{"id":4691,"date":"2017-10-08T09:48:00","date_gmt":"2017-10-08T09:48:00","guid":{"rendered":"https:\/\/demo.mabarrat.org.lb\/?p=4691"},"modified":"2017-10-08T09:48:00","modified_gmt":"2017-10-08T09:48:00","slug":"%d9%85%d8%a4%d8%aa%d9%85%d8%b1-%d8%b9%d9%86-%d8%a7%d9%84%d8%a3%d9%86%d8%b3%d9%86%d8%a9-%d9%81%d9%8a-%d9%81%d9%83%d8%b1-%d8%a7%d9%84%d8%b3%d9%8a%d8%af-%d9%81%d8%b6%d9%84-%d8%a7%d9%84%d9%84%d9%87","status":"publish","type":"post","link":"https:\/\/newpub.mabarrat.org.lb\/en\/%d9%85%d8%a4%d8%aa%d9%85%d8%b1-%d8%b9%d9%86-%d8%a7%d9%84%d8%a3%d9%86%d8%b3%d9%86%d8%a9-%d9%81%d9%8a-%d9%81%d9%83%d8%b1-%d8%a7%d9%84%d8%b3%d9%8a%d8%af-%d9%81%d8%b6%d9%84-%d8%a7%d9%84%d9%84%d9%87\/","title":{"rendered":"A Conference on \u201cHumanization in the Thought of Sayyed Fadlallah\u201d; Ali Fadlallah: He Sought to Narrow the Gaps Between Society's Classes and Turned Words into Deeds"},"content":{"rendered":"

On the fifth anniversary of his departure, the institutions of the Marja' Sayyed Ali Fadlallah held the conference \u201cThe Humanization of Religion in the Thought of the Late Marja' Sayyed Mohammad Hussein Fadlallah\u201d, under the patronage of Allama Sayyed Ali Fadlallah and in the presence of Sheikh Bilal Al-Mulla representing the mufti of the republic Sheikh Abdel Latif Derian, Sheikh Sami Abu Al-Mona representing the Sheikh Akl of the Druze Unitarian community Sheikh Naim Hassan, Dr Faraj Karbaj representing the president of the Kataeb party the deputy Sami Gemayel, Sheikh Mustafa Malas representing the \u201cGathering of Muslim Scholars\u201d, and a number of party, political, intellectual and diplomatic figures.

Fadlallah<\/strong>
After verses from the Quran and the national anthem, the opening speech was given by Sayyed Ali Fadlallah, who pointed to \u201cthe matters we suffer from on the basis of what reality produces\u201d, noting \u201cthe expansion of the range now driving takfiri discourse, which has come to occupy an unprecedented space by virtue of the electronic means of communication and the social platforms\u201d, and pointing out \u201cthe failure to couple theoretical thought with practice and application, which confirms that talk of humanization is no longer an intellectual luxury but an urgent necessity\u201d.

He held that \u201camong the most prominent voices that tried to establish the roots of humanization was the voice of His Eminence Sayyed Fadlallah\u201d.

He said: \u201cHumanization in the Sayyed's thought was, as everyone testifies, ahead of its time, foreseeing the days and the ideas to come. It did not come at the time as a reaction; rather it sprang from a sound innate nature that was aware of God and of the message of His Messenger and of all His messengers, as it is, as a foundation for a better human reality. This principle, for all its simplicity, may contain the solution to many of our problems: for by this principle we summon the religious heritage into our lived reality, so as to reform it and improve it by emulating the prophets and the saints - as against the inverted understanding of religion, which wants to usurp reality in the name of religion and to return it to bygone ages, in search of a reality it regards as ideal, thus taking us back to the age of ignorance, for example, with the backwardness and oppression it represents. And this principle, which the Sayyed settled - the principle that religion is for the service of the human being, not that the human being is harnessed to the service of religion for its own sake - extends to several sides of the Sayyed's thought, namely: humanization in religious understanding, humanization in religious legislation, and humanization in religious discourse. We shall pass over them quickly.\u201d

He added: \u201cHumanization in the understanding of religion means, in the Sayyed's words, that the understanding of religion is a human process that admits of right and wrong; and if we accept the fallibility of the human being who exercises ijtihad and who thinks, then we consequently say that the understanding is fallible. This extends to the view of the other and pushes you to extend bridges of humane, equal communication, and this is what defuses the eliminationist, takfiri, fanatical thought that rests on the illusion of possessing the truth to the exclusion of all other people, and on the idea that a single understanding of religion sums up all understandings.\u201d

He continued: \u201cAs for humanization in religious legislation, the Sayyed was ahead of his time at the level of renewing jurisprudence in a human context - for example the jurisprudence of women, or the jurisprudence of the other religious community, which marred jurisprudence and the jurists for long periods of time without the least discussion. The Sayyed did not accept it, just as he did not accept much of what was prevalent and well known, at a time when not contradicting the well-known view was an aim in itself and whoever contradicted this well-known view was hurled with every accusation.\u201d

He pointed out that \u201chumanization in religious discourse for the Sayyed was embodied in adopting a discourse of love, kindness, mercy and the smile, and in moving away from a discourse of threat, warning, rebuke and reproach - a language that has unfortunately long been bound up with religious discourse, and which we still witness in many arenas.
The Sayyed's discourse narrowed the gap between those termed thinkers and intellectuals and popular social circles, in recognition of the humanity of them all, so that religion might take its full range.\u201d

Fadlallah concluded: \u201cOne last point remains that distinguished the Sayyed's discourse of humanization, namely the practical translation of the discourse on the ground. Just as he worked to abolish the dividing lines between the class of scholars or clerics and the common people, as we have mentioned, he also sought to reduce the disparities between the classes of society so as to ease the suffering of the poor, the oppressed and the deprived. With the Sayyed, humanization moved from thought to action, to social work, and to institutions in which human dignity is preserved.\u201d

Fneish<\/strong>
The minister Mohammad Fneish chaired the conference's first session, which bore the title: \u201cHumanity in the Thought of Sayyed Fadlallah\u201d. In his speech he pointed to the great effort Sayyed Fadlallah exerted at the level of internal building and of working for the nation to recover its intellectual and human identity.

Fneish added: \u201cWhoever lived in the period of His Eminence Sayyed Fadlallah realizes the scale of the difficulties that faced all those who worked to defend the causes of the human being and the authentic concepts of Islam, in the face of those who rejected any amendment or change on the basis of the concepts entrenched by colonialism, which made societies live in estrangement from their history and their reality.\u201d

He praised Sayyed Fadlallah, \u201cthe great marja'\u201d, and \u201cthe enlightened scholars who confronted a calcified and petrified reality\u201d, pointing to \u201cthe human dimension in Sayyed Fadlallah's thought, his rejection of fanaticisms, his openness to the other, and his support for the resistance and its human role in rejecting injustice\u201d.

Al-Sayed Hussein<\/strong>
Then came the speech of the president of the Lebanese University Dr Adnan Al-Sayyed Hussein, under the title \u201cThe National, Pan-Arab and Global Dimensions in the Thought of His Eminence Sayyed Mohammad Hussein Fadlallah\u201d, in which he pointed to the principle of \u201cpolitical piety\u201d put forward by Sayyed Fadlallah, which means idealism in applying the essence of religion. He noted that \u201cpolitics for Sayyed Fadlallah is not a game played by players; rather it is integrated into ethics, and it is a responsibility a person bears before the causes of his society and his nation\u201d.

He touched on \u201cfundamental issues in Sayyed Fadlallah's political thought, especially the cause of Palestine\u201d, pointing out that \u201cSayyed Fadlallah was not against the Jews because they are Jews, but was against the usurpers among them\u201d, and affirming \u201cthe great role he played in launching the resistance, starting from the Bir Al-Abed mosque, and leading to the Central Intelligence Agency's attempts to assassinate him\u201d.
He stressed that \u201che rejected approaching the relationship with Iran from a denominational, national or pan-Arab position\u201d.

Daccache<\/strong>
Then came the speech of the president of Saint Joseph University Father Salim Daccache, under the title: \u201cHuman Openness in the Thought of Sayyed Fadlallah\u201d, in which he pointed to Sayyed Fadlallah's proposal of the state of the human being, affirming that \u201cthis proposal represented an intellectual way out towards a state built on the humanity of the human being and on human openness\u201d.

He praised Fadlallah's starting points and his openness to all people, speaking of \u201cthe principle of the innate purity of the human being, since this purity is not defiled by anything at the material level; for if a person remains in his purity and his spiritual and innate cleanness, it is easy to meet with him\u201d.

Daccache paused at Sayyed Fadlallah's vision of the meaning of homeland and patriotism, praising \u201cthe Sayyed's view, in which he held that no Islamic value is confined in its giving to Muslims but rather extends to others, and the Sayyed's refusal that coexistence should be a mere political slogan that can be put forward and then withdrawn under the pressure of particular circumstances\u201d.

He concluded by calling for \u201cinvesting in Fadlallah's thought, especially in the midst of the events we are living and in the face of this deep intellectual decline that has afflicted our Arab and Islamic world\u201d.

Jaafar Fadlallah<\/strong>
Then came the speech of Sayyed Jaafar Fadlallah on \u201cthe Foundations of the Project of Humanization in the Thought of His Eminence Sayyed Fadlallah\u201d. He said: \u201cHumanization is one of the necessary attendants of the Sayyed's discourse: the humanization of religion, the humanization of prophethood, and the humanization of the struggle between the forces of good and evil\u201d, pointing out that \u201creligion for Sayyed Fadlallah represents a constant process of recovering humanity, and that the human being is the axis of civilizational effectiveness. The humanization of religion is a fertile field for narrowing the gulf between the human sciences and the religious sciences.\u201d\u00a0<\/p>","protected":false},"excerpt":{"rendered":"

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