Speech by Leader Al-Sayyid Abdul Malik Badruddin Al-Houthi (May Allah protect him) on the Launch of Summer Courses and Activities
Saturday, 11 Shawwal 1445 A.H. (20 April 2024 A.D.)
COURTESY TRANSLATION: IN CASE OF DISCREPANCY, THE ORIGINAL TEXT PREVAILS.
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.
Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.
Allah (Glory be to Him) says in the Holy Quran, {'O you who believe, protect yourselves and your families from a fire whose fuel is people and stones, and is overseen by rigorous and stern angels, who never disobey whatever Allah commands and do whatever they are commanded'}. This is the word of truth from Almighty Allah.
By nature, a human being wishes goodness, safety, success, and triumph for himself and for his family. In his social life, this inclination is expressed through his efforts to care for them, protect them, and stand by them. On an emotional level, whether in moments of sadness or comfort, and on a psychological level, whether feeling joyful, content, or happy—a person's connection to his family runs deep: He mourns his family's sadness, feels their pain, shares their joy, and celebrates their happiness. This emotional connection with his family is deeply rooted. On a practical level, driven by this concern, love, and natural human affection, a person strives to look after and support his family as much as he can and in accordance with his capability. Therefore, it is well-known how much effort many people make for their family—through toil, hardship, and dedication—in order to provide for them and sustain them.
Then, due to the importance of this matter and because the life of human society is deeply interconnected in its reality and affairs, this kind of concern emerges as a human responsibility, which a person first feels towards his family, and then as a social responsibility driven by a natural instinct, which is the instinct of love and care that originates from a person's emotions, desires, and inner attention. Then it gets to be a humanitarian responsibility that a person feels in his reality and acts upon. Finally, it becomes a social responsibility, in which the whole community cooperates to achieve, as they recognise it as a common concern requiring care and collaboration, where everyone who can contribute to it provides what they can do.
So when we consider these matters of great importance (which are rooted in human nature, are embedded in a person's life, and form a significant part of his concerns and essential affairs), they are indeed part of the religion and hold an important position in the religion of Allah (Glory be to Him). This is because the religion aligns with human nature and comes in perfect harmony with what Allah has embedded in people's nature. Thus, these matters are also considered religious responsibilities, as the blessed verse calls out to the believers, {'O you who believe, protect yourselves and your families from a fire whose fuel is people and stones.'} A person understands that this verse speaks directly to him, as Allah calls upon him to protect himself and to strive to protect his family from the Fire, framing it as a fundamental religious responsibility.
Such religious responsibility also comes within the call of Allah (the Almighty), His blessed teachings, and His great guidance for humanity, which outlines the path to success, triumph, happiness, safety, and salvation in both this life and the Hereafter—in one's first life, which is limited by a set term, and in the Afterlife, which has no end. Indeed, Islam, the true religion of Allah, nurtures a person with this understanding and teaches us to direct our interests and efforts towards both the matters of this life (with the requirements of its stage) and the Hereafter—the eternal life that must be taken into account in one's concerns, hopes, fears, aspirations, and expectations. Thus, this responsibility is also a religious one, falling under the commitments and obligations of faith.
This responsibility comes with its great programme within the religion of Allah (the Almighty), presented in a unique and truly extraordinary way, to the extent that the leaders and pioneers of this field are the prophets and messengers of Allah (peace be upon them), as well as the guiding righteous servants. This is because a critical part of caring for ourselves and our families—which serves as the driving force behind all other areas of life and the foundation for everything a human being engages in—is the aspect of knowledge, guidance, and enlightenment. The human being's primary need is for knowledge, guidance, and sciences, upon which he operates practically across all aspects of life. This is why, from the very beginning of human existence, guidance and education have gone hand in hand with human existence: Allah (Glory be to Him) created Adam, the father of humanity, and He taught him all the names and provided him with guidance and divine laws and teachings relevant to his life, right from the earliest stages and in a gradual manner. Making the prophets and messengers of Allah the leaders and pioneers in the matter of guidance, knowledge, and education is intended to make them a bridge connecting us to Allah (Glory be to Him), the true source of guidance and sound, beneficial knowledge, Who is All-Wise and All-Knowing: {'Be mindful of Allah, for Allah teaches you'}. Therefore, we understand the significance and sanctity of this matter, which holds deep importance on human, social, and religious levels, and we comprehend its connection to Allah, the Almighty.
In this context, we recognise the importance of the summer courses, as they focus on education, upbringing, and cultural enrichment, all of which carry great significance and sanctity. As parents, we are aware of our responsibility towards our children concerning this aspect.
Summer courses present an important opportunity to utilise this extended period, which spans several months. During the summer break, our children should not be left in a complete void for several months; rather, this period should be an opportunity to take care of them, teach them, purify them, guide them, nurture them, and build their character. This is a very important matter, as a lengthy summer holiday spent in mere idleness can have negative repercussions.
When a period is left in a state of disorder, unstructured free time, and chaos, devoid of guidance to activities that benefit children, adolescents, and young people—effectively leaving it as a complete void—this has negative consequences. Indeed, human beings must make a conscious effort to use such free time well. If it is not managed in a planned, constructive, and beneficial way—even in the case of recreational activities, which should themselves be purposeful and constructive—people drift into random and chaotic behaviour. The result can be a range of problems and negative phenomena that emerge from chaos, unstructured free time, disorder, and the absence of a carefully planned practical programme, including a considered approach to recreational activities, ensuring they are—as we have noted—both beneficial and constructive, rather than allowing a state of idleness, chaos, and lack of discipline to take hold. This period should be one from which benefit is derived, rather than a waste of time, which is among the greatest and most important blessings. It coincides with critical stages of life: childhood, adolescence, and youth. The formative years are among the most important phases of a person's life. Therefore, instead of allowing this golden stage—unmatched in its role in shaping a person educationally and intellectually—to be squandered and lost, it should be invested in a sound, constructive manner. It should become a phase for educational and ethical development, for acquiring skills, and for directing recreational activities in ways that are genuinely beneficial.
The negative misuse of the holiday period turns it into a breeding ground for harmful phenomena in behaviour, conduct, morals, and actions, arising from unstructured free time, bad company in some cases, and disorder in the absence of a beneficial, well-planned programme. This is an important issue in Islam; Islam teaches us to give time its proper value, to recognise the opportunity of a lifetime, and to appreciate every stage of life, all of which inevitably pass. Among these stages is one that truly deserves to be described as golden, given its immense importance in education, in consolidating concepts, in moral and behavioural development, and in acquiring maturity and knowledge. In fact, this is absolutely vital.
In our country, summer courses supported by organisations grounded in faith and in our people's values, identity, principles, and ethics possess a particularly important distinction. Education and cultural formation lie at the heart of all human affairs everywhere, encompassing guidance and misguidance, truth and falsehood, as well as righteousness and corruption. For this reason, across the world, educational, directive, and cultural processes are exploited by misguiding groups to lead people astray, corrupt them, divert them from the path of Allah and His teachings, and exert intellectual and cultural domination, with the aim of controlling the course of their lives and effectively enslaving them. The real distinction, however, lies in the presence of organisations that operate from a foundation of genuine faith and sound orientation—an approach that builds the human being correctly, provides sound knowledge, and remains rooted in an authentic faith-based identity. It brings together authenticity and intellectual integrity, presents the guidance of Allah (Glory be to Him) in its true meanings, conveys the divine teachings as they truly are, and seeks to build a refined Islamic civilisation founded upon the teachings and guidance of Allah (Glory be to Him).
Today, by the grace of Allah (Glory be to Him), our people possess a clear project, and they are not trapped in the regrettable project vacuum that afflicts most of the peoples of our Ummah. The majority of the Islamic Ummah lacks an Islamic civilisational project and remains in a state of neglect, with this matter effectively frozen. Our people now have a project founded upon their faith-based identity—a project of liberation from subservience to their enemies. On the contrary, many peoples of our Ummah continue to suffer from dependency that paralyses them and prevents any dignified, liberating Islamic civilisational action based on independence and freedom. This is a deeply saddening reality across many societies.
Indeed, the distinctive strength of these courses in our country, as part of the work of organisations sharing this orientation and momentum, is especially significant. They function within the framework of an Islamic civilisational project grounded in divine teachings and principles and rooted in an authentic faith-based identity. This is a great and meaningful distinction: It gives every endeavour its proper value, benefit, and positive outcome, for its benefit is realised in this world and extends into the Hereafter. Thus, it is directly connected to the saying of Allah (the Almighty), {'O you who believe, protect yourselves and your families from a fire whose fuel is people and stones'}.
By way of example, if we take a fully objective look at the reality of some Arab states—Saudi Arabia being a case in point—we find that Saudi Arabia has revised its school curricula and placed the issue of Zionist Jews and Israel at the very centre, and as the ultimate limit, of these changes. This has been achieved through the removal of Quranic verses. In other words, despite the sanctity and greatness of the Holy Quran for every Muslim—something that should command reverence, commitment, and absolute priority in education—the officials of Saudi Arabia have gone so far as to excise verses that speak of the crimes of the Jews, expose them and their reality, and warn people against them, their evil, and their corruption. They failed to accord the Quran due respect; instead, they showed greater regard for Zionist Jews than for the Quran and the Book of Allah. Openly and without embarrassment, they remove Quranic verses from school curricula. Why is that? That is because such verses would anger Zionist Jews and could hinder the process of normalisation, which they are actively pursuing in their relations and allegiance with the Zionist Israeli enemy.
Those officials have likewise turned to the Prophetic hadiths, either removing them entirely or cutting them short. Imagine Quranic verses being stripped from educational curricula and Prophetic hadiths deleted, because the overriding priority governing everything else has become appeasing Israel! This amounts to a catastrophe—a calamity in the fullest sense of the word—and a grave injustice to generations!
This is not all. With regard to some Quranic verses, the meanings previously assigned to them—or the Prophetic explanations offered in light of them—have been altered and replaced with different interpretations. The overriding ceiling and governing criterion has become a single consideration: What will satisfy the Israeli enemy, and what will reshape the outlook of an entire generation? An entire generation will be educated through these curricula, which will be presented to them as culture, sciences, knowledge, and beliefs, and as the foundations upon which its worldview, thinking, attitudes, positions, and future direction are formed. What has been put forward conditions an entire generation to submission to the Zionist Israeli enemy, transforming the generation's perception of it until it is regarded as a friend and until the generation believe that the 'correct' stance towards it is portrayed as engagement, partnership, cooperation, and alliance—as a future ally, as their leaders themselves have described the Israeli enemy. They have reached this extent.
What a grave injustice to generations it is when educational curricula are deliberately shaped to condition them to the Israeli enemy, even as we see what it is doing in the Gaza Strip! We witness the extent of its hostility towards Islam and Muslims, its hatred of Muslims, and its malevolence against Arabs. Zionist Jews have the slogan 'Death to the Arabs'—a slogan they repeat, chant, write, and act upon.
The United Arab Emirates has likewise followed the same path as Saudi Arabia. Its school curricula now speak with warmth and admiration for the Zionist enemy and for Israelis, raising children and young people to accept Israelis as friends, allies, and partners in life, with whom everything is to be shared. This is how they operate, and this is what they do.
This trend is spreading to other Arab countries, where important causes and fundamental concepts—essential for the new generation's development, life, dignity, honour, and protection—are being widely marginalised and removed. In their place come negative, damaging concepts that aim to tame generations and corrupt the young, promoted through educational and cultural processes, including curricula, schools, the media, and various activities. In other words, they aim to make the Ummah descend further, becoming increasingly submissive, conditioned, and ultimately rendered subservient to its enemies—that is because they are true enemies. In contrast, the Israelis do not alter anything in their curricula or educational policy. They remain exactly as they are, raising their children on intense hostility. This hostility is instilled from childhood and maintained throughout all stages of education, from early years to adulthood and even into old age. The Israelis are educated in malice towards Muslims, in hatred towards Muslims, and in a deeply negative perception of them. This severe enmity becomes firmly entrenched and persists from the earliest stages of schooling until one grows old and dies harbouring malice and intense hostility towards Muslims. This hostility fuels a continuous drive to fight Muslims, conspire against them, and use all means to dominate them, as part of an organised and aggressive programme aimed at control, exploitation, contempt, humiliation, and degradation of this Ummah.
The distinctive feature of these summer courses in our country is that they are rooted in the faith identity of our nation and people and form part of a truly liberatory project in every sense of the word. This places our people and country at the forefront of the Ummah in following the path of liberation and independence, seeking to break free from dependence on enemies, from submission to them, and from cultural or intellectual attachment to them. Such attachment constitutes nothing more than a process of conditioning, through which the Ummah comes to accept their dominance.
The foundation upon which summer courses in our country are built—across their educational, pedagogical, and recreational activities—is faith-based upbringing, rooted in the identity of our people. This identity is a tremendous honour, about which the Messenger of Allah (PBUH&F) said, 'The belief is that of the Yemenites, and sagacity is that of the Yemenites.' It constitutes the basis for success in both this world and the Hereafter, as Allah (Glory be to Him) declares in the Noble Quran, {'Success is really attained by the believers'}. Indeed, success in this world and in the Hereafter rests upon faith-based nurture—in both the objectives and the guiding principles, along with the broader civilisational dimension that flows from these objectives and principles—in accordance with Allah's guidance and teachings.
Within this framework, the supreme purpose that Allah has set for His believing servants is clearly defined: striving for the pleasure of Allah (Glory be to Him) and attaining His acceptance. This is the ultimate goal of every believer. When a person proceeds on this basis, he is elevated; his aspirations are raised; his soul is purified; his deeds are set right; and his practical goals are directed upon a lofty foundation and guided by great and essential principles.
At the forefront of the objectives set by Allah (Glory be to Him) is freedom from servitude to anyone but Allah Himself. This is both the central theme and the foremost objective of the divine message: to liberate humanity from bondage to all else, so that he is a servant of none but Allah alone. Such true liberation exists only within the divine message. There is no project anywhere in the world that truly frees the human being from servitude except the divine project, which binds people in servitude to Allah while liberating them from all other forms of bondage. Who, then, possesses such a project? Is it the disbelieving West, which openly endorses within its creeds servitude to other than Allah? This reality is clearly evident in the West: In its religions, beliefs, and culture, it embraces servitude to other than Allah, subjecting people to forces other than their Creator. This is then actively practised, and generations are raised upon it. The magnitude of this deviation is immense, having strayed so far from this magnificent principle, which is the most sacred of principles and the foremost foundation of the divine message. Within the educational and cultural programmes of our summer courses, we give priority to firmly instilling this liberating concept: that a person must never accept being a servant to anyone but his Lord and Creator, Allah (Glory be to Him), and must direct life upon the foundation of worshipping Allah, obeying Him, and submitting to His blessed and noble instructions.
Among these sacred and blessed objectives is also the fulfilment of humanity's civilisational role according to Allah's teachings. While Allah (Glory be to Him) has appointed man as His vicegerent on this earth, linking all his needs—his food, clothing, drink, nourishment, medicine, and every requirement—to work and action upon the earth, He has also granted humanity the most elevated and rightly guided instructions, so as to enable humankind to follow them throughout life in pursuit of sacred objectives. Although the basic necessities are natural aspects of life, they are not ultimate goals in themselves, for human existence is not confined to this world alone. Therefore, a person's true purpose is not simply to eat, drink, and reproduce, as animals do for the sake of continuity of the species. Rather, man carries sacred responsibilities and concerns, and is called to perform sacred actions of great significance: establishing justice and embodying values and morals in this world—qualities that set him apart, elevate him, and enable him to attain genuine human perfection. This perfection is realised through those morals, values, principles, and divine instructions that a person embodies and commits to throughout his life. It is through them that the human being is set apart from all other creatures. If his existence were limited to eating, or if one's outlook on life were simply to eat to live and live to eat, it would degrade human worth, squander human dignity, and reduce mankind to the level of any other animal on earth.
Therefore, the instructions of Allah (Glory be to Him) regarding the civilisational aspect are profound, and it is the duty of Muslims to set an example for humanity: to show how to build an Islamic civilisation based on divine principles and values, one that cultivates the earth, establishes justice, embodies morals and values, and governs human conduct and concerns on the basis of faith, ethics, and moral responsibility. This stands in stark contrast to what we observe in Western civilisation, which is often marked by brutality, criminality, the violation of all limits, and efforts to erase morality from human reality. They aim to remove values and ethics from human societies, going so far as to attempt to legalise moral deviance and make it an accepted norm—something that, according to natural human instinct, tradition, morals, and values, is instinctively denounced and rejected by people everywhere. Nevertheless, in this stage, the disbelieving West seeks to universalise this phenomenon across societies. It has become a devastating and shameful plague in their own communities, a disgrace in every sense, and they strive to impose it upon the rest of the world.
Furthermore, a person's concerns in this life, while fulfilling his civilisational role, are intrinsically linked to the course of his life, extending to his ultimate destiny—the eternal life of the Hereafter. As Muslims (all who have believed in the divine message throughout history), we hold firm belief in the Hereafter, in our everlasting life to come. For this reason, our foremost concern is that future: our life in the Hereafter, where we will be questioned, held accountable, and recompensed. There, a person will end up either in Jannah, enjoying Allah's mercy and pleasure, settled in the abode of His grace and honour, among His prophets and devoted servants, or be consigned to Jahannam, alongside devils, demons, and criminals (May Allah forbid). When faith in the Hereafter is firmly established in a person's life, it leads him to uprightness in this world and, in turn, ensures a good outcome in the eternal, future life of the Hereafter.
Therefore, when we reflect on the great significance and profound distinction of this aspect within the framework of Allah's guidance and teachings, and within the framework of faith-based identity—and when we observe that those who pioneered it were Allah's messengers and prophets and recognise its position within the divine message—we come to understand the immense importance of both religion and worldly life. In fact, they are both deeply interconnected: Religion is, in essence, the foundation of this life, ensuring people's uprightness in this world, so that their life in the Hereafter will be set aright, as well.
The divine project is comprehensive, as we explained earlier. It elevates the human being and does not confine itself to addressing the needs of one aspect of human life while neglecting others. For this reason, when we reflect upon Allah's favour and grace manifested in His message—as He Himself declares, {'He is the One Who raised for the illiterate a messenger from among themselves—reciting to them His revelations, purifying them, and teaching them the Book and wisdom, for indeed they had previously been clearly astray—along with others of them who have not yet joined them . For He is the Almighty, All-Wise. This is the favour of Allah. He grants it to whoever He wills. And Allah is the Lord of infinite bounty'}—we recognise that these blessed verses contain vast and deeply significant guidance. Although time does not permit a full exploration of it, we limit ourselves to a portion of it within the scope of our present discussion.
Allah (Glory be to Him) bestowed His favour first upon the Arabs, and indeed upon all humanity, through the Seal of His messengers and prophets at a momentous stage regarded as the culmination of history—the final stage, often described as the end of time. It is the stage in which human existence and humanity's role of succession on the earth reach their completion, after which earthly life will end, the Day of Resurrection will arrive, and the realm of the Hereafter will begin. The conclusion of prophethood came with the Messenger of Allah, Muhammad ibn Abdullah (PBUH&F)—a magnificent conclusion befitting the final era of human existence on the earth. This final stage is of immense significance, representing the culmination of all previous phases of history since the dawn of humanity. It is an important era in which humankind has made an extraordinary advancement in capacities, means, and demands. This age, as it is often said, has become an age of speed, in which everything accelerates at a remarkable pace. Accordingly, the Messenger of Allah (PBUH&F) is the master of the prophets and messengers; Allah (Glory be to Him) granted him an exceptional degree of perfection to fulfil his sacred mission, fully commensurate with the magnitude of this great role for the final and most critical stage of human life. For this reason, from the very advent of the Prophet (PBUH&F) and then his commissioning with the divine message, this central theme emerges and must be taken into account, to which Allah draws our attention: {'The Hour has drawn near, and the moon has split '}. The statement {'The Hour has drawn near '} affirms the imminence of the Day of Resurrection, and this is among the signs indicating that the Messenger of Allah, Muhammad, is the Seal of the prophets and messengers. Therefore, alongside the great perfection Allah granted him to fulfil his sacred mission, He bestowed upon him His greatest Book—the Holy Quran. The Holy Quran is the greatest of Allah's Books: the most comprehensive, the most inclusive, and the most expansive in guidance. In addition to that, Allah preserved its text from all distortion: {'It is certainly We Who have sent down the Dhikr , and We will certainly preserve it'}, so that it would remain intact for all generations until the Hour arrives. Thus, He made it so vast in its guidance and knowledge that it reaches a truly astonishing level beyond all imagination, to the extent He says, {'If all the trees on the earth were pens and the ocean , refilled by seven other oceans, the Words of Allah would not be exhausted'}. It reaches this overwhelming and awe-inspiring magnitude, surpassing every conception and every act of imagination.
The Messenger (PBUH&F) set forth with the divine message—with Allah's guidance, His teachings, His Book, and His revelation—to save humanity: to guide it, to educate it, and, indeed, to purify it. The defining description of this sacred mission appears in the words of Allah (the Almighty): {'He is the One Who raised for the illiterate a messenger from among themselves—reciting to them His revelations, purifying them, and teaching them the Book and wisdom'}. It was with this purpose that the Messenger of Allah undertook the fulfilment of this sacred mission: nurturing, purifying, educating, and guiding humanity, beginning with the Arab society of that time. That society was characterised by ignorance—the defining label of that historical phase. It was an unlettered, rudimentary society, lacking culture and knowledge, with no close connection to the Books of Allah or to His teachings. It was also a superstitious society, in which myths, false beliefs, and ignorant conceptions were widespread. It suffered from the absence of justice and from the lack of the great, essential values upon which the well-being and stability of social life depend, as well as human elevation and the realisation of human perfection. All of this was lacking in that society.
Allah's guidance came through a mission fulfilled by the most perfected human being Allah ever created—perfect in his humanity, faith, moral character, and knowledge—the Messenger of Allah, Muhammad (PBUH&F). Through that light and guidance, despite the immense hardship he endured within Arab society, beginning with Quraysh—hardship marked by rejection, ingratitude, disbelief, opposition, obstruction, and open hostility—he nevertheless brought about an extraordinary and far-reaching transformation. He transformed the Arab society of that time from an ignorant, unlettered, primitive, fragmented, and disunited community—lacking culture and knowledge and having no close connection to the Books of Allah and His guidance—into an entirely different reality: a society believed in the oneness of Allah, firmly connected to His guidance and teachings, and rising to the forefront of all nations on the face of the earth. Entire empires collapsed before it. It was distinguished by divine teachings and principles; insofar as it upheld and lived by those divine teachings and principles, it excelled over all other nations. In the presence of that light and before the ummah that had begun to connect itself to it, other societies appeared as the most ignorant—clinging to absurd, superstitious, and false beliefs, and burdened with deep-rooted flaws and maladies in their ways of life. Thus, it became evident to all that, for many peoples, there was no salvation except through this light—the light by which a nation was profoundly transformed and elevated from illiteracy and ignorance to a position among the foremost, leading other nations around it.
After the death of the Messenger (PBUH&F), the Islamic Ummah entered a gradual decline, in proportion to its withdrawal from that light and those teachings and its turning away from that guidance. Its retreat deepened step by step; the greater the retreat, the greater the descent and collapse, until it has reached the state in which it finds itself today.
This Ummah can neither be reformed nor have its reality rectified except by that which reformed its earliest generations. The ignorance we observe today among many within the social elite is more dangerous than the ignorance of the pre-Islamic age. It is a grave form of ignorance and a state of inverted concepts in every sense of the word, manifested in distorted perceptions, unwise outlooks, and flawed concepts. Everyone is in need of the Quran—of Allah's guidance, His light, and His blessed teachings—in need of correction and change in order to build a sound revival and an Islamic civilisation grounded in correct Quranic concepts: {'Allah will not change the condition of a people until they change what is in themselves'}. It is therefore impossible to claim that the Muslims' fragmentation, division, and backwardness are rooted in the Quran or in Islam. Rather, they are rooted in their ignorance, deviation, and misunderstanding and in the profound distortions that have infiltrated their cultures, perceptions, and thinking. These distortions have warped their view of religion, life, reality, people, enemies, and everything else, leading them to the condition they now endure.
A profound transformation was brought about through the Messenger of Allah, through his tireless activity in fulfilling that sacred mission as he offered that guidance not only to the Muslim community but to all humanity. Yet Quraysh society—and the Arabs more broadly—viewed the Messenger of Allah (PBUH&F) through an ignorant mindset, questioning him, 'Where are your treasures? Why do you not possess agricultural or financial resources? Why do you not live in a lavish house, or a house of gold? Why do you not possess this or that? Where are your financial reserves?' But instead of material wealth, he offered them guidance that would reform both their religious and worldly affairs and transform their entire reality. They believed that the only way their reality could change was if a prophet were to come to them possessing vast quantities of gold, immense financial treasures, or extensive farmlands from which he could feed them and provide them with baskets of fruits, and more. It was a purely materialistic perception. They failed to realise that the light and guidance he offered them were far more precious than all the treasures of the earth. Through this guidance, their lives would be set right; their souls would be elevated and purified; and they would rise in both this world and the Hereafter. Indeed, within a remarkably short period, their condition and lives were completely transformed. Those who had once been insignificant individuals leading their camels through the desert became global leaders. They confronted empires, challenged oppressive states and criminal powers on earth, and brought about a profound transformation in the world. Their lives were reshaped, and they emerged as great leaders and rulers, exercising influence and authority on a global scale. It was the Quran, Islam, and divine guidance that brought about this profound transformation: {'This is the favour of Allah. He grants it to whoever He wills'}. It was a transformation grounded in dignity, wisdom, and human elevation, rooted in adherence to sacred and blessed divine instructions and to the guidance of Allah (Glory be to Him). Through this guidance, they were transformed into a nation that learns—a nation that recognises the value of knowledge and accords it great importance—after having been an unlettered people. That was just because of this knowledge bestowed upon them by Allah: that great light and those profound insights which the Messenger of Allah conveyed to them with absolute purity and clarity. Although those known as the People of the Book (Jews and Christians) possessed scriptures and traditions of learning, what they held had been distorted and tainted by falsehood, misguidance, and superstition—teachings that brought misery to people, led them astray, and corrupted them, offering no true guidance for humanity. For this reason, when Allah (Glory be to Him) addressed His Messenger (PBUH&F), His words were meant as teaching for every human being and every Muslim: {'Read, in the Name of your Lord Who created—created humans from a clinging clot. Read! And your Lord is the Most Generous, He Who taught (the use of) the pen, taught humanity what they knew not'}. Thus, our connection with Allah (Glory be to Him) becomes a connection rooted in His guidance and His teaching—in the light, the profound knowledge, and the lofty, noble teachings He grants us, through which life itself is set aright.
For this reason, the desired outcome for the rising generation—Allah willing—is to become conscious and aware. When it sets out on this foundation and in line with these orientations, it will be a generation that is wise, mature, morally upright, holding faith, free, and dignified. It will move in a practical direction, acquiring knowledge for the sake of action—a hands-on generation that does not merely study abstract information or written texts with no real impact on its character or life, but rather learns within a practical project, gaining knowledge to apply it. Such a generation aspires to build an Islamic civilisation with a jihadist-based orientation and wants its Muslim Ummah to be strong and independent of its enemies for its strength, its food, or the essential requirements of life, but instead becomes productive and resilient. It seeks to acquire all forms of strength it needs—spiritual and material alike, along with the necessary means and capabilities—to confront its enemies, protect itself, and rise to its blessed, sacred, and great responsibilities, thereby fulfilling its global role and mission. It is also a fortified generation, protected against soft warfare. All the allies of Satan among the forces of misguidance—foremost among them global Zionism—target the youth and children, indeed targeting human society as a whole (young and old, men and women), with the aim of corruption, moral dilution, disorientation, the destruction of values and ethics, and the undermining of concepts, ideas, and cultures. This is a well-known reality: Their soft war is extensive and extremely intense.
The situation in some European societies has reached a point where they are no longer content with the state they are already in—marked by misguidance, corruption, moral decay, the erosion of values, and even the undermining of fundamental concepts of life. Rather, in certain European countries, the focus has shifted specifically towards the children of Muslims. Once it is known that a child has been born into a Muslim migrant family living in a particular European country, authorities intervene by forcibly removing the child from the embrace of his or her mother, against the will of the family. In some cases, the child is taken while still an infant—sometimes immediately after birth, as soon as the authorities are informed. Why do they do so? Because they do not want the child to be raised within a Muslim family environment, where he or she would grow up with values, Islamic teachings, and moral principles. Instead, they seek to take the child from the earliest stages of life—while still an infant or in the cradle—and place him in institutions specifically designated for this purpose. There, they assume responsibility for the child's care during early childhood, after which they begin to indoctrinate the child with their own misguided beliefs, falsehoods, and moral corruption. Matters have reached the point where they raise children in schools on sexual deviance and moral corruption. They have regressed from humanity itself, from values, and from dignity. This is the most extreme form of backwardness: They have come to live an animalistic existence, worse even than animals. It is a horrific and abhorrent state of affairs.
In that context, they are therefore concentrating their efforts there by focusing on our societies. They target our youth and emerging generations through every possible means and method within a soft war—at the intellectual, cultural, conceptual, perceptual, and doctrinal levels. It is an extremely fierce war, employing capabilities and tools unprecedented in human history. In this era, one sees the internet, satellite television channels, and a wide range of diverse media, accompanied by carefully studied and varied methods. They have examined and developed numerous techniques to influence the younger generation, the youth, adults, and children alike, each according to their age group, including both men and women. Thus, they target the youth of the Islamic Ummah and its rising generation with a war unprecedented in its capabilities, its tools, and its methods—at the cultural and intellectual levels, in concepts, knowledge, and perceptions, as well as at the behavioural, practical, and moral levels. Hence, there must be a concerted effort to safeguard and fortify young people and children. Indeed, they operate through systems and organisations, with organisations playing a significant role in this regard.
These are extremely important aspects that must be taken into consideration. Through all that has been mentioned, we come to understand the value, distinction, and importance of these courses.
With regard to certain recommendations that we address to those concerned with these courses—first, to the relevant official authorities, we emphasise the importance of providing support for these courses and of fulfilling the commitments and promises they have made in this regard, as well as taking prompt initiative. In fact, these courses necessarily require funding and sustained attention, particularly in meeting their essential requirements, at both the minimum and maximum levels, that is, the indispensable necessities in the fullest sense of the word
With regard to the community, we stress the importance of parents encouraging their sons and daughters to enrol, being fully conscious of their responsibility in this matter, and closely monitoring their children's progress throughout the duration of the course itself.
We also emphasise the importance of community cooperation, through initiatives according to available capacity, in support of the courses themselves. The community, too, should contribute and work together to provide material support and ensure the success of these courses.
We also emphasise that there must be no influence from rumours spread by the enemies and their mouthpieces. The enemies are deeply unsettled by these courses, and their media outlets usually launch organised campaigns attacking them. This is well known to those aligned with America and Israel. Additionally, they have mouthpieces within the community who are also active in issuing warnings, extending the reach of their activities.
We emphasise the importance of attendance and encouragement for these courses and their participants, particularly the youth and younger generations. The community should attend the events, occasions, and evening sessions, as this provides motivation and support. Typically, summer courses include weekly evening sessions and other occasions, making community presence essential for encouragement, inspiration, and active participation.
Additionally, visits by scholars, prominent figures, representatives, and anyone able to contribute effectively are encouraged to provide support, motivation, advice, and more.
We also emphasise that those with educational and pedagogical capabilities (teachers and school staff alike) should contribute to these courses, utilising the knowledge and skills that Allah has bestowed upon them. They should focus on this generation, which deserves attention: This rising generation is the treasure of our society, the future of this country, and worthy of everyone's care. It is essential to nurture and educate them with a profound faith-based approach, instilling a strong and noble faith identity.
Likewise, those who take the initiative—particularly those engaging in teaching and contributing to these courses—should strive for excellence in their work. They must ensure that they perform their educational duties with refinement, provide beneficial instruction, and exert their full effort to be effective, diligent, and genuinely committed to the teaching process. They should prioritise thorough preparation, adopt an effective teaching approach, show interest, and maintain consistency. Some may participate for a week or two and then withdraw. Nonetheless, such contributions require continuity and sustained engagement. Additionally, teachers and instructors should embody a good example in their interactions with students and demonstrate both religious and practical commitment, as this greatly enhances educational impact and leaves a deep impression on learners, which is of vital importance.
For the students as well, we advise them to recognise the opportunity before them and to understand the importance of actively participating in these faith-based programmes. We stress the need for their continuous engagement throughout the courses and their diligence in benefiting from all scientific and educational aspects. They are the central focus of the educational process, while all other efforts are meant to support them in this endeavour.
We also emphasise to our brothers in the media field to encourage these courses, pay attention to them, engage with the programmes, highlight their importance, and cover the activities and events appropriately. This is a matter of significant importance.
We also stress to those responsible for managing these courses—both at the general administration and branch levels—to first ensure the readiness of the schools for the start of the courses and maintain oversight from the very beginning. Sometimes delays or neglect occur, which disrupts the activities in certain areas due to lack of attention from the outset. Additionally, they should regularly inspect the courses to monitor the progress of the programmes and to identify and address any issues or problems promptly and appropriately.
These are important aspects; we hope they are carefully observed and given due attention.
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.