In the Name of God, the Compassionate, the Merciful
The Religious Authority H.E. Sayyed M. H. Fadlullah delivered the two Friday prayer sermons at the Imamain Al-Hassanain Mosque, 24th October 2008 A.D., 25 Shawwal 1429 H.. Several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer.
The First Sermon
Allah says in His Glorious Book. "And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless"(33:33). Today, the 25th of Shawwal, is the death anniversary of Imam Sadiq (a.s.). This Imam who lived to fill the minds of Muslims and non-Muslims alike, with a knowledge that enables them to understand the civilized dimension of Islam and all its moral and social codes, and its Shariah commands that prohibits what corrupts them and sustains what is good for them. He also emphasized to all humanity, especially Muslims that they have to adopt freedom, the freedom that is found in the depth of the human being; form his strong will and conscious will that enables him to say yes when the suggestion conforms with the right and no when this suggestion conforms with falsehood, for freedom in Islam means that man is free towards the entire world but a slave to Allah whom there is no slavery to anyone but Him. Even in our prayers, when we mention the Messenger (p.) we say: I testify that Muhammad is Allah's slave (servant) and Messenger. And Imam Ali (a.s) says: "O my lord, it is enough honour for me to be Your slave and enough pride for me that You are my Lord".
Strength is the source of dignity
Imam As-Sadiq (a.s) wanted the Muslims to be dignified in all their relations with others, with no Muslim having to disgrace himself before any other human being. In his interpretation to Allah's saying: and to Allah belongs the might (honor) and to His Messenger and to the believers, he said: Allah, the most Exalted, has given the believer all freedom of running all his affairs, but he did not give him the freedom to disgrace himself.
Your are not free to disgrace yourself before any human being, party, group or state, since the honor of the Muslims is part of the honor of Allah and His Messenger.
Moreover, the disgrace of a person reflects itself on the entire society. The only disgrace Allah accepted for man is that before the parents but it is not a real disgrace, because it is rather the disgrace of mercy. It is, thus, a kind of humbleness that is based on mercy and charity.
Imam As-Sadiq (a.s) used to say to all Muslims that they have to be free strong, and dignified. He asked them to maintain and develop their strength since strength is the basis of honor and dignity. Allah says: "Do they seek honor them? Then surely all honor is for Allah".
The culture of Dialogue
Imam As-Sadiq (a.s.) was the human being who opened up on all cultures and all schools of thought. Historians tell us that he used to sit in Beitullah Al-Haram (Kabah) where he would meet with the atheists who do not believe in Allah and His Messenger or in the Hereafter. And they used to convey their ideas to him. But he used to listen to them tolerantly and never lost his temper as a result of the negative words that challenged the commands of Allah. He was thus the Imam of dialogue, who discussed things with the atheists and those who did not believe in the Imamate of Ahl el-Beit. He also used to keep track of the cultural trends in the Muslim community to counter any Muslim community and to counter any thought that deviates from Islam by means of dialogue and resorting to what is best.
As-Sadiq: a school of knowledge and unity
The school the Imam established contained both who believed in his imamate and those who did not, which made the number of his students and those who quoted his traditions, reach 4 thousand students.
They also included the Imam of the Maliki sect, Malik bin Anas, and the Imam of the Hanafi sect Abu Hanifa An-Numan who used to say: Were it not for the two years (He had spent as a student with the Imam) he would have been doomed.
Abu Hanifa was reported also to have prepared, upon the demand of the Abbasid caliph Abu Jafar al-Mansour, some tough (40 thousand) questions for Imam jafar, so as to embarrass him. Faced by these questions, the Imam (a.s.) used to say that the prevailing opinion in Medina is such and such, while the people in Kufa say so and so, and we believe so an so. Abu Hanifa then commented: Is not the most learned the one who knows best all the different opinions of people?
One of the historians of that era says: I entered the Kufa Mosque and heard 900 Sheikh each saying: Jafar bin Muhammad told me.
The Imam's house was open to everyone who wanted to ask him a question whether an ignorant or a scholar. He also used to emphasize that the scholars should open their minds and hearts to all people, since knowledge (science) is a trust Allah has entrusted the learned with, and they have to give it back to its owners.
The Messenger (p.) says: If heresy appears in my nation, the Alim (Religious Scholar) should show his Islam (knowledge). If he does not than may Allah curse him.
Moreover, Imam As-Sadiq (a.s) made every possible effort to strengthen the Islamic unity in the community. He asked his followers to pray with the Sunnis, visit their sick and take part in their funerals, so that people would say: May Allah have mercy on Jaafar bin Muhammad, he has taught his people good manners. He also used to denounce any negative talk about the Prophet’s companions saying": It is easy to gain the people's hearts: just don’t talk bad things about them". Differences in opinion could not be solved by cursing and slander, but by wisdom and dialogue….
He also used to ask his followers to consolidate and cooperate, with their rich helping the poor, and the strong aiding the weak.
The Imam was a summit in knowledge (science) piety, and thought, It is said that he is the one that founded the science of chemistry which was then developed by his student Jabir bin Hayan.
Thus, we have to study all the heritage of Imam As-Sadiq (a.s), who talked about all what the people benefit from, and all what raised their level.
Because if we study the cultural heritage of Imam Al-Sadiq (a.s.) we could find that it contains all aspects of knowledge that one needs: jurisprudence which scholars study and benefit from up till now, profound and extensive philosophical and theological views, as well as social and moral opinions that did not leave out any aspect an individual might need in his life. This is how we follow Ahl-el-Beit by learning their heritage and not by recalling their tragedies only. The Imam (a.s) says: "Keep our memory alive, May Allah have mercy on those who do so".
Asked how we do that, he said: Relate to them our sayings. They will learn about our supreme morals, and thus they will love us. This is the way to make the Muslims love our Imam: by spreading their knowledge and morals and culture to all humanity. In this way Shiism can became a movement that is open on all men and all civilizations, a movement that promotes freedom, pride, knowledge and strength.
We are living in an age the Muslims are being fought by cultural and media wars. Thus, we have to present the civilized heritage of Ahl el-Beit, so that the world will learn through it the originality of Islam, that is based on the Book of Allah, and manifested in the Sunnah of His prophet, the words of Ali (a.s.) in Nahj Al-Balagah and the sayings of the members of Ahl el-Beit (a.s).
The Second Sermon
In the Name of God, the Compassionate, the Merciful
Israel: Reviving the Arab peace initiative
The Enemy's Entity has recently revived the so-called Arab peace initiative which (the former Israeli Prime Minister) Sharon once described as not worthy of the ink it is written with. The Zionist officials these days are talking about a "common" interest" with the moderate Arab countries that drives them to suggest negotiations with all the regional states and not only on the Palestinian and Syrian tracks that would enable them to confront Iran, Hamas and Hizbullah, by means of a package deal with the Arab moderate elements, as the Enemy's Prime Minister has stated.
It is clear that the enemy which lost a lot of its credit and even his reputation in the aftermath of the July 2006 war, and who still feels a lot of concern and weakness as a result of the on-going confrontation with the Intifada factions, has started to think about circumventing the status quo and going back to the option of creating internal Arab and Muslim conflicts, especially that the international changes do not seem to be in his favor. That is why he might be preparing for new deceits that might attract some of the Arabs who refuse to enter a dialogue with their brothers, but they enjoy sitting with the Israelis at the same table and might even go as far as seeking Arab unity by means of shaking hands with the Israelis.
In addition to the booby-trapped peace offers, Israel continues its bloody violent shows in the raids the settlers make on the Palestinian farmers who are picking olives. The olive picking season has turned into one of clashes with those aggressors whom the enemy pretends to clash with them, while actually offering a complete cover to their aggression and even detaining the Palestinians farmers. The Israeli army has also let the savage settlers to break in the Aqsa Mosque, and drink wine in its courtyards in a mean provocation of the Muslim feelings… There are certain crimes committed against the Jerusalemites with slain bodies found, as well as the talk about new attacks in Acre, and the digging under the Aqsa Mosque that might lead to its collapse.
Jerusalem is Allah's trust to all Muslims
The question that imposes itself on all the Muslims in the world, especially on the Organization of the Islamic Conference, the Jerusalem Committee and the Arab League is: Why do they seem to insist on this humiliating position towards what is happening to the Palestinians and Al-Aqsa Mosque, while the Jews fill the world with their noise if anyone violates their cemeteries.
We say to the Muslims: Do not betray Allah and His Messenger and your trusts regarding Jerusalem, the city and the cause: And we say to the Palestinians that the national dissention that is manifested by your political differences and shooting one another instead of aiming at the occupier had led to this internal weakness that you suffer from, and that hinders your establishment of national unity, being preoccupied in the struggle for power.
We are afraid that the Palestinian cause will fall by means of the Palestinians themselves before it falls by means of the Americans and the Israelis. We call on all Palestinians to seek to unite on the basis of the sacred cause that Allah has made them responsible of and adopt the decisive slogan that emphasizes that: no issue is more important than the struggle against the enemy.
In the meantime, we emphasize that the Egyptian authorities should shoulder their responsibility in facilitating the entrance of medical, energy and food supplies to Gaza, instead of tightening the inspection controls, at a time more Palestinian victims are falling as result of the suffocation siege the enemy is imposing. We want Egypt to take a stand of gallantry and pride, and stand by what its president once said that will not permit the starving of Palestinians.
The American economic crisis
In the American scene, the Americans, both the Administration and the public opinion, are still preoccupied with the presidential election between a democratic and a republican candidate, who might differ on internal issues, but they agree on supporting Israel, as a result of the Jewish votes and money that play a role in determining the winner, while Arabs and Muslims do not constitute any pressurizing force that is effective in choosing the president and his adoption of the Arab and Muslim causes.
It is interesting though that with each American election the Arab regimes follow its results, and believe in the false promises that this or that party might make, because they are used that the Arabs would be satisfied by verbal statements while Israel pressurizes the Administration to obtain political, financial and military support, which suggests that the Arabs are politically naive while the Jews resort to accurate planning to promote Jewish interests they act as unified national power in the entire world while the Arabs represent scattered fragments in their countries.
On another level, the economic crisis the Americans are facing has spread into several Arabs European and Asian states that have started to look for a solution that stops the financial collapse and the economic crisis. Europe has begun to live a horrifying anxiety over its economy, which led her to cooperate with the US to reach some positive results, that could reduce the harmful effects, while the Third World countries that have tied its economy to the Dollar are suffering from the negative results of starvation and deprivation, and the loss of chances to solve their complicated and difficult problems.
Will Lebanon be stable?
As for Lebanon, which is said to have overcome the international economic crisis, it will have to face its results of economic recession. That is why what is wanted is to create a state of political stability which is the fundamental condition for economic stability.
Some economic experts have said that capitalism could be the best economic system but nobody has said that it will create economic and social stability, since there were more than 100 crises in the economic markets in the last thirty years. This means that we have to look for the malignant deceases in this system that is not controlled by any morale code in its stepping over the poor in the context of economic monopolizing globalization.
On the other hand, the government has not taken any step forward in solving the crisis of the living conditions and executing vital projects which represents the necessary needs of the people, after a long period of absence and neglect… In addition, there is that futile debate that seeks to score points in the media and enliven the historical enmities and strengthen the sectarian personably at the expense of the national one that changes the Lebanese from a sectarian person to a citizen. All this might make the reconciliation a superficial move and not a profound one. We, thus, fear that the country will fall under the impact of any external storm that seeks to promote the foreign political, military and security interests at our expense.
The region is shaking as a result of the international crises and the strategic struggles. Could the Lebanese create a measure of stability in which they think about they want and not what the others want?