The Friday sermon for May 22, 2026 (corresponding to 5 Thu al-hijjah 1447 AH) - Sayed Hashim Behbehani Mosque - Sheikh Ali Hassan Ghuloum - Kuwait

 

The 1st sermon:

The Divine Outpourings of Arafah: Boundless Mercy and Answered Prayers

It is narrated from Imam al-Baqir (peace be upon him): "There is no soul, whether righteous or wicked, that stands upon the mountains of Arafah and supplicates to God, save that God answers their call. As for the righteous, their prayers are answered regarding the needs of both this world and the Hereafter; as for the wicked, they are answered in the matters of this worldly life."

And it is further narrated from him (peace be upon him): "On the Day of Arafah, Ali ibn al-Husayn [peace be upon him] cast his gaze upon a group of people begging from their fellow men. He [peace be upon him] exclaimed: 'Woe unto you! Do you beg from other than God on such a day as this? Verily, on this day, it is hoped that even the unborn child within the mother’s womb shall be touched by divine grace and destined for ultimate bliss.'"

Such is the boundless scale of divine benevolence on this day; it reaches forth to encompass even the fetus that has yet to behold the light of this world.

In the supplication of Imam Zayn al-Abidin, recorded in al-Sahifa al-Sajjadiyya for the Day of Arafah, he pleads: "O God, this is the Day of Arafah—a day Thou hast ennobled, honored, and magnified. In it, Thou hast spread wide Thy mercy, bestowed Thy grace through Thy forgiveness, made Thy bounties overflowing, and favored Thy servants with Thy immense generosity."

And though we may not have been granted the privilege of performing Hajj this year, we beseech the Almighty to grant us this blessing in the years remaining of our lives. Yet, our absence from that sacred land must not mean that we deprive our souls of this day's divine outpourings and mercies, even if we cannot stand amidst that magnificent congregation alongside the pilgrims of God's Sacred House. Therefore, I call upon myself, and I call upon you, to hold the ninth day of Dhu al-Hijjah in the highest esteem—by fasting, for those who find a path to do so, and by turning wholeheartedly toward God the Almighty through prayer, supplication, seeking forgiveness, and sincere repentance.

"O God, make my heart utterly trusting in that which is with Thee, and let my aspirations be entirely emptied of worldly distractions, devoted solely to Thee. Employ me in the very deeds wherewith Thou employest Thy chosen, purest servants. Gather for me inner richness, chastity, serenity, well-being, health, abundance, tranquility, and safety. Suffer not my good deeds to be rendered void by the taint of disobedience to Thee. Open wide for me the gates of Thy repentance, Thy mercy, Thy compassion, and Thy vast sustenance. Verily, I am toward Thee a fervent seeker; so complete Thy favors upon me, for Thou art indeed the Best of Benefactors."

 The 2nd sermon:

The Abrahamic Disposition: Empathy, Forbearance, and the Critique of Modern Zealotry

“he began to plead with Us for the people of Lot. Truly, Abraham was forbearing, tender-hearted, and ever turning ˹to his Lord˺.” [Hud: 74-75]

Divine intervention dispatched a delegation of angels tasked with a dual mission: first, to convey glad tidings to Abraham and his wife, Sarah, of a forthcoming child despite their advanced years; and second, to brief Abraham on the impending divine retribution awaiting the people of Lot.

At this juncture, Prophet Abraham intervened during his dialogue with the angels—and presumably within his intimate supplications to the Almighty—in a diplomatic endeavor to avert the catastrophe, or at least defer it. His objective was to afford the people of Lot a window of opportunity to repent and seek guidance.

Consequently, the Divine narrative characterizes Abraham through three distinct virtues:

1. "Forbearing" (Halim): Signifying an individual who restrains from hasty punishment or swift retaliation. He possesses immense self-control over both his actions and reactions—a trait further reinforced by the emphatic grammatical prefix "La" in the original Arabic text (La-halim).
2. " Tender-hearted " (Awwah): Reflecting a profoundly sensitive soul who empathizes with the plight of others and resonates with their feelings and struggles. This serves as an ultimate expression of divine commendation.
3. "Ever Turning " (Munib): Denoting one who constantly returns to God in all his affairs. Thus, his debate in this situation was by no means a protest against the Divine will; rather, it was an act of intercession, pleading, and hope.

The Quranic narrative details the transgressions of the people of Lot as follows: “And ˹remember˺ when Lot scolded ˹the men of˺ his people, ˹saying,˺ “Do you commit a shameful deed that no man has ever done before? You lust after men instead of women! You are certainly transgressors.” [Al-A'raf: 80-81]—indicating an excess in sin, both quantitatively and qualitatively.

In another instance, the text states: “Do you really lust after ˹other˺ men, abuse the travellers, and practice immorality ˹openly˺ in your gatherings?” His people’s only response was to say ˹mockingly˺: “Bring Allah’s punishment upon us, if what you say is true.'” [Al-Ankabut: 29].

A third verse corroborates: “The people of Lot rejected the messengers.” [Al-Shu'ara: 160].

Despite this profound level of moral degradation, Abraham’s heart remarkably resonated with mercy toward them.

This stands in stark contrast to many contemporary religious adherents. A significant segment harbors intense, hostile sentiments toward those with whom they differ—whether in religion, sect, or lifestyle choices. They openly wish for their demise and eradication, invoking curses such as "May God burn them" or "May they be utterly cut off."

To counter this mindset, several analytical points must be considered:

First: Had the Almighty willed their destruction or desired their absolute non-existence in this life, He would have enacted it. The Divine will does not await human decrees to determine their fate.

Second: God is entirely cognizant of their condition and ultimate destiny, as well as the overarching wisdom behind their creation and survival. This remains an expression of His supreme will; He gives life and causes death, rendering human interference in their survival or destruction entirely obsolete.

Third: The Divine law dictates that life is brought forth from death. The future may well reveal that from the lineage of these transgressors or non-believers, a righteous, faithful generation will emerge to serve a higher purpose on earth.

Fourth: Those who routinely pray for the demise and annihilation of others should instead channel their efforts toward reforming the corrupt and guiding them through wisdom and gracious counsel.

Fifth: There is an urgent need for self-reflection; individuals must scrutinize their own flaws and errors rather than obsessing over the destruction of others.

Sixth: The Divine commendation of Abraham stems precisely from his desire to preserve these lives, seeking to afford them a chance at redemption despite their deep-seated corruption and deviation. This is the structural framework of character that the Divine intends for us to embody.

Some might argue, however, that Noah explicitly supplicated: “Noah had prayed, “My Lord! Do not leave a single disbeliever on earth.” [Nooh: 26]—thereby suggesting that invoking destruction upon wrongdoers aligns with prophetic precedent. This argument can be systematically dismantled through the following points:

1. First: Our contemporary experience bears no resemblance to that of Noah, particularly regarding his long, tireless pursuit of guidance through exhaustive and diverse methodologies.
2. Second: His invocation for their eradication was a measure of absolute last resort, enacted only after exhausting all possible avenues, and grounded in a definitive assessment of their trajectory: “Indeed, if You spare "any of" them, they will mislead Your servants, and give birth only to wicked sinners.” [Nooh: 27]. Do we possess such absolute knowledge regarding the unseen spiritual fate of humanity?

In sum, the Almighty highly commended Abraham's profound sensitivity, his forbearance, and his constant return to God, declaring: “He argued with Us concerning the people of Lot. Indeed, Abraham was forbearing, deeply compassionate, and oft-turning to God.” [Hud: 74-75]. This exemplifies the foundational disposition a Muslim ought to cultivate, even if only fractionally. It is an indictment against becoming hard-hearted, quick to anger, or harboring malice and wishing destruction upon God's creation. Had the Supreme Creator willed their annihilation, or desired their non-existence from the outset, He would have executed it. Yet, He remains the All-Wise, All-Knowing. Perhaps within the progeny of these very individuals lies a seed of faith, goodness, and virtue waiting to germinate in the days to come. Our imperative, therefore, is to channel our energies into inviting others toward goodness through wisdom and beautiful preaching, while remaining actively preoccupied with correcting our own shortcomings. Ultimately, the transformation of others might well begin with us adequately fulfilling our own moral responsibilities along this path.