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 Muharram 25, 1430 AH/ January 23, 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
Imam Zain al-Abideen (a.s.):
A Pioneer in Patience, Jurisprudence, and Ethics
The Social Position of the Imam
Allah, the Most Exalted, says in His Glorious Book: "Allah only intends to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification." Surat al-Ahzab (33:33).
One of the Members of the Ahl al-Bayt is Imam Ali bin al-Hussein Zain al-Abideen (a.s.), whose commemoration of passing is on the 25th of this month of Muharram. When we study the details of this Imam's life, we find that he left a great spiritual, scientific, and humanitarian impact on the age he lived in, as well as the ages that followed. This fact is well documented by those who lived with him and knew his merits. His student al-Zuhri used to say: "I have never seen anyone better than him. I have never known that he has a friend in secret or any enemy in public, because even those who love him would envy him, and those who hate him would avoid angering him, for he was so sensitive to the feelings of all people."
The Imam had a Persian mother who was among the prisoners taken after the victory of the Muslims over the Persians. Among these prisoners were two daughters of the Persian king Yazdegerd. Imam Ali (a.s.) did not want these two girls to be distributed as slaves. He suggested to the third caliph that they be allowed to choose their husbands. One of them chose Imam Hussein bin Ali (a.s.) and bore him Imam Ali bin al-Hussein (a.s.).
Between the Tragedies of Karbala and Imprisonment
Imam Zain al-Abideen (a.s.) lived with his grandfather, Imam Ali (a.s.), for two years and then for about 20 years with his father, Imam Hussein (a.s.). He lived through the entire tragedy and pains of Karbala, but he was too sick to fight. Thus, he stayed alive, and the Imamate continued through him. He was taken prisoner along with the wives, sisters, and daughters of Imam Hussein, but this did not weaken him. Rather, he was very courageous when he met Ibn Ziyad, to the extent that the latter thought about killing him. But Zainab (a.s.), his aunt, clung to him, saying: "O Ibn Ziyad, have you not had enough of our blood? I will not leave him. If you kill him, you must kill me with him."
Historians report that he also spoke bold words to Yazid, letting the Syrians know the value of the Ahl al-Bayt. To silence the Imam, Yazid asked his muezzin to recite the adhan. When the muezzin cried out, 'Ashhadu anna Muhammadan Rasulullah,' Imam Zain al-Abideen, addressing Yazid, said: "Yazid, speak the truth! Was Muhammad my grandfather or your grandfather?" When Yazid said, "He was yours," the Imam asked him: "Then why did you kill his family?"
The tragedy of Karbala left a great impact on the spirit of the Imam, having seen his father, uncles, brothers, and companions slaughtered. Through constantly remembering this tragedy, he sought to keep the memory of Imam Hussein alive throughout history, so it would become a permanent cry in the face of tyrants and a challenge to all tragedies in the lives of reformers and the downtrodden.
The Imams of the Ahl al-Bayt continued this tradition, and Karbala became universal. Al-Hussein became deeply rooted in our minds as a caller for truth and justice, entering our hearts and emotions.
Educating the People
Despite all his grievances, he did not, as some narrators claim, hesitate to play his role as an Imam, emphasizing Islamic truths and confronting all deviations that emerged every now and then, especially during the Umayyad era.
He was an authority in religious and cultural issues, ranging—according to his biographers—from theology to jurisprudence and Quranic interpretation. He was quoted by al-Tabari and even by Ibn Dawud, who did not believe in the Imamate.
He had numerous students, so much so that we can say he was the teacher of Muslims in that age. Sheikh al-Mufid narrates that Abdullah bin al-Hassan said: "My mother, Fatima bint al-Hussein, used to order me to sit with my uncle Ali bin al-Hussein (a.s.). Whenever I sat with him, I learned something good, either to fear Allah—seeing how he feared Allah—or by learning something from him." Al-Mufid also says: "Jurists have narrated his teachings and sayings in a vast number of sciences, not least of which are the sermons and supplications about the virtues of the Quran, what is lawful and what is prohibited, as well as the wars of Islam, etc."
The Imam (a.s) used to care for the poor and needy, placing food and clothes at their doorsteps while they were asleep. It is said that there were more than 400 families who did not know who the donor was until the Imam passed away.
His Modesty and Forgiveness
We read in his history that when Medina revolted against Yazid and expelled the Umayyads, their leader Marwan bin al-Hakam came to the Imam to ask him to host his large family, having been refused by some of the companions—despite the fact that it was Marwan who had urged the governor of Medina to kill Hussein when he refused to pledge allegiance. The Imam told him he was welcome and took care of all 400 members of Marwan’s family. Some of his daughters said: "We did not receive such care even at our father's house."
Thus, the Ahl al-Bayt were a role model in morals, as was their grandfather, the Messenger of Allah (p.), whom Allah described as having supreme morals. A governor who used to torture the Ahl al-Bayt was deposed, and the Umayyads ordered that he be tied in a public square so people could pass by and curse him freely. The Imam ordered his family not to do anything of this sort. He treated him so kindly that he offered to pay any debts the man had. When people saw these sublime morals, they said: "Surely, Allah knows best upon whom to place His Message."
Piety and Worship
The Imam was the most pious worshipper to the extent that a man (Ibn Tawus) who saw him crying during prayer asked him: "How can you cry in apprehension when your grandfathers are the Messenger (p.) and Ali (a.s.), your grandmother is Fatima al-Zahra, your father is al-Hussein (a.s.), and your uncle is Imam al-Hassan…?" He said to him: "Do not mention any of them, for Allah created Paradise for those who obey Him, even if they were slaves, and He created Hell for those who disobey Him, even if they were masters of Quraysh."
When we read the supplications of Imam Zayn al-Abidin, especially those of al-Sahifah al-Sajjadiyyah, we notice that they represent a cultural, psychological, social, and spiritual heritage. That is why I advise all brothers and sisters to read these supplications continuously, for they educate and bring one closer to Allah.
His Wisdom
We want to highlight some of his sayings that shed light on his wisdom, since those who do not know the Imam might think his main trait was the sadness that some narrators exaggerate. He says: "The most favored of you by Allah is certainly the one with the best deeds. The doer of the best deed for Allah is the most desirous of Allah's bounty and rewards. The most saved from Allah's agony is the most fearful of Allah. The closest to Allah is the best in manners. The most accepted by Allah is the most generous to his family members. The most honorable to Allah is the most God-fearing."
He also says: "He who enjoys three characteristics, Allah will protect him and shelter him under the shadow of His Throne"—protect him from the burning sun—"and He, the Most Exalted, will save him on the Day of Resurrection"—save him from the greatest fear on Judgment Day—"he who gives others what he likes to be given"—he treats people the way he likes to be treated—"if you want to criticize your brother, refer to yourself. If you do not find in yourself the faults you are criticizing, then criticize him; but if you do, why are you criticizing him?"—"A man must stop engaging himself with people's faults." Engage yourself with your own faults before criticizing others... If a man enjoys these three characteristics, he will be under Allah’s protection and safe from the greatest fear.
He told his son, Imam Muhammad al-Baqir (a.s.): "O my son! Avoid acquaintance with five types of persons: 1. Do not befriend a liar. He will be like a mirage; he will trick you. When a thing is far, he will say it is near; and when it is at hand, he will say it is very far. 2. Do not make a transgressor and sinner your friend, for he might sell you for a very low price. 3. Do not make a parsimonious and stingy person your friend, who may not help you in times of need. 4. Do not make a foolish person your friend, lest he brings harm to you with his stupidity. It is possible that with all good intentions, he might harm you with his foolish actions. 5. Do not befriend those who deprive their kin of their rights. Such persons are shorn of Allah's blessings and are accursed."
And he also said to his son: "Do good to all who ask you. If they deserve it, you were right; and if they do not, you would have won the reward of doing good. And if somebody causes harm and then apologizes, accept his apology."
Thus, we notice that the Imam's life centered on strengthening Islam and ensuring it encounters no deviation. Although some say he was poisoned, we believe, according to Sheikh al-Mufid and other scholars, that he died of natural causes.
We must emulate the Imam's sayings and actions, for this is the meaning of following the Ahl al-Bayt, since they are the Imams of guidance and truth, and they intercede for us with the Almighty.
The Second Sermon
In the Name of Allah, the Compassionate, the Merciful
The Victory of Gaza
Palestine, with its believing, struggling people, defeated the Israeli killing machine.
Gaza was victorious due to its steadfast people and its courageous resistance to Israeli brutality. The Palestinian man, full of determination, will, and belief in the one God, triumphed over the Zionist carnage, which did not spare UN schools, hospitals, mosques, and media centers in its effort to kill the largest number of women, children, and elderly—who astonished the world with their endurance, steadfastness, and unrelenting support for the Resistance.
Gaza was victorious because it thwarted the enemy's goals as well as the shaky settlement. It also compelled the Arabs to look back at themselves, their nation, and their causes, even if under the pressure of the heroic steadfastness which made some Arabs more afraid of it than of Israel.
This victory opened a new page in the history of the nation, ensuring that Israel will not be able to wage any war in the future, since it cannot occupy any Arab city, provided the minimum requirements of steadfastness are available.
Gaza's victory opened a new stage whose results will soon start to unfold. The nation has regained its unifying personality, not its sectarian divisions. The line of resistance and opposition will gain a new spirit that will impose itself on friends and foes alike, and the Zionist terrorist entity will face new deterring elements that the nation now possesses, which will make the enemy think twice before embarking on any new adventure.
Western leaders and administrations, along with the Security Council, have also fallen on the humanitarian and civilizational levels as a result of their flimsy attempts to justify Israeli savagery and present it as self-defense against the Resistance's rockets—despite the fact that the entire world knows the Resistance rockets were but a reaction to the Israeli terror that continued throughout the calm period. This terrorism then appeared in its ugliest form in the last round of Israel's savage war, which demonstrated its hatred against all that is Arab and Muslim.
It is the battle of freedom in which occupied Palestine embraces Lebanon, which defeated the enemy in July 2006. Although the price was high, with a similar number of martyrs in Lebanon and Gaza, they created a new stage in which the slogan is not merely driving the occupier out of Gaza, but out of all occupied lands, as well as returning Jerusalem and all of Palestine to its people who were driven out of their country for no reason except for saying, "Allah is our Lord."
A Divergence of Goals and Results
The Gaza summit in Doha represented the true echo of the cry of the Arab and Muslim nation that sought a truly supportive stand with the Palestinians. Although our people wanted more than freezing relations with the usurping entity, we believe that some of the stands launched by this summit will echo elsewhere and induce positions that the enemy might consider contradictory to the "moderate" line, which the enemy has pushed its followers into, whether they wanted it or not.
As for the Sharm el-Sheikh summit, which showed that the leaders of the EU states are ready to go anywhere whenever they feel Israel is in danger… These states equated the executioner and the victim, without any condemnation of the savage atrocities committed by Israel against the civilians of Gaza. The dinner that Olmert invited them to after the summit was practically a dance over the bodies of the martyrs eradicated by the Israeli holocaust with its military machine and its internationally banned weapons. The dinner was, in effect, a party to honor the murderer and fulfill his mission.
The French President talks in a way that implies he does not mind the killing of the children, women, and elderly of Gaza, especially when he praises Israel's democracy and states that democracies have the right to wage war on undemocratic organizations. The truth is that Hamas was democratically elected in accordance with Western standards, and it has all the legitimacy—being elected by the majority and being the owner of the land, which all international laws and religions guarantee the right to liberate.
Sarkozy and his partners, who gathered around that table of disgrace, have no answer, or they do but dare not say it, for democracy is welcome as long as it brings to power people like them, who are similar in what they eat, wear, and in their traditions and values. As for others, including the Palestinian people in its resistance movement, wars, phosphorous bombs, and maybe even gas chambers await them, for they represent the historical right that exposes the falseness of all these democracies that lick their slogans and consume their principles on the regional and international tables of humiliation.
Our explanation for this European movement, supported by America and with the United Nations standing on the sidelines, is that they do not seek a political presence in the region as much as they care for Israel, its continued existence, and its security, now that the ground is shaking beneath it. They also fear for their project that their ancestors planted in the region about sixty years ago, after they have seen how the land itself rejects it because it is an alien project, foreign to its sands, rocks, trees, and everything alive in it.
With all these developments, we wonder what reason is still preventing the Arab summits from withdrawing the Arab initiative, especially since the enemy rejected it from the beginning and America has put it in the political fridge, claiming it is good for negotiation and not execution.
As for us, while we welcome the Arab reconciliation, we hear that this reconciliation will remain superficial, especially since the teamwork in which the assistants move in many official Arab locations holds the mentality of complication and the mood of refusal that might push the team to open up to Israel and prevent it from opening up to their brothers.
Containing the Chaos
In Lebanon, what is required from the Lebanese, who take their political stands as a result of party divisions, is to be aware of the developments and the regional and international dangers lingering in the region and their impact on the chaos that might be inflicted on the Lebanese reality as a result of developments taking place on both regional and local levels, which might lead to the aggravation of this chaos.
We call on all Lebanese not to give any chance to those seeking to mess with the internal situation again, specifically in view that the Gaza catastrophe will have political extensions in the Arab reality—especially since we hear that the reconciliations started from the surface and did not go deep, as the well-informed maintain—which could lead to chaos again, because we have become used to the fact that the Arab situation remains a hostage to respective political setbacks on the level of Arab-Arab relations, barely coming out of one tunnel to enter new tunnels and mazes.