Chapter 6

• Muhammad Husayn Fadlullah. . . Youth
• I Love All of Humankind
• How do I Rear my Children?
• A Study on al-Sayyid Fadlullah
• Final Word

I used to feel that I had to train myself to be a Muslim who lives his Islam from within, accepting God, loving Him and fearing Him. I made a serious effort to gain His pleasure and to be a true Muslim in the movement of Islam from within and without my life. I used to feel that the Muslim man has to accept his own time, to deal with it and live with it, to be part of it, to analyze his mentality and his affairs, until he is able to express his understanding of Islam in the language, mentality, and methods of his time.

I used to read everything which could possibly enrich my knowledge and help me understand my time. I was quick to understand my time; and in fact feared losing the language of the previous times. But I also sought to immerse myself in that language.

I believed that the Muslim man must be an activist, that he must think in the same terms of Islam as an `alim, in order to make his political, social, and intellectual contribution to Islam. He must be receptive to the activities of Islamic movements. And I was always receptive to Islamic movements-all of them-and still am. I had great hopes for them, despite my differences of opinion with some of them over certain of their negative aspects, because I have found that we cannot fill the world with Islam except through an active, dynamic Islam.

I do not wish here to speak of abandoning imitative Islam. We need it, but with the understanding that imitative Islam must be structured on the special dynamic qualities of an active Islam. And the opposite is also true, in terms of the positive aspects of imitative Islam.

I have tried in the course of my life to be a man of Islam, but do not know if I have stood up to the test. I have found that Muslim man must behave in society according to the ethics of Islam, not according to his personal ethics. Whether he calls to Islam or is a scholar, a thinker, or activist, he must keep within the overall picture of Islam, especially in ethics. I did not see myself as being so free that I could impose on others my own problems, those reflected in the gloominess in my face, the harshness of my manner, or some other anger. I took it as my duty to suppress myself when problems impinged on my activities, manner of speech, facial expression, etc., because I think that the caller to Islam must leave his moods at home or within himself, and go forth in an Islamic mood.

This is what I have learnt from the Messenger of God. And he learned this from the Quran, since God taught him well. For the Messenger used to endure the worst of what a person can undergo. Despite this, he used to smile and always to be affable with people. He used to deny himself all the joys, until the members of his household were at ease or people around him were comfortable. He was not egotistical or selfish in his manner.

From here, I feel the workers of Islam-whether scholars, students, activists, or those who invite to Islam-must take the example of the Prophet's conduct. They must coexist with the people, caring for their feelings and perceptions. The Messenger of God used to love all of humankind: "Certainly a prophet has come to you from amongst yourselves. It grieves him that you fall into distress; he cares about you, and to the believers he is most kind and merciful" (al-Tawba, 9:128). He used to agonize over those people who did not accept his invitation to Islam. He harbored no ill will towards them, but agonized over them. Thus, the verse revealed to him stated, "Do not let your soul waste away in grief for them" (Fatir, 35:8).

I have learnt from the Messenger of God to love all human beings. I love the believing person and I identify, with him. And I love the non-believer, empathizing with him on different matters. I have not had a problem with any person in my life. Rather, I have accepted all people, whether they agreed or disagreed with me.

I have tried to conduct myself largely within the moral framework of Islam, whose message enter the hearts of people well before it does their intellects. Of course, I also underwent many setbacks. But I have tried to take the right direction, trusting that my brethren will benefit from my vast experience-in being receptive to people.

In this I have encountered great success and tremendous love even from non-Muslims. I feel that every person-no matter who-has many good and pure qualities at the core. But we must tap into his core and cause it to gush forth into his heart. We must know how to look on the bright side of his life rather than focus on the dark. We must look at the redeeming qualities of a person, not at the negative characteristics. Then we will see that people reject neither God nor Islam, for God has counseled us to exhort to the truth and patience - although some of us cannot always handle the truth, nor face challenges with resoluteness.

I tried to be a friend of, not to impose myself on, my sons or daughters. When I noted an error on their part, I did not seek their attention through harshness or beating, but through suggestion and reference; also directly, with gentle or sharp words that do not injure.

I want them to enjoy their lives, and I have helped them in their life choices. I used to let them be, without meddling in their affairs, until they could benefit from the experience of their mistakes, the positive and negative points of which I discussed with them.

I have attempted largely to nurture them by focusing on their humanness, rather than the surface. I have been to them-and continue to be-a friend, and have won their confidence in return; for in my home, I live in a gentle atmosphere with my older and younger children who speak to me without any reservation. I make sure that there is never any barrier between us, the father being a storehouse of the secrets of his children. They will not share their secrets with anyone else, and he must create the opportunities of trust in him.

When I go back to my early youth, the last stages of my childhood, I was that little boy who ran about in the streets of the blessed city of Najaf, with its mosques and Alid sanctuary, and in the classes of the scholars. I found myself a boy of eleven planning with friends (and I particularly remember the martyr Sayyid Mahdi alHakim) the publication of a magazine to be called al-Adab. It became a handwritten magazine, and we used to prepare the issues according to the number of subscribers. We actually began writing from that time onwards, and sought articles from some of the great personalities in Najaf.

I remember when I was fourteen I recited some qasidas, some of which were distributed. I feel some voids in me, for my childhood was not all one of play and pleasure. I used to go with my father to learn at a place in Najaf on the outskirts of the desert, with one of the tributaries of the Euphrates running through it. There we used to play in the gardens.

My memories of Najaf include a love for reading the supplications of the month of Ramadan to the believers, and I used to go-in the most intense heat-to the Alid sanctuary to sit there. Many of the older folk would sit around me and I would recite the supplications to them. My family used to fear for my health because of the intense heat, especially since I was fasting.

From the very outset, my life has been filled with learning, for I used to read the magazine al-Risala in that place, along with translated stories and newspapers. And we used to come and go at that time to the Publications Assembly, which was the first such cultural establishment to be opened in a religious circle in blessed Najaf. All my memories then are related to education and culture, and we used to stay up at night in gatherings, where students would discuss and debate about their studies. During that time, we were discovering new ideas, far beyond our years. This was the result of the abundance of knowledge there.

I have done no academic studies except at one grade. I entered the "Publications Institution" in the third grade, and left it in the fourth. My seminary studies were in concord with the education of the time.

What I would like to say to my brethren and children who work in the cause of Islam is that we were aware of the actual state of Islam at a time when many-especially in blessed Najaf- did not come to grips with current realities. The experience of our generation, which included the martyr al-Sadr and many 'ulama, had been filling the needs of Muslims through a dynamic Islam. We employed the methods of the times, while guarding the basic gems and intellectual bases of Islam.

Our experience, one in which rivers of blood have been spilled, all types of injury and suffering endured perhaps an experience itself weakened by injury-was a pioneering experience, creating the conditions for the realities of Islam which people now live in. We do not wish to declare that we are the fathers of this experience, but we did help bring this experience to fruition. This experience shows that the human being, when he seeks the future, and trusts in God, has faith in Islam, expends his every effort, and avails himself of every circumstance, must succeed, even if it takes a while.

I would like to say to every member of the next generation that we were at a stage ripe with opportunities. Now you must try to study our weaknesses and strengths. Do not study us as individual personalities. Study us rather for what we have done and our ideas. You may not find the ideas we came up with then to be any longer important; you live a normal life, because an Islamic atmosphere makes these ideas something normal- exactly like the man who takes food after others have struggled to cook it. But these ideas which you take for granted emerged after much struggle in society.

I would like to say to all my beloved children that Islam is a trust placed on your shoulders, and that we must not freeze at this stage. Try to respect your historical leaders, but do not stop with them, since any leadership, no matter how great, only represents its own stage and experience. In life, there are more advanced stages and new experiences to undergo. The experiences of the past are for the past, and you must have your own experience.

I feel that this generation which you represent is one of suffering in its confrontation with the global disbelief. We are proud of and honor this generation, and we hope that it will make as few mistakes as possible, that it will be wary of the many intrigues that others would like to sow in its consciousness and its life. We hope that you will have confidence in God until you no longer fear anyone; that you will have such a bond with God that you no longer feel alienated by anyone; and that you will accept the Messenger of God as an example of strength, character, and for his treatment of all people, an example in all aspects of life. All this as you accept his message, which is based on what is from God.

We are the generation of a message that gives each generation something of its strength and wherewithal. Certainly, Islam needs the strength of every generation. Say: "Work and your deeds will be seen by God, His Prophet, and all the believers..."

• This is not obligatory, because the requirement in the bond between child and parents is kindness and beneficence, not obedience.

• This is not compulsory, but it is commendable to seek their counsel, especially since not doing so may offend them.

• There is no limit on dower in Islam. It is determined at the pleasure of the two spouses, and there is no room for interference by either family. The spouses have to decide on what is pleasing to them both, without the influence of their families.

• This is in no way Islamic, nor has any study of the life of the Imams of Ahlulbayt shown that it was their practice. In fact, their biographical studies show quite the opposite, for in Islam, there is no class-based differentiation or discrimination in marriage.

• The prospective husband has the right to stipulate certain conditions of beauty in his future wife, over and above that of religious observance, and there is nothing wrong with that.

• In Islam, marrying age is not specified, for either the bride or the groom. It is essential that there be objectivity regarding the compatibility of temperaments and functions between the two parties.

• The Sharjah gives no special consideration to these types of differences between husband and wife. In fact, there is a collective repudiation of such considerations. But it is necessary that the spouses carefully consider all internal and external factors which make for the permanency and solid foundation of their married life.

• The noble hadith tell us that: "If there comes to you someone whose character and religion pleases you, then marry him. If you do not, there will be calamity and evildoing in the earth." And in another hadith, a man said to the Prophet: "To whom should I marry?" The Prophet replied, "To one who is religious." This is over and above the necessary physical characteristics and intelligence requirements that everyone seeks in a spouse.

• According to the prescribed Shariah methods, this is permissible, but it is necessary that the believing Muslim rely, in matters of provision, on what is with God, and not to commit himself exclusively to material considerations.

• This is allowed in principle, but experience has shown that, in many cases, that lack of modesty does not give way to propriety after marriage but persists. This is because the pressure of the wife on her husband is stronger in such cases. Women differ in this regard, and it is necessary that the matter be carefully considered with respect to the actual behavior of the person involved, her characteristics, fidelity, and promise-keeping.

• In such cases, it is absolutely necessary that each society be studied in light of the pros and cons and in the light of the specific Shariah stipulations that must prevail.

• That is not permitted if it leads to the humiliation of the believer or the weakening of his religion, or if it leads his wife and children to go astray.

• This is not allowed.

• The term means causing them harm, or injuring them by harsh words or treatment.

• It is forbidden for the man and woman if it causes ejaculation. If it does not, then it is not forbidden, but it is still something which must be avoided because of its harmful effects.

• This is not permitted except in cases of necessity.

• That the music should not be accompanied by dancing and its accompaniments, such as libertinism and sex.

• The Shariah requires that those parts of the female's body which one is forbidden to expose should be hidden, and that no part should be of such type that merits the description of immodesty. Men's clothing should cover the private parts and should not be suggestive.

• It is allowable if no betting is involved.

• This classification refers to books which have nefarious objectives. Acquiring them is not forbidden unless it is feared that they will have harmful effects on the reader.

• Men are prohibited from wearing gold, just as they are prohibited from imitating women, except in cases where neck chains and bracelets are not sex-specific. If these ornaments are made of other metals, they are allowed if there is no forbidden imitation involved.

• If this means that the shape of private parts is defined in detail and the suggestiveness is explicit, then they are not allowed.

• This is permissible if the disciplinary action is administered with the permission of the guardian. Such discipline is limited to what is appropriate and does not involve the letting of blood or injury.

• The ruling on this is the same as the one on punishment of students.

• This is allowed with the permission of the proper authorities.

• This is permitted if the students of the universities are observing believers, aware of what agrees with the Islamic perspective on their studies.

• This is permitted, but the better approach is to distribute it to poor students.

• This is allowed.

• This is permissible if such groups keep to unadulterated Islamic perspectives in their activities and leadership.

• This is allowed if there is no fear that the negative influence of this person will rub off on the other.

• This is permitted in principle, on the condition that there is no negative influence on her character and reputation.

• This is allowed.

• If she is known to be so, then the more precautionary measure is to abstain.

• Use of material in which purity is not a prerequisite is permitted. Animal products regarding which there is doubt about the slaughter are permitted, even in matters where purity is a condition.

• If such meat is obtained from the market of the Muslims, or from a Muslim, then the ruling is on its being properly slaughtered, unless it is known that the meat was previously handled by a non-believer, and that there was no way for a Muslim to supervise that specifics of the Shariah had been observed.

• This is allowed as long as the conditions of the Shariah prevail at the time of slaughter.

• This is allowed as long as the necessary Shariah conditions prevail and such prayer is rewarded.

• Objective criticism is allowed in every area open to analysis, but one must stay away from matter that foments sectarian emotionalism and damages the unity of the Muslims.

• According to me, it is not possible to demonstrate the quality of "most learned."

• This is not permitted. A believing Muslim must always be honest in dealing with the property of every human being-Muslim or non-Muslim. A Muslim must also observe the laws of the country to which he immigrates, and should not contravene them, since the condition of residence dictates a matter of contractual observation between him and the state.

• If the parents fear for his life or religion in such a process, then he must acknowledge them.

• He must take the path that exercises the most caution in the issue at hand.

• A beard is one of the signs of the believer, and he should not shave it except in a situation of difficulty or emergency. We have previously stated that absolute prohibition (on shaving) has not been established.

• There is nothing wrong with it if it produces doleful music.

• This is permitted if their lyrics are not foul or contain items which displease God.