|
Sayyid Fadlullah was born in the city of Al-Najaf al-Ashraf in
1354H/1935. His father was living there to study Theology, and by the time
the Sayyid was born, had already established himself as an
outstanding scholar, who was known for his piety and fear of
Allah.
The Sayyid was raised and educated by his father who greatly
influenced the life and thought of his son. The Sayyid went first to a traditional school
(Kutaab) to
learn the Quran and the basic skills of reading and writing.
These schools were run by old traditional sheiks and they
probably left a bad impression on the young scholars mind so
the Sayyid soon left and went to a modern school that was
established by the publisher Jamiat Muntada Al-Nasher where he
stayed for two years and studied in the third and fourth
elementary classes.
Thus he began studying the religious sciences at a very young
age. He started to read the Ajroumiah when he was nine years
old, and then he read Qatr al-Nada wa Bal Al-Sada (Ibn Hisham).
From this very early stage the Sayyid knew that he was not
going to be a traditional scholar as he used to take great
interest in the whole cultural and literary scene, which he
followed by reading the Lebanese, Egyptian and Iraqi Magazines
and newspapers.
He read for example Al-Musawir (An Egyptian magazine) the
Zayan Magazine published by Hassan Al-Zayan and Al Katib Magazine that was
published by Taha Hussien and started to write poetry when he
was ten years old. His first teacher was his father Sayyid
Abdulraouf Fadlullah.
He completed with him the course called Sutouh in which the
student reads the book and listens to his teacher's
explanation. He also studied the Arabic language, logic and
Jurisprudence, and did not need another teacher until he
studied the second part of the course known as Kifayat at Usul
which he studied with an Iranian teacher called Sheikh mujtaba
Al-Linkarani. He attended the so-called Bahth Al-Kharij in
which the teacher does not restrict himself to a certain book
but gives more or less free lectures. These teachers are usually high religious authorities
(Marga')
or are about to become so.
At this stage he was taught by the greatest religious
authorities of the time like the Sayyid Abulkassim Al Khoui,
Sayyid Muhsin al-Hakim, Sayyid Mahmoud Asshahroudi, and Sheikh
Hussein Al-Hilli, and all of them are outstanding academic
figures in the Najaf Al-Ashraf.
In addition the Sayyid studied some philosophy, by attending
the classes of one the Major Philosophy teachers of that time
Mulla Sadra Al-Badikoubi who taught the famous Mulla Sadra Al-Shirazi
book (Al-Asfa Al-Arba't). Martyr Sayyid Muhammad Baqir al-Sadr
studied with the same teacher for five years following the advice of Sayyid Alkhouie.
The Sayyid attended the Bahth Al-Kharig of some of the
greatest scholars and religious authorities of that time including:
Sayyid Abulkassim Al Khoui: He was born in 1306h? He emigrated
to Najaf in 1318 and there he studied with some of its greatest and most
prominent scholars including Sheikh Shari`a Asfahani, Editor
and researcher Dia' Al-Iraqi. Sheikh Muhammad Hussein Al-Asfahani
Al-Kimbani, Sheikh Muhammad Hussein Na`ini, Sheikh Mahammad
Jawad Al-Badkoub who was considered to be the greatest leader
of the academic moment in Najaf for a long time, and was a
religious authority (Marga) until he died, May Allah have
mercy on him.
Sayyid Muh`sin Al-Hakim: Born in Al-Najaf in 1306H. And
attended the courses of scholars such as Sheikh Khurassani the
author of Kifayah, and Sheikh Muhammad Hussein Anna`ini. He is
considered one of the most prominent Marga. For he condemned
Marxism that was invading the Muslim community at that time
and considered it in his bold and famous judgment as" unbelief
and atheism".
Sayyid Mahmoud Shah`roudi: Born in one of the villages of
Shah`roud in 1301H. He went to Najaf and attended the courses
of Sheikh Muhammad Qazim Al-Kharassani until the latter died.
Then he attended the courses of Diaz Al-Iraqi and Sheikh
Muhammad Hussein Na`ini. He then became one of the few Marga
that were recognized all over the Islamic world. Sheikh
Hussein Hilli: He was first taught by his father who was one
of most prominent teachers of his time. He then studied under
several teachers the last of which was Mirza Hussein Al-Na`ini
with whom he spent several years, and became known for his
wide knowledge, research skills, good morals, honesty and
humbleness. He died in 1349H.
Mullah Sadra Al-Qafkazy who was known as Sheikh Sadra Al-Badkoubi:
Born in one of the Badkouba villages in 1316H. His father and uncle
taught him literature and Mathematics. He then went to Najaf
in 1348 and studied under Sheikh Mairini, Sheikh Asfahani
and Sayyid Al-Badkoubi. He taught Sutouh and Philosophy in
Najaf for 40 years, and become one of the most prominent
teachers of Philosophy which he continued teaching until he
died in 1393.
His father Sayyid Abdulra`ouf Fadlullah: Born in 1325H. He
went to Najaf and studied with Mirza Fatah` Ash-Shahid, Sayyid
Abulhassan Al-Asfahani and Sayyid Abdulhadi Ash Shirazi. He
became a prominent scholar and a widely sought and appreciated
teacher. He stayed with his brother, Sayyid Muhammad Sa'id and
went to the south of Lebanon when the latter died. There he
continued his studies and became an Imam who issued
independent judgments (Fatwas). He was known for his piety
asceticism and good morals. He had a great influence on his
son who benefited a lot from him until he died.
Describing his life with his father the Sayyid says:
"He
is probably the only person I could discuss anything with
quite freely even when it came to taboos. Because he was such
a broad minded person that the people who used to visit him
could not have imagined so. They might have thought that he
was aloof and reserved. But he used to listen to me and
discuss with me all the ideas and illusions I had in my mind
as if I were a mature grown up. The discussions used to go on
and on even when we were eating with the rest of the family,
which used to annoy everyone else in the family.
This method of conducting a dialogue was very beneficial for
it responded to all the questions I had in mind. The constant
dialogue that involved all issues whether religious,
Philosophical, social or political went on to the very end. On
the very last night of his life we had a long discussion
regarding an aspect of jurisprudence. Thus, I believe that the
person who educated me on how to be open-minded, respect the
opinions of others and hold a scientific and methodological
dialogue was my late father."
His uncle, Sayyid Muhammad Sa`id Fadlullah, who was born in
1316H left for Najaf in 1337, and studied under Mirza Mohammad
Hussein Na`ini, Mirza Fatah` Tabrizi Ashahidi, Sayyid
Abulhassan Asfahni and Sayyid Abdullahdi Ashirazi. He became
well known for his devotion to academic and scientific work,
for his piety and for being free from worldly ambitions.
He became qualified to become a Marja and stayed in Najaf
until he died in 1374.
Although Sayyid Muhammad Sa`id was not one of Sayyid Fadlullah
teachers, I have considered him as such, because of the
influence he had on Sayyid Mohammad Hussein`s personality.
The Sayyid says: "I was influenced in the Najaf Al-Ashraf by
two people who I respect enormously for their religious
knowledge and for the type of life they led that was very
ascetic. Those two people are my father and my uncle Sayyid Muhammad
Sa`id Fadlullah, one of the greatest jurists in Najaf, who was considered by
all the other religious scholars as being worthy of becoming
the highest religious authority, but who refused worldly
interest in any post. I used to sit down and talk to him when
I was a child, usually about things that were mature for my
age. He used to go along with this and discuss these issues
for he sensed that I had some potential. He used to say to
relatives: 'This kid (pointing to me) will bring more honour
for the family in the future'. I was greatly
influenced by him especially by the spirituality that he
radiated. Moreover, his academic ability inspired me to the extent that
I wanted to reach his level or even surpass it. I was deeply
affected by his death."
When the Sayyid was only ten or eleven years old he joined
hands with martyr Sayyid Muhammad Mahdi Al-Hakim, the son of the
religious authority the late Sayyid Muhsin Al-Hakim, in
publishing a hand written magazine they called Al-Adab. They
used to make a written copy of it to every subscriber. He then
took part in editing the Al-Adab magazine (1380H) that was
published by Jammat Alulama at Najaf. He used to write the
second editorial called "Kalimatuna" and
these articles were then compiled in a book called, "Our
issues in the light of Islam". The first "Our
Message" editorial was written by Martyr Sayyid Baqir
As-Sadr.
It is worth mentioning that the Sayyid began to write poems at
an early age, but since such an activity was considered to be
a distraction from learning, the Sayyid went to his uncle Sayyid
Muhammad to ask him for advice. The late Sayyid encouraged him to continue on the grounds that
being a religious authority, one needs an excellent understanding
of the Arabic language and its literature. To understand the
Quran and the traditions, one needs to understand both the
connotation and the meaning of words in their context.
After 21 years of studying under the prominent teachers of the
Najaf religious university, he concluded his studies in 1385 H
and returned to Lebanon. He had already visited Lebanon in
1952 where he recited a poem mourning the death of Sayyid
Muhsin Al-Amin. But, although his eulegy was in a way a
traditional one, it touched on all the political and social
issues of that time including French colonialism, Islamic
unity, unemployment, etc.
In 1966 the Sayyid received an invitation from a group of
believers who had established a society called "Usrat Ataakhi"- "
The family of Fraternity" to come and live with them
in the area of Nabba'a in Eastern Beirut. The Sayyid agreed,
especially as the conditions at Najaf impelled him to leave. In Naba'a the Sayyid began his work, by organizing cultural
seminars and delivering religious speeches that discussed
social issues as well.
Nevertheless, the Sayyid's concern was to continue to develop
his academic work, thus he founded a religious school called "The
Islamic Sharia Institute" in which several students
enrolled, who later became prominent religious scholars
including Martyr Sheikh Ragib Harb. He also established a
public library, a women's cultural centre and a medical
clinic.
Then when the Lebanese civil war forced him to leave the area,
he moved to the Southern Suburbs where he started to give priority to
teaching and educating the people. He used the Mosque as his centre
for
holding daily prayers, giving lessons in Qur`anic interpretation, as well as
religious and moral speeches, especially on religious occasions such as
Ashoura. He soon resumed his academic work and began to give daily lessons in
Islamic principles, jurisprudence and morals. His students who used to
meet him at his house very early in the morning, were astonished of the
Sayyid's enthusiasm and perseverance. For the Sayyid did not like to
stop working on the occasions which religious schools usually observe as a
holiday. He wanted to make the most of every moment. He used to repeat
continually that imperialism is mobilizing all its resources to fight Islam,
and that we should declare a state of emergency to confront its attack. We
have to improve our education and gain more scientific knowledge. If
we do not make the best of our time now, we will not be able to build our
future or develop in the Future. The Sayyid has even opened a religious school in the Sayyida
Zainab neighbourhood in Damascus, where he teaches regularly.
In addition to academic and religious activities, the Sayyid
concentrated on helping the weakened in obedience to God's saying:
"And keep yourself content with those who call on their
lord morning and
evening seeking his face; and let not your eyes pass beyond
them seeking the
pomp and glitter of this life nor obey any whose heart we have
permitted to
neglect the remembrance of us, one who follows his own desires
and his
affair has become all excess"
(S16:v28)
The Sayyid shared their grievances, and made great efforts to
find solutions for their various problems with the advent of the civil war
and the escalations of the Zionist aggression, the Sayyid recognized
quite early the enormous magnitude of the social problems that were generated.
People were being killed, dislocated and losing their work. He made every
possible effort and established orphanages and schools for the children
of martyrs and the poor as well as the handicapped.
Thus, the Mabarrat Association was born, and it soon became
one of the greatest pioneers and models in this field. The association
which began its activities by building orphanages expanded and began to build
social and medical centres as well as mosques.
Imam Al-Khouie Orphanage (Beirut-Daouha)
Imam Zein Al-Abidine (as.) Orphanage Biqaa(Hirmil).
Imam Ali Bin Abi Talib (a.s.) Orphange, South Lebanon. (The
Ma`roub-Sour
road)
Virgin Mary
Orphanage (a.s.) South Lebanon (Jiwaya).
Al- Sayyida Khadija Al-Kubraa
(a.s.) Orphanage, Beirut (Bir-Hassan).
The Zainab (a.s.)
Orphanage West Biqaa (Suh`mur) Under
construction.
The Imam Al-Hadi Institute For The Deaf and Blind
Al-Nour school for the Blind (Beirut).
Al Nour school for the Deaf (Beirut).
Bah`man Hospital Beirut (Haret Hreik).
Al Sayyida Al-Zahra'(a.s.) Hospital South Lebanon (Al-Abbasyyah)
Under
construction.
The Sayyid Fadlullah Institution for charity and Social
Welfare- Provides aid for thousands of needy each year either as a
monthly donation, a yearly sum, or in the form of educational or medical aid.
It helps about a 100 thousand every year, and the value of its
average yearly donations, over the last few years, amounts to around 6
billion Lebanese pounds.
The Sayyid`s familiarity with contemporary culture led him to
acquire certain unique characteristics . He became a man of dialogue,
having a solid intellectual base that was enriched by various experiences
which made him appreciate, from the beginning, the importance of
presenting Islam in a way that responds to contemporary intellectual
developments, especially after other ideas and trends began to gain
ground among the Muslim youth. He learned this method of thinking and
working from the prophet and his family's example and understood the Quran as a
guide for thinking and action. Thus he was armed with intellectual
and rhetorical tools that he had mastered. He soon became a great
advocate of dialogue across the Arab and Muslim world, so much so that his name
became synonymous with dialogue, and this allowed him to correct many of the
myths that had been spread about Islam and the Shi`ite school of thought.
The Sayyid is also concerned with spiritual education which he
believes to be the basis for building good Islamic personalities.
Giving the Islamic task of building personalities a high
priority, the Sayyid insisted on attending the collective prayers regardless
of any objective or subjective hardships. He tried his best to
present Islam in an attractive and and contemporary way, giving special emphasis
to the problems
of youth and women since any real change must start with them.
In addition to fighting ignorance, fanaticism and
sectarianism, Sayyid Fadlullah went all the way to fight ignorance and
backwardness, using the mosques, first in Bir- al-Abd and then in Haret Hreik as
schools to teach ethics, spread knowledge and call for affirmative action. Not
only did he make these themes a major feature of his Friday prayers and
Quranic interpretation lessons, he also gave lectures in all the
universities, schools, social and cultural clubs, in an effort to emphasize
these religious Islamic values among the youth and the nation as a
whole.
The Sayyid, being the religious authority he is, believes that
it is his duty to restore and revive the true Islam, although his health
has been experiencing certain setbacks it has not affected his zeal. He
is so energetic, motivated and an optimistic believer in Allah that
he radiated this state to the whole nation which looks up to him to keep
its faith and optimism.
He is a staunch fighter, against arrogance and for the cause
of freedom. Supporting the international liberation movements and devoting
his efforts to guiding and backing the international Islamic movements.
In this context, he took part along with Martyr Sayyid
Muhammad Baqir As
Sadr in founding the Islamic Movement in Iraq as a first step
towards an Islamic movement in the Shiite sphere. Then, in the late
seventies, he concentrated his efforts on providing the Islamic Republic in
Iran and the Islamic movement in Lebanon with all the means possible to
ensure its success: speaking, writing, and defending its major arguments
at every opportunity, and constantly calling for resistance against the
Zionist occupation of Lebanon and Palestine. Before long he became the
target of
several assassination plots executed by local regional and
international intelligence services. The bloodiest of which was the one
carried out by the American CIA: A car packed with explosives was detonated when
the Sayyid was leaving the mosque in Bir Al-Abed killing 80 and wounding 200.
The Sayyid realized early on the central role of the
Palestinian cause and considered the Zionist occupation of Palestine a prelude to
the invasion of other Muslim and Arab countries. The Sayyid sees the Glorious
Quran as a unifying book and a book of unity. He believes that the threat
against the Arabs and Muslims is one and the same. His strategy in this
field is based on his belief that the enemy tries to prevent any political
social or even cultural attempts to draw Muslims closer. Thus the cause of
Islamic unity is, in his view, as important as the liberation from the
hegemony of certain arrogant international powers, since any kind of strength the
Muslims
acquire will undermine the latters` vital interests.
These positions, roles and attributes that the Sayyid played
or had were accompanied by a humble personality that made all classes and
groups eager to visit him and he became one of the great symbols of the
nation whose influence stretches across sectarian and partisan boundaries.
As the Sayyid gained more admiration, he also became a major
source of concern with the more fanatical members of other religious
groups attacking him as being a "fundamentalist", while Muslim
conservatives denounced his "moderation" and his
"innovation".
Moreover, the Traditional Religious establishment feared and still fears that he could threaten
their interests. Yet his prudence, broadmindedness and his continuous struggle
for the cause that speaks for itself have foiled any attempt to distort his
image, especially as his efforts to present the true Islam have
gained him a large following, especially among the educated youth.
The Sayyid visited several countries to give lectures and the call
for Islam including, the USA, the United Kingdom, France India, Iran,
Algeria .etc and he participated in scores of Islamic and intellectual
conferences. The Sayyid wanted all this multi-faceted activities to stand
on a solid basis, and with this in mind, he founded several orphanages,
schools, Islamic centres and Religious schools.
The Imam Al Khouie Orphanage Beirut (Dawha)
Imam Al-Baqir Secondary school Beka`a (Hirmil)
Imam Al-Jawad Secondary school Beka`a (Ali Nahri)
Imam Ali Bin Abi Talib school South Lebanon (Ma`roub)
Imam Hassan Secondary school, Beirut (Ruwais)
Al-Mujtaba Secondary School, Beirut (Hay Al-Salum)
Imam Ja`afar As-Sadiq school South Lebanon (Jwaya)
Al-Kaouthar Secondary school Beirut (Bir Hassan)
Imam Hussein School, Beka`a (Suh`mour) (under construction)
Ali Al-Akbar Vocational Institute Beirut (Doha)
Islamic
Centres
The large Islamic Centre, Beirut (Haret Hreik: Consists of the
Al-Ima
Hassnian Mosque, the Zah`ra Hall and the Islamic Cultural Centre.
Imam Hasan Askari Center Beka`aa'(Sira'in)
Imam Hussein Center-Beka`a(Jlala)
Imam Ali Bin Abi Talib centre South Lebanon. (AL-Hawzah-Sour)
Ahl Al-Beit Mosque Beka`a' (Rayak)
Imam Ja'afar Al-Sadiq Mosque Beka`a (Hirmill)
Ahl Al-Beit
Centre, North Lebanon (Tripoli)
Sayyida Zainab Mosque, Beka`a (Ba'albek)
Al- Bashai'r Radio station.
Office of Information.
Islamic Sharia Institute
Women's Religious College
Sour Religious College
Al-Murtada Religious School (Damascus)
The Sayyid as a Religious Authority (Maraga') following the
deaths of the great Islamic leader, Sayyid Al Khouie and Imam Khomeini
(r.a), and
after the passing away of all the symbols of the First generation, such
as Sayyid Al-Kalbakani who undertook the task of issuing fatwas as a
religious authority, a great vacuum was left. People from various
regions came to the Sayyid and asked him to undertake this task, for they were
used to asking the Sayyid about the fatwas of the various Marga's until he
became the link between the people and their religious authorities all over
the Islamic world. They had a lot of trust in the Sayyid especially after
the long struggle they had gone through together, in addition to their
certainty that he was a just, righteous and pious man, he had to respond to
their plea and hold his responsibilities.
The Sayyid had issued a lot of fatwas that he had made in
response to believers' questions. He complied them in a book called
Al-Masail
Al-Fikhia, the first volume of which appeared, before the Sayyid
published his practical guide (Al-Resala Al-Amelia) His great experience in
this field and in teaching jurisprudence as well as his constant monitoring
of the latest trends and literature of the major religious schools have
enabled him to become one of the prominent contemporary religious
authorities.
The Sayyid then issued the second volume of Al-Masial al-Fikhia
and wrote
his comments on the fatwas of martyr Sayyid Muhammad Baqir As-Sadr
and they
were published together with As-Sadr's text, to serve as a
reference to Sayyid Fadlullah`s Fatwas. Moreover, the first volume of his
own practical guide was published recently and the following volumes will be
published in due course.
What is worth mentioning in this respect, has to do with the
Sayyid's new concept of the institution of the religious authority. He
believes that it should become just an institution, in that it should
not rely on individuals.
The Sayyid has written many books that deal with all the
problems we face in our contemporary world and provided Islamic solutions to them
whether in theory or in actual practice. He also wrote numerous articles
in the various cultural Islamic magazines.
The Sayyid`s works could be divided into two categories: The
general works
and the special ones that deal with juristic issues. Although
the latter are written by his students they reflect the lessons he gives in
Beirut and Damascus.
Our Issues in the light of Islam: The book is a compilation of
the editorials the Sayyid written over six years in Al-Adwa' Magazine
in Al-Najaf. The book was reprinted in several editions.
Steps along the Road of Islam.
Islam and the logic of Force.
The Call to Islam as explained in the Quran.
General Islamic Concepts: a series of several books.
On the Imam Musa Al-Kazim.
On the Iftitah`Invocation.
On The Kumail Invocation.
Reflections in Islamic political thought
The Islamic Christian dialogue.
The World of Youth.
The World of Women.
The Jurisprudence of Life.
Islamic Reflections on Women
On Quranic Knowledge- edited by Sayyid Shafic Al-Musawi.
For Life and Man.
Friday speeches delivered in both Bir Al-Abed and
Al-Hassanian
Mosques- 2 volumes
The New Conception of Shiite Religious Authority.
The Clash of Wills
Challenging the Prohibited.
Dialogues in Thought, Politics and Social Affairs.
Contemporary Islamic Issues
Al-Zahra (A.S) An International Role Model.
Islamist's Discourse and the Future.
The Islamic
Movement. Its Issues and Concerns.
On the Shores of
Conscience (Poetry).
Poems of Islam
and Life (Poetry)
The Shadows of
Islam (poetry)
A Project for
Islamic Civilisatio
With the Wisdom
in Islam
`Ashoura
Al-Masai'l Al-Fiq`hia
vols, 1and 2
Islamists and
Contemporary Challenges.
Al-Fatwaa Al
Wadiha, vol1.
On the Rites of
Pilgrimage.
The Seminar: A Collection of the lectures and Quranic
interpretations that
are held weekly in the religious school in Damascus. Eight
volumes have been
published so far.
With Ahl Al-Beit.
The Prophets` Fight Against Deviation.
For Islam
Islamic Resistance
FIKH AL-SHAREA' vols1 and 2
FEE AFAK ARROUH' vols1 and 2
The Book of Jihad by Sayyid Ali Fadlullah
On Nursing by M. Adieb Qaubeissi
On Marriage vol:1 by Sheikh Ja'afar Shakhouri
The Will
Renting By Sayyid Muhammad Husseini
On Drawing lots
On Vows and Pledges
On Hunting and Slaughtering
On the Rule of No Harming by M. Adieb Qaubeissi.
On Hunting and Slaughtering
On Inheritance by Dr.Khanjar Hamiyah.
There are also several books that are to be published soon
including:
On Marriage, vol.2 by Sheikh Ja`afar Shakhouri
On Divorce by M.Adieb Qaubeissi.
On Foods and Drinks
On the Judiciary
The Inspirations of Holy Quran
It is the interpretation of the Glorious Quran which the
Sayyid began writing through his weekly courses in interpreting the Quran
in the Shiyah` Mosque in the beginning and then in the Mosques of Bir Al-Abed
and Al-Hasanian Mosques.
The Sayyid used to write this book in various places and
times: In places like hotels, shelters or in between receiving guests, for the
Sayyid is known to be able to concentrate fully on one thing and be
totally immersed in it. These interpretations are considered as practical lessons
inspired by the Quran and not as actual interpretations of each verse.
The Sayyid has included his views about the universe, life and
man, all of which were inspired by the Holy Qur`an, in this book. He says:
This book is an interpretation that I'm proud of because of its standard of
its contents and its originality.
The book was published in 25 volumes, and was reprinted
several times Nevertheless you still cannot find all the volumes of this
book in any bookshop. The Sayyid has decided to print a new edition that
contains certain important additions.
It might be appropriate in this short biography to dedicate a
special section to talking about how the Sayyid deals with his
students, whether at graduate or post graduate level (Sotouh and Bahth Al
Kharig):
Not only does he teach the students the principles of religion
and jurisprudence he also tries to give them his advice on how to
learn and acquire knowledge. He always says that the student's concern
should not be to complete one academic stage and enrol in the next one, but
rather to make sure that he understands all that he studies for this is
what makes him a scholar in the end.
He also repeats the second Martyr's advice that you have to
make every effort and dedicate a lot of time to learning. "For If
you give yourself entirely to science it will only give you a part thereof, what
if you were to give it only a part of you?" Memorizing alone is
worthless and every student should be a scholar and a researcher regardless of the
academic stage he is at. He asks his students to take notes and review
what they have written and he urges them to aim at becoming religious
authorities, for this the only way they could be so in the Future.
The Sayyid also emphasizes the importance of being objective
and of avoiding hasty and decisive judgments. One should in any case not make
a judgment or reach a conclusion without basing them on sound evidence.
While in Tehran, we met once at Sayyid Jaa'far Murtada's house.
Many Lebanese
students were also present .At this meeting, Sayyid Abdul
Hussein Al-Qazwieni a colleague of the Sayyid in the Najaf said:
"When the Sayyid decided to leave Al-Najaf to stay in Lebanon, many teachers
and students asked him to change his mind" He added: "Had the
Sayyid decided to stay he was bound to became one of its prominent religious
authorities."
Yet, there are those who doubt the Sayyid`s qualifications
claiming that he was not given the verbal authorization of his teachers, such
as Sayyid Khoui and the other teachers. Nevertheless, being authorized by
one's teachers is not the only way to become a religious authority, it could
also be acquired by the ability to teach and defend one's ideas in front of
others. One could refer to his teaching courses in Beirut and Damascus, or to
his jurisprudence books. But if you do not wish to do so, it does
not make you either right or even pious. If proof needs evidence, denial
needs evidence too.
Martyr Sayyid Baqir As-Sadr has been quoted as saying. "All
those who left
Najaf lost something on leaving except Sayyid Muhammad Hussein
Fadullah and in his case, it was the Najaf University that lost.
It is
worth mentioning
in this respect that his father the late Sayyid Abdulra`ouf
Fadullah used to refer those who asked his opinion about things that they
practice out of obligatory precaution to his son, which in itself is a great
testimony.
Sayyed Muhammad Husayn (HA) can be contacted via his website -
http://www.bayynat.org.lb
|
