His Eminence, Sayyed Ali Fadlallah, delivered the two Friday prayer sermons at the Imamain Al-Hassanain Mosque, Rabi’ Awal 3, 1446/September 6, 2024. Several prominent religious scholars, dignitaries, and hundreds of believers attended the Jumu’a prayer. Following is a summary of the sermons.

The First Sermon

 

Allah, the Most Exalted, says in His Glorious Book: Indeed, that is Satan who frightens his allies, so fear them not, but fear Me, if you are [indeed] believers. (Al-Imran: 175). Allah, the Most Exalted, speaks the truth.

 

Fear is a human condition found in every individual without exception, and it is inherent. It is natural for a person to feel fear when faced with what threatens their life, health, dignity, or interests, or when they are afflicted with poverty, hardship, or misfortune. This is clearly addressed in the Qur’an when it speaks about humans: Indeed, mankind was created anxious * When evil touches him, impatient * But when good touches him, withholding.

 

Fear, dear loved ones, is not necessarily negative or blameworthy, nor is it something for which a person is condemned. In fact, fear can be a duty for which a person is rewarded, especially when it is fear of Allah Almighty. Allah says in His Glorious Book: But as for the one who feared the standing before his Lord and restrained his soul from desire * Then indeed, Paradise will be his refuge. And He said: Indeed, those who fear their Lord unseen will have forgiveness and a great reward.

 

Fear, when it arises, drives a person to avoid harm, protect themselves from danger, fulfill their duties, and refrain from what is forbidden. However, fear can become negative, blameworthy, and even destructive when it takes over a person, paralyzes their will, and leads them to make decisions that do not align with their values, principles, freedom, and dignity, or when it causes them to abandon their responsibilities towards themselves, their society, their country, or their nation.

 

Therefore, Islam seeks to address this fear by first calling upon individuals to avoid, as much as possible, what might lead to fear. Secondly, Islam encourages careful examination of the causes of fear, as not every fear is valid or based on reality. Some fears are illusions, stemming from ignorance about the true nature of what is feared. This includes fears of magic, the evil eye, jinn, certain numbers, animals, or stories that fall under the category of myths or unreliable narrations. These fears may even cause a believer to be frightened of what will happen after death or when standing before Allah, to the point that they lose their sense of Allah’s mercy, which He promised His servants.

Fear sometimes arises from an illusion of absolute power claimed by certain people, without considering their weaknesses or the presence of God in the arena of life. The Qur’an points out that fear is one of Satan’s primary tactics to push a person toward choices that align with his desires and to steer them away from what God calls them to. As Allah, the Most Exalted,  said: That is only Satan who frightens [you] of his supporters, so fear them not, but fear Me, and He also said: Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty.

 

From here, the Qur’an first calls upon people to be aware and careful about the information that causes fear. They should verify it with those who possess knowledge of the facts, not with those who increase their fear or aim to defeat them psychologically, so they may have clarity about the truth of the matter. As Allah, the Most Exalted,  said: And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it.

 

In all this, they are called to seek refuge in God, to rely on Him, to trust that He is capable of changing their reality. This is mentioned in Surah Al-Falaq when those who fear all the evils that may harm them or disrupt their fate are told to fortify themselves through their connection to God and seek refuge in Him from all harm, as He says: Say, ‘I seek refuge in the Lord of daybreak * From the evil of His creation * And from the evil of darkness when it settles * And from the evil of the blowers in knots * And from the evil of an envier when he envies.’

 

Seeking refuge in God involves remembering Him, acknowledging His power, greatness, and supremacy over all matters. He promised that whoever remembers Him, He will remember them in return, and whoever calls upon Him, He will answer. Those who rely on Him can trust that He will be their protector, helper, and bringer of tranquility to their hearts, for God never breaks His promise. There are many examples of this, such as:

 

The first example is when He spoke to the prophets Musa and Haroun after they expressed their fear of Pharaoh and his tyranny if they were to call him to abandon his oppression. God reassured them, saying: “Fear not. Indeed, I am with you; I hear and I see.”

 

The second example is when Prophet Muhammad (p.) migrated from Mecca to Medina, and Quraysh pursued him. When they almost reached him while he was in the cave, the one who was with him grew afraid, but the Prophet (p.) said to him: “Do not grieve (meaning do not fear); indeed, Allah is with us.” Then Allah sent down His tranquility upon him, supported him with unseen soldiers, and made the word of the disbelievers the lowest, while the word of Allah is the highest, and Allah is Exalted in Might and Wise.

 

The third example occurred after the Muslims faced a setback at the Battle of Uhud. When they returned to Medina and heard that Abu Sufyan intended to attack the city, taking advantage of the Muslims’ defeat and psychological distress, they all set out, even the wounded, to face Abu Sufyan. Allah, the Most Exalted,  referenced this in the Qur’an: “Those to whom people said, ‘Indeed, the people have gathered against you, so fear them.’ But it [only] increased them in faith, and they said, ‘Sufficient for us is Allah, and [He is] the best Disposer of affairs.’ So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty.”

 

Dear brothers and sisters, it is natural in life to experience fear, hunger, and loss of wealth, lives, and benefits. Allah was clear that such trials are inevitable, as He said: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits.”

 

However, Allah does not want us to weaken or be defeated by these trials. Instead, He wants us to maintain patience and resilience, thinking clearly about the causes and working to address them in the way He has prescribed, so we may receive the rewards of the patient: “Who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’ Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.”

 

He also said: “So do not weaken and do not grieve, and you will be superior if you are [true] believers.”

 

 

The second sermon

Worshippers of Allah, I advise you and myself with what  Prophet Muhammad (p.) advised Abu Zarr al-Ghifari when he said: “My Lord commanded me to love the poor and to be close to them, and He commanded me to maintain ties of kinship even if they turn away, and He commanded me not to ask anyone for anything, and He commanded me to speak the truth even if it is bitter, and He commanded me not to fear the blame of those who blame for the sake of Allah, and He commanded me to frequently say: ‘There is no power and no strength except with Allah.‘”

 

We are in great need of being guided by these pieces of advice, which are the Prophet’s instructions to us, and to adhere to their meanings so that we may be true representatives of our belonging to the Messenger of Allah, both in word and deed. This will make us more aware and capable of facing challenges.

 

We begin with Palestine, where the Zionist enemy continues its mad war targeting both people and property. This war is no longer limited to Gaza but has spread to the cities and camps of the West Bank. The enemy benefits from the green light given to it by the U.S. administration and the unlimited support it receives from it. Any criticism we may hear from the U.S. president or any of his officials is aimed at gaining the votes of American voters who support the Palestinian cause or oppose the war being waged against the Palestinian people. However, this criticism has not reached the point of exerting pressure on the Zionist entity, and it will not.

 

Meanwhile, the negotiations, which some still bet on remain trapped by the impossible conditions insisted upon by the Prime Minister of the enemy. These include refusing to withdraw from the Philadelphia corridor, which represents Gaza’s vital lifeline, and continuing to fragment the Gaza Strip while denying the Palestinian people freedom of movement within it…

 

At the same time, the Palestinian people remain patient and steadfast on the ground, despite massacres, suffering, siege, and oppression, and despite the humiliation they endure and the limited resources they possess—whether through the daily confrontations in Gaza or the heroic operations in the West Bank.

 

In response, we salute the resilience of the Palestinian people and the heroism they display, which prevents the enemy from achieving its goals and declaring the victory it seeks. This resilience has successfully transferred the battle into the heart of the enemy, as seen in its internal division and the resignations within its military institution.

 

We reiterate our call for unity among all Palestinian factions and components. It is now clear to everyone that this entity aims to annihilate the Palestinian people and eliminate the Palestinian cause entirely. If it is currently appeasing one group in the hope of neutralizing it or because it needs to coordinate with it, it will later turn on that group after concluding its primary battle. We are reminded of the proverb: “I was eaten the day the white bull was eaten.”

 

We also renew our call to the Arab and Muslim nations and their peoples not to repeat the Nakba of 1948 and the events that followed, so as not be condemned or bear the burden of abandoning or failing to protect the Palestinian people…

 

In Lebanon, the enemy continues its attacks, targeting civilians, deliberately demolishing homes, and destroying crops and forests. Meanwhile, the resistance continues to fulfill its duty in confronting this enemy with the principle of “an eye for an eye, a tooth for a tooth,” and the people offer great sacrifices in this struggle.

 

We emphasize to the Lebanese people the need to stand united in the face of an enemy they have experienced and known well. This enemy harbors no good intentions for Lebanon or its people, seeing this country as the antithesis of its own entity and working to weaken it.

 

If there are disagreements among the Lebanese, now is not the time to raise or debate them. All efforts should be focused on supporting and strengthening the Resistance to prevent the enemy from achieving its objectives and imposing its conditions, which are in favor of its entity and settlers and against Lebanon and its people. There will be ample time for discussions and managing internal affairs after this battle is over.

 

We also reaffirm the need for serious efforts to address the living and economic crises faced by the Lebanese people. These crises are especially evident with the start of a new school year, burdened with rising tuition fees, even in public schools, along with costs for books, supplies, and transportation. These are added to the many other hardships faced by the Lebanese people across various sectors. Even the state, in its new budget, is considering imposing additional burdens on the Lebanese people from their own pockets.

 

This situation calls for political forces to take responsibility in finding solutions to lift the country out of this decline, which threatens its future. They are capable of doing so if they unite in the service of Lebanon and its people, setting aside their personal calculations and sectarian interests.

 

At the same time, we call for enhanced social solidarity among the Lebanese to face the challenges of this phase, especially those suffering from displacement due to the Zionist enemy’s attacks.

 

On the judicial front, we hope that the legal action taken against the Governor of the Central Bank of Lebanon, which we have long called for, is the beginning of accountability for those in positions of power who contributed to the country’s deterioration. The Lebanese deserve to know where their money and deposits have gone.

 

We call on the judiciary to continue its role in this matter, remaining independent of political pressures and interference so that it can reach the truth. Only then can the Lebanese regain trust in the justice system and know they live in a country governed by the rule of law and accountability that applies to all, without discrimination.