The Friday sermon for July 10, 2026 (corresponding to 24 Muharram 1448 AH) - Sayed Hashim Behbehani Mosque - Sheikh Ali Hassan Ghuloum - Kuwait

 

The 1st sermon:

Verses 30–36 of Surah Fussilat: Faith, Steadfastness, and Its Divine Reward

The verses from Surah Fussilat (41:30–36) offer profound insights into the essence of faith, the imperative of steadfastness, the sacrifices required along its path, and the eternal rewards that await the faithful—along with the tangible impact this devotion has on a believer's conduct in this life.

The Declaration and Its Demands

The Qur'anic verse begins: "As for those who say, 'Our Lord is God,' and take the straight path towards Him" . This phrasing stands out from the more familiar "those who have believed." It reflects a bold public declaration and a deep, practical connection to God as the sole Lord and Sustainer—echoing the creed of Abraham (peace be upon him), who declared: "Who created me, and He guides me; and Who feeds me and gives me drink; and when I am ill, He heals me; and Who causes me to die and then brings me to life" (Ash-Shu'ara: 78–81).

The phrase "and take the straight path towards Him"  signifies unwavering commitment—neither altering nor compromising their faith, regardless of pressures or challenges. This steadfastness, as understood through narrations, extends beyond mere foundational belief.

In Nahj al-Balagha, Imam Ali (peace be upon him) is reported to have said after mentioning this verse: "You have said, 'Our Lord is Allah.' So remain steadfast upon His Book, upon the path of His command, and upon the righteous way of His worship. Do not deviate from it, nor innovate within it, nor oppose it—for those who deviate shall be cut off from Allah on the Day of Judgment."

Angels Descending: Reassurance and Divine Support

The verse continues: "the angels come down to them and say, 'Have no fear or grief, but rejoice in the good news of Paradise, which you have been promised'" . This descent is not revelation but rather a form of divine guidance and inner fortification—unseen and unheard, yet profoundly felt by the believer. Alternatively, it may refer to what these believers witness in the Hereafter, dispelling their anxieties and heralding the ultimate recompense.

This divine care is not unprecedented. Allah has commissioned angels to protect and guide believers in this worldly life, just as He charges them with glad tidings in the afterlife: "We are your allies in this world and in the world to come, where you will have everything you desire and ask for" —every wish and every thought that crosses the mind.

 A Bounty from the Most Forgiving, Most Merciful

The verse concludes: "as a welcoming gift from the Most Forgiving, Most Merciful One" . It is Allah Himself who has prepared this bliss and sent down this mercy upon them.

Why They Deserve This Special Grace

These believers merit such exceptional care and divine generosity because they have spoken the noblest words and performed the most righteous deeds, as affirmed in the next verse: "Who speaks better than someone who calls people to God, does what is right, and says, 'I am one of those devoted to God'?" .

At the intellectual level, such a believer aligns completely with Allah's will; in sentiment, love, and aversion, they conform to His pleasure; and in action and conduct, they embody His commands.

 

The 2nd sermon:

The Divine Approach to Conflict: Repelling Evil with Good

When people differ, emotions can run high, leading to clashes, disputes, and increasingly complicated stances that may escalate into a significant threat to human relationships within society. The situation can devolve into confrontation that endangers everyone's lives and severs the bonds of communication among community members.

There is a good way to handle such a scenario, and there is a bad way—and they are not equal: "Good and evil cannot be equal" (41:34). The bad approach stirs resentment, hostility, and hatred, driving the situation toward rupture through harsh words, offences, and abandonment. The good approach, by contrast, relies on kind speech, countering every negative emotion with positive ones, and offering assistance.

Which Is the Divine Choice?

Given that state of faith and angelic support, which option aligns with divine will? "Repel evil with what is better" (41:34)—this is the divine choice to which faith calls and toward which the angels guide. And what is the real-world outcome? "Then your enemy will become as close as an old and valued friend" (41:34).

The phrase "then" (فإذا) expresses the astonishment that this noble, angelic conduct provokes—a response not everyone can muster, as it brings about such a radical transformation. This is neither an easy nor a simple choice. Why? Because it requires immense psychological, intellectual, and practical effort. The inclinations of the self, the desire for vengeance and retribution, and the whisperings of devils from both jinn and humankind all push toward the other option: "but only those who are steadfast in patience, only those who are truly fortunate, will attain to such goodness. And if a prompting from Satan should stir you, seek refuge with God: He is the All-Hearing and the All-Knowing" (41:35–36).

Why This Is the Divine Preference

Why is this considered the divine choice and the noblest conduct? Because God desires for us to eliminate problems between one another as much as possible, and for human societies to transform into communities of peace, security, and mutual integration: "We have made you into nations and tribes so that you may come to know one another" (Al-Hujurat: 13). Those who choose to repel with what is better serve the divine project; those who act otherwise serve the satanic project: "Satan only wants to incite enmity and hatred between you" (Al-Ma'idah: 91).

Practical Examples from the Imams

The Imams from the Ahl al-Bayt (peace be upon them) have set the most remarkable practical examples on this path—even with those who showed them the greatest hostility and wrongdoing—astonishing both near and far, with their stances immortalised in history.

One such example comes from Imam Zayn al-Abidin (peace be upon him) on the eve of the Battle of al-Harra, when the people of Medina rose against the Umayyads. Marwan ibn al-Hakam—despite his long history of antagonism and aggression toward the Prophet's household—found no one but the Imam to entrust with the safety of his women and children. Al-Tabari narrates in his history: "When the people of Medina expelled Uthman ibn Muhammad from the city, Marwan ibn al-Hakam asked Ibn Umar to shelter his family, but Ibn Umar refused. He then asked Ali ibn al-Husayn (Zayn al-Abidin), saying, 'O Abu al-Hasan, I have ties of kinship and my dependants—let them be with your dependants.' The Imam replied, 'Do so.' So Marwan sent his family to Ali ibn al-Husayn, and the Imam brought them out along with his own family, all the way to Yanbu."

This stance by the Imam was a living embodiment of God's command: "Repel evil with what is better" (41:34). It triggered a dramatic reversal in Marwan's subsequent attitudes toward the Imam, as al-Tabari and others have noted: "Marwan was grateful to Ali ibn al-Husayn" —even bequeathing this gratitude to his son Abd al-Malik. This stands as a testament to the divine equation: "Then your enemy will become as close as an old and valued friend" (41:34).

This is the profound lesson we draw from the Two Weighty Things: the Book of God and the blessed, pure Progeny.