḥīm al-Qummī, Shaykh Mahdī al-Kābulī, and his father Sayyid Muḥsin Jalālī.
Relocation to Najaf
Upon completing his education in the holy city of Karbalā, he relocated to Najaf on the day of Ghadīr, which fell on Tuesday, April 20th 1965 at the age of nineteen. He then pursued higher education under the mentorship of his elder brothers Sayyid Muḥammad Taqī and Sayyid Muḥammad Ḥusain, who were already esteemed students at the Najaf seminary.
Initially he stayed in Madrasah al-Ṣadr al-A’ẓam and studied with the prominent teachers of Najaf including Shaykh Ṣadr al-Bādkūba’ī, the famous philosopher Ayatollah Sayyid Asadullāh al-Madanī, and Ayatollah Sayyid Murtaḍā al-Khalkhālī.
Thereupon he joined the highest level of the seminary and studied under the notable jurist and Grand Ayatollah Sayyid Muḥammad al-Rūḥānī.
On February 20th, 1976, coinciding with the event of Arba’īn, his father was assassinated by the Ba’ath regime in Karbalā. The residents of Karbalā requested him to return and lead prayers at the shrines of Al-‘Abbās and Al-Imām al-Ḥusain, thereby assuming his father’s role. However, after a brief period, he relocated back to Najaf and enrolled in the advanced classes of Grand Ayatollah Sayyid Abul Qāsim al-Khu’ī and Imam al-Khomeinī.
During this time, he married the daughter of Ayatollah Sayyid Ḥasan al-Qubbānchī, a devout woman who has authored several books.
He maintained strong connections with prominent scholars of Najaf, such as Āgā Bozorg Tehrānī (d.1970), Sayyid ‘Abd al-‘Azīz al-Tabātabā’ī (d.1996), and Sayyid Muḥammad Ṣādiq Baḥr al-‘Ulūm (d.1979). These associations significantly influenced his character and instilled in him a profound enthusiasm for academic pursuits.
Migration to Iran
In 1980, he moved to Qom, Iran where he continued teaching and mentoring the next generation, as he did in Karbalā and Najaf. In addition to Iranian students, he attracted a diverse group of students from various regions around the world, including Iraq, Bahrain, Lebanon, Indonesia, Kuwait, Saudi Arabia, Yemen, the United States, the United Kingdom, India, Pakistan, and several African countries. Several of his students achieved martyrdom, among whom Mājid al-Badrāwī (d.1984) and Sayyid ‘Ārif Ḥusain al-Ḥusainī (d.1988) are particularly notable.
The author of this article was his student for over five years. Despite focusing on writing and mentoring in his later years, Ayatollah Jalālī agreed to teach me and a few friends. Numerous scholars in Qom expressed an interest in joining these private classes upon learning about them.
His teaching method was distinctive. Despite his expertise in the disciplines he was teaching, he meticulously prepared notes before each class session.
Personality
Ayatollah Jalālī exemplified the virtues and compassion of the Holy Prophet (saw) and his family. He demonstrated empathy towards foreign students, acknowledging their feelings of isolation, and employed humor to create a comfortable environment. His commitment was directed towards serving a higher purpose and advancing humanity, rather than pursuing personal recognition. He declined several official positions, prioritizing his commitments to education and research. He also chose not to claim his jurisprudential authority (al-ijtihād) to focus more closely on academic work and to avoid fame-seeking.
Sayyid was a devout follower of the prophet, living a simple and righteous life. His home in Chahār Mardān, Qom, predominantly housed his library where he tutored both Iranian and foreign scholars and researchers. His lifestyle was modest; throughout my five years as his student, I observed that he never wore expensive or distinctive clothing, nor did he own a car.
Friday Gatherings
Every Friday evening, he would host a majlis in remembrance of Imam al-Ḥusain at his residence. These gatherings attracted numerous esteemed researchers and scholars, who engaged in intellectual discussions and sought guidance from Sayyid. Each attendee was welcomed with a cup of tea and occasionally some snacks and fruits. The most valued gift for every participant was often a new publication by Sayyid or one of his family members or friends.
Attending International Conferences
As an esteemed researcher, he traveled internationally to present his research papers at academic conferences in various countries, including Morocco, Iraq, England, Syria, and Lebanon.
Academic Approach
Sayyid, proficient in both Arabic and Persian, chose to write exclusively in Arabic. His works were well received across various regions. Although he was an Imamite scholar, his research was not limited to Shī’ah studies alone; scholars and institutions from Zaydite communities in Yemen and Sunni scholars from Arab countries also found value in his works. His research approach was strictly academic and impartial. He dedicated himself to preserving the academic heritage of Prophet Muḥammad (saw) and his household by publishing numerous works from previous authors. He acquired their manuscripts from various libraries around the world. His contributions can be categorized into three main areas: his own writings, his meticulous editing of works by previous scholars (which required significant expertise and diligent care), and his extensive articles, some exceeding 100 pages in length.
Contributions to the Sciences of Ḥadīth and Rijāl
Ayatollah Jalālī concentrated on the science of hadith and its associated disciplines. He began his studies in this area at a young age. At 19, he received his first ijāzah of ḥadīth from Ayatollah Shaykh Āgā Buzurg Tehrānī. Additionally, Sayyid narrated ḥadīth from several notable Shī’ah scholars, including:
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Sayyid Muḥammad Ṣādiq Baḥr al-‘Ulūm (d.1979)
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Sayyid ‘Alī Naqī Naqvi (d.1988)
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Mirzā Najm al-Dīn al-‘Askarī al-Tehrānī (d.1975)
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Shaykh Muḥammad Riḍā al-Tabasī al-Najafī (d.1984)
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Sayyid Shahāb al-Dīn al-Mar’ashī al-Najafī (d.1990)
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Sayyid ‘Ali ‘Allāmah al-Fānī al-Iṣfahānī (d.1989)
Among Zaydite scholars, he narrated from Sayyid Majd al-Dīn al-Mu’ayyidī al-Ḥasanī al-Sa’dī (d.2007) and Sayyid Muḥammad bin al-Ḥusain al-Jalāl al-Ḥasanī al-Ṣan’ānī, who are prominent scholars of Yemen.
From Sunni scholars, he narrated from Shaykh Muḥammad Mar’ī al-Amīn al-Anṭākī al-Ḥalabī (d.1964), who later converted to Shī’ah Islam.
His published and unpublished works related to the science of Ḥadīth and Rijāl include:
Baḥth Muṣtalaḥ Al-Rijāli “Asnada ‘Anhu” Mā Huwa wa Mā Hiya Qīmatuhu al-Rijāliyyah, a detailed research work on one of the terms commonly used in Rijal.
A research paper on individuals who haven’t narrated from Imams, based on Shaykh Tusi’s Kitāb al-Rijāl.
Kuniyah: its impact on various fields and Islamic civilization.
Dīwān al-Ijāzāt al-Manẓūmah, a collection of poetic ijāzāt.
Fawāt Fihris al-Fahāris: An addendum to al-Katānī’s book on Sunni scholarship, highlighting overlooked Shī’ah works of ijāzāt.
Al-Imāmah wa al-Tabṣirah is a book of hadith concerning the doctrine of Imāmah, authored by Shaykh ‘Alī bin al-Ḥusain bin Bābawayh al-Qummī, the father of Shaykh al-Ṣadūq.
Tafsīr al-Ḥibarī by the noted Qurānic scholar al-Ḥusain bin al-Ḥakam Abū ‘Abdullāh al-Ḥibarī (d. 282 A.H.), which interprets verses praising ‘Alī ibn Abī Tālib.
Risālah abī Ghālib al-Zurārī (d. 368 A.H.): the oldest preserved text on the science of Rijāl.
Khātimat Tafṣīl Wasā’il al-Shī’ah by Shaykh Ḥurr al-‘Āmilī (d.1104 A.H.) discusses the chain of narrations in his book Wasā’il al-Shī’ah.
Sharḥ al-Bidāyah fī ‘Ilm al-Dirāyah, authored by the distinguished Shī’ah jurist al-Shahīd al-Thānī addresses the systematic approach to assessing the authenticity and credibility of hadith.
Tārīkh Ahl al-Bayt, the earliest documented source providing fundamental information about the Imams, compiled through the narrations of esteemed scholars and historians.
Rijāl Ibn al-Ghaḍā’irī is a text authored by Aḥmad bin Ḥusain bin ‘Ubaydullāh al-Wāsiṭī al-Baghdādī, focusing on Shī’ah transmitters of Ḥadīth in Baghdad during the first half of the 5th century AH (11th century CE).
Tadwīn al-Sunnah al-Sharīfah provides a comprehensive examination of the initiation and early prohibition of Ḥadīth transcription. It also explores the perspectives of Prophet Muḥammad’s household regarding the ban and their contributions to the Ḥadīth literature.
Thabat al-Asānīd al-‘Awāli provides a comprehensive account of his chains of narrations, tracing them back to the Prophet and his household through prominent scholars and transmitters of hadith.
Yawmiyyāt: A detailed biography of Ayatollah Sayyid Muammad Ṣādiq Baḥr al-‘Ulūm in two comprehensive volumes.
Al-Manhaj al-Rijālī li al-Sayyid al-Burūjirdī: An analysis of Grand Ayatollah Sayyid al-Burūjirdī’s Rijālī methodology in deriving Islamic laws from their sources.
Tasmiyat Man Shahida Ma’a ‘Alī Ḥurūbahu is the earliest account detailing the personalities who fought alongside Imam ‘Alī in his battles, authored by his companion ‘Ubaydullāh bin Abī Rāfi’ in the first century A.H.
Ijāzāt al-Ḥadīth Tārīkhuhā wa Ḥaqīqatuhā: an in-depth analysis of the history and development of Ijāzāt and its significance.
Al-Arba’īn Ḥadīthan provides an explanation of 40 hadiths, each transmitted through different narrators.
Al-Ḥadīth wa al-Muḥaddithūn fī Karbalā: A detailed history of hadith and its transmitters in Karbalā.
Al-Sīrat al-Kabīrah: A comprehensive autobiography of Ayatollah Sayyid Muḥammad Riḍā Ḥusainī Jalālī.
Commentary on Ibn al-Ghaḍā’irī’s book about Ḥadīth transmitters, known as Sharḥ Rijāl al-Ghaḍā’irī.
Turuq Taḥammul al-ḥadīth wa adāuhū tārīkhuhā wa shu’ūnuhā provides a detailed account of the methods of transmitting ḥadīth, along with its history and significance.
Al-Anānah: A comprehensive analysis of one of the methods used in the transmission of hadith.
Fatḥ al-‘Ayān ‘alā Ma’ānī waladanī Abū Bakr Marratayn is an in-depth analysis of a narration attributed to Imam Jafar al-Sadiq, which states that “Abu Bakr bore me twice.”
Al-Laqab Ḥaqīqatuhu wa Shu’ūnuhu: The analysis of titles and their significance in the science of Rijāl: an examination of the historical context and importance.
Al-Mukhtār fī Maṣādir Ḥadīth Lā Ḍarar Wa Lā Ḍirār is an in-depth analysis of the sources of the renowned statement of the Holy Prophet, “causing harm and reciprocating harm is not permitted.”
Mar’ī al-Amīn Al-Anṭākī al-Ḥaqīqat al-Khālidah is a biography of Shaykh Muḥammad Mar’ī al-Amīn al-Anṭākī al-Ḥalabī, a distinguished Syrian Sunni scholar who converted to Shī’ah Islam towards the end of his life.
The collection of ḥadīth transmitted by Ibrāhīm bin Abī Yaḥyā al-Aslamī and his biography, titled Musnad Ibrāhīm bin Abī Yaḥyā al-Aslamī wa tarjumat ḥayātihi.
Tasmiyat man qutila ma’a al-Ḥusain is an early account documenting individuals killed on the Day of ‘Āshurā alongside Imam al-Ḥ Written by Fuḍayl bin Zubayr al-Asadī in the 2nd century A.H.
A comprehensive analysis of the Tasmiyat man qutila ma’a al-Ḥusain.
Al-aḥādīth al-maqlūbah wa jawābātuhā: an answer by Sayyid al-Burūjirdī to Najaf scholars’ questionnaire on displaced chains of narrations.
Musnad al-Ḥibarī: a hadith collection by al-Ḥusain bin al-Ḥakam bin Muslim al-Washshā’ (died 281 A.H).
Al-Ijāzāt al-Shāmilah li al-Sayyidah al-Fāḍilah: The authorization granted by Shaykh Abū al-Majd al-Iṣfahānī to Sayyidah Nuṣrat al-Hāshimiyyah al-Amīniyyah.
Al-Durrat al-Fākhirah: A Poetic Treatise on the Science of Dirāyah al-Ḥadīth by Mullā Ḥabībullāh al-Kāshānī.
Al-sabīl al-judud ilā ḥalaqāt al-sanad by Shaykh Muḥammad ‘Alī al-Urduābādī, explores new methods of connecting to chains of narrations.
Al-kalimāt al-mi’ah: A collection of 100 sayings of Imam ‘Alī, compiled by Abū ‘Uthmān al-Jāḥiẓ (d. 255 A.H.)
Mukhtaṣar Risālat fī Aḥwāl al-Akhbār: A treatise on Ḥadīth science by noted Shī’ah scholar Quṭub al-Dīn al-Rāwandī.
Nathr al-La’ālī is a collection of sayings by Imam ‘Alī, compiled by Shaykh Faḍl bin Ḥasan al-Tabarsī.
Al-Ijāzāt al-Jalāliyyah: A comprehensive Ijāzah granted by Sayyid Muḥammad Ṣādiq Baḥr al-‘Ulūm to the editor.
Ḥaqīqat al-Ṣaḥīfah al-Sajjādiyyah: An in-depth and scholarly analysis of its authenticity.
Sa’ad bin ‘Abdullāh al Ash’arī al-Qummī: a comprehensive account of his biography.
Mīzān al-Jarḥ wa al-Ta’dīl is a work by Shaykh Jamāl al-Dīn al-Qāsimī that analyzes the criteria for accepting and rejecting hadith from its transmitter.
Kitab Sayyid al-Waṣiyyīn ilā Qāḍī al-Ahwāz is a letter from Imam ‘Alī to the chief justice of the city of Ahwāz, detailing the Islamic legal system.
‘Ayn al-Mīzān: a critique by Shaykh Muḥammad Ḥusain Āl Kāshif al-Ghiṭā’ on Jamāl al-Dīn al-Qāsimī’s Mīzān al-Jarḥ wa al-Ta’dīl, discussing the criteria for accepting or rejecting ḥadīth based on its transmitter.
Faṣl al-Khiṭāb is a treatise by Sayyid Majd al-Dīn al-Mu’ayyadī al-Ḥasani, which explains the instruction of Imams regarding the confirmation of hadith from the holy Qurān.
Al-Amālī of Al-Mu’ayyad Bi Allāh Aḥmad bin al-Ḥusain al-Hārūnī (d. 411 AH) is a collection of ḥadīths dictated in various gatherings.
Al-Unsiyyāt, Analysis of ḥadīths narrated by Anas bin Mālik.
Al Anwār al-Saniyyah provides a comprehensive account of the chains of narrations of Sayyid Muḥammad bin al-Ḥusain al-Jalāl al-Ṣan’ānī, a scholar from Yemen.
A critical edition of Rijāl al-Barqī by Aḥmad bin Muḥammad bin Khālid al-Barqī, one of the primary and oldest sources of Shī’ah Rijāl.
A critical edition of Rijāl al-Tūsī, compiled by renowned Shī’ah scholar Muḥammad bin al-Ḥasan al-Tūsī.
A critical edition of ‘Umdat al-Tālib by Ibn al-‘Inabah, which provides a detailed account of the genealogy of Abū Tālib’s descendants.
A critical edition of Maqātil al-Tālibiyyīn by Abū al-Faraj al-Iṣfahānī, which provides a comprehensive account of the descendants of Abū Tālib who were unjustly killed.
Awards
His academic works were widely recognized, with some receiving awards at various literary festivals. He received an award for his work Jihād al-Imām al-Sajjad, which discusses the efforts, sacrifice, legacy, and contribution of Imam in promoting the teachings of Prophet Muḥammad (saw. This recognition was given at an international seminar held in Beirut in 1992.
His book Risālat Abī Ghālib al Zurārī received Iran’s highest academic award in 1993. Another work, al-Manhaj al-Rijālī li al-Sayyid al-Burūjirdī, was recognized as the best academic work in Qom seminary. His critical edition of Ādāb al-Muta’allimīn also won an award from Iran’s Ministry of Education.
His legacy
Ayatollah Jalālī made substantial contributions to the field of knowledge. Although the exact number of his writings is unknown, he dedicated his life to research, eschewing worldly distractions. The number of his students remains unspecified, yet they are actively engaged across various regions worldwide, providing education and guidance to the public. Many of these students are notable authors who significantly contribute to academic discourse.
Works
In addition to the previously highlighted works, Sayyid has authored and edited numerous books and articles. Some of these publications are currently available, while others are awaiting release. Due to space constraints, it is not feasible to mention all his contributions in this brief article. Thus, we present a list of several additional works beyond those previously discussed.
1.Jihād al-Imām al-Sajjād: a detailed biography of Imam al-Sajjād.
2.Jihad al-Imām al-Kāẓim: a detailed biography of Imam al-Kāẓim.
3.Al-Ḥusain simatuhu wa sīratuhu: a biography and the merits of Imam al-Ḥusain.
4.Abū al-Ḥasan al-‘Urayḍī Tarjamatu Ḥayātihi provides a detailed biography of ‘Alī, son of Imam al-Ṣādiq.
5.Ḥawl Nahḍat al-Ḥusain offers a comprehensive analysis of Imam al-Ḥusain’s uprising.
6.Dīwān al-Ijāzāt al-Manẓūmah: a compilation of poetic ijāzāt.
7.Rasūlullāh: a book defending God’s final prophet, Muḥammad.
8.Al-Mawt āyātuhu, aḥādīthuhu, aḥkāmuhu covers death, its mention in the Qurān & Ḥadīth, and Islamic guidance on it.
9.Difā’ ‘an al-Qurān al-Karīm: an article addressing the claim of alterations in the Qurān.
10.Naẓarāt fī turāth Shaykh al-Mufīd: a summarized study of Shaykh al-Mufīd’s works.
11.Kuntu Amīriyyan: A scholarly treatise advocating for Shī’ah beliefs.
12.Al-Ajwibat al-Jalāliyyah: A comprehensive collection of answers to questions posed by various individuals.
13.Al-Basmalah: A comprehensive analysis of the single verse present at the beginning of each chapter of the Qurān.
14.Taqrīrāt fī al Fiqh wa Uṣūluhu: A summary of the academic discussions by the author’s teachers in advanced seminary classes on jurisprudence and its principles.
15.Tafsīr of Sūrat al-Kawthar: An interpretation of the shortest chapter of the Holy Qurān.
16.Walīd al-Ka’bah: a collection of treatises discussing the birth of Imam ‘Alī inside the Ka’bah.
17.Ilm taḥqīq al-Nuṣūṣ: a study of editing texts, including its laws, regulations, and requirements.
Death and burial
Ayatollah Jalālī passed away on Sunday, March 2nd, 2025, after a period of declining health. He is survived by his wife, daughter, and two sons, Sayyid Muntaẓar Jalālī and Sayyid Muḥammad Taqī Jalālī, who are both scholars.
The funeral procession was held at the renowned Imam al-‘Askarī Mosque in Qom, where Ayatollah Sayyid ‘Alī al-Mīlanī led the funeral prayer. Subsequently, the body was taken to the shrine of Sayyidah Ma’ṣūmah. The body was then flown to Najaf, Iraq, where the prayer was led by Ayatollah Sayyid Muḥammad Taqī al-Ḥakīm. From there, the body was transported to Karbalā, where ‘Allāmah Shaykh ‘Abd al-Mahdī al-Karbalā’ī led another prayer before the final interment. The deceased was laid to rest in one of the chambers of the al-Imām al-Ḥusain Shrine on Thursday, March 6th, next to the grave of Grand Ayatollah Luṭfullāh Ṣāfī al-Gulpāygānī. (Wilayat Times dot com)
