In the last two weeks, the Shiite Islamic situation in Iraq has witnessed many successive developments following the overthrow of Saddam Hussein and the occupation of the American and the British troops of Iraq and the freedom of Najaf. Such events open the doors to many and different challenges and conflicts such as the old new competition between Qum and Najaf over the Shiite religious authority and Al-Najaf restoration of its religious historic role which would probably lead to a major drawback to the role of Qum. Thus, a conflict between the Arab and Iranian religious leaderships would emerge… in addition, we have to mention the sudden assassination of Assayed Abd Al Majeed Al-Kouee in Imam Ali(a.s.)’s Holy Shrine and the accusation of Muqtada As-Sader’s supporters and their denial of such an accusation, to many other direct and indirect threats to the religious authorities… All the above-mentioned events might have paved the way to a religious role to Sayyed Muhammad Hussein Fadlullah in Najaf as a leader and a Shiite Jurist.

In the view of all these sudden events and radical political developments, we had better listen to Sayyed Fadlullah views, so that we could know his stance towards what is happening. Needless to remind the reader that Sayyed Fadlullah is of well acquaintance with Najaf and with the Grand religious authority, the late Assayed Al-Khouee as well as Martyrs Sayed Muhammad Baker Sadder and Sayyed Muhammad As-Sader.

However, Sayyed Fadlullah was very conservative in the last two weeks; he didn't speak out nor was he interviewed by any means of the media except for the Friday speeches through which he condemned the siege on the religious authorities and called for the unity among the Iraqi people.

As a matter of fact, Sayyed Fadlullah first media appearance was an interview on the future TV. In this long interview, Sayyed Fadlullah talked about the reality and the conflicts of the future of Najaf and Qum, as well as the challenges, which the Iraqi people will face during the presence of the American occupation.

Sayyed Fadlullah’s talk was occasioned on the same day of Imam Hussein’s martyrdom anniversary so that he could commemorate this occasion with the Iraqi people, knowing that it is first time the Iraqi people will be able to mark their religious anniversary with full fervor and a chance to flex their political muscle against the American occupation.

Following is an edited version of the interview:

There is no such thing as a "conflict among the religious authorities", for while it is very natural that there might be competition among the various religious authorities, especially that each tries to prove the validity of his legitimacy; resorting sometimes to certain negative means; but I don't think that the rationality and balance might get lost. Thus, when we attempt at studying the case of Najaf, we admit that there is a plurality of religious authorities; however, the chaos and the violence that have occurred recently were not between two religious authorities; they are a result of certain personal sensitivities nothing more. As to the person mentioned and accused of terrorism in spite of his denial he is not a religious authority. Thus, what has happened is just a conflict between two persons due to past sensitivities; it is never a conflict between this religious authority and that.

I don't think that the Iranian theory of the Jurist’s rule has an extension in Iraq, but it is very probable that there are some followers to the Iranian religious authority in this country. These followers don't constitute the majority of the Iraqi people, however historically speaking, there has never been a conflict over the Shiite religious authority, and most of the Shiite religious authorities were non- Arabs; Therefore, when an Arab religious authority emerges, it is natural that there might be some challenges facing him here and there. As a matter of fact, when this Arab jurist proves his competence, all other trivial sensitivities would vanish and his religious authority becomes not only part of a reality but the reality itself. For instance, as an Arab, jurist Assayed Al-Hakeem, , faced a lot of trouble when he presented his religious theories to the public. There were many attempts from many other groups to fight him. They shed the light on some of his theories that appeared to contradict with what other jurists suggest, and accordingly they presented these theories as violations to the Islamic legislation. Yet what happened later was completely different; after many shaking troubles in Najaf things again settled down and Al-Hakeem theories became understood adopted and applied by most of his followers. Similarly, when I faced opposition, I remembered Al-Hakeem's ordeal and I realized that this is not new. People usually get shocked when they encounter any new phenomenon because they find it contradictory to what they have long been following.

4- There are talks about a possible conflict between Najaf and Qum as soon as Najaf restores its religious and political role in the post-Saddam Hussein era. Is it true that there might be a dispute between Najaf and Qum over religious and political issues?

This is not true because both Najaf and Qum rise from the same womb, which is the womb of the Shiite religious authority, an authority that is active in many fields. In fact, Qum has always been an important location to many religious scholars due to the fact that it possesses an important historical position. This position was under siege in certain centuries. However, the latest changes in Iran has transformed the situation and made Qum the first Islamic Shiite institution. This fact doesn't mean at all that there weren't many other Shiite institutions although not big ones, in many other parts of the globe. Thus, the religious scholars were available in all countries and gained good and important positions. Furthermore, the relations between the Shiites of Iran and scholars from South Lebanon such as Sheikh Al Bahai and Hur Al-Amili who pursed their religious studies in Iran and at the same time occupied good positions there, were always excellent. Indeed, the Islamic Shiite institutions have never had one specific center in one part of the world.

Throughout its extended history, Najaf occupied a special place in the hearts of its scholars who used to come from Iran and other parts of the globe. Najaf occupied such a place for two reasons; first, the holy shrine of Imam Ali Bin Abi Taleb(a.s) exists in Najaf and the second is the fact that Najaf possesses an extended history as a great religious institution of about 11 centuries... Najaf was so great that it was believed that those who don't graduate from Najaf are shallow religious scholars who don't possess the depth of the knowledge of the Islamic legislation.

. However, the cruel role played by ousted Iraqi dictator helped in the drawback of Najaf role. As we all know, Sadam was always working on either deporting the non-Iraqi religious scholars, putting some in detention, or assassinating many of them as he did for Sayyed Muhammed Baker Sader, two Iranian religious scholars: Al-Mirza Ali Al-Ghawe, Al-Tabreezy, and Sheikh Al-Brujurda which made Najaf void of its religious thinkers. He attempted many times at deporting Sayyed Al- Khouee who endured all the harm and insisted on staying in Najaf, in addition to some of his assistants as Sistani, Bahshte, Sayyed Muhammed Isahak. Accordingly, they were badly mistreated and they endured a very harsh siege. That is why many religious thinkers found it better to be in Qum than Najaf especially that Qum started witnessing an enlightened age after the victory of the revolution and the emergence of the Islamic republic, a republic that strengthened and empowered the role of the Islamic religious institutions after realizing that had there not been great Islamic institutions, there wouldn't have been an Islamic victory and there would not have been an Islamic republic. The Islamic republic recognized that they must empower such institutions so that they would become a stronghold that defends Islam against any attempts to weaken the Islamic rule.

Perhaps one of the positive aspects of the Islamic Republic is that the republic did neither control the Islamic religious institutions nor did it suppress or seize its freedom of expression and belief. For example, we can point out to several religious scholars who don't comply with the rule of the jurist, and they are totally free to practice their own convictions as they see them. However, its is very natural for a great Islamic republic, that is facing the arrogant Western and American siege, to be wary of any suspicious or secret movement from any religious scholar and consequently to put him under observation so that it would guarantee its security regardless of whether this observation or restriction to that religious scholar is acceptable or not. Most importantly is that the Islamic religious institution in Iran is independent of the Islamic republic. We mean that this institution doesn't depend financially on the Republic; it depends on the religious authority itself. For clarification, Sayyed Ali Khaminee financially supports the Islamic religious authorities not as a president but as a religious authority who presented his religious theories to the public.

The Iranians think in this way because they believe in the independence of the religious authorities and institutions. This independence strengthens them against any possible future weaknesses in case there is a change in the government .

But what is the real situation between Qum and Najaf nowadays?

Presently, I believe that the religious, spiritual and scientific greatness of Najaf is still dwelling in the hearts and feelings of the Shiites. Therefore, many Shiites are not ready to be associated with any religious authority other than Najaf regardless of who the individual religious authority is, a fact that would ensure the prosperity of this great city.

The question is how would the image of Najaf be? And as an authority is it going to follow the lead of Qum, and develop its educational methodology as well as the means of communication with the Islamic world in general and in the Shiite world in particular? Are there any plans for the Islamic unity or are there any plans for the confrontations against occupation (not necessary through armed resistance ). Is it going to support the active Islamic movements or is it going to isolate itself away from any conflict and restrict its role to just issuing Islamic fatwas and the like?

Such a task is not restricted to either Qum or Najaf anymore, since the world has witnessed radical changes and developments ,and the Shiites have started occupying scientific and political positions in various parts of the Muslim world , positions that are influencing and getting influenced by the surroundings. The Shiites possess their own thinkers and philosophers who have been deeply engaged in the political life and they have started to become a source of trouble to other groups all over the globe. Thus, we could observe how the international arrogance is trying to penetrate and ultimately manipulate them. The Shiite educated youth are in continuous contact with any local or international events and they want to know where they stand towards all political issues , a fact that necessities changes to many plans and strategies that are currently adopted by the Islamic religious authorities.

Press interview with Sayyed Fadlullah  Al-Mustakbal-lebanese daily /safar 20 1424h-22/04/2003