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Islam is Good Manners

In the Name of God, the Compassionate, the Merciful

His Eminence, the Religious Authority Sayyed Muhammad Hussein Fadlullah, delivered the two Friday prayer sermons at the Imamain Al-Hassanain Mosque, Rabi' El-Thani, 21st 1430 H. - April, 17th 2009. Several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer.

The First Sermon

 

The Prophet's Morals

The Messenger (p.) says: "I was sent to complete sublime manners".

Islam represents, in all its concepts and legislations, the moral system that man adheres to, with respect to himself, as well as others around him. This tradition might also suggest that all the messages of the prophet's were based on this moral system that organizes the lives of people, for when these lives are organized by a moral system in which man respects fellow men and has mercy on them, and lives for the purpose of making people happy and being responsible for them… This is what builds life.

When we study the lives, logic and actions of the prophets, when dealing with their nations that used to make fun of them and prevent their messages from reaching all peoples, we notice that they represented the highest levels of moral sublimation. Then, when Allah punished the nation that rebelled against the prophets, the latter would not gloat over their grief, but they would rather be sad and hurt and the prophets used to tell them: "and I gave you good advice, but you do not love those who give good advice." (07:79).

This was demonstrated to the highest degree by the manners of our Prophet Muhammad (p.), whom Allah did not praise the morals of anyone as he praised his morals, saying in the Holy Book that: "you (Muhammad) conform to sublime morality" (68:4). Not only did Allah praise the morality of the Prophet, but He described it as sublime; a level that no one reached.

Moreover, the Messenger (p.) practiced this morality with all the people he lived with, to the extent that the Quraishite idolaters did not call the Prophet – before he was sent by Allah as the Messenger to all mankind – by his name, but they used to say instead of Muhammad has come or Muhammad has gone: "The honest and the trustworthy has come" and "the honest and trustworthy has gone".

He also used to be kind to all people, those who were closer to him and those who were not. And he used to say, in the context of the way he dealt with his family: "The best of you are the best to their wives and I am the best of you with my wives". He used to respect their feelings, and even, as we are told in the Tahrim Surah, deny himself some of the things he liked, like certain foods or perfumes, just because some of his wives disliked them. We have to emulate the Prophet (p.) in this respect and respect our wives' and children's feelings in certain matters, just as they should respect ours. It has also been said that the believer eats what his family desires, while the hypocrite's family eats what he desires. The believer, thus, is the one who respects his family's feelings, making their desires come before his.

The Glorious Quran has informed us about the Messenger's way of dealing with his people: "Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, - of no mercy to people in your heart - they would certainly have dispersed from around you; pardon - by your mercifulness and good heartedness you were able to attract people - them therefore and ask pardon for them, and take counsel with them in the affairs; so when you have decided, then place your trust in Allah; surely Allah loves those who trust". (3:159). One of his wives was asked about the Prophet's morals and she said: His morals were the Quran.

Good Morals

The Prophet (p.) summarized Islam as "good morals". He also said: "Three traits, he who does not possess them, does not belong to me or to Allah, the Most Exalted." Asked what they are, he said: "A prudence that will take far away the ignorance of the ignorant, good manners that he lives with among the people - including his family and dealing with them in all aspects of life – and a fear that prevents him from disobeying Allah".

He (p.) also said: "He who has good manners, Allah will make him reach the level of those who pray and fast". Those who adopt good manners in dealing with people, whether those close to them or those who are not, will be equal in Allah's eyes to those who fast and pray. He also says that Allah's servant who might be weak in his worship, meaning that he might only perform the obligatory duties, will reach the highest levels in heaven through his good manners.

The Messenger (p.) also said: "The first thing that will be put in the servant's balance on the Day of Judgment is his good manners", before fasting, praying and other religious duties.

This is because Allah wants man to be good to all people and try to address their needs. He also said that the ones whom he would love the most and who would be close to him on the Day of Judgment are "the best among you in manners and the most modest". This also what we read in the supplication of Kumail Bin Ziad: "and modest in all his circumstances."

The Messenger (p.) considers that the best among his people are the ones who have the best manners; they are the modest who befriend and are befriended. He also said that Allah had made sublime morals a link between Allah and His servants, adding that it is sufficient for one to cling to this attribute.

Sublime morals

Imam Ali (a.s) says that the components of sublime morals include: "to open your heart and care about who have boycotted you, to give who denied you and to forgive who was wrong to you." Imam As-Sadiq (a.s.) considers good morals to be leniency, kind speech and meeting your brother with a smiling face, which is one of the traits of the Prophet who used to always smile to people, and that is what Al-Farazdaq had praised Imam Zein El-Abideen (a.s.) with, when he said that although the Imam was so shy, people used to keep silent in his presence that they would not talk except when he smiles. Thus, the Imam not only used to smile to people, but he was also so modest.

Imam As-Sadiq (a.s) considers the sublime morals of the Prophet to be: "generosity and good manners". Imam Ali (a.s.) says, in his advice to Kumail: "O Kumail, tell your folks to be moral and spend their nights to fulfill the need of those who are asleep". For Allah, the most Exalted, will, according to the Imam, reward anybody that enters happiness into the hearts of others or relieve them of any calamity that might face them. Thus, we, as Muslims, must, living in a world full of hatred and malice, adopt sublime morals, so that love, mercy, cooperation, and solidarity would govern all our general and private affairs, whether we differ in our Islamic sect, or in parties, tribes, and races. This is because Islam wants us to build a society in which man acts on the basis of justice and peace. He, the Most Exalted has summarized the path of success in the following verse: "I swear by the time, most surely man is in loss, except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience." (103). This is the line that we ought to follow, with respect to ourselves, our parents, our society, and the people around us, and this is how we can follow the path of Muhammad, our role model and our example.

The Second Sermon

The Arab regimes and the Palestinian cause

The Arab regimes that are "dying" to open up on the enemy's new government are in a state of political turmoil, as a result of the international changes and the effects of the aggression on Gaza on the Arab and Muslim levels, which made them try to exploit certain issues in an exposed way that everyone knows.

The biggest problem the official Arab system suffers from is Palestine, the cause that refuses to die, and the right that rebels against all the attempts to forget or neglect it. Thus, this Palestinian complex expresses itself on various levels and domains not least of which is the attempt to punish the heroic resistance in Lebanon and Palestine that made the Arab masses realize that Palestine is still the fundamental cause and that the defeat of the enemy is possible… This is the crime that the Resistance has committed. It has put the Arab world before two options. To liberate Palestine or to be liberated from Palestine, which is the option that most of these regimes find vital for their existence and continuity.

I say to the heroic resistance organizations in Palestine and Lebanon: It is a great honor to be haunted, as a result of your support to the Palestinian people and the adoption of its cause, which represents the purest cause in the world… Palestine has become – since long ago – the criterion by which the deviators and the accomplices are distinguished from the devoted and the faithful. Thus, may those who are faithful for this cause be blessed, being in the heart of a big political media and security ordeal.

Jerusalem: Judaization under the deceit of conferences

In the meantime, the Zionist threat to the Aqsa Mosque is being renewed through the new excavations under its foundations, and the settlers' continuous violation of its sanctity, as well as the plans the enemy has begun to implement to displace the Jerusalemites and Judaize the city, amidst an Arab silence and complicity of those who tied the fate of their thrones to the carriage of occupation, and mortgaged Jerusalem to the developments of the settlement that will never materialize.

Under such unfavorable circumstances, we notice that some of the Arabs, whether the head of the Palestinian Authority or others, are begging to meet with the Enemy's Prime Minister, at a time the Jewish deception that started even before Oslo continues, along with the gradual annexation of the West Bank by means of creating a sea of settlements, leaving the Palestinians with isolated islands that are meant to be big jails for them that are added to the Gaza prison, which is the biggest jail in the world; as it is under a severe siege that the entire world is watching.

Faced by Lieberman's declaration that his entity is not committed to the Annapolis processes, and by Netanyahu's talk about the economic aspect only, we wonder about what is left of the state that Obama talks about in his two-state solution, which the Head of the Palestinian Authority and others had put their stakes on.

The Arab initiative for peace: a continued illusion

On another level, some Arab foreign ministers met in Amman to write a two-page letter to the American President about the Arab initiative that Israel ignores and that remains on the table waiting for the Israelis to be kind enough to accept some of its components or even consider them suitable for negotiation…It is true that they have threatened not to keep it on the table for long, but they are afraid of withdrawing it, because this will put them face to face with the Israeli challenges of all the Arab reality with its weakness and fragmentation. And this is what they want to avoid, because they have renounced the Resistance and considered its practice a crime that ought to be punished by law.

The meeting aimed at commissioning Jordan's King to talk on their behalf, under the illusion that they would pressurize Obama as a leader whose country is concerned with the so-called peace process, thus, giving the Arab initiative a window or an opportunity, being endorsed by the Americans, even if implicitly, and consequently paving the way for the Arabs to talk to Netanyahu and Lieberman. This is what the Arabs aim at: To hear new American promises, even if they know that they are false, and accompanied by a continuous support to Israel and its strategic interests, regardless of who is in power in the White House.

Lessons of the Lebanese Civil War

In Lebanon, we meet once again with the anniversary of the barbaric mad war in Lebanon. This mad war that was marked with the explosions that targeted civilians, the killing of people based on their sectarian identity and the dividing of the country into antagonizing regions that followed a sectarian line and were influenced and guided by regional and international axes.

The Lebanese have to learn the lessons of this unfortunate war and study its reasons of confessional complications and partisan hatred, so as not to allow this security madness that is planned by others who have exploited the Lebanese freedoms to create chaos to return. They have to exchange hatred with love, confessionalism with citizenry and the vicious struggle with political competition. They should also revise the confessional electoral law and pass a new law that unites the Lebanese in one district on the basis of relativity. In addition, they have to revive the Constitutional Council that is the guarantor for proper parliamentary elections. They should adopt the law that tries ministers and holds them accountable, as well as similar laws that fight corruption, so that the Lebanese state would restore its civilized image on the cultural, intellectual, spiritual and political levels, and emerge as a strong and capable one that is governed by the law that provides equal rights and duties to all citizens. Such a country would encourage the Lebanese immigrants to come back to find decent living and job opportunities, so that they will put their scientific knowledge and know-how in the service of their country.

We want Lebanon to be a state and not a farm… Lebanon the motherland and not a country whose sectarian leaders implement the policies of regional and international powers so as to serve their personal and sectarian interests. We want Lebanon the country that feels the joy of building the future and not the country that lives the tragedy of past fanaticism and the mazes of the present.

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