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Lectures > 2007 Speeches > 16/02/2007

The Religious Authority H.E. Sayyed M. H. Fadlullah delivered the two Friday prayer sermons at the Imamain Al-Hassanain Mosque, 16th February 2007, several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer.

Imam Zein Al-Abideen:
A Role Model of Patience and Modesty


The First Sermon

In the Name of God, the Compassionate, the Merciful

Allah says in His Glorious Book: Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying. One of the Members of the House is Imam Ali bin Al-Hussien Zein Al-Abideen(a.s.) whose life was dedicated to the Message whether in the tragedy of Karbala or in the sphere of the call and the various fields of Islamic life.

When he was with his father in Karbala, he used to confer with him about all what was happening, because he was the Imam after Al-Hussein. It was Allah's will that he should stay alive since he was not able to fight due to his serve illness.

The patient believer

The Imam lived all through the tragedy of Karbala, guiding and leading the rest of Ahl-Beit, especially Saiyda Zainab, following the martyrdom of Imam Hussein and his companions.

He was able to tolerate the horrible tragedy without falling into a depression or experiencing a nervous breakdown. On the contrary, he was patient like a prophet, for he knew the meaning of patience in Islam and he was armed with a profound awareness of the aims of his father's revolution. That is why he was firm and courageous, both when he faced Ibn Ziad in Kufa and told him that no one would be killed except if Allah has so written, and then when he faced Yazid in Damascus, where he scolded him as well as those who helped in killing Imam Hussein.

He was always full of pride and dignity and had never acted out of humiliation as some of those who read the Ashoura events try to portray him.

If he chose to show his sadness it was not the kind of sadness that paralyzes but it was the sadness that drives people to continue the march, to understand the themes of Ashoura and try to fight for its values. And this is what all the Imams who came after him did. They wanted to keep the memory alive to keep the Message of Islam and the struggle for its cause alive and thriving.

The embodiment of Islamic Values:

The Imam was appreciated by the entire Muslim community of his age. The religious scholars of all sects used to come to him at the Prophet's mosque in Medina to ask him about the religious and jurisprudence rulings that they had found hard for them to reach. All scholars and historians went to him to learn their religion considering that he carried the knowledge of the Messenger. And he used to welcome them graciously, even if they were among his enemies. We read in his history that when Al-Medina revolted against Yazid and threw out the Umayyads, their leader Marwan bin Al-Hakim came to the Imam to ask him to host his big family having been denied by some of the companions – although it was Marwan who urged the Wali of Medina to kill Hussein when he refused to pledge alliance, the Imam told him that he was welcome and took care of all the 400 members of Marwan’s family.

In another incident it is said that Umayyad governor used to wrong the Imam, but when he was ousted by the caliph who made him stand in a courtyard to be cursed and abused by the people, the Imam told his family not to hurt this man, and treat him gently. When the man saw this and especially when the Imam offered to pay his debt he said: Allah knows whom His Message should be trusted with.

Thus the Imam sought to emphasize the Islamic principles in the daily practices of Muslims. When he married a slave of Imam Al-Hasan who later became a Muslim and was freed, the Umayyad Caliph Abdil Malik bin Marwan wrote to him saying that you have become the husband of slaves. The Imam wrote back saying: "that Allah has risen by Islam the lowly", adding that there is no meanness in Islam but only in Jahiliyya.

When Abdilmalik read the letter, he said to those around him: tell me who is the man that when he does what others do, it will only make him more honourable?". They said "you", and he said: "No, it is not the commander of the faithful. It is actually Ali bin Hussein (a.s.).

Abdilmalik also wrote him a letter asking for the Messenger's sword, the Imam refused. And the Umayyad Caliph threatened to deny him what is lawfully due to him from the Muslim treasury. The Imam answered back saying that Allah provides for the pious the way out as well as their sustenance, and added that Allah does not love the traitor in faith and the ungrateful, and ended by saying: "See to whom of us this Ayah describes. The Imam was able to show that one should be strong against wronging and falsehood. Moreover when he married a slave he was proving that there is no classicism in Islam, and that regardless of lineage, any Muslim woman is qualified to marry any Muslim man , for Allah says: Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you.

The Imam intended to emphasize certain principles. He compared between the Islamic society and that of Jahiliyya when people used to support members of their tribe even if they were wrong, overlooking the moral criteria in deciding who is wrong and who is right.

This fanaticism continued to exist in Islam with people supporting their unlawful leaders and caliphs. And this is what made a lot of people want to fight Imam Hussein (a.s.).

The Imam explained the meaning of fanaticism saying that it is not fanatical to love your people, but to see the evil among them better than the good among others.

He added that fanaticism is not loving your own people, but to support them in wronging others. Such fanaticism is demonstrated nowadays on different level. There is the religious fanaticism which makes one blindly support his confession, sect, or leaders, leading to deviation from the straight path, just because the leader had asked him to disobey Allah.

The Modest

The Imam used to focus on the issue of being modest. He used to travel with people who did not know whom he was. Once he met with people who knew him and found out that he was given the task of collecting wood for fire.

The men who knew him asked the others: Do you know this man and they answered: A man from Medina, when they were told that he was Ali bin Al-Hussein, they went to the Imam and said: "O son of Muhammad do you want us to go to hell, what if we had offended you". The Imam said: I have travelled with some people and they gave me, as a tribute to the Messenger of Allah, what I do not deserve – although he deserves a lot, but he said that out of modesty- and I do not like to be given …what I can not give something equal to it in return".

What do we learn from this stand? If you want people to respect you, you have to see what you have given to them. Do not feel that they should respect you because you are the son of an important figure, but think about what you have given them and when you give them do not think about what you want from them… Those who do not serve others and do not try to guide them just because they are the sons of dignitaries, or because they assume certain positions do not have the right to ask people for honouring them. When you want to give do not think about what you have taken. And when you want to take, think about what you have given.

The Imam also said that there are three people who would enjoy the shade of Allah's throne on the day of Judgement: The one who gives people what he asks from them to himself; the one who does not make any move before knowing if it pleases Allah or not, and the one who does not talk about the others’ faults until he himself has got rid of them. He also said: I have seen all good gathered in not feeling any greed of what others have.

These are the Imams of Ahl el-Beit, and this is Imam Zein Al-Abideen who was able to fill the life of the Islamic culture, not only in his worshipping and supplications, or his defining of human rights, but also in all his scientific and cultural activities in the fields of doctrine, morality and life. May Allah bless him the day he was born, the day he died and the day he will be brought back to life.

The Second Sermon

In the Name of God, the Compassionate, the Merciful


Confronting Zionist Projects

Israel continues to dig the Holy Harams, even if it has frozen it for a while, claiming it is conducting archaeological excavations, but the Jewish plan is so vague that it might be targeting in the end the mosque itself, to build Salesmen's temple over its ruins or in its front yard.

Although protests are continuing against this project both from inside Palestine and from outside it, we notice that the Muslim world – states, institutions and nation, is not exerting sufficient pressure on the enemy. Thus the enemy is encouraged to continue its aggressions, and its allies to continue their silence, especially that they no longer respect the Arabs and the Muslims who have come to accept the humiliating conditions that are impose on them.

Furthermore, some Arab states have begun to delete all Quranic verses and Prophetic Hadiths that talk about Jews, Jihad and fighting from their school books, in response to the American and Israeli demands to deny the Quranic concept of Jihad ,since in their view, this is what the participation in the war against terrorism demands.

This indicates that some of those in charge of Muslim affairs continue to make concessions to the enemies of Islam, in a denial of the Islamic concepts that others reject. Have they forgotten what the Quran said to Muhammad that the Jews and Christians will not be pleased with you until you follow their religion, just as the rulers neglected the Islamic Sharia by imposing non-Islamic laws on their Islamic peoples, all this is happening at a time their enemies not only hold fast to their anti-Islamic culture, but they are trying to undermine the basis of Islam in the entire world.

Undermining the enemy's plots

At the same time, Israel, and the US have stood against the Mecca agreement to form a national unity government. The enemy's Prime Minister is even hinting that he would not meet the PA president unless the Palestinian national government recognizes Israel among other conditions.

The Palestinians should adhere to their commitment and should not let the positions of the enemy destabilize their political reality and return them to square one. The Americans and the Israelis want to end any Palestinian resistance and impose their conditions without offering anything to the Palestinians even at the level of dismantling the settlements, the racial wall or withdrawing form the occupied lands and accepting the right of return, not to mention the viable Palestinian state.

Building the strength

Israel, and the US want everything from the Arabs and the Palestinians in particular, that conform with their strategy of dominating over all of Palestine whether directly or indirectly. This is what we notice in their stand towards the Arab peace initiative of Beirut which offered them political concessions. This means that the Arabs should understand that offering concessions has proved to the Zionists that they, the Arabs, have forgotten all about their national projects. They should live in a weakness complex, whether due to their subjective state or due to the pressures form the powers that support to the enemy including the US and Europe. Consequently offering concessions will only lead to the demand for additional concessions.

Our Muslim and Arab peoples, and especially the Palestinians, should understand this, to build strength and know that we have many elements of strength once we have the firm will.

The Lebanese Islamic Resistance has proved this, and it has also proved that the Arab weakness is not an eternal fate and that strength could be built one we have the firm belief and will, as well as the wide experience.

These elements have led to the defeat of the enemy, which was admitted by his political and military leaders, as well as the failure of the American Administration plan. Nevertheless, America is still trying to destabilize the political situation in Lebanon, trying to fail all domestic and foreign initiatives that seek to find a solution to the crisis, because the US does not want those who oppose its policies to be victorious in the political domain as they were in the war.

The Carnages in Iraq

The barbaric carnages in Iraq are still killing innocent civilians, especially among the poor, the last of which targeted the markets of Al-Shourja and Al-Harj where Iraqis of all sects meet.

This indicates that those who are responsible for these massacres do not have any human feelings or any Islamic notion or any national commitment. They have set out to blindly kill the innocent, claiming that they are trying to undermine the regime’s security plan and confront the occupation. This is completely illogical. Had they wanted to do as they claim, they should have targeted the occupation to force it to withdraw and not the Iraqi people.

We call on the Muslims and the Arabs to condemn these barbaric acts and stop unarming the killers or inciting strife playing one sect against the others, for the Iraqi tragedy affects all Iraqi sects and races.

We want the Iraqi people to rise above the sectarian plots and resort to unity and integration to formulate a plan that would liberate the country from occupation.

Lebanon: The moving crime

We denounce the brutal crime of the two vans in Ain Alaq. This crime that the Lebanese should study its political goals, because we are afraid that will move to other neighbourhoods by those who do not want Lebanon to stabilize, unite and solve its problems by itself, in an attempt to execute the American plan of constructive chaos.

This plan aims at creating the political and security problems in many parts of the region to facilitate the American plans of extending its hegemony over the entire Muslim and Arab world and usurping its natural resources and controlling its political regimes.

We want the Lebanese, especially those involved in the political decision making, to have mercy on their country, and to stop flexing their discourse muscles by using the kind of words that broadens the gap between the Lebanese and incites their sectarian feelings and even resort to abusive language.

It is funny that as they continue to talk about dialogue they build psychological and political barriers to stand in its way, which paves the way for those who plan for sectarian strife to execute their plan.

We, in Lebanon, are in need for those who have a cool mind that respects objectivity in rational planning and those who respect their citizens and their security and their vital concerns. We are afraid that the foreign interferences and the internal complications will make people feel lost especially those who may not find in all this infertile debate and inciting discourse any sign that shows them the way forward.