The Friday sermon for jun 5, 2026 (corresponding to 19 Thu al-hijjah 1447 AH) - Sayed Hashim Behbehani Mosque - Sheikh Ali Hassan Ghuloum - Kuwait

 

The 1st sermon:

The Anatomy of Human Frailty and the Corrective Power of Prayer

Allah the Almighty declares:
“Verily, man was created anxious and impatient; fretful when evil touches him; and tight-fisted when good befalls him. Except those who pray—those who are constant in their prayer.” [Surah Al-Ma'arij, 19-23]

These verses elucidate an inherent, constitutional facet of human nature—one that profoundly reflects man's existential frailty. This innate disposition manifests primarily within the psychological realm, and subsequently projects itself onto outward behavior. The core theme the verses address is Hala‘ (existential anxiety and impatience).

The Quranic text, in its divine precision, proceeds to define the exact parameters of Hala‘. It signifies a rapid descent into despair when adversity strikes, and an equally swift impulse to withhold when prosperity abounds: “distressed when touched with evil, and withholding when touched with good.”

This represents a profound state of vulnerability. Had man been fortified with spiritual and moral resilience, he would transcend this fragile psychological and behavioral state, remaining undisturbed by volatile emotional impulses. This vulnerability manifests in two distinct ways:

1. Acute Despair in Times of Adversity: An utter failure to govern emotions of grief and pain, resulting in a highly exaggerated and uncontrolled state of distress.
2. Intense Covetousness in Times of Abundance: A stubborn reluctance to give, whereby an individual bars others from sharing in or benefiting from his blessings, even in the slightest measure. This greed and miserliness are similarly expressed in an exaggerated, distorted manner.

Given that the Quran acknowledges this struggle as part of man's foundational constitution, must we resign ourselves to this weakness? Is transformation entirely beyond our reach?

The subsequent verses answer this poignant question through the profound linguistic device of exception: “Except...”

Who, then, is exempted? Who possesses the capacity to triumph over this inherent human frailty?
The text responds definitively: “Except those who pray.”

Yet, empirical reality presents an apparent paradox. We observe a considerable number of those who perform prayer still falling prey to Hala‘—they despair in grief and withhold in greed.

This very reality is acknowledged in Surah Al-Ma'un, which sternly addresses certain practitioners of prayer: “So woe to those ˹hypocrites˺ who pray.” The Surah then describes how these individuals are characterized by intense avarice and a refusal to give: “and refuse to give ˹even the simplest˺ aid.”

Where, then, lies the defect?

The verses in both Surah Al-Ma'arij and Surah Al-Ma'un converge once more to provide the answer.

Surah Al-Ma'un offers a concise diagnostic: “Yet are unmindful of their prayers.”

The flaw resides within the quality of their worship. They engage in prayer, yet it occupies no place of priority in their lives. It remains relegated to the periphery of their existence—performed fitfully at times, and neglected entirely at others. Consequently, their prayer lacks efficacy; it is devoid of transformative power. It is for this reason that the text describes them: “Those who˹only˺ show off, and refuse to give ˹even the simplest˺ aid.”

Surah Al-Ma'arij, on the other hand, provides a meticulous exposition of how authentic prayer systematically fortifies the spiritual dimensions of man, liberating him from his inherent frailties of anxiety, despair, and miserliness. This is the profound truth we shall examine more closely in the second sermon, by the will and grace of Allah the Almighty.

The 2nd sermon:

From Anxiety to Honor: The Structural Path of Spiritual Reform

As noted at the conclusion of the first discourse, Surah Al-Ma'arij provides a meticulous exposition of how authentic prayer systematically fortifies the spiritual dimensions of man, liberating him from his inherent frailties of anxiety, despair, and miserliness.

The subsequent verses, which elucidate this transformative process, can be structurally classified into distinct dimensions:

1. The Devotional Dimension:

This pertains to worship in its specific sense, at the pinnacle of which stands prayer—the very pillar of religion. The relationship of these exemplary individuals with their prayer is defined by the following description: “consistently performing their prayers.” [Surah Al-Ma'arij, 23].

They stand in stark contrast to those described in Surah Al-Ma'un: “Yet are unmindful of their prayers.” [Surah Al-Ma'un, 5].

To reinforce this, the Surah returns at the conclusion of its exposition to emphasize once more the vital importance of establishing prayer, yet with an explicit focus on its qualitative essence: “And who are ˹properly˺ observant of their prayers.” [Surah Al-Ma'arij, 34]. The phrase “Properly observant” encompasses the profound meanings of meticulous care, spiritual attentiveness, and granting it absolute priority in one’s life.

2. The Dimension of Social Solidarity:

“And who give the rightful share of their wealth, to the beggar and the poor.” [Surah Al-Ma'arij, 24-25].

In Al-Kafi, Abu Basir narrates that a group of individuals whom Allah had blessed with wealth were in the presence of Imam Al-Sadiq (as). The Imam took the initiative to note that a person who merely pays the obligatory Zakat does not deserve special praise or commendation; he has simply fulfilled a mandatory duty. Had he failed to do so, a series of negative spiritual and societal consequences would have ensued.

The Imam then remarked: “Indeed, you owe a duty in your wealth other than Zakat.”
I asked: “May Allah rectify your affairs, what is this duty in our wealth other than Zakat?”
He replied: “Subhan Allah (Glory be to Allah)! Have you not heard Allah, the Exalted and Majestic, say in His Book: “and who give the rightful share of their wealth, to the beggar and the poor.”?”
I then inquired: “What is this 'recognized right' that is incumbent upon us?”
The Imam answered: “It is a charitable deed a man performs out of his own wealth—giving it daily, weekly, or monthly, whether it be a small or large amount, with the essential condition that he remains consistent and constant in it.”

3. The Theological and Faith Dimension:

This dimension specifically concerns the absolute conviction in the Day of Judgment and its realities: “And who ˹firmly˺ believe in the Day of Judgment.” [Surah Al-Ma'arij, 26].

True conviction (Tasdiq) dictates that the matter must transcend the boundary of mere abstract knowledge or philosophical concepts; it must produce profound behavioral repercussions.

Most people possess a cognitive awareness of the Afterlife, yet they lack genuine conviction in it. True conviction demands that they embody the state illustrated by the verses: “And those who fear the punishment of their Lord— ˹knowing that˺ none should feel secure from their Lord’s punishment.” [Surah Al-Ma'arij, 27-28].

An individual who possesses true conviction in the Day of Judgment and the ultimate Reckoning harbors a profound apprehension regarding the consequences and retributions of misdeeds. Consequently, this deep-seated conviction transforms into practical piety (Taqwa)—manifesting as rigorous self-monitoring and an intrinsic, automated discipline over one's conduct.

4. The Instinctual Dimension:

Human instincts are multiple and varied. However, because the primal instinct is one of the most powerful catalysts for behavioral deviance, it is specifically articulated: “And those who guard their chastity, except with their wives or those ˹bondwomen˺ in their possession, for then they are free from blame, but whoever seeks beyond that are the transgressors.” [Surah Al-Ma'arij, 29-31].

5. The Transactional Dimension:

This encompasses all spheres of engagement—whether social, economic, political, or otherwise: “˹The faithful are˺ also those who are true to their trusts and covenants; and who are honest in their testimony.” [Surah Al-Ma'arij, 32-33].

Trustworthiness, the honoring of covenants and pledges, and the bearing of true witness are absolute obligations. They must be upheld equitably with all of mankind—whether Muslim or non-Muslim, near or distant, and whether they are individuals you love or those you dislike.

Conclusion:

In essence, whoever fulfills the aforementioned spiritual equation—by preserving and safeguarding their prayer, committing themselves to financial and social solidarity, and allowing their profound conviction in the Hereafter to actively govern their daily lives across all its branches, including instinctual management, social interactions, and financial dealings—steps firmly in the right direction. Such an individual successfully triumphs over that inherent human frailty described by the noble verses: “Indeed, humankind was created impatient: distressed when touched with evil.” Consequently, they become recipients of the ultimate divine promise, as Allah Subhanahu wa Ta'ala declares: “These will be in Gardens, held in honour.” [Surah Al-Ma'arij, 35].