By Youssef Audi,

The State of the Fakih in Lebanon

Introduction

On the eighteenth of ‘Zee al-hijja’ of the tenth year of ‘hijra’, 632 A.D., after the prophet

Mohammed had finished ‘Hijjat al-wadaa’, when the Muslims were returning to their

homes, he stopped at a place called ‘Ghadir Khom’ and gave a controversial speech. All

historians agree that he stated the following:

“If I am your master, then Ali is as well. O God, support his supporters and be the enemy

of his enemies.”

According to the Shiites, on this day descended the following verse:

“This day, I have perfected your religion for you, completed my favour upon you, and

have chosen for you Islam as your religion.” (Al-Ma’idah’, 3).

They interpreted this to mean the fulfillment of religion, which is to believe in the Imam

and Wali Ali Bin Abitaleb after the prophet Mohammed. According to their sources, all

Muslim men and women have pledged an allegiance to obey him. From the Sunni point

of view, the Prophet’s declaration is not the appointment of Ali as his successor, but it is

a reference to his importance.

The Sunni denies that the pledge of allegiance (Moubayaa), or the verse, descended on

that day.

But, after the death of Mohammed, Abu-Bakr became the Khalifa. Then Omar Bin al-

Khattab became the caliph and then Osman Bin Affan succeed him. Ali had no choice

but to accept this result and to pledge allegiance to Osman. Ali and his party were the

opposition during the days of Omar, and continued to be so under Osman. There then

began a war of non-compromise between the opposition and the governmental body.

Since the incident of Ghadir Khom until this day the Shiites are attempting to take the

dream of the divine government, as successors to Mohammed, but they have not

succeeded as yet, from the time of the khilafa of Ali in year 35 of ‘Hijra’ , 656 AD, until

the 40th year of ‘Hijra’, 661 AD, till during the time of Al-Hassan and Al-Husain after him,

nor during the time of the eight Imams who came after them. The Shiite are living today

in the absence of the Twelfth Imam, who is known as Mohammed Al-Mahdi Al-Hijja Al-

Mountazar, under the reign of the custodian Al-Wali Al-Fakih Al-Imam Al-Khamenei,

whose aim is to purify the earth from ‘the Tyrant’ and the forces of pride, to pave the

way for the manifestation of the awaited savior Al-Mahdi.

However, in Lebanon, Hezbollah represents an advanced brigade in the army of Al-Wali

Al-Faqih. This army is executing a determined mission, which is to assure the

establishment of Islamic governorship. This government is classified as one, capable,

just and strong. This infers to a religious government that rules the people according to

the laws, rules and regimes of Islam, in order to facilitate the mission of Al-Wali Al-Faqih

in purifying the earth so that the awaited Al-Mahdi may appear.

Based on this reality, we will study the historical and religious background of Ali’s

successors and the absence of the awaited Al-Mahdi, and then we will review the most

important goals of the governorship of Al-Faqih, and explain the background of the

Shiite’s religious government and then finally determine the role of Hezbollah in the

army of Al-Wali Al-Faqih.

1- The Successors of the Prophet

Not long after the death of Mohammed, Omar bin al-khattab came out and pledged

publicly his allegiance to Abu-Bakr and the Muslims gathered did the same. Ali was not

present because he was engaged in preparing the funeral of Mohammed. He had no

intentions to become the Caliph, but he had his own candidate: his uncle Abbas. Ali was

upset because he was not consulted and refused to pledge his allegiance to Abu-Bakr.

He went into seclusion in his home.

During the seclusion of Ali, Fatima the daughter of the prophet went along with Abbas,

the uncle of the prophet to see Abu-Bakr and to ask for their share in a small piece of

land that the prophet owned, and used to give from its harvest to Fatima and some

other family members, then distribute the rest among his needy friends. Fatima went to

ask for her inheritance, but Abu-Bakr said: “I heard the prophet say: ‘we the prophets

don’t leave an inheritance, but alms’ ”. Abu-Bakr then added: “I swear I will do exactly

as the prophet did because I fear that if I neglected his orders, I would deviate”. His

answer was no. He refused to give her anything, even though he knew that she along

with her husband and kids were in need of that small piece of land.

Abu-Bakr died after 2 years and 3 months from the start of his reign. He was buried next

to the prophet in the house of Aisha in the Medina, and until today it remains one of the

reasons over which the Shiites resent the Sunni.

After the death of Abu-Bakr, Omar bin al-khattab became the Caliph at the age of 52,

and he stayed on for 10 years, 6 month and 4 days, and died at the age of 62. Among his

children is Hafsa the Prophet’s wife, and his most well-known wife is Um Kulthoum the

daughter of Ali bin Abi Taleb, the grand-daughter of the Prophet and the sister of Al

Hassan and Al Hussein.

Omar intended to appoint Abu Obaida as his successor, but Abu Obaida died in the 18th

year of Hijri, which is 639 AD. After that Omar did not name a successor until he was

stabbed by Abi Lulua Fayrouz, the slave owned by Al Maghira bin Shaaba, the governor

of Basra. But in order to conserve the unity of the Muslims, he had previously appointed

a council of six people to elect his successor within a period of three days after his death

Osman bin Affan and Ali were among those six that he had nominated to succeed him.

After this, Abdul Rahman bin Aouf was given the job of settling the inauguration. He

asked Ali if he agreed to be inaugurated as the Caliph ‘according to the ‘Book of Allah’

and the Sunna (the way) of the Prophet and the deeds set by Abu-Bakr and Omar’. Ali

answered ‘no…but I will do my best’. On the other hand, Osman replied ‘by God, I

agree…’. So he inaugurated Osman. All those present at the mosque when the decision

was made followed Abdul Rahman in inaugurating him. This occurred in the 23rd year of

hijri, 644 AD.

Ali was cautious of the deeds of Abu-Bakr and Omar, which made him refuse

inauguration. After this, the Imam Ali had no choice but to accept the outcome, and

thus inaugurate Osman. Then, on the morning of Id Al Adha, the 35th year of Hijri,

Osman was killed by the rebels, and was buried at Albaqii. His death marked the

beginning of the sedition among the Muslims, because Ali was suspected of inciting the

rebels who, immediately after killing Osman, demanded that Ali be inaugurated Caliph.

To make matters worse, Ali appointed as governor of Egypt Mohammed bn Abu-Bakr,

the murderer of Osman.

Ali governed for five years and three months. This period was regarded as politically

unstable, but marked by substantial progress, especially in the establishment of Al-

Koufa, which was made the new capital of the Caliph. Then Ali was killed by Abdul

Rahman bin Maljam during Ramadan, in the 40th year of Hijri, 661 AD.

2. The Awaited Al Mahdi

He was born Mohammed Al Mahdi Al Hijja Al Mountazar ( Mohammed Bin Al Hassan Al

Askari). He is a descendant of the ninth generation of Al Hussein bin Ali bin Abi Taleb, on

Friday, the fifteenth of Shaaban of the year 255 Hijri, 868 AD. He was named Al

Mountazar, the awaited one, because he was anticipated to come at a time when

iniquity and injustice will prevail, human values will cease to exist, deception will rule

among people and principles will disappear. It is then that he will appear, supported by

the will of Allah. He shall rule the earth from east to west and will extend justice and

equality instead of inequality and injustice.

According to the Tarmazi, the prophet stated, “The world will not vanish until the Arabs

are ruled by a man from my family whose name resembles mine”. He also stated, “He

who denies the appearance of the Al Mahdi does not believe in what was revealed to

Mohammed”.

According to Ibn Abbas, the prophet said the following: “How can a nation perish when I

am at its beginning, Issa at its end, and Al Mahdi at its center.”

Some sources claim that the awaited Al Mahdi has two periods of absence, one short

and one long. The short absence, which has passed, lasted seventy four years, from his

birth in 255 Hijri, 868 AD, to his death 329 Hijri, 940 AD, and the long absence began

with his death and will end with his reappearance at the end of time. The short absence

ended during which he had ambassadors and representatives who were the mediators

between him and his followers distributed among the Shiite cities. As for the long

absence, of which its duration which only Allah knows, he will be universally

represented. His was not to leave the Muslims, especially the Shiites, abandoned and

with no point of reference, authority, refuge and protection.

Al Mahdi awaits his supporters and aides until they finish preparing the believers who

will follow him and be his soldiers. Then he will appear and save them by establishing

the International Islamic state that will spread justice and uprightness throughout the

earth.

3. Religious background of Al Imam Al Mahdi

The tales connect the Koran and the Al Atra (i.e. the offspring) of the house (i.e. family)

of the prophet (Ali and his children), stating that they will never separate, indicating

further that they are essential to the faith, that adherents to the faith must follow them,

and hold fast to them in order to be protected from going astray. If the Koran is the

Book of Allah that orients, teaches and guides, then Ahlul Bait (i.e. the prophet’s

offspring) represents the practical living of the laws of Allah and his prophet.

According to the precepts of the Tarmazi, the prophet stated the following: “I am

leaving to you the following, for you to hold on to, that you may not go astray without

me. Of the things I leave to you, one is greater than the other. The Book of Allah, which

is a rope from Heaven to earth, and my descendants, who shall not separate until the

end . Choose wisely my successor from among them.”

Al Atra, i.e. the offspring, has been represented firstly by Ali, then by his son Al Hassan

and after him his brother Al Hussein, then the children of Al Hussein and his grand

children. As for the Al Mahdi, who most resembles the prophet in body and in character,

he is absent and bewildering. He will be born again, but will be hidden… then will appear

like a shooting star. He shall declare the faith and the laws of the prophet of Allah in

such a way that his speech and his stance will not be subject to doubt or interpretation,

because he will be an infallible Imam. He who obeys him obeys Allah and his prophet,

and he who disobeys him disobeys Allah and his prophet, and blessed is whoever

believes in him and follows him, and woe unto whomever opposes him and rebels

against him.

4. Paving the way for Al Mahdi

The supporters of the Imam Al Mahdi who are paving the way for him are adorned with

Islamic qualities in their beliefs, statements and actions. They live their daily life

according to the righteous teachings of Islam, emphasizing the importance of the

correct understanding and implementation of the teachings, since any wrong

interpretation or misunderstanding will alter the standards of living and will cause the

faithful to go astray, especially if the issue is essential in affecting the quality of human

life.

The most important element in paving the way is to adhere to Islam and to defend it

against the vicious attacks waged by the non-believers who aim at abolishing the image

of Islam and its substance out of the lives of Muslims until it becomes an empty shell.

That is why the Iranian revolution led by Al Khoumeini had to succeed.

In the absence of Al Mahdi, every Muslim has to recognize the present Imam, and be

guided by his representatives and the experts in Islamic law. This is their connection to

Al Imam Al Hijja, who is also Al Wali Al Fakih. In thus doing the Muslim would have

relieved himself of the burden of choosing the right way.

During this period the Muslim has to adhere to the duty of Al Jihad (holy war), to protect

the nation from its enemies so that it can be free to choose the right way, under the

commands of a committed leadership. Furthermore, every Muslim must change his life

and live according to the teachings of Islam, interacting with family and society

according to the teachings of Allah, and not as he pleases because that will contradict

Allah’s law.

The manifestation will not happen unless there is a group of believers waging holy war

and paving the way for it. The full manifestation and the spreading of justice will not be

achieved without fighting and waging holy war against the enemy. Just as the call to

Islam started under the protection of the sword, it will also end under the protection of

the sword, because the last centuries have proved that, without holy war, the Muslim

nation lost much of its ability and status, but this was not the case during the time of

holy war when the nation of Islam was fighting for its rights and its existence. The

circumstances will change if it goes back to waging holy war. That is why they are raised

to wage holy war, to prepare for it and to remain in the battlefield. Simply put, waging

holy war is a prerequisite to this manifestation.

The way of Al Mahdi is continuous throughout history. It is a banner that is carried over

different eras. There is no surprise in witnessing the emergence of Al Mahdi’s army and

supporters since they are a faction with a particular agenda. They have been described

clearly as ‘Hezbollah’, ‘the victors’, by the Koran. This is why their followers are

committed to support their supporters and be the enemies of their enemies, as they

represent the true way that leads to the Imam Al Mahdi. They all belong to the same

tree-line that started with Mohammed, then Ali and Al A-Imma (plural, ‘the Imam’),

concluding with Al Mahdi.

5. The Religious Background of Al Wali Al Fakih

Mohammed was not sent merely to converse with the people and provide advice, nor

merely to leave them alone, nor merely to gain their respect. He was sent to be obeyed,

to guide society, to direct the way of living, to establish a system and to lead people on

the right path. This is the fundamental reason behind the governorship of religion.

Therefore, whoever pretends to be religious and does not take into account the

governorship on a religious basis and does not find himself obliged to defend it, is a liar.

The guardianship of Al Wali represents the tight and powerful bond that cannot be

broken or undone, because Islamic societies under this guardianship are united to each

other, rotating around one axis and centre, Al Wali. For that unity and commitment to

take effect, it is necessary to have on the inside a unified and integrated Islamic society

that attracts the beneficial objects from the outside, while it repels and battles those

who are harmful and antagonizing. This means that the verse “those with him (i.e.

Mohammed) are forceful against the disbelievers, merciful among themselves” (Fath,

29) is necessary to sustain the guardianship and unity of the Islamic society.

He who does not live according to the divine law and order and under the guardianship

of the true Al Fakih must recognize that he will be living according to the tyrannical laws

of Satan. Therefore the institution of a non-Islamic regime means that the political

regime of Islam has not been implemented. Furthermore, polytheism is at the heart of

all non-Islamic political systems that are governed by the tyrant, i.e. Satan. However, Al

Wali is in charge of eliminating all signs of polytheism from his Islamic society.

The need to form a government is evident in the prophet’s way of life, because,

according to Islamic history, he formed a government, implemented laws and

established the Islamic regime and the management of society. He also appointed a

governor, Ali at Ghadir Khom, in response to the orders of Allah. Furthermore, if Allah

appointed a governor after the prophet, then it follows that the government must

continue after the prophet.

6. Al Wali Al Fakih

According to Shiite belief, it is Allah who appoints the leaders, and this suits them

perfectly. To them, the governor is a member of the Islamic community, and yet is

appointed by Allah, who is the Great Ruler. The Koran supports the Shiite theory in the

following verse: “O you who have believed, obey Allah and obey the Messenger and

those in authority among you.” (An-Nisa, 59).

Allah intervenes in this governorship through specific channels and this by one of two

ways. Either when an Islamic governor who is in charge of Islamic affairs is given that

right on the basis of appointment, which, according to Shiite beliefs, has been fulfilled in

the Caliph and the Al A-Imma, or according to specific norms and restraints that entitles

him to manage his people’s affairs because his guardianship is that of Allah. This right is

to Allah and this authority over his subjects is divine. In other words, no one has the

right to rule over people unless by divine authority, and this specific matter is crucial to

the Islamic society.

If the civic society of Islam refers to the society of the prophet’s city, then the

guardianship of Al Fakih over that society is his first priority, because the prophet’s city

had a religious government and the same can be said of the guardianship of Al Fakih,

which does not represent the rule of one person, but a government that depends upon

a distinct criterion and character. In addition to this, there are other criteria that, when

fulfilled, ensures this distinction according to which the specific duties of Al Wali Al

Fakih will be carried out.

In the Islamic society, Al Wali Al Fakih rules in the name of Allah in accordance with

Islamic norms. He oversees the executive, legislative and judicial authorities. Of course,

his jurisdiction does not end here, because he has complete authority over the army and

all military matters, including the waging of wars, the signing of peace treaties and

recruiting and mobilizing the army whenever the Islamic society is threatened. All this is

Constitutional. Given the mindset of a society run by an Islamic government, this is

exactly what you would expect.

He also has the right to close mosques when necessary. He can even order the

destruction of a mosque that is used to harm Islam, if necessary. The government can

unilaterally cancel all legal contracts that might harm the interests of the state of Islam.

The government can even postpone Al Hajj momentarily when it is deemed harmful to

the interests of the state of Islam, even though it is considered to be an important divine

duty.

The guardianship of Al Fakih oversees all matters to ensure that everything is running

smoothly by supervising the parliament and monitoring the president, the prime

ministers and even all government agencies including the army.

The limits of the guardianship of Al Fakih are those of Al Fiqh (Islamic doctrine). As long

as there are people living under Islamic doctrine and divine law, then the guardianship

and the governorship will exist, since we know that Al Fiqh does not leave any aspect of

human life ungoverned by divine law, including all political, economical, personal and

social issues. Therefore, the governorship of Al Wali Al Fakih includes all personal, social,

political, economical, military and international matters, in fact, anything that falls

under official Islamic rule.

7. The Lebanese Hezbollah

The Lebanese Hezbollah was founded upon the following principles: firstly, Islam is the

most perfect and comprehensive way for a better life and upon this is based the

ideology, the doctrines, the beliefs and the actions of Hezbollah. Secondly, to resist the

Israeli occupation as this threatens the present and future of Lebanon. Thirdly, as a

successor to the prophet and Al A-Imma, Al Wali Al Fakih is the legitimate leader. He

draws the nation’s policy and all his orders must be obeyed.

Hezbollah believes that Islam is the final and complete mission of all heavenly missions.

To them, Islam is both worship and politics, heavenly and worldly, individual and

social…and it is impossible to separate what belongs to Allah and what belongs to the

government and what belongs to man, because everything belongs to Allah.

For a person committed to Islam, adhering to its doctrine, and devoted to its laws, it is

impossible for him not to desire the establishment of an Islamic state, because that is

the likely expression of his commitment to Islam, which is the symbol of the justice that

each man seeks. This is why Hezbollah calls for the establishment of the state of Islam

and is calling for all to accept it, because it is the road to happiness. All this depends on

the people, who have the right to choose their government, and, if given the chance to

choose, then they will choose to be governed by Islam. That is another reason why

Hezbollah is calling for all to rely on the Islamic regime on the basis of direct free choice

by the people, and not by force.

Hezbollah considers that waging holy war in the name of Allah is the best way to express

love to Allah and his prophet. It has priority over the love of offspring, over relations and

materialistic desires. This priority is evident when money is withheld for fear of loss, or

when refusing to sacrifice a child for the love of the child. These examples are

considered as disobedience to Allah, because only Al Wali Al Fakih can decide upon

waging holy war, and all Muslims are constrained to obey him.

8. The Association between Hezbollah and Al Wali Al Fakih

The nationality of Al Wali Al Fakih has no bearing over his authority. He could be Iraqi,

Iranian, Lebanese, Kuwaiti, etc, because his citizenship does not influence his character.

He works for and supports Islam, the religion of mercy for the world. The limits of his

authority vary according to the response of the entrusted individuals.

The Imam Al Khomeini acted as Al Wali Al Fakih over the Muslims. He ran the Islamic

state of Iran as a counselor, leader, guide and supervisor over the Islamic regime there.

He also specified the political assignments of all Muslims who lived in different

countries, demanding that they oppose all arrogance and protect their natural resources

from being controlled by the powerful. He also called for their unity, especially when in

concern to crucial and common matters. He was succeeded by the current Imam

Khamenei, who possesses the same position and authority.

The commitment to the state is an assignment and an obligation that includes all the

members of the state, even when they rely upon another traditional authority, because

the leader of this Islamic journey is the defiant Al Wali Al Fakih. The fact that these

people live in different countries is not a cause for conflict because the limits set by Al

Fakih take into account the legal laws of each particular group and country.

The commitment of Hezbollah to the state of Al Wali Al Fakih is only a link in this chain.

It evolves around Islam and the application of its laws. This conduct is in compliance

with the guidelines and rules preset by Al Fakih. Then there is the management, the

follow-up of details, taking the correct procedures and running the day-to-day political

operations, all of which are the responsibility of the elected leadership of Hezbollah,

represented by the council over which presides the Secretary General. The legitimacy of

this council is granted by Al Wali Al Fakih. This allows it to operate within an interior and

personal freedom and according to the council’s estimates on the useful and beneficial

executive performance in the field of operations.

These powers permit greater independence in the performance of duties, without the

need for Al Fakih’s intervention. On the other hand, if the leadership of Hezbollah is

confronting an important matter, which might be a turning point in the success of the

overall mission, or might influence the rules of operation, or be considered a juncture,

or might require legal advice, then, for it to be legitimate, it must seek permission from

Al Fakih before taking any action.

This commitment to Islam requires that Hezbollah adheres to Islamic laws, since it has

taken upon itself not to deviate from these divine teachings. That is why it cannot

compromise when it takes a stance regarding an official religious matter. The decision is

final. But, on the other hand, if the matter is subject to selections within a particular

perimeter, then it can reconsider its position to accommodate its interests and other

beneficial options.

Conclusion

From the above information, we can conclude that the power and authority of Al Wali

Al Fakih comes directly from Allah, and without any human intervention which allows

him to give the reign to Allah by the means of a religious, capable, just and strong

government, that satisfies the people and that is based upon the laws and teachings of

Islam. His authority extends to every able Muslim on this earth. Al Wali Al Fakih is

distinguished by his expertise in all matters. His mission is to abolish all forms of

arrogance and imperialism from this planet. He also has the right to use force to defend

Islam until the end of days when the awaited Al Mahdi will appear.

To a Muslim, it is not sufficient to pray, fast, and live according to the laws of Islam. He

also must be a soldier under the command of Al Wali Al Fakih, otherwise he becomes a

hypocrite. The Muslim considers Al Wali Al Fakih to be Allah’s deputy on earth. He is the

authority in all personal, social, intellectual, educational and political manners. To a

Muslim, freedom means choosing the divine reign, manifested in the person of Al Wali

Al Fakih. This requires him to wage holy war, to defend Islam and to spread its teachings

worldwide. Otherwise, he becomes a member of Hezb AShaytan (the party of Satan),

and destined to hell. As for Hezbollah, they are the victors.

The Lebanese Hezbollah has a direct connection to Al Wali Al Fakih, because it was

founded by a group of Shiite forces that were untied under his governorship. They chose

the name of ‘Hezbollah’ because it highlights a religious message from the Koran.

Locally, it is allowed to operate freely. But in reality, it is a soldier carrying out the orders

of Al Wali Al Fakih, and working to establish a strong, capable and just Islamic

government in Lebanon, that it may become an Islamic state under his guardianship.

Today, Hezbollah is a partner in a democratic government, or a government of national

unity, and just as the party of Ali Bin Abitaleb during the days of Omar Bin al-Khattab

and Osman Bin Affan, it is an opponent and a proponent on the inside, while positioning

itself all over Lebanese territory, attempting to win favour over the Lebanese

population, in order to convince them to choose the religious government by their own

free will. It uses democratic means when victory is guaranteed, but resorts to the sword

when diplomacy fails. Hezbollah will ally itself with non-Muslim groups and negotiate

with others so long as they do not impede its mission. But if a group opposes the order

of Al Fakih, they are given three options: the sword, hardship or to become Ahl Al-

Zimma (that is non-Muslim citizens of an Islamic state living under Islamic law). It

negotiates under the pretense of wanting a civil state in Lebanon, but similar to the

prophet’s city which has as its law the Koran, and at its head, the prophet.

Hezbollah prefers to avoid discussing in public the issue of the Islamic state under the

guardianship of Al Wali Al Fakih. However, it is working day and night on completing and

providing the correct and necessary groundwork to finally proclaim Lebanon as a state

of Islam. Just as Ali Bin Abitaleb waited three terms to become Caliph, Hezbollah is also

willing to wait for this proclamation, due to the fact that time is not important, because

Al Mahdi will come, even though this may not happen until the end of time. Every

person who labored and waged holy war to achieve this governorship is a victor, even

though it was not realized during his lifetime.

Subhi Al Tufaily, one of the founders of Hezbollah, said in a televised interview: “the

guardianship of Al Fakih is fiction”. But in reality, it has vast and complete procedural

and executive powers in Iran. It works hard in attempting to extradite this power to

Lebanon by way of Hezbollah. What stands in the way of its success is the strength and

commitment of the youth of Lebanon who are willing to live their freedom as the

children of God, to protect human values and to live a democratic life founded upon

diversity. In the end, if the people have the will to live, then fate will respond.