His Eminence, Sayyed Ali Fadlallah, delivered the two Friday prayer sermons at the Imamain A-Hassanain Mosque, Zul Hijja 3, 1446H/ May 30, 2025. Several prominent religious scholars, dignitaries and hundreds of believers attended the Jumu’a prayer. Following is an edited summary of the sermons  

The first sermon

The Duty of Hajj: A Season of Worship and Benefits

Allah, the Most Exalted, says in His Glorious Book:

{And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass , That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of \[sacrificial] animals. So eat of them and feed the miserable and poor

The Season of Hajj

In these days, we welcome a new season of Hajj, as caravans of pilgrims begin arriving from every place and every deep valley to the Sacred House of Allah, responding to His call, which came through the voice of Prophet Ibrahim (a.s.). After he and his son Isma’il (a.s.) completed the raising of the foundations of the Sacred House, Allah commanded him:

{And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel from every deep mountain pass.}

At that time, Prophet Ibrahim wondered how he could call all people to Hajj when his voice could not reach them. Allah revealed to him: “You are to proclaim; We will deliver the message.” So he stood on Mount Safa and called out: “O people, Allah has built a House for you, so perform pilgrimage to it!” From that moment, the multitudes have continued to flock to this sacred land with great longing, enduring the hardships of travel, the hot climate, the barren land, and spending their wealth in pursuit of this obligation.

Like every obligation that Allah has prescribed, Hajj is meant to produce “benefits” as indicated in the verse:{That they may witness benefits for themselves},benefits that come to each individual through the spiritual, moral, and educational atmosphere of the pilgrimage. It is a chance to reflect and reassess one’s relationship with God and with others, and to re-evaluate life choices.

 

Strengthening Unity Through Hajj

The first of these benefits is that Hajj contributes to strengthening the bonds of unity among Muslims, dissolving sensitivities that may arise from differences in schools of thought, regions, social status, opinions, or ideas. They perform their rituals together: they circle the Ka‘bah together, walk between Safa and Marwah together, stand together at Arafat and Muzdalifah, stay together in Mina, stone the devil together, and offer sacrifices together seeking closeness to Allah — with no distinction among them.

If properly utilized, Hajj can also enhance relationships between Muslims on social, political, economic, and even commercial levels. This goal was expressed by Imam al-Sadiq (a.s.)when he was asked why Allah enjoined Hajj and the circumambulation of the House. He said:

Indeed, Allah created creation and commanded them to act in ways that benefit both their religion and their worldly lives. Thus, He made [Hajj] a place of meeting for people from the East and the West, so that they may get to know one another and engage in commerce across lands.”

 

Remembering the Sacrifices of the Prophet (p.)

The second benefit is that Hajj reminds pilgrims of the Prophet Muhammad (p.)and the role he played in Makkah, from where his message began, and then in Madinah. While there, pilgrims recall the hardships endured by the Prophet (p.), his noble companions, and later the Imams (pea.s)), and the sacrifices they made for this religion to rise, strengthen, and eventually reach the people. This reminder instills a sense of responsibility in the pilgrims to protect the faith from any distortion. It motivates them to do their part by spreading the message of Islam and standing united against the challenges facing the faith — whether in its ideas, laws, or practical implementation. They should draw upon the Prophet’s love, wisdom, openness, gentle speech, and effective communication, through which he touched hearts and minds.

Responding to God’s Call

The third benefit lies in the pilgrims’ performance of the rituals, through which they affirm their submission to Allah. As they circumambulate the Ka‘bah, they proclaim:

Laka Labbayk. Inna al-Hamda wa al-Ni‘mata Laka wa al-Mulk, La Sharika Lak”

(“Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily, all praise, grace, and sovereignty belong to You. You have no partner.”)

They bear witness before Allah that they will respond to His call whenever He summons them, no matter how great the sacrifice or how high the cost, out of faith, trust, and appreciation for His blessings. They affirm that Allah, the Most Exalted,  will be the center of their lives wherever they may be, and at all times. They will derive their religion and life path from Him alone, and they will never circle around anyone else, no matter the worldly power or temptation.

Through walking between Safa and Marwah, they declare their commitment to follow the path God has drawn for them throughout their lives. By standing in Arafat, Muzdalifah, and spending  their night in Mina, they affirm they will stand and settle where Allah wills, even if it requires exhaustion and hardship. They pledge to stone the devils — metaphorically and literally — without compromise, leniency, or hesitation, and to resist their plots. By offering their sacrifices, they declare their readiness to give up all that is precious for the sake of Allah.

Upon returning to their homelands, they come back spiritually enriched, having received the promised mercy and forgiveness from Allah. The Prophet (p.) said:

“The pilgrim and the one performing ‘Umrah are the guests of Allah, and it is Allah’s responsibility to honor His guests and grant them forgiveness.”*

A Call for Mindfulness and Piety

They are also called to be among those who remember Allah in the days that follow, as Allah said:

{And when you have completed your rites, remember Allah as you remember your forefathers, or with even greater remembrance.} And to grow in piety, the ultimate goal of Hajj, as Allah said:

Hajj is \[in] well-known months. So whoever has made Hajj obligatory upon himself therein \[by entering the state of Ihram], there is \[to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah knows it. And take provisions, but indeed, the best provision is piety. So fear Me, O you of understanding.}

Without these values and traits, Allah will not value the pilgrimage, as mentioned in the Hadith:

“Allah has no regard for the one who visits this House unless he possesses three qualities: piety that prevents him from disobeying Allah, good character to deal kindly with people, and forbearance to endure the ignorance of the ignorant.”

The Responsibility of Non-Pilgrims

At this point, one may ask: *If this is what the pilgrims should internalize and benefit from, what about those who did not perform Hajj? Do they have a role to play during these blessed days?

Yes — they do have a responsibility. Those who have performed Hajj should renew the meanings they experienced, ensuring they remain present in their behavior year after year. As for those who have not performed Hajj, they should follow the pilgrims’ journey, learn about the rituals, and live the values and aspirations the pilgrims embody — participating in the pilgrimage with their hearts, emotions, and thoughts. They should also ask Allah to grant them the opportunity and means to perform Hajj one day.

Moreover, we all share the responsibility of reviving the first ten days of Zul-Hijjah which began on Wednesday. Allah highlighted their importance and virtue when He swore by them in the Qur’an:

By the dawn, and by ten nights– as most interpreters agree, this refers to the first ten days and nights of Zul-Hijjah.

Dear beloved ones: We are in dire need of this spiritual and faith-based preparation, which is naturally attained through Hajj when performed sincerely. But even outside of Hajj, we must remain aware of its goals and strive to achieve them. That is how we will be capable of facing the challenges before us. In this way, Hajj can fulfill its intended role.

Second Sermon

Worshippers of Allah, I advise you and myself —to revive these ten days of Zul-Hijjah, which are days of worship, remembrance of Allah, and offering sacrifices. It is recommended to fast the first nine days, and to perform a two-unit prayer between Maghrib and ‘Isha, reciting in each unit al-Fatihah, al-Ikhlas, and the verse: {And We appointed for Moses thirty nights and completed them with ten}. Also, to observe the Day of Arafah—which falls this coming Thursday—a day that is not limited to pilgrims standing on Mount Arafat, but one that we too must honor and enliven, as it is a day when even the gravest sins are forgiven. This includes commitment to the supplications, prayers, and remembrances prescribed for this day, which culminates in Eid—a day of joy and happiness for those who have done good deeds and fulfilled their obligations.

Dear loved ones, we are in great need of taking this advice seriously and acting upon it, so that we may enjoy the love, grace, and bounty of Allah. The Prophet (p.)said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” By doing so, we will be stronger and more capable of facing the challenges before us.

We begin with the daily Israeli aggressions, which we now witness regularly: assassinations carried out by drones while people are in their homes or traveling, aerial bombardments like those we saw yesterday targeting the South and Beqaa, and ground incursions into border villages, targeting civilians seeking to return to their homes. Meanwhile, the occupation continues to raise its flag on the hills it still holds to assert its dominance.

All this escalation is happening despite the full commitment of the Lebanese army and the resistance to the ceasefire agreement, which was internationally guaranteed. Yet the sponsoring countries have not fulfilled their role in restraining this enemy and applying pressure. This compels us once again to urge the Lebanese state to play its rightful role in halting this ongoing bloodshed, and to safeguard the sovereignty of Lebanon and the security of its citizens’rights they are owed by their government.

As we have said before, we do not wish to place unrealistic burdens on the state—we are aware of the army’s limitations and the enemy’s capabilities—but that does not mean the state should remain idle. Rather, it must move decisively on the media and diplomatic fronts to pressure the sponsoring countries and expose this enemy’s crimes in international forums. This is the least that can be done.

It is unfortunate that we have yet to see any serious action in this regard, which only emboldens the enemy to continue its attacks, leaving behind martyrs and wounded from among our people. This aggression has become so routine that it no longer provokes a serious or effective reaction. Worse, some even encourage it and seek to benefit from its outcomes.

We understand the pressures being placed on Lebanon—where conditions are being imposed that say there will be no reconstruction, no stability, and no economic recovery without disarming the resistance. But this is not truly about empowering the state to exercise sovereignty; it is an attempt to strip Lebanon of one of its core elements of strength—its resistance—and remove a tool of pressure against the enemy, all without any guarantees of unconditional Israeli withdrawal.

That said, we must not surrender to such pressure. Rather, this should drive all Lebanese—officially and popularly—to unify around Lebanon’s rightful and just position: to demand that the enemy fulfill its obligations after we fulfilled ours. And if there is to be a discussion about arms, then the Lebanese are capable of addressing that matter responsibly, with the country’s interest and strength in mind. Open dialogue is the path to resolving such issues. Therefore, we commend every official and unofficial leader who calls on those demanding Lebanon disarm the resistance to pressure the occupying entity to withdraw from Lebanon.

Meanwhile, we renew our call to all Lebanese leaders to uphold a responsible and rational national discourse—one that considers the country’s interests and unity, and to move away from provocative language that stirs sectarian or confessional tension. This only complicates relationships among the Lebanese at a time when we most need solidarity, cooperation, and unity to confront internal challenges and the complexities of the external situation.

We also call upon the government to make it a priority to address the country’s urgent crises—whether on the social and economic levels, or in the reconstruction of what has been destroyed. This should be at the top of the government’s agenda, especially since it has pledged it to the Lebanese people.

As for the recent municipal and mayoral elections, through which the Lebanese expressed their choices and entrusted the winners with responsibility, we urge those elected to carry this trust with sincerity. They must fulfill their duties toward all citizens—those who voted for them and those who did not—and rise above the sensitivities that often arise from electoral competition, whether familial, political, or partisan. Their main concern should be the development of their villages towns, and cities and to set an ideal example in municipal and local governance.

Finally, we return to Gaza, where the enemy continues its policy of massacres, blockade, and starvation, aiming to expel its people and push them to despair and abandonment of their land. This is being pursued in the West Bank as well, through intensified raids and expanding settlements—paving the way for its annexation and seeking Arab and international cover for displacement.

While we do see a glimmer of hope in some international voices rising against this war of extermination and starvation, these voices have yet to exert enough pressure to make the enemy reconsider. As a result, the enemy is encouraged to persist in its genocidal war.