BISMILLAHIRRAHUMANIRRAHEEM
Al-Ghazaly – The Man of Da`wah
- Dr. Yusuf Al-Qaradawihttp://www.ghazaly.net/en/AboutSheikh/ShQaradawiOnSh.htm
The best greeting I can start with is the greeting of Islam, and the greeting of Islam is peace. So, peace and mercy be upon you. I thank those who arranged this symposium in the memory of our Sheikh, Al-Ghazaly, may Allah bless his soul and be pleased with him. I wish to thank the International Institute of Islamic Thought (IIIT), the Royal Conference for Research on Islamic Civilization (Al al-Bait Organization) and The Society of Islamic Studies and Research. This is an example of cooperation that should be repeated and "help you one another onto righteousness and pious duty" (al-Ma'idah; verse 2). Cooperation always produces good.
I don't know how I can talk to you about Sheikh Al-Ghazaly. How can I summarize half a century in a few minutes? How can I put the sea in a bottle?
It is not easy to talk about our Sheikh Al-Ghazaly. And I am saying 'our Sheikh' even if he is just nine years older than me. So, the difference in our ages is not a lot, but I assert that I am a student of his. I got to know him first by reading his articles and then by reading his books, since his first book, Islam and Economy, and his second book, Islam and Social Systems. I also admired his articles. At that time, I was only busy with literature and poetry. All my readings were focused into that direction. But when I read Al-Ghazaly's articles in the Muslim Brotherhood weekly magazine, I found him to be an astoundingly eloquent writer. At that time, I was not aware that he was an Azhari Sheikh. Sheikhs have a different style of writing and discuss different issues from him. They simply have a completely different spirit. Sheikh Al-Ghazaly used to write under different titles. Such examples are his Free Thoughts, Pages of Glory, and The Underprivileged People. This is not a Sheikh's style. That is why I never imagined that Al-Ghazaly of the Muslim Brotherhood magazine was an Azhari Sheikh. One day he signed 'Mohamed Al-Ghazaly Al-Wa'ez' (the preacher). I asked some brothers, "Is he from the Al-Wa'ez family or is he really a Wa'ez (preacher)?" They answered, "Yes, he is a preacher. That is his job." I asked, "Is he Azhari?" They replied, "Yes, he is a Sheikh and he even wears an Al-Azhar uniform." This made me love him more and read more of his articles. Al-Azhar, at that time, was proud of all its men and Sheikhs.
It wasn't written that I meet him until I was moved from the prison of Tanta. My brother, Ahmed Al-Assaal, who is sitting here among the audience, and some other brothers accompanied me. After our forty days stay in the Tanta prison, we were transferred to the Hike Step Jail. Then, we were to be transferred to Al-Toor Jail in Sinai. On our trip on the ship a quarrel started between some bothers. I saw a young man who was slightly shorter than average without a head cover, who spoke only a few words that put an end to the conflict. He said: "Brothers, you have to be patient, until we reach the place, which is destined to be our place of residence. It is the land from which revelation emerged to liberate a captivated nation, which appeared before Mohamed (pbuh). We are going to the Mountain of Al-Toor." Silence overtook the group. I asked some Ikhwan from Cairo, "Who is this speaker?" They answered, "Don't you know him? He is the al-Azhari Sheikh, Mohamed Al-Ghazaly." I told them, "He is a dear brother to me. I loved this Sheikh before seeing him, and here I am gazing upon him for the first time."
Allah destined that I be with him in the same section of the jail. That jail was originally a place for health examinations for people returning from Hajj. It was divided into sections, and each section was divided into several rooms. Allah destined that I be in the same area that Sheikh Al-Ghazaly was appointed an Imam for. I remember his first Khutbah there. It was an angry revolution regarding the living conditions of this prison. The prison guards were stealing the food from the prisoners! And it was just canned food to begin with. We were getting almost nothing to eat. After the Khutbah, Sheikh Al-Ghazaly led a rally inside the prison, the slogan of which was: "Stop the Hunger! Stop Organized Theft!" We were all rallying behind Sheikh Al-Ghazaly. At that time he was thirty-two. The jail administration was startled. Those in charge in it swiftly agreed to negotiate with the prisoners. We ended up receiving all our designated food – on the condition that we cook it ourselves!
This was Sheikh Al-Ghazaly. He would never tolerate oppression. From that incident on, I accompanied Sheikh Al-Ghazaly. It was then Ramadan. I enjoyed my Ramadan, praying behind him. He memorized the entire Qur'an perfectly. He would read the whole Qur'an twice during the month of Ramadan; the one time over the Taraweeh prayers and the other divided over all other prayers. At each prayer, he would begin reading with where he left off with until he finished the Qur'an. Then he would start the whole Qur'an again.
He would make Dua' during every prayer, the Dua' of Calamity. He would just say a few brief words. He would say: "Oh Allah, liberate us by Your power. Heal us with Your mercy. Take care of our affairs with Your kindness. Oh Allah, cover our bodies and make us secure from our fears. Oh Allah, take revenge on our oppressors." Sometimes, he would add a few other words.
I lived with Al-Ghazaly in prison - praying behind him and learning from his lectures. The theme of his lectures was, Islam and Political Oppression. The book that he later published under the same title was a collection of these lectures in prison. He was quite aware that those present were scrutinizing his words. But this never affected what he said. The prisoners' leader was our teacher and Sheikh, Al-Bahey Al-Kholi. Then, Sheikh Al-Bahey was taken out to attend a court case with the Ikhwan Secret Services. The Ikhwan in the jail agreed among themselves that Al-Ghazaly should be their new leader. He was quite young, but proved himself to be a wise and mature leader.
When we were freed we all kept strong ties with Sheikh Al-Ghazaly, and especially I and brother Ahmed Al-Assaal. He invited us to his place many times. We would very much enjoy his food and talk. That was good for our stomachs and our minds. I always accompanied Sheikh Al-Ghazaly. Even when I moved to Qatar, I would seize any opportunity to meet the man. I learned from him, as a Khateeb, as a lecturer, as a teacher, as a speaker, and as a writer.
I wrote a book on the Sheikh while he was still alive as a small gratitude. Many people do not show their gratitude to great men until after their deaths. Islamists, sadly, are guilty of this. Others, as for example Marxists, hail their men, their writers, their poets, and their thinkers. They over-exaggerate the greatness of their people. They adulate each other in the eyes of the public, while Islamists don't do this. The title of my book is Sheikh Al-Ghazaly, as I Knew Him: A Journey of Half a Century. Actually, this book started with an attempt of a group of writers to write a book on the Sheikh. It was planned to be a gift for him on his seventieth birthday. A committee was formed to publish this book, but unfortunately did not complete the project. The only one who published something was Brother Dr. Mohamed Emara. It was a small book titled, Sheikh Al-Ghazaly and his Place as a Thinker. Some articles written by others were gathered and published in a book by Dar Al-Sahwa. My book started off just as an article. The article had become too long. I realized I couldn't write just an article on the Sheikh. It would have to be a book. Although it turned out to be ten chapters long, I still think it falls short of being an adequate portrayal of the Sheikh. Each chapter of this book could easily be expanded into a separate book on Sheikh Al-Ghazaly.
Sheikh Al-Ghazaly was a man of Da`wah before anything else. He was, in fact, a top-level man of Da`wah. Da`wah or a being a caller to Islam was in his blood. He worked in it during the day and dreamt about it during the night. He lived for Da`wah in his past, his present, and his future – his entire self was dedicated to it. When he wrote, gave Khutab or lectures, he was doing it all for the sake of Da`wah. When he attacked, defended, or criticized, he was doing all of this for the benefit of Da`wah. He was a man of Da`wah.
He mastered using all the tools for Da`wah; first, the Holy Qur'an. He memorized the Qur'an as our brother, Dr. Ali Jum'ah said, "As if the Qur'an is one line in front of his eyes." I lived with the Sheikh and saw this myself. He would quote from the Qur'an as if it appeared all on one page in front of him. He considered the Qur'an as the first source for a Da'ee or caller. He believed that it should be the supreme judge over all other sources, such as the Sunnah, Qiyass (comparing of cases), and consensus. He believed that the Qur'an is the pivotal and fundamental source of `Aqeedah and Shari`ah. Sheikh Al-Ghazaly was a man of the Qur'an by all means. He saw things in the verses that nobody else would see easily. I was in Algeria discussing with some students of Justas Malik Bin Nabi, may Allah bless his soul. They were talking about Malik's theory on the tendency of Muslims to fall under imperialism. I told them that Sheikh Al-Ghazaly had first developed this theory. They asked how and where. I replied:
It was in his book, Islam and Economy. Al-Ghazaly wrote: "Nations are occupied when they develop tendencies for mischief. Occupation follows mischief." He went on very eloquently quoting some verses from Surat al-Isra'. These verses mention how mischievous the Children of Israel were and how this lead to their oppression and the occupation of their lands. They were oppressed by the Babylonians, Persians, Romans, etc.
The Sheikh was living with the Qur'an. Since his early books, one can easily conclude he saw in the Qur'an what nobody else was capable of. Dr. Al-Assaal described how Sheikh Al-Ghazaly would dedicate his books. At the beginning of his books he would write his dedications as follows: "In the way of Allah and the underprivileged." He took from the verse: "Why do you not fight in the way of Allah and the underprivileged." Therefore, it is a Qur'anic principle; "In the way of Allah and the underprivileged." He formed a group with some other scholars from Al-Azhar. Among them was Sheikh Khalid Mohamed Khalid (before he went in another direction). This group's slogan was "Religion at the Service of the Masses". This slogan was a response to those who say, "Religion is the Opium of the Masses". Sheikh Al-Ghazaly wrote this slogan on the covers of his first and second book.
Sheikh Al-Ghazaly would judge real life situations, Fiqh, Qiyass, and virtually everything by the words of the Qur'an. That is why he refused to accept anything that contradicts the teachings of the Qur'an. For example, he refused to accept the Hadith that Muslim narrated in his authentic collection, saying that the father of the Prophet (pbuh) is in the hellfire. Unfortunately, some brothers who work in the way of Da`wah quote this Hadith. When the birthday of the Prophet (pbuh) comes, one of the first things they say is: "People you have to know that the father of the Prophet (pbuh) is in the hellfire." Subhannallah, Sheikh Al-Ghazaly said:
This is completely contradictory to what is written in the Qur'an. Allah, glory to Him, said, "We will not punish a people until We (first) send a messenger." Arabs did not receive a messenger according to four verses in the Book of Allah, one verse stating for example, "To warn people, whose fathers were never warned," and another, "We have not sent him a Warner before you."
This is why he refuted this Hadith, even though it is found in the authentic collection of Muslim. The Qur'an, however, is the absolute truth. And Sheikh Al-Ghazaly was a man of the Qur'an. The Qur'an, of which he had immense knowledge of and experience with, was his main tool as a caller.
The second tool was his encyclopedic knowledge. In a book I authored many years ago titled, The Knowledge of the Caller, I mentioned that a caller requires six kinds of knowledge. Among them is the theoretical Islamic knowledge. This includes knowledge on Tafseer, Hadith, Fiqh, fundamentals, etc. Another type of knowledge is knowledge in literature. Sheikh Al-Ghazaly was one of the most eloquent writers of the Ummah. He was so keen not to make any grammatical or semantical mistakes. He, like the excellent Azhari scholars, had a firm linguistic and religious background.
This is the reason behind his flawless writing and highly articulate speech. If he ever made a mistake, he would confess and apologize. One day he was so emotional while speaking, and so made a grammatical mistake. He thereafter said, "Strong feelings caused me to err in my speech. I will try not to get so emotional." In his early books he sometimes made grammatical mistakes in conditional statements. When he realized it he simply never repeated this mistake. He used to memorize thousands of verses of poetry. I think he memorized most of the standard Arabic poetical works, if not all of them.
Moreover, he had a solid background in Islamic history, particularly the life story of the Prophet (pbuh). He also had a very strong background in the humanities, as well as knowledge in the sciences. Dr. Fahmi Jud'an said that Sheikh Al-Ghazaly was interested in science. Actually, a caller to Allah cannot do without science. Al-Ghazaly also kept up with current affairs occurring around the world and all strains of life. All this knowledge was his second tool after the Book of Allah, glory be to Allah.
Azhari knowledge has certain characteristics. Al-Azhar, like most religious schools and universities, follows the Ash'ari school of Aqeedah. I know that our Salafi brethren do not like this, but I would like to say that the whole Muslim Ummah follows the Ash'ari school. So, has the whole Ummah gone astray? Azhar, Zaituna, Al-Qaraweyah, and Dupand of India are all Ash'aris. All religious schools in the world are Ash'aris. So, Sheikh Al-Ghazaly was an Ash'ari. He just was not fanatical about it. He studied the Ash'ari school during his primary, secondary, and college years. His book, The Aqeedah of the Muslim, was written with a Salafi spirit and an Ash'ari breath. One can notice the Ash'ari touch in the way he defined and organized the chapters of the book. Nobody would be able to avoid this Ash'ari touch. He, moreover, took the opinion of applying both logic and scripts in Aqeedah. I would like to respond to what Dr. Fahmi Jud'an said. Logic is the foundation of scripts. Without logic we cannot accept the scripts. Proof of Prophethood is based on logic. Therefore, if we do not endorse logic, we cannot prove Prophethood or revelation. This is why Al-Ghazaly, and Ash'aris before him, said that logic is the foundation of scripts. A further reason behind his statement is that Ahadeeth coming from a single chain are not a strong enough evidence for proving Aqeedah. Single chains of Ahadeeth are doubtful and never absolute. Our brothers who criticize Sheikh Al-Ghazaly about this should know that the Sheikh did not come up with this means of judging Ahadeeth on his own. Ash'aris, Matridis, and most fundamentalists (Usoolis) are in the same consensus. I mentioned in my book that the Hanbalis' best scholars believe the same. I was referring to Abu Ya'la Al-Faraa's book, Al-Oddah (The Tools), Abu Al-Khattab's book, Al-Tamheed (The Introduction), Ibn Qudamah's book, Al-Rawdah (The Garden), and Ibn Taymeyah's book, Al-Moswaddah (The Draft). The fundamentalists of the Hanbali school, themselves, say that single chain Hadiths are not absolute. This is what follows from straight logic. Single chain Hadiths are weak because they are subjected to mistakes that can occur anywhere along their narration.
Logic is another tool that Sheikh Al-Ghazaly used in Da`wah. I mean by logic, the logic of the faithful. And in this case, logical reasoning works within and respects the Islamic fundamentals.
This is why I would like to comment on the claim that logic has no role to play in some areas. I understood from Dr. Fahmi Jud'an's talk that logic should have no role in determining Shari`ah rules. He said that Shari`ah is an area that should only be understood through revelation. I disagree. Analysis and reasoning has a role to play, and most definitely in this area. The use of logic is not confined to physics. It plays a fundamental role in revelation. There are, for example, issues that are not clearly defined within the revelation; there are issues that the revelation deals with in very general terms. Furthermore, there are issues that the revelation covers; however, the script can be understood in numerous ways. This is where the role of logic is integral to inferring what the script does not explicitly state. The application of reason and logic is crucial for grasping the meaning of the script. Hence, we have several schools of thought. Our Sheikh Al-Ghazaly used logic to understand Shari`ah and `Aqeedah. He, thus, refused to accept those few Ahadeeth that go against common sense. For instance, he refuted Ahadeeth such as, "If it were not for the doings of the Children of Israel, meat would not rot today" and "If it were not for Eve, no wife would betray her husband." These Ahadeeth are in Bukhari. Sheikh Al-Ghazaly said: "Meat rots because this is a scientific fact of life that was valid before and after the Children of Israel. If one leaves meat out at room temperature, it will rot after some time." He added: "Eve did not betray Adam. We do not have this notion in Islam." Thereby, he is using his mind and logic. Some people ridiculed him for this by saying, "How can he deny authentic Ahadeeth?" Some people went as far as accusing him of apostasy because he denied a few "authentic" Ahadeeth. I affirm that Sheikh Al-Ghazaly never denied the Sunnah. On the contrary, he defended it in many of his books, such as in, Fiqh of the Seerah and Un-Islamic Practices. I included in my book quotes of where he defends the Sunnah. He is a man who is defending Islam. But he is a caller who wants to present Islam in a logical, acceptable and sensible way. If a single chain of a Hadith were to contradict with simple facts, he would reject it, even if it were termed authentic.
His rejection of questionable Ahadeeth should never be a reason to discredit Sheikh Al-Ghazaly. During the days of the companions, `Aisha, may Allah be pleased with her, refuted some Ahadeeth that some companions claimed to have heard with their own ears. She said, "No, they either did not understand or changed the wording by mistake." She simply saw that these Ahadeeth were contradictory to the Qur'an. And in such situations she would reply to the companions saying, "How can you narrate this while Allah says so and so…."
There are several books that were written on what `Aisha discarded of the other companions' narrations. However, no one ever said that Aisha was an apostate because she rejected those Ahadeeth. In fact, there is not a single Imam who did not reject some Ahadeeth for some reason or another, and for example, Malik and Abu Hanifa. So, it was simply logic that propelled Sheikh Al-Ghazaly to develop his own opinions on many issues. And certainly when he chose an opinion over another, he did not do this out of personal whims. He had, as Dr. Al-Sawwa illustrated, a well-defined methodology and fixed fundamentals. He used common sense, but it never caused him to reject revelation. For instance, when he chose the opinion that the blood money for a woman is equal to that of a man, some people blamed him because they said that his opinion went against the four schools of thought. It is correct that this is not the opinion of the four schools of thought. But it is not a matter of consensus (Ijmaa). Al-Assamm and Ibn Aleya have different opinions, as mentioned by Shawkani. Moreover, all the Hadiths that were cited to support the claim that blood money for a woman is half that of a man's are not authentic. This is agreed upon by top scholars of Hadith. This is the thinking of Sheikh Al-Ghazaly. And it was a useful way of thinking when he used his arguments to counter Communists' attacks.
He always thought that belief is love for the sake of Allah and hate for the sake of Allah. I would like to name this soul a soul of a poet. Sheikh Al-Ghazaly said:
In 1951, the young Indian Islamic caller, Sheikh Abu Hassan Al-Nadawi, visited Egypt. He brought with him several letters that had written. One of them is titled, From the World to the Arabic Peninsula and From Arabs to the World. The world was asking the Arabic Peninsula about its mission it was to carry out. These were very strong and emotional words. Then the Peninsula answered the world. By Allah, no one can serve this Islam unless he/she has the soul of a poet.
I wasn't aware that Al-Ghazaly wrote poetry. But his son, Dr. Alaa, mentioned a while ago that he did write some verses. In any case, he was not a poet. But he had the soul of a poet. His emotions were always flooding out of his heart. A caller must have a lot of emotions. He or she cannot be rigid. Al-Ghazaly reproached some people for "not having a heart." These are people who only cared about the literal meaning of words. These rocks are not capable of calling for Islam. The call for Islam is not rigid. It is a nice and sweet emotion. That is why everybody who knew Sheikh Al-Ghazaly well loved him - even those who held different opinions to his. He was a tolerant, gentle, and witty person. There is not a single time one would sit with him without hearing a joke. He would even sometimes use jokes in Da`wah. Once he was asked if a man could direct his own destiny or if his future was predestined. He answered: "In the West a man directs his own destiny. But in the East one's life is predestined." It is obviously a tough question that is eternally asked. So, he solved the whole problem with this joke. That is how he was.
There is one more tool, with which I will end my talk. It is Sheikh Al-Ghazaly's tremendous spirituality. He had a heart of a Sufi. However, he never joined any Sufi group. I invited him a few years ago to be a visiting professor in Qatar. He stayed three happy years with us. One brother came to visit him, who was a Sufi and previously an Ikhwan, and said: "Oh respected Sheikh, I want you before the end of your life to give a covenant to my Sufi Sheikh." He asked him, "Is there a Sheikh after Hassan Al-Banna? I have taken from Hassan Al-Banna the Islam with all its comprehensiveness, balance, and depth." Yes, Al-Ghazaly learned from Hassan Al-Banna the all-inclusive Islam and lived it. Moreover, he had this tremendous spirituality that anyone who knew him would feel. Whoever reads what he wrote becomes moved by his words. I think he was sincere. I never listened to him without becoming emotional. The man was talking from his heart and expressing his inner thoughts. He never pretended in his speeches or faked his emotions. He acted quite naturally and never mixed the Islam with anything else. In his book, The Spiritual Side of Islam, he explained a part of a book, Words of Wisdom, written by Ibn Ataa Al-Sakandari. This contemporary explanation was wonderfully eloquent.
A conflict once took place between Al-Ghazaly and Ustaz Hassan Al-Hudaybi, which was later resolved. Al-Ghazaly later praised Al-Hudaybi greatly. When Al-Ghazaly discovered that Al-Hudaybi requested in his Will that he be buried in the charity graveyard, he was moved him to write the following:
Hassan Al-Hudaybi (the second general guide of the Ikhwan) died a few days ago. In his will he requested that he be given a quiet funeral and to be buried in the charity graveyard. I was amazed when I heard the latter request. I know Hassan Al-Hudaybi. I reconciliated with him two years before he died. He was a man of dignity and if he believed in something he would give his life for it. I was puzzled why he chose the charity graveyard. I reached a conclusion. He was a well-established judge in a high court. If he had spent his life attacking the Islamic Shari`ah, he would have been given the highest State Award. And if he had served secularism he would have become rich. However, he spent his life serving Islam. This is why he gained nothing but hardship. He was stabbed; just in the same way that Islam was attacked. He was humiliated, also in the same way that Islam was put down. He wanted all this to appear in his record when he meets Allah. Therefore, let him be buried in the charity graveyards with the wretched - those who nobody cares about. Let him be buried with people who died from torture in the military prison. The truth is: The Egyptian nation and the Muslim Ummah in general should revise their actions carefully before the Day of Judgment.
One day a man came to him and said, "Oh Sheikh, I have committed a sin and would like to repent." He replied: "Who knows, maybe this man is closer to Allah than I am. Maybe because he feels guilty towards his sin, he is closer to Allah than I. Who knows. Maybe my actions are insincere." Sheikh Al-Ghazaly had a tremendous spirituality. He would read a poem that Ibn Al-Rumi wrote on night prayers. He would read this poem crying. My dear brothers and sisters, this is Sheikh Al-Ghazaly. He lived his life to call for Islam, defend Islam, and attack the enemies of Islam. His books are either a defense of Islam or attacks on the enemies of Islam. He attacked the Zionists in his book, The Harvest of Pride. He attacked the missionaries in his book, A Cry of Warning from the Missionaries. He attacked orientalists when he replied to Gold Zahir. He also attacked Communists in his book titled, Islam and the Red Invasion, as well as the onslaught of western ideas in Darkness From the West, Imperialism with his Imperialism: Envy, and Greed, and finally national secularism in The Reality of Arabic Nationality and the Myth of the Arabic Revival.
All his books were either an attack or a defense. This was Sheikh Al-Ghazaly. Brothers and sisters, I cannot give him his due credit in just a few words. We are talking about a great leader of thought and a great Imam of Da`wah and Islamic revival. We are talking about a completely distinct school of Da`wah, thought, and reform. We need several research studies to define this school's characteristics, positions, and effects. Al-Ghazaly does not belong to a group or a nation. He belongs to the whole Muslim Ummah.
We are talking about a thinker and scholar, who dedicated his entire life to Islam, and nothing else. He gave Islam his thoughts, heart, tongue, pen, Jihad, and hard work. He struggled all his life under the banner of Islam. His slogan was: "My Prayers, My Rituals, My life, and My Death are for Allah, Lord of all the Worlds. He has No Partner. This I am commanded, and I am the first of those who surrender"(Al-An'Am: 162, 163). Allah was his only friend, judge and Lord.
He lived with a feeling that always filled his heart – that he was a guard for this Deen, and that he should never allow Islam to be attacked. He thought that he should always be on guard from internal and external enemies. He believed that he should not only defend, but attack as well. Attack would be the best means of defense. He never rested, because the fight for the Qur'an and Islam is continuous. He was concerned because Muslim blood was becoming cheap and most of the other guards were asleep, or otherwise; too busy arguing about trivial issues.
It was the Sheikh's destiny to fight on two fronts:
The front of the enemies of Islam; those who hate to see the spread of its light and dislike its return to lead the world. Some of those were international forces that fear or hate Islam. Examples include Zionists, Crusaders, Communists, and Idol worshippers. They have different religions and ways of thinking, but they are unified in their mission to attack Islam and put obstacles in its way. Allah said about them: "And those who disbelieve are protectors of one another" (Al-Anfal: 73) and "And the oppressors are friends to one another" (Al-Jatheyah:19).
Some others, unfortunately, are Muslims carrying Muslim names, like Mohamed, Ahmed, Hassan, Hussain, Omar, and Ali. However, their intentions are evil towards Islam and its callers. They, furthermore, deny its Shari`ah. Islam is their enemy because it teaches against their sinful lusts, their wild oppression, their hidden agendas, and their excessive greed.
The front of the ignorant friends; the ones who harm Islam while they believe that they are serving it. It is those that crush Islam's face in their attempts to swat a fly that settles on its face. They are named, "the misguiding callers." They make people busy with branches and not the fundamentals, with particulars and not the entirety, the controversial and not the agreed upon, and the works of the organs and not the works of the hearts.
He complained about callers, most of who cause disaster and harm for Islam. They never read or struggle. The few facts they know are not put into their correct contexts. The pains of the Ummah do not affect them. They continue to debate historical events. They do not recognize what is happening in the world; nor do they learn of the incredible leaps of change occurring within life on earth.
The body that is depleted of blood cells will fall. Similarly, the mind that is void of knowledge cannot fulfill the obligations of Jihad or truth.
The danger to the future of Islam, its nation, and its revival is those, who the Sheikh addressed in his final books. He hoped that they would learn and wake up. He wished that they would become less proud in their opinions and cease despising others they consider below them. He wished that they would learn to be humble with the believers, to respect the elderly, and to be kind to the younger ones.
I would like to say that Sheikh Al-Ghazaly was not flawless. He was a normal human being. Nevertheless, he was a man of Islam. He lived for Islam and he died for Islam. He remained in the battlefields until the very end and died with his sword in his hand. This was Sheikh Al-Ghazaly. If people wish to dwell on his mistakes, this does not discredit him. In the Hadith: "Water more than two Qullas (a measurement) can never be dirty." What if it were a sea?
You might have a different opinion from him in minor or major issues, and in few or many issues. However, if you got to know him well, you could not help loving and respecting him. You would certainly feel how sincere he is to Allah, how honest and how straightforward he is, and how keen he is to defend Islam.
He became quickly upset when somebody attacked Islam. When he was upset he was like a sea that floods and a volcano that burns. He hated oppression against himself or against any human being. He could not tolerate deviation, especially if it is disguised in a cloak of piety and religion. Therefore, if he witnessed oppression or deviation, from his point of view at least, he could not remain silent or permit his pen to be idle. He would angrily attack, regardless of the consequences. The Sheikh, however, never overstepped his boundaries in his enmity. He would also never slander his enemies or wish them harm.
The Sheikh was at the same time able to quickly cool down. He would return to the truth upon realizing the extent of his anger. He would not be ashamed to announce his errors made in any particular issue. This is a kind of bravery that is very rare.
May Allah bless Sheikh Al-Ghazaly's soul and gather him with the pious of His servants. May Allah reward him with the best reward He gives to knowledgeable leaders. May Allah reward him for what he did for this Ummah and this Deen with the highest reward. May Allah take care of his family and children the best way He does with sincere people. I ask Allah to guide us to follow the Sheikh in his footsteps, to adhere to the truth, to resist falsehood, and to call to Allah. "Who is best in speech than he who calls to Allah, does good deeds, and says I am among Muslims."
Finally, I ask Allah to forgive you and me and to bless our master, Mohamed, his family, and companions. And may the peace, blessings, and mercy of Allah be upon you.
This speech was delivered at a workshop held in `Amman, Jordan on Thursday 4th Safar, 1417 H (June 20th, 1996)
Thursday, December 14, 2006
Wednesday, August 23, 2006
HIZBULLAH 20 YEARS OF RESISTANCE
BISMILLAHIRRAHUMANIRRAHEEM
Hezbollah, twenty years of resistance and victory
Ikhwanweb - Beirut , Lebanon
Friday, August 18, 2006
While the Israeli occupation persists in invading Lebanon, Hezbollah and the Islamic resistance (IR) proved that not only they can stand and face the Israeli occupation troops, but also make the Israelis suffer the same experience they repeatedly made the Arabs and Muslims suffer in Lebanon and Palestine nowadays, or in Egypt, Jordon and Syria in the past. This experience is to be horribly terrified of bombs or Katiousha missiles lest it may demolish your house.
This war- which lasted for eight days today- proved that Hezbollah and the Islamic resistance- though their limited capabilities- can resist. It caused the Israeli army gross casualties, such as the destruction of their battleship and airship, and dozens of rocket missiles on Haifa, Tabaria and other Israeli cities.
Hezbollah actually exists in an active way in the Lebanese political arena since 20 years, the military resistance to the Israeli existence in Lebanon helped Hezbollah obtain local and regional legitimacy, especially after the Israeli invasion of Lebanon in 1982, Hezbollah crowned its political and military actions by forcing Israel to withdraw from southern Lebanon in May- last year.
Who are Hezbollah? What about the origin, structure, internal institutions, relation with Syria and Iran, and the future after the Israeli withdrawal from Lebanon?
We will tackle the following topics in the report:
* The origin and development of Hezbollah
* The reasons of success in resistance
The origin
The existence of Hezbollah in Lebanon, in 1982, was preceded by an intellectual and ideological environment, which Sheikh Hussein Fadlollah had an important role in its existence, through his scholarly activity in the south. Due to the political and ideological correlation between both sides, the Islamic Revolution in Iran- led by Ayatollah al-Khomeini in 1979- helped the emergence of Hezbollah.
Hezbollah party issued a statement in 16/2/1985, in which it said "the party is adherent to the instructions set by a wise and just leadership represented in the jurist Ayatollah al- Mosawi al- Khomeini, the leader of the Muslims' revolution and renaissance."
The majority of the party is Shiite Lebanese who are ideologically affiliated to Iran, because they consider Ayatollah Ali Khamen'i one of the supreme religious authorities, Sheikh Hassan Nasrollah is the secretary general of Hezbollah and the legitimate deputy of Ayatollah Ali Khamen'i in Lebanon. This ideological and juristic correlation is quite clear in the direct and rapid support of the Islamic Republic to the emerging party.
The party was instituted in an atmosphere of military resistance of the Israeli occupation in Lebanon in 1982, so the party's political ideology basis is resisting occupation. The first military operation to make Hezbollah famous in the Arab world was in October 1983, when the party exploded the American and French premises killing 300 American and French soldiers.
The party's orientations
Hassan Nasrollah says that the party cares for the destination and future of Lebanon, participates with the rest of political trends to establish free and just society in Lebanon and is interested in all the Arab and Islamic issues, especially the Palestinian.
The structure
Though having secret activities, the party declared some of its organizational bodies which regulate its work, for example:
- Leadership authority
- Political council
- Planning council
- Parliament bloc
- Executive groups
- Advisory institutions
The decisions are made by the majority of votes within these institutions. The consultative council is the supreme organizational authority, because it is made up of 12 members responsible for following up economical and social fields.
Secretaries of the party
Muhammad Hussein Fadlollah is the real founder of Hezbollah, because he had Da'wa (call) activity among the Shiite in the south, which encouraged the people to sympathize with the party, which was founded in 1982 and officially declared in 1985.
The first secretary general of the party was Sheikh Sobhi Attofaili, who assumed the position from 1989 till 1991, but he was compelled to resign, because the party refused his declaration of a unilateral civil disobedience of the Lebanese government, he was followed by Sheikh `Abbas al-Mosawi, who stayed in this position only for nine months, because of being assassinated by Israel in 1992, then the party has been led by Sheikh Hassan Nasrollah.
Service institutions
Hezbollah presented services for the people, especially in southern Lebanon, which had a great role in the party's popularity; the party was absorbed in establishing new schools and beneficiary societies which cared for the injured and martyrs, such as:
- "Building Jihad" foundation was instituted in1988, included many engineers, technicians and workers. It specialized in digging wells and preparing educational courses in agriculture and veterinary.
- The Islamic Health authority had 47 branches in all the country and the south, in addition to Beirut.
- The non- interest loan society was founded in1982 to provide the needy with loans without interests.
- Islamic beneficiary support society was founded in 1987, to help achieve self- sufficiency for families, and caring the orphans, disabled, and widows.
- Martyr association caring and providing education to the families of the martyrs.
- Islamic institution for education was founded in 1993 to build new schools in different places in Lebanon. The priority to join these schools was for the martyrs' offspring.
- Authority for supporting the Islamic resistance to collect donations for the resistance, hold symposiums, and shows to spread the awareness about the importance of resistance.
The party has important sports, cultural, and informational institutions, such as Imam Khomeini center, Al'hd magazine, and Al-Manar TV channel, which managed to attract a wide range of the audience, it also carried out a live broadcast for Hezbollah's operations against Israel.
Thought and programs
Hezbollah differs between thought and political platform; they say that the political idea doesn't expire due to the incompatible political reality, such as the idea of establishing an Islamic state, Hassan Nasrollah said "our vision about the Islamic state is different from that of Taliban in Afghanistan; the idea of the Islamic state is present at the political thought level, as for the platform, the Lebanese characteristics don't support this idea. The hopeful Islamic state should come out of public support, now we can't establish it nowadays, because it needs security."
Hezbollah and Syria
Hezbollah has a distinguished relation with Syria since the middle of the 70s, when Syria declared that it will enter and exist in Lebanon to settle the civil war. Syria managed to disarm the fighting factions and dismantled the militias, but did not disarm Hezbollah, because the party didn't participate in the civil war, but was absorbed in the security belt set by Israel in south Lebanon. This distinguished relation was escalated by Syria using the party as a paper to exert pressure with on Israel concerning political gains in any negotiations about the occupied Golan Heights. Hezbollah don't deny the Syrian aids to it.
Hezbollah considers the Syrian existence is important for both Syria and Lebanon, to avoid the continuous threats and to maintain the political balance between the Lebanese factions, that's why the party organized a big demo, included more than 100 thousands, as a reply to all who oppose the Syrian existence in Lebanon.
Hezbollah and Iran
We find that both policy and religion are intermingled in the relation between Hezbollah and Iran; the Shiite Lebanese have deep spiritual relations with the religious authorities in Iran, moreover they consider the leader of the Iranian revolution, Ayatollah Ali Khamen'i, the supreme religious authority for them. Hassan Nasrollah is called the legitimate deputy of Ayatollah Ali Khamen'i.
Though all political and financial support the party receives from Iran, it can't be considered an Iranian party inside Lebanon; Hassan Nasrollah says "the secretary general of the party is Lebanese, all the cadres are Lebanese, implements its activities in Lebanon, and defends and presents martyrs for the sake of liberating Lebanon". All these criteria denote that it's Lebanese not Iranian.
The military operations
Hezbollah is different from other Lebanese parties, because of its military operations, which helped him actually get out of theorization to practice and gave it popularity and legitimacy in Lebanon. These military actions are clear factors which stir up unrest among the Israelis, and a practical answer to some of the Arab intellectuals who call for peaceful naturalization with Israel.
One of its operations against Israel
The military operations of Hezbollah against Israel caused great damage ranges between 22 and 23 annual killings, besides a big number of injured and prisoners. The party's sources indicate that the average of military operations done by Hezbollah from 1989 till 1991 mounted 292, and from 1992 till 1994 mounted 465 and from 1995 till 1997 mounted 936, the Islamic resistance- the military wing of Hezbollah- carried out 736 operations.
As for the Israeli sources, they indicate that Israel lost 36 soldier in 1988 and 64 were injured, and two kidnapped. By and large, Israel lost 1200 person during 18 years.
Israel's withdrawal was due to these operations, the first big pullout was in 1985, and then was followed by several pullbacks, at top of them was that from "Juzain", a Lebanese territory. The operations created a public current calling for pullout from "the Lebanese quagmire", the most prominent movement was "The Four Mothers."
Hezbollah used the guerrillas and martyrdom operations, which usually used explosives, ambushes, guns and Katiousha missiles, the famous weapon used by the party against Israel.
The military resistance of Hezbollah is marked by accuracy in determining the targets, sudden action and secure pullback after the operations, in addition to a well- trained investigation body. The most famous operation of the party was "Anssariah" battle in 1997, when they induced a helicopter with 16 Israeli worriers onboard and destroyed them all.
Hezbollah and politics
Hezbollah has a great role in policy since the agreement of Atta'ef in 1990, which the party approved except for some terms. The party stood siding with the opposition, in its first parliamentary elections in 1992, it wan 12 seats, which was the biggest number a bloc can obtain individually. It also participated in 1996 elections. In the current parliament, it has 8 serious members, who propose new platforms and deep researches to be discussed. The party seeks to form a political bloc to exert pressure on the others. It participated in syndicates' elections, especially doctors and engineers' syndicates, as well as students and workers unions.
Through its political practice, the party tried to apply Islamic principles through persuasion and dialogue, rejecting violence as a means to be empowered. It calls for intercultural communication and refuses clash of civilizations theory, that's why it's a good role in holding dialogues between it and the Christian religious figures, tries to coordinate with the national and leftist trends, and doesn't object to participate in the cabinet.
Hezbollah after withdrawal
Many questions arose about the future of Hezbollah after the Israeli pullout from the south; will it dismantle the military wing? The party always replies that it won't give up weapon or military resistance, except in one case, i.e. the liberation of all Lebanon- denoting to Sheb'a farmlands, which are still under the Israeli occupation- and the release of all the Arab prisoners, including Sheikh Abdul- Kareem 'Ebeid and Sheikh al-Derani, from the Israeli prisons.
The political and social work of the party is superior to the military activity, so it can suffice with policy- if it decides. It seems that it will go on military actions till Syria reaches an agreement with Israel.
Resistance success reasons
1-Independence and secrecy:
Unlike the traditional resistance, the IR since its emergence until now has not participated in operations against the occupation with any other party. It does not want the ideological harmony, lest it might be penetrated by the enemy, when political and ideological trends vary, it will be difficult to be controlled or ruled, as what happened with the past resistance advocates, (especially the Palestinian), which suffered much assassinations because of these security penetrations.
2- The expansion of resistance base:
Because of tending to carry out its operations without any coordination with other military platoons, the IR has been accused of monopolizing the resistance for political reasons, and the negligence of the other sides, such as steadfastness and social development which complete the military side in the resistance.
The IR managed to refute these accusations and opened the door for participation of the non- Muslim forces for facing the occupation, although it did not abandon its special systematic, security and military principles.
In 3 November1997, Hassan Nasrollah declared that the resistance will form "the Lebanon brigades for resisting the Israeli occupation" as a comprehensive party for who wants to take part in the operations against Israel in the south of Lebanon. Hassan Nasrollah confirmed that "the formation will stay far away the IR group which will be ready to support the brigades to carry out the security and military operations within the occupied Lebanon territories.
Neither disproving the accusation of resistance monopoly nor preserving the military and security systematical framework, the reason of forming these brigades without restricting any Islamic idea; but the real motive was to broaden the participation for facing the enemy, especially within the Lebanon society which witnesses political, doctrinal and sectarian variation. These brigades implemented operations against the occupation. The privacy of the IR hindered the wish of some non- Muslim Lebanese factions and political trends to fight under the umbrella of the IR. The aims and priorities of the IR's leaders' initiative, which proved that fighting is not exclusive on one group, focused on:
* To dedicate the struggle case against the enemy and to liberate the land.
* To face the normalization.
* To abort the enemy attempts to have a legitimate entity in the region.
* To create a great Islamic, national and international idea including all powers, leaders, social classes, religious thoughts and intellectual, cultural and political beliefs.
3- Using the new developed means of fighting:
The IR used the guerrilla warfare, i.e. the new groups which launch sudden attacks against the enemy patrols and fortifications; or implant mines and ambushes on its way.
The resistance succeeded in presenting different and distinguished experiment concerning the political, informational and security levels, the important features are:
a- The variation of tactics and operations:
The IR did not depend on one tactic in the confrontation; waiting the enemy on roads, amid of forests or smashing its positions in the far villages, in addition to launching wide operations against more than one location of enemy. It managed to dominate many places for long hours, destroy it and occasionally capture the included persons.
b- Developing the high intelligences abilities:
The IR succeeded in developing high standard intelligence abilities helped it observe the move of the enemy soldiers and agents, besides the severe direct losses through ambushes or explosions inside and outside the occupied strip till the Israeli borders. As a result, the suspicions and questions were raised within the security and military Israeli society to investigate the degree of Hezbollah penetration to these places and agents, especially after the failure of the last trial of Israeli airdrop in "Anssariah" territory beside the beach in the south Lebanon in (4/9/1997), in which all elite soldiers were killed; they were about15 Israeli, and the resistance retained some their remains which were exchanged by the corpses of 40 martyrs including 30 affiliated to the IR; and this was the first time for Israel to face this kind of failure in similar operations.
c- Psychological warfare and military media:
IR depended on the modern material and psychological ways in the influence operations on the civil public opinion and military among the soldiers. The resistance managed to form a secret body, named (military media), its members submit to a special military, ideological and technical course include the direct shooting of most operations against the occupation soldiers and agents, and filming the operation of breaking into the sites and fixing its banners above the fortifications. The resistance resorted to broadcast media traps to the enemy, for example it published a videotape about the steps of breaking into "B'ir kelab" site on 27/2/198-98; but the leader of Israeli liaison detachment - Irez Gorstein claimed that the resistance did not enter the site, then it published another one included the details of storming into the site, the entry of soldiers and the raising of the banners above its fortifications; the informational trick was repeated with the "al Dabsha" site in 12/5/1998, and "Hadatha" in 2/7/1998. On another level and in varied occasions, the resistance arranged the visits of media persons, municipal chiefs and governors to its site, as it used the internet to spread the news of its operations and different messages all over the world. Al Manar TV (one of resistance mass media, in addition to al Nour radio) specified a page on the web itself concerned with the IR news, and including texts about the resistance and its operation in Arabic and English. These new techniques in filming are the first in Lebanon.
4- Facing the enemy and appeasing the country:
The resistance avoided the clashes and lateral battles with the institutions, the military and political movements in Lebanon, which existed before the Israeli overrun in 1982 and later. Hezbollah (the political wing of resistance) also avoided facing the Lebanese Authority, adopting the violence strategy against the enemy, and calming on the internal front. As a result, it did not involve in clash against the Lebanese army in 13 September 1993, after the Oslo agreement. The army fired Hezbollah peaceful demonstration, which went out to condemn the agreement, during which eight were killed, and tens wounded among the demonstrators. Several years later, the relation between them was marked by cooperation and coordination in an unprecedented form. This led to disclosure the agents and security nets connected with the enemy, and trail who was arrested before the Lebanon judiciary. The uncovering of these cells raised extreme criticism inside Israel that made the Knesset member Gadaoon Ezra- former official in al Shabak body- says in an interview with occupation army radio "it is incredible to believe in the discovery of the Israeli net in this size, this showed the failure of implementation and execution". Hassan Nasrollah, Hezbollah secretary general expressed this level of cooperation during the exchange operation of the remains of martyrs with that of the Israeli soldiers, saying "Lebanon and all world should take into consideration that the army officers and soldiers carry the biers of the resistant and chant the death anthem, and carry out the military salute. Moreover the martyrs' blood in the Lebanese army mixed with that of resistance's; this matter not only angers Israel and America, but disturb and hurt them as well. At that time, Hassan Nasrollah met the representative of the army leader, Emil LaHood presiding over a military delegation to present the condolence concerning the coming martyrs and congratulations regarding the returning prisoners.
Despite the clash with the other movements (like Amal movement principally), it still exceptional and did not change the resistance choice to redirect its aims against the enemy soldiers and agents. Who looks at the situation of anarchy and difference among the institutions in Palestinian and Lebanese parties before and after the Israeli overrun in 1982, realize how this strategy choice formed a principal factor in keeping the resistance and its progression, in addition to the national gathering around it.
5- Liquidating the agents:
The resistance exerted intensive efforts to captures the militias working for Israel in addition to destroying its morale. Since 1998, we witness certain successful and specific operations aiming at catching the leaders of these militias and many security officials. This shows the speed collapse of the militias after the withdrawal of the occupation army from the occupied territory. In the past- as the newspapers stated- there were disputes among the leaders of security and military bodies inside the militia of the agents because of and mutual accusation between them regarding the default which led to the success of the IR's operations.
The occupation forces besieged the al- Naqora harbor to stop the escape of the agents, in addition to the direct military strikes against them. The resistance resorted to the encouragement ways through instigating them to escape, and through what was called "opening the door of repentance" for who want to present him self to the Lebanese authorities or the resistance. It also proposed a plan concerning this respect in the Lebanese parliament. These intensive efforts, in 1998, resulted in the withdrawal of the agents from Gazeen in 1999.
6- Using the means of mobilization:
After the overrun of 1982, the stage of comprehensive occupation, which included most of Lebanese lands in addition to Beirut, the resistance depended on two complete methods: the comprehensive mobilization and military operations similar to the above- stated guerrilla warfare.
After the partial withdrawal in 1986 to the border strip parallel to the borders with the Zionist entity, the resistance confined to the military operations excluding the mass crowd, but it moved speedily to wide media mobilization towards the Lebanese public opinion with its different ideas through its TV channel al Manar, al Nour radio and weekly al `Ahd newspaper to spread the operations news and top officials speeches as well as the political, cultural and religious guidance and the occupation's history, crimes and massacres.
The mobilization and gathering means, which were used in the first stage of facing the occupation, i.e. between 1982 and 1986, were in the occupied territories, and had a religious characteristics in an environment in which religion was the main element in forming its identity and history.
The resistance benefited from the religious mobilization atmosphere, which rejects the occupation and calls for facing the occupation. Most of scholars in mosques and some times in the villages promoted these calls even before the emergence of the IR or the declaration of its existence and identity.
In May, 1983, the first mass protest was in one of the villages of the occupied South (Jibsheet) because of the arrest of Raghib Harb, and then it included the neighboring villages, which compelled the occupation authorities to set him free, but was assassinated several months later, so the demonstrations covered all Lebanon, the village Imams directed the people for demos and blocking the villages entries with burning tires and stones, in addition to facing the trials of breaking into the villages. After every wave of protest, the extended meeting of scholars' authority was held to issue a statement concerning the developments which determine the coming steps. In al Jum'a (Friday) speeches, the Sheikhs called for boycotting the Israeli goods, which prevailed the markets, in addition to confronting all who handle with the enemy and facing the enemy projects of villages union. These situations were repeated during the agreement of 17 may 1984 with Israel.
Under the atmosphere of religious mobilization which recalled the history of the Islamic martyrs, Imam al Hussein, standing against injustice and the supreme martyr position, until the Jihad history in the mountain of `Amel (south Lebanon) against the French. In1983, in (`Ashuraa') at al Nabtiya town in the south Lebanon, the gatherings dared to attack Israeli caravan, using stones and burned some of the cars, which led to siege of the town and arresting its youth. The mosques were the places of gathering and meeting as well as the forts to which people resort when Israeli forces invaded the territories and regions.
Hezbollah, twenty years of resistance and victory
Ikhwanweb - Beirut , Lebanon
Friday, August 18, 2006
While the Israeli occupation persists in invading Lebanon, Hezbollah and the Islamic resistance (IR) proved that not only they can stand and face the Israeli occupation troops, but also make the Israelis suffer the same experience they repeatedly made the Arabs and Muslims suffer in Lebanon and Palestine nowadays, or in Egypt, Jordon and Syria in the past. This experience is to be horribly terrified of bombs or Katiousha missiles lest it may demolish your house.
This war- which lasted for eight days today- proved that Hezbollah and the Islamic resistance- though their limited capabilities- can resist. It caused the Israeli army gross casualties, such as the destruction of their battleship and airship, and dozens of rocket missiles on Haifa, Tabaria and other Israeli cities.
Hezbollah actually exists in an active way in the Lebanese political arena since 20 years, the military resistance to the Israeli existence in Lebanon helped Hezbollah obtain local and regional legitimacy, especially after the Israeli invasion of Lebanon in 1982, Hezbollah crowned its political and military actions by forcing Israel to withdraw from southern Lebanon in May- last year.
Who are Hezbollah? What about the origin, structure, internal institutions, relation with Syria and Iran, and the future after the Israeli withdrawal from Lebanon?
We will tackle the following topics in the report:
* The origin and development of Hezbollah
* The reasons of success in resistance
The origin
The existence of Hezbollah in Lebanon, in 1982, was preceded by an intellectual and ideological environment, which Sheikh Hussein Fadlollah had an important role in its existence, through his scholarly activity in the south. Due to the political and ideological correlation between both sides, the Islamic Revolution in Iran- led by Ayatollah al-Khomeini in 1979- helped the emergence of Hezbollah.
Hezbollah party issued a statement in 16/2/1985, in which it said "the party is adherent to the instructions set by a wise and just leadership represented in the jurist Ayatollah al- Mosawi al- Khomeini, the leader of the Muslims' revolution and renaissance."
The majority of the party is Shiite Lebanese who are ideologically affiliated to Iran, because they consider Ayatollah Ali Khamen'i one of the supreme religious authorities, Sheikh Hassan Nasrollah is the secretary general of Hezbollah and the legitimate deputy of Ayatollah Ali Khamen'i in Lebanon. This ideological and juristic correlation is quite clear in the direct and rapid support of the Islamic Republic to the emerging party.
The party was instituted in an atmosphere of military resistance of the Israeli occupation in Lebanon in 1982, so the party's political ideology basis is resisting occupation. The first military operation to make Hezbollah famous in the Arab world was in October 1983, when the party exploded the American and French premises killing 300 American and French soldiers.
The party's orientations
Hassan Nasrollah says that the party cares for the destination and future of Lebanon, participates with the rest of political trends to establish free and just society in Lebanon and is interested in all the Arab and Islamic issues, especially the Palestinian.
The structure
Though having secret activities, the party declared some of its organizational bodies which regulate its work, for example:
- Leadership authority
- Political council
- Planning council
- Parliament bloc
- Executive groups
- Advisory institutions
The decisions are made by the majority of votes within these institutions. The consultative council is the supreme organizational authority, because it is made up of 12 members responsible for following up economical and social fields.
Secretaries of the party
Muhammad Hussein Fadlollah is the real founder of Hezbollah, because he had Da'wa (call) activity among the Shiite in the south, which encouraged the people to sympathize with the party, which was founded in 1982 and officially declared in 1985.
The first secretary general of the party was Sheikh Sobhi Attofaili, who assumed the position from 1989 till 1991, but he was compelled to resign, because the party refused his declaration of a unilateral civil disobedience of the Lebanese government, he was followed by Sheikh `Abbas al-Mosawi, who stayed in this position only for nine months, because of being assassinated by Israel in 1992, then the party has been led by Sheikh Hassan Nasrollah.
Service institutions
Hezbollah presented services for the people, especially in southern Lebanon, which had a great role in the party's popularity; the party was absorbed in establishing new schools and beneficiary societies which cared for the injured and martyrs, such as:
- "Building Jihad" foundation was instituted in1988, included many engineers, technicians and workers. It specialized in digging wells and preparing educational courses in agriculture and veterinary.
- The Islamic Health authority had 47 branches in all the country and the south, in addition to Beirut.
- The non- interest loan society was founded in1982 to provide the needy with loans without interests.
- Islamic beneficiary support society was founded in 1987, to help achieve self- sufficiency for families, and caring the orphans, disabled, and widows.
- Martyr association caring and providing education to the families of the martyrs.
- Islamic institution for education was founded in 1993 to build new schools in different places in Lebanon. The priority to join these schools was for the martyrs' offspring.
- Authority for supporting the Islamic resistance to collect donations for the resistance, hold symposiums, and shows to spread the awareness about the importance of resistance.
The party has important sports, cultural, and informational institutions, such as Imam Khomeini center, Al'hd magazine, and Al-Manar TV channel, which managed to attract a wide range of the audience, it also carried out a live broadcast for Hezbollah's operations against Israel.
Thought and programs
Hezbollah differs between thought and political platform; they say that the political idea doesn't expire due to the incompatible political reality, such as the idea of establishing an Islamic state, Hassan Nasrollah said "our vision about the Islamic state is different from that of Taliban in Afghanistan; the idea of the Islamic state is present at the political thought level, as for the platform, the Lebanese characteristics don't support this idea. The hopeful Islamic state should come out of public support, now we can't establish it nowadays, because it needs security."
Hezbollah and Syria
Hezbollah has a distinguished relation with Syria since the middle of the 70s, when Syria declared that it will enter and exist in Lebanon to settle the civil war. Syria managed to disarm the fighting factions and dismantled the militias, but did not disarm Hezbollah, because the party didn't participate in the civil war, but was absorbed in the security belt set by Israel in south Lebanon. This distinguished relation was escalated by Syria using the party as a paper to exert pressure with on Israel concerning political gains in any negotiations about the occupied Golan Heights. Hezbollah don't deny the Syrian aids to it.
Hezbollah considers the Syrian existence is important for both Syria and Lebanon, to avoid the continuous threats and to maintain the political balance between the Lebanese factions, that's why the party organized a big demo, included more than 100 thousands, as a reply to all who oppose the Syrian existence in Lebanon.
Hezbollah and Iran
We find that both policy and religion are intermingled in the relation between Hezbollah and Iran; the Shiite Lebanese have deep spiritual relations with the religious authorities in Iran, moreover they consider the leader of the Iranian revolution, Ayatollah Ali Khamen'i, the supreme religious authority for them. Hassan Nasrollah is called the legitimate deputy of Ayatollah Ali Khamen'i.
Though all political and financial support the party receives from Iran, it can't be considered an Iranian party inside Lebanon; Hassan Nasrollah says "the secretary general of the party is Lebanese, all the cadres are Lebanese, implements its activities in Lebanon, and defends and presents martyrs for the sake of liberating Lebanon". All these criteria denote that it's Lebanese not Iranian.
The military operations
Hezbollah is different from other Lebanese parties, because of its military operations, which helped him actually get out of theorization to practice and gave it popularity and legitimacy in Lebanon. These military actions are clear factors which stir up unrest among the Israelis, and a practical answer to some of the Arab intellectuals who call for peaceful naturalization with Israel.
One of its operations against Israel
The military operations of Hezbollah against Israel caused great damage ranges between 22 and 23 annual killings, besides a big number of injured and prisoners. The party's sources indicate that the average of military operations done by Hezbollah from 1989 till 1991 mounted 292, and from 1992 till 1994 mounted 465 and from 1995 till 1997 mounted 936, the Islamic resistance- the military wing of Hezbollah- carried out 736 operations.
As for the Israeli sources, they indicate that Israel lost 36 soldier in 1988 and 64 were injured, and two kidnapped. By and large, Israel lost 1200 person during 18 years.
Israel's withdrawal was due to these operations, the first big pullout was in 1985, and then was followed by several pullbacks, at top of them was that from "Juzain", a Lebanese territory. The operations created a public current calling for pullout from "the Lebanese quagmire", the most prominent movement was "The Four Mothers."
Hezbollah used the guerrillas and martyrdom operations, which usually used explosives, ambushes, guns and Katiousha missiles, the famous weapon used by the party against Israel.
The military resistance of Hezbollah is marked by accuracy in determining the targets, sudden action and secure pullback after the operations, in addition to a well- trained investigation body. The most famous operation of the party was "Anssariah" battle in 1997, when they induced a helicopter with 16 Israeli worriers onboard and destroyed them all.
Hezbollah and politics
Hezbollah has a great role in policy since the agreement of Atta'ef in 1990, which the party approved except for some terms. The party stood siding with the opposition, in its first parliamentary elections in 1992, it wan 12 seats, which was the biggest number a bloc can obtain individually. It also participated in 1996 elections. In the current parliament, it has 8 serious members, who propose new platforms and deep researches to be discussed. The party seeks to form a political bloc to exert pressure on the others. It participated in syndicates' elections, especially doctors and engineers' syndicates, as well as students and workers unions.
Through its political practice, the party tried to apply Islamic principles through persuasion and dialogue, rejecting violence as a means to be empowered. It calls for intercultural communication and refuses clash of civilizations theory, that's why it's a good role in holding dialogues between it and the Christian religious figures, tries to coordinate with the national and leftist trends, and doesn't object to participate in the cabinet.
Hezbollah after withdrawal
Many questions arose about the future of Hezbollah after the Israeli pullout from the south; will it dismantle the military wing? The party always replies that it won't give up weapon or military resistance, except in one case, i.e. the liberation of all Lebanon- denoting to Sheb'a farmlands, which are still under the Israeli occupation- and the release of all the Arab prisoners, including Sheikh Abdul- Kareem 'Ebeid and Sheikh al-Derani, from the Israeli prisons.
The political and social work of the party is superior to the military activity, so it can suffice with policy- if it decides. It seems that it will go on military actions till Syria reaches an agreement with Israel.
Resistance success reasons
1-Independence and secrecy:
Unlike the traditional resistance, the IR since its emergence until now has not participated in operations against the occupation with any other party. It does not want the ideological harmony, lest it might be penetrated by the enemy, when political and ideological trends vary, it will be difficult to be controlled or ruled, as what happened with the past resistance advocates, (especially the Palestinian), which suffered much assassinations because of these security penetrations.
2- The expansion of resistance base:
Because of tending to carry out its operations without any coordination with other military platoons, the IR has been accused of monopolizing the resistance for political reasons, and the negligence of the other sides, such as steadfastness and social development which complete the military side in the resistance.
The IR managed to refute these accusations and opened the door for participation of the non- Muslim forces for facing the occupation, although it did not abandon its special systematic, security and military principles.
In 3 November1997, Hassan Nasrollah declared that the resistance will form "the Lebanon brigades for resisting the Israeli occupation" as a comprehensive party for who wants to take part in the operations against Israel in the south of Lebanon. Hassan Nasrollah confirmed that "the formation will stay far away the IR group which will be ready to support the brigades to carry out the security and military operations within the occupied Lebanon territories.
Neither disproving the accusation of resistance monopoly nor preserving the military and security systematical framework, the reason of forming these brigades without restricting any Islamic idea; but the real motive was to broaden the participation for facing the enemy, especially within the Lebanon society which witnesses political, doctrinal and sectarian variation. These brigades implemented operations against the occupation. The privacy of the IR hindered the wish of some non- Muslim Lebanese factions and political trends to fight under the umbrella of the IR. The aims and priorities of the IR's leaders' initiative, which proved that fighting is not exclusive on one group, focused on:
* To dedicate the struggle case against the enemy and to liberate the land.
* To face the normalization.
* To abort the enemy attempts to have a legitimate entity in the region.
* To create a great Islamic, national and international idea including all powers, leaders, social classes, religious thoughts and intellectual, cultural and political beliefs.
3- Using the new developed means of fighting:
The IR used the guerrilla warfare, i.e. the new groups which launch sudden attacks against the enemy patrols and fortifications; or implant mines and ambushes on its way.
The resistance succeeded in presenting different and distinguished experiment concerning the political, informational and security levels, the important features are:
a- The variation of tactics and operations:
The IR did not depend on one tactic in the confrontation; waiting the enemy on roads, amid of forests or smashing its positions in the far villages, in addition to launching wide operations against more than one location of enemy. It managed to dominate many places for long hours, destroy it and occasionally capture the included persons.
b- Developing the high intelligences abilities:
The IR succeeded in developing high standard intelligence abilities helped it observe the move of the enemy soldiers and agents, besides the severe direct losses through ambushes or explosions inside and outside the occupied strip till the Israeli borders. As a result, the suspicions and questions were raised within the security and military Israeli society to investigate the degree of Hezbollah penetration to these places and agents, especially after the failure of the last trial of Israeli airdrop in "Anssariah" territory beside the beach in the south Lebanon in (4/9/1997), in which all elite soldiers were killed; they were about15 Israeli, and the resistance retained some their remains which were exchanged by the corpses of 40 martyrs including 30 affiliated to the IR; and this was the first time for Israel to face this kind of failure in similar operations.
c- Psychological warfare and military media:
IR depended on the modern material and psychological ways in the influence operations on the civil public opinion and military among the soldiers. The resistance managed to form a secret body, named (military media), its members submit to a special military, ideological and technical course include the direct shooting of most operations against the occupation soldiers and agents, and filming the operation of breaking into the sites and fixing its banners above the fortifications. The resistance resorted to broadcast media traps to the enemy, for example it published a videotape about the steps of breaking into "B'ir kelab" site on 27/2/198-98; but the leader of Israeli liaison detachment - Irez Gorstein claimed that the resistance did not enter the site, then it published another one included the details of storming into the site, the entry of soldiers and the raising of the banners above its fortifications; the informational trick was repeated with the "al Dabsha" site in 12/5/1998, and "Hadatha" in 2/7/1998. On another level and in varied occasions, the resistance arranged the visits of media persons, municipal chiefs and governors to its site, as it used the internet to spread the news of its operations and different messages all over the world. Al Manar TV (one of resistance mass media, in addition to al Nour radio) specified a page on the web itself concerned with the IR news, and including texts about the resistance and its operation in Arabic and English. These new techniques in filming are the first in Lebanon.
4- Facing the enemy and appeasing the country:
The resistance avoided the clashes and lateral battles with the institutions, the military and political movements in Lebanon, which existed before the Israeli overrun in 1982 and later. Hezbollah (the political wing of resistance) also avoided facing the Lebanese Authority, adopting the violence strategy against the enemy, and calming on the internal front. As a result, it did not involve in clash against the Lebanese army in 13 September 1993, after the Oslo agreement. The army fired Hezbollah peaceful demonstration, which went out to condemn the agreement, during which eight were killed, and tens wounded among the demonstrators. Several years later, the relation between them was marked by cooperation and coordination in an unprecedented form. This led to disclosure the agents and security nets connected with the enemy, and trail who was arrested before the Lebanon judiciary. The uncovering of these cells raised extreme criticism inside Israel that made the Knesset member Gadaoon Ezra- former official in al Shabak body- says in an interview with occupation army radio "it is incredible to believe in the discovery of the Israeli net in this size, this showed the failure of implementation and execution". Hassan Nasrollah, Hezbollah secretary general expressed this level of cooperation during the exchange operation of the remains of martyrs with that of the Israeli soldiers, saying "Lebanon and all world should take into consideration that the army officers and soldiers carry the biers of the resistant and chant the death anthem, and carry out the military salute. Moreover the martyrs' blood in the Lebanese army mixed with that of resistance's; this matter not only angers Israel and America, but disturb and hurt them as well. At that time, Hassan Nasrollah met the representative of the army leader, Emil LaHood presiding over a military delegation to present the condolence concerning the coming martyrs and congratulations regarding the returning prisoners.
Despite the clash with the other movements (like Amal movement principally), it still exceptional and did not change the resistance choice to redirect its aims against the enemy soldiers and agents. Who looks at the situation of anarchy and difference among the institutions in Palestinian and Lebanese parties before and after the Israeli overrun in 1982, realize how this strategy choice formed a principal factor in keeping the resistance and its progression, in addition to the national gathering around it.
5- Liquidating the agents:
The resistance exerted intensive efforts to captures the militias working for Israel in addition to destroying its morale. Since 1998, we witness certain successful and specific operations aiming at catching the leaders of these militias and many security officials. This shows the speed collapse of the militias after the withdrawal of the occupation army from the occupied territory. In the past- as the newspapers stated- there were disputes among the leaders of security and military bodies inside the militia of the agents because of and mutual accusation between them regarding the default which led to the success of the IR's operations.
The occupation forces besieged the al- Naqora harbor to stop the escape of the agents, in addition to the direct military strikes against them. The resistance resorted to the encouragement ways through instigating them to escape, and through what was called "opening the door of repentance" for who want to present him self to the Lebanese authorities or the resistance. It also proposed a plan concerning this respect in the Lebanese parliament. These intensive efforts, in 1998, resulted in the withdrawal of the agents from Gazeen in 1999.
6- Using the means of mobilization:
After the overrun of 1982, the stage of comprehensive occupation, which included most of Lebanese lands in addition to Beirut, the resistance depended on two complete methods: the comprehensive mobilization and military operations similar to the above- stated guerrilla warfare.
After the partial withdrawal in 1986 to the border strip parallel to the borders with the Zionist entity, the resistance confined to the military operations excluding the mass crowd, but it moved speedily to wide media mobilization towards the Lebanese public opinion with its different ideas through its TV channel al Manar, al Nour radio and weekly al `Ahd newspaper to spread the operations news and top officials speeches as well as the political, cultural and religious guidance and the occupation's history, crimes and massacres.
The mobilization and gathering means, which were used in the first stage of facing the occupation, i.e. between 1982 and 1986, were in the occupied territories, and had a religious characteristics in an environment in which religion was the main element in forming its identity and history.
The resistance benefited from the religious mobilization atmosphere, which rejects the occupation and calls for facing the occupation. Most of scholars in mosques and some times in the villages promoted these calls even before the emergence of the IR or the declaration of its existence and identity.
In May, 1983, the first mass protest was in one of the villages of the occupied South (Jibsheet) because of the arrest of Raghib Harb, and then it included the neighboring villages, which compelled the occupation authorities to set him free, but was assassinated several months later, so the demonstrations covered all Lebanon, the village Imams directed the people for demos and blocking the villages entries with burning tires and stones, in addition to facing the trials of breaking into the villages. After every wave of protest, the extended meeting of scholars' authority was held to issue a statement concerning the developments which determine the coming steps. In al Jum'a (Friday) speeches, the Sheikhs called for boycotting the Israeli goods, which prevailed the markets, in addition to confronting all who handle with the enemy and facing the enemy projects of villages union. These situations were repeated during the agreement of 17 may 1984 with Israel.
Under the atmosphere of religious mobilization which recalled the history of the Islamic martyrs, Imam al Hussein, standing against injustice and the supreme martyr position, until the Jihad history in the mountain of `Amel (south Lebanon) against the French. In1983, in (`Ashuraa') at al Nabtiya town in the south Lebanon, the gatherings dared to attack Israeli caravan, using stones and burned some of the cars, which led to siege of the town and arresting its youth. The mosques were the places of gathering and meeting as well as the forts to which people resort when Israeli forces invaded the territories and regions.
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