Imam Musa Sadr, Man of Action, not Just Words

Houra Sadr, daughter of Imam Musa Sadr in a memo remembers her father who, along with two companions, was abducted by former Libyan dictator Muammar Gaddafi during a trip to the country in 1978.  She writes:  One day 35 years ago, in the middle of Lebanon’s civil war, my father was home. I remember my father telling my brother “If I could only provide education for one of my children, I would certainly provide it for my daughter.” I recall that when I rose up to say prayer, he told me, “Dear Houra, do not think your prayer is any worthier than other girls just because you are Seyyed Musa’s daughter.”  Much has been said about my father, Imam Musa Sadr and everyone has described him in a certain way. Some regard him as a reformer Mujtahid and some as a religious intellectual. Some say he is the architect of dialogue and some say he is the flag-bearer of religious proximity. Other descriptions include: the Imam of the oppressed, defender of the rights of the oppressed, forerunner in fighting against Zionism, a history-maker in Lebanon, a successful leader, one who gave identity to Lebanese Shi’ites, etc. Everyone has described him from his own perspective.  Usually, in describing and introducing personalities, the views and priorities of the one who does the introduction plays a major part. Sometimes, he sees his unfulfilled dreams and wishes in that personality and regards him as someone who can fulfill the dreams.  For me, however, the image I have in mind of Imam Musa Sadr is one which is one of life inside and outside home, conforming knowledge and practice, and harmony in thought and action. What people say and write about him is true but is not everything about him.  He is one and the same everywhere and has one character. One the one hand, his thought is harmonious and consistent. When you look at what he has said at different times in different places and under different circumstances, you see harmony. There are no contradictions. They have clearly come from a consistent mind. His behavior and remarks mirror his thoughts and beliefs, and his thoughts and beliefs create his deeds and words. He has no yesterday or tomorrow, no outside and inside. What he thinks in private, he does in society and what he tells people, when goes home acts upon it in private. He has one consistent character. He knows no hypocrisy. His beliefs are in his heart and he has faith in what he says. Pretention never gets into his deeds, thoughts, and behavior. He believes in what he says, thinks of the goal without making a fuss. What he is after is doing something, solving a problem, improving people’s life. He never thinks of evading responsibilities. Never blames things on others. He does not sit back grieving for people’s poverty, but collects accurate data and statistics, plans for resolving issues and employs are the means in different fields to contribute to the comprehensive development of the society. When he identifies a root cause of a problem, he immediately draws up a plan and acts with the cooperation of others to solve the problem. For instance:  * When he concluded that in order for solving the problems of Shi’ites or for Shia solidarity, there is need for a Shia organization in Lebanon, he immediately began his all-out efforts to establish such an organization. He asked for help from Lebanon’s government and parliament but does not remain idly by. He starts working for it and uses all available means and makes sure that the parliament passes the law for creation of Islamic Shia Council. He turns thought into action.  * If he calls for upholding the rights of the deprived people from every religion and tribe, he does not fear the difficulties and troubles in the way. He put all his means, his time and energy into realizing it. He does everything he can so that officials and the government get attentive and shoulder their responsibilities in this regard. On the way, he encounters many impediments, obstacles, accusations, allegations, slanders and misunderstandings. However, he does not give up. He continues his efforts until he succeeds. He decisively makes clear what his responsibilities and those of the government are. In an interview with a Lebanese newspaper he says, “My religious activities before everything else are meant to elevate the social life of the people in general and the religious culture of Muslims in particular. I believe that as long as the social life of the people is at this level, one cannot elevate their religious conditions.” He then announces plans for establishing a social institute to create jobs for the unemployed, help the needy, provide shelter for orphans and teach them vocations with modern methods. What he says does not remain in from of words but he turns them into actions. He builds schools, sets up educational centers and vocational institutes. He also establishes health clinics, hospitals, laboratories and orphanages. He does not evade responsibility. In other words, he establishes all the infrastructures required for removing poverty and elevating the people’s cultural and social level.  * Another aspect of Imam Musa Sadr’s acting as he says, can be seen when he expounds on Quranic concepts and present Quran interpretation. I just cite one example. In interpreting the Quranic verse “Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged” (8:30), apart from describing the rewards of Infaq (almsgiving) in the Hereafter and how Infaq can change the lives of the poor, he says, “The almsgiver, depending on his lifestyle and profession benefits more than those who receives the alms, more in this world than the next and more from material life than spiritual one.” He cites the Quranic term ‘Infaq’ to familiarize the society’s wealthy and experts with the benefits of giving alms in elevating its social level and draws their attention to the disadvantages of refusing to give alms. He collected their financial capabilities and scientific and other expertise to serve for the betterment of the society and improvement of the people’s economic and social level. In line with this, we can mention his famous efforts to eradicate begging in the city of Tyre, which was one of his very first reform measures.  * Another example is his efforts for promotion of dialogue among religions. His belief in dialogue and coexistence among followers of different religions is not just a leadership tactic for attracting hearts and gaining popularity, but it is a strong and permanent belief rooted in his strong faith and his deep understanding of Islam. Formation of the Help the South Board was a manifestation of his belief in dialogue and cooperation among faiths and religions. Imam Musa Sadr established the board to defend and support southern Lebanon against Zionist aggressions. He invited leaders of all faiths in southern Lebanon to join the board, The board’s members, Muslim and Christian, planned and worked hard along the people of the region and made efforts to solve people’s problems.  In brief, Imam Musa Sadr completely believes in Islam’s ability to meet the day’s needs and, hence, has plans for matching religion and life and linking faith in God with serving people. This belief of Imam Musa Sadr is manifested in the consistency of his thoughts and deeds. He is as much concerned with his daughter’s education in today’s world as he is with prayer and purity of intention in prayer./129