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Lectures >2002 Speeches > 31/05/2002

In the Name of God, the Compassionate, the Merciful

Ayatullah Al Ozma H.E. M. H. Fadlullah delivered the two Friday speeches (at the Imamain Al-Hassanain Mosque, 19 Rabi’ Al Awal 1423h, May 31 2002 (Several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer).


The Islamic Message Extends for all Times Opening up on Islam

The First Sermon

In the Name of God, The Compassionate the Merciful

On the 17th of the month of Rabi’ Al-Awal Prophet Muhammad (p.) was born according to the most spread traditions. The same date is also the date of the birth of Imam Jaa’far bin Muhammad Al –Sadiq (a.s.).

On these two occasions, we open up on the message of Islam, which was conveyed by Muhammad, the Messenger (p.) who was sent as a witness, a warner and a bringer of glad tidings… a light that leads the people away from darkness, through the Glorious Quran. Then he was followed by the Imams (a.s.) who made sure that people understood properly the concepts of their religion and deduced the rulings from the principles of Islamic law that were asserted in the Quran and practiced by the Messenger (p.). Thus the Imamate represents the extension of the Message in which the Imams (a.s.) base their actions on the same foundations that were instituted by the Prophet without adding or changing anything.

Imam Al Sadiq (a.s.) says: What I say is what my father used to say and my father’s saying is that of my grandfather, and the saying of my grandfather is the saying of Al-Hussein bin Ali who quotes the Messenger (p.) who reveals what Allah has sent. Just as Muhammad (p.)   did not add or remove one letter from what Allah has revealed,  the Imams, from Imam Ali to Imam Al-Mahdi (a.s.) , did not add or remove one letter from what Muhammad (p.)   came up with.

They only explained what he said and applied it on the new events and problems the Muslims faced in their times.

Shiism Is Islam Authenticated

Thus, our doctrine, Shiism, is not an addition to Islam. It represents the way the Members of the House of Muhammad (p.)  understood Islam and authenticated it. But our Imams (a.s.) are not Muslim scholars who study Islamic issues and produce their own judgment which could be right or wrong like the scholars, who came after them, for they were infallible.

Imam Al-Sadiq (a.s.) is the son of Imam Muhammad Al-Baqir (a.s.), his mother is Um Farwah b. Al-Kassim b. Muhammad b. Abi Bakr. He was such an encyclopedic scholar that he was not matched by any other Imam accept Imam Ali (a.s.). But his studies were more detailed, because he had ample time, for his Imamate lasted for thirty years, and he was free to spread the knowledge of the Members of the House of Muhammad (a.s.) since the Umayyad rulers who used to prosecute the Imam (a.s.) were busy defending their rule, while the Abbasids when they assumed power were busy in laying its foundations.

Thus the Imam (a.s.) was able to enrich the Islamic culture enormously: We know that his school was attended by the major jurists of that time including Abu Hanifa the founder of the Hanafi School. Abu Haifa was asked who was the most knowledgeable and answered that it was Jaafar bin Muhammad (a.s.). And he explained why, by saying: I was asked by Al-Mansour to prepare some of the most complicated juristic problems and ask the Imam about them, so that he might get confused and loose the reputation and the respect he enjoys. I prepared 40 questions and asked him about them. He took them one by one, and said regarding this issue you say so and so, the people of Medina say and so while we say so and so. Then he asked me don’t you say that the most wise is the one who knows best the views of others?

Thus, we deduce that the Imam (a.s.) learned about all the views of the various sects, which proves what kind of an encyclopedic scholar he was.

The Imam used to enjoy a great scientific and juristic reputation among those who believed in his Imamate as well as among those who did not. His school was open up on all Islamic trends, and he used to receive those who agree with him and those who don’t. He even received unbelievers and held debates with them to lead them to the straight path of Allah. He was a man of dialogue who belied that there is nothing sacred that could not be discussed. He had dialogues with those who deny the existence of God and those who had reservations on certain worshipping rites, and used to believe that it is the Imam’s duty, as well as the duty of every scholar, to sit with those people in a very tolerant manner, to discuss with them in the best possible way to guide them to the right path.

Al-Sadiq’s (a.s.) Treatment of the Community’sproblems

Imam Al-Sadiq (a.s.) used to have a say in all the events that happened in the Muslim community whether political, social or cultural, with a view of finding the appropriate solutions or ways to deal with them. He used to talk with everybody, regardless of age or social status… He used to talk about the Islamic doctrine in a philosophical way; about morals in an ethical terminology…etc. He used to answer everyone that asked him any question. Sheikh Al-Mufied quotes in his book Al-Irshad that when Imam Al-Baqir (a.s.), was dying he asked his son, Imam Al-Sadiq (a.s.): Take care of my followers, what are you going to do to them. Then  the Imam answered: I will make them not need to ask any question… I will educate them so that they will not need to ask anybody about anything…

This is what the religious scholars ought to do, to stay with the people and not to be aloof.  They should not be embarrassed or complicated by any question, especially that there are many issues that people, especially the youth, have a lot to ask about.

The Imam of freedom

 In this meeting, we are going to read some of the Imam’s texts that deal with general issues to be enlightened by his knowledge. One of the major attributes of the Imam’s thought is the association he made between freedom and patience. The Imam (a.s.) believes that being free does not mean that someone else will give you your freedom. It should emanate from the freedom of your mind and the strength of your will; so that no one could make you adopt a position you do not believe it is right. If you are free, you should be ready to pay the price for your stands and remain steadfast.

He says: A free man is free in all his circumstances, even if he were in a prison cell. If he is hit by calamity he would be patient, even if he were imprisoned or tortured.

To give an example, the Imam cites prophet Yusuf  (a.s.) whose will was not conquered neither by the depth of the well nor by the darkness and torture of the prison. He was then sent as a prophet to guide his people and to bestow Allah’s Mercy on them. Thus, patience as a sign of freedom is a virtue that, as we are reminded by the Imam, would be ultimately rewarded.

From these teachings, we conclude that the Imam (a.s.) was the Imam of freedom who held that freedom does not come from outside but from the inside. And this is what the contemporary philosophers have come to adopt hundreds of years later.

Looking into the Future

The Imam (a.s.) used to quote the Messenger (p.)  in what will happen in the future, and I believe that he was describing our age. The Messenger (p.) said: There will come a time when power will only we attained by killing and tyranny, richness by misery and usurpation and love by leaving religion and following desires.

Those who live in that age, and would tolerate poverty although they have the means to be rich- If being rich means they would have to renounce their religion- they would tolerate hatred although they have the means to be loved Allah will reward him with the reward of 50 pious men

The Imam (a.s.) also concentrated on the fact that the Messenger (p.)  ordered us not to expose the defects of others.

The Imam (a.s.) considers those who commit such an act as being the furthest away from Allah (swt), and the nearest to unbelief, as Imam Al-Baqir (a.s.) considers.

These are some of the teachings of Imam Al-Sadiq (a.s.) that we ought to follow if we seek to be their Shiites and followers. It is not enough, as Imam Al-Baqir (a.s.) put it, to love Ali (a.s.), for the Messenger (p.)  is better. It is not enough to love the Messenger (p.)  without obeying his teachings for they are the teachings of Allah.

Thus, Imam Ali-Baqir (a.s.) says: Those who follow Allah are our followers and those who are enemies of Allah are our enemies. The only way to become among our followers is by piety.

This is the line of the Members of the House of Muhammad (p.), a line of thought, action and piety that includes both the individual and the community… And this is what we should do to be among their faithful followers before God.

The Second Sermon

In the Name of God, The Compassionate the Merciful

Palestinians are left alone

Palestine is still under the Zionist occupation whose tanks invade the cities and towns, and who continues to assassinate the Mujahideen or put them in prison… with all American blessings… The Americans are also providing a cover for these atrocities by talking in a hypocritical way about finding a solution, as well as sending their security representatives to reorganize the Palestinian security in a way that makes it under American and Israeli control and destructing the Palestinian Authority in a way that serves the American and Israeli policies and change Palestine into an American and Israeli satellite.

As for Europe, Russia and the UN, they have accepted the leadership of the American secretary of state who is talking, along with his boss, about the Palestinian terrorist violence without even mentioning the Israeli terror of occupation and barbarian aggression that constitutes the basis of the Palestinian problem.

As for the Arabs, they are still talking about their initiative that does not have any real chance of being carried out, while they still await for the American instructions. Meanwhile, they freeze the Intifada in Palestine and the popular action in their capitals... And while everybody is freezing, it falls on the Palestinian people to continue alone in their resistance and martyrdom operations that open many holes in the Defensive Shield and widens the enemy’s impasse.

Kashmir: The Americans aim to weaken both India and Pakistan

In Kashmir, this Muslim country that has been struggling for more than half a century to gain the right of self-determination, and independence from Indian occupation… has been abandoned by the United Nations… America has began describing the Mujahideen as terrorists, because it wants to strengthen its relations with India…Pressure on Pakistan to stop supporting the Mujahideen is already being exerted… In addition, we know that the international game aims at weakening both countries even if the tension could develop into a nuclear war, so that they could not be strong enough to compete with the Western rich countries.

We are watching this part of the world in which Muslims as well as the non-Muslim poor suffer, as a result of the arrogance game of seeking to dominate it and plunder its wealth.

The international Arrogance is targeting the Muslims in particular, since they represent - according to the American accusation - the human reserve, for what its calls terrorism. Therefore, we would like the Muslims there to be aware of the dangerous repercussions, which might be waiting for them in the future.

We are also keeping on eye onto the international conference that joined the NATO states and Russia to declare that the new enemy is terrorism, without clarifying what is meant by this concept. We are afraid that the conference has adopted the American interpretation, which would deem the liberation movements, as well as all those who seek to be liberated from the American hegemony, terrorist organizations and movements.

This is a very dangerous development that the countries of the Third World, especially the Islamic ones, should be cautious of, for it might create many political, security and economic problems for them.

Therefore, I call on Islamic leaders to freeze their sectarian and national differences and consolidate the Muslim unity so as to be able to confront this alliance… We are against the terrorism that destroys human life including that of the states and arrogant alliances, but we are with the resistance against occupation and arrogant hegemony.

Lebanon…needs urgent Economic and political developments

In Lebanon, we have to keep an eye on the developments in the region, so as to be ready for their impact on the country in its entirety…

We also have to follow up the economic situation which could lead to a catastrophe that would devastate both the state and the people… We should be cautious about the plots that are being engineered to this country by those who do not want it to enjoy any political and economic security. They want to exploit the Lebanese plurality to facilitate the execution of the regional schemes that serve the interests of those who do not wish any good for Lebanon and the region.