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 Rabi' Alawwal 19, 1423 AH/ May 31, 2002, 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
On the 17th of Rabi’ Al-Awal, Prophet Muhammad (p.) was born according to the most spread traditions. The same date is also the birth of Imam Jaa’far bin Muhammad Al–Sadiq (a.s.).
On these two occasions, we reflect on the message of Islam. It was conveyed by Muhammad, the Messenger (p.). He was sent as a witness, a warner, and a bringer of glad tidings. He was a light that leads the people away from darkness through the Glorious Quran. He was followed by the Imams (a.s.). They made sure people understood the concepts of their religion properly. They deduced the rulings from the principles of Islamic law. These principles were asserted in the Quran and practiced by the Messenger (p.). Thus, the Imamate represents the extension of the Message. The Imams (a.s.) base their actions on the same foundations instituted by the Prophet. They did not add or change anything.
Imam Al Sadiq (a.s.) says: “What I say is what my father used to say. My father’s saying is that of my grandfather. The saying of my grandfather is the saying of Al-Hussein bin Ali. He quotes the Messenger (p.) who reveals what Allah has sent.” Just as Muhammad (p.) did not add or remove one letter from what Allah revealed, the Imams did not either. From Imam Ali to Imam Al-Mahdi (a.s.), they did not add or remove one letter from what Muhammad (p.) brought. They only explained what he said. They applied it to the new events and problems the Muslims faced in their times.
Shiism Is Islam Authenticated
Thus, our doctrine, Shiism, is not an addition to Islam. It represents the way the Members of the House of Muhammad (p.) understood and authenticated Islam. But our Imams (a.s.) are not ordinary Muslim scholars. Scholars study Islamic issues and produce their own judgment, which could be right or wrong. The Imams were infallible.
Imam Al-Sadiq (a.s.) is the son of Imam Muhammad Al-Baqir (a.s.). His mother is Um Farwah b. Al-Kassim b. Muhammad b. Abi Bakr. He was such an encyclopedic scholar that he was not matched by any other Imam except Imam Ali (a.s.). But his studies were more detailed. He had ample time because his Imamate lasted for thirty years. He was free to spread the knowledge of the Members of the House of Muhammad (a.s.). The Umayyad rulers, who used to prosecute the Imam (a.s.), were busy defending their rule. The Abbasids, when they assumed power, were busy laying its foundations.
Thus, the Imam (a.s.) was able to enrich the Islamic culture enormously. We know that his school was attended by the major jurists of that time. This includes Abu Hanifa, the founder of the Hanafi School. Abu Hanifa was asked who was the most knowledgeable. He answered that it was Jaafar bin Muhammad (a.s.). He explained why. He said: I was asked by Al-Mansour to prepare some of the most complicated juristic problems. I was to ask the Imam about them so that he might get confused and lose his reputation and respect. I prepared 40 questions and asked him about them. He took them one by one. For each, he said: regarding this issue you say so and so, the people of Medina say so and so, while we say so and so. Then he asked me: don’t you say that the most wise is the one who knows best the views of others?
Thus, we deduce that the Imam (a.s.) learned about all the views of the various sects. This proves what kind of an encyclopedic scholar he was.
The Imam enjoyed a great scientific and juristic reputation. This was among those who believed in his Imamate and those who did not. His school was open to all Islamic trends. He used to receive those who agreed with him and those who didn’t. He even received unbelievers and held debates with them. He did this to lead them to the straight path of Allah. He was a man of dialogue. He believed that there is nothing sacred that could not be discussed. He had dialogues with those who deny the existence of God. He debated those with reservations on certain worshipping rites. He used to believe it is the Imam’s duty, and the duty of every scholar, to sit with those people in a very tolerant manner. They should discuss with them in the best possible way to guide them to the right path.
Al-Sadiq’s (a.s.) Treatment of the Community’s problems
Imam Al-Sadiq (a.s.) used to have a say in all the events in the Muslim community. This included political, social, or cultural events. He did this with a view of finding appropriate solutions or ways to deal with them. He used to talk with everybody, regardless of age or social status. He used to talk about the Islamic doctrine in a philosophical way. He talked about morals in an ethical terminology. He used to answer everyone that asked him any question. Sheikh Al-Mufied quotes in his book Al-Irshad that Imam Al-Baqir (a.s.) was dying. He asked his son, Imam Al-Sadiq (a.s.): Take care of my followers. What are you going to do for them? The Imam answered: I will make them not need to ask any question. I will educate them so that they will not need to ask anybody about anything.
This is what the religious scholars ought to do. They should stay with the people and not be aloof. They should not be embarrassed or complicated by any question. This is especially important because there are many issues that people, especially the youth, have a lot to ask about.
The Imam of freedom
In this meeting, we are going to read some of the Imam’s texts. They deal with general issues so we can be enlightened by his knowledge. One of the major attributes of the Imam’s thought is the association he made between freedom and patience. The Imam (a.s.) believes that being free does not mean that someone else will give you your freedom. It should emanate from the freedom of your mind and the strength of your will. Then no one could make you adopt a position you do not believe is right. If you are free, you should be ready to pay the price for your stands. You must remain steadfast.
He says: “A free man is free in all his circumstances.” This is true even if he is in a prison cell. If he is hit by calamity, he would be patient. This is true even if he were imprisoned or tortured.
To give an example, the Imam cites prophet Yusuf (a.s.). His will was not conquered by the depth of the well. It was not conquered by the darkness and torture of the prison. He was then sent as a prophet to guide his people. He was to bestow Allah’s Mercy on them. Thus, patience as a sign of freedom is a virtue. As the Imam reminds us, it would be ultimately rewarded.
From these teachings, we conclude that the Imam (a.s.) was the Imam of freedom. He held that freedom does not come from outside but from the inside. This is what contemporary philosophers have come to adopt hundreds of years later.
Looking into the Future
The Imam (a.s.) used to quote the Messenger (p.) about what will happen in the future. I believe he was describing our age. The Messenger (p.) said: There will come a time. Power will only be attained by killing and tyranny. Richness will be attained by misery and usurpation. Love will be attained by leaving religion and following desires.
Those who live in that age would tolerate poverty although they have the means to be rich. If being rich means they would have to renounce their religion, they would tolerate it. They would tolerate hatred although they have the means to be loved. Allah will reward him with the reward of 50 pious men.
The Imam (a.s.) also concentrated on the fact that the Messenger (p.) ordered us not to expose the defects of others. The Imam (a.s.) considers those who commit such an act as being the furthest away from Allah (swt). He sees them as the nearest to unbelief, as Imam Al-Baqir (a.s.) also considers.
These are some of the teachings of Imam Al-Sadiq (a.s.). We ought to follow them if we seek to be their Shiites and followers. It is not enough, as Imam Al-Baqir (a.s.) put it, to love Ali (a.s.), for the Messenger (p.) is better. It is not enough to love the Messenger (p.) without obeying his teachings, for they are the teachings of Allah.
Thus, Imam Ali-Baqir (a.s.) says: Those who follow Allah are our followers. Those who are enemies of Allah are our enemies. The only way to become among our followers is by piety.
This is the line of the Members of the House of Muhammad (p.). It is a line of thought, action, and piety that includes both the individual and the community. This is what we should do to be among their faithful followers before God.
The Second Sermon
In the Name of Allah, the Compassionate, the Merciful
Palestinians are left alone
Palestine is still under the Zionist occupation. Its tanks invade the cities and towns. It continues to assassinate the Mujahideen or put them in prison. This is with all American blessings. The Americans are also providing a cover for these atrocities. They talk in a hypocritical way about finding a solution. They send their security representatives to reorganize the Palestinian security. This makes it under American and Israeli control. They are destructing the Palestinian Authority. This serves the American and Israeli policies. It changes Palestine into an American and Israeli satellite.
As for Europe, Russia, and the UN, they have accepted the leadership of the American secretary of state. He is talking, along with his boss, about Palestinian terrorist violence. They do not even mention the Israeli terror of occupation and barbarian aggression. This aggression constitutes the basis of the Palestinian problem.
As for the Arabs, they are still talking about their initiative. It does not have any real chance of being carried out. They still await American instructions. Meanwhile, they freeze the Intifada in Palestine and the popular action in their capitals. While everybody is freezing, it falls on the Palestinian people to continue alone. They continue their resistance and martyrdom operations. These operations open many holes in the Defensive Shield and widen the enemy’s impasse.
Kashmir: The Americans aim to weaken both India and Pakistan
In Kashmir, Muslims have been struggling for more than half a century. They struggle to gain the right of self-determination and independence from Indian occupation. They have been abandoned by the United Nations. America has begun describing the Mujahideen as terrorists. It wants to strengthen its relations with India. Pressure on Pakistan to stop supporting the Mujahideen is already being exerted. We know that the international game aims at weakening both countries. This is true even if the tension develops into a nuclear war. The goal is that they could not be strong enough to compete with the Western rich countries.
We are watching this part of the world. Muslims as well as the non-Muslim poor suffer there. They suffer as a result of the arrogance game of seeking to dominate and plunder its wealth.
The international Arrogance is targeting the Muslims in particular. They represent - according to the American accusation - the human reserve for what it calls terrorism. Therefore, we would like the Muslims there to be aware. They should be aware of the dangerous repercussions which might be waiting for them in the future.
We are also keeping an eye on the international conference. It joined the NATO states and Russia to declare that the new enemy is terrorism. They did not clarify what is meant by this concept. We are afraid the conference has adopted the American interpretation. It would deem the liberation movements as terrorist organizations. It would also deem all those who seek liberation from American hegemony as terrorist movements.
This is a very dangerous development. The countries of the Third World, especially the Islamic ones, should be cautious of it. It might create many political, security, and economic problems for them.
Therefore, I call on Islamic leaders to freeze their sectarian and national differences. They should consolidate Muslim unity to be able to confront this alliance. We are against the terrorism that destroys human life. This includes the terrorism of states and arrogant alliances. But we are with the resistance against occupation and arrogant hegemony.
Lebanon…needs urgent Economic and political developments
In Lebanon, we have to keep an eye on the developments in the region. We must be ready for their impact on the country in its entirety.
We also have to follow up the economic situation. It could lead to a catastrophe that would devastate both the state and the people. We should be cautious about the plots being engineered for this country. They are engineered by those who do not want it to enjoy any political and economic security. They want to exploit the Lebanese plurality. This would facilitate the execution of regional schemes. These schemes serve the interests of those who do not wish any good for Lebanon and the region.