In the Name of Allah, the Compassionate, the Merciful
The Religious Authority, Grand Ayatullah H.E. Sayyed M. H. Fadlullah delivered the two Friday prayer sermons at the Imamain Al-Hassanain Mosque on Zoul-Qi'dah 9, 1421 AH/ February 2, 2001, AD. Several prominent religious scholars, dignitaries, officials, and thousands of believers attended the Jumu’a prayer. (Edited version of the Sermons)
The First Sermon
In the Name of Allah, the Compassionate, the Merciful
Celebrating the Birth of Imam Ali bin Musa al-Rida (a.s.):
His Teachings and Example
In two days' time, we will celebrate the anniversary of the birth of Imam al-Rida (a.s.). When we learn about the Imams of Ahl al-Bayt, we do so because we want them to be part of our lives and not to consider them as historical figures who are relegated to the past. Since their Imamate represents the continuity of Islam, which does not change as long as there are people living on earth and as long as they have need of Islamic thought, laws, and methodology.
An Imam for All Time
Thus, we have to go back to the Imams' sayings, since they are relevant to every period, today and throughout history, and to every place or situation. It has been said that when the Imam was on his way to Khorasan, he was stopped on the way by several believers and narrators of hadiths who asked him to speak to them as they often used to. The Imam began his speech in the traditional way, saying:
"My father Moussa bin Ja'far told me that his father Ja'far bin Muhammad told me that his father Muhammad bin Ali told him that his father Ali bin Hussein told him that his father Hussein bin Ali told him that his father Ali bin Abi Taleb said the Messenger of Allah, the Most Exalted, told me that Gabriel told him that Allah, the Most Exalted, said: 'Saying the words ‘There is no god but Allah’ is My fortress, and whoever enters this fortress will be spared My punishment.'"
Allah, the Most Exalted, wants to tell us in this phrase that believing in the oneness of Allah should be the basis of everything we do: it tells us what is lawful and unlawful.
The meaning of the oneness of Allah is that there is no other god and that we should not obey anyone or anything else. When we obey the Messenger (p.), it is because we know that, in doing so, we are obeying Allah—that is, he tells us the same things as Allah tells us and because Allah told us to obey him. Therefore, we have no personal relationship with any one of these great figures. We obey Muhammad (p.) because he is Allah’s Messenger, and we obey the Imams because they are Allah’s chosen people. The whole relationship is based on the necessity of obeying Allah.
Allah has outlined this principle in one verse: "Indeed, those who have said, 'Our Lord is Allah,' and then remained on a right course - the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'" (Surah Fussilat 41:30)
And being steadfast in this world means that you have to believe in Allah’s Messenger and the Day of Judgement. If you believe in the oneness of Allah, you have to follow His Messenger and the Messenger’s successors.
"But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission." (Surat an-Nisa’ 4:65)
"It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error." (Surat al-Ahzab 33:36)
Those who are steadfast in their beliefs should consider themselves equal and free regarding other men, but not in relation to Allah, as we are but His servants and everything in this world belongs to Him. Those who believe this will earn their place in Heaven.
"Indeed, those who have said, 'Our Lord is Allah,' and then remained on a right course - the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish] as accommodation from a [Lord who is] Forgiving and Merciful.'" (Surah Fussilat 41:30-32)
Then the Imam explained that one should be committed to all the conditions of believing in one Allah, including the Imamate, for the Imams are faithful followers of the straight path of Allah.
Performing the Duties Which Allah Asks from Us
In another story, it is reported that one of the companions of Imam al-Rida (a.s.) was telling him about the problems he was facing. The Imam said:
"Be patient and Allah will relieve you, for what Allah says to the believers is better than what He gives them. This world is nothing, and all those who are rich are in danger if they do not give the poor what Allah has ordained for them. I swear by Allah that I will always be afraid of the graces that Allah has bestowed on me until He takes the part that He ordained for the poor." The companion was astonished and said, "You’re afraid?" and the Imam replied: "Yes, and I thank Allah for what He has told me."
The problem with some of the people whom Allah makes rich is that they forget to thank Allah, believing that they got their money because they were clever, and consequently they do not give the poor their share. If you do not follow Allah’s command in giving the Khums or Zakat, then you are a thief, regardless of your stature in society, because you are stealing the money for the orphans and the poor. And you leave it to your children, claiming that you are afraid that they might be poor, but you are not afraid of the fire of Hell.
Correcting Wrong Ideas
Imam al-Rida (a.s.) became the heir apparent of the Caliph al-Ma'mun. The Imam was pressurized by the Caliph to accept the post, and he accepted, although he realized that it would not be genuine, but he found that he could use this opportunity to spread Islam in a way that was not possible for his fathers or sons.
One story reports that when he was in Khorasan, a group of Sufis came to him and said that the nation needs someone who wears rough clothes, eats plain food, rides on a donkey, and visits the sick. The Imam corrected their view by saying that Joseph was a prophet, but he used to wear the most expensive clothing, and he used to rule on behalf of the Pharaohs. The only condition that should be required of an Imam should be justice. If he speaks, he should speak the truth; if he rules, he will rule justly; and if he promises, he will keep his promise.
Therefore, this is a good lesson for us in how to choose our rulers. We should not judge them by their looks but rather by their justice and truthfulness.
These are but a few of the teachings of Imam al-Rida that we ought to follow, along with those of the rest of Ahl al-Bayt. Being a follower of Ahl al-Bayt does not just mean celebrating their birthdays or crying over their tragic deaths, for Islam (as Imam al-Rida said): "...is belief of the heart, a recognition by the tongue, and a following of the principles in our actions."
The Second Sermon
In the Name of Allah, the Compassionate, the Merciful
Worshippers of Allah, the Most Exalted,
Be pious and stand united in the face of the enemy so that we can prevail over them. Let us also ally with the downtrodden whose causes and interests coincide with ours, even though they might not be of our nation or religion.
To do so, we should learn about what is going on in the world:
The Intifada Faces New Challenges
The Intifada has entered a new phase where it is being forced to choose between sinking in the mud of the Zionist elections and supporting one candidate against another, and between continuing the struggle for liberation. It should be known that both parties are against Palestinian interests, especially regarding Jerusalem, the return of the refugees, and the abandoning of the Israeli colonies. At the same time, there is an Arab and Islamic silence while waiting for the American administration to come up with solutions. Knowing that America will always be with the Israelis—with every President promising to guarantee Israeli superior security status—and knowing that the new administration has promised to start by moving its embassy to Jerusalem. The Arabs have always put their hopes in successive new American administrations, which have always turned out to be against their interests in the end. Nevertheless, they do not exert any pressure against US policies but, rather, succumb to them.
The Intifada should continue its confrontation because it has nothing to lose and its political freedom and security to gain. The Arabs and the Muslims should, in turn, continue their popular political Intifada to support the Palestinians and to prevent the Palestinian Authority from making any concessions.
The United Nations and the Pressure on Lebanon
The UN is still putting pressure on Lebanon by demanding that the Lebanese army be deployed in the south and that the resistance should be disarmed, while the real aim is to ensure Israeli security. These demands are regular features of every recent speech made by the UN Secretary-General on the subject. The donor countries are also showing great hesitation in providing the aid to Lebanon which they promised. We can even notice certain hidden economic American pressures that aim at forcing Lebanon to change its policy of supporting the resistance.
The South Deserves Every Care and Concern
I have noticed that the Lebanese government has not yet done anything to rebuild the infrastructure in the south and to provide the citizens there with the basic services. The South has sacrificed a lot of blood, provided the nation with many martyrs, and it deserves to be cared for by all of Lebanon. The President of the World Bank who visited Lebanon a few days ago has called on the Lebanese to achieve national reconciliation and to stop borrowing money as a means of establishing economic stability, and this is what I have always talked about. This statement by the President of the World Bank follows the UN report that discusses political and economic corruption in Lebanon.
Although what they are saying is basically true, I believe that those who are diagnosing our sickness are the ones who infected us in the first place, especially by supporting the Israeli occupation. In this respect, I would also like to point out the fact that there are certain corrupted officials who are being protected by the sectarian regime that prevents us from holding civil servants accountable because they belong to a certain sect. I believe that the best way to confront this and to restore confidence in Lebanon is to agree that crime has no sect and that the future of the coming generations is the responsibility of all parties, for if the Lebanese ship sinks, they will all sink with it.