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 Jumada al-Awwal 27, 1430 AH/ May 22, 2009, 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
Our Words: A Path to Paradise or Hellfire
Foul Speech Closes the Gates of Paradise
Allah, the Most Exalted, says in His Glorious Book: "And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy." Surat al-Isra (17:53).
"And they are guided to goodly words and they are guided into the path of the Praised One." Surat al-Hajj (22:24).
"And speak to people good [words]." Surat al-Baqarah (2:83).
In these Holy verses, as in the Islamic moral code that governs man's relations with others—whether close relatives, friends, or complete strangers—we are advised to use words that open the minds and hearts of others, words that attract them to our beliefs. When one speaks, he may use good and kind words that open the hearts and feelings of his listeners, drawing them closer to the speaker. On a higher level, good words unify a society living in a state of conflict. Conversely, there are bad words that drive people apart; they close the mind, preventing it from opening to the positive aspects of another's thinking, and close the heart, preventing it from feeling the goodness in others. In short, they prevent the establishment of sound relations between people.
Prophets and Good Words
Thus, speech is the bridge through which man reaches others. In this respect, Allah has informed us that the Prophets He sent used good words to draw their people closer to Allah, to ask them to reflect on their message, and to open their hearts to love. The declaration of every prophet, whether before Allah punished the people for their disbelief or after their punishment, was: "And indeed, I am to you a trustworthy adviser." Surat al-A‘raf (7:68)
The Prophet (p.) used to open himself to people, calling on them to open their minds to thought, their hearts to love, and their lives to doing good.
Allah has told us that His Prophet (p.) was tender-hearted; his tongue spoke only good and kind words, never harsh or cruel. He was the Prophet of mercy in both his heart and his speech. It has also been said that a good word is an act of charity. Just as you give money to help someone meet a need, good words give him a feeling and an emotion that can resolve a psychological problem.
The Responsibility of Speech
Allah has informed us about some people who abuse their responsibility regarding the words they speak, whether in their homes or in the community—words that violate the humane limits of goodness and righteousness. Those who use such words may become accustomed to this behavior when speaking with their children, wives, brothers, employers, and those around them.
The Messenger of Allah (p.) was reported to have said: "Stay away from obscenity"—that is, shameful speech, whether cursing or words that cause embarrassment. It is publicly known that one who uses such words has a "filthy" mouth, as he feels no shame in uttering obscene and dirty words, even within his family life, when speaking to his wife, children, and those around him—"for Allah hates the one who uses obscene language and abuses others."
Heaven is Forbidden to Cursers
Another Prophetic tradition, whose context is far more serious than the first, and which should be well understood by every person with a "filthy" tongue—even if they perform religious obligations like prayer, fasting, and pilgrimage—is that people feel ashamed to hear their obscene words:
"Every person who uses obscene words is forbidden from entering Heaven," because the angels fear that Heaven would be tainted by his obscenity and filth.
He (p.) also said: "Obscenity disgraces whoever uses it"—it damages his image—"while modesty adorns whoever possesses it."
He (p.) also said: "Allah has made Paradise prohibited to anyone who curses or abuses"—who has a filthy, obscene mouth—"who is impolite"—who feels no embarrassment or shame, even at home in front of his children—"and does not care about what he says or what people say to him"—he does not mind cursing others or being cursed in return, for he neither respects people nor do they respect him.
In another tradition, the Prophet (p.) asked: "Shall I tell you who is far from being like me?" They said: Yes, Messenger of Allah. He (p.) said: "The person who curses or abuses others."
The Prophet (p.) also said: "If obscenity were a creature"—embodied in a human being—"it would be the most evil of Allah's creatures." And, "If obscenity were a model, it would be a bad model," both meaning that just as his words are ugly, so is he.
The Prophet (p.) also says: "Among the most evil of Allah's servants are those whom you hate to sit with because of their obscenity"—there are people you avoid because of their obscene and filthy words; they are among the most evil of Allah's servants.
A tradition from Imam Ali (a.s.) says: "Obscenity and abuse have no place in Islam."
Imam al-Baqir (a.s.) was reported to have said: "Say to people the best of what you would like them to say to you"—you must speak to others as you wish them to speak to you, as another tradition states:
"Treat people as you wish them to treat you. Allah hates the curser."
The Prophet (p.) forbade this act, saying: "I was not sent as a curser," one who backbites the believers; "and He hates the abuser and the insistent beggar."
In a tradition from Imam al-Sadiq (a.s.), he says: "If a man complains about his fellow believer, his faith will fade from his heart. And if he tells him, 'You are my enemy'"—unfortunately, such expressions are common in our societies, which are rife with all kinds of fanaticism—"then one of them has disbelieved, for Allah says: 'The believers are but brothers.'" Surat al-Hujurat (49:10). So when you say, "This is my enemy," you disobey Allah's command. "Allah does not accept any good deed from a believer if he intends to harm his brother."
Imam al-Sadiq (a.s.) also said: "He whom people fear because of his tongue"—people fear to interact with him due to his foul speech—"his abode will be in Hellfire." Hellfire is not only for those who neglect prayer or fasting; it is also the fate of those who commit various social and moral wrongs for which Allah will hold them accountable. For Allah loves those who uphold spiritual, moral, and human values.
This is what Islam, the Messenger of Allah (p.), and the Imams of the Ahl al-Bayt (a.s.) teach. Therefore, whoever recognizes these vices within themselves must strive against their soul and teach it to bring relief to those around them, so that they may draw closer to Allah and earn His pleasure.
The Second Sermon
In the Name of Allah, the Compassionate, the Merciful
Normalizing with the Enemy Amidst Ongoing Aggression
Israel is rushing to exploit Arab vulnerability through economic conferences and political meetings. Moreover, Arab regimes have helped open economic and political doors to the enemy and its extremist right-wing government, sometimes under the title of the "World Economic Forum on the Middle East," and at other times under the so-called peace process. This has resulted in an accelerated normalization between the enemy and the "moderate" Arabs.
Commemorating the 1948 Nakba
On the 61st commemoration of the Palestinian Nakba (Catastrophe), we observe an international scheme—in which certain Arab and regional parties play their roles—that would lead to a full-scale catastrophe, marked especially by the loss of Palestine and the Palestinian cause. This scheme aims to push 57 Islamic countries to recognize Israel, in return for its approval of a sort of Palestinian state.
The Israeli "Moderation"!
The Arabs, whom the Americans call "moderate," have developed a strategy of moving closer to the enemy even as it humiliates them further. They have also taken into account the changes imposed by the election of a more extreme Israeli government… and concluded that the best way to "corner" Israel is by further bowing their heads and offering additional concessions to "embarrass" it?!
Perhaps the latest of these submissive projects before the enemy is what the Financial Times reported: a plan discussed by several Arab countries to promote their ties with the Zionist entity. This includes allowing Israeli airlines to fly over their airspace and establishing new connections, if Israel merely promises the United States to freeze—not cease—settlement operations…
This atmosphere may be what led one Arab prince, a former head of his country's intelligence and an ambassador to several nations, to express pessimism about the current generation's ability "to overcome the hatred between the Arabs and the Palestinians on one hand, and the Israelis on the other." This, despite the fact that Palestinian blood spilled in Gaza has not yet dried, nor have investigations into the major massacres concluded… Yet, some Arabs have their own style of "hating" their enemy: by submitting to it each time it escalates its killing… even as the enemy's chief Rabbi has candidly stated that Arabs are snakes and insects that should be killed.
This generation of Arab politicians, who seek to please the enemy by any means, has leaped over several stages and squandered every opportunity that might have forced the enemy to retreat at critical junctures. In fact, this generation uses language—at best described as—similar to the enemy's own, having stated to the Israeli press that "Iran is the dangerous threat to the entire region." Even when the Arab League Secretary-General dared to declare that it is the Israeli nuclear arsenal, not the peaceful Iranian nuclear program, that threatens the region, the Israeli president rushed to remind him of that Arab leader's attacks on Iran, proclaiming that "it is Iran that constitutes the real threat…"
The Catastrophe of Arab Politicians
This generation of feeble Arab politicians, who represent the real catastrophe for the nation, is the generation of Arab defeat. It belongs neither to the peoples and aspirations of this nation nor to its heritage and authenticity. Therefore, this nation must initiate change and reform through its vibrant vanguards and ambitious youth, before these politicians hand over the remaining lands to the nation's historical enemy—the most criminal and spiteful occupiers of modern times.
Begging is No Means of Salvation
Considering the developments in Pakistan and Afghanistan—marked by murders, destruction, and the displacement of millions—we see no tears shed except those of American fear that Pakistani nuclear weapons might fall into the hands of Islamic extremists. Moreover, when we observe the events in Iraq, where civilians are targeted with malicious explosives, the rivers of blood spilled in Somalia, and the aggressions against Sudan carried out by Israel at times and by some neighboring countries at others… when we consider these events, we notice that the scale of the attack on the nation exceeds what some might imagine. Furthermore, we realize that salvation cannot be begged from international powers, whose ultimate concern is fragmenting Arab and Islamic countries—sometimes under the title of fighting terrorism, and at other times under the banners of sectarianism and nationalism, meant to be used against anyone who considers standing with the Palestinian people against their executioners…
The Necessity of Unity
We believe this increasingly dangerous phase requires an extraordinary movement by the nation's religious scholars and authorities to unify ranks and establish a fortified, unifying Islamic front. This front must set things right internally and mobilize the good and innovative potentials to solidify their steps and movement against the nation's enemy and the forces of international arrogance, which still await opportunities to attack new positions within the nation, despite their own major political and economic crises.
Preparing to Confront the Enemy
On the internal level, Lebanon—now at a political crossroads—recalls the agreement of the seventeenth of May: the humiliating agreement that was brought down by the believing masses, who began with a sit-in at Imam al-Rida (a.s.) Mosque in Bir al-'Abd and continued through the valiant resistance movement, culminating on the 25th of May with a victory for the entire nation and all free people of the world…
Lebanon, at the official, political, and popular levels, should declare in these days its true allegiance to the era of victories and creative triumphs that vanquished the enemy and defeated it once more during the July War of 2006. It should also renounce any affiliation with the evil, humiliating agreement of the seventeenth of May—a date meant to mark the start of an arrogant, occupying march that would have left the entire region as prey for America and Israel.
Liberation Day
Commemorating Liberation Day, with its major and decisive results, we realize it was not only a victory for the Lebanese and the people of southern Lebanon. Rather, it was the dawn that spread the light of dignity and pride to various Arab and Islamic arenas. Moreover, the darkness of certain Arab and Muslim regimes sought to besiege the light of this victory and its repercussions on the enemy… This helps us understand the scale of the counterattack that drove Arab regimes to side further with the enemy, as the scheme intended them to crawl into positions of humiliation, fearing that the masses yearning for freedom, dignity, and pride might sweep them away.
Embracing the Resistance
Amidst the chaos of politics and electoral rhetoric in the internal arena, we call on all Lebanese to embrace their honorable resistance more than ever. This resistance has represented—and still represents—the most prominent symbol of dignity in the nation, especially now that everyone has become aware of the extent of Israeli penetration through its spy networks and continuous threats, as evidenced by its officials' statements and its army's field maneuvers.
We want the Lebanese to strengthen their internal unity and avoid getting entangled in disputes over useless details that serve neither them nor their country. Their ultimate concern should be how everyone can cooperate to preserve the country from the devious enemy and focus their efforts on what benefits them and helps establish a strong, just, and free nation.