Seventeenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H.
In the name of Allah, the Most Beneficent, the Most Merciful.
Praise is to Allah, the Lord of Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth; and that Muhammad, our master, is His servant, messenger, and last prophet.
?????? ????? ??? ??????????? ???? ??? ??????????? ??????? ??? ??????????? ???? ??? ??????????? ??? ????????? ????????? ??? ???????? ???? ??? ???????? ??? ????? ?????? ????? ????? ????? ?? ?????? ??????? ?????????? ??? ???? ????? ???????? ??????????.
O Allah, confer Your Salat [prayers] and blessings upon Muhammad and the Family of Muhammad just as You conferred Your Salat [prayers] and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad good companions and all Your righteous servants and mujahedeen.
Brothers and sisters, peace be upon you, as well as the mercy of Allah and His blessings.
O Allah, guide us and grant us acceptance, for You are the All-Hearing and the All-knowing; accept our repentance, for You are the Most Relenting and the Most Merciful.
Of the most prominent, important historical events in the history of Muslims is the Great Ghazwa of Badr [the Battle of Badr], which took place in the blessed month of Ramadan in the second year after Hijrah. It was on the 17th Ramadan. Also, the month of Ramadan saw the Conquest of Makkah in the eighth year after Hijrah.
The Great Ghazwa of Badr and the Conquest of Makkah are of the most important events in Islamic history, and they had a very great impact as they represented a turning point in the reality of the Islamic Ummah: Allah forced great changes through them.
Allah (Glory be to Him), in the Holy Quran, calls the day of the Ghazwa of Badr as the Day of Furqan [the Day of Distinction]. This name itself provides a complete idea about the importance of what happened and its great effect. Indeed, it represented a turning point, so it brought about a radical change in the history of the Islamic Ummah as well as of human history in general.
Allah sent the Messenger (PBUH&F) with His Message in Makkah. He [the Messenger] stayed there for a long time, a long period of time (some say 10 years; others 13 years), during which he stayed in Makkah to deliver the messages of Allah (Glory be to Him), recite Allah’s verses, and call the servants of Allah to Him. He is the Messenger of Allah whom Allah sent as mercy for the worlds; he moved to call to Allah with the permission of Allah (Glory be to Him) and His command.
The position of most [people of] Quraish (the people of the Prophet–PBUH&F–in Makkah) was a hostile position, and most of their leaders, the people of influence, and the people of status among them moved to hinder Islam, to discourage people from it, and to fight against it by all means at their disposal: propaganda war, denial, hindrance, and using pressure against those Muslims of the oppressed ones in Makkah. They [the people of status in Quraish] paid every effort to prevent Islam from establishing a strong entity in Makkah and to make that impossible. Also, most people [in that society] did support them [the people of status]: Abu Jahl, Abu Sufian, and Abu Lahab. Indeed, those polytheistic leaders and Kafirin who hindered [others] from the path of Allah and fought Islam, enjoyed the support of most people at the time.
In the end, after that long time, after Allah made His proof clear, and after the completion of a [major] stage that Allah wanted to take Makkah as the starting point for spreading the voice of Islam and the Message and as its first step, Allah facilitated for His Messenger (PBUH&F) and the Muslims with him in Makkah—who could not build a stable entity to establish the Islamic religion in Makkah in order for it to be the first home [for Islam]—an alternative to Makkah and Quraish: the Ansar in Yathrib (Aws and Khazraj) and another place to be the foundation of the Islam Religion and those affiliated to this Islam Religion. So, it would become the home in which the new Ummah, the new entity, and the new country for Islam and Muslims is founded.
After the Prophet (PBUH&F) had moved to Madinah and settled in it, he started to found the Islamic Ummah, the Islamic state, and the Islamic new entity in difficult circumstances. Muslims started to hope that they could get different circumstances compared to the situation they had faced in Makkah; however, they still faced challenges.
Quraish continued their hostile activities against the Messenger (PBUH&F) and continued corresponding and invoking various tribes, seeking to form a coalition for Arabs and Jews to jointly launch war against the Messenger (PBUH&F) and prevent the establishment of an Islamic entity, Islamic Ummah, and Islamic state in Madinah. Therefore, they extended their alliances. In addition, they had a great influence in the Arab arena at the time due to their location, Makkah, and their control of the rituals of Hajj [Pilgrimage] as well as the sanctities of Hajj, first of which is Kaaba (the Sacred House).
Kaaba (the Sacred House) was of a religious importance to Arabs even in the Age of Ignorance. Even in stages of polytheism [among Arab], they still sanctified Kaaba: They used to carry out Hajj [pilgrimage] to the Sacred House as well as performing all rituals of Hajj in Makkah including Ifadah [flowing in a massive group]. Indeed, they used to do all rituals of Hajj, not only Tawaf [The ritual of circumambulating the Kaaba seven times] around the Sacred House, including heading to Arafat, doing Ifadah to Muzdalifa and Mina, and doing all rituals of Hajj.
On the one hand, Quraish presented itself as the spokesperson for religion as well as the religious centre, which helped Quraish enjoy considerable weight among Arabs. On the other hand, due to that (the Sacred House, its holiness, its religious importance to Arabs, and their Hajj to it), Quraish enjoyed perfect conditions that helped building their economy, improving their economic situation, and gaining material capabilities. That is in addition to what Allah (Glory be to Him) made especially for the House, for its holiness, and for creating the perfect conditions in its surrounding, such as the easiness of sustenance and the abundance of fruits. So, they [the people of Quraish] had material capabilities and lived in plenty, much better than many Arabian tribes and other Arabian areas. Also, they enjoyed political and social influence and acceptance in the Arabian area. That is because of their religious, sacred centre (the Sacred House), their management of the rituals of Hajj, their control over Makkah, and their way of presenting themselves as the ones serving the sacred House and the rituals of Hajj. Indeed, Abu Jahl and some others presented themselves as the servants of the Sacred House who were managing the rituals of Hajj and representing the religious extension of Ibrahim, the companion of Allah.
They took advantage of that influence, effectiveness, and capabilities in their war against the Messenger and in their hostility towards Islam and Muslims: They took the lead in confronting the Prophet and Islam and were the ones who directed the war effort backed by different tribes and with continuous coordination with the Jews.
As the Prophet stayed in Madinah Munawwarah and during his early movement in it, he was aware of the seriousness of what was happening and the nature of the conspiracies taking place as well as the activities Quraish focused on, including their agreements with other Arab tribes aimed at:
To impose an economic blockade against Muslims,
To prevent them from their markets,
To prevent them access to their areas for any commercial movement or activity.
They started preparing practically for a huge military campaign, through which they sought to eliminate the Prophet and Muslims, as well as Islam before it could gain more power or get stronger in the new area and the new environment, Madinah. They sent a huge commercial caravan so that they could use it to provide funding for this military operation (the one they were preparing for) to attack the Prophet (PBUH&F).
As they continued their hostile efforts even after the migration of the Prophet to Madinah, and as they insisted on going ahead with their war against Islam and Muslims, as well as against the Messenger (PBUH&F), Allah (Glory be to Him) commanded and gave permission to the Prophet (PBUH&F) to stand up to their hostile activity and hostile acts that target Islam, Muslims, and the Messenger (PBUH&F): Allah (Glory be to Him) sent down His revelation in the Holy Quran, saying {‘Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned [praised]. And Allah will surely support those who support Him [His cause]. Indeed, Allah is Powerful and Exalted in Might’}[Al-Hajj 22:39-40]. Allah permitted the Prophet (PBUH&F), as well as Muslims, to move against that attack and that hostile movement of the enemies, because wisdom and the right position was not in surrendering, in being submissive, in standing still, or in setting the stage for the enemies to [freely] move till the last moment when their enemies were about to eliminate them and only then they would think to fight! Rather, they were required to be quick in taking the initiative.
So, the Prophet (PBUH&F) moved and rushed out of Madinah Munawwarah with some Muslims. Not all moved, because some were still worried and fell into a state of fear, a state that led some to step back, to freeze, and to hesitate about moving with the Messenger (PBUH&F).
This also clarifies the big difference of the situation before the Great Ghazwa of Badr and after it. The state before it was that some Muslims were confident and sure and had a firm belief that Islam would gain victory. So, they were willing to move in the cause of Allah (Glory be to Him) and to stand firm in support of the Messenger (PBUH&F) no matter how the challenges and dangers were. They had a firm belief and insight on their side.
However, there were some who were hesitant, so they focused on the nature of the challenges and dangers. [They saw] that this religion was born into a hostile environment at the international, regional, and local levels. All the great empires on earth at that time, as well as great states, were clear that they would not accept Islam; that they would fight it, the Messenger, and the Muslims; and that they would not accept them as a new nation to emerge in the global stage. The same is true at the regional and local levels, among the Arabs themselves, their people, and their direct surrounding! What happened [to Muslims] in Makkah and among the people of Quraish can serve as an example. Indeed, it was a hostile environment and a hostile surrounding to a great extent.
However, Prophet Muhammad (PBUH&F) kept moving although he did not have, or even depend on, enormous or tempting material capabilities. He moved from an ordinary reality at the material level: He did not have treasure or huge wealth, nor did he have lots of money, with which he would fund Muslims’ activities or tempt others so that they join Islam out of greed. Allah wanted for this religion to emerge, gain victory, and be the religion that people embrace out of faith and conviction, instead of materialistic temptation, greed, or whims.
On the other hand, the prophet did not have huge armies or military abilities or capabilities to confront that hostile environment and antagonistic international surrounding.
Some Muslims and lots of Arabs thought that the establishment of the religion (establishment of Islam), the victory of the Messenger, and the continuity of Islam were very far-reaching, and some considered it impossible. Some [people] believed it was impossible for Islam to endure, for the Messenger (PBUH&F) to gain victory, and for Islam to expand to encompass a lot of areas or people. Those who were embracing Islam were limited in number. That is, for years only some people turned to Islam, too few people. Also, t the tribal level, most tribes rejected Islam; and at the level of great entities and other entities, they clearly rejected Islam and revealed hostility towards it.
In those difficult circumstances, some anticipated that if the Prophet and Muslims faced a military confrontation—until then, there had not been any major battle before the battle of Badr—it would be the end of Islam and Muslims. [People thought] if they [Muslims] faced a military threat or were military targeted, that would wipe them out.
Therefore, when the Prophet (PBUH&F) went out and started his movement in Madinah under the command of Allah (Glory be to Him) (Allah says, {‘For it was your Lord who made you venture from your home’}[Al-Araf 8:5]—in response to Allah’s command, the right position, and a just cause), Some Muslims did not move with him. Indeed, only few Muslims moved with the Prophet. There were two possibilities:
The first possibility was that they would get control over the caravan that belonged to Quraish, which was a funding caravan whose purpose was to provide funding for a potential battle against the Messenger (PBUH&F). Some (if not all) of the Muslims who ventured with the Prophet wished to have control over the caravan, because (as they thought) that would be a bitter slap for Quraish and a good gain for those Muslims who had been oppressed and exiled from Makkah and whose properties and wealth had been confiscated by Quraish. Also, it would provide funding for Muslims and increase their readiness. That is why most of them hoped for getting control over the caravan.
The second possibility was that a military confrontation would break out instead of seizing the caravan. Indeed, that was likely to happen since the beginning: The possibility of military confrontation was likely to happen since the beginning. That is why some of those who went out with the Prophet (PBUH&F) were worried, reluctant to venture, and extremely anxious about what would happen if a war took place or if a battle occurred. They were too worried: Allah says in the Holy Quran, {‘Indeed, a group of the believers disliked it, and argued with you about the truth after it had been made clear, as if they were being driven towards a death they could see with their own eyes’}[Al-Anfal 8:5-6].
Some of them tried to convince the Messenger (PBUH&F) to back off, not to go for this battle, and to change his mind; and they claimed it would be a dangerous risk, whose results would be disastrous, as it might eliminate both the Prophet and the Muslims with him. They argued with the Messenger (PBUH&F). {‘Indeed, a group of the believers disliked it, and argued with you about the truth after it had been made clear’}.
It was their fears that derived their argument and endeavour to deter the Prophet from proceeding. There was no confusion that the right position (by all means) was to move, go out, and obey the commands of Allah the Almighty, the Wisest of judges, the All-Knowing, the All-Wise, the One Who arranges all affairs, the All-Wise (Glory be to Him), and the best of all helpers. However, this is what fear does to some. It affects them in taking the right position, paying efforts in support of a just cause, discharging the compulsory responsibility, and discharging what is required regarding what is right, wisdom, or a real interest. Fear puts great pressure on some, affecting their ability to think wisely and take the appropriate position. Indeed, some lose balance in their attitudes because of rush.
Prophet Mohammad (PBUH&F) took an action, and it was the arrangement of Allah that Muslims happened to face the whole army which came out of Makkah in an exceptional, fateful, and historical battle, instead of seizing the caravan. Allah said,{‘And when Allah was promising you that one of the two groups would be for you, and you were wishing that the unarmed one would be for you. And Allah wanted to establish the truth through His words and to cut off the very root of the disbelievers ‘}[Al-Anfal8:7-8]. Allah’s will was to establish the truth so that the truth should not remain a mere title or a passing-by call, but it, rather, transformed into an existing reality and a prevailing state and became a deep-rooted way of life in society upon which the Islamic Ummah was established. So, Allah (Glory be to Him) wanted through this unprecedented battle to cause the truth to triumph—this has to do with the roots of the problem and the cause of the conflict then.
The polytheists and Kafirin (among whom was Quraish, all those who stood, allied, or cooperated with them, and those who encouraged and incited them, like the Jews) sought to wipe Islam out, but why? Was it because Islam was mere rituals or religious rites that had no impact on real life? Or was it because Islam is a way of life presented by Allah for the march of life to be based on? This was what actually annoyed them.
The Prophet (PBUH&F), through all his efforts to proclaim Allah’s Message and establish His religion, was making a big change in the reality and building a life march based on the foundation of rejecting subordination to Taghout and servitude to anyone other than Allah (Glory be to Him)—a march that only believes in submission and servitude to Allah, the Lord of the Worlds. This is exactly what disturbs tyrants, criminals, and the arrogant; they want to dominate people completely, enslave them easily, make all people’s affairs under their own control so that their authority increases and they gain more power over people, considering all people as slaves to them. This is a state of enslavement and exploitation, in which they impose what they want according to their interests and desires.
However, the reality Islam intends for the Ummah is to be free from all of that: Life should be built according to Allah’s instructions and teachings and based on the principle of servitude and submission to Him and rejection to all forms of servitude to anyone other than Him, the Almighty.
Therefore, after they had made great efforts in the past to persuade the Prophet to make peace and be soften towards them—{‘They wish that you would soften [in your position], so they would soften’} [Al-Qalam 68:9]—and to make the Islamic march adapt and cope with them and the existing reality just as the Jewish and the Christians did when they adapted their religions with the reality and dropped some of their rituals and beliefs that were against desires, they became completely integrated with all those arrogant and tyrannical powers on the earth who were exploiting and enslaving people. Likewise, they wished to change the prophet’s reality through bargains and agreements that would lead him eventually to sacrifice many of the Islamic beliefs, principles, and Allah’s instructions—that was similar to what the others did (as we said), those who belonged to the divine Message, as in case of the massage of prophets Musa and Isa (Peace be upon them). Prophet Muhammad (PBUH&F) did not accept that; he was Allah’s messenger who was chosen and given the great role, huge responsibility, and major task to save humanity. Because Islam—as introduced and proclaimed by Prophet Muhammad—is a rescue Message that seeks to save people, remedy their reality, purify the earth from corruption, stand up to evil, and stand in the face of injustice, this annoyed the tyrants and criminals. Therefore, they put all their efforts and capabilities to fight the divine Message.
{‘That He should establish the truth and abolish falsehood, even if the criminals disliked it’}[Al-Anfal 8:8]. When the Prophet Mohammad (PBUH&F) with Muslims arrived at the battlefield, they had modest means and were in short supply of men and short supply of military equipment.
The number of the polytheist army outnumbered the number of the Muslims by three or more to one, and there was no comparison between their capabilities and the capabilities of the Muslims: Some reports say, the Muslims had only one horse, and they had, as mentioned in some reports and books on the biography of the Prophet, only six shields.
As for the polytheists, the situation was completely different: a significant number of knights, great capabilities, equipment, military supplies, and a large number of experienced fighters. They went to the fight out of boastfulness, arrogance, and Riyaa [the intention of attracting other people’s praise]. Also, Shaytan had motivated them, made their misdeeds appealing to them, and whispered to them that they would fight a decisive battle that would definitely wipe out the Messenger (PBUH&F) and all Muslims and force an end to Islam. Therefore, the battle of Badr was absolutely fateful in the true sense of the word: The result of the battel would lead to great impacts and outcomes of great importance. So, if the polytheists had gained victory, that could have been a real disaster. However, when they lost, that indeed was a great and crucial victory whose effect will last till the Hour of Resurrection.
When Muslims arrived in such difficult circumstances and realized the nature of their military situation (shortage in the number of fighters and shortage of equipment compared to the reality of their enemy—number of fighters, equipment, capabilities, etc.), they turned to Allah (Glory Be to Him) and sought help from Him: Allah (Almighty) said, {‘When you were asking help of your Lord, and He answered you, “Indeed, I will reinforce you with a thousand from the angels, following one another. And Allah made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise”‘}[Al Anfal 8: 9-10]. Therefore, Allah (Glory be to Him) is the One Who came to their aid.
Returning to Allah at that critical, difficult, sensitive, dangerous moment was an instruction from the Prophet (PBUH&F). It was the way he stock to in the face of all events and all situations. It is the faith-based instruction that teaches a person to put his/her trust in Allah, depend on Him, and place his/her hope in Him, the Almighty, no matter what the capabilities and equipment his/her enemies have nor what the number of them is!
The Messenger (PBUH&F) instructed the Muslims, guided them, and managed all those details and events in this way: turning to Allah (Glory Be to Him) and crying for His help. Allah responded to them: He reinforced with His angels and gave them good tidings. Angeles had a very crucial role in the morale influence, because one of the most significant requirements for [fighting in] any battle or any situation is believers’ positive morale influence. (It is positive and very important.) They, the believers, got heralded after hearing the good tidings, and their morale was highly boosted. Besides, the presence of the angels in all the events and situations of the battle had a contributing effect in accordance with the way that Allah (Glory be to Him) created in the spiritual and mental influence which is great and positive.
In addition, of what Allah had reinforced with regard to their morale state is increasing their morale, which qualified them to better performance and more determination. Allah mentioned this in the Holy Quran [saying], {‘when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil of Shaytan and to make steadfast your hearts and plant firmly thereby your feet’}[Al- Anfal 8:11]. Allah provided them with the feeling of safety and drowsiness, so that [feeling] came to them at night (before the battle’s day). That feeling of safety and tranquility was to the point that they felt drowsy and lightly sleepy—because they were not meant to completely sleep and take their time sleeping in such danger and such threats. That feeling of drowsiness, security, and tranquility had its importance at the psychological and moral levels, and then at the level of their performance in the battlefield.
Also, sending rain down was a relief provided for them by Allah (Glory be to Him) in order to purify themselves by it and for them not to worry about water. That is because one of the concerns that worried them was when the polytheists had control over the water wells in Bader, for they may suffer thirst, and be sieged with thirst [with no water], be killed by the enemies. Water was abundantly provided, and they got calm with that.
{‘When your Lord revealed to the angels, “I am with you. So make the believers stand firm”‘ }[Al Anfal 8:12]. So, angels properly played their role, which had a very big impact on the believers’ morale, bravery, and courage.
And when the two armies lined up for confrontation, three fighters from the Polytheist side started the confrontation with the stepping out of the ranks, challenging Muslims to a duel. Then, the Prophet (PBUH&F) commanded three Muslim fighters to step out of the ranks: his uncle (Hamza), Ali bin Abi Talib (PBUH), and Ubaidah bin Al-Harith binn Abdul Muttalib (May Allah be pleased with them all), so the three stepped out. The battel started between the three fighters of the Muslims against the three of the Polytheists, who were of their heroes and leaders: Utbah bin Rabi’ah, his brother Shaybah, and his son Al-Waleed. The Muslim fighters won that duel, and beginning the battel in that way had a great impact on the rest of the battle.
The three fighters who stepped out from the ranks of the Polytheist side were killed, and one of the Muslim fighters was martyred: Ubaidah bin Al-Harith. Then, the two armies battled as the battle highly raged. The fighting continued for quite some time: a part of the daytime estimated to be two hours. The war was at its utmost. Then, the believers received divine support from Allah as well as great aid, so a huge number of the enemies were killed: Seventy fighters were killed of their knights, leaders, heroes, and very important persons. All of that had a great impact on them. When the Prophet (PBUH&F) threw small stones at them and said, ‘May these faces be deformed’, they immediately got defeated, and Allah (Glory be to Him) said, {‘It was not you who killed them, but it was Allah Who did so. Nor was it you who threw, but it was Allah Who did so, rendering the believers a great favour’}[Al-Anfal 8:17]. Seventy fighters were captivated, while the others were defeated and ran away towards Makkah. On the other hand, the Muslims left back with a great, historical, decisive, huge victory. All of that completely changed the reality.
After facing this challenge and obtaining a great victory, the state of hesitation was lifted off some, and it was replaced with certainty. A lot of people, especially Muslims, had the hope that they [Muslims] would gain victory; their hope in Allah’s victory, aid, and support increased. The hearts of most of them were filled with reassurance about the future of this religion and Ummah. Also, this victory had a great resonance and impact on the religion’s enemies of the Kafirin and Munafiqin, who were very disappointed. They started to develop a shaky point of view instead of that with which they had used to look at Muslims as weak and hope to gain easy victory against them. In addition, they instead had a high probability that the future of this Ummah and religion is victory and stability and that it is impossible that they would be eliminated.
So, the before-that-day conditions totally changed after that day, and a new stage of the history of Islam and Muslims started. It was based on hope, trust, reassurance, and high morale, to the extent that some people of those who did not take part in the battel of Bader with the prophet (PBUH&F) regretted, grieved, and hoped if they had been with them, as they had seen spoils and victory, as well as the honour of the great victory. What happened had a great resonance and impact.
After that, the march of Jihad continued. The Battle of Badr was an important, great beginning for the march of Jihad in the cause of Allah, which was important and necessary for many things:
for establishing the pillars of Islam;
for the continuity of Islam;
for defending Muslims;
for preserving the Muslims, their Ummah, their entity, their countries, and their honour;
for keeping evil away from them;
for keeping the risk away from them;
for facing evil, tyranny and corruption.
If it were possible to achieve such goals, to overcome all these difficulties, and to hinder all these dangers without Jihad in the cause of Allah and without sacrifice, the Prophet would have been more deserving of having that, of getting that, of achieving that without suffering what happens in Jihad, [such as] sacrifices, sufferings, facing dangers, etc.
The blessed effects of the victory of the day of Badr extended to the Conquest of Makkah when the Prophet (PBUH&F) entered and conquered Makkah in the eighth year After Hijrah. Some reports say that the day of the Conquest itself, the Prophet’s (PBUH&F) arrival at the honorable Kaaba, was on the seventeenth of Ramadan. Some people say that it was on the seventeenth; some say the eighteenth; and some say the nineteenth: Reports and sayings differ in determining which of the three days. Anyway, it is close in the date and occasion with the Great Ghazwa of Badr, and it had a massive impact on the victory.
The talk about this may take long time, yet this is enough in order to emphasize some important facts, from which we benefit lessons and guiding examples:
Conflict is inevitable. Indeed, conflict is inevitable, and so are confronting enemies and paying effort in the cause of Allah. Jihad in the cause of Allah is one of the Islamic pillars and the religious, faith-based commitments, which are realistically necessary. Conflict is an existing part of humans’ reality and part of their life. If Muslims did not pay efforts, their enemies would not stand still, but instead, they would target them, oppress them, humiliate them, and persecute them. Definitely, they [Muslims] have enemies; this Ummah does really have enemies.
Seeking causes of victory is a must, too. Taking into considerations the challenges that the Ummah faces in this period of time (which are too many and posed by all enemies) and the dangers surrounding the Ummah, we, Muslims all around the world, are an Ummah that is targeted by its enemies, who continuously seek to completely have control over it, humiliate it, persecute it, enslave it, and prevent its independence on the basis of its religious, Islamic, faith-based affiliation. This is a clear issue.
What the Americans seek and what the Israelis do is a real war against our Ummah that comes in many forms and with many means. The methods of warfare have evolved in this time, and it includes political warfare, media warfare, psychological warfare, and propaganda warfare. Many details are included within the framework of the culture, media, and intellectual war. They clearly seek to have control over this Ummah and its human and material resources, to take advantage of them, to enslave the Ummah, and to humiliate it. The Ummah cannot save itself from this unless it builds itself up so that it becomes an Ummah of Jihad.
With Jihad, Palestine can be set free, and the Ummah can regain its sanctities and face all challenges from all enemies, in all their forms and categories.
Jihad is what can represent the factor for ensuring the renaissance of the Ummah so that it regains its strength and builds itself in all fields, such as the economic and military fields. That way, it will achieve independence; carry out its responsibilities; move within the framework of its global role that Allah has wanted for it; be the Ummah that calls for good, enjoins what is right, and forbids what is wrong; and cleanse its domestic arena of evil, corruption, and tyranny.
That is enough for today.
We ask Allah (Glory be to Him) to grant us success and lead us to what satisfies Him. O Allah (Glory be to You), have mercy on our martyrs, heal the wounded among us, set free our captives, and grant us victory. You are All-Hearing!
Peace be upon you as well as Allah’s mercy and His blessings
Source: Yemen News Agency