Table of contents
Introduction .................................................................................... 4
The Person and the Message ............................................................. 7
The Tranquility of Life................................................................... 11
Returning to Allah ......................................................................... 23
A Legacy of Recommendations....................................................... 27
Elegy ........................................................................................... 37
Last Words ................................................................................... 38
Introduction
The following pages contain a dialogue; an extraordinary dialogue
touching on events and incidents that took place in the life of the person
whom this dialogue is conducted with, and in which he answers questions
the way he does when he comments on any general issue…
This dialogue was not only based on the assumption that the one with
whom this dialogue was conducted will soon bid this world farewell;
thus, sticking to questions on how he expects life to be after his departure;
but rather, it was also a dialogue that dived deep into the Hereafter and
opened up to the emotions and feelings it creates.
This dialogue is characterized by its unique subject and the answers of the
man who embodies the title of dynamic Islam; a man whose thoughts and
actions preoccupied Muslims and non-Muslims alike, the godfather of the
Jihadi and activist Islamic generations, the pioneer in Islamic unity and
the target of several physical and moral assassination attempts who
suffered from a great deal of affliction and injustice in his life to the
extent that the only point in common that made several parties group
against him was putting an end to him.
His answers reflect a near miraculous personality of moral sublimity
crowned with the utmost level of altruism and spiritual ascension that
reaches the level of total devotion to Allah and human modesty to the
extent that he does not dare to expect what he would say or do before
Allah. His personality is also characterized with a missionary role that
enables him to be fully dedicated, in all his singularities, for the sake of
the message. It is also characterized with a realistic trait that enables him
to contain all the reactions expressed against his missionary role, no
matter how harsh and cruel they were, calling on them to benefit from the
experience after the others feel "safe from the complications of his
existence on them."
This dialogue was not conducted with "the Sayyed" in the last moments
of his life, and perhaps this is where its significance lies, for the moral
and spiritual ascension reflected in the answers of His Eminence
constitute an integral part of what was exerting pressure on all his
emotions and feelings; the struggle that drove the entire Islamic reality,
worldwide, into a form of sedition that calls for all expressions of
misguidance, disbelief, and apostasy with all the means of accusation,
lying and distortion of the real content of speeches… etc. Yet, he held no
grudge whatsoever against those who drove the Islamic reality into a state
of sedition; but rather, he always referred their matter to Allah, the Most
High, the Most Exalted, for he believed that the ultimate right lies in the
Hands of Allah, and only Allah.
However, had this dialogue been conducted in the last moments of his
noble life, perhaps this state of spiritual ascension would have been but
normal for an ordinary person approaching death whilst trying to purify
his desecrated heart from all the negative emotions he would hold for
wrongdoers and ignorant people. Thus, this state of ascension, sublimity
and clemency would only be something imposed by the nature of the
circumstances that the ascending, sublime and clement person is
experiencing, and not an inherent innermost feeling that the personality of
“the Sayyed” is characterized with, making it seem as if we are getting in
touch with him for the first time.
In this dialogue, there is consistency and harmony among the elements of
faith, spirituality and intellect, let alone the harmony of the vivid
emotional state with them; a state that might justify for man the negative
expression of the triumph of one’s self over the strikes of the opponents,
or the consecration of its elements of strength before the denial of the
deniers… We touch on the depth of this harmony in his answer on the
question of how he would use the right of intercession had it been granted
to him, in reference to the Holy Ayah: "And they do not intercede
except for him whom He approves…" (21:28), where he said: "I will
consider first the extent and the size of this approval." Thus, the Sayyed
restricted his worldly expectations to Allah’s grant in the Hereafter,
which symbolizes the utmost level of the devoted human modesty before
Divinity and Godliness.
Today, we publish only part of the dialogue that the dear brothers, Sheikh
Youssif Abbass and Sheikh Muhammad 'Umair conducted with the
Sayyed in the summer of the year 2000. We publish it for the seekers of
truth and humanity. Moreover, we thought of the reader and omitted a
few questions, kept the titles of the topics, and gathered what the
“Sayyed” mentioned in the beginning of the interview with what he said
on the same subject at the end, in a way that allows the constituents of the
idea to integrate. The result was this booklet; which is comprised of
recommendations, final words and other subjects related to the nature of
death and openness to the Hereafter. It must be noted that the dialogue, as
a whole, will be published in audio and video form in the future, Allah
willing.
Divine providence chose not to have this dialogue published except after
the demise of His Eminence, the Sayyed (ra)… and we assure the readers
that this dialogue will unravel a horizon they would not normally
encounter in other dialogues, and Allah is our ultimate destination.
Ja’afar Muhammad Hussein Fadlullah
Beirut, Ramadan 29, 1431 H.
September 08, 2010 A.D.
Table of contents
Introduction .................................................................................... 4
The Person and the Message ............................................................. 7
The Tranquility of Life................................................................... 11
Returning to Allah ......................................................................... 23
A Legacy of Recommendations....................................................... 27
Elegy ........................................................................................... 37
Last Words ................................................................................... 38
Introduction
The following pages contain a dialogue; an extraordinary dialogue
touching on events and incidents that took place in the life of the person
whom this dialogue is conducted with, and in which he answers questions
the way he does when he comments on any general issue…
This dialogue was not only based on the assumption that the one with
whom this dialogue was conducted will soon bid this world farewell;
thus, sticking to questions on how he expects life to be after his departure;
but rather, it was also a dialogue that dived deep into the Hereafter and
opened up to the emotions and feelings it creates.
This dialogue is characterized by its unique subject and the answers of the
man who embodies the title of dynamic Islam; a man whose thoughts and
actions preoccupied Muslims and non-Muslims alike, the godfather of the
Jihadi and activist Islamic generations, the pioneer in Islamic unity and
the target of several physical and moral assassination attempts who
suffered from a great deal of affliction and injustice in his life to the
extent that the only point in common that made several parties group
against him was putting an end to him.
His answers reflect a near miraculous personality of moral sublimity
crowned with the utmost level of altruism and spiritual ascension that
reaches the level of total devotion to Allah and human modesty to the
extent that he does not dare to expect what he would say or do before
Allah. His personality is also characterized with a missionary role that
enables him to be fully dedicated, in all his singularities, for the sake of
the message. It is also characterized with a realistic trait that enables him
to contain all the reactions expressed against his missionary role, no
matter how harsh and cruel they were, calling on them to benefit from the
experience after the others feel "safe from the complications of his
existence on them."
This dialogue was not conducted with "the Sayyed" in the last moments
of his life, and perhaps this is where its significance lies, for the moral
and spiritual ascension reflected in the answers of His Eminence
constitute an integral part of what was exerting pressure on all his
emotions and feelings; the struggle that drove the entire Islamic reality,
worldwide, into a form of sedition that calls for all expressions of
misguidance, disbelief, and apostasy with all the means of accusation,
lying and distortion of the real content of speeches… etc. Yet, he held no
grudge whatsoever against those who drove the Islamic reality into a state
of sedition; but rather, he always referred their matter to Allah, the Most
High, the Most Exalted, for he believed that the ultimate right lies in the
Hands of Allah, and only Allah.
However, had this dialogue been conducted in the last moments of his
noble life, perhaps this state of spiritual ascension would have been but
normal for an ordinary person approaching death whilst trying to purify
his desecrated heart from all the negative emotions he would hold for
wrongdoers and ignorant people. Thus, this state of ascension, sublimity
and clemency would only be something imposed by the nature of the
circumstances that the ascending, sublime and clement person is
experiencing, and not an inherent innermost feeling that the personality of
“the Sayyed” is characterized with, making it seem as if we are getting in
touch with him for the first time.
In this dialogue, there is consistency and harmony among the elements of
faith, spirituality and intellect, let alone the harmony of the vivid
emotional state with them; a state that might justify for man the negative
expression of the triumph of one’s self over the strikes of the opponents,
or the consecration of its elements of strength before the denial of the
deniers… We touch on the depth of this harmony in his answer on the
question of how he would use the right of intercession had it been granted
to him, in reference to the Holy Ayah: "And they do not intercede
except for him whom He approves…" (21:28), where he said: "I will
consider first the extent and the size of this approval." Thus, the Sayyed
restricted his worldly expectations to Allah’s grant in the Hereafter,
which symbolizes the utmost level of the devoted human modesty before
Divinity and Godliness.
Today, we publish only part of the dialogue that the dear brothers, Sheikh
Youssif Abbass and Sheikh Muhammad 'Umair conducted with the
Sayyed in the summer of the year 2000. We publish it for the seekers of
truth and humanity. Moreover, we thought of the reader and omitted a
few questions, kept the titles of the topics, and gathered what the
“Sayyed” mentioned in the beginning of the interview with what he said
on the same subject at the end, in a way that allows the constituents of the
idea to integrate. The result was this booklet; which is comprised of
recommendations, final words and other subjects related to the nature of
death and openness to the Hereafter. It must be noted that the dialogue, as
a whole, will be published in audio and video form in the future, Allah
willing.
Divine providence chose not to have this dialogue published except after
the demise of His Eminence, the Sayyed (ra)… and we assure the readers
that this dialogue will unravel a horizon they would not normally
encounter in other dialogues, and Allah is our ultimate destination.
Ja’afar Muhammad Hussein Fadlullah
Beirut, Ramadan 29, 1431 H.
September 08, 2010 A.D.