Spotlight on the struggle of references in Najaf over (who will succeed Sayyid al-Sistani)

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Spotlight on the struggle of references in Najaf over (who will succeed Sayyid al-Sistani)

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اخبار العراق اليوم – اخر اخبار العراق  ==== وطن === تاريخ النشر – 2021-04-27 06:55:49

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Written by: Wahab Razzaq Al-Hindawi

In the midst of the conflict that is taking place in Iraq over who will succeed Sistani by confronting the reference in the event of his death, and opinions differ in this direction, as there are references who have confronted the reference in the life of Sistani, including Ishaq Al-Fayyad, Sayed Muhammad Saeed Al-Hakim, Sheikh Al-Yaqoubi and Sheikh Bashir al-Najafi, and some of these nominate Muhammad Reda, son of Sistani, for reference, but most of these opinions, if not all of them, did not find an echo in the street and among those with experience, as (al-Hakim) was dropped by his uncles from among the sons of Sayed Mohsen al-Hakim who wreaked havoc on the land and no single fatwa was issued from him condemning them as well ( Bashir al-Najafi of Pakistan) as this reference took the side of Ammar al-Hakim and he knew the corruption of this person and his subversive role in Iraq and his subordination. As for (Sheikh Al-Yaqoubi), he was subject to accusations, as the Virtue Party that established him carried out major corruption cases, which made him lose his popularity forever. The religious reference for the Shiites is based on several factors. Among them is the justice of the reference, the testimony of the people of experience and the support of the street for him. Among the most important popular centers that can nominate the references and support them popularly is Karbala, which is sacred because it has an important religious center and a meeting place for all Shiites in Iraq. It is a strong propaganda source, but it is the strongest ever, and we will come to the details of that during the research

And what remains of these are Sheikh Ishaq Al-Fayyad, who we have not seen a contribution to all of the events that have happened. He is absent from the scene and only a few of his followers and followers know him personally.

Sayyid Muhammad Ridha al-Sistani has stated that he did not and will not deal with the reference, because first he did not complete all his research, as he had three studies remaining, as he is partial mujtahid, and so is his brother Muhammad Baqir al-Sistani. . …

We know that there is a great struggle over this authority led by Iran, which differs in its ideology from the Shiites in Iraq, and it represents the extreme side of Shiite thought, as this conflict extends for many centuries, specifically from the Safavid rule in Iran until today, and we will address this conflict later as it represents a turning point in the history of the reference. Shiites in Iraq and Iran.

Nothing remains in the Shiite arena in Najaf except for one person whom all the popular and religious parties have unanimously agreed to be competent to manage the affairs of the reference and confront them, and that is Sayyid Ali bin al-Sayyid Abd al-A’ali al-Sabzwari.

  1. Mr. Reda Al-Din Al-Marashi: a mujtahid who did not address the reference and one of the senior professors at the Hawza Al-Alamiya in Najaf.

  2. Syed Mahdi al-Khurasan: a mujtahid who did not address the reference, and he is one of the greatest professors in the seminary in Najaf.

  3. The late Syed Ali Al-Bahshti: He is a mujtahid and the most knowledgeable among the references, but he did not address the reference, may God have mercy on him.

  4. His scholarship is also supported by Sheikh Ishaq Al-Fayyad, Sheikh Bishr Al-Najafi, and Mr. Muhammad Saeed Al-Hakim.

Who is Mr. Ali Al-Sabzawari?

He is the son of the supreme Shiite cleric, Sayyid Abd al-A’la al-Sabzwari, who confronted the Marjiya after the death of al-Khoei, may God have mercy on him in the early nineties of the last century, and they are three brothers.

Mr. Ali Al-Sabzwari was subjected to an assassination attempt in Iran on one of his visits, where he was injected with substances that would almost eliminate him, had the Al-Khoei family not intervened and transported him to London for urgent treatment, and he still suffers from this condition to this day. And health authorities claimed that the doctor had deluded the injection.

He has reached the stage of diligence on the life of his father, Mr. Abd al-A’ali al-Sabzwari. Several jurists, including his father, Sayyid Ali al-Sabzwari, al-Sayyid Ali al-Bahshti, al-Sistani, and other jurists in the Hawza al-Alamiya in Najaf have reached the stage of ijtihad, and he refuses to address the reference for several reasons, including:

  1. His health condition, which was caused by the Iranian regime during his visit to Iran and when they injected him with a drug, which caused a relapse of his health condition.

  2. Realizing the reality of the Iranian conflict over the authority, as it will make it a target for Iranian intelligence activity, which, if it occurs, will cause a major rift in the Shiite ranks.

  1. In the event of the death of Sistani, and in front of the pressure of the street, Mr. Ali Al-Sabzwari will find himself obliged to deal with the reference, not chosen, in the event of his survival.

Mr. Ali Al-Sabzwari has won the support of the Shiite street in all its spectrums, as the Sadrists and the rest of the factions not linked to the Wilayat of al-Faqih support this reference for what is known about him of intellectual moderation, simplicity in dealing, sobriety of opinion and wisdom. He is the author of many books, including the completion of the interpretation of the talents of Rahman, which was initiated by his late father, the late Sayyid Abdel-Aly Al-Sabzwari, and he has many other books, including (cloning between technology and legislation) issued to him in the nineties of the last century about the legality of cloning, where he contradicted the opinion Many of those who forbade this act, on the contrary, considered it a great scientific breakthrough that could serve humanity.

The rest of the Karbalai street, which is absolutely supportive of the Sabzawari reference, except for the factions associated with the Wilayat of al-Faqih, and these factions do not represent any weight in Karbalai Street, where the people of Karbala used to imitate the classical school in Najaf and reject any other school as they tend to be moderate.

Mr. Ali Al-Sabzwari has been held accountable about some of Mr. Sistani’s opinions and fatwas, which are no more than a doctrinal disagreement that occurs frequently among jurists like them, but there is a position rejecting the fatwa of efficient jihad. He opposes this fatwa for reasons that he sees as illegal, especially the issue of the fatwa with blood, and that the fatwa is incomplete, and this remains his own opinion.

He also has a position on some of the statements of Mr. Sistani, who is mentioned as being supported by Imam al-Hujjah.

Marjaiya and Karbala

It is difficult to find out all the details of what happened in the history of the reference in terms of intellectual and ideological conflicts and the emergence of currents that demanded renewal and the Safavid struggle over transferring the reference to Iran, as he succeeded in doing so and the situation continued for two hundred years during which the Safavids were able to make radical changes about Shiite thought and add new beliefs to the beliefs of the Shiites. The imamate did not exist at the time of Sheikh Al-Mufid and Al-Tusi

(Refer to the book Hot ideological orbits) (Tariq Al-Kinani and Majid Al-Gharabawi), which established the basis for the emergence of extremist movements there such as Al-Babi and Baha’i.

Which led great wars that claimed thousands of victims, and it is strange that all these movements have taken Karbala as a center for them because they know that the center of gravity of the reference is Karbala

(Book of the History of Karbala by the Kildar) The Bahai and Babi movement in Karbala shrank after the killing of (Qurat al-Ayn) * (refer to Ali al-Wardi’s book The Killing of Qurat al-Ayn), and this is a victory for the classical school.

The reference showed its adherence to the city of Karbala once again in the Twentieth Revolution, after the death of Kazem Al-Yazdi, the supreme authority of the Shiites, as it is mentioned that he was a supporter of the British occupation of Iraq, and this phrase was mentioned about him in a secret British report (we can always rely on his help on condition that we do not mention his name officially)) * (Social Profiles in Modern Iraqi History, Dr. Ali Al-Wardi, vol.5, vol. 1, p. 67).

Kazem Al-Yazdi succeeded Al-Mirza Muhammad Taqi Al-Shirazi, who was following the Yazidi in the religious position and lived in Samarra, but he moved to Karbala on February 23, 1918, and it is said that the opponents of the Yazdi were the ones who encouraged Al-Shirazi to move to Karbala to make him a rival to Lizdi and a competitor to him. For Shirazi to move to Najaf, but they changed their minds at the last moment and preferred him to live in Karbala. The day Shirazi arrived in Karbala was a memorable day. * (Karbala in History, Baghdad Edition 1935 C3, p. 24) (Social Profiles from Modern Iraqi History, Part V, First Section, pg. 67).

Al-Shirazi was contrary to Lizdi in his policy towards the British. In mid-1919, Sheikh Mahdi al-Khalisi was summoned to Karbala, and al-Khalisi was known for his hardening of the British. Al-Khalisi stayed in Karbala until the end of June 1920, and then returned to Kadhimiya, his main headquarters.

In June 1919 Wilson went personally to Karbala to visit Shirazi at his home, and he was fluent in Persian, and he had spoken to him about the position of Kildare of Samarra, and he asked him to nominate a Shiite man instead of the Sunni Kilidar, and he wanted to appease Shirazi, but Shirazi repulsed him and told him that he was a good man. Wilson. Wilson tried to drag Al-Shirazi to talk about the Cox Treaty, but Al-Shirazi rejected him and told him that we in Iraq and Iran are a people who know their interests and decide their fate.

It is clear that the British behavior towards the authority of Shirazi was an attempt to appease him in one way or another, but they were sure that the man was not his predecessor and did not accept the appeasement, and that the master had derived his strength from the environment in which he lived, which is the city of Karbala, which celebrated the presenter of Mirza. Events rolled in during that period, and Karbala was the capital of the revolution. The English hated Shirazi and reprehended him ugly, as Wilson likened him to being like Pope Leo the Ninth, describing him with his message as a demented old man under the influence of his eldest son Muhammad Reda, as well as Miss Bell described him.

On August 17, 1920, Al-Shirazi died at the age of 85, and Al-Marjaiya Fathallah Al-Isfahani took over the Fatwa Al-Shirazi’s fatwa to continue the revolution.

The Shiite authorities reached their peak in that period and dropped the bets of the British, who relied on the Yazdi a lot to pass their projects.

Many events followed these events, and the Karbala Governorate proved that it is the main weight of the reference and the source of its strength. The popular base in Karbala absolutely supports the Najaf authority. This was evident in the reference of Mr. Mohsen al-Hakim when he was attacked by the Communists in Najaf during the rule of the leader Abdul Karim Qasim, so he moved to Karbala, which It provided him with safe haven and full protection.

The situation was repeated and it became clear and evident during the period of the American occupation, when Sayyid al-Sistani requested protection from Karbala only until things stabilized and he took Karbala as a base for his reference, and through his agents in Karbala issued the Friday sermon and the position of the reference for the entire Islamic world.This may seem strange to the observer, as the seminary jurists in Najaf left the Najafi community and turned to the Karbalai community in mobilizing support and protection, for many reasons, including that the Najafi community is a trade community that does not pay attention to the matters of references and is deeply indignant about their presence there where foreign students and I mean foreigners and Iraqis fill its streets They deplete its financial resources, so the money of the khums and zakat that is returned to Najaf is distributed to these students, not to the sons of Najaf.

The conflict was at its most intense in the nineties over the reference in Najaf, and there was clear incitement by the Iraqi opposition in Iran, and one of the results of this conflict and the incitement against the authorities in Najaf was the assassination of Sheikh Mortada Al-Boroujerdi and Sheikh Ali Al-Gharawi in Karbala on his return to Najaf on Friday morning, which sparked demonstrations In Karbala, followed by repression and arrests, in which the party apparatus participated, and then the son of Al-Khoei was liquidated, and finally Mr. Muhammad Sadiq al-Sadr and his two sons Mustafa and Mu’amal were eliminated.

This truth was discovered by Sayyid Jaafar al-Sadr, son of Sayyid Muhammad Baqir al-Sadr when he fled to Iran, and the Iranians ’stance towards him. His reaction was that he blamed his father for his stance on the regime in Iraq, where he was referred to the courts * (Doctor Abd al-Hamid Abdullah) and their refusal to open an office for Mr Muhammad Sadiq Al-Sadr is there, and the incitement was evident by al-Haeri, al-Kabanji, and others.

And if you want more conflict over the references, Adel Raouf’s books and Hassan Al-Kashmiri’s books are useful for reviewing scandals and reference conflicts, write in Google, their books appear.

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Spotlight on the struggle of references in Najaf over (who will succeed Sayyid al-Sistani)

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