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.
On the blessed occasion of Eid Al-Ghadir, the day of wilayah, I extend my warmest congratulations and best wishes to our dear Yemeni Muslim people and to all the faithful men and women celebrating this day in every country where it is observed. We ask Almighty Allah to accept all the rightful acts carried out in commemoration of this occasion.
Our dear Yemeni people observe this day every year, honouring a spiritual heritage preserved through generations and upheld across the centuries until the present day.
Celebrating this occasion is, first and foremost, an expression of joy and gratitude for the grace and favour of Allah (the Almighty), as He says, {‘Say, “In the bounty of Allah and in His mercy, let them rejoice; it is better than what they accumulate”‘}[Yunus 10:58]. Celebrating and commemorating this day is a way of showing happiness and thankfulness for Allah’s blessings and His grace.
The celebration is also accompanied by profoundly important meanings—chief among them is bearing witness to the completeness of Allah’s religion, affirming that it is not lacking in any way. It is also a testimony that the Messenger of Allah (PBUH&F) conveyed the message exactly as he was commanded in line with the verse that will be discussed later: {‘O Messenger! Convey what has been revealed to you from your Lord. If you do not, then you have not delivered His message‘}[Al-Ma’idah 5:67].
It is also a vital form of documentation, capturing that great historical message which has been passed down from generation to generation because of its profound significance. At the same time, the celebration reinforces a great Islamic principle: Allah’s authority over His servants in all aspects of their lives, and the duty to align oneself with Allah and the true extension of His authority according to the Holy Quran. This brings about crucial outcomes, foremost among them being the protection of the Muslim Ummah from aligning itself with the Jews and their allies among the Christians. In our present time, the Ummah is in dire need of this protection.
To begin with, we must look at the essence of this occasion—namely, the content of the momentous and historic declaration made by the Messenger of Allah (PBUH&F) on the 18th of Dhul-Hijjah, in the tenth year after the Hijrah.
In that year, as the Hajj season approached, the Prophet (PBUH&F) issued a wide call, mobilising Muslims en masse for Hajj. His efforts were extraordinary and unprecedented. He sent envoys to Arab tribes and Muslim communities across the region, urging them to join him in performing Hajj that year. The result was a massive turnout—likely the largest Hajj gathering the Arabian Peninsula had ever witnessed. Never before had such multitudes of people converged on the Sacred House of Allah, whether in pre-Islamic times during the era of ignorance, during the times before that era, during the earlier tradition inherited from the prophets Ibrahim and Ismail (Peace be upon them), or even during the Islamic period. The Hajj of the ninth year after the Hijrah, for instance, did not see such numbers, and the Prophet (PBUH&F) had not taken part in that Hajj.
The large-scale mobilisation and extensive efforts to encourage participation in establishing Hajj during that season were remarkably successful. Attendance reached tens of thousands, surpassing one hundred thousand pilgrims. This represented a significant percentage when compared to the population size of that era. In the context of the Arabian Peninsula, it may have represented around a fifth of the population—an exceptionally large proportion for that time.
In that year, the Messenger of Allah (PBUH&F) performed Hajj himself and made every effort to gather as many people as possible for Hajj. His Hajj in that year was named the Farewell Pilgrimage. In fact, this name has its meaning, as the Prophet (PBUH&F) bade farewell to his Ummah during that Hajj: He bade them farewell and made them aware of his impending departure from this fleeting world to the Hereafter. This was a big and deeply saddening event, carrying with it risks and crucial obligations for the Ummah that demanded continuity in remaining steadfast on the path of Islam and following the example of the Prophet (PBUH&F). Indeed, it was an immensely significant matter for the Ummah, with consequences and effects, and more.
In the Farewell Pilgrimage, the Prophet bade farewell to the Muslims, saying, ‘I may not meet you after this year.‘ He also made other statements, such as his saying, ‘It is nearly time that I will be called,‘ and, ‘The messenger of my Lord will shortly come to me, and I will answer his call.‘ These statements, delivered in various contexts, all made the Ummah feel that his departure was near and that he was preparing to leave this fleeting world.
This farewell was not merely emotional; he did not simply bid them farewell and end it there. The Messenger (PBUH&F), in carrying out his mission and responsibility of delivering Allah’s message, was offering the Ummah guidance directly tied to its future and destiny—a guarantee for the Ummah if Muslims adhered to it through complete steadfastness on the path of Allah. Therefore, all the teachings, truths, and guidance provided by the Prophet, whether during the Farewell Pilgrimage or afterwards, carried great importance for the Ummah concerning its present at that time and its future. Thus, this matter was truly of critical significance.
In other words, when he was telling them about his imminent departure from this life, he did so while delivering teachings of great significance for their future to secure their continuity on the true path of Allah (Glory be to Him) and His divine message. Thus, this matter was of great importance: In fact, it was not just advice, it was the Prophet’s farewell counsel, through which he conveyed the most critical teachings. These teachings held within them the firmest guarantees for the Ummah to remain steadfast upon Allah’s true path, His sound guidance, and His straight way—this is an incredibly important matter.
The Messenger of Allah [Mohammed] (PBUH&F) performed Hajj and personally taught the Ummah the rituals of Hajj in detail. Moreover, he delivered crucial teachings during the sermon on the Day of Arafah—a very famous sermon. In this sermon, he mentioned the Hadith of Al-Thaqalayn, along with other significant teachings, such as the prohibition of Muslims shedding each other’s blood, the sanctity of their honour, wealth, and possessions, and urging Muslims to be united, to cooperate with each other, and to remain steadfast in following Allah’s true path.
After performing Hajj and returning from Mecca, the Messenger of Allah (PBUH&F), along with the pilgrims, reached a place called Al-Juhfa, which lies between Mecca and Medina, and is closer to Mecca. In that area, there is a pond known as Ghadir Khumm, located within the same valley, Wadi Khumm. It was at this very location, just before the pilgrims would part ways and head to their respective homelands, that the following verse was revealed to the Messenger of Allah (PBUH&F): {‘O Messenger! Convey everything revealed to you from your Lord. If you do not, then you have not delivered His message. Allah will [certainly] protect you from people. Indeed, Allah does not guide the unbelievers‘}[Al-Ma’idah 5:67].
This blessed verse is unanimously regarded as one of the final verses revealed in the Holy Quran—among the last to descend. Despite that, it contains a remarkable logic and a powerful emphasis that clearly highlights—for us, Muslims—the profound importance of the message it commands the Prophet to convey. However, when this verse was revealed to the Prophet (PBUH&F), he had already conveyed the fundamental principles of Islam, foremost among them the oneness of Allah, and fought against polytheism and worked to eradicate it entirely from the Arabian Peninsula. Additionally, he had conveyed the rest of Islam’s principles, its laws, and its pillars. He had also clarified Islam’s firm and explicit position towards all forms of tyranny, disbelief, evil, misguidance, and falsehood—whether in his confrontations with Arab polytheists, Jews, or Christians. All of these had been conveyed, whether as positions or as divine rulings (laws and obligations), principles, foundations, and beliefs. Yet, this verse came in the final stage of his life—less than three months before his passing—implying that there remained a matter of tremendous importance. And what was this importance tied to? It was directly tied to the perfection of the religion and the stability and sound establishment of Islam. For this reason, Allah expressed the matter with such precision when He said, {‘If you do not, then you have not delivered His message‘}[Al-Ma’idah 5:67]. This clarifies that neglecting this matter—had the Prophet (PBUH&F) not conveyed it—would not have been an ordinary or marginal thing. Rather, it would have been a serious flaw whose impact would extend to the very essence of the divine message: its effectiveness, its role, its presence, and the commitment of the Muslim Ummah to it. It would have been a grave flaw indeed. Had this momentous proclamation not been delivered, it would have constituted a serious flaw and a grave breach in this religion. The same is also true when it comes to the level of adhering to and giving due attention to its content for the establishment of the religion and the upright order of the Muslim Ummah upon it. All of this is clarified by this divine statement: {‘If you do not, then you have not delivered His message‘}[Al-Ma’idah 5:67].
As for the verse that reads, {‘Allah will [certainly] protect you from people‘}[Al-Ma’idah 5:67], it is a divine assurance granted to the Prophet (PBUH&F): that he would be shielded from harm and enabled to deliver this critical message safely and effectively. This matter is indeed remarkable, for he was to deliver this proclamation in an Islamic society, at a time when polytheism no longer had any presence in the Arabian arena, nor in the Peninsula at large. The crowds he would address with this proclamation—tens of thousands of people—were Muslims already embraced Islam, and they were the very people who would carry this message to their own lands, communities, and tribes, who had entered into the religion of Allah in great numbers. Yet, it is evident that this issue carries exceptional sensitivity. The message the Prophet was to deliver was profoundly delicate and significant to people of all backgrounds. That is why He used broad wording here: {‘Allah will [certainly] protect you from people‘}—a general expression that does not specify only the disbelievers or certain factions. Rather, it speaks of all people in all their diversity.
The conclusion of this blessed verse—{Indeed, Allah does not guide the wrongdoing people‘}[Al-Ma’idah 5:51]— also highlights that the position taken towards this proclamation is extremely dangerous when it is one of denial or practical rejection. This is because it is not a position towards an ordinary, marginal, or simple matter that can be overlooked or treated with indifference. Rather, it is a very negative position towards a matter of extremely great importance in the religion and divine message of Allah (Glory be to Him). That is why the statement comes in this form: {Indeed, Allah does not guide the wrongdoing people,‘} emphasising the severity and ugliness of any negative or denying attitude towards this great proclamation. Similarly, Allah says regarding the matter of pilgrimage: {‘Pilgrimage to this House is an obligation by Allah upon whoever is able among the people. And whoever disbelieves, then surely Allah is not in need of [any of His] creation‘}[Ali ‘Imran 3:97].
A negative position characterised either by denial or by practical rejection of a significant and weighty matter of the Islamic religion—a pillar of Islam or a major and profound principle of the faith—is not considered a minor or trivial issue in the sight of Allah (Glory be to Him). Rather, such a negative position, be it outright denial or rejection in practice, is regarded by Allah as extremely serious. That is why Allah classifies the gravity of such a position with powerful expressions, such as {‘And whoever disbelieves, then surely Allah is not in need of [any of His] creation‘}[Ali ‘Imran 3:97], and {Indeed, Allah does not guide the unbelievers‘}[Al-Ma’idah 5:67]. This is because denial or practical rejection of certain matters indeed constitutes a major offense against Allah (Glory be to Him). It also indicates a fundamental flaw in a person’s faith in in Allah (Glory be to Him) and in the very essence of this divine religion: submission to Allah and His will—what He has commanded, ordained, or revealed of His teachings. Opposing any of that places a person in a dangerous state of deviation.
All of this underscores the profound significance of the matter at hand. For that reason, the Messenger of Allah (PBUH&F) acted quickly when he received this great command to convey a message of such immense and evident importance—one of the utmost sensitivity for people. In fact, issues of this kind are, indeed, more charged than any other issues for people as communities with various factional orientations, as opposed to individual orientations. This will become clearer later.
The Messenger of Allah (PBUH&F) proceeded to carry out the command of Allah (Glory be to Him). It goes without saying that he holds a very lofty rank among the messengers and prophets of Allah, excelling in his prophetic mission and his way of conveying the message of Allah and carrying out his sacred duties and responsibilities: delivering Allah’s message, establishing His religion, and conveying His guidance to guide humanity in the best possible manner. He holds a distinguished position among all the messengers and prophets with this great performance. That is why he fully understood the importance of every matter and gave each one the attention it truly deserved:
- in how he conveyed it to people,
- in the method he chose,
- in his manner of expression,
- and in the clarity of his delivery, as one of his most significant responsibilities was delivering the message clearly and unambiguously, leaving no room for confusion.
Therefore, the Messenger of Allah (PBUH&F) proceeded to carry out this command of Allah and to deliver this momentous message. This blessed verse was revealed to the Messenger of Allah (PBUH&F) midday, in the intense heat of the sun, at the peak of its scorching blaze. The region itself, Al-Juhfah, was extremely hot, and the specific location where he had stopped was particularly severe in its heat.
The Messenger of Allah (PBUH&F) proceeded to carry out the command of Allah and to convey what he had been ordered to deliver—in a manner that itself clearly reflected the importance of what he wanted to convey to people. He called for an urgent and public gathering, requiring all the pilgrims to attend. Such urgent gatherings were customarily summoned with the call ‘prayer in congregation’, and this call was used for that urgent gathering. He ordered that those pilgrims who had gone ahead be brought back to where he was, and that they wait for those who were still behind, until all the pilgrims returning from Hajj had gathered. So he instructed those who had gone ahead to return—and they did—and he waited for the latecomers until they arrived, ensuring that the entire assembly would be complete.
The Messenger of Allah (PBUH&F) gave instructions to clean up the area beneath a group of trees, where thorns usually grow. So he ordered that the ground to be cleaned of thorns and debris, and asked that the camel saddles, which were plentiful due to the presence of tens of thousands of pilgrims, be arranged closely together. They were set up in such a way as to form an elevated platform so that everyone could see and hear him. He then led the pilgrims in the Dhuhr prayer.
After the prayer, the Messenger of Allah (PBUH&F) called for Ali ibn Abi Talib (PBUH) and ascended with him onto the saddle platform. He then delivered a momentous and significant sermon. And everyone listened attentively, as the entire atmosphere was exceptional: It was an urgent gathering convened for a matter of great importance. Even before beginning his speech, he told them that Allah had commanded him to convey an urgent message. He first recited the blessed verse to them, then delivered his powerful and significant sermon until he reached the central point: the very content of the message that Allah had instructed him to deliver.
During the sermon, he once again informed them of his imminent departure from this world. However, despite the fact that his departure from this world was imminent, this statement was not merely an emotional farewell, but rather it was intended to lead into what came next: the message he was about to deliver. So he said, ‘I am soon to leave you.‘ This news was deeply saddening and painful, for the departure of the Messenger of Allah (PBUH&F) is an irreplaceable and immeasurable loss for the Ummah, even though he had fulfilled his mission, conveyed the message, and delivered the Holy Quran, which would remain with the Ummah along with the great teachings he had passed on.
‘ I believe my time to be called upon is near,‘—that is, his departure is approaching—’and I will be questioned, and so will you.‘ This is exactly as Allah states in the Holy Quran: {‘We will surely question those who received messengers and We will question the messengers [themselves]‘}[Al-A’raf 7:6]. This verse means that Allah will question both the messengers and their nations on the Day of Resurrection. ‘I will be questioned, and so will you. Have I not delivered the message? What do you say?‘ It is clear from this expression that the Messenger of Allah (PBUH&F) was firmly intent on establishing the proof in a complete and conclusive manner.
Since it was a massive gathering of tens of thousands of pilgrims, people from every side of the crowd stood up, declaring: ‘We bear witness that you are the servant of Allah and His Messenger, and that you have indeed conveyed His messages, striven in His cause, and openly proclaimed His command. May Allah reward you with the best reward ever granted to a prophet on behalf of his nation.‘ This was a testimony to him, not just that he had conveyed the message, but also that he had actively worked to establish Allah’s religion, guide His servants, lay the foundations of Islam, and much more.
He then continued his sermon until he said: ‘O people, Allah is my Mawla (protector or guardian), and I am the Wali (protector or guardian) of every believer. I have greater authority over them than they have over themselves. So for whoever I am his Mawla‘—then he took Ali’s hand and raised it alongside his own—’this (Ali) is his Mawla. O Allah, be an ally to whoever allies him, an enemy to whoever opposes him, support whoever supports him, and abandon whoever abandons him.‘ He continued his sermon, emphasising the gravity of this declaration and calling people to witness that he had conveyed the message. Repeatedly, he asked them, ‘Have I not conveyed the message?‘ and they responded, ‘O Allah, yes! ‘ And he said: ‘O Allah, be my witness.‘ He repeated this three times: ‘Have I not conveyed the message?‘ and they answered each time, ‘O Allah, yes!‘ and he affirmed, ‘O Allah, be my witness.‘ Moreover, he was keen to ensure that this message would reach their communities and tribes, and that it would be passed down through the generations of the Ummah. That is why he commanded: ‘Let those who are present convey it to those who are absent,’ emphasising the essential nature of transmitting this message to others. Then, the divine verse was revealed: {‘Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way‘}[Al-Ma’idah 5:3].
All these highlight the extraordinary significance of the question of wilayah:
- The blessed verse commanding the Messenger to convey the message, which reads, {‘O Messenger! Convey everything revealed to you from your Lord. If you do not, then you have not delivered His message. Allah will [certainly] protect you from people. Indeed, Allah does not guide the unbelievers‘}[Al-Ma’idah 5:67].
- The full text of the Sermon of Ghadir, whose essence and most significant point centres on the matter of wilayah, where the Prophet (PBUH&F) said, ‘O people, Allah is my Mawla [guardian], and I am the Wali [guardian] of every believer. I have greater authority over them than they have over themselves. So for whoever I am his Mawla, this (Ali) is his Mawla. O Allah, be an ally to whoever allies him, an enemy to whoever opposes him, support whoever supports him, and abandon whoever abandons him.‘
- The divine revelation that followed the sermon, confirming the perfection of religion and divine favour, {‘Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way‘}[Al-Ma’idah 5:3].
The very reality of the Muslim world itself bears witness to the immense significance of this matter.
There is also the Quranic context to consider—the blessed verses themselves—as this matter of wilayah is addressed in Surah Al-Ma’idah within a framework of great importance for the Muslim Ummah. In fact, the context discussing wilayah and its importance in this Surah is one that clearly points out the major source of danger to us as Muslims in every era, especially in the later eras, though the warning applies to all times due to the interconnected nature of the Ummah’s reality, where each phase influences what comes after: This source of danger is the Jews and their allies from among the Christians and allegiance or submission to them. This context also highlights the Ummah’s urgent and critical need for what protects it from that.
As one can see in the blessed verses in Surah Al-Ma’idah where Allah says, {‘O believers! Take neither Jews nor Christians as Auliya. They are Auliya of each other. Whoever takes them as Auliya becomes one of them. Surely Allah does not guide the wrongdoing people‘}[Al-Ma’idah 5:51], these verses deliver one of the strongest warnings against aligning oneself with them, which can take many forms: supporting them in their positions, collaborating with them in any way against Islam and Muslims, and submitting to them and accepting them as a guiding and commanding authority in all matters of life.
This is an extremely serious condition, to the extent that Allah says: {‘Whoever takes them as Auliya becomes one of them‘}[Al-Ma’idah 5:51]. This means that such a person, in the sight of Allah and according to His Book, is regarded as one of them, as if he were a Jew or a Christian! It is a very grave matter that indicates a serious flaw in one’s faith and Islamic identity, pulling a person down to the lowest imaginable level. Such a person becomes counted as one of them in all that they represent—criminality, misguidance, tyranny, and corruption—and thus becomes a partner in all of it. Truly, this is an issue of utmost gravity!
Unfortunately, many people tend to take this issue lightly and treat it with negligence, especially due to a genuine lack of religious education, guidance, and instruction highlighting its importance. Among many members of the Ummah, there is a notable absence of effort to explain, clarify, and educate people about this issue. As a result, many come to downplay its gravity:
- Some may trivialise it in their own lives, acting in ways that serve the interests of the Jews and Christians, whether by supporting their positions, expressing approval of their actions, or engaging in any form of allegiance to them.
- Others may accept their control over this Ummah, their imposition of dictates, and their interference in all its affairs. This very acceptance amounts to allegiance to them.
- Still others may accept that those ruling over them show allegiance to the Jews and Christians, even though it ends up affecting them personally as well.
In warning against them, Allah (Glory be to Him) cautions us against this matter in many verses, including Allah’s saying, {‘O believers! If you were to yield to a group of those who were given the Scripture, they would turn you back from belief to disbelief‘}[Ali ‘Imran 3:100]. This is not an ordinary or simple issue; it has significant negative effects on our religious, spiritual, and moral commitments concerning all aspects, such as principles, stances, and morals.
The Holy Quran is a book of guidance from Allah (Glory be to Him), of which He says: {‘Verily, this Quran guides to that which is most just ‘}[Al-Isra 17:9]. It provides us with comprehensive guidance in all matters we need direction on: It engrains in us as Muslims the correct outlook towards the Jews and their Christian allies, viewing them as enemies in every sense of the word. In fact, the Jews are more hostile than any other enemies of this Ummah; therefore, Allah says about them, {‘You will surely find the most bitter towards the believers to be the Jews‘}[Al-Ma’idah 5:82]. So how can you align yourself with your enemy, who opposes you?! All its activities, programmes, orientations, and policies are antagonistic and target you with all hostility, even deceptive and involving confusion of truth with falsehood.
The Holy Quran presents them as deeply spiteful enemies filled with the utmost malevolence. Therefore, it states, {‘But when they are alone, they bite their fingertips in rage at you‘}[Ali ‘Imran 3:119]. This expresses a profound malevolence. Moreover, it says about them: {‘Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord‘}[Al-Baqarah 2:105]. This reflects their intense malevolence, for they do not wish you any good whatsoever, not even from Allah. In other words, if they could prevent us from breathing the very oxygen we inhale, they would do so; they desire no good for us, no honour, no dignity, no advancement, or any benefit in any matter of life—in any aspect the word ‘good’ may encompass.
At the same time, they are deceitful and misleading. That is, they are enemies who seek to misguide others. The Holy Quran says about them that they {‘want you [believers], too, to lose the right path‘}[An-Nisa 4:44]. They operate on the basis of misleading and deceiving the Ummah. All the attractive and enticing slogans they present to the Ummah are merely used to mislead it. They wish for this Ummah to go astray, to be lost in every respect—in its religion and its worldly affairs.
As corrupting enemies, the Holy Quran also says about them, {‘They strive to spread corruption in the land‘}[Al-Ma’idah 5:64]: They are actively involved in intense, determined, and ongoing efforts to widely spread corruption on the earth across all aspects of life.
Similarly, the Holy Quran extensively discusses their dangerous methods aimed at subjugating the Ummah. They work to transform this Ummah into one that is obedient to them. Subjugation is a very dangerous tactic. While they are enemies, they also strive to make this Ummah (its governments, peoples, parties, politicians, cadres in all their forms, and elites) obedient to their will. Indeed, they aim to make them all submissive to them, accept their directives, be influenced by their thoughts, embrace what comes from them, move in the direction they desire, and so forth.
In addition to this external danger posed by them, there is a serious internal threat within the Ummah that converges with it: the state of deviation represented by hypocrisy and its affiliates. They are among those encompassed by the Quranic description in Allah’s saying, {‘So you see those in whose hearts is a sickness hastening into [association with] them‘}[Al-Maidah 5:52]. This description covers a wide range of people who experience a significant imbalance in their faith, psychological state, and hearts. Many are the types of sickness that mean spiritual and moral disorders—a dysfunction in these areas. For some people, this sickness manifests as doubt and suspicion, and for others, it takes the form of ambitions and desires, fears, or inclinations driven by one motive or another.
Types are very numerous; our aim here is not to enumerate them exhaustively but to clarify that this is an orientation arising from within the Ummah. In other words, it is a movement operating from inside the Ummah on this basis: It drives the Ummah towards aligning itself with the Jews and Christians. It promotes this alliance, strives for it, exerts pressure for it, and utilises its capabilities, resources, and media outlets to convince others to follow suit. In fact, this movement focuses on offering what it considers gestures of goodwill, services, and rapprochement to them, with great haste and attention. According to the Quranic perspective, what ought to be hastened is enmity towards them, taking a stance against them, and hastening to pursue Allah’s pleasure. Yet this hastening is inverted, moving instead in a direction that serves their interests.
Therefore, the Quranic verses make clear the gravity of this state of deviation and its serious negatives, and they explain the outcome of this deviation—but who makes this explanation? It is Allah (the Almighty), Who holds the ultimate outcome of all affairs: {‘And to Allah belongs the outcome of [all] matters‘}[Al-Hajj 22:41]; {‘And to Allah are returned [all] matters‘}[Fatir 35:4]. The Quranic verses shed light on the outcomes of this state of deviation—a path that leads to alignment with them through pledging allegiance to them in stance, empowering them to dominate the Ummah, yielding to their conspiracies, their agendas, and their positions, and eagerly embracing all they offer across every level with great haste and concern. Allah affirms that the end of this orientation and deviation, for those who follow it—hastening into association with them—will be regret and loss: They will become regretful and losers. These are Quranic truths, regardless of how, under certain circumstances, some may feel reassured by this reality in their political calculations or otherwise. However, Allah (Glory be to Him) is the One Who can bring about momentous changes, execute His true warning, and enact His law that unfolds through the course of life; He is fully able to fulfil what He has threatened. Therefore, these are indeed inevitable truths, certain to be realised without doubt: They will become losers and will be filled with regret.
The Quranic verses have firmly established how our outlook and vision should be correct in accordance with Allah’s guidance and how, as a Muslim Ummah, our direction should be one that protects us from slipping into a path that is not only of no benefit to us but also empowers our enemies and leads ultimately to loss and regret. In this context, Allah (the Almighty) says, {‘O believers! Whoever among you abandons their religion‘}[Al-Ma’idah 5:54]. It is a form of apostasy when we submit to the Jews and their Christian allies, aligning with them in stance, collaborating with them, and accepting them as a commanding and controlling authority that imposes its dictates and interferes in the various aspects of our lives: education, cultural matters, religious discourse, media, influence on public opinion, the economy, and so on. They are eager to achieve that and work to shape and organise the reality of this Ummah in ways that serve their interests. But what serves their interests? It is what constitutes misguidance, deviation, and turning away from Allah’s guidance and the truth. Such a state amounts to apostasy. Allah says, {‘O believers! Whoever among you abandons their religion, Allah will replace them with others who are loved by Him and love Him. They will be humble with the believers but firm towards the disbelievers, and they fight in the cause of Allah, fearing no blame from anyone. This is the favour of Allah. He grants it to whoever He wills. And Allah is All-Bountiful, All-Knowing‘}[Al-Ma’idah 5:54], and then He says, {‘Your only Mawla [guardians] are Allah, His Messenger, and those who have believed, who establish Salat and pay Zakat while bowing. And whoever is an ally of Allah and His Messenger and those who have believed, then, it is the party of Allah that is the predominant‘}[Al-Ma’idah 5:55-56]. These blessed verses present the principle of wilayah as a faith-based foundation that protects the Ummah from allegiance to its enemies—Jews and Christians. This foundation serves as a means of protection and fortification for the Ummah in the same context. It also connects those who follow this path and those who adhere to it with Allah’s care, guidance, and support and places it in a position of conflict against those enemies, who are misguided, corrupting, filled with malevolence, criminal, and unjust. Their chief characteristic is injustice, which represents their orientations, actions, policies, and stances.
Thus, the Ummah, in its conflict against them, is undertaking a sacred mission. This why Allah says, {‘Indeed, the party of Allah ‘}[Al-Ma’idah 5:56]: It confronts the evil, tyranny, criminality, injustice, misguidance, and corruption of the Jews and their Christian allies within a sacred task and responsibility, rooted in faith and connected to Allah through His guidance and directives. What Allah willed for the Islamic Ummah is to occupy this position in the conflict against the Jews, a position where it fulfils a significant, sacred responsibility. It is the Ummah of goodness that confronts the evil of the Jews and the one that upholds equity and justice against the injustice of the Jews, who are the most unjust people, the worst in injustice, and the most severe in terms of injustice. It is the Ummah that moves according to the values of truth (commanding what is right and forbidding what is wrong) in opposition to their wrongdoings, corruption, and criminality. It serves as a beacon of guidance and light for humanity in the face of their misguidance, deception, and darkness.
This is the position Allah intended for the Ummah, and in all this, it remains connected to Allah’s guidance, acts on the basis of His directives, relies on Him, trusts Him, and enjoys His care and support. As a result, it fulfils this role as the party of Allah: {‘And whoever is an ally of Allah and His Messenger and those who have believed, then, it is the party of Allah that is the predominant‘}[Al-Ma’idah 5:56]. In this context, being an ally of Allah, His Messenger, and those who have believed means adopting this direction— acting from the position that Allah assigned to the Ummah in carrying out its great, sacred, faith-driven responsibilities.
The enemies (the Jews and their Christian allies, together with the movement of hypocrisy within the Ummah) are always striving to strip the Ummah of these values and titles and divert it from this position. If the Ummah engages in its struggle against the Jews, the Jews on their part will always focus on adopting the slogans of light confronting darkness, good against evil, and even invoking religious language. Furthermore, they resort to and cite their distorted texts, which are far removed from Allah’s religion. Others embrace a different framing: purely political slogans or abstract human-rights discourse. In other words, when the Ummah moves to confront them, the slogan it uses is narrowly confined to demands over land—’Do not take my land’—and it does not ground this right, which is just, in its religious and faith-based values. It does not move within this right as an ummah clinging to a just cause rooted in justice, truth, and goodness, nor is it linked to its faith and religious bond. This manifests the malice of the Jews. For example, when you contemplate or listen to the speeches of their leaders—among the greatest criminals and the worst and most heinous offenders in terms of crime, injustice, wickedness, ugliness, and misguidance —you can see how they attempt to introduce phrases portraying themselves as the side that represents good and light, confronting dark, terrorist movements and vandals, among similar slogans.
The saddening reality is that the enemies’ method involves stripping the Ummah of the very principles and values it is meant to genuinely and truthfully embody in reality. They work to displace the Ummah from the position it ought to occupy, which is a noble and honourable position, where it can fulfil a sacred, great religious, divine-ordained responsibility, aligned with Allah’s message, His teachings, and the legacy of the Prophets (Peace be upon them). The enemies’ aim is to make the Ummah accept abandoning all of that for the sake of abstract human rights concepts or purely political titles, while leaving its true legacy to be usurped by others. This is part of the enemies’ deceit. Why do they do that? They do that because when the Ummah is stripped of all that, it loses so much, first and foremost among its connection and bond with Allah through its sacred and significant duty.
The Ummah also losses real connection with its true cause, such as establishing justice in life, upholding equity, defending truth, promoting goodness, enjoining what is right and forbidding what is wrong, and standing up to oppression, evil, tyranny, criminality, corruption, and misguidance. All of this is cast aside, and the matter is reduced to a simplistic issue, as though it is merely a dispute over an issue that has nothing to do with any of these core principles. It appears as something that has nothing to do with the principles of justice, truth, and goodness. For instance, it gets reduced to a mere claim over land, divorced from everything that grants it sacredness, importance, and true significance. This descent has a real psychological impact. As a result, even when they seize what they do from others, it appears as though they have seized or done nothing extraordinary and as if the dispute between you and them is over something trivial. They bring you down in your own cause, affecting not only your psychological and moral stance, but also your connection to divine care, support, and victory, as well as many other vital considerations.
Meanwhile, they do no such thing. On the contrary, they claim all those lofty titles for themselves and wield them unjustly. In fact, they insult and defile those very titles when they attach them to their crimes, corruption, oppression, tyranny, and darkness.
They also seek to deprive the Ummah of everything that qualifies it to confront such challenges. The connection to the guidance of Allah and His teachings is what builds this Ummah: It cultivates its insight, awareness, and clarity, and it also nurtures its moral state, purifies its souls, and safeguards the Ummah against the influence of those forces and their evil activities—such activities that employ misguidance, corruption, intellectual warfare, and corrupting, misleading soft Satanic warfare, using all forms of ideological, cultural, psychological, and spirit-breaking warfare, among others. Therefore, they aim to strike this very foundation so that everything else becomes easier for them to overcome. Indeed, this is precisely what is happening.
Hence, embracing divine dominion is what connects the Ummah to His divine guidance and teachings that are illuminating, blessed, and full of wisdom. It binds the Ummah, in all aspects of its life, to that guidance. In other words, its path, whether political, economic, social, or in any other sphere of civilisation, is shaped according to the valuable and wise teachings and instructions of Allah. It aligns the Ummah with Allah’s path of truth. It is crucial that the Ummah move forwards based on His guidance and Book and under the leadership of the guiding figures who act upon that foundation and lead the Ummah in accordance with Allah’s teachings and guidance. Moreover, it protects the Ummah from aligning itself with the Jews or submitting to their influence and control.
Allegiance to the Jews is in fact allegiance to the misleading, criminal, tyrannical enemy. They are tyrants, and they are oppressive. They, along with those who take their path, rebel against the path and guidance of Allah. They take the path of tyranny, injustice, and deviation, transgressing against Allah’s command, guidance, and light and showing no regard for right, justice, and goodness. Whoever follows their path becomes a tyrant, a transgressor of Allah’s bounds and commands, a corrupter, a misleader, and an oppressor who deviates entirely from the straight path in this life. Therefore, they are an extension of Satan’s dominion. All of them are allegiant to Satan. Indeed, the dominion of ṭaghut is none other than the dominion of Satan himself. Its most defining marks are injustice and darkness.
Allah says about them, {‘Surely Allah does not guide the wrongdoing people‘}[Al-Ma’idah 5:51]. Likewise, this is the case for those who align themselves with them: They, too, become wrongdoers. Who is more unjust than they are?! Is there any injustice greater than what the Israeli enemy is perpetrating in the Gaza Strip against the Palestinian people? It is the height and the most horrific form of injustice. In fact, injustice is vast; it is not limited merely to crimes of killing. Their misleading of people and spreading religious, intellectual, cultural, and political misguidance throughout the world, is itself a grave form of injustice against humanity. Another form of injustice against humanity is when they promote corruption in all its forms (including promoting immorality and vice) among people and human societies. So their injustice extends into every sphere of life.
The other feature is darkness. Part of leading people to darkness manifests in how they misguide people, conceal the truth and facts from them, and distance them from the light of divine guidance, the divine teachings, and the Holy Quran, which is the light of Allah and contains Allah’s message and the legacy of the prophets (Peace be upon them). For this reason, Allah distinguishes between the two forms of allegiance (allegiance to Him and allegiance to ṭaghut) in the Holy Quran: {‘Allah is the Wali [Guardian, Aly, etc.] of the believers; He brings them out of darkness and into light. As for the disbelievers, their Auliya are taghut. They lead them out of light and into darkness‘}[Al-Baqarah 2:257]. Thus, they are the forces of darkness, tyranny, crime, misguidance, and corruption.
They work to strip the Ummah of all its values and of every principle of goodness, while falsely claiming to uphold them, despite being entirely at odds with them. Their entire agenda is directed at striking the Ummah at its spiritual core, seeking to strip it of all its religious and faith-based foundations so that it remains a rootless nation and that they can easily uproot it.
Their approach in this era is to lead the Ummah away from its religion, aiming also to mould every aspect of its life in a way that serves their own interests—even in matters of culture and thought, and even within religious discourse itself. This is plainly evident.
In this era, the Jews and the Christians who align with them—{‘they are Auliya of each other‘}[Al-Ma’idah 5:51]—are clearly working to impose their authority over the Muslims. Their pursuit of this goal is unmistakable, and their aim is to establish complete dominance over the Islamic Ummah. But what does this dominance entail? Is it merely military control or the occupation of certain military outposts here or there? In fact, they seek to programme the religion, identity, culture, thought, loyalties, and hostilities of the Ummah in a manner that serves their objective. That is because this is essential to achieving full control over the Ummah and ensuring it becomes receptive to their dictates and obedient to them.
Within the culture of this Ummah, its Quran, its religion, and its principles, there is what prevents obedience and submission to the Jews and Christians, so long as the Ummah remains aware of it and committed to it. That is because—as we said—they are criminal, oppressive, corrupting, misleading, and evil enemies. They are an extension of the dominion of Satan, and obedience to them is a loss in both this world and the Hereafter. Nonetheless, they seek to reshape everything—unfortunately joined, as we have mentioned, by the forces of hypocrisy and deviation who hasten to support them.
Within this context, they are now actively working in this phase to take significant steps towards consolidating their control. This is why they are seeking to bring the Palestinian cause to a final and absolute end. The acts of genocide they are committing against the Palestinian people fall within this agenda: They aim to settle the matter in Palestine and go beyond it. In fact, it does not end with Palestine. They seek to eliminate every obstacle in their path—whether in Palestine or beyond.
The perspective that all members of our Islamic Ummah should adopt regarding their intentions towards this Ummah must be based on the Quranic truths that Allah has revealed about them in the Holy Quran. The manifestations of these truths in their reality are clear and undeniable in their Zionist scheme. They are committed to this Zionist scheme and openly affirm their connection to it. They do not deny it; rather, they publicly adopt it, and their practical steps are aimed at implementing it. Alongside this, they repeatedly emphasise a well-known slogan—voiced at the highest levels of their leadership—which is ‘changing the face of the Middle East’. Do they not constantly speak of this? What does this truly mean? It means transforming the region in a way that subjugates the countries with all its peoples to their domination, as well as controlling them and asserting full authority over all aspects.
Our view of them must also be shaped by their crimes: the scale of atrocities taking place in the Gaza Strip. It is not enough for our reaction to be merely emotional or psychological. It is important for anyone with a conscience to feel anger towards the Jews, to be outraged by them, and to grieve and feel sorrow for the Palestinian people who suffer such injustice and oppression when he sees such tragedies. However, it is also important that these emotions are reflected in one’s perspective and understanding. One should realise that this is their nature: The Zionist Jews are defined by such criminality. They are wicked and criminal to the core and pose a grave danger to all societies—to all those whom they refer to as ‘gentiles’. They consider human communities other than themselves to be ‘gentiles’, and they do not even acknowledge that they are humans.
Their culture is another thing to take in mind. Look at what their culture is. Examine what the contents and themes of the Talmud, the text they uphold as sacred, as it embodies their worldview, their culture, and their religious beliefs—those beliefs they regard as holy and through which they interpret the world, view others, and guide their actions.
This is what should shape our perspective and vision and guide our stance. A person should not deceive himself, go against the Quran and reality, and accept a naïve, foolish, ignorant, and deluded view that sees them as a group with whom peace, understanding, coexistence, and normalisation are possible.
We are currently in a critical and highly sensitive phase in the ongoing struggle with them. This particular phase in the conflict between our Ummah and them is of utmost importance, and there are only two options before us:
- The first option is that we submit and surrender to them—aligning ourselves with them, accepting their authority, control, commands, and dictates. This leads to loss in both this life and the Hereafter. It brings nothing but misery, humiliation, and disgrace. It strips away human dignity, faith-based pride, independence, and freedom. It results in the loss of everything, while granting them control over everything. The Ummah would be left with no security, no independence, no dignity, no freedom, and no goodness whatsoever. Worse still, it would lose its eternal future in the Hereafter. This is truly dreadful. Whoever chooses this path is, in every sense of the word, wretched, misguided, lost, and foolish. Indeed, he is the most foolish of fools, more misguided than even a donkey! He is in a terrifying state of ignorance, for this path leads to nothing good. In other words, even when a person makes such a sacrifice, he is sacrificing for none other than criminals—extremely wicked individuals, the most wicked of Allah’s creation. He loses everything for their sake: his human dignity, his faith-based pride, the blessings of this world and the Hereafter, and his eternal future.
- The other option is to reject their authority, to refuse submission to them, and to neither stand with them nor support them or allow them to dominate your Ummah—to take control or to subjugate it. You choose to confront their conspiracies, their evil, their tyranny, their crimes, their misguidance, and their corruption across all fields, based on awareness, insight, and a strong sense of responsibility. We must move in the direction that Allah has chosen for us, so that we become a nation of righteousness in the face of their evil; a nation of truth and justice in the face of their falsehood, oppression, and crimes; a nation of lofty, innate, and divine values and morals in the face of their corruption. In this way, we assume the position Allah intended for us—a position that preserves all our rights and defends our homelands, our possessions, and everything we hold dear. It is a position that safeguards all that is valuable, from a higher and nobler standpoint—one that connects us to Allah: to His guidance, His teachings, His care, His victory, and His support. And truly, He is the Best of the helpers, the Best Lord and Supporter.
As we have previously said, the current phase is marked by an effort from the enemies of this Ummah to eliminate any obstacle that stands in their way, as they aim to establish complete dominance. It is within this very context that the Israeli aggression against the Islamic Republic of Iran took place. Israel, along with the West and their allies—including America, Britain, France, Germany—views the Islamic Republic of Iran as a unique and independent Islamic model that supports the Palestinian cause, cares for the causes of the Ummah, and stands with the oppressed and downtrodden. They also see it as a state striving to build a civilisational Islamic renaissance, as well as a rising Islamic power. This is precisely what Israel, America, Britain, and their allies can never tolerate. They reject the very idea of a Muslim state that is independent, that does not submit or bow to them, that refuses to follow their lead in its positions, its political affairs, or its economic affairs, among other things. These matters are extremely sensitive, yet immensely significant, for they can safeguard all the affairs of the Ummah, including those related to religion. And that is why the enemies oppose and seek to suppress any movement in the Muslim world that follows such a course.
The Israeli aggression against Iran is blatant, brazen, and thuggish—an open assault that disregards all norms, including international law and UN conventions. It is a clear assault on a sovereign, independent state and constitutes a criminal and unjust act. This aggression targeted Iranian military commanders, nuclear scientists, and even ordinary civilians. Indeed, it resulted in martyrs and injuries among civilians there. It struck military facilities and various other sites—and in an especially dangerous escalation, it also targeted a nuclear facility. This indicates a reckless disregard for the potentially consequences of radioactive contamination. The Israeli enemy showed no hesitation in committing a very serious crime that could have resulted in catastrophic consequences. Were it not for the extensive underground construction at that nuclear site, the outcome could have been far more dangerous. It is clear that the Israeli enemy has no problem in committing such a bold and appalling crime!
The Israeli enemy has absolutely no valid justification for its aggression against the Islamic Republic of Iran. Every claim it puts forward—fabrications, pretexts, and so-called justifications—is utterly ridiculous, indeed laughably absurd.
Arab and Islamic states have collectively condemned the Israeli assault on Iran, and we find this as an encouraging and positive sign. In fact, this is the stance expected from all Muslims—whether in Arab countries or elsewhere. Politically, in the media, and across all platforms, their position should be one of solidarity with the Islamic Republic of Iran, as it has clearly been wronged and targeted by this aggression. The Israeli enemy has committed a criminal and unjust assault that carries grave risks for the entire region.
All Arab and Islamic governments must remain firm in their condemnation of this Israeli aggression. Their position must remain steady and supportive of Iran politically, through the media, and at all levels. They must not give in to American or Western pressure to alter their position—whether publicly or behind closed doors.
The Western position is, as usual, blatantly biased in favour of the Israeli enemy. The main concern of America, Britain, France, and the broader Western bloc is how to contain Iran’s response. This is the only thing they focus on. If they fail to achieve that through political pressure and other means, they resort to cooperating with the Israeli enemy in confronting Iran’s response. This is their clear and consistent approach. This serves as undeniable evidence of their hostile orientation towards our Ummah. It also lays bare the stark contradiction between their actions and those slogans they so often parade about the rights of peoples, human rights, the sovereignty of nations—even those ones related to international law.
Iran’s position is strong and unified—both at the official level and among the people. It possesses the moral and material capacity necessary for a powerful response. Its response has already begun with Operation True Promise 3, which struck the Israeli entity with a large barrage of powerful and destructive missiles.
The Islamic Republic of Iran is firmly positioned—militarily, economically, socially (among the people), and officially (in leadership). It rests on strong, solid foundations. The Israeli enemy has entangled itself by launching this aggression. But this will not weaken or destabilise Iran. On the contrary, it is an opportunity for Iran to deal heavy blows to the Israeli enemy, to inflict suffering upon it, and to restore honour to itself and the Ummah as a whole against the Israeli regime’s arrogance, brutality, and tyranny.
A victory for Iran in this confrontation is, above all, a victory for the Palestinian cause. The foremost beneficiary of this response—of its strength and impact—is the oppressed and long-suffering Palestinian people, who face Israeli aggression and arrogance with almost no resources or support from Arab and Muslim states. They are abandoned by most Arabs and Muslims while confronting all that brutality and criminality of the Zionist Jews without any capabilities, except for very limited and basic capabilities. In fact, some Arab and Muslim countries even contribute to tightening their siege!
What most angers Iran’s enemies is that the Islamic Republic of Iran stands apart with its clear and unwavering support for the Palestinian people in a region paralysed by Arab and Islamic inaction.
An Iranian successful response also serves the interests of all states in the region. The Israeli enemy is a threat to all states in the region, especially to the Arab states. That is why they all should welcome Iran’s position and response. They should support this response and recognise that this response serves them all. The region desperately needs effective deterrence against the Israeli enemy. Preventing the Israeli enemy from acting with impunity and from imposing a doctrine of unchecked aggression is a matter of great importance and serves everyone.
Backed by America, France, Britain, Germany, and other Western and European states, the Israeli enemy is attempting to impose a doctrine of unchecked aggression on the entire Ummah—its nations, its peoples, and its leadership. It seeks unrestrained power to act as it pleases against any Arab or Muslim state as long as that serves its interests, even if that means violating rights, committing injustice, aggression, or outright crimes.
The gravest threat to Muslims, to our Ummah, to the peoples of this region and their governments and regimes—without exception—is the acceptance of this doctrine of unchecked aggression that serves the interests of the Americans and Israelis. This is an incredibly dangerous path. To accept it is to surrender everything: human dignity, honour, independence, freedom—every essential value. It is a very serious issue! The Israeli enemy is criminal, spiteful, and utterly contemptuous of human life, and if left unchecked to act freely across the region, it will not hesitate to commit the worst, most heinous acts: It will practice oppression and brutality to the highest extent, committing the worst and most horrific crimes with no regard for anything. The Ummah will pay the price. However, there is no justification whatsoever for accepting this. It is a reckless enemy, and without deterrence, its crimes will not stop.
Allah (Glory be to Him) did not ordain jihad to defend Himself—He is self-sufficient, the Almighty, the Sovereign over all creation. He ordained it to repel injustice and oppression and promised victory to those who struggle in His cause, and He does not accept that His believing servants bow to a doctrine of unchecked aggression that favours His enemies—the criminal, the corrupt, the wicked. So why should anyone accept such a doctrine? Allah says, {‘And to Allah belongs [all] honour, and to His Messenger, and to the believers‘}[Al-Munafiqun 63:8].
No one should accept a situation of unchecked aggression where Israel is allowed to kill the sons of this Ummah and violate the blood of Muslims, their wealth, their honour, their homelands, their sanctities, their religion, and their worldly affairs. There is no justification whatsoever for granting the Israeli enemy the right to do as it pleases. On what basis could the Ummah possibly accept such a thing or normalise it? Whoever finds this acceptable has lost every sense of humanity and dignity.
Allah (the Almighty) says in the Holy Quran, in Surah Al-Hajj, {‘And whoever retaliates in equivalence to the injury they have received, and then are wronged [again], Allah will certainly grant them victory. Surely Allah is Ever-Pardoning, All-Forgiving. That is because Allah causes the night to merge into the day, and the day into the night. Indeed, Allah is All-Hearing, All-Seeing‘}[Al-Hajj 22:60-61]. There is absolutely no basis for accepting such a situation of unchecked aggression. Allah Himself has offered a divine guarantee of victory, support, and help: {‘And whoever retaliates in equivalence to the injury they have received, and then are wronged [again], Allah will certainly grant them victory‘}[Al-Hajj 22:60]. It is a confirmed promise, declared with emphasis: {‘Allah will certainly grant them victory‘}[Al-Hajj 22:60]. Therefore, such a doctrine must be rejected outright.
Regarding our position on the Israeli aggression against the Islamic Republic of Iran, we support the Iranian response and stand with them in this position to the best of our ability. We extend our condolences to the Iranian leadership and people, and our congratulations to the martyrs on the honour of martyrdom they have attained. We also affirm that whenever a Muslim country enters into confrontation with the Israeli enemy, the Ummah must stand by it and support its position in resisting the aggressor, as this fulfils a religious, moral, and humanitarian duty and serves the Ummah’s own best interests.
We remain committed to supporting Gaza and defending the Palestinian people. We are engaged in open conflict with the Israeli enemy within this context, and our position remains firm and rooted in our jihadist duty in the path of Allah, the Almighty.
At the same time, the Israeli aggression against the Islamic Republic of Iran constitutes aggression against several Arab countries—namely Jordan, Syria, and Iraq. The Israeli enemy violates their airspace and launches its attacks from their skies. In doing so, it violates the sovereignty of these Arab countries and shows utter disregard for them. In fact, they are seen as future targets it aims to fully occupy and control as part of its Zionist plan—it aims to impose total control that is not limited to the skies. All of this underscores the critical need for the Ummah to restore deterrence in the face of the Israeli enemy—not to accept a doctrine of unchecked aggression.
We ask Allah (the Almighty) 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.