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IN THE NAME OF ALLAH THE MOST MERCIFUL, THE MOST COMPASSIONATE

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Lies Targeting Grand Ayatollah Sayyed Muhammad Hussein Fadlullah (ra)

By Ibrahim Mustapha Edited by: Bayynat Office Lebanon – Translation department

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All rights reserved; no part of this publication can be reproduced or

transmitted by any means, electronic, mechanical, photocopying

or otherwise, without permission from the Publisher of this book.

Islam For Life

First published in Sydney Australia in 2013

Copyright © 2013 Ibrahim Mustapha

Islam4life_123@hotmail.com

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INDEX

About the Late Sayyed Fadlullah (ra) ………………………………………………………page 9

Chapter one:

The Infallibility of the Imams (as) …………………………………………………….page 10-12

Chapter two:

The Infallibility of Sayyida Fatimah Al Zahra (as) ………………………………page 13-17

Chapter three:

Day Of Ghadir ………………………………………………………………………………….page 18-20

Chapter four:

Story of the breaking of the rib of Sayyida Al Zahra (as) …………………page 21-27

Chapter five:

Interpretation of certain verses in the Quran. …………………………………Page 28-31

Chapter six:

Words from Sayyed Fadlullah regarding lies targeting him ……………..page 32-34

Chapter seven:

Miscellaneous rulings which people misunderstand ……………………….page 35-53

Part 1: Ruling regarding Fish ……………………………………………………………page 36-37

Part 2: Ruling regarding smoking in Ramadan ………………………………….page 38-39

Part 3: Ruling regarding the man’s secret habit ……………………………….page 40-41

Part 4: Ruling regarding the third testimony of Ali……………………………page 42-43

Part 5: Ruling regarding Latmiyah…………………………………………………….page 44-45

Part 6: Opinion regarding walking to visit Al Hussein (as) on foot on the 40th Day ………………………………………………………………………………………………….page 46-48

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Part 7: AL Wilayah Al Takwiniyya …………………………………………………….page 49-50

Part 8: Wilayat Al Faqih …………………………………………………………………..page 51-53

Chapter eight:

What I have to say about the lies targeting the Sayyed and what I have to say to those who attack Sayyed Fadlullah because of the difference in Fiqh (jurisprudence) ………………………………………………………………………………page 54-56

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About the late Sayyed Muhammad Hussein Fadlullah (ra)

Sayyed Fadlullah was a great man and great role model for the Islamic World.

Even though Sayyed Fadlullah was a Shia he also inspired many Muslims of other Islamic sects and he was also an inspiration to Non-Muslims.

Grand Ayatollah Sayyed Muhammad Hussein Fadlullah was a source of inspiration and a spiritual guide for hundreds of thousands of followers who could not hold back their tears at the news of his death.

His influences extended way beyond Lebanon's borders, extending even to Central Asia. Sayyed Fadlullah was considered a unique moderate force in the top ranks of the Shia Religious establishment.

He was born in 1935 to a Lebanese father in the Iraqi city of Najaf. Sayyed Fadlullah spent 20 years studying Islam there before moving to Lebanon in 1966 where he became one of the most influential Shia leaders in the world.

The USA put him on its terrorist list, and the CIA was behind a car bomb that targeted Sayyed Fadlullah in 1985.

He considered men and women as equal, he encouraged women to defend themselves against domestic violence, and he discouraged female circumcision.

Unlike his fellow religious leaders, Sayyed Fadlullah believed that no religious leader has a monopoly on the truth.

Sayyed Fadlullah's popularity was evident in the trust his followers had in him as they donated thousands of dollars to his wide network of charitable work, which included hospitals, orphanages, schools and Islamic Centres to serve the people of Lebanon.

His views, as well as his valuable rulings will be missed by the millions who saw in him a source of light and moderation.

Ibrahim Mustapha

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Chapter one:

The Infallibility of the Imams (as)

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The infallibility of the Imams (as).

One of the biggest lies targeting the late Sayyed (ra) is that he says the Imams are not infallible.

The Truth

Sayyed Fadlullah (ra) says that he disagrees with the argument put forward by Sayyed Tabatabi in proving the infallibility of the Imams (as), as his argument has a flaw which means that it can be argued against in a certain way to reach the conclusion that the Imams (as) can make mistakes. However, Sayyed Fadlullah (ra) says he has a different basis for proving the infallibility of the Imams, according to which it is impossible to argue that the Imams committed any sin, and it is that Allah created them infallible.

Source: Min Wahyil Quran

Interpretation of Dua Kumayl

Another lie targeting the Late Sayyed (ra) is that in his interpretation of Dua Kumayl, he suggests that Imam Ali (as) had sinned; thus, doubting his infallibility.

The Truth

In one of the lectures of the Late Sayyed (ra), he talks about the infallibility of Imam Ali (as) and his words from his lecture are as follows:

“Dear loved ones

Ali (as) is still amongst us; we can still feel his thoughts, intellect and closeness to Allah.

Thus, we cannot but love Imam Ali (as) to the fullest, and we cannot but bow before his infallibility, as he is in the utmost level of infallibility, in his thought, as well as in his entire life.

His life was dedicated to Allah in his thought, struggle and actions.

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I feel sad and hurt as many people, be they sheikhs or others, spill out their grudge on me, claiming that I say that Imam Ali is not infallible.

How can any rational person who understands his thought and knows Ali well ever say that Ali (as)) is not infallible?!

I have said it over and over again:

If anyone could exceed the state of infallibility, then, it would be Ali, but unfortunately, their hearts are filled with grudges, and they find no problem in lying and deviating my words.

I invoke Allah to guide them to the straight path, as I was afflicted, just as Imam Ali (as) was, with many of those who lie and deviate truths.”

Source: http://www.youtube.com/watch?v=8FT_B_QEhiM – (Bayynat Channel). Mentioned at 41 minutes and 43 seconds into the lecture.

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Chapter Two:

The Infallibility of Sayyida Fatimah Al Zahra (as)

The Infallibility of Sayyida Fatimah Al Zahra (as)

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Once again, we come across another issue regarding Infallibility; however, here it is not the Imams’; it is about the Infallibility of Sayyida Fatimah Al Zahra (as), as many people have been claiming that the late Sayyed (ra) says Sayyida Al Zahra (as) is not infallible.

The Truth

The Late Sayyed (ra) says:

Sayyida Fatimah Al Zahra is infallible based on three evidences:

Firstly, she is one of the Household Members from whom Allah has kept the uncleanness away.

Secondly, she is the Lady of the Worlds.

And thirdly, she was, in herself, infallible throughout her life.

Source: Jurisprudence of Life

This information is also found in part one and part two of An-Nadwa Book.

Also, in one of the late Sayyed’s Question and Answer lessons in 1997, someone asked the late Sayyed (ra):

We would like to know your opinion on whether Sayyida Fatimah Al Zahra is infallible or not. The Sayyed (ra) replied as follows using these exact words:

“We would like to know your opinion – and I find such questions weird – on whether Az-Zahraa is infallible or not.

Do you all read or not?!

Around a year or so, I published a book called “Jurisprudence of Life”, in which I mentioned that Az-Zahraa is infallible based on three evidences:

Firstly, she is one of the Household Members from whom Allah has kept the uncleanness away, secondly, she is the Lady of the Worlds and thirdly, she was, in herself, infallible throughout her life.

This is also written in parts one and two of An-Nadwa Book.

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I do not imagine that there is any Shiite religious scholar, who talked about the sacredness and greatness of Az-Zahraa, for about forty years, the way I have talked about her in tens of lectures.

Yet, someone comes and asks me about my opinion on whether Az-Zahraa is infallible or not?!

How could that be?!

With all due love, I tell you that I have lived with you 31 years in this country, and perhaps all your young men and women were raised by me and I am honoured by that.

You have all heard my words, day and night, in the seminars, lectures and Friday sermons, is it logical that there are still some people from this generation who do not understand me?!

Who talked with you the way I did?!

Who supported you in all your issues the way I did?

Who had the honor of serving you the way I had?!

Yet, the situation persists as some people continue to question my theological beliefs, is this logical?!

Unfortunately, no one raises his voice and the psychological complexes grow.

You must know that this is of no concern to me, for such a thing is useless and if Allah is not angry with me, then I do not care.

From the very beginning, I have known that I am not to be held accountable before you, but before Allah

O my Lord, if You raise me up, who is there to push me down, and if You push me down, who is there to raise me up?

Perhaps now I am going through my last days with you, as I approach the seventies, so I cannot but tell you to fear Allah in matters concerning your reality, fear Allah in matters concerning the Islamic movement and fear Allah in matters concerning the line of Ahl El-Beit (as)…

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Do not let anyone undermine this line, do not let anyone offend it and do not let anyone add words of ambiguity to it

I have been telling you all, young and old, for the last forty years, that there is no trivial question or an embarrassing question.

Truth is the product of dialogue.

I am ready to engage in a dialogue with all people, whether young or old, and you all know that.

So, do not defend me, but defend your Islamic situation, defend this reality you are living in and that is attacked and offended by the entire world.

Be conscious and aware of the political affairs to be able to understand how the intelligence agencies act

We do not say that everyone involved belongs to thembut the latter do take advantages from any point of weakness in this respect.

Dear loved ones, believe me there would not have been any problem in that had they not been destabilizing the Islamic movement and undermining it

Had it not been for that, I would have forgiven them

But the issue is not restricted to me, as it is affecting the entire Islamic movement.

I ask Allah to guide them; if they refuse to be guided, may Allah not forgive them, for they have offended Islam and the Muslims, and by that I do not mean a specific party or person; but rather, I refer to the entire phenomenon and the general state.

Praise be to Allah, the Lord of the Worlds.

May the blessings, mercy and graces of Allah be bestowed upon you.”

Source: http://www.youtube.com/watch?v=XXZcS9RbPko (Bayynat channel)

Question and Answer regarding the Infallibility of Sayyida Al Zahra (as)

Question:

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The infallibility of the Imams (as) is perhaps because they are Imams and leaders for the people. What is the benefit of Fatimah's infallibility, as she is not a prophet or an imam?

Answer:

Fatimah (as) is the mother of the infallibles (as). She gave them all her effort and virtues, amongst which is the infallibility that Allah had privileged her with. However, the question of infallibility is a human issue which arises from Divine grace. Like the role of the Imamah as the leadership, which needs infallibility as a must, Allah may give infallibility to another person, especially the woman who is prepared to be an Imam, not in the strict sense of the term, but as the example. We believe that women have reached the level of infallibility as has been established with Virgin Mary (as) and Fatimah (as); but we may find some women who have not had a verse revealed regarding their infallibility, but who have not been distant from infallibility, such as Lady Zaynab (as) - women can come near to infallibility when they live their responsibility towards Allah and the people.

In addition, Allah, through his grace to Fatimah (as), wanted to tell people - men and women - that women can be elevated with Allah's bestowing and grace to the most exalted positions, and to infallibility.

Moreover, Allah wants to make the woman a role model for all people, men and women, so that men can be told that, just as they can have an infallible man as a role model, they can also have an infallible woman as a role model, because there is no difference between men and women as far as reaching the level of infallibility is concerned.

Source: Fatimah al-Ma`sumah (as): A role model for men and women

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Chapter Three:

Day Of Ghadir

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Day of Ghadir

One of the biggest lies targeting the late Sayyed (ra) is that he does not believe in the day of Ghadir and that Imam Ali was never singled out to lead Islam after the Prophet (pbuh).

The Truth

The late Sayyed Says:

Why the Ghadir?

The question here is: Why did Muhammad (pbuh) pronounce Ali as his successor on the day of Ghadir? And why Ali, not anyone else?

Answer to that:

“God Says: ‘O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, that you have not delivered His message, and Allah will protect you from the people.’” (05:67)

The Sayyed continues to Say:

“We believe this Ayah was revealed with regard to Ali (as), something which the tone of the verses and context of this verse confirms. This is in addition to the reason of the revelation: it can be deduced that the Prophet (pbuh) had already conveyed a lot of the message, or all its details. What some scholars have said in their commentaries is that the verse should be understood as follows: that ‘God the Almighty gave him security from the scheming on the Jews and Christians and commanded him to come out with the revelation in disregard to them’, otherwise, most of it does not conform with the tone of the verses, so we can conclude from this that there was an important matter that relates to the safety of the message, so that abstaining from proclaiming it (the matter) equals abstention from proclaiming the whole of the message.

On the basis of this, it becomes clear that this verse was revealed with regard to the wilayah of Ali (as), since the nearness of Ali (as) to the Prophet (pbuh), being his cousin and son-in-law, would open the door to a lot of criticism that would link the position (of the Prophet) which was represented by God’s protection from all that.

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In light of all this, we understand that, without doubt, the meaning of the word ‘Mawla’ in the Hadith of Ghadir is the wilayah (guardianship) in the realm of leadership. This is supported by the prophet’s words: ‘Am I not awla (have more right) over the believers than them over themselves’, which means that he wanted them to admit that Ali is their leader and not simply give him love and support as some commentators say...”

To answer the questions why the Ghadir, and why Ali, not anyone else, we say:

This matter requires looking first into the nature of the position, i.e. what is the role that the person who would succeed the prophet (pbuh) would play, and what are the qualities that he should have? After that, we should search who among the Muslims had the qualities that would enable him to undertake the mission.

The Sayyed (ra) looked into the following things:

A- The Islamic Environment B- A childhood of awareness C- The dynamic jihad (striving and struggle) D- The hadith of the Prophet (pbuh) on Ali (as) E- Ali’s truth-bound personality in practice

After the Sayyed looked into those things, he concluded that Ali (as) is the most qualified.

Source: Ghadir: An Islamic Perspective

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Chapter four:

Story of the breaking of the rib of Sayyida Al Zahra (as)

Story of the breaking of the rib of Sayyida Al Zahra (as)

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The issue of Sayyida Al Zahra is something that has reached such a disturbing level.

I have a personal opinion that this issue is not that important, so why don’t we focus instead on the life that Sayyida Zahra (as) led, and how powerful she was.

But other scholars don’t remember Sayyida Al Zahra (as) in any way except through the issue of breaking her rib.

The Sayyed discussed this issue in many of his sermons, knowing that he does not fully deny it, as he says that it could have happened, but most likely it did not, and the Sayyed explains why.

The following are the exact words of Sayyed Fadlullah

When we celebrate the birth anniversary of Sayyeda Az-Zahra’ (as), we ought to be aware that she led a life flourished with purity, piety and virtue.

However, the problem is that many people only remember the tragic aspect of Az-Zahraa’s life, and ignore her supreme traits, as in the narration that her rib was broken; the thing which does not seem logical to us.

Why?

Some people accuse me of not believing in the story that the rib of Az-Zahra' was broken as if this story is one of the principles of religion.

Let us look into the matter together.

Az-Zahra' (a.s.) is the wife of Imam Ali, whom the Messenger (p.) has entrusted him with, and the entire nation loves her because of the way the Messenger (p.) used to praise her, as we will mention later.

Indeed, when Imam Ali (a.s.) refused to pledge allegiance [to Abu Bakr], they did come and threaten to burn the house down, but some people renounced such an act and said that Fatima was inside it, which reveals that the Muslims could not accept executing this act against the Messenger's daughter.

Someone said: "So what!"

and continued to say – not knowing if it is true or not.

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"I have only threatened, but have you seen me do it?"

Supposedly they did attack Az-Zahra', what was the role, then, of Imam Ali?

Could Imam Ali (a.s.) be a coward?!

Let each of you take himself as an example, you are married.

Suppose that someone tried to attack your wife to kill or assault her, would you sit down and say: "I can do nothing, only Allah has such a power," or would you defend her?!

If you do not defend your wife, what will the people say about you?

Moreover, Imam Ali was not alone in the house; a group of Bani Hashim were in the house with him, and it is narrated that Az-Zubair, the cousin of Imam Ali, went out raising his sword, meaning that the attackers did not storm into the house.

Could it be possible that those inside would leave Az-Zahra', allowing the attackers to break her rib, poke her with the sword, and insert a rusty nail into her chest, as they say?!

Could this have actually happened?!

Open your minds and think.

Some people claim that the Prophet ordered him not to defend her; that is, before his death, he told Ali: if someone comes to kill my daughter, you are forbidden from defending her!

Can a rational reasonable person ever imagine that the Prophet (p.) would do so?!

Some claim that the offenders were ordered to attack, because Ali was ordered by the Prophet not to react.

Could this be true?!

Could the Prophet order Ali not to defend his beloved daughter?!

That is why I reached the conclusion that I am not convinced by this issue.

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Nevertheless, you still hear people wondering how the Sayyed could not believe in this.

It must be noted that Az-Zahra' (a.s.) was so strong, as we will demonstrate later, but I would like the people to think, knowing that many of them only care about crying, even if what they are listening to is irrational.

You listened to what I said, and I ask you to think clearly; if the same happened to you, would you accept it?!

Surely no, so how could anyone believe that Imam Ali would accept it?!

Someone from a different sect in Dubai heard this story from Shiite speakers, and asked:

"Do you Shiites regard Imam Ali as a coward or a hero?"

They answered: "He is a hero."

The man asked: "How could he be a hero, and he did not defend the oppressed?!”

Source: http://www.youtube.com/watch?v=1qgQdfdzriA (Bayynat Channel)

Her grievances

The short life of Fatimah (as), which lasted no more than twenty years according to some historians, was filled with much sufferings and grave crises. If we talk about the sufferings and hardships in her daily living, we also need to talk about what was worse than that: the calamities and grievances which she suffered after the death of her father - something which opened a bleeding wound in the Islamic nation, and which in turn was the cause of the painful wounds that followed - one of the worst of which was the murder of the Master of the Youth of Paradise Imam al-Husain (as) and his progeny in the desert of Karbala' and the taking of the women and children as captives to al-Sham (Damascus), driven like slaves. These grievances have been narrated by

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both the Sunnis and Shi'ah, and the numerous narrations which speak about her grievances and injustices coincide, even to the level of tawatur.

1- The attack on her house

Historians, one of whom is Ibn Qutaybah in al-Imamah wal Siyasah, said that - after the death of the Prophet and Al-Saqeefah episode - men came with wood to burn down the house of Ali and Fatimah (as), to threaten them and those whom they considered as opposition, who had gathered at the house of Ali (as). Some said to the leader of the assault: 'O man! In the house is Fatimah!'; and Fatimah was the person whom the Muslims agreed to love and respect, and whose position they agreed to acknowledge, because she was the only daughter that the Prophet (pbuh) left when he died, and because she was part of him - what made her angry made him angry and what harmed her harmed him... So, how come you come with fire to burn her house?

But, he replied with his famous statement: 'Even though!'

We regard this as one of the most dangerous utterances, because it means that there are no sacred entities in this house, and so there is nothing to prevent it from being burned with its people inside!

This utterance points to the mindset of the people, and what they were prepared to do. However, had they opened the door to dialogue through nice words, they would have found Ali the man of dialogue, as he had always been throughout his life, even after he became a caliph; and they would have found Fatimah a woman of dialogue, because the Qur'an, to which Fatimah above all others adhered most closely to, was the book of dialogue. However, those people had already passed the stage of dialogue by the time they gathered the wood to burn the house of Al-Zahra (as). So when in reply to 'In the house is Fatimah', that man said 'Even though!' this represented the ugliest form of injustice to which Fatimah (as) was subjected.

2- Other grievances

There were other events in which she suffered, but they have not always been substantiated fully beyond doubt. Those include the actual burning of the

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house, the breaking of her rib, the miscarriage, the slapping of her cheek, and the beating of her and others. These are recorded in narrations that may have question marks raised against them, either in their actual text (matn) or in the chain of narrators (sanad), as is the case with many historical narrations.

Therefore, we have raised some queries, as have been raised by some scholars in the past (may Allah be satisfied with them) such as Sheikh al-Mufeed who seems to question the miscarriage issue, even the existence of the pregnancy - although we disagree with him on the latter. However, we do not deny that these events may have taken place - as Sheikh Muhammad Husain Kashif al-Ghita' has done regarding beating her and slapping her cheek because denying requires as much proof as accepting. At any rate, what is definite is that the numerous narrations attain the level of mutawatir as a whole, confirm that there was an assault on her if only by exposing her house, attacking it and threatening to burn it - and this alone should be sufficient to prove the degree of crime which took place. It was a crime that continued to haunt those who committed it, and this was why the first caliph declared as he was dying: 'I wish I had not exposed the house of Fatimah, even if it had declared war on me.'

Source: Fatimah al-Ma`sumah (as): A role model for men and women.

Question and Answer

Question:

Fatimah's rib: What is your true position regarding this matter?

Answer:

Anyone who claims that I have said that Fatimah's rib was not broken is a liar!

Some people have been talking this nonsense for more than five years. Here, I have this to say to you, to clarify the matter: to start with, I reiterate that I did not say that Fatimah's rib was not broken, and everyone who claims that I did is a liar. I merely regarded it as unlikely; I raised a question mark on the basis of historical analysis. I said: 'I do not react positively with this because the Muslims' love for Fatimah (as) had been greater than their love for Ali, and greater than their love for al-Hasan and al-Husain... I said that it was unlikely that anyone would commit such an act, but conceded that bad intentions were

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plotted - not to establish the innocence of anyone, but in fear of agitating Islamic public opinion.

There were many narrations: some said that they entered the house, while others said they did not. Hence, I said: 'I see that to be unlikely and I do not react positively to the word itself'. The world roared and heavens fell on earth, and words began to be fabricated and spread in some quarters!

This reaction has still not abated in more than one place, and leaflets are being distributed around the world. It is as if the dangers confronting the Muslims and all the injustice that we live in have become nothing, and all that matters is this historical issue!

In fact, this is a symptom of the backwardness which is being practised by many in our Islamic arena. This problem still festers among those who do not care about the dangers which confront Islam, and that the problem is still alive means that we are not addressing the major issues on the proper level of awareness.

Source: Fatimah al-Ma`sumah (as): A role model for men and women

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Chapter Five:

Interpretation of certain verses in the Quran

Interpretation of certain verses in the Quran.

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One of the lies about Sayyed Fadlullah is that in his interpretation of Surat Yusuf, he says that Prophet Yusuf (as) had 'unlawful sex with his master’s wife'

The Truth

Allah says in the Quran:

“And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord; thus (it was) that we might turn away from him evil and indecency, surely he was one of our sincere servants.” (12:24).

The late Sayyed (ra) has never said that Prophet Yusuf (as) had 'unlawful sex with his master’s wife’, and claiming that he did say it is a complete lie and fabrication.

The late Sayyed (ra) says, in interpreting the part 'wa hama be-ha': when the Prophet went through this incident, in terms of his thoughts and intentions, the Prophet did not even contemplate the issue even for a fraction of a second because he is, as a prophet, infallible. However, just like when someone who is fasting goes past a restaurant and smells food - even though the person does not even think or contemplate of breaking his fast - his body automatically produces some saliva. This is a similar issue where the body of the Prophet reacted just like any other human body to such a situation and this is what is meant by the part of the verse 'wa hema be-ha', but in terms of his thoughts and intentions they remained pure as he is infallible.

Source: Min Wahyil Quran

Many other interpretations note a similar opinion; the Sayyed (ra) is not the only person to hold such a view.

For example 'Tafseer Al-Emthal' by Sheikh Nasr Makarim Shirazi

Sayyed Murtaza in his book: Tanzeeh Al-Anbiya

Sheikh El Toosi in his book Al-Tibyan.

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Sheikh Nasr Makarim Shirazi in his book Al-Amthal.

Another interpretation that some people used to attack Sayyed Fadlullah (ra):

The Ayah in question is:

“He [the Prophet] frowned and turned away, because there came to him the blind man, [interrupting]. But what would make you perceive, [O Muhammad], that perhaps he might be purified or be reminded and the remembrance would benefit him? As for he who thinks himself without need, to him you give attention. And not upon you [is any blame] if he will not be purified. But as for he who came to you striving [for knowledge] while he fears [Allah], from him you are distracted.” (80:1-10)

Sayyed Fadlullah says: There are several Shia opinions as to who is referred to in this verse (the person who ignored the blind man). In discussing one of the views that say it is the Prophet who is being referred to in this, he says that this can be a possibility because it does not negate or contradict his infallibility. There are many reasons to explain why this is so, if it is assumed that this possibility (remember it is only a possibility) is correct. In short, the reason is that the blind man interrupted the Prophet's conversation and persisted to an abnormal level, such that it was the blind man who was in the wrong, and due to his persistence there were signs on the Prophet's face that he was a bit annoyed. This does not mean there is any weakness in the Prophet's character or any question that this is wrong in anyway. It certainly does not contradict his infallibility.

Secondly, this view is not exclusive to Sayyed Fadlullah. Many Shia scholars have held a similar opinion that this could be a possibility. They include:

Sayyed Muhsin al-Amin

Sayyed Muhammad Jawad Moghneya

Sayyed Muhsin al Amin, in his book: A'yan Al Shia

Sayyed Hashim Ma'roof Al Hasani, in his book: Seerat Al Mustafa

Sheikh Mohamed Jawad Moghneya, in his book: Al Kashif,

Sayyed Muhsin al Amin Al Amilee, in his book: Majma' Al Bayan,

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Sheikh Nasr Makarim al Shirazi, in his book: Al Amthal.

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Chapter six:

Words from Sayyed Fadlullah regarding lies targeting him

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Words from Sayyed Fadlullah regarding lies targeting him

“Dear loved ones, many people are fabricating lies about me, and due to the responsibility I shoulder; I should set things straight for people.

Many people publish books and distribute flyers and move like the whisperer of evil from a gathering to another and say behold the Sayyed, he is saying that the prophets and Imams are not infallible, while the truth is that you have always heard me and I have written in all my books that they were born infallible.

They claim that I say Az-Zahraa is not infallible, while I say she is by virtue of the purification Ayah and because she is the Lady of the women of the two worlds.

This is what many attribute to me to the extent that it has become a complicated sick issue in which some Sheikhs and some young men who claim to be religious fabricate lies and take my words out of their true context, and they even sent letters to some religious authorities in Qum asking what do you say about he who says so-and-so; what were they actually doing?

They used to take bits and pieces of my words by taking out the first and last parts, making me seem as if I don’t agree on Al-Ghadir Hadith.

They would omit the first and last parts of my talk about Az-Zahraa and ask them, what do you say about he who says that she is but an ordinary woman; what do you say about he who says: “there is no god?” is this right? Nay, for what he said is: “There is no god but Allah,” but they intentionally omitted the last part.

Allah says in the Quran:

“O you who have believed, if a wicked person comes to you with any news, ascertain the truth.” (49:6)

All those who fabricate lies and take the words out of their context in books or flyers are but wicked people who do not fear Allah.

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The issue, dear loved ones, is that I am not personally hurt, for I refer everything to Allah since my early days, but I fear disturbing the Islamic arena and the reality of Ahl El-Beit (a.s.).

I fear that the intelligence agencies infiltrate into our arena [and result in a state of chaos]by making us destroy each other and destroy our symbols; this is what I fear the most.

On my part, I am not affected in any way, because, as I said, I refer everything to Allah.

“O Lord, if you put me down then who can raise me, and if you raise me, then who can put me down?!”

I never asked anyone to support me and back me up and I would never do.

As I have told many people, if I am faithful to Allah, Allah will never let me down, and if I were unfaithful, then I should be left for my fate.

It is impermissible to grant full freedom to many Sheikhs and people who do not fear Allah to let them fabricate lies and take words out of their context.

In the way I told you, they deceived two religious authorities and asked them what do you have to say about he who says that Al-Ghadir Hadith is not authentic,while you hear me every year how much I talk about Al-Ghadir,and that Az-Zahraa (a.s.) is not infallible and other things.

This is not acceptable as they did not ascertain the truth and they judged me instantly; they did not even write to me to ask whether this is true or not.

Actually, this is the work of the intelligence agencies.

I do not say that the people doing all that are men of the intelligence, but they are actually benefiting the intelligence agencies even if not intending so.”

Source: http://www.youtube.com/watch?v=txrfToyjrbE (Bayynat Channel)

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Chapter Seven:

Miscellaneous rulings which people misunderstand

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 1: Ruling regarding Fish

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Part 1: Ruling regarding Fish

Question and Answer regarding Fish:

Question:

There has been much controversy concerning the Sayyed’s ruling on eating fish, and the following is the Sayyed’s latest opinion:

Answer:

According to the jurisprudential opinion of the late Sayyed (ra), all kinds of fish and seafood are allowed, even if they do not have scales on them – provided that they are not harmful – for the Ayahs in the Quran talk about fish and seafood in a general sense: “Lawful to you is the game of the sea and its food,” and: “Yet from each (kind of water) do ye eat flesh fresh and tender,” and: “And He it is Who hath constrained the sea to be of service that ye eat fresh meat from thence,” and for the narrated authentic traditions that signify the legitimacy of fish in the absolute sense and that annul the traditions that talk about their illegitimacy, due to the fact that the former conform with the generalized Quranic context and are stronger in their significance.

Source: The juristic office at the institution of the late Sayyed (ra)

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 2: Ruling regarding smoking in Ramadan

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Part 2: Ruling regarding smoking in Ramadan

One of the biggest lies targeting the late Sayyed (ra) is that he says it is permissible to smoke while fasting in the month of Ramadan.

Question:

What is the ruling regarding smoking in the month of Ramadan?

Answer:

Smoking is prohibited in the month of Ramadan, as well as in all the other months, since it causes severe harm as has been established by specialists. It is prohibited even more in the month of Ramadan, since it violates the sanctity of this blessed month; however, it does not break the fast, because when Imam Ar-Rida (a.s.) was asked about a man who burns certain kinds of branches to inhale their smoke, the Imam said that his fasting was valid.

Source: The juristic office at the institution of the late Sayyed (ra)

This is a Hadith narrated on the authority of an infallible Imam, do you want to attack the Imam now?

As you can see, the Sayyed never said that it is permissible to smoke while fasting in the month of Ramadan.

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 3: Ruling regarding the man’s secret habit

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Part 3: Ruling regarding the secret Habit for Male

One of the biggest circulated lies, mainly amongst the youth, is that Sayyed Fadlullah allows males to perform the secret habit, also known as masturbation.

This is pathetic. It is a mere lie, and the Sayyed never issued such a Fatwa (Ruling).

The Truth

The Sayyed (ra) was asked:

Question:

A person practices masturbation and he tried frequently to quit this habit, but he could not. What is, in your opinion, the practical solution for this problem?

Answer:

He should quit this forbidden act through the feeling of fear from God and avoid seeing and imagining sexual scenes. He should also stop being in solitude, occupy himself with activities and beneficial hobbies, ask God’s forgiveness and turn to Him in repentance.

It’s amazing how much difference there is between the truth and the lie!

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 4: Ruling regarding the third testimony of Ali

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Part 4: Ruling regarding the third testimony of Ali

One of the lies targeting the Sayyed is that he says it is forbidden to add the third testimony [of Ali] (Ash-hadu Ana Alian Waliyullah) because it has negative effects. This is again a pathetic lie.

The Truth

What the Sayyed actually said:

It should not be recited if it leads to trouble for the person or gives a negative effect.

Note that no religious authority argues that the third testimony is an integral part of the Adhan or Iqamah, and anyone who reads it with the intention that it is, actually invalidates his/her Adhan or Iqamah.

Most religious authorities say it is recommended specifically to recite the third testimony in the Adhan and Iqamah.

Sayyed Fadlullah, and a few other Religious Authorities', say that the strength of the evidence only points to it being generally recommended to recite the third shahada and not specific to the Adhan and Iqamah. He argues that if it is was a matter of strength of evidence, then the strength of evidence of the Iqamah being part of salat is far greater than the evidence of a specific recommendation for reciting the third testimony in the Iqamah, and thus, if you were to go by the basis of strength of evidence you would argue that out of precaution you should not recite the third shahada in the Iqamah in case the Iqamah is part of the prayer since it is Haram to make any additions to the prayer. The Late Sayyed (ra) does not rule that the Iqamah is part of the prayer; this is merely a hypothetical argument.

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 5: Ruling regarding Latmiyah

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Part 5: Ruling regarding Latmiyah

So many people have come to me and told me you and your stupid Marja’ Fadlushaytan [sic] say that latmiyah is stupid, shame on you, and you call yourself a Shia. Again this is a pathetic lie.

The Truth

Question:

alsalamualaykum / Please analyze the legitimacy of certain actions done by different groups of Muslims on Ashura (fasting, celebrating, cutting, etc.) and tell us what is the recommended behaviour.

Answer:

The methods established as authentic for commemorating Ashura are holding Ashura consolation gatherings, crying, and reciting the visits (Ziyarahs). Moreover, it is also permissible to slap the chest lightly, provided that it does not harm one’s body. As for hitting the head with sharp objects (Tatbeer) and the backs with chains, they are forbidden and they are odd practices that have nothing to do with our religion.

Source: http://english.bayynat.org.lb/readers_mail/readers14.htm

The Sayyed (ra) says that Tatbeer is forbidden, and this is also the opinion of the following Religious Authorities:

Sayyed Ali Khamena’i

Sayyed Ruhullah Khomaini

Sheikh Makarem Shirazi

Sheikh Muhammad Ibrahim Jannati, and many more

Now what I don’t understand is that people sit and attack Sayyed Fadlullah because of his ruling that Tatbeer is Haram, but no one attacks the other scholars that say it is Haram as well.

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 6: Opinion regarding walking to visit Al Hussein (as) on foot on the 40th Day

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Part 6: Opinion regarding walking to visit Al Hussein (as) on foot on the 40 th

Day

One of the lies targeting the Late Sayyed is that he says the walk which people do to visit Imam Hussein (as) is stupid. Again, this is a pathetic lie.

The truth

Question:

Is it true that you are against performing a congregational procession (on foot) to visit Imam Al-Hussein (a.s.) on the occasion marking forty days after his death anniversary or do you want it to be rationalized?

Answer:

I am not against walking to visit Imam Al-Hussein (a.s.), especially that visiting him is recommended whether on foot or on the back of an animal or driving, but all I did was warning against the negativities of consecrating this principle in Iraq, including the danger through which one would be casting himself to perdition, as well as hindering the work of the administrations and the people for days, which violates the Muslims’ general order. In other words, the issue of walking or riding to visit the Imam must be subjected to the circumstances that impose on one to come on foot and on another to come riding. It should not be turned into a tradition that might disrupt the religious responsibilities concerning other duties or pose danger on man’s life.

The Collective Visit and the Visit of Ashura:

Regarding the authenticity of Ziyarat Ashura, His Eminence (ra) explains that the chain of authorities of Ziyarat Ashura is weak; however, we find no problem in reciting the Ziyara while avoiding the phrases that we have certain reservations on such as those that undermine the unity of Muslims; such as the parts of cursing that was never adopted by the Imams. Furthermore, it contains what appears to be a clear contradiction with the Quran. It is mentioned in the Ashura visit that Allah’s creation will turn to them [the Imams] and they will hold them accountable, while the Quran clearly states: “For to Us [Allah] will be their return; then it will be for Us to call them to

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account.” (88:25-26). Moreover, cursing never was the style that the Imams adopted.

The chain of authorities of the collective visit (Az-Ziyarah Aj-jamia) is not verified. Regarding At-Tawassul supplication, it is not established to be authentic, especially in terms of its content, as it is not acceptable to beseech or solicit anyone other than Allah, even if one is asking for intercession. One ought to invoke Allah by the intercession of the Imams.

We say that when one wants to invoke Allah and ask for the intercession of the Prophet (p.) and Ahl El-Beit (a.s.), he has to do so through Allah, according to the following formula: "O Allah, let him intercede for me," meaning that we ask Allah to make any of them intercede for our sake, and not ask for their intercession directly, for Allah is the One Who has honoured them with the privilege of intercession to whom He pleases.

When His Eminence (ra) was asked about the Husseini Turba, his answer was as following: “The source of the Husseini Turba is the entire soil of the city of Karbala. It is brought from Karbala by merchants who make and sell them. As for the Hussaini Turba in the jurisprudential sense, it is the soil taken from inside the holy shrine of Imam Al-Hussein (a.s.), and it is believed that it either does not exist or it is rare. The Turba is merely one of the things we prostrate on, and it does not enjoy any singularity, knowing that we can also prostrate on earth, plants which are inedible and not worn, and even on paper. The Prophet (p.) says: “The earth has been made for me a mosque and its soil a means of purification.” However, it is impermissible to offend or disgrace the meaning or symbolism of the Turba whatsoever.

Source: The Juristic office at the institution of the late Sayyed (ra)

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 7: Al Wilayah Al Takwiniyya

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Part 7: Wilayah al Tikweeniyya

The term Wilayah Takwiniyya means that Allah has given Prophet Muhammad (p.) and the Members of Household (a.s.) the mandate to run the universe or at least a part of it. Religious scholars are divided between those who believe in it and those who do not. And we tend to agree with those who do not, because if Allah does not interfere and has left running the universe to other distinguished creatures (Angels, Prophets… etc.) then they are independent in assuming their responsibilities and this is what the religious scholars have agreed to refuse. It is clear in this case that rejecting the mandate leads to rejecting the Wilayah At-Takwiniyya.

If this Wilayah means something else: That they (Prophets and Imams) were honoured by Allah in asking them to run the universe, although He is the true administrator and the only source of power, we say that since their role is to guide people to the right path, any other task does not conform to this role. It is also not necessary to enable them to perform this role.

Miracles do not constitute a proof in this regard. The miracle is an exceptional action that Allah made certain Prophets perform to prove their case. But it is not a proof of the Wilayah At-Takwiniyya, since it is not a constant attribute. In any case, what is relevant here is that Allah has ensured in His Holy Book that He is the only creator and the only One Who runs this universe, and that He has no partners. If the angels were given a certain role in running certain affairs, they are not independent, rather, and according to the Quranic text, they follow His orders. Moreover it has not been proven that, with the exception of the angels, anybody else, especially, Prophets and Imams, have any role in running the universe. The traditions that say otherwise are either false because they contradict the Quran, or not authentic.

Source: http://english.bayynat.org.lb/articles/article_Debunking_distortions.htm

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Chapter Seven:

Miscellaneous rulings which people misunderstand

Part 8: Wilayat Al Faqih

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Part 8: Wilayat al Faqih

The issue of Al Wilayah At-Takwiniyya is closely related to the issue of emulation and the matter of guardianship of the jurisprudent (Wilayat Al Faqih). Historical reference explains that the Shiites used to refer to scholars; however, it is not clear whether there was a supreme authority, whether a single person or a counsel that they emulated in a comprehensive manner, since at that time, they did not have the means to be on a constant touch with one person which made it impractical or unrealistic for Shiites to go back to the scholars in all matters.

They used to go back to the religious authorities in their own areas, and some of them, like Sheikh Al Mufid and Sayyed Al-Murtaza, became so famous that they were referred to by Shiites in remote places, but this does not mean that they constituted what could amount to a supreme authority, whether in its comprehensiveness, or in its prorogation in time.

Wilayat Al-Faqih is a jurisprudential issue, and to get to know its details, the ordinary person ought to refer to the opinion of the religious authority he emulates. There is no evidence that it is one of the doctrinal issues, nor is it considered conventionally to be a doctrinal issue. Moreover, being a consequence of believing in the Imamate does not make it a doctrinal issue. The Mujtahid jurisprudent enjoys the guardianship and authority to run people's general affairs which require such guardianship, and by general affairs we mean the things that are concerned with the public order, on which the balance in the lives of Muslims and other people is based, in a way that preserves their political, economic, social, and security interests, and others, and through which the order of their life as a society is preserved. His authority also includes the guardianship over those who have lost their guardian, including the adolescents and the insane and the like. Moreover, since the guardianship of the jurisprudent had not been established in the religious texts of the Holy Book and the Sunnah, then it is restricted only to what is related to preserving the general order.

Wilayat Al-Faqih is unrealistic in Lebanon; that country which has an odd system… We can say that Wilayat Al-Faqih is a jurisprudential political theory in the jurisprudents' quest for finding the qualified person to be the leader of the

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state. In this sense, two theories ought to be considered: The Shura (consultation) theory, and the theory of Wilayat Al-Faqih. In the Shura (consultation) theory, the nation holds consultation among its various components and chooses the leader that enjoys certain characteristics in the Islamic state that are based on Islamic jurisprudence, as well as the Holy Book and the Sunnah. As for the theory of Wilayat Al-Faqih, it is based on the concept that if there exists an Islamic state, then it would be natural that it is ruled by an expert jurisprudent surrounded by consultants, knowing that it is permissible to object on his opinion and criticize him. Imam Ali (a.s.) also used to say: "Do not talk to me as you talk to tyrants. And do not think that I cannot tolerate words of truth or calls for justice." Moreover, certain Shiite jurists see that the jurisprudent enjoys a special social guardianship represented by looking after the affairs of orphans and endowments.

Source: http://english.bayynat.org.lb/articles/article_Debunking_distortions.htm

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Chapter eight:

What I have to say about the lies targeting the Sayyed and what I have to say to those

who attack Sayyed Fadlullah because of the difference in

Fiqh (jurisprudence)

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What I have to Say about the lies targeting the Sayyed and what I have to say to those who attack Sayyed Fadlullah because of the difference in Fiqh

(jurisprudence)

I want to get one thing in everyone’s mind. Almost everything the late Sayyed (ra) says, many other Scholars say, but why don’t they attack the other scholars and only attack Sayyed Fadlullah (ra). I don’t understand.

We all have the right to differ with each other.

Here are some words From Sayyed Fadlullah regarding the right to differ with others:

“If I allow myself to differ with you, and I claim that it is my right to differ with you, why do not I allow you to differ with me?

Suppose you are well aware of a certain cause, while the other is not, then try to open up and explain it to him

Suppose you know where the verity is, why do you swear at, curse, feud with, hate and try to destroy who differs with you?

Actually, this is a clear sign of egoism and self-centrism and it also indicates ignorance and inhumanity, why is that?

For there is no person in the entire world who can say that he is the truth; nay that he is the ultimate truth and he represents the right while the others represent falsehood; this is not true.

You comprehend the truth from your own point of view, because you acquired your knowledge from the school, Hawza (religious school), or the cultural club, and you reached this conclusion.

Thus, your perceptions are derived from your culture and environment; it is not that Allah disclosed all the secrets of the universe for you.

A poet once said: “Say to whomever claims to have acquired all the knowledge that he has acquired some things while others were left undisclosed.”

No one in the entire world can say that he possesses all knowledge.”

Source: http://www.youtube.com/watch?v=_e9s2keSXZw (Bayynat Channel)

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People need to know something else; that it is no one’s job to sit and judge people. That is Allah’s job, not ours.

Lastly, I would like to mention the following:

Disrespecting and acting rudely towards religious scholars is more like a war waged against Allah, for Imam As-Sadiq (a.s.) narrated that Allah said: “He who insults a guardian of Mine (religious scholar) has indeed set himself up to fight Me, and I am the fastest to come to the aid of My guardians.”

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2013