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Birth
and Childhood
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 there 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’s Teachers
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 Stouh 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.
6.
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.
7.
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 remaining 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 honor 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
His
Academic and literary Activities
When the Sayyid was only ten
or eleven years old he joined hands with martyr Sayyid Muhammad
Mahdi Al-Hakim, the son 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 distraction from learning, the
Sayyid went to his uncle Sayyid Muhammad said to ask him for
advice.
The late Sayyid encouraged him
to continue on the grounds that being a religions authority
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.
Going
back to Lebanon
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
elegy 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 a
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
main 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
center 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 center 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 neighborhood in Damascus,
where he teaches regularly.
The
Sayyid`s Social Activities
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 centers as well as mosques.
The
Orphanages:
- 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 Orphange (a.s.)
South Lebanon(Jiwaya).
- Al- Sayyida Khadija
Al-Kubraa(a.s.) Orphange, Beirut (Bir-Hassan).
-The Zainab (a.s.) Orphange
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).
Medical Centers.
-
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.
Political and Intellectual Activity
The Sayyid`s familiarity with
contemporary culture led him to acquire certain unique
characterisics . He became a man of dialogue, having a solid
intellectual base that was enriched by various experiences which
made him appreciate right from the beginning the importance of
presenting Islam in the way that responds to the contemporary
intellectual developments. Especially after the other ideas and
trends began to gain ground among the Muslim youth. He learned
this method of this 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 an intellectual and
rhetorical tools that he had mastered. He soon became a great
advocator of dialogue across the Arab and Muslim world, so much
so that his name became synonymus 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, motivitated and an optmistic believer in Allah
that he rediated 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 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 orphanges, schools, Islamic
centers and Religious schools.
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.
Vocational
Schools
-
Ali Al-Akbar Vocational Institute Beirut
(Doha)
Islamic Centers
-
The large Islamic Center, Beirut (Haret
Hreik: Consists of the Al-Imamain Hassnian Mosque, the
Zah`ra Hall and the Islamic Cultural Center.
-
Imam Hasan Askari Center
Beka`aa’(Sira’in)
-
Imam Hussein Center-Beka`a(Jlala)
-
Imam Ali Bin Abi Talib center South
Lebanon.(AL-Hawzah-Sour)
-
Ahl Al-Beit Mosque Beka`a’ (Rayak)
-
Imam Ja’afar Al-Sadiq Mosque Beka`a
(Hirmill)
-
Ahl Al-Beit Center, North Lebanon (Tripoli)
-
Sayyida Zainab Mosque, Beka`a (Ba’albek)
Media and
Information centers
-
Al- Bashai’r Radio station.
-
Office of Information
Religious
Colleges
-
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, 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 conception of the
institution of the religious authority. He believes that it
should become just that -an institution, in that it should not
rely on individuals.
His
Books and Writings on Jurisprudence
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.
The General Works
-
Our Issues in the light of Islam: The book
is a compilation of the editorials the Sayyid wrote for 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.
-
Dialogue 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-Zahraa (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 Civilization
-
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
Special
Works
-
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.
The
Sayyid’s Educational Methods
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 enroll 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.
Testimonies
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.
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