Seventeenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A. H.
The Day of Furqan
The Gateway to the First Step in the March of Jihad for the Sake of Allah
I seek refuge in Allah from Shaytan, the outcast.
In the name of Allah, the Compassionate, the Merciful.
Praise is to Allah, Lord of the 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 and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.
Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.
O Allah, guide us and grant us acceptance, for You are the All-Hearing, the All-Knowing; accept our repentance, for You are the Relenting and the Merciful.
Of the most prominent, important events in Islamic history is the Great Ghazwa of Badr , which took place in the blessed month of Ramadan, the second year after the Hijrah. It was on the 17th of Ramadan, which is also the month that saw the Conquest of Makkah in the eighth year after the 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 . 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 and the history of humanity in general.
Allah sent the Messenger (PBUH&F) with His Message in Makkah. He 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 His revelations, 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 His permission (the Almighty) and command.
The position of most 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 there moved to hinder Islam, to discourage people from embracing it, and to fight against it by all means: propaganda war, denial, hindrance, and using pressure against those Muslims of the oppressed ones in Makkah. They paid every effort to prevent Islam from establishing a strong entity in Makkah and to make that impossible. Also, most people did support them : Abu Jahl, Abu Sufian, and Abu Lahab. Indeed, those leaders of the kafirin and mushrikin who hindered 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 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 made it possible 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 —to find an alternative to Makkah and Quraish: the Ansar in Yathrib (Aws and Khazraj) and another place to be the foundation of Islam and those affiliated to Islam. So it would become the home where the new Ummah (the new entity and the new state) would be established.
After the Prophet (PBUH&F) had moved to Madinah and stayed there, he started to establish 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 sticks to its hostile activities and uses its influence against Islam
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 ritual of Hajj and the sanctities of Hajj, first of which is the Kaaba (the Sacred House).
The Kaaba (the Sacred House) was of religious importance to Arabs even in the Age of Ignorance . Even in stages of polytheism , they still sanctified the Kaaba: They used to perform Hajj to the Sacred House, performing all its rituals in Makkah, including Ifadah . Indeed, they used to do all rituals of Hajj, not only Tawaf around the Sacred House. They used to head to Arafat, do Ifadah to Muzdalifa and Mina, and do 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 presence among Arabs. On the other hand, due to that (the Sacred House, its holiness, its religious importance to Arabs, and their pilgrimage to it), Quraish enjoyed perfect conditions that helped building their economy, improving their economic situation, and enjoying 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 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 among Arabs. 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, effect, and capabilities in their war against the Messenger and in their hostility towards Islam and Muslims. They also took the lead in confronting the Prophet and Islam and 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 to impose an economic blockade against Muslims, to prevent them from their markets, and to prevent them from access to their areas for any commercial movement or activity. They started to take practical moves to prepare for a huge military campaign, through which they sought to deliver a fatal blow the Prophet, Muslims, and 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 secure funding for this military operation they prepared for attacking the Prophet (PBUH&F).
The divine permission for the Prophet to stand up to the
aggression of Quraish
As they continued their hostile efforts even after the migration of the Prophet to Madinah, and as they persisted in 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 targeted Islam, Muslims, and the Messenger (PBUH&F): Allah (Glory be to Him) sent down His revelation in the Holy Quran, saying:
{Permission has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. 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 . And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.}
Allah permitted the Prophet (PBUH&F) and the Muslims to move against that attack and that hostile movement of the enemies. That is 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 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 take no action, and to hesitate about moving with the Messenger (PBUH&F).
This also clarifies the big difference of the state of Muslims before and after the Great Ghazwa of Badr. Before the Battle of Badr, some Muslims were confident and sure and had a firm belief that Islam would gain victory. They were convinced that they should move in the cause of Allah (Glory be to Him) and stand firm in support of the Messenger (PBUH&F) no matter how the challenges and threats 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 threats. 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 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, the Messenger (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 could 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, not out of materialistic temptation, greed, or whims.
On the other hand, the Prophet did not have huge armies or military capacities 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 highly unlikely, and some considered that impossible. Some 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 embraced Islam were limited in number. That is, for years only some people turned to Islam, too few people. Also, at the tribal level, most tribes rejected Islam; and at the level of great entities and other entities, they clearly rejected Islam and were hostile 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. if they faced a military threat or were militarily targeted, that would wipe them out. Therefore, when the Prophet (PBUH&F) went out and started his movement in Madinah at the command of Allah (Glory be to Him) (Allah says, {‘For it was your Lord who made you venture from your home’}—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 caravan or the war: Some fall into a state of suspense
The first possibility was that they would seize 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 seize 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 seizing 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’}.
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 great risk, whose results could be disastrous, as it could eliminate both the Prophet and the Muslims. 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 prevent 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, carrying out the compulsory responsibility, and carrying out what is required according to what is right, wisdom, or a real interest. Fear puts great pressure on some, affecting their ability to think wisely and adopt the appropriate position. Indeed, some lose their morale because of that.
Prophet Muhammad (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 kafirin. That He should establish the truth and abolish falsehood, even if the criminals disliked it’}.
The roots of the problem that led to conflict
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 that 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 mushrikin 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 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, Lord of the Worlds. This is exactly what disturbs tyrants, criminals, and the arrogant; they want to dominate people, 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 , so they would soften’}—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 their reality and dropped some of their rituals and beliefs that were against their 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 affiliated themselves 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. That is 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.
This is why the Muslims won the battle in spite of manpower and equipment shortfalls
{‘That He should establish the truth and abolish falsehood, even if the criminals disliked it’}. When the Prophet (PBUH&F) and Muslims arrived at the battlefield, they had modest means and were in short supply of men and military equipment. The number of the mushrikin's 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 sources say that the Muslims had only one horse and six shields, as mentioned in some sources and books on the biography of the Prophet!
As for the mushrikin, 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 pride, arrogance, and riyaa . 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 battle would lead to great impacts and outcomes of great importance. Thus, if the mushrikin had gained victory, it could have been a real disaster. However, when they lost, it 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: He (the 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”’}. Therefore, Allah (Glory be to Him) was the One Who came to their aid.
Returning to Allah at that critical, difficult, crucial, 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 guides 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 or how huge their number 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 them with His angels and gave them good tidings. Angeles played a very crucial role in lifting their morale—to have high morale is one of the most significant requirements for the believers in any battle or any situation. (This is 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 an impact , an impact that greatly and positively existed at the spiritual and moral levels according to the divine will.
In addition, of what comes in the context of divine morale support that qualified them for better performance and more determination is what Allah mentioned in the Holy Quran: {‘When He covered you tightly with drowsiness, as security from Him, and bestowing upon you water from the sky to purify you with it and to remove from you Shaytan's distress and to fortify your hearts and to strengthen your foothold’}. Allah supported them with the feeling of safety and drowsiness, so they felt that the night before the battle's day. That feeling of safety and tranquility was to the degree that they felt drowsy and lightly sleepy—they were not meant to completely sleep and take their time sleeping in the face of that danger and threat. 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 granted 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 mushrikin put their hand over the water wells in Badr, for they may suffer thirst, be sieged with thirst , or even be killed out of thirst. Water was greatly available, and they got calm with that. {‘When your Lord revealed to the angels, “I am with you. So make the believers stand firm”’}. So angels properly played their role, which had a very big impact on the believers’ morale, bravery, and courage.
The decisive battle and its major historical results
And when the two armies lined up for fight, three fighters from the mushrikin's side started the fight 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). The three stepped out, and the duel started between the three fighters of the Muslims against the three of the mushrikin, 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 battle in that way had a great impact on the rest of the battle.
The three fighters who stepped out from the ranks of the mushrikin's side were killed, and one of the Muslim fighters was martyred: Ubaidah bin Al-Harith. Then, the two armies engaged, and the battle highly raged. The fighting continued for quite some time: some of the daytime estimated to be two hours. The war was at its utmost. Then, the believers received divine support and great aid from Allah, 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: 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’}. Seventy fighters were captivated, while the others were defeated and ran away towards Makkah. On the other hand, the Muslims returned with a great, huge, historical, decisive victory. All of that forced a radical change in 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 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 would be victory and steadfastness and that it would be impossible to eliminate them.
Therefore, the before-that-day conditions totally changed after that day, and a new era in 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 Battle of Badr with the Prophet (PBUH&F) regretted, grieved, and hoped if they would have been with them, as they saw 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 laying the foundations of Islam; for the continuity of Islam; for defending Muslims; for preserving the Muslims, their Ummah, their entity, their lands, and their honour; for keeping evil away from them; for pushing the threat away; and for facing evil, tyranny, and corruption. If it were possible to achieve such goals, and to overcome all these difficulties and all these threats 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, 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 the Hijrah. Some sources say that the day of the Conquest itself, the Prophet's arrival at the honorable Kaaba, was on the seventeenth of Ramadan. Some people say that it was on the seventeenth; some the eighteenth; and others the nineteenth: Sources differ in determining one specific day of the three days. However, it is close in date to the Great Ghazwa of Badr, and it had a massive impact on the victory.
Lessons learned from the Battle of Badr
One can expand on this more and more; however, 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 obligations 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; rather, they would target them, oppress them, humiliate them, and persecute them. Definitely, they have enemies; this Ummah does really have enemies.
- Seeking all reasons for victory is a must, too. Taking into considerations the challenges that the Ummah is facing in this period of time (which are too many and posed by all enemies) and the threats 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 represent 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 they include 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 exploit 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 a Jihad-performing ummah.
With Jihad, Palestine can be liberated, and the Ummah can regain its sanctities and face all challenges caused by all enemies, no matter in what form they come or to what group they are affiliated. Jihad is what can represent the factor for ensuring the renaissance of the Ummah so that it regains its strength and builds itself up 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; become the Ummah that calls to goodness, 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 in seeking what pleases 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 and the mercy of Allah and His blessings.