Fourteenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1445 A.H.

Ramadan Lecture Series 1445 A.H.

Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi

Lecture Fourteen

Wednesday, 17 Ramadan 1445 A.H. (27 March 2024 A.D.)

The Day of Criterion
The Great Battle of Badr (part two)

I seek refuge in Allah from Satan, 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 the Hearing, the 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.

We continue our discussion about the Day of Criterion (the Great Battle of Badr), which has led to a significant impact on Muslim history and played an important role in making a major difference in the overall history of humanity. Yesterday, we briefly spoke on this topic based on some of the blessed verses related to the event in Surah Al-Hajj and Surah Al-Anfal. We reached the point just before the clash in battle, and today we are going to provide a summary of the events of the battle itself and then discuss the lessons and insights we need to draw from this great historical event.

Two adversaries in dispute over their Lord!

When the two sides lined up for battle in Badr, three heroes from the polytheists came out before the fighting began. They were Utbah bin Rabi'ah, his brother Shaybah, and his son Al-Walid. Utbah, as well as his brother and son, was one of those who had a fundamental role in hindering people from Islam in Mecca, in fighting against the Messenger (PBUH&F) through propaganda, and in discouraging and frightening others from joining Islam. There were also other families who played a similar role in Mecca. Thus, he came out with his family (his brother and son) to demonstrate how sincere he was to his cause: polytheism and disbelief, turning people away from the path of Allah, and war against Islam. On the other side, the Messenger of Allah (PBUH&F) sent out Ali, Hamzah, and Ubaidah bin Al-Harith bin Abdul-Muttalib (May Allah be pleased with them) to duel them, and the fighting began between the two sides. This fighting was of great importance due to what came after it. Those who came out from the side of the polytheists were among the most prominent, important personalities on the side of the polytheists. Likewise, those who came out on the side of the Muslims were the most prominent mujahidin on the side of the Muslims. Therefore, the result of the duelling between these individuals would have great importance and moral impact on what would follow.

Given the significance of this duel at the beginning of the Battle of Badr, before the general engagement, Allah (Glory be to Him) sent down a revelation, saying, {'These are two adversaries who have disputed over their Lord'}. These individuals stood out as the first example of this dispute and these adversaries referred to in this verse.

It is unfortunate that some of those who belong to humanity choose to turn others away from the path of Allah (Glory be to Him), to deny His blessings, and to reject the truth that comes from Him. They engage in fighting against the divine message and stand in opposition to it. This leads to a dispute of that nature. In contrast, it is a great honour for those who support the message of Allah (Glory be to Him) and stand on the side of truth, endorsing the guidance of Allah and adopting His path. This commitment is indeed a significant honour. As Allah (Glory be to Him) said, {'These are two adversaries who have disputed over their Lord.'} The outcomes of this dispute are profound, with consequences and implications that extend from this world to the Hereafter.

The duel that took place between those who came out from the ranks of the polytheists and the three who came out from the ranks of the Muslims ended up with an important victory for the Muslims. The three heroes who came out from the ranks of the polytheists (Utbah, Shaybah, and Al-Walid) were all killed. And from the side of the Muslims, Ubaidah was martyred. This played a significant role in uplifting the morale of Muslims and raising their hope for victory and greatly reinforced their faith in the true promise of Allah, which does not fail. As for the polytheists, the killing of these three individuals (who were among their heroes, knights, fighters, prominent personalities, and influential families) significantly affected their morale. It led to a sense of despair among them, representing a heavy blow to them.

The confrontation took place, resulting in a major victory for the Muslims!

The two sides engaged in battle, and the fighting intensified. During the heat of the battle, the Prophet (PBUH&F) picked up a handful of sand and threw it at the polytheists, saying, 'May these faces be deformed!' He shouted at them, 'May these faces be deformed!' Then Allah paved the way for their defeat, and they suffered a heavy toll on their heroes and their influential, prominent figures. Approximately seventy of their fighters and heroes were killed, and another seventy were captured, resulting in a major defeat for them. Allah (the Almighty) 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'}. Indeed, divine support was evident even at that moment when the Prophet threw the sand, which had an extraordinary impact. Though it was just a handful of sand, it had a remarkable impact when it was accompanied by taking action and setting forth to fight and engage with the enemies. Divine support comes in many forms, but the believers should fulfil their responsibilities and pursue the necessary means of victory.

The tremendous divine victory for the Muslims was realised. It was a powerful victory that surprised the enemies and those who were lurking in wait, whether those in Medina (the hypocrites, those with sickness in their hearts, the despairing, and the weak in faith) or other groups surrounding the Muslim community, such as the Jews and Arab tribes. They all were astonished by this great victory and the bitter defeat and catastrophe suffered by the polytheists of Quraysh.

Through this victory, Allah established a new phase for the Muslims; they gained prestige and might. Allah empowered them with that victory after a long period of oppression, as He (the Almighty) said, {'Allah already made you victorious at Badr when you were weak. So fear Allah that you may be grateful'}. Indeed, it was a pivotal day, and that battle marked a turning point. Everything that followed was entirely different from what came before, in terms of the Muslims' might and prestige and the hopes of others who had been hesitant and uncertain of whether Islam would achieve victory and remain steadfast if faced with a military challenge or everything could change at the first storm and the onset of the first military challenge. Therefore, it was a decisive battle in its consequences and results. The polytheists' hope had been to kill the Prophet (PBUH&F) and the Muslims who were with him, who were the elite of Muslims—those who had the most trust in Allah, reliance on Him, and response to His Messenger (PBUH&F), actively engaging in His cause.

The position of the Ansar was remarkable and distinguished. They were as their leader, Saad ibn Muadh, said about them: They truly exhibited patience in battle and truthfulness in encounters and fought bravely. In the Battle of Badr, Ali ibn Abi Talib (PBUH) stood out due to his valour, courage, and dedication to the cause of Allah, as well as the great suffering he inflicted upon the enemies and what he achieved by Allah's grace. Historical accounts state that he personally killed thirty-six of the polytheists among the total casualties, with some accounts suggesting even more, and participated in the killing of others. After this battle, he became known among the Arabs and among the polytheists for bravery and heroism. History and biographies recount the heroism of the believers, but it all ultimately comes down to the divine support of Allah (Glory be to Him) and the significant role of the Prophet Muhammad (PBUH&F) in the military arrangements and the management of the battle. The spiritual aspects of the conflict also played an important and influential role.

The details related to the battle can be found in books focused on history and biography. One of the key elements and lessons from the Battle of Badr is what Allah (Glory be to Him) mentions in Surah Al-Anfal. This surah provides the most significant account of the Battle of Badr (the Day of Criterion), along with very important lessons and insights. It is rich with truly valuable knowledge that can build our Ummah to have a comprehensive vision for striving in the path of Allah and managing the conflict with His enemies in an effective and comprehensive way. This is true, as Surah Al-Anfal addresses every aspect—the spiritual, moral, practical, and social aspects—and covers the issue comprehensively from all sides.

The urgent need for the Islamic Ummah to draw lessons from the Prophet’s life and Jihad

Muslims in this era are in great need of drawing lessons and insights from the life of the Prophet Muhammad (PBUH&F) and his jihad. That is because the Battle of Badr was followed by expeditions, raids, wars, and major battles against the polytheists from various factions: wars with Quraysh, wars with the Jews (multiple wars with different Jewish tribes), and also the war with the Byzantine Empire, the Romans. In all of those wars, Allah granted important results for Muslims, which established the foundations of Islam and empowered the Muslim community to rise and build itself in order to have a global role within the framework of the divine message. So these events had very important outcomes.

Muslims also need to have a proper understanding of the obligation of jihad in the path of Allah, as it has been marginalised and overlooked.

• Discussion about this obligation has become rare, whether in educational curricula, media programs, or at the cultural and intellectual level. It’s hardly talked about, and whenever it is discussed, it is often presented in an incomplete manner, neglecting crucial aspects that are deeply significant to the concept of jihad in the path of Allah.
• On the other hand, this important and sacred obligation has faced significant distortion. It has been misrepresented largely by extremists and some regimes that support them, under American oversight and Western direction. This distortion takes so many forms whether in defining who the enemy is or in the brutal and criminal practices, such as the killing of innocents, suicide bombings in mosques, streets, markets, and hospitals, and targeting people in general—both young and old. The focus of hostility has been misdirected away from actual enemies, either towards those who have issues with America and are active within the Ummah against the Israeli enemy, or towards stirring sectarian and ideological strife among Muslims, and so on. They use titles and methods of this sort that to a great extent serve only the enemies instead of the Ummah.

Lessons on jihad from the Noble Quran and the Prophet’s life

When we talk about jihad in the path of Allah based on the lessons learned from the life of the Prophet Muhammad (PBUH&F) and the Quranic verses—we find that the Prophet gave very considerable attention to jihad, which occupied a large portion of his focus and was among his top priorities. He devoted time, effort, and attention to it, as well as actively encouraging others and engaging in various activities related to this obligation. It was a matter of prominent and significant importance to him. This is well known; he continued expeditions, raids, scouting missions, and other related efforts right up until his last moments. Even while on his deathbed, he was preparing an army and urging that army (the army of Osama) to march out to confront the Romans, which demonstrates his great commitment to jihad. In discussing this, we will discuss some of those important lessons that we can draw from the Prophet's life and his efforts in jihad, as well as from the Quranic verses that address this sacred obligation in the path of Allah.

The Quranic texts and the great emphasis placed by the Prophet Muhammad (PBUH&F) on jihad make it clear that jihad is a necessity. This is one of the most important points we need to understand: Jihad is essential; it is one of the necessities we need because conflict is an inherent part of human existence. The reality of humans is not calm or free from problems, wars, and conflicts. It is not that people were living in peace with stable circumstances and then Allah came up with the duty of jihad to create problems or provoke wars among people. The matter is not as such.

Conflict is a fundamental aspect of human society, a reality that exists and persists. There are wicked individuals, tyrants, and criminals among humanity who stir up evil, perpetrate aggression, commit crimes, oppress others, and act on their ambitions and desires with aggression. They commit heinous crimes against people; therefore, jihad is necessary to counter their evil and threats. That is why Allah (Glory be to Him) says in the Holy Quran, {'And were it not for Allah repelling some people by means of others, the earth would indeed become corrupted'}. Indeed, the reality and events confirm this.

Throughout human history, both in the past and up to the present, there have always been entities, wicked individuals, villains, and tyrants who engage in acts of aggression against people, commit crimes, and perpetrate injustices against human society. There are those who attack other peoples and nations, target others' territories, and commit severe injustices. Therefore, the prescription of jihad is not what has caused problems to people; rather, it is meant to protect people, to push back against the evil of wrongdoers, and to rescue the oppressed. As for Allah (the Almighty), He is self-sufficient and does not need His servants to defend Him. This is why He (the Almighty) says, {'And whoever strives , he does so for the benefit of his own soul. Indeed, Allah is free from need of the worlds'}.

Therefore, when Muslims strive to act according to their affiliation to Islam based on Allah’s laws, guidance, and sacred teachings—which contain goodness, success, and great triumph in this life and the Hereafter and elevate people to fulfil their role as humans—there will be those who aggress against them, oppose them, and fight against the spread of the message of Islam. Indeed, there will be those who move on this earth with their injustice, corruption, tyranny, and criminality. This makes it clear that jihad in the path of Allah is a must.

Jihad in the path of Allah is also essential as it serves as an important building factor and a motivation for the revival of the Ummah, encouraging it to strive for strength in all areas. This matter is recognised across various nations: Challenges are considered significant motivators. The reality of conflict, risks, and fears compels a nation to actively work on strengthening itself, making these factors among the most important drivers for the development of any nation.

In fact, some nations, peoples, and countries define a specific enemy as a motivation for their revival, even if that enemy is not a genuine threat or could be the kind of adversary they can negotiate with. They do not rely on the possibility of dialogue with that adversary. If we look at all the countries that have risen, developed, and strengthened themselves, we will find that they have a motivation tied to conflict and challenge, facing dangers head-on. We will find that they have transformed this into a powerful, inspiring incentive that drives them to act effectively and with great commitment. This is well-known in human reality. We do see what happened when this motivation was overlooked in the reality of Muslims, who have been strangely tamed as if they have no enemies, no challenges, and no dangers, as if there is no need for them to become a strong nation in all areas. Conflict itself serves as an important motivation for building, reviving, and striving for strength.

This is also essential for the liberation and independence of the Ummah; otherwise, it will be subjected to subjugation, humiliation, domination, exploitation, and enslavement by its enemies. This is a well-known reality among humankind. To this day, for instance, in both the East and West and among various nations, peoples, and countries, there is no belief that it is in the interest of any nation to be a weak, helpless nation that lacks military strength, resilience, power, and readiness to confront any enemy and that turns to adopt a taming policy that is out of touch with the reality of threats, dangers, and challenges.

The truly strange situation is the one prevalent among Muslims, among most of their peoples and nations. They have become tamed, as if they have no enemies at all or they believe it is in their interest to be a weak nation, fleeing from all elements of power and abandoning any means of strength, dignity, and resilience, while clinging to factors of weakness, incapacity, and submission. This is a deeply regrettable state in the reality of Muslims!

As the most targeted nation, what is our duty?

As a Muslim nation, we live in a world surrounded by other nations, peoples, and countries that have goals and agendas—many of which are colonial, aggressive, and exploitative. Therefore, when there is a weak and incapable country that does not strive for strength and where its people are not prepared and alert to face any enemy, but instead are weak, powerless, and tamed, that situation itself invites others to take advantage of that country, its lands, its wealth, and its resources. No nation that adopts a taming policy and a mindset of weakness and incapacity and fails to pursue strength and readiness, can hope to attain freedom. Instead, many greedy and hostile nations and numerous enemies may see this as a great opportunity to dominate, subjugate, and enslave that nation and its territory.

The Islamic Ummah cannot be free, independent, and dignified unless it builds itself on the foundation of jihad for the sake of Allah, striving to be a strong nation that is resilient, powerful, and ready to face enemies and challenges. Moreover, as Muslims, we are more targeted than others. Although conflicts, disputes, differences, and greedy ambitions do exist among peoples of different religions, nations, and orientations, the most targeted group within human society is Muslims. This has been historically established and is evident in our current era. One can observe this by simply following the news any day, where reports of wars, killings, attacks, and all the unfortunate and sorrowful events are predominantly related to Muslims. The casualties, injuries, destruction, devastation, and occupation are all part of the reality faced by Muslims.

In this era, as Western countries and others have tried to present themselves as civilised nations, claiming that this is the age of rights—human rights and the right to self-determination for peoples—we see that the situation for Muslims remains different. The countries targeted by occupation and invasion are Muslim countries. There are those who have a great desire for their lands, resources, and strategic locations. The enemies focus on occupying Muslim homelands, establishing military bases there, plundering their wealth, and exerting control over them on all levels, including the political and economic levels. They also aim to influence and pressure them to change their thoughts and culture and shape their educational curricula and the outputs of such curricula. Other than Muslims, there is no other nation suffers from such a level of targeting, interference in its affairs, pressure, plundering of its resources, and the orchestration of conspiracies to incite strife and drown it in crises. We are the most targeted nation among all the nations of the world. This is a very clear situation: Muslims are the ones being invaded in their own countries, facing occupation, humiliation, and atrocities, including acts of genocide committed against them. We continue to hear, at every turn, reports of mass atrocities against Muslims here and there. This has proved to be true both historically and in our current era, as we have mentioned.

Throughout history, we see that Muslims have faced invasions and acts of genocide on a massive scale. There have been significant campaigns aimed at invading their countries, occupying their homelands, plundering their wealth, destroying them, killing and exterminating them, and humiliating them. We all know what happened historically during the Mongol invasions and the Crusades, which comprised eight major campaigns. We all know what was committed after that by the Western powers that moved under the banner of colonialism, occupation, plunder, greed, and control, rather than under the banner of the Crusades. However, in reality, it still carries the same animosity and the same agenda that existed during the Crusades, which targeted our countries as Muslims.

For centuries, the West has operated under the banner of colonialism to occupy our countries and commit horrific crimes. In some cases, statistics indicate some Muslim countries lost as much as a third of their populations. Millions of Muslims were killed and fell victim during those campaigns. The West has continued this pattern up to the present day. In the aftermath of Western colonialism, they brought in the Israeli enemy to occupy Palestine, empowering and supporting them with every form of assistance, including military, financial, and political support. They even tried to make this occupation acceptable by issuing resolutions in the United Nations that authorised the confiscation of a large portion of Palestine, specifically the lands of 1948. By what right can they seize the lands of Muslims, their homelands, for the benefit of others? Yet this is how the West chooses to deal with Muslims—they are enemies, plain and simple.

International institutions themselves are under their control. They hold veto power that can block or freeze any decisions. Despite the fact that the causes of our Ummah are clear and just, they are met with indifference by others, whether from the West or any other countries. Do we really expect others to care more about our issues than we, as Muslims, do? Do we really expect this from a non-Muslim country here or there? For instance, during the current events in Palestine and the aggression by the Israeli enemy against Gaza, some Muslims were waiting for countries like China or Russia to take action and stop the assault on Gaza. How can we expect others to be more concerned about our issues than we, as Muslims, are?!

There are incitement campaigns against us as a Muslim nation, including in educational curricula. For instance, Western educational materials create a very negative view of Muslims and Arabs and reinforce colonial attitudes and ambitions towards our countries, our homelands, our resources, and the geographical locations of our countries. As for the educational curricula of the Israeli enemy and all its educational and cultural activities, they are filled with hatred, enmity, and extreme hostility against Muslims. They encourage killing Muslims and violating their wealth, properties, and homelands. They are also filled with intense incitement for killing and exterminating them and compare them to animals, even claiming that they are not truly human but are animals in human form! Even after some Arab countries normalised ties with them, nothing changed at all in the educational curricula of the Israeli enemy nor in the mobilisation activities that instil intense hatred for Muslims. Therefore, it should not surprise us to see what the Israeli enemy is doing in Gaza, such as committing genocidal crimes, killing children and women, boasting about killing children, old people, and women, deliberately sniping and killing women, and violating honour. They have been raised on this since childhood. They have been nurtured with hatred and animosity towards Muslims.

We are a nation that has enemies and faces significant threats. It has encountered terrible threats throughout its history, and it continues to face such threats today, as there is constant incitement against it as part of what is known in the West as campaigns of incitement and hatred against Islam: Islamophobia. There are numerous activities and organisations funded with money working tirelessly to instil hatred against Islam and Muslims, even within Western societies. Therefore, we are a nation that needs to set forth to perform jihad in the path of Allah.

Jihad in Allah's cause: The benchmark of true faith.

Jihad in the way of Allah is not only a necessity and a practical need but also a religious obligation, no matter how much we might try to evade or ignore it. The Holy Quran greatly focused on this obligation more than any other obligation in terms of urging adherence, making it obligatory, and using an emphatic commanding tone that clearly shows jihad as a fundamental and obligatory part of the faith. The significant focus on jihad in the Quran is evident, with entire surahs dedicated to it, such as Surah Al-Anfal, Surah At-Tawbah, Surah Muhammad, and Surah Al-Fath. Moreover, jihad received great attention in other surahs, like Surah Al-Baqarah, Surah Ali 'Imran, Surah An-Nisa, Surah Al-Maidah, and Surah Al-Hajj. There are over five hundred verses in the Quran that discuss jihad in the path of Allah.

The Quranic discourse on jihad clarifies its importance, virtues, and the obligation to engage in it. It criticises those who discourage others from it, encourages participation, and clarifies the etiquette, practical obligations, and laws associated with it. Additionally, it reveals the reality of the enemies, their dangers, weaknesses, strengths, the reasons for victory and defeat, and everything that is related to the duty of jihad in the cause of Allah.

In this context, Allah has made jihad a standard to assess a person's sincerity in his faith—whether he is a true believer or not. Therefore, when the nomadic Arabs said, {'We believe'}, Allah replied, {'The believers are only those who have believed in Allah and His Messenger and then doubt not and strive with their wealth and their lives in the cause of Allah: Such are the sincere ones'}. Additionally, He says, {'Allah has indeed purchased from the believers their lives and wealth in exchange for Jannah. They fight in the cause of Allah, so they kill and are killed'}; {'Those who believe in Allah and the Last Day would not ask permission of you to be excused from striving with their wealth and their lives. And Allah is Knowing of those who fear Him. No one would ask permission of you except those who do not believe in Allah and the Last Day and whose hearts have doubted, so they are tossed in their doubts to and fro'}.

• Losses begin with the spirit. When people neglect jihad, they lose their sense of strength and dignity and fall deep into a state of humiliation accompanied by fear and the habit of evading taking any effective position. This is a very serious state when feelings of humiliation and fear prevail among people, as we see in many Muslim countries today.
• At the behavioural level, one can notice a significant decline and a lack of interest, along with an evasion of even the simplest actions. People lose their practical spirit, and it becomes evident how many Muslims have failed even to simply boycott the products of their enemies; instead, they end up financially supporting those enemies! Many Muslims fail to take a stand—even those who might be active in the media—by supporting their Ummah’s causes, fulfilling their responsibility towards them, or participating in marches and demonstrations.
• One of the most dangerous outcomes is emboldening the enemies of the Ummah: By neglecting jihad, the Ummah allows its enemies to become more brazen. They feel emboldened because they see the Ummah as weak, or as the local expression goes, 'a sitting target'. It becomes quite normal for them to freely strike it, kill its children, occupy its lands, and target its sacred sites, all without fear of a strong reaction. This is a very serious situation, reflecting a decline in awareness about the enemies, despite the Quran's extensive discussion about them and the realities that call for attention and caution.

Practically, the enemies of the Ummah move to control its peoples and dominate every aspect of their lives:

• They occupy the lands.
• They violate the Ummah.
• They infiltrate it.
• They exhaust it by stirring conflict among its people and so on.

One of the most striking examples of this unfortunate state is the response of the Muslim peoples in the Arab world and beyond to the tragedy and just cause of the Palestinian people in Gaza. This is a clear issue with no ambiguity; the problem is not that Muslims are confused about this issue. Even so, how do Muslims interact with the plight of the Palestinian people? In most countries and among most peoples, there is no practical interest at all—neither in terms of donations to support the Palestinian people financially nor through marches and demonstrations. Even those who are active in the media by the millions in those countries show weak, if any, interest towards this plight. On an official level, there seems to be a trend not to take any real position in support of the Palestinian people. The most that is offered are statements carefully worded to avoid upsetting the Israeli enemy too much. This unfortunate situation persists while they witness horrific tragedies and severe injustices: children and women being killed, elderly and young alike, acts of genocide being committed, a people from this Ummah, from the Muslims, starving—despite all that, they do nothing except watch! This disgraceful state has reflected poorly on the spiritual and behavioural reality, the moral and ethical reality, and the sense of pride, dignity, gallantry, and concern for the oppressed. It has affected everything! It has affected the spiritual and behavioural reality of the Ummah. In fact, the rulers and ruling regimes have contributed to the situation the peoples find themselves in today.

One of the greatest blessings: Standing face-to-face against the trio of evil!

There are countries where there is movement, like in our country. In Yemen, people have set forth to carry the banner of jihad, thanks to Allah and by His grace. Our people are currently in a state of jihad, taking a real and active position in confronting the enemies. This is a tremendous blessing! Reaching this stage—where we are in direct confrontation with America, Israel, and Britain—is a truly significant blessing. Many peoples will need to go through numerous stages to reach such a point, especially considering what the enemies have done and how they have impacted reality. There are accumulations that affect the people, stemming from neglect and significant shortcomings, as well as the obstacles created by the enemies.

However, while this is a tremendous blessing, it would be a grave sin to fall into a state of passivity, complacency, or negligence or shirk responsibility after Allah (Glory be to Him) has granted us this opportunity. Therefore, we must be grateful for this blessing from Allah, Who says, {'This is the favour of Allah. He grants it to whoever He wills. And Allah is Bountiful, Knowing'}. The position adopted allows a person to fight, go out to protest, contribute financially, speak out, and participate in any way possible. Those who have valid excuses can still contribute by advising for the sake of Allah and His Messenger, as mentioned in Surah At-Tawbah, by encouraging and speaking up, and so on. This is indeed a great blessing, and we can truly see its fruits: dignity, honour, and great awe in the eyes of the enemies, along with strength. We also see its result, and we see that it is truly a factor for revival, developing capabilities and potentials, and more. However, we still need to direct ourselves more sincerely towards Allah (Glory be to Him) with commitment and genuine interest, ensuring we stay devoted in other areas as well according to Allah's instructions at the behavioural and practical levels, while also paying attention to other aspects where there may be specific shortcomings. We need to identify these shortcomings so we can address them and avoid falling short in those areas.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.