Sixteenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1444 A.H.
The Great Battle of Badr
a pioneering school for building a striving ummah
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.
O Allah, guide us and grant us acceptance, for You are All-Hearing, All-Knowing; accept our repentance, for You are the Relenting and the Merciful.
Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.
The seventeenth day of the blessed month of Ramadan marks the anniversary of the Battle of Badr, which took place in the second year of the Prophet's migration. It is a highly significant battle as it marks the first battle for the Prophet (PBUH&F) and the Muslims who responded to his call and joined him in that battle against disbelief and the enemies of Islam and Muslims.
Due to the significance of that battle and the profound changes it brought about, Allah named that day the Day of Criterion: In the Holy Quran, Allah (Glory be to Him) said, {'If you believe in Allah and what We revealed to Our servant on the Day of Criterion when the two armies met'}. That is because that day and the great historical and pivotal victory that took place on it held immense importance and marked a real turning point in the course of humanity as a whole and specifically in the reality of Muslims. Everything changed completely after that day. This is an important matter for us because the impact of those events and developments and that important battle has reached us in our era and will be extending to all coming generations until the Day of Judgment. So they are relevant not only due to the important outcomes they led to in their time or the era of the Prophet (PBUH&F) but also due to their impact that is found beneficial for the entire Ummah, Muslims, the values of goodness and justice, and the Divine Message throughout generations until the Day of Judgment.
A day of such importance, in what it has achieved for humanity at large and for Muslims in particular, deserves attention, remembrance, study, discussion, and celebration, as it is a great blessing from Allah (Glory be to Him) and also an important source for lessons and guiding examples that the Ummah truly needs. It is crucial for the Ummah to benefit from its own history, as it faces significant challenges and threats in this era.
The Battle of Badr is a school that builds the Ummah to fulfill the important obligation
Allah (Glory be to Him) mentioned the Battle of Badr in the Holy Quran and documented it in one of the most important surahs that speak about Jihad in the cause of Allah: Surah Al-Anfal dedicates a significant portion to the Battle of Badr. However, it presents it in a way that differs from the way of historians. It presents this battle as a school for the Ummah, from which it can benefit, derive inspiration, learn lessons, seek guidance, and gain educational and spiritual impact that can build it to fulfill the vital obligation of Jihad in the cause of Allah—an obligation that is necessary for the Ummah to enjoy protection, power, strength, might, independence, honour, etc.
In Surah Al-Anfal, Allah (Glory be to Him) states:
{'Similarly, when your Lord brought you out of your home for a just cause. 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. 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. That He should establish the truth and abolish falsehood, even if the criminals disliked it'}.
In these blessed verses alone, there are numerous important truths that contain many lessons and reflections for us in this time and era, considering the threats, challenges, and obstacles we face in our general reality.
It was Allah (the Almighty) Who commanded the Prophet Muhammad (PBUH&F) to perform Jihad and embark on that important expedition. It was a divine directive. Allah (Glory be to Him) prescribed Jihad for His believing servants and made it obligatory upon them as part of their religious obligations and duties, even among the most important ones. He made Jihad obligatory on Muslims, just as Salat, fasting, and other religious obligations.
The Prophet Muhammad (PBUH&F) was the first to move out to set the example. He is the role model in all matters of our religion, and he moves from his position as a role model, leader, and guider. So whatever he does illuminates the path of guidance for the Ummah across generations and clarifies for it its religion and religious, faith-based obligations.
Although Allah (Glory be to Him) prescribed Jihad for us, He is not in need of us, our actions, or our Jihad. He says in the Quran, {'And whoever strives , he only strives to his own benefit'}. However, He prescribed it as a means of goodness for us, to protect us, strengthen us, grant us might, safeguard our dignity, and shield us from dangers.
The state of conflict in human reality is an existing state among humans. So the matter is not that Islam introduced Jihad and caused a problem in human reality. It is not as if humans were living in peace, security, and stability without conflicts or problems—no one was aggressing against others, and no one was harming anyone—and then Islam came with Jihad and brought with it significant problems and opened the door to killing, fighting, conflicts, bloodshed, and so on.
Through the obligation of Jihad, Islam reduces the scale of injustice, bloodshed, and aggression. Jihad serves as a factor of protection for the Ummah; it is a factor of strength, a factor of protection for the oppressed, and a deterrent to their enemies. This is what history has proven:
- In the stages where Muslims responded to Allah (Glory be to Him) and upheld this obligation, they became in a state of might, dignity, and strength. They were able to achieve a considerable degree of peace, security, and stability.
- The stages where the Ummah neglected this obligation, abandoned it, and turned its back to it are the stages that witnessed the greatest tragedies and sufferings for the Ummah. The price that the Ummah paid during such stages, in terms of its security, stability, integrity, dignity, and independence, was extremely high and terrifying. Millions of people were killed during those stages when the Ummah neglected Jihad. Also, the Ummah was targeted: Its children were killed, its lands were occupied, its wealth was plundered, and it lost its freedom, dignity, and independence.
When we look at the obligation of Jihad and study the Battle of Badr, we find that it was a command from Allah (Glory be to Him) to His Prophet (PBUH&F): {'Similarly, when your Lord brought you out of your home for a just cause.'} This command is based on what is right. It was a command from Allah (Glory be to Him) to take action for the sake of a just cause—the cause being Islam and the confrontation of the oppressive enemies who fight against Islam in its principles and values, those who seek to humiliate Muslims, subjugate them, turn them from faith, gain control over them, enslave them, and prevent the establishment of Islam and the divine religion.
The circumstances under which the Prophet moved out for Jihad (a valuable lesson!)
The Messenger of Allah (PBUH&F) faced difficult circumstances in terms of numbers and capabilities. There was no comparison between what the enemies possessed in terms of material and military capabilities and the reality of the Muslims in terms of their numbers and capabilities.
This led to significant concerns among some of the Muslims who accompanied the Messenger of Allah (PBUH&F), and they declared their objection. Influenced by those circumstances (the material reality, the resources, the small number, and the lack of capabilities), they were filled with great fears, as they saw the situation of the Muslims, based on material considerations, as very weak; and they looked at the capabilities, resources, influence, and impact of the enemies, thinking that the battle may end in their favour: {'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.'} This was the state of some of the believers who accompanied the Messenger of Allah (PBUH&F). They were in a state of disturbance, hesitation, anxiety, and tension, and perhaps some were close to despair, if not already in a state of despair. This is not to mention the reality surrounding them.
The munafiqin and those who had disease in their hearts, were discouraging, mocking, and trying to undermine the position of the believers with all they could. Allah described them by saying: {' when the munafiqin and those with sickness in their hearts said, "These are deluded by their faith." But whoever puts their trust in Allah, surely Allah is Almighty, All-Wise'}.
As for the reality of enemies, the entire environment surrounding Islam on the local, regional, and global levels was antagonistic towards Islam. The existing empires hated Islam and took it as an enemy. The reality in the Arabian Peninsula and various other regions was that everyone was taking Islam as an enemy.
However, in the midst of those circumstances, with all their complexities, and with a reality that was not serving Islam, the Messenger of Allah (PBUH&F) took action: He responded to the command of Allah (the Almighty) and had confidence in Him. Responding to Allah's command and having confidence in Him, as well as adhering to the just cause and position, the Prophet (PBUH&F) moved with utmost resolve, courage, and devotion in the cause of Allah (the Almighty) with utmost determination to carry out that mission in the cause of Allah, the Almighty.
Despite the possibility that the battle might or might not take place, it was Allah's will that the battle should take place. This is because its occurrence would benefit the Muslims, as they would achieve a great victory with important results, namely establishing the truth. Thus Allah said, {'And Allah wanted to establish the truth through His words and to cut off the very root of the disbelievers. That He should establish the truth and abolish falsehood, even if the criminals disliked it.'} Establishing and imposing the truth in reality, preventing falsehood, and uprooting it from reality requires Jihad in the cause of Allah. Otherwise, the people of falsehood would strive to impose their own falsehood and move with their falsehood, evil, and corruption, seeking dominance over people through this.
Indeed, when the Prophet (PBUH&F) moved and put all his trust in Him as the battle took place—its details are in Surah Al-Anfal, and some details are in books of biography and history—the great surprise happened, which was a big shock to all enemies, as well as to the apprehensive and the hesitant. As for the Muslims, it was an extremely delightful, great surprise that represented a great historical victory, during which Quraysh received a hard blow: A lot of its chiefs, knights, and leaders were killed; some others were captured, and the rest were totally defeated. The Prophet went back with a victory that radically changed the reality. That is why Allah (Glory be to Him) says, {'Indeed, Allah made you victorious at Badr when you were weak. So be mindful of Allah, perhaps you will be grateful'}.
With that victory, the Muslims gained might—Allah made them victorious when they were weak. After that victory, they became in a state of might, power, and strength, feared by their enemies. Many were those who became sure that Islam would be victorious, as it had never faced any challenge of that kind before—that is, to engage in a battle with the enemies and stand up to them when they move with their military options and capabilities to eradicate Islam. There were a lot of people who were apprehensive and hesitant, wondering, 'What if Islam confronts this challenge? What if the disbelievers move with their military potentials and capabilities and took the military option to destroy Islam and Muslims? Will the Prophet and those few oppressed with their limited potentials remain steadfast? And if they remain steadfast, will they harvest victory?' However, they notched up victory and completely changed that reality.
It was an important start, followed by many battles, events, and developments—as well as many victories and some failures that brought with them important lessons, as was the case with the Battle of Uhud—from the second year after the migration and up to the eighth year after the migration, which was when the great divine conquest of Makkah took place in the month of Ramadan. When the Prophet moved in the conquest of Makkah, an extremely great victory took place, as well. That victory strengthened Islam and Muslims in the Arabian Peninsula in general, and people entered Allah's religion in crowds.
Therefore, the Great Battle of Badr and the Conquest of Makkah were both significant events that resulted in highly important developments for the benefit of the Ummah, Islam, and Muslims, as well as the values of goodness, justice, peace, and dignity. They both benefited the oppressed and humanity as a whole and took place during the blessed month of Ramadan: the Battle of Badr in the second year, while the Conquest of Makkah in the eighth year. In addition, they both laid the foundation for a new major stage and significant changes for the benefit of the oppressed in general and for the good of humanity as a whole, except for those who chose rejection.
The same is true for what followed after: the Battle of Hunain and the Battle of Tabuk, among other battles. The Prophet Muhammad (PBUH&F) continued his Jihad until his last breath. Before his death, while he was on his deathbed, he prepared an army to be led by Usama ibn Zaid, but he passed away before the army could set out. However, even in his final moments, he said, 'Dispatch the army of Usama,' ordering them to embark on the path of Jihad for the sake of Allah.
The distinguishing factors of the Prophet's journey of Jihad and those who heeded his call
What distinguishes the Jihad movement and mission of the Prophet Muhammad (PBUH&F) is that he indeed outlined the path of goodness, might, and guidance for the entire Ummah, based on its religion, the teachings of its Lord, its religious and faith-based obligations, and what is good for it. Therefore, his movement was a movement of guidance and goodness for the Ummah, and his achievements had a significant impact on the future of the Ummah, not only during his time. That is why Allah says, {'Indeed in the messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often'}.
The Prophet (PBUH&F) is indeed a Jihad-performing prophet, and he is among the greatest prophets in Jihad for the cause of Allah. Allah (Glory be to Him) commanded him, saying, {'O Prophet! Struggle against the disbelievers and the munafiqin, and be firm with them. Jahannam will be their home. What an evil destination'}. He also commanded him, {'So fight in the cause of Allah . You are accountable for none but yourself. And motivate the believers , so perhaps Allah will curb the disbelievers' might. And Allah is far superior in might and in punishment'}. He actively responded and devoted a significant portion of his priorities and activities to engaging in Jihad for the sake of Allah. No one can reach the level of his devotion and attention to the matter of Jihad for the sake of Allah. He was the one who moved and mobilized the Ummah, and he was preparing for Jihad, encouraging others, getting them ready, and closely monitoring the movements of the enemies with great diligence and interest. He dispatched squads and monitors. He paid paramount attention to Jihad in the cause of Allah (Glory be to Him).
One's response to the command of Jihad was what distinguished the true believers who responded to him. The ones who had a higher level of faith, sincerity, seriousness, and responsiveness to the Messenger of Allah (PBUH&F) were the most engaged with him in Jihad for the sake of Allah. That is why Allah (Glory be to Him) says, {'But the Messenger and the believers with him strived with their wealth and their lives. They will have all the best, and it is they who will be successful'}. Therefore, the distinguishing characteristic of the sincere, loyal, and responsive believers was their response to the matter of Jihad for the sake of Allah.
What revealed the state of some individuals, either in their nifaq , disease of the heart, or weakness of faith, was their lack of engagement with the Messenger of Allah (PBUH&F) in the matter of Jihad. That was evident in the case of the munafiqin due to their efforts to discourage people, spread fear and despair, and divert people from Jihad in the cause of Allah—they used to spread great fear of the enemies and significantly cast doubt about the position . The same applies to others who were influenced by them or other factors and as a result became hesitant and inactive, fell behind, and did not respond or strive with their own selves, wealth, position, or advice.
The Holy Quran, especially in Surah At-Tawbah as well as many other surahs, would rebuke those groups and categories of people, attacking and condemning their position and even threatening them with punishment for their hesitant, discouraging, disheartening, and skeptical position aimed at weakening the Ummah in favour of its enemies. Allah (Glory be to Him) said, {'They preferred to be with , who remain behind , and their hearts have been sealed so they do not comprehend'}.
In contrast, faith in the way of Allah is presented as an important criterion for the credibility of one's religious affiliation. Sincere believers demonstrate their response to Allah in Jihad due to their faith-based and religious commitment, their eagerness to respond to Allah's commands and obey Him, and their awareness, understanding, and certainty of the importance of Jihad for the sake of Allah and its necessity for the benefit of the Ummah and for its honour, strength, protection, and defence against its enemies. Allah says: {'Only those are believers who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the cause of Allah: Such are the sincere ones'}. They strive, believe, and do not harbour doubts. They are not lacking insight, certainty, or awareness. They are not easily swayed by doubters, munafiqin, or those with diseased hearts. They are not affected by propaganda, rumors, or false claims. They do not waver. They are people of certainty, trust in Allah, and confidence in His true promise. They possess awareness and insight into their cause and the justice of their stance. They respond to Allah's call and strive with their selves and wealth for the sake of Allah. {'Such are the sincere ones.'}
Providing insight into the misguided view of Jihad and clarifying its benefits and the dangers of abandoning it
Allah says, {'Do you think you will enter Jannah without Allah proving which of you struggled and patiently endured'}: You must do Jihad and be patient so that your faith gets elevated and be accepted. The problem with a lot of munafiqin, non-non-munafiqin, those in whose hearts there is disease, and even others, lies in their erroneous outlook of Jihad in the cause of Allah: That it is evil; danger; a threat to your life, comfort, and stability; and a source of harm to the Ummah and a source of problems to the Ummah with others. And that it is, as we mentioned, as though if there had been no Jihad, people would have lived in a world without conflict, problems, or war. This is an erroneous outlook.
{'Fighting has been made obligatory upon you, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know'}. Fighting, according to one's personal mood or inclination that tends towards relaxation and tranquility and staying away from what is perceived as a danger, is disliked by many people. However, dealing with matters should not be based on personal mood or inclinations, for they may lead a person towards a wrong direction that deviates him away from what is actually good for him and pushes him towards what is really harmful. Evil upon the Ummah is not in Jihad. On the contrary, the major evil and tremendous threat against its religious beliefs and worldly affairs lie in abandoning Jihad for the cause of Allah and in being a weak and helpless ummah that surrenders to its enemies, neglects its responsibilities, is submissive and lifeless, lacks dignity and strength, and fails to stand up to its enemies.
The situation that emboldens the Ummah's enemies, who are wicked, greedy, malicious, dangerous, criminal, and evil, is when they find its reality tempting for them: a weak and submissive ummah that fears fighting and feels feeble, inactive, non-interactive with its causes, nor interested in protecting itself from dangers. This encourages them against it.
It is narrated in a Prophetic hadith, 'The people will soon summon one another to attack you in the same way people when eating invite others to share their dish.' Other nations, who are your enemies and greedy for power summon one another in coalitions to attack and dominate you and colonize your countries in order to plunder your wealth and subjugate, torture, and oppress you. Full of enormous greed, they call one another because of the tempting reality they see. The ummah that makes itself a target to its enemies and remains vulnerable to them, its enemies will no longer experience fear towards it, nor worry about taking advantage. On the contrary, they feel desirous to dominate it easily and effortlessly, exactly as people when inviting others to attend a banquet. It is as if there were a dish full of food: Such an ummah becomes a lure and heavy meal and an easy prey for its enemies.
So, they asked, 'Will that be because of our small numbers at that time?' Is being few in number the reason they covet them to the extent of eagerly and greedily summoning a nation from here and there and a country from here and there? He replied, 'No, you will be numerous at that time, but you will be scum and rubbish like that carried down by a torrent; al-wahn is removed from the hearts of your enemies and sown in your hearts.' What is al-wahn? The Prophet (PBUH&F) explained it by saying, 'through your love for life and hatred of death'.
The Messenger of Allah (PBUH&F) clarifies to the Ummah how grave the situation is when it abandons Jihad, which builds it to prepare the strength it can so that it becomes a mighty ummah at the spiritual and educational levels, an ummah that does not fear its enemies and that lives in might, dignity, and readiness to confront its enemies and stand up to them. In this way, at the spiritual, moral, and educational levels and in terms of preparing the strength it can and building itself in all fields of life, it rises to the level of confronting challenges and threats.
Falling into a state of inaction and stagnation and shrinking from the obligation of Jihad, as well as hindering and removing this obligation from the list of priorities, lead to evil consequences for the Ummah and serve the interests of its enemies. {'Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know'}.
What can help the Ummah change its reality where it endures strikes and is the target of plots while remaining silent and allowing its enemies to do as they please with it—sometimes it even moves according to the schemes its enemies use to target it. A significant part of executing that targeting is carried out by the Ummah itself, or it bears the cost of its targeting and humiliation, as well as its enemies' conspiracies. This leads the Ummah into a terrifying situation that is favourable to the enemies, allowing them to manipulate and control it as they wish. For the Ummah to move to a position of standing up against the enemies, confronting challenges and conspiracies, countering the enemies' plots, and mobilizing its capabilities and building its reality to be at the level of dealing with threats, this can be achieved by reviving the obligation of Jihad in the cause of Allah, based on its true sense that aligns with the Holy Quran, not the ISIS-inspired sense, such a group that uses it as a dagger to stab the Ummah in the back for the benefit of its enemies. It operates exactly as the enemies dictate, using methods that create turmoil within the Ummah under the pretext of takfirism and other agendas, while following the American and Israeli compass.
The enemies' practices oblige us to fulfil the responsibility of Jihad.
The enemies' practices against the Ummah are clearly hostile. In this era, our enemies are targeting us in everything including our religion and life. All they do makes it necessary for us to carry out the obligation of Jihad in all fields and by all legitimate means.
They target our religion and are clearly hostile towards our religion:
- We see them burning copies of the Quran, which is of our holiest of holies and the book of Allah (Glory be to Him), and this expresses severe hostility towards Islam and a major act of aggression against our religion;
- they insult the Messenger of Allah (PBUH&F) through some writings, drawings, and other things, using all forms of targeting to insult the Messenger of Allah (PBUH&F);
- they target and wage war on our sanctities, targeting Islamic sanctities, including what is happening to the Al-Aqsa Mosque and Quds.
Moreover, they target us in our religion by imposing their falsehood and misguidance as alternatives in our daily lives and affairs:
- At the political level, they are imposing their falsehood and dictates;
- at other levels, even at the educational level and in the educational curricula, the same is true;
- and at the cultural and intellectual level, they wage a cultural and intellectual war aimed to present cultural and intellectual alternatives to replace the concepts of the Holy Quran, the culture of Islam, and the principles of Islam.
They target our values and morals. They target us at the economic level. They target Muslims through killing and genocide every day, whether in this country or that one, in this region or that one.
There is also this kind of targeting that comes in the form of occupying countries, whether through occupying entire countries or establishing military bases in some countries to gain control over them. They also occupy seas, islands, and large areas and locations, as well as imposing important military bases to gain control over other countries.
Furthermore, there are conspiracies organized within the Ummah itself to incite discord among its people and push the munafiqin and those wicked and criminal ones to attack and target the sons of the Ummah. There is relentless effort to prevent any genuine renaissance among the sons of the Ummah. They also target any free and conscious voice within the Ummah that seeks to awaken the Ummah and save it from its current state. Their targeting of Islam, Muslims, the Islamic Ummah, all its peoples, and all its sons is a comprehensive targeting.
How should the Ummah confront this comprehensive assault?
What can rise the Ummah to the level of confronting this targeting in all fields and arenas and mobilize all its energies and capabilities to counter them is reviving the spirit of Jihad and this obligation, raising awareness about it as a divine obligation and a religious, ethical, faith-based commitment, and raising awareness about its importance and the need for it.
That is because there are many important means with significant impact, but when people become accustomed to completely disassociating themselves from everything and having no problem with the death of the spirit of Jihad within their souls, they become inactive and ineffective, regardless of what is within their reach, their capabilities, and their power to take an effective action and make a difference.
- There is a lack of enthusiasm for engaging in an economic boycott, despite it can be a real war against the enemies and have a significant impact on them. It is an important factor in the Ummah's revival, allowing it to produce alternatives instead of relying on its enemies. However, many people do not actively participate.
- The same is true when it comes to moral mobilization, awareness campaigns, the media position, the general position, slogans, the positions that express our stance towards the enemies and show that the Ummah is still alive.
There is also what gives hope—in addition to the truths presented in the Holy Quran and the truthful promise of Allah that never fails—through real examples of those who have moved and achieved fruitful results. This represents a proof from Allah to humanity, and at the same time, it provides hope and addresses the state of despair existing in the reality of the Ummah.
We have witnessed the significant fruit of the resilience, Jihad, and sacrifices of our people, the victories they have achieved, and the important results they have obtained, despite facing an international and regional war at all levels: at the military level, the economic level, etc. We have witnessed the fruit of the Islamic Republic's renaissance in Iran, a fruit of great significance. We have witnessed an important result of the mujahidin's Jihad in Palestine, and the situation in Gaza proves this.
We have witnessed a great and highly distinctive outcome of Hezbollah in Lebanon, its Jihad, its sacrifices, and the very great victories it has achieved. We have witnessed how the Israeli enemy suffered significant defeats despite its capabilities and the international support it enjoyed at a time when Hezbollah was facing regional conspiracies, even from within the Arab world. Even so, important victories have been realized, along with a significant deterrent effect. We can see the fruit of this deterrent effect in the stark contrast between the reality Hezbollah has imposed and the unfortunate situation in Syria, where the enemy strikes it repeatedly and targets it extensively due to the absence of any deterrence strategy. We hope, by the will of Allah, that our brothers in Syria will adopt this strategy so that the enemy knows that if it strikes them, they will receive counterstrikes. This can serve as a deterrent to the enemy.
Other good examples also exist in Iraq and other places. Whenever serious and conscious efforts are made in the reality of the Ummah, people can witness the fruits and results of that: might, power, and strength. This leaves people no excuse on the one hand and addresses the state of despair on the other hand. It also shows the importance of the Ummah's movement in all fields as a Jihad-embracing ummah at the level of media, politics, and economy, as well as at the level of building its military capabilities and confronting its enemies in every field where they act aggressively and target the Ummah. If they move militarily, the Ummah moves militarily to target them with courage, confidence in Allah, and reliance upon Him. The same applies to all fields.
This is what can change the reality of the Ummah so that it becomes an ummah that follows the example of its Jihad-performing Prophet, the Messenger of Allah (PBUH&F), who revived Jihad and presented the noblest and greatest image, model, and example of Jihad in the cause of Allah, the Almighty.
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 virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory.
O Allah, accept our fasting, nights of worship, and good deeds. You are All-Hearing!
Peace be upon you and the mercy of Allah and His blessings.