Scholars’ discussions, opinions and ideas and the classical history of Shiite religious references were a daily part of our life as children and adults.
‘Resalah Amaliyah’ which is written by Usooli Marja athat contains his practical rulings is only one of the many lessons we interestingly listened to as we were passionate to gain more knowledge and wisdom.
A group of us, young men, went to Sheikh Hussein Al-Omran Mosque to attend fiqh, doctrine and religious lessons and to learn about the prophet’s biography. After religious occasions, we used to go to the old Al-Nahash husseiniya where Sheikh Abdulrasoul al-Bayabi was and learnt about the history of the prophet and his family. We used to go from one gathering to another seeking knowledge.
My cousin was a religious scholar, so I had a great opportunity to attend the lessons he taught at the family house after Maghreb prayers and the lectures he delivered at Sayyid El-Khoei Mosque in Al-Bustan neighborhood in Qatif where he was an imam. This was one of the mosques that played a significant role in the religious and cultural history of the region.
Modern and revolutionary piety
According to the traditional and narrow description of what a student of religion is, then yes, we are not jurists and we never claimed we are or sought to assume this role. It’s enough to be educated on the matter and to continuously and humbly seek knowledge without minding these posts and formalities that mean nothing to us.Hassan Al Mustafa
According to the traditional and narrow description of what a student of religion is, then yes, we are not jurists and we never claimed we are or sought to assume this role. It’s enough to be educated on the matter and to continuously and humbly seek knowledge without minding these posts and formalities that mean nothing to us.
In an interview, Gaston Bachelard was asked if he should be called Mr. Gaston, so he said: “No, not at all, call me Gaston Bachelard or Bachelard. No more. Don’t call me professor. I am not joking. I am very liberal. Everyone calls me Bachelard.”
Perhaps it’s the desire to control and monopolize that made Salman look at others like they have dysfunctional minds. Perhaps it is due to vanity which those who think suffer from that they are the only ones capable of interpreting “the sacred text”. They monopolize its interpretation and think they are mediators between man and his creator. They forgot that “vanity leads to the states’ demise” as Ali ibn Abi Taleb put it. They forgot that humanity’s education and research tools have developed and there is no longer a need for someone to write letters and send them to heaven!
This generation whose background I just narrated cannot be tamed as they reject others’ tutelage over them for they believe in plurality, tolerance and right to be different and seeks to be a source that creates change in the religious, cultural and social environment in Qatif. It’s working on formulating its own vision about life as it has developed a modern rhetoric and language that is persistent to build and create the future and to be free and strong and not obedient followers like the guardians of the temple want!