Sana'a: Women's events in Sanhan commemorating martyrdom of Imam Hussein
The Women's Authority in the districts of Sanhan and Bani Bahloul in Sana'a province organized cultural events today to mark the anniversary of the martyrdom of Imam Hussein (peace be upon him) on Ashura.
The events, held in the villages of Al-Safiya, Al-Wahda, Abr Qasim, Al-Dubais, Al-Jabal, and Al-Lakma, highlighted the lessons and morals drawn from the tragedy of Karbala and the martyrdom of Imam Hussein, emphasizing the importance of drawing inspiration from this occasion in confronting tyranny.
Speeches underscored that the path of sacrifice and patience, inspired by Ashura, is being lived today by the Palestinian people amid the brutal crimes of the Zionist aggression. Commemorating this occasion renews determination, steadfastness, and resilience against forces of injustice, tyranny, and arrogance.
The events also addressed the revolutionary values championed by Imam Hussein (peace be upon him), who sacrificed his life to uphold the word of God, distinguish truth from falsehood, and confront tyrants and oppressors.
Participants called for embodying Imam Hussein's revolutionary values in reality and following the path of righteous leaders to reform the nation and protect it from destructive ideologies.
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Saba Yemen
6 hours ago
- Saba Yemen
Speech by Leader Al-Sayyid Abdul Malik Badruddin Al-Houthi in Anniversary of Prophet's Hijrah & Latest Developments
Sana'a - (Saba): 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. To begin with, we extend our warmest congratulations to the entire Islamic Ummah on the occasion of the new Hijri year. We also offer our heartfelt congratulations to the Islamic Republic of Iran—its leadership, government, Revolutionary Guard, army, and people—on the great victory granted by Allah over the aggressive, criminal, and oppressive Israeli enemy. We also extend our congratulations to the entire Islamic Ummah on this significant and momentous victory, which is truly a victory for the whole Muslim world and a victory for the Palestinian cause. The defeat suffered by the Israeli enemy —alongside its criminal backers, most notably America, Britain, Germany, and France—is a victory for this Ummah, for the entire Islamic Ummah, for all the peoples of the region, for the Palestinian people, and for the Palestinian cause. The focus of this address is the ongoing developments in the Israeli aggression against Gaza, as well as the enemy's defeat in its aggression against Iran. However, we will also touch briefly on the occasion of the new Hijri year, highlighting a few brief points, given the significance of this occasion. The passing of one year and the arrival of another draws our attention to our reality, the course of our lives, and our priorities. The end of a year means another year of our lives has passed—a portion of our lifespan, which has a fixed end known only to Allah and hidden from us. This reminds us of the true nature of our existence in this world and the importance of making the most of our time and lives through good deeds. Time carries us ever closer to our appointed ends. And it is not just about the time of death and departure from this world but also about the Day of Resurrection. After all, we are the last of nations and the closest to the Day of Resurrection. People often lose sight of this reality, caught up in the routine of life and their own concerns, living as though they will remain in this world forever. Many are taken by surprise when their time comes, though no one knows when that moment will be. When death arrives and a person realises that he is indeed leaving this life, he pleads for a little more time to make up for what he neglected, to spend even a short while wholly devoted to good deeds. These deeds hold the key to a person's success, salvation, and ultimate prosperity. They also determine one's eternal future—the everlasting life of the Hereafter. In those final moments —the moment of departure from this fleeting world—a person comes to realise that his life, which he wasted, was so important that it should have been invested in good deeds. This reality is made plain in the Holy Quran: {' When death approaches any of them, they cry, 'My Lord! Let me go back }—but why-- {' so I may do good in what I left behind '}[Al-Mu'minun 23:99-100 ]. The most significant matter that becomes clear to a person in those critical moments, the moments of his departure from this fleeting world is the realisation of the importance of good deeds. At that point, one becomes fully aware that he is moving to the Hereafter, an eternal realm where the reward is immense and directly tied to one's deeds. That is why he feels deep regret over the time he wasted, lamenting how he failed to invest his time in good deeds. In that moment, he longs to return for this one purpose: {' so I may do good in what I left behind '}[Al-Mu'minun 23:100]. But by then, it is far too late—there is no additional opportunity! For this reason, Allah (Glory be to Him) says, {' Never! It is only a [useless] appeal they make. And there is a barrier behind them until the Day they are resurrected '}[Al-Mu'minun 23:100]. Since a person feels deep and intense regret when he wastes his life and time —that is when a year of his life passes after another, bringing him closer to his end, and then the moment of death arrives, so he is overwhelmed with immense sorrow for not having made use of this one and only opportunity, after which none can be found—why does he not seize the opportunity to do good deeds?! The Holy Quran contains numerous verses that draw attention to this very matter, as a way for Allah to establish the proof against His servants. Indeed, it truly marks the beginning of severe regret and the start of psychological torment for all those who were negligent, careless, heedless, and unresponsive to the calls of Allah, the Almighty. Allah (Glory be to Him) says in the Holy Quran, {' O believers! Do not let your wealth or your children divert you from the remembrance of Allah '}[Al-Munafiqun 63:9]. The remembrance of Allah is a broad concept. It encompasses mindful awareness of Allah (Glory be to Him) and mentioning Him with tongue and heart. It also includes all acts of worship through which we seek closeness to Allah, the Almighty. Moreover, it encompasses the responsibilities connected to Allah (Glory be to Him), those which He has commanded us to uphold and which are considered part of our duties and responsibilities before Allah. In addition, the remembrance of Allah includes the guidance of Allah. It is a concept that covers everything that connects us to Allah, whether through what reminds us of Him or through our responsibilities and obligations that we recall. It includes the Holy Quran, which Allah has referred to as 'the Dhikr' [remembrance]: {' It is certainly We Who have sent down the Dhikr [the Quran] '}[Al-Hijr 15:9]. The Holy Quran is part of the remembrance of Allah due to what it guides to and what it contains, along with the acts of worship and righteous deeds that bring us closer to Allah and serve as a means of remembering Him. A person's attachments and concerns (whether financial matters or family affairs) should not reach the point where they distract him from the remembrance of Allah and all that falls under this theme, including responsibilities and good deeds that draw him closer to Allah, the Almighty. A state of heedlessness occurs when a person becomes wholly preoccupied with matters relating to daily livelihood, financial affairs, family issues, and the general distractions of life in these aspects, in such a way that distances and disconnects him from the remembrance of Allah (Glory be to Him). However, a person can ensure that even his livelihood concerns fall within the framework of Allah's remembrance and that all his life's concerns are tied to the remembrance of Allah, within a mindset of prioritising His remembrance above all else. Such concerns should not become a cause for negligence or shortcoming in remembering Allah or in fulfilling one's religious and devotional obligations. Rather, they should become part of those very obligations, instead of being separate from, distracting from, or pulling one away from deeds and acts of devotion that fall under the title of remembering Allah, the Almighty. This state of heedlessness is what leads many people astray. They become absorbed in matters, such as wealth, children, daily concerns, and material needs —all falling under this state. They become so immersed in these concerns that they consume all their attention and thinking. At the same time, when such matters come into conflict with aspects of Allah's religion, with righteous deeds that bring one closer to Him, or with spiritual responsibilities, they give preference to their material interests: They might come into conflict at a certain level of calculation and consideration, and they prioritise their wealth, their children, and their personal affairs, at the expense of what truly matters. As I previously mentioned, a person really bears responsibilities within the religion of Allah that relate to their children, their family, and even their wealth and the blessings Allah has bestowed upon them. However, a person's approach and orientation may develop in such a way that he turns towards those interests in a manner that separates him from his faith, from his religion, from his commitments, from Allah, and from the remembrance of Allah. It is a dangerous state when one gives preference to such worldly concerns and becomes separated by them from the remembrance of Allah, from His guidance, from righteous deeds, and from faith-based commitments. {' And spend something out of the substance which We have bestowed on you '}[Al-Munafiqun 63:10]. Indeed, spending in the way of Allah (the Almighty) is one of the key responsibilities in Islam. It is among the great deeds that hold immense importance in the reality of life, religion, and faith commitment, as well as in drawing closer to Allah. {' And spend something out of the substance which We have bestowed on you before death should come to any of you and he should say, "O my Lord! Why did You not give respite for a little while? I should then have given in charity, and I should have been one of the doers of good" But to no soul will Allah grant respite when the time appointed [for it] has come; and Allah is well acquainted with [all] that you do '}[Al-Munafiqun 63:10-11]. A person's attention and focus on matters of wealth, children, livelihood concerns, and material issues may reach a point where it distances him from his faith commitments, which are fundamentally a source of goodness in both this world and the Hereafter and a means to blessings and ease, among other things. The moment in which a person feels the greatest regret is when death approaches, especially if he never truly prepared for that moment: the moment of departing this life and entering the realm of the Hereafter. At that point, he is filled with sorrow and remorse, and he pleads for just a short extension of time: {' for a little while '}. He will ask for a brief period (in which he hopes to make up for what he neglected) so as to give in charity, to donate, and to become righteous: to correct himself, to amend his actions, and to walk the path of righteousness among the righteous and as one of them. Nonetheless, he will not be granted that time, not a short respite, not a few days, not even a few hours. It will not be given to him. Thus, Allah (the Almighty) says, {' But to no soul will Allah grant respite when the time appointed [for it] has come; and Allah is well acquainted with [all] that you do '}. Allah has informed us of this beforehand so that we may take heed and be alert. Another reason why Allah has informed us of this beforehand is that a person does not find himself living through those dreadful moments and deep regrets, which he was already warned about, which he heard when Allah's verses were recited to him, and which he was reminded of through Allah's verses. Furthermore, on the Day of Resurrection, with its terrifying, immense scenes —{' The Day [all] people will stand before the Lord of all worlds '}[Al-Mutaffifin 83:6]—a person will deeply regret having squandered the opportunity of life, having wasted time, and having failed to consider his eternal future in the Hereafter. Hence, Allah (the Almighty) says, {' But no! When the earth is pounded to dust, pounding after pounding; and your Lord comes with the angels, rank after rank; and on that day, Jahannam [Hell] is made to come forward, on that day man remembers, but how will that remembrance avail him? He says, "If only I had put forth something for my life" '}[Al-Fajr 89:21-24]. {' If only I had put forth something for my life '}, when could a person do so? It is only in the life of this world, which we waste without realising the value of its time. Time and life are among the things we will be questioned about on the Day of Judgement. A person will be asked how he spent his life and to what he devoted his time and life: this gift that Allah granted him. A person will wish he had invested this life in preparing for his eternal life—for his everlasting future. If a person has not done so, what does that mean? It means a terrible loss. If a person fails to offer righteous deeds in accordance with Allah's teachings, guidance, and commands, then their fate will be the Fire of Jahannam—may Allah protect us. In the Fire of Jahannam, the regrets become even more intense. A person experiences the deepest remorse at the moment of leaving this life and even greater regret on the Day of Resurrection, during the reckoning. Then in Hellfire those terrible regrets grow immensely, amid the torment of Hellfire (We seek refuge in Allah). That is why Allah mentions the losers and the doomed among mankind as they are in the Hellfire, enduring the most severe torment and pain, engulfed by the flames of Jahannam. May Allah protect us! They are tortured by every kind and form of punishment. In Jahannam, everything is a form of torment: Thirst and dehydration are torment. Water and drinks are a torment: Boiling water that scalds the faces and tears the intestines apart, pus, and other dreadful, repulsive drinks are all part of the torment of the Fire of Jahannam—may Allah protect us. The food is zaqqūm, which {' will boil in the bellies like the boiling of hot water '}[Al-Dukhan 44:45-46]. The clothing is pieces made of fire. {' Garments of fire will be cut out for them. And boiling water will be poured over their heads, melting whatever is in their bellies, along with their skins. They have maces of iron '}[Al-Hajj 22:19-21]. It is an utterly dreadful state—truly horrific. And the person's greatest regret is in realising that it was he who brought himself into such torment, through his bad deeds and through his negligence and shortcomings in righteous actions. {' And they scream aloud therein, "Our Lord, take us out so that we can do good, unlike what we used to do" '}[Fatir 35:37]. They beg for another chance to make full use of it in righteous deeds. Only then do they realise how valuable this life was for doing good; however, there is no further opportunity. This life, this time we are given in this world, that far too many people waste year after year and fail to recognise its significance is the only opportunity, with no substitute. This is why, when they pray, {' Our Lord, take us out so that we can do good, unlike what we used to do '} [Fatir 35: 37], Allah responds, {' Did We not give you lives long enough so that whoever wanted to remember could have done so? And the warner came to you '} [Fatir 35: 37]. In other words, the very lifespan Allah grants us in this world will serve as evidence against us in the Hereafter—an argument against those who squander it on wrong deeds and trivialities, ignoring the great, righteous deeds He has guided us to, through which our worldly life is set right and our ultimate success in the Hereafter is secured: {' And the warner came to you '} [Fatir 35: 37]. For this reason, the end of one year and the beginning of another ought to remind us and draw our attention to this truth: the importance of our lives and existence; consequently, this should urge us to comprehend the value of time, life and existence, and our responsibilities in this world. Our practical concerns should be directed within the framework of our very responsibilities, avoiding amusement, loss, and triviality. We need to seek conscious awareness so that our practical concerns (the things that take up our time and interest) are approached mindfully, making our remembrance of the Hereafter the driving force that keeps us on the straight path in this life. Our uprightness here matters for our worldly life and is absolutely crucial for our future in the Hereafter. This serves as a significant lesson on the importance of making the most of time and on the significance of this matter to individuals: the passage of a year and the beginning of a new one—this should carry importance for you as you remember these truths. There is also another vital lesson in relation to this matter: the passing of one year and the start of the next, along with these time periods that pass. The aspect of time is coupled with events and changes that impact us as Muslims. This is no ordinary matter. The passage of time brings countless changes, many of which directly affect us and our reality. Time is a framework, and so is space. Within these dimensions, all human beings embark on a journey of action—one that inevitably produces outcomes and consequences. This is the case, even though we, Muslims, remain oblivious to the concerns, issues, and objectives that truly matter to us. In fact, this is a saddening state in our reality: We lose sight of many of the concerns, aims, and issues that are of great influence and significance in our lives due to heedlessness, lack of awareness, and turning away from the Holy Quran (neglecting to be guided by it and act according to its guidance) and also due to the continuous efforts of our enemies to mislead us as an Ummah, distract us, and divert our attention from what is truly important. Our enemies have mounted a vast campaign around this issue, and they have achieved remarkable success. When we examine the reality of our Ummah to assess the level, nature, and type of concerns that occupy people's minds, work, and efforts, we find that the vast majority is oblivious to the concerns that truly matter for both this world and the Hereafter. People become absorbed in narrow, limited, even trivial preoccupations that may feel urgent, impactful, or crucial for them. However, if the major concerns were to receive due attention in the reality of our Ummah, they would address even those minor issues that we get lost in and preoccupied with at the expense of collective and major concerns that could solve many of our problems and issues. Our enemies are determined and actively working to mislead us, scatter our focus, and divert our attention away from the truly important matters. In contrast, the reality of other nations differs from ours— whether they are those hostile nations waging war on our Ummah and targeting it in every conceivable way (as is the case with America, Israel, and the infidel Western states), or the rest of the nations. Their reality stands in stark contrast to ours: They grasp the value and significance of time and treat it as a key metric of practical achievement. That is, they strive to accomplish significant goals each year, setting truly important and well-considered priorities in relation to their major goals—to be powerful, prosperous, and capable, among other goals—and according to their cultures and orientations. They do strive to achieve specific outcomes and meet specific practical objectives each year. This applies to longer spans—five years, ten years—resulting in a noticeable difference in their reality. For example, we observe tangible changes in realities of emerging nations; they show interest, recognise the importance of time, and invest it wisely. Furthermore, they study how to make the most of their time. This is one of the things they study: how to manage and invest time as effectively as possible to secure meaningful achievements. Surrounding us, various nations consciously define their priorities and structure their practical objectives and concerns accordingly. They rigorously pursue those aims and measure their progress against time, ensuring tangible progress. Thus, each year yields its own gains, each decade its own outcomes, and so on. This discipline is one of the chief drivers of any nation's advancement. When it comes to our reality as a Muslim ummah, decades can pass [without yielding any results], and some nations may remain trapped in crises engineered by our enemies. People fall into these traps because they have not elevated their awareness and priorities, refined their practical methods, or broadened their knowledge. The result becomes negative, moving ever more towards decline, as is, regrettably, the case for most of our Ummah's peoples. Muslims are among the nations most prone to wasting time! This is despite the fact that the Holy Quran teaches us the immense value of time. We should be the ones who most fully grasp the importance of time at every stage of life. Every stage of life has its own value and significance, including childhood, which is a foundational stage; youth, which is immensely significant; and all other stages of life until one meets Allah. Indeed, lifespan holds profound importance—truly great. However, unfortunately, Muslims are the foremost wasters of time. Many of our people squander it in idleness and meaningless activities. Other time is wasted through misdirected effort. In other words, it is invested in seemingly productive activities, but they are secondary matters compared to other matters. Even when pursuing livelihood or worldly matters, there are often more important matters that help achieve this pursuit without neglecting the far greater goals of this Ummah—such matters that build the Ummah to be strong in both its faith and worldly capacity and connected to its faith and life, as there is a complete connection between the two in the guidance of Allah. Some may also squander their efforts and invest their time incorrectly on deeds that represent sins, burdens, and acts of disobedience and that serve falsehood and harm them and their Ummah. This is far more dangerous and truly saddening. These are some of the lessons and points pertinent to time and its passage, as well as what the end of one year and the start of another mean for those keen to assess their reality—whether as individuals, a community, a group, or an ummah—evaluating their performance, achievements, and contributions and recognising the crucial importance of investing time to the utmost. Regarding the practice of tying our calendar to the Prophet's Hijrah [migration], the Hijrah from Mecca to Medina took place at the beginning of the month of Rabi'. However, Muslims adopted the month of Muharram as the year's start. This is because they viewed it—given the circumstances of the time—as the return of the pilgrims from Mecca and considered the period following Hajj as the best time to mark the beginning of the year. As a result, the beginning of the year was established in the month of Muharram. Generally, the year itself is connected to the Hijri calendar, and the first year was reckoned from Muharram, even though the actual migration began in Rabi'. This was influenced by the considerations we mentioned and other details that we do not have enough time to explore now. Regarding the practice of linking the Islamic calendar to the Hijrah, before the Hijri calendar, most Arabs dated events according to the Year of the Elephant—the year in which Allah destroyed the People of the Elephant. This event became the standard reference point in the Arab system of dating. Prior to that, some people dated events according to the calendar of Alexander, while others marked time by significant events and historical milestones. However, when the incident of the People of the Elephant took place—a major and momentous event—it became a dominant point of reference for most Arabs. Later on, in the Islamic era, the Hijri calendar came into use. Why is our Islamic calendar linked to the Hijrah? This connection carries numerous profound lessons, and we will briefly speak about some of them. This also draws our attention to the significance of the Hijrah, both in what it means to us and in the insights and lessons it offers. However, it is unfortunate that many Muslims have turned away from the Hijri calendar, embracing the Gregorian calendar instead, even though the Hijri calendar is one of those key elements that reflect the identity of this Ummah. It remains an integral part of who we are. Among the many lessons of the Hijrah, three key reflections emerge: Among them was their spirit of giving. They were a giving, generous, selfless community, not a society driven by selfishness, greed, or miserliness. They were also a people of patience—a patient society, accustomed to endurance and patience. In addition, they were courageous and willing to sacrifice. Mecca, where the holy Kaaba stands, is the holiest place on earth. It was settled by the Prophet Ismail (PBUH), following Allah's command to his father, the Prophet Ibrahim (PBUH). Thus, it became the home of Prophet Ismail, who spent his entire life there as a prophet and messenger, continuing the mission of his father, Prophet Ibrahim (PBUH). In fact, Prophet Ibrahim visited Mecca multiple times and stayed there for extended periods, as we discussed in earlier lessons during the month of Dhu Al-Hijjah. So Prophet Ismail settled in Mecca, fulfilling his role as a prophet and messenger and undertaking another sacred and significant responsibility: caring for the Sacred House of Allah after its construction, in which he and his father had both taken part, as well as maintaining the rites of Hajj. The call of Prophet Ibrahim to worship Allah in fulfilment of his prophetic mission and its continuation through the Prophet Ismail (PBUT) became firmly rooted in the Arab environment of that era. That call was embraced by the descendants of Prophet Ismail (PBUH) and within tribes of Yemeni origin, as recorded in historical books. Foremost among these tribes was the tribe of Jurhum, from which the Prophet Ismail (PBUH) took a wife. For this reason, Mecca became, from then on, a centre for the divine religion, following the path of Ibrahim and Ismail (PBUT), and it stood as a place of devotion to Allah alone (Glory be to Him), marked by the sanctity of the Sacred House. This continued long after the death of Prophet Ismail (PBUH), spanning many generations—the divine religion of monotheism, Islam (the great name of Allah's religion), continued to define that era. Generations later, deviation and distortion gradually grew worse, even though the concept of Al-Ḥanifiyyah and the tradition of Ibrahim still remained. That is to say, among the Arab tribes descended from Ismail and the Yemeni tribes, the concept of Ibrahim's tradition and Al-Ḥanifiyyah itself continued to be recognised as prominent, alongside the enduring sanctity of the Sacred House among the Arabs. Additionally, the rites of Hajj were observed and upheld as a common practice for a long time. However, the state of deviation and distortion deepened over time and eventually reached a dreadful level. While some rituals and forms of worship persisted, and remnants of Allah's true religion—the great religion of Islam—still survived, the title and essence of Islam had changed. Though the title of Al-Ḥanifiyyah remained, all that was left were distorted and corrupted rites, no longer pure or intact, and much was erased. Ultimately, the deviation worsened to the extent that people began once again to associate partners with Allah and returned to idol worship. Matters reached this extent! Once deviation from the path of truth begins, it tends to grow, eventually reaching extremely dangerous levels. The longer they remain in such a state, the more severe their deviation and misguidance become! Historians differ on the time period when polytheism in Mecca began. Some say that it started when some merchants from the Quraysh tribe—or maybe from the ancestors of Quraysh, according to some accounts and historical records—travelled from Mecca to India for trade purposes; however, when they saw idol worship and the surrounding rituals there, some were influenced by what they saw and decided to buy some idols and bring them to Mecca, marking the beginning of idol worship and a serious deviation from monotheism. The state of deviation reached such an extent that holding fast to monotheism became something extremely rare among the Quraysh tribe and the Arabs in general: Few people, very limited in number, remained committed to monotheism. The deviation even escalated to the point where idols were placed on top of the Kaaba, which was a truly horrifying act. Nothing remained of the religious heritage of Prophet Ismail (PBUH) and Prophet Ibrahim (PBUH) except distorted rituals and a few practices that Arabs continued to observe, for example: They continued to perform specific and limited practices, but they abandoned the core principles, such as the monotheism of Allah (the Almighty) and other crucial aspects. Quraysh was the tribal name of Ismail's later descendants who lived in Mecca before the mission of the Prophet Muhammad (PBUH&F) and were responsible for maintaining and tending to the Sacred House. One of the clans within the Quraysh tribe was the Banu Hashim clan, which also descended from Prophet Ismail (PBUH), and from this very clan, Allah chose the Seal of His Prophets and Messengers, Muhammad (PBUH&F), the fulfilment of Ibrahim's prayer and the glad tidings proclaimed by Isa and the prophets before him. From the very beginning of his Prophetic mission in Mecca to proclaim Allah's command and call people to Allah, t he Messenger of Allah (PBUH&F) exerted immense efforts in inviting the people of Mecca to serve as the foundation for the divine mission and the bearers of the banner of Islam. These efforts were immense, supported by the exceptional qualities and abilities granted to him by Allah and empowered by the greatness and profound effects of the Quran—a powerful and compelling miracle. Despite all of that, only a few individuals from Quraysh believed. As a society, the Quraysh tribe were not prepared to serve as a supporting base for Islam or to carry its mission forward. This was the case even though they enjoyed highly favourable conditions for that, including their geographic proximity to the Sacred House of Allah, their comfortable living circumstances and material resources, and the respect and status they enjoyed among the Arab tribes. They possessed numerous factors that could have enabled them to fulfil this role, but they failed to benefit from all these factors, as most of them were influenced by several negative factors. Among those negative influences was their strong attachment to their leading criminals. The majority of Meccan society was closely tied to prominent misleading, corrupt criminals such as Abu Jahl and others of his kind. Their attachment to such figures had a profound impact on them. This is why they said, as mentioned in the Holy Quran, {' If only this Quran was revealed to a great man from [one of] the two cities! '}[Az-Zukhruf 43:31]. From their point of view, greatness was measured by material wealth, social prestige, and influence within society. Their standard was not moral or human excellence, nor other true and meaningful qualifications. Another negative influence was their materialistic mid, for they relied on material wealth and status as the main standard for whom to follow. This is a serious issue that overshadows many people in human society: {' And they say, 'What kind of messenger is this who eats food and goes about in market-places [for a living]? If only an angel had been sent down with him to be his co-warner, or a treasure had been cast down to him, or he had had a garden from which he may eat!' '}[Al-Furqan 25:7-8]. This implies that they abandoned their demand for an angel to accompany him and instead demanded, {' or a treasure had been cast down to him' '}. In their view, if he were a successful merchant with vast material resources or a wealthy landowner with vast farms, that would make him worthy of being followed. Some of them were influenced by fears: {' They say [to the Prophet], 'If we were to follow [true] guidance with you, we would certainly be snatched away from our land' '}[Al-Qasas 28:57]. This means they acknowledged that what the Prophet (PBUH&F) brought is true guidance—that the Quran is a book of guidance, and that what the Messenger was calling to leads tothe straight path, to goodness, and to Allah (Glory be to Him) and His true religion. {' They say [to the Prophet], 'If we were to follow [true] guidance with you, we would certainly be snatched away from our land' '}[Al-Qasas 28:57]. In other words, the divine message was surrounded by a completely hostile environment, as is the case with the Arab environment. So as a small group, they feared the consequences of siding with a movement that challenged the dominant order: {' We would certainly be snatched away from our land '}[Al-Qasas 28:57]. In the verse, {' Have We not established for them a safe haven [in Mecca] to which fruits of all kinds are brought as a provision from Us? But most of them do not know '}[Al-Qasas 28:57], Allah argued against them that He had provided them with circumstances that supported their security and livelihood, granting them abundant provisions due to their proximity to the Sacred House and through the prayer of His Prophet Ibrahim and the divine wisdom and planning. So He established for them a prosperous and comfortable living situation, free from economic crises, as Allah (Glory be to Him) says that He is the One {' Who has fed them against hunger and made them secure against fear '}[Quraysh 106:4], yet all of this did not benefit them. Despite rejecting the divine message —this being the case for most of them, with only a few exceptions—they did not stop there; instead, they turned to obstruct Islam and the path of Allah, waging war against the Messenger of Allah (PBUH&F) through propaganda, defamation, and denial. They also persecuted the weak among those who embraced Islam and had no tribal protection. Thus, the migration to Abyssinia served as a temporary solution for those Muslims in such circumstances. They persisted in denial and obstructing the path of Allah until they reached a state described by Allah, {' The word has been confirmed against most of them, so they do not believe '}[ Ya-Sin 36:7]. This means they were forsaken and deserved Allah's severe wrath. They reached a point where they were among those promised punishment and divine retribution, having become doomed with no hope of ever attaining faith: {' The word has been confirmed against most of them, so they do not believe. '} Then Allah permitted His Messenger to migrate, and the following verse was revealed to him: {' So turn away from them [O Prophet], for you will not be blamed '}[Adh-Dhariyat 51:54]. The Messenger of Allah (PBUH&F) set out to find a supportive base —one that would embrace Islam and uphold the mission of Allah. During the Hajj season, he presented Islam to various Arab tribes, inviting them to carry the divine message. Most declined, and some had their own conditions that were unacceptable to the Prophet (PBUH&F). But of all the tribes to whom he offered this responsibility, which is a tremendous honour, it was the two Yemeni tribes of Yathrib—Al-Aws and Al-Khazraj—who accepted this honourable responsibility. It began with a small group of them who believed during Hajj and embraced Islam before returning home to their people. They returned the following year with more supporters and pledged their allegiance in what became known as the Pledge of Al-ʿAqabah. Before the Hijrah, the Prophet (PBUH&F) sent Muṣʿab ibn ʿUmayr to teach them Islam, and soon, the few Muslims in Mecca began migrating to Yathrib. A real home for Islam had finally taken shape. After that, anxiety began to grow within Quraysh in Mecca. Those named by Allah as the Ansar—who had attained this immensely great honour to be the base of support for the divine mission and to carry the responsibility of safeguarding Islam—possessed qualities that made them worthy of this role. But why was it they, among all the Arab tribes, who accepted this responsibility? This, too, is a deeply important lesson—a lesson about what caused the downfall of the Meccan society, how it lost its way, missed out on this momentous role, and, in turn, forfeited its future in the Hereafter, as Allah said, {' The word has been confirmed against most of them, so they do not believe '}[ Ya-Sin 36:7 ]. What destiny awaits them, other than Jahannam? The word came into effect upon them—Allah's punishment and Jahannam. Regarding the Ansar, there were a number of important positive factors that qualified them for this great role: These were among the most important qualities that qualified them for this great role. The Holy Quran speaks of their profound characteristics: {' And [it is also for] those who were settled in the Home [Medina] and the faith before them. They love those who emigrated to them, and they find not any want in their breasts of what they [the emigrants] were given. They give preference over themselves, even though they are in privation. And whoever is preserved from the miserliness of his soul, it is those who will be the successful '}[ Al-Hashr 59:9 ]. That society was well-qualified for success, prosperity, triumph, and victory. Why? It is because it was not afflicted by this disease—the disease of miserliness, selfishness, ambitions, and greed—which drives a person to act from a narrow perspective, based on personal interests and factional calculations. Therefore, they were truly prepared to undertake that great role, despite the vast disparity in material capabilities between them and Quraysh. It is true that Quraysh possessed immense capabilities, but the Ansar surpassed even in this defining virtue: They gave preference to others over themselves, even while facing poverty and severe need. The Ansar attained that great honour, along with the Muhajirin, who had migrated to join them, and together they formed a Muslim ummah that would carry the divine message and support the Messenger of Allah (PBUH&F). This was all about this lesson: the kind of society that possessed the essential, lofty, and noble qualities needed to rise to the level of this great mission. Regarding the story of the Prophet's migration (PBUH&F) from Mecca to Madinah, there are also many lessons to be drawn, of which we shall mention a few briefly. Quraysh was not content with merely opposing, denying, and stubbornly rejecting the message, or with persecuting the vulnerable Muslims. Rather, they decided to resolve the matter once and for all and to take decisive actions against the Messenger of Allah (PBUH&F). So they convened in Dar Al-Nadwah, their council chamber, where they would meet to consult and make decisions. Allah (the Almighty) described their scheming in the Holy Quran: {' And [remember, O Prophet,] when the disbelievers conspired '}[Al-Anfal 8:30]. They came together to plot against the Messenger of Allah (PBUH&F), devising a hostile scheme against him. {' And [remember, O Prophet,] when the disbelievers conspired to capture, kill, or exile you. They planned, but Allah also planned. And Allah is the best of planners '}[Al-Anfal 8:30]. In their meeting, they discussed various options—imprisonment, exile, or assassination—and ultimately chose to kill the Messenger of Allah (PBUH&F). However, Allah informed him, permitted him to migrate, and commanded him to leave. Their plot failed, and Allah saved His Prophet, who migrated under difficult, sensitive, and perilous circumstances, for they had declared a full-scale mobilisation in their search for him. During their search for him —as they frantically mobilised to capture and eliminate him—one of the most perilous moments arose when he took refuge in the cave of Mount Thawr, just a few kilometres from Mecca and the Sacred House. They came so close that they were almost about to enter the cave! Allah (Glory be to Him) speaks of that very moment, a delicate and critical moment that threatened the Prophet's life (PBUH&F):{' [It does not matter] if you [believers] do not support him, for Allah did in fact support him when the disbelievers drove him out [of Mecca] as one of two. While they both were in the cave, he reassured his companion, 'Do not grieve; Allah is certainly with us.' So Allah sent down His serenity upon the Prophet, supported him with forces you did not see, and made the word of the disbelievers lowest, while the Word of Allah is supreme. And Allah is Almighty, All-Wise '}[At-Tawbah 9:40].Allah saved His Prophet, the Hijrah was completed, and the Ansar welcomed him with longing and love. Thus, the foundations of Islam were laid, and a new era began—the birth of the Ummah. It was a moment forever tied to the Islamic calendar, allowing Muslim to remember it in every age and every trial and to learn valuable lessons from it. At the forefront of the lessons we can draw is the certainty that the Word of Allah is supreme and has the power, when faithfully followed, to elevate the Ummah, no matter the challenges, dangers, or hardships. Under the leadership of the Messenger of Allah (PBUH&F), Muslims rose from nothing—in the bleak and brutal context of early Jahiliyyah. Through Islam and the Word of Allah, the Muslim Ummah was elevated to lead nations, while the false, disbelieving, and oppressive ideologies and communities around it crumbled. Islam—regardless of the hardships it may face—is a great project destined to prevail: {' to manifest it over all religion, even to the dismay of those who associate others with Allah '}[ At-Tawbah 9:33 ]. Whoever moves with Islam, even in times of alienation or difficulty, is part of a great project destined for victory, backed by Allah (the Almighty), with its unique qualities and blessings. This is because it is a project from Allah—the Almighty, the Wise, the Great, the Merciful, the All-Knowing—and it is upheld by His care and support. The Prophet (PBUH&F) said, ' Islam began as something strange. ' It began in estrangement— in a dark and hostile environment that opposed truth and Islam and was steeped in ignorance and injustice. Yet despite all that, Islam prevailed, and its banner was raised. ' Islam began as something strange, and it will return to the state in which it began. ' In other words, the return of Islam will likewise begin in estrangement; however, Islam will rise again and grow in strength, and its banner will be raised once more. Through it, Allah will deliver Muslims and the oppressed throughout the world. So this return to its state as something strange means that, just as Islam once prevailed from a position of estrangement, it will once again rise from such a state and will ultimately prevail. ' So glad tidings to the strangers. ' When asked, ' Who are they, O Messenger of Allah? ' he replied, ' Those who remain righteous when people become corrupt. ' They are not swayed by society's corruption; rather, they remain upright and strive to reform others. They rise, and they take action. As for the paths and alternatives that stray from the Word of Allah (which means His guidance, His way, and His valuable instructions), such alternatives, which may attract many in our Ummah, lead only to loss and ruin. They help the enemies tighten their grip on this Ummah and drag it further down. That is why occasions like this one that remind us of the Messenger of Allah (PBUH&F) must be moments of guidance, inspiration, and reflection. We must pay due attention to such occasions. That was all about this occasion. Let us now address recent developments, most notably the defeat of the Israeli enemy and its partners in their aggression against Iran. It is evident that the Israeli enemy, with American backing, had undertaken large-scale preparations for the assault on Iran. In fact, these preparations lasted a year or more due to the highly ambitious nature of the objective they pursued. The most dangerous aspect of this aggression is the Israeli enemy's attempt to eliminate the Islamic Republic of Iran in order to clear its path to regional domination. We addressed this point in our previous speech. Regarding the position of Muslims in the Arab world and beyond, the most perceptive and advanced position came from Pakistan, although other Islamic states, including Arab states, issued condemnations. This is in comparison with other countries; as for the position of our own country, it is, of course, one of support and active participation. But when compared with other countries, Pakistan's position stood out: It recognised the enemy's aims, spoke out clearly, and acted with strength and courage. The Turkish position that followed was also clear, explicit, and conscious of what the enemies aim and plan for and their true ambitions and objectives. The scale of the Israeli enemy's defeat —alongside that of the Americans and its Western backers—becomes evident when comparing their goals with what they ultimately got. Perhaps the clearest expression of their highest ambitions came from the infidel Trump: He demanded unconditional surrender. He stated outright that Iran should submit completely. This illustrates the grand scope of their aggression and ambitions. Yet in the end, it was they who halted their assault unconditionally. No conditions were imposed on Iran's nuclear programme or concerning any other issue such as its Islamic position in supporting the Palestinian people and other matters they consider fundamental problems in their conflict with the Islamic Republic. The Israeli enemy's military defeat is clear: It failed to achieve its objectives, particularly the destruction it sought to inflict on Iran. While there was some damage and a few losses, these were limited compared to what the Israeli enemy had aspired to achieve. The Israeli enemy was unable to protect itself from the Iranian missile attacks and suffered extremely heavy losses. The relentless barrages and waves of missiles that rained down on it day and night became an extremely terrifying nightmare that plunged it into a state it had never experienced before. The Jewish Zionists found themselves, throughout the duration of the Israeli aggression, in an unfamiliar and alarming situation—marked by fear, panic, and a constant scramble to shelters. As even acknowledged by some of them, they experienced conditions similar to those the Palestinian people in the Gaza Strip endure: bombardment, destruction, and explosions. Yet this shared experience ends there, as Muslims adhere to far higher moral and humanitarian standards in warfare than those of their enemies. The Israeli enemy's defeat is a significant one; it is a victory for the Islamic Republic of Iran, its leadership, the Revolutionary Guard, the Islamic system, and the Iranian people. It is also a victory for all Muslims, for the Arabs, and for the Palestinian cause. This can be truly appreciated when we consider what the Israeli enemy, backed by the Americans, would have done if it had succeeded in achieving its goals. Imagine what would have happened if Iran had surrendered, as they demanded, or if they had overthrown the Islamic system, seized control of the situation, or imposed their dictates and conditions on Iran! All of these scenarios are, in reality, utterly impossible—completely unworkable. But had they succeeded, the repercussions across the region would have been enormous. This is because the core objective behind their aggression against Iran is precisely to 'change the Middle East'. They are open about this. The criminal Netanyahu himself speaks about it, as do the other Zionist criminals. They keep talking about changing the Middle East. What this truly means is that they intend to move on to other regimes and nations across the region. That is why this issue is so crucial. During the Israeli aggression against the Islamic Republic of Iran, the Organisation of Islamic Cooperation (OIC)—the world's second-largest international body—held a meeting. As usual, it issued a statement, and speeches were delivered. Official Muslim organisations have largely become platforms for issuing declarations and giving speeches. Despite its name, the Organisation of Islamic Cooperation lacks what it most claims: cooperation. What is missing in our Ummah? It is cooperation. Most of these states did not even support the Palestinian people, and they still do not come together on shared causes. Nevertheless, it is a great blessing and a victory from Allah (Glory be to Him) that the Israeli enemy has suffered such a defeat, despite its arrogance, aggression, hatred, its vast capabilities, and the backing it receives from America and other Western regimes. Regarding the Israeli aggression on the Gaza Strip, this week saw yet another wave of brutal, savage crimes—part of a continuing series of tragic weeks marked by injustice, brutality, and criminality at the hands of the Israeli enemy. This week also witnessed the following: Regarding Palestinian resilience, the operations carried out by our fellow mujahidin in the Gaza Strip remain ongoing and diverse. These include detonating explosive devices against enemy soldiers and vehicles across all axes of incursion, targeting the enemy with mortar shells and sniper fire, and engaging in direct, point-blank combat. They have inflicted direct losses on the Israeli enemy, killing and wounding its soldiers and destroying military vehicles. One of the most notable and lethal operations was the sophisticated ambush carried out by the Al-Qassam Brigades last Tuesday in Khan Younis, in which more than twenty enemy soldiers were killed or wounded. The Israeli side attempted to conceal the scale of these losses through media blackouts. That operation showcased the exceptional bravery and daring of the Al-Qassam mujahidin. They reached the enemy's armoured vehicles, threw explosive charges inside, and engaged the soldiers in direct combat. Regarding support from Yemen —the land of faith, wisdom, and jihad—during the month of Dhu Al-Hijjah, twenty-five ballistic and hypersonic missiles and drones were launched. This brings the total since the start of the second phase, on the 15 th of Ramadan, to 309 ballistic and hypersonic missiles and drones. This is what we could do according to our capabilities. With that said, we were truly heartened by the waves of Iranian missiles that rained down heavily on the Israeli enemy, inflicting devastating damage. This is the fruit of many years of thorough preparation. This spirit and doctrine of jihad and this independent model of building strength —guided by the divine command, {' Against them make ready your strength to the utmost of your power '}[Al-Anfal 8:60]—have enabled the Islamic Republic of Iran to attain remarkable strength and capabilities, built on domestic production and self-reliance. Iran stands out for this domestic production. This is why the Israeli enemy was unable to sustain its aggression against the Islamic Republic for even two weeks. Although it had initially declared a two-week campaign, it failed to sustain that campaign. With regard to the ban on Israeli shipping, the Red Sea remains completely closed to Israeli vessels, and the port of Eilat remains non-operational. Public activities in our country continue with great momentum, including marches, demonstrations, tribal and student gatherings, and more. This past week witnessed 1,108 marches and public gatherings. Public mobilisation efforts of various kinds also remain ongoing. As for demonstrations abroad this past week, demonstrations were held in four Muslim countries and in seventeen other countries, including America, Australia, Argentina and countries across Europe. At the beginning of the new Hijri year, I say to my dear people: O Yemen of faith, O descendants of the Ansar, O bearers of the banner—from Jurhum with the Prophet Ismail (PBUH) to Al-Aws and Al-Khazraj with the Seal of the Prophets and Master of the Messengers, the Messenger of Allah Muhammad (PBUH&F)! O descendants of those Yemeni tribes who played a great role across the ages and those who were granted a badge of honour through the Prophet's testimony: 'Faith is Yemeni, and wisdom is Yemeni.' Your role and mission are bound to Islam and truth—to living its values, carrying its banner, and striving in the way of Allah (Glory be to Him). Link the present to your honourable and glorious past, and never seek another path. In this new Hijri year —which reminds us of the Hijrah and of offering sanctuary and support—let tomorrow's turnout, Allah willing, be grand and powerful. Let it be a renewal and reaffirmation of your covenant with the Messenger of Allah (PBUH&F) to remain steadfast in supporting Islam, just as your forefathers, the Ansar, once did. Allah willing, tomorrow's turnout will be exceptional. It is the opening of the new Hijri year and must therefore carry Yemeni zeal and see a broad popular participation. Taking a stand for the oppressed Muslim Palestinian people and for Islamic sanctities is an expression of loyalty to the Messenger of Allah (PBUH&F) and a form of striving in the path of Allah (Glory be to Him). Our stand against the Israeli enemy is a stand against the enemies of Allah, His Messenger, Islam, Muslims, and all of humanity. I call upon our dear people to join in massive, million-strong demonstrations marking the start of this new Hijri year tomorrow, Allah willing, in the capital (Sana'a, at Al-Sabeen Square) and in all other governorates, districts, and public squares. I hope that this opening of the new Hijri year will be a momentous occasion: 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. We also ask Him to hasten relief and victory for the oppressed Palestinian people and for their dear mujahidin. Peace be upon you and the mercy of Allah and His blessings. Whatsapp Telegram Email Print more of (Revolution Leader)
Saba Yemen
6 hours ago
- Saba Yemen
Rights Center Condemns Denial of Access to Missing Persons in Gaza and Red Cross Inaction
Gaza – Saba: The Palestinian Center for the Missing and Forcibly Disappeared Persons on Tuesday condemned the ongoing denial of access for civil defense teams to areas where victims have gone missing in the Gaza Strip, and the lack of response by the International Committee of the Red Cross to urgent appeals from Palestinian citizens to rescue their loved ones. In a statement, the center confirmed the existence of major challenges in documenting the number of martyrs and missing persons due to ongoing Israeli attacks and limited resources. The center strongly criticized the Israeli occupation forces for preventing civil defense teams from reaching areas where victims are believed to be located. It also expressed astonishment at the response of the International Red Cross, which has received appeals from numerous parties but has failed to take action. The center further condemned the Israeli practice of withholding information about forcibly disappeared individuals, leaving families in the dark about the fate of their loved ones and compounding their suffering. The center called on the United Nations and the international community to launch an independent investigation into the fate of thousands of detainees from Gaza and to hold Israel accountable for crimes committed against them. It highlighted that thousands of families in Gaza continue to live in torment, waiting for news about their missing relatives, amid the absence of any effective international body tracking the fate of the disappeared. The center emphasized the urgent need to break the silence and act before it is too late. According to local estimates and testimonies from residents, Israeli forces have detained more than 11,000 Palestinian citizens since the beginning of the aggression on Gaza, subjecting them to various forms of abuse and torture, and executing a large number of them. Whatsapp Telegram Email Print
Saba Yemen
6 hours ago
- Saba Yemen
Meeting of Foreign Ministry Leadership reaffirms full support for Military Front in confronting aggression
Sana'a – Saba: A meeting was held in Sana'a today, chaired by the Minister of Foreign Affairs and Expatriates, Jamal Amer, and attended by the leadership of the political and consular sectors. The meeting discussed diplomatic and administrative issues, focusing on elevating the level of political engagement to confront aggression through a strong diplomatic front. Diplomacy, it was noted, should serve as a solid support and complement to the armed forces led by Sayyed Abdulmalik Badr al-Din al-Houthi, which have proven to be a deterrent force and an unignorable strategic actor. This strength has granted Yemen's political role increased effectiveness in negotiations and consultations with various international powers to confront military escalation. Minister Amer stressed that the diplomatic front must exhibit the same strength and clarity as the Yemeni armed forces. He stated: 'The next stage does not allow for half-solutions or neutrality. One must choose either the national liberation path that rejects hegemony and foreign dependency, or align with those who have betrayed their homeland and become mere tools and mercenaries for regional and international powers of dominance.' He emphasized the need to keep pace with the current transformative stage, which leaves no room for ambiguity or indecision. Amer reiterated: 'Sana'a clearly declares that peace is its strategic choice and war is the exception,' affirming Yemen's readiness to confront any imposed aggression. The minister praised the growing military capability and the popular unity around the leadership, stressing the continued role of the diplomatic front in defending Yemen's grievances and those of the Palestinian people in Gaza on the international stage. Regarding the Red Sea situation, Amer affirmed Sana'a's clear and unwavering stance. He underscored Yemen's commitment to the safety and security of international maritime navigation in the Red Sea, Bab al-Mandab, and the Suez Canal. He clarified that the decision to prevent the passage of Israeli ships is a temporary measure, directly linked to ending the aggression on Gaza and allowing unrestricted humanitarian aid. He described this stance as humanitarian, religious, and moral, especially in light of international and regional silence on the Zionist crimes in Gaza. The minister also called for continued efforts to develop and improve diplomatic performance in line with local, regional, and global developments. He announced the completion of procedures to adopt the financial bylaw for the diplomatic corps, in accordance with Law No. (5) amending certain provisions of the Diplomatic Corps Law, which is supported by the President of the Supreme Political Council. Participants in the meeting affirmed their commitment to keeping pace with ongoing developments and standing by the leadership until victory and stability are achieved. Several issues related to strengthening diplomatic efforts and countering external conspiracies were discussed during the meeting. The meeting was attended by the Deputy Minister for Financial and Administrative Affairs, Ambassador Mohammed Hajer, as well as heads of departments and general directors from the political and consular sectors of the ministry. Whatsapp Telegram Email Print more of (Local)
