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 Safar 11th 1430 H- February, 6th 2009, Several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer.
The First Sermon
Education and Prophetic care
In the Name of God, the Compassionate, the Merciful
Allah says in His Holy Book: Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. On the seventh of the month of Safar, was the anniversary of death of Imam Al-Hassan who was the first child of Ali bin Abi Talib and Fatima Az-Zahra.
He was born on the year 2 after Hijra.
He lived his early childhood with his grandfather, the Messenger (p.) and his parents Ali and Fatima. He and his brother, Imam Hussein (a.s.) who was born after him, have filled the emotional and psychological emptiness of the Messenger (p.), following the death of the Prophet's son, Ibrahim, and he expressed this by saying: Those are my sons. This love made Muhammad (p.), despite all the high position of respect and esteem he had among Muslims, hug Al-Hassan and Al-Hussein (a.s.), and put them on his back and say: It is the best camel that you are riding and you are the best riders.
One day, while the Prophet (p.) was praying, he spent a longer time in "sujoud". His companions were worried about him, so they asked him after he finished his prayer about the reason; he answered that his grandsons were riding on his back and he was afraid to drop them down, so he was waiting until they got down.
Both Sunni and Shiite sources including Kanz Al-Umal quote the Prophet (p.) as saying. Al-Hassan and Al-Hussein are the masters of the Heaven's youth. This story is also narrated in Ahamd's Musnad, Ibn Maja's Sunnan, and other sources. The Prophet (p.) has described them as such, even in their young childhood to tell the Muslims about his grandsons' future, and that their devotion and dedication to Allah, His call and the reformation of their grandfather's religion in all this, secure their future as the masters of youth of Heaven.
Then, there is the Hadith of Kisa that is narrated by both Shiite and Sunnis. Al-Termezi quotes Omar bin Abi Salma as saying. The following Ayah was revealed to the Prophet.
Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless when he was at the house Um-Salama. The Prophet (p.) called Fatima Ali Al-Hassan and Hussein and covered them with Kisa (cloth). And said: These are my family. So remove all abomination from them and make the pure and spotless.
Um-Salama said: Am I with them O Messenger of Allah.
The Messenger said: "You are in your place and you will be in a good position. This is a good answer to those who say that this Ayah was talking about the Messenger's wives, since Um-Salama was one of his wives.
This hadith was also narrated by Um-Salama, Ma'kal bin Yasaar Abi Al-Hamra, and Anas bin Malik.
Ibn Asakir quotes ibn Arqam as saying: I was at the Prophet's Mosque.
Fatima with her two sons Al-Hassan (a.s.) and Al-Hussein (a.s.) passed by followed by Ali (a.s.), the Prophet looked at me and said: He who loves those people loves me and who hates them hates me. Al-Bara bin Azib say: I saw the Messenger of Allah carrying Al-Hassan bin Ali (a.s.) and saying:
O 'Lord, I love him and I ask you to love him. Anas bin Malik says: no one looked like the Messenger (p.) more than Al-Hassan bin Ali; if the people missed the Messenger (p.) they would look at him.
Many scholars have said that Al-Hassan (a.s.) was one of the most tolerant, who would never react to a bad deed by a similar one but with a good deed. These were the morals of the Messenger (p.) on which Al-Hassan (a.s.) was raised. Al-Madaini said: Al-Hassan (a.s.) was the oldest of Ali's children. He was a generous and tolerant gentleman. And the Messenger (p.) used to love him.
Imam Zein Al-Abidien (a.s.) said about him: Al-Hassan bin Ali (a.s.) was the most and greatest worshiper in his times, the most ascetic person (although he had a lot of money whom he used to give to the poor), who fears Allah and the best of men. When he went to Hajj (pilgrimage), he went on foot, and mostly barefooted- in a token of humbleness to Allah. He always used to mention Allah, in all conditions and situations, -since the light of Allah used to shine in his mind, fill his heart and accompany him in his movement. He sold himself to Allah and was faithful to Him throughout his life. He was the most truthful and the most logical- when he talks he would say what would enter the people's hearts and minds and open to them the path of guidance.
It is also reported that whenever Al-Hassan (a.s.) approached the door of the Masjid (mosque), he would utter the following words: "O Lord! Your guest is at your door. O Generous! The transgressor has come to You; forgive my ugly deeds with the generosity. O the most Generous.
It is also reported that he used to tremble and become pale when he performed Wudu. Asked why, he said that when you stand before the Lord of the Throne you should tremble.
Muhammad bin Ishak says that no one reached an honorable position after the Prophet (p.) higher than that of Imam Al-Hassan (a.s). When he used to pass in the street, all people would go inside their houses, as a token of respect to him. He then adds: I have seen him walking on the road of Makkah. All who saw him would dismount and walk with him, even Said bin Abi Wakas. It is also said that he gave half of his money to the poor twice.
Al-Mubarid and Ibi A'isha describe his tolerance and his sublime morals in the following story.
Once man from Damascus, whom Mua'wiyah had brainwashed, saw him and began to curse Al-Hassan (a.s.) and his father. The Imam continued to look at him kindly, and when he finished, the Imam (a.s.) said: "O old man! I think you are a stranger here. Maybe you mistook me for someone else? If you propitiate us, we will satisfy you. If you ask us, we will give you what you need. If you ask our advice, we will guide you. If you ask us to give you a ride, we will take you with us. If you are hungry, we will satisfy you. If you are naked, we will clothe you. If you are in need, we will make you rich. If you are a refugee, we will give you lodgings. If you have a request, we will grant it. If you join your luggage to ours, and be our guest until the time of your travel, it will be more useful to you, because we have a spacious place, a good social position, and a vast amount of money. "They took him to the Imam's house, where he saw how hospitable and kind the Imams were and how they practiced the morals and values of Islam. He began to review his motions about them and said: "Allah knows best whom He entrusts His message with".
Imam Hassan (a.s.) and his father Imam Ali (a.s.) advocated the need to write down the Prophet's hadith, which the caliph Omar bin Al-Khatab refused, claiming that it would be mixed up with the Quran, which is not precise since each had its own different style.
The Imam lived with the Prophet for 8 years. He also lived with his infallible mother who used to pray all night until her feet would become swollen. He also used to hear her supplicate for the believers and not her herself although she was weak and sick. The Imam asked her showing how intelligent and concerned he was as a child: "Mother why don't you supplicate for yourself?" .And she said: "The neighbors come first".
Al- Hassan (a..s) is the same as his father in his mind and jihad.
Al-Hassan (a.s.) lived, in his youth, with his father Ali (a.s.) all the complications that his father had faced after the Messenger (p.). He saw how his father dedicated himself to Islam; he who was bereft of his legal right in the succession, and how he used to counsel and offer advice to who preceded him and bereft him of his right, and how he preserved their lives. That is because Ali (a.s.) set the interest of Islam before his own and because his love to his God and His Messenger was far more than his love to himself. Al-Hassan (a.s.) lived the mentality of his father, his movement, Jihad, and patience, so, Ali (a.s.) trusted him and his son Al-Hussein (a.s.) and he used to take them along with him to all the difficult situations, including battles.
When the people of Talha and Zubair revolted in Kufa, Ali (a.s.) sent his son, Al- Hassan, accompanied by Ammar Bin Yasser. There, Imam Al-Hassan (a.s.) took a firm stand and delivered a speech in which he defined Ali's position from the Messenger (p.) and his legitimacy.
Ali(p.)even made people refer to his son Al-Hassan (a.s.) to ask him in order to show them that Al-Hassan (a.s.) was as knowledgeable as his grandfather and father, and that he was qualified to succeed him. But Ali (a.s.) passed away, and the situation in the Islamic society ran into disorder due to Moawiyah's conspiracies.
Then the war broke out between Al-Hassan (a.s.) and Moawiyah, Al-Hassan (a.s.) had to reconcile with him without granting him the legitimacy on the basis of preserving the Islamic reality and the Islamic opposition represented by those who believed in Ali's right of caliphate. Then, he traveled from Kufa to Al-Madina teaching people and guiding them, until the time came where Moawiyah poisned him by his wife, Ja'ada Bint El-Asha'ath, whom Moawiyahh promised to marry her to his son Yazeed and gave her money.
In his last will that was addressed to his bother Imam Al-Hussein (a.s.), Al-Hassan asked him in the beginning to worship none but Allah and not to ascribe partners to Him. And then he asked him to take care of his family: "to forgive those who commit wrongdoings and accept the good deeds of those who do them".
He then asked his brother to bury him with his grandfather, the Messenger (p.) since he was the most worthy of him… And if the woman refuses – Aisha who used to consider the Prophet's house as her own - then "I plead by the virtue of my blood relationship to you, not to spill any blood on behalf of me, until we meet the Messenger of Allah…. And tell him about what the people did to us after him…".
When he died, Al-Hussein tried to bury him with the Messenger, but the Ummayads, led by Marwan bin Al-Hakan, prevented him. Al-Hussein (a.s.) then buried him in Baqi', with his grandmother, Fatima bint Assad.
Imam Al-Hassan (a.s.) was as an apex in knowledge, spiritualism, and faithfulness to Allah and His Messenger. He was also an apex in morals and tolerance. He was a role model to all Muslims. Peace be upon him the day he was born, the day he was martyred and the day he will be brought back to life.
The Second Sermon
In the Name of God, the Compassionate, the Merciful
Consecrating the Palestinian Division
The Israeli war on the Palestinian people continues by new forms and different methods. It is accompanied by a western, political, and media cover and by Arab pressures that aim at driving the Palestinians to the Israeli trap and to accepting the Israeli conditions that provide a favorable political climate for the Zionist elections, knowing that the war machine has tried in vain, for over three weeks, to pave the security road for that.
What is going on in the region nowadays represents the after shocks of the Gazan earthquake on the Arab, Islamic, and even the international scale, in spite of the severity and brutality of the war and all the collusion against the Palestinian people. The meetings we are witnessing today and that represent an extension to the Arab meetings and summits are not far from being new attempts to push in the same direction that was initiated by the Israeli tanks to force the Palestinians to surrender and put an end to their cause under the pretence of solving the "Middle East conflict".
I believe that most Arab regimes are not faithful to the Palestinian cause and do not strive to unify the Palestinians by means of a constructive and calm dialogue. Rather, they seek to acquire credibility and significance to certain axes and personalities who found themselves embarrassed by what had happened in Gaza and the widening of the gap with their people. That is why they want to consecrate the internal Palestinian division, and create a problem in the Arab and Muslim reality using slogans that seem to be merciful, but in reality they deepen the division and the suffering.
Thus, it is regretful in these circumstances that the Palestinian authority has declared that it refuses to engage in a dialogue with whoever does not recognize the Palestinian Liberation Organization (PLO), which we did not hear throughout the war as if it were dead. Yet, those people talk with the enemy who does not recognize the Palestinian people so that both parties would complete their organized offensive on the Palestinian people and cause which is meant to become a hostage for the "Arab moderation", before it is delivered to the American broker who would deliver it as a dead body to the enemy in the name of preventing arms smuggling. In due course, they forget about the issue of occupation that represents the root cause of the problem, but the International media and some of the Arab media avoid talking about it, and they only see rockets being launched, forgetting that they are a reaction to the occupation with all its savageness and atrocities.
As we call on Palestinian political parties to engage quickly in a dialogue that strengthens their internal unity, we call on the Arab and Muslim parties to shoulder their responsibilities and not hinder the Palestinian dialogue, because we believe that this dialogue should be based on the Palestinian internal needs and not the Israeli conditions which it wants the Arabs to promote.
Meanwhile, as the Aqsa Mosque is subjected to a new conspiracy that aims at demolishing it as a result of the excavations, we call all Arab and Muslim lawyers and all those free people of the world who supported the wronged Palestinian people to exert all effort to try the leaders and the Army of the enemy on the horrific crimes they committed in Gaza, since we believe that the battle of Gaza is not over yet – and that it is possible to besiege the enemy on the basis of its humanitarian repercussions and haunt the enemy on the international level. Let each party bear its responsibility in accordance with its potentials, especially since the Palestinian people and their courageous resistance have upheld the responsibility of fighting the enemy in a war that although was disproportionate, it was a model for the will of strength on all levels.
A New Political Era in Iraq
In Iraq, the recently held elections were characterized by the participation of all political parties, religious sects and races, which can provide a basis for a stage of balanced political participation and could well consolidate the internal Iraqi unity.
We would like the Iraqi people to benefit from this experiment as a basis to consolidate its internal unity and the cooperation of its political parties away from sectarianism or racism, to reach the ultimate goals, which this dear people seek, of building the free and united Iraq, after the full liberation of Iraqi land, people, and decision.
Scientific and Political Victories in Iran
We also meet those days with the 30th anniversary of the victory of the Islamic revolution in Iran, the revolution that was based on the Islamic line that lived in the heart and mind of Imam Khumeini very early in his life, having written about it when he was in Najaf.
This revolution followed the line of this great Imam and tried to apply Islam in various experiments and opened up on the other Islamic movements and on the free people of the world. It also opened up on the Palestinian cause and remained faithful to supporting it despite all international temptations.
We are not claiming that the Revolution has been able to embody Islam in all its moves, especially that it faced big pressures that aimed at thwarting it, but we believe that Islam remained the goal that the leaders of the Islamic Republic were committed to.
Therefore, we call on the Islamic movements of various sects, and political inclinations to open up on this experiment and offer Islamic advice that seek to establish the proper Islamic positions that has the interests of Islam and Muslims in heart.
The Islamic Revolution was able to make its political base a stronghold against injustice and arrogance and was committed to stand with all the downtrodden in the world. It engaged in a struggle with all the tyrannical forces that declared war on it using the pretences of Shiite sectarianism at times and Persian nationalism at others. Moreover, America, and its allies in Europe and even in the Arab and Muslim world, are still seeking to isolate Iran under the pretence of the nuclear program, but we believe that all these methods will fail since Iran is following a wise and vigilant political course.
We would like to congratulate the Islamic Republic on launching its first communication satellite. The success of this move represents one of the great achievements of the Revolution towards self-sufficiency in the technological and scientific levels and in the field of defense against the Zionist enemy and those who plot against the Islamic Iran. And we also call on all Muslims to benefit from the experiments of the Islamic Republic of Iran not only in the field of self-governance and political independence, but also on the level of technological progress that the enemies are targeting and those who have a weak spirit are afraid of; those who are afraid that if the nation progresses in its scientific and jihadi march, it will draw the attention of the arrogant world.
Lack of Moral Values in Lebanon
In Lebanon, we notice that most of the Lebanese politics no longer abides by morality even in political expressions.
The wiretapping issue, what is known of it and what has been kept secret, has become a subject of the politicians' rows and it has aroused among the Lebanese the memory of the era when the husband used to be very careful when he talks with his wife or when any citizen needs to talk to his compatriots, thus reminding them of the dictatorship of oppression regardless of the security justification some politicians cite.
We are surprised that the officials and politicians continue their debates in such a parading manner, while the enemy parades his army and talks war, if the Resistance possesses land to air missiles that could threaten its daily violations of the Lebanese airspace. What is more surprising is that those who talk about the arms of the Resistance and the defense strategy do not say a word. Moreover, despite all the noise the government makes in its political and security movement, it seems that it has not done anything to counter this threat.
In addition, the UNIFIL too remains silent as well as the international community that thinks only of the Israeli security even if all the Lebanese, Arab, and Muslim security is destroyed. Facing this reality, we call on everybody to put an end to their debates on controversial issues, and turn to confront the enemy's schemes and plots that target Lebanon's people, land and position. We also call to put an end to all kinds of debates about the various funds and councils and remove it from the sectarian and confessional context and discuss it from the point of view of the homeland and the nation's interests.