Yemeni Leader Al-Houthi Delivers Anniversary Address Criticizing US and Israel

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 our master Muhammad 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.

This occasion marks the annual commemoration of the Cry against the arrogant powers. The Cry was first proclaimed and chanted by the leader and founder of our movement, the Martyr of the Quran, Al-Sayyid Hussein bin Badruddin Al-Houthi (May Allah be pleased with him), in a lecture he delivered at the School of Imam Al-Hadi (PBUH) in Marran, Sa‘dah Governorate, on 4 Dhu Al-Qadah 1422 A.H., corresponding to 17 January 2002. It is an important occasion, both as a platform for raising awareness and as a commemoration of this great Quranic stance: the cry of truth in the face of tyranny and arrogance. This cry carried profound spiritual value and practical significance, as it arose at one of the most critical moments in history. It arose in the face of an onslaught led by the forces of disbelief and tyranny—an assault bearing the banner of a new Jahiliyyah and possessing resources, methods, and Satanic aims surpassing those of the bygone forces of tyranny and disbelief throughout history. That is the Jewish, Zionist, American, and Israeli onslaught upon our Muslim Ummah.

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At the beginning of the third millennium, this assault entered a highly advanced and extremely dangerous phase as part of the drive to implement the Zionist plan to target our Muslim Ummah. The banner raised at that stage was ‘Reshaping the Middle East’, under the pretext of what they called ‘combating terrorism’, along with other slogans, all of them false and deceptive.

This American-Israeli-Zionist onslaught was met by the haste of most regimes, governments, and leaders within our Muslim Ummah to declare loyalty, obedience, and submission to the enemies— to America and Israel — and to work for them, even though this is among the worst manifestations of apostasy and retreat from Islam’s great principles, noble values, and honourable ethics. Islam has clear and firmly established principles, and among those clear and evident principles is the prohibition on allying oneself with such enemies. For Allah (Glory be to Him) says in the Holy Quran, {‘O believers! Take neither Jews nor Christians as Auliya [guardians, friends, helpers]. They are Auliya of each other. Whoever takes them as guardians becomes one of them. Surely Allah does not guide the wrongdoing people. So you see those in whose hearts is a sickness hastening into [association with] them, saying, “We are afraid a misfortune may strike us”‘‘}[Al-Ma’idah 5:51-52]. That rush on the part of regimes, governments, and leaders served the American and Israeli onslaught targeting this Ummah. This was also accompanied by a widespread state of passivity among most peoples, despite the grave dangers facing the Ummah due to such passivity in dealing with that onslaught. The Ummah should have met such an onslaught with general mobilisation, confronting it and striving in the cause of Allah (Glory be to Him) against it. It should have acted on all fronts, on the basis of its religious, moral, and human responsibility and its legitimate right to defend itself, its freedom, its dignity, its sanctities, its homelands, and more besides.

Only a few members of this Ummah took the right stance by rejecting submission and enslavement. It remained confined to a narrow circle of the Ummah’s steadfast and free people, despite the grave danger that such inaction posed to this Ummah, for its failure to act would enable its enemies to dominate it. For that reason, upholding a just stance—one in harmony with the Holy Quran and with the Islamic and religious identity of this Ummah, an ummah for which Allah willed freedom and dignity, and that it should accept neither enslavement to tyrants nor humiliation before the disbelievers—carries immense value on the religious and moral scale, especially amid such overwhelming inaction and the subservience shown by most regimes. It also expresses profound trust in Allah (Glory be to Him) and genuine sincerity in one’s profession of faith. The nature of those circumstances was well known across the Islamic sphere, in the Arab region and beyond. The prevailing atmosphere was one of defeatism, retreat, and blindness to the correct stance. Despair was also deeply entrenched.

Allah (Glory be to Him) says in the Holy Quran, {‘O believers! Whoever among you abandons their religion, Allah will bring forth [in place of them] a people who are loved by Him and who love Him. They will be humble with the believers but firm towards the disbelievers, and they strive 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 Bountiful and Knowledgeable‘}[Al-Ma’idah 5:54]. Raising the slogan in the face of the arrogant powers and embracing this blessed Quranic project gives practical expression to those profound directives of the noble verse. As for hastening to align oneself with America and Israel and work for them or falling into a state of submission and surrender that gives the enemies free rein to dominate the Ummah, efface the features of Islam, and occupy the homelands—none of this can possibly embody those directives: being resolute against the disbelievers, striving in the cause of Allah, loving Allah, and preferring obedience to Him above all other considerations and calculations, along with the other meanings contained in the blessed Quranic verse.

The Cry against the arrogant powers was the starting point of practical action within the framework of the blessed Quranic project; it was also a declaration of a clear stance against the enemies’ onslaught on our Muslim Ummah. In reality, it was a wise and attainable shift, moving people from inaction to taking a rightful stance: First, as a targeted Ummah, we possess the right to confront our enemies, who have targeted us in every respect—in our religion and in our worldly affairs—and secondly, we have a faith-based and religious responsibility to confront their evil, tyranny, injustice, criminality, corruption, and the danger they pose to us through their efforts to enslave us and people more generally.

This shift to upholding a just cause, on the basis of these considerations, within a framework of Quranic awareness, faith-based mobilisation, and constructive, wise practical action, amounts to an integrated Quranic project. Thus, raising the slogan was the first step in that course of action.

In its recognised form—’Allah is Greater; Death to America; Death to Israel; Curse upon the Jews; Victory to Islam’—this slogan serves as the title of the Quranic project. It is also an expression of a Quranic culture and vision that stands against the slogans and narratives through which the enemies pursue their aims. For the enemies themselves have advanced under banners they have raised, turning those banners into a pretext for targeting this Ummah. They have also used them to deceive people and to justify what they do against this Ummah. The meanings and content of this slogan therefore express a culture and a vision and reinforce foundational concepts. At the same time, they have immense importance in exposing the enemies, discrediting the slogans on which they rely in their scheme, and laying them bare. They also yield important results.

In earlier speeches, we spoke about what the content of this slogan signifies:

• It affirms the exaltation and glorification of Allah, and sweeping away every attitude of reverence and submission before the forces of tyranny and arrogance;
• It expresses, through the slogan ‘Death to America’, the necessary seriousness in moving to confront that enemy, which seeks to destroy this Ummah, extinguish its religion, enslave and humiliate it, and commit the most heinous crimes against it—in other words, indicating the level of seriousness and utmost resolve that must define the stance in confronting the evil of that enemy.
• The same applies with regard to the Israeli enemy. Likewise, it applies to the Jews, who play the principal role in the Zionist movement, in the movement of hostility towards the Ummah, and in the effort to spread misguidance and corruption in the world.
• It affirms the great and important truth that victory belongs to Islam, as the religion that Allah has promised to make prevail on a global scale, and that if the Ummah holds fast to its principles, values, and teachings, it will thereby triumph, prevail, and rise to prominence.
• In some Gulf countries, merely posting a tweet expressing sympathy with the Palestinian people and the mujahidin in Gaza can lead to imprisonment, financial penalties, and even torture inside prison. This has already happened in some Gulf countries.
• In some Gulf countries, officially declared security directives prohibit any expression of sympathy with Hezbollah or the Lebanese people in the face of Israeli attacks on Lebanon. We have seen these directives issued and published in the media.
• In some Gulf countries, even prayers in mosques are forbidden: It is prohibited to pray for victory for the mujahidin in Palestine and in Lebanon; one cannot also pray against the enemies and the Zionists, asking for their defeat and for victory over them, nor can he express anger or criticism of the crimes committed by the Israeli enemy.
• {‘And they strive to spread corruption in the land. And Allah does not like corruptors‘}[Al-Ma’idah 5:64];
• {‘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];
• {‘Their only desire is to see you suffer‘}[Ali ‘Imran 3:118];
• {‘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];
• {‘Whoever takes them as guardians becomes one of them. Surely Allah does not guide the wrongdoing people‘}[Al-Ma’idah 5:51]; and
• {‘Never will the Jews or Christians be pleased with you, until you follow their faith‘}[Al-Baqarah 2:120].

Among the foremost outcomes of the Cry against the arrogant powers is that it breaks the silence, frustrates attempts to muzzle dissent, and thwarts efforts to clear the field and prepare it for the enemies to subdue the Ummah without obstacle and criminalise any opposition to them. This is of immense importance. In other words, raising the slogan in the face of the arrogant powers helps confront an agenda pursued by the enemies. It stands against the schemes through which they target the Ummah. It is effective in doing so, and the experience up to this point has made its effectiveness and impact abundantly clear.

From the very beginning of their campaign, the enemies have worked to make surrender and silence the prevailing condition, to muzzle dissent, and to prevent any movement that would confront their schemes and conspiracies against this Ummah. They seek to bring our Arab and Islamic reality to the same condition seen in the West or to something even worse. In the West, any criticism of the crimes of the Israeli enemy and its aggressive and unjust practices, no matter how ugly and obvious, has become criminalised and punishable under the label of ‘antisemitism’.

They seek the same outcome in our own context as a Muslim Ummah, though our condition is worse. That is because we are, in the first place, the victims of Zionist targeting: a targeted Ummah, wronged and oppressed, whose enemies seek to destroy it, occupy its homelands, target its sanctities, and efface the features of its religion. They seek to enslave it, humiliate it, and violate it, inflicting upon it every act that reflects their enmity, even with the utmost injustice and tyranny. At the same time, they want no response from it whatsoever—not even a single word expressing anger, enmity, or a stance against what the enemies of this Ummah are doing to it. They—America and Israel—seek to drive their actions against this Ummah to the furthest extremes of unrestrained violation and the utmost injustice. Yet in return, they do not want there to be, from this Ummah or from any of its people, any stance at all, not even at the level of verbal protest. This is especially true when such a protest takes the form of a sound and principled orientation capable of reviving within this Ummah a sense of responsibility and moving it to rise to its duties in confronting the danger that targets it. For that reason, they have indeed moved to muzzle dissent and to prevent any free voice from opposing American hegemony and the American-Israeli tyranny that targets this Ummah.

We find, for example, in this very matter, that the current state of affairs in some Gulf countries has indeed reached a level worse than that found in Europe and even in America itself:

At the same time, in those very same countries, it is permitted to express loyalty to the Israeli enemy and to justify its crimes. It is also allowed to criticise and insult the mujahidin and to offend the Palestinian people, among other things.

The enemies want to impose, throughout the whole reality of our Muslim Ummah, in the Arab region and elsewhere, a condition of muzzled voices and enforced silence; they want to prevent any reaction to the American and Israeli tyranny that targets this Ummah with the utmost intensity and on the widest possible scale. You are not allowed to do anything in response to America and Israel, no matter what they commit against you, as a Muslim, such as targeting your religion—by insulting Allah and the Holy Quran, burning and tearing up copies of the Holy Quran, destroying mosques, and targeting sacred things. The same is true when they violate this Ummah by killing children, women, and men, no matter how atrocious their crimes in that regard, such as what they did in the Gaza Strip and no matter what level of targeting this Ummah is subjected to, whether through occupying its homelands, confiscating the freedom of its peoples, or other such things. Whatever they do, they forbid you from responding even through criticism, protest, statements, demonstrations, or certain words or slogans. All of that is prohibited.

In other words, it is worse than the situation found in the West, even though in the West there is what they refer to as ‘preventing antisemitism’. The situation in some Gulf countries is worse than it is in America, in Britain, and in Europe in terms of silencing any free voice that expresses any degree of solidarity with the Palestinian people, even at the level of a single tweet on social media.

Thus, this cry against the arrogant powers breaks this condition. It is a cry that becomes widespread among the masses, so that others cannot prevent you from speaking, protesting, or expressing your anger and your stance towards what your enemies are doing—while they, as we have said, commit the most heinous crimes, practise the worst forms of injustice, and target this Ummah in every possible way. It is a counter-step that is effective in breaking the state they are working to impose. We have seen, for example, what it has achieved in our own reality, despite all their efforts to prevent it.

Secondly, it strengthens the Ummah’s internal front, counters efforts to tame the Ummah and redirect its loyalty towards its enemies, and works to orient hostility in the right direction. This is one of the most important benefits of this cry against the arrogant powers. Indeed, one of the slogan’s greatest outcomes is that it directs hostility in the proper direction. This Ummah ought, even by basic instinct and reason, to direct its hostility towards its true enemies—towards its most dangerous and worst enemies in terms of danger, evil, injustice, and hostile aims.

These are the Zionist Jews, together with their Zionist allies in America, the West, and elsewhere. There ought to be a state of mobilisation directed against that enemy, and a clear expression of enmity towards it. This is precisely the role this cry against the arrogant powers plays: It fulfils this function by directing hostility and anger towards the true enemies of this Ummah.

One of the most serious challenges facing this Ummah is the success of the Zionist Jews, together with their helpers, in infiltrating and manipulating it in its allegiance and enmity. In fact, one of the things this Ummah most urgently needs is precisely to set that matter right. This is because it is a matter of profound seriousness and immense importance, with consequences in both this world and the Hereafter. It is not something that should be shaped by personal moods or interests, or by other considerations, such as trading principles for advantage or buying loyalties.

The question of allegiance and enmity is a matter of principle, religion, morality, and values, carrying significant outcomes in both this world and the Hereafter. It is among the most significant matters for which a person will be held accountable on the Day of Resurrection, and it plays a vital role in determining one’s destiny in the Hereafter. This is because it entails taking sides: either with justice or with oppression, either with truth or with falsehood. This is not a trivial matter in which one may act on the basis of personal whim, mood, deference to others, or petty considerations. It is a matter of the utmost importance.

In fact, we see in the reality of the Ummah how the Jews have succeeded in diverting the compass of enmity among vast segments of its peoples. Thus, you see certain governments, leaders, and movements—whether in the form of parties, sectarian currents, or ideological factions—directing the full force of their hostility in the very direction charted for them by the Jews. In other words, it is the Jews who determine for them whom they are to oppose. Consequently, they have turned their hostility against those who oppose the Zionist Jews, against those who confront the Zionist scheme, and against those who stand as an obstacle in the path of the American-Israeli agenda. They also serve the Jews by inciting internal strife within the Ummah, as evidenced by the actions of the takfiris and some regimes that endorse and support them.

Among the benefits of raising the slogan in the face of the arrogant is that it sets the matter of allegiance and enmity in accordance with the Quranic vision, and this is an obligation upon every Muslim. It also directs loyalty and hostility towards the correct target—in accordance with the innate nature, wisdom, truth, and justice. The Holy Quran takes into consideration these realities; it is pure truth, free from any injustice towards anyone. It does not instruct you to oppose those whom you should not oppose, nor to treat as enemies those whom it would be unjust to treat as such.

The Holy Quran instructs us to oppose our enemies, who are the enemies of Allah, truth, justice, and goodness. Those very enemies act with all their evil, oppression, tyranny, and criminality to target us. Their evil represents a danger to us because they target us with that evil. We are the target of their oppression, corruption, misguidance, and criminality. Thus, this slogan is a counter-step. The enemies work to infiltrate this Ummah and control it by directing its allegiance and enmity in ways that serve their own interests. However, this slogan, which stems from the Quranic position, sets this orientation right for the individual.

Thirdly, the slogan helps awaken the Ummah to take action against the onslaught of its enemies. Indeed, it is a call to awaken, mobilise, and drive the Ummah to take action and move forward within the framework of general mobilisation against this American, Israeli, Jewish, and Zionist onslaught that targets it in everything, including its religion and worldly life. They seek to strip it of its freedom, enslave it, desecrate its sanctities, occupy its homelands, and plunder its wealth. They violate everything: the blood, honour, land, property, and sanctities—they spare nothing. {‘There is no blame upon us concerning the Gentiles‘}[Ali ‘Imran 3:75]. Allah has made this clear about them, and this is mentioned in their own books, their distorted texts, their plans, and their statements. They give themselves the right to do whatever they like to our Muslim Ummah.

Therefore, raising the slogan in the face of the arrogant powers serves as a way of awakening and mobilising the Ummah, encouraging it to confront the onslaught of its enemies and to express its outrage and enmity towards them. It helps the Ummah remain in a state of vigilance, awareness, alertness, and sharp focus towards the plots and conspiracies of its enemies. It also mobilises it to engage in practical action against their conspiracies, hostile operations, and aggressive schemes—never falling into a state of paralysis and surrender, never opening the door for the enemy to do as it pleases, and never descending into heedlessness, confusion, or foolishness. Moreover, it makes the Ummah fully aware of what the Jews and their proxies are plotting against it, in order to work practically and decisively towards thwarting their plans.

This is extremely important because mobilising people by expressing outrage and enmity towards their enemies plays a vital role even in uniting the Muslims. That is, those who truly grasp these realities are inclined to adopt a collective stance and cooperate in repelling the danger that targets this Ummah as a whole and spares no one. For this reason, this slogan is a key factor in bringing the Muslims together and strengthening the Ummah militarily, economically, culturally, and scientifically. This is because when the Ummah operates within the framework of this stance, it realises what it must acquire in order to be strong in confronting its enemies across all fields.

Another crucial benefit of raising the slogan in the face of the arrogant is exposing the slogans the enemies brandish and use to deceive the naive and heedless among this Ummah, such as freedom, human rights, democracy, women’s rights, children’s rights, and the like. Yet, according to United Nations statistics, the rate of killing carried out by the Zionist Israeli enemy—using American bombs and weapons and under American cover—against the Palestinian people in Gaza over the span of two years amounted to one woman killed every half hour! That is to say, for two years, a Palestinian woman was killed by the Israelis every thirty minutes. This happened with American support, American weapons, American cover, American funding, American supervision, and full American partnership. So where are human rights? Where are women’s rights? Where are all those grand slogans they so proudly proclaim, while one woman was killed every half hour over two full years?!

The slogan in the face of the arrogant powers was accompanied by the call to boycott American and Israeli goods. This is a very important matter in economic warfare, in confronting the enemies, and a key factor in striving to achieve self-sufficiency and turning into a productive ummah. It was also accompanied by awareness-raising activities through the Holy Quran and an effort to establish a living connection with the Holy Quran. This is among the most important things the Ummah needs to correct its path and its practical direction. It must connect with the Holy Quran to regain sound judgement and wisdom, for the Ummah suffers from a state of profound disorientation and is in need of sound judgement and wisdom. Allah said about the Holy Quran, {‘Verily, this Quran guides to that which is most upright‘}[Al-Isra 17:9].

All of this—this slogan, this Quranic instruction, this movement to confront the enemies of Islam and the Muslims—goes in line with what is right and takes place within a Muslim setting. So it is a correct, legitimate, and proper position, beyond reproach. There is no justification for anyone to adopt a hostile stance towards it, nor towards those who act upon it, because it is within a Muslim ummah, within the framework of truth, within the framework of the Holy Quran, and in relation to a clear and explicit enemy of the Ummah. There is no doubt or ambiguity about the fact that it is an enemy in the wrong, nor about its injustice, criminality, disbelief, and aggression against this Ummah.

From another perspective—the perspective of benefit, importance, positives, and impact—in addition to what we have explained, the importance also becomes evident when we contemplate what the enemies strive for and direct their media, cultural, and educational activities to achieve. For example, the Jews and their supporters seek to entrench a state of despair and defeatism within the Ummah, promoting the idea that jihad and confronting the enemies is futile. This even extends the promises of victory from Allah. Indeed, there are clear and explicit promises of victory in the Holy Quran: {‘O you have attained faith, if you stand for Allah, He will grant you victory and strengthen your foothold‘}[Muhammad 47:7]; {‘Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people‘}[At-Tawbah 9:14].

There are many other verses besides. If the Ummah moves in accordance with Allah’s teachings and pursues the means of victory to which Allah has guided it, then Allah has promised that He Himself will grant it victory. He is the One Who has power over all things, Who is supreme over His servants, Who is powerful in enforcing His command, and Who never breaks His promise. Yet they try—even regarding the Quranic promises—to make the Ummah’s state one of despair and to entrench a view of being overawed by the enemy, and a view that it is invincible, just as they used to call the Israeli army as ‘the invincible army’. They also seek to magnify anything this enemy does. Even the media outlets of regimes loyal to America and Israel magnify any act of aggression carried out by the enemy in a way that sows despair in the hearts of the Ummah’s people regarding the usefulness of confronting that enemy or standing up to it. They attach enormous importance to such things. At times, a single sentence, phrase, or even word spoken by a Jew or by a Zionist loyal to the Jews in America or elsewhere—whether the American president or an American official—is repeated in their media for long periods and invested with an enormous aura, as though he had already sealed this Ummah’s fate or decreed its annihilation and demise, and the matter were settled! Likewise, every aggressive move—including military action and assassinations—is amplified and framed within a carefully calculated and premeditated narrative aimed at entrenching despair within the Ummah.

Conversely, any stance opposing its tyranny is weakened, and any achievement or victory—no matter how significant—in confronting the Zionist and American enemy is belittled and diminished. Numerous examples illustrate this reality.

The victory of Hezbollah over the Israeli enemy in 2000 was a major, unprecedented, and highly significant turning point in the history of confrontation with this very enemy since its occupation of Palestine. Yet the media outlets of most Arab regimes responded with systematic belittlement, downplaying its importance and distorting its meaning. At the same time, takfiri factions advanced parallel narratives of doubt, distortion, and misrepresentation, seeking to prevent the Ummah from recognising the true importance of this victory, its significant implications, and its potential to revive hope in repelling danger and in strengthening confidence in Allah’s capacity to bring about victory when the Ummah rises to the required level of action.

In 2006, they repeated the same pattern in response to Hezbollah’s great victory: They sought to belittle and distort that victory—downplaying its scale and significance while casting doubt on it and distorting its meaning. Moreover, corrupt scholars and misleading figures aligned with them issued fatwas prohibiting even supplications for Hezbollah’s victory.

By contrast, whenever the Israeli enemy achieves even a limited gain—despite its criminal and tyrannical nature—they present it as though it were an inevitable and decisive fate that determines the future of the Ummah, rendering any further stance meaningless and reducing all options to total surrender. This is how they frame events, failing to recognise that such occurrences fall within Allah’s saying, {‘Such days We rotate among the people‘}[Ali ‘Imran 3:140]. These events may be criminal acts or limited gains, but they are temporary and will inevitably come to an end, for the ultimate outcomes of all matters rest in the hands of Allah (Glory be to Him), Whose promise is true; He alone has already defined the trajectory and outcome of this struggle with the Zionist Jewish enemy in clear terms, in Surah Al-Isra and elsewhere—yet they deliberately ignore it.

Likewise, this same pattern is applied to any victory. For example, the steadfastness of the mujahidin in Gaza is of immense importance, with far-reaching implications; it should have been met across the entire Ummah with widespread appreciation, strong encouragement, high praise, and full support in all its forms. Instead—as we have mentioned—it has been met with belittlement, distortion, doubt, and misrepresentation. These outlets function as mouthpieces for Zionism, engaging, on the one hand, in psychological warfare and, on the other, in an effort to invert reality.

They consistently work to present a false and misleading picture of events. This has remained true even in the current phase of confrontation between the front of Islam and Muslims—represented by the Axis of Jihad and Resistance—and the disbelieving tyrannical aggressors against this Ummah, led by the leaders of disbelief: America, Israel, and Zionism. This is despite the fact that the Iranian response has proved powerful and highly effective. The Islamic Republic of Iran has destroyed fourteen American bases in the region. American officers and troops in Gulf states fled to hotels and resorts, hiding in secret and disguised locations, in a state of utter humiliation and defeat in every sense of the word. Likewise, the Israeli enemy faced an entirely unprecedented situation throughout the conflict, unlike anything it had experienced since its occupation of Palestine, suffering significant losses, destruction, and humiliation—despite intense media concealment.

What has been the direction of the media in most Arab regimes—particularly those with vast financial resources, such as certain Gulf states? As we have said, it consistently seeks to portray the Iranian position and that of the axis as weak, helpless, and ineffective, while exaggerating and amplifying American-Israeli aggression. It presents matters as though the defeat of the Ummah were inevitable, the collapse of the axis assured, and the fate of this Ummah already sealed once and for all. It further promotes the idea that no stance holds any value and that there is no option except surrender, submission, and acceptance of subjugation to America and Israel. This is the level at which the media outlets operate—deliberately working to instil a sense of despair within the Ummah. For this reason, they actively oppose any strong and resolute stance.

Another example is Yemen’s powerful support for Gaza in the naval confrontation against America, Israel, and Britain. The American failure in that confrontation is beyond doubt, acknowledged by American sources themselves, by military experts, research and study centres, and by clear and undeniable facts on the ground. Yet despite this, they have sought to present the matter differently; they consistently magnify anything on the enemy’s side, while diminishing, distorting, and undermining any stance reflecting the Ummah’s resilience, steadfastness, victory, or effectiveness in confronting the enemy—anything that might revive hope within the Ummah. This has been their approach across all fronts of the axis: Palestine, Lebanon, Iran, Yemen, and Iraq.

They consistently work to mislead the Ummah and distance it from sound orientations grounded in the Quran and aligned with realities on the ground, dragging it instead into the maze of what they term ‘normalisation’ and subjugation to the Israeli enemy. For this reason, they distort the very essence of any stance opposing the American-Israeli enemy, and seek to strip the Ummah of any protection against American-Israeli infiltration. In other words, they persistently steer the Ummah away from the correct path—the path that preserves its human dignity, honour, and strength rooted in faith.

Furthermore, they work to entrench a state of subjugation, confusion, and submission within the Muslim Ummah, and to normalise unchecked aggression against it by the Jews, America, and Israel. Indeed, this is what the Jews actively pursue, alongside their American and British partners and their proxies among Arab hypocrites, seeking to tame the entire Ummah into accepting comprehensive violation in every respect: If the Israeli enemy kills them, occupies their homelands, or destroys their sacred sites, they are expected to submit; if it imposes dictates that erase the very features of their religion—even to the point of banning Quranic verses from the curricula of public schools and universities—they are expected to submit to that as well. In such a reality, the word of the criminal Netanyahu and other Zionist Jewish criminals would be placed above all else—above the commands of Allah, above the Holy Quran, above the Prophetic traditions, above Islamic principles, above values, and above every notion of truth—becoming the dominant authority governing what is implemented and followed within the Ummah.

Thus, this condition represents a state of apostasy in the reality of the Ummah—an extremely dangerous state in which, no matter what its enemies do to it, it remains submissive, offering no response but instead accepting and even endorsing what is done to it. It is a profoundly degrading condition: They seek to reduce the Ummah to levels of humiliation and baseness beyond imagination, stripping it entirely of human dignity—a seriously alarming situation.

Nevertheless, all blame is directed at those who oppose this equation of unchecked violation—those who take a stand against Israeli aggression or American tyranny. Such individuals are subjected to relentless blame in all its forms: through media narratives, religious discourse, and even through pulpits in mosques, as well as in newspapers and other media platforms. People are incited against them simply because they adopt a position opposing American tyranny, opposing Israeli aggression, and opposing the violation of this Ummah. Their stance is portrayed as the gravest crime a human being could possibly commit. They are vilified, defamed, and subjected to every form of abuse and accusation, with all types of blame directed at them.

Indeed, they seek to reduce this Ummah, in its relationship with America and Israel, to the level of livestock—this is the truth. What they want for the peoples of this Ummah is to be treated as chickens or sheep, to be slaughtered and killed without any reaction or resistance.

This can be seen, for example, in Lebanon: For fifteen months, the Israeli enemy has been killing the Lebanese people on a daily basis. Yet when Hezbollah acted in this phase of confrontation to respond to the Israeli enemy, it was subjected to widespread blame and criticism, held responsible in both media narratives and political discourse, and placed under all forms of pressure.

The same pattern is also evident in the case of the Palestinian people. Israeli crimes of mass killing and destruction continue every day, yet they are met with silence and inaction. However, when a response is made or a practical step is taken to confront Israeli aggression, blame and criticism are immediately directed at those who resist, as seen in the operation of Al-Aqsa Flood. This operation did not mark the beginning of the conflict with the Israeli enemy; rather, it came after seven decades of crushing, lethal, and unjust Zionist criminality against the Palestinian people. It came as a response to those crimes: to occupation, to aggression, to tyranny, and to all forms of injustice and oppression practised daily against the Palestinian people, as well as to its practices against the sacred Al-Aqsa Mosque—one of the most sacred sites in Islam. Yet despite all of this, the full weight of criticism was directed at Hamas and the Al-Qassam Brigades.

Through this, they seek to prevent any response from this Ummah—any correct and practical stance against American tyranny and Israeli aggression, which targets this Ummah as part of a well-known Zionist scheme under the banner of ‘reshaping the Middle East’ and ‘establishing Greater Israel’. This scheme is reflected in practices such as genocide, killing, occupation, and the violation of all norms, among other criminal acts.

They are working to entrench loyalty to the Jews and hostility towards the believers. This is unmistakably clear: They have redirected and distorted the compass of enmity. Here, we recognise the importance of a broad internal movement within this Ummah to safeguard it from such infiltration and to guide it in the right direction. If this Ummah is left unattended, its enemies will continue to penetrate it, leading it into confusion and disorientation, and ultimately restraining it from any effective response while stripping it of every element of strength. For this reason, raising the slogan in the face of the arrogant powers as part of the Quranic project and working within this framework to mobilise this Ummah in confronting the aggression of its enemies is a sound, productive, and necessary course of action—one demanded by the circumstances and required by reality. It is not a futile or insignificant effort.

This Quranic stance is an authentic one—it is neither imported from elsewhere nor based on allegiance to any external party. Rather, it is a position rooted in Islam itself, grounded by its principles, teachings, and values. It reflects Islam’s position towards evil, tyranny, and criminality and towards the efforts of ṭaghut to enslave, humiliate, subjugate, and annihilate this Ummah. It is a stance prescribed and guided by the teachings of the Holy Quran. For this reason, it possesses all this authenticity.

This Quranic stance is rooted in obedience to Allah and guided by His book, which has clearly identified our enemies. The realities we witness consistently affirm these Quranic truths—indeed, all the unfolding events stand as evidence.

Allah says in the Holy Quran, {‘You will surely find the most serious of mankind in enmity to the believers to be the Jews and those who associate others with Allah‘}[Al-Ma’idah 5:82]. The Jews are thus identified as the foremost enemy—whose hostility must be confronted, as theirs is the most intense and severe form of enmity. This is not merely a descriptive statement; rather, it is reflected in the reality of what they carry out against this Ummah—their conspiracies, their schemes, their crimes, and their targeting of the Ummah in every possible way, driven by a deep-rooted hostility. Allah also says, {‘Allah knows best who your enemies are‘}[An-Nisa 4:45]. And He says of them, {‘And they want you, too, to stray from the path‘}[An-Nisa 4:44]—and they actively strive to fulfil this aim, employing every means to mislead this Ummah. Allah says:

Reality has proven that they are genuine enemies of this Ummah—open and explicit in their hostility. It is they who initiated aggression against the Ummah: The Americans and the Jews came to our lands from across the world as invaders, bringing with them their evil, tyranny, and criminality to target our countries, our region, and our peoples. They came as invaders, aggressors, and criminals, targeting us unjustly and aggressively in every possible way: through killing and extermination, the occupation of lands, the plundering of resources, the erasure of religious identity, and the assault on this Ummah’s identity—in every respect. They are working to establish control, having begun with the occupation of Palestine and now moving to implement their broader scheme to target the entire region, alongside their Satanic soft war of corruption and deception.

Therefore, the stance against them is an authentic one—an Islamic, Quranic position grounded in firm truths, established in the Holy Quran and confirmed by the realities on the ground and unfolding events. But how do the Jews and the Zionists aligned with them in America and the West, along with their mouthpieces within this Ummah, seek to distort this position? They portray every independent and principled stance against American–Israeli Zionist tyranny as nothing more than acting ‘on behalf of Iran,’ a narrative they place heavy emphasis on. Of course, the first to coin and promote this terminology and framing were the Jews. This is a fact that our societies and peoples must recognise: that it was the Jews who introduced this narrative within a context of deception and misrepresentation.

In their portrayal of events, they advance a false narrative that seeks to confuse and distort genuine positions and to divert Arabs from their Islamic responsibilities—responsibilities that directly concern them—by promoting the idea that the Arabs have no stake in taking any position whatsoever and no cause of their own. This extends even to the occupation of Palestine and Arab lands, including the project of establishing ‘Greater Israel’, which spans entirely Arab territory and covers a vast area of the Ummah, aiming to separate the Arab East from the Arab West and to achieve broader colonial objectives of the adversaries. Likewise, the killing of Arabs by the Israeli enemy—hundreds of thousands of Palestinians since the beginning of its occupation up to the present day, as well as those killed in Lebanon, Syria, Jordan, Egypt, and across this Ummah—is presented as though they do not concern the Arabs. Even in relation to mass killing, the slogan ‘death to Arabs’ chanted by Zionists, and the targeting of Islamic holy sites in Arab lands—the Al-Aqsa Mosque, as well as Mecca and Medina, which fall within the scope of the Zionist plan and objectives—all of this is portrayed as irrelevant to the Arabs. All the crimes the Jews have committed against Arabs—from the occupation of their lands and destruction of property to the daily atrocities carried out by Zionists against the Palestinian people in the West Bank, including beatings, killings, abductions, torture in prisons, violations of honour, demolition of homes, forced displacement, uprooting of olive trees, burning and looting crops, and killing and stealing livestock— likewise portrayed as though they do not concern the Arabs at all. If an Arab takes any stance in response to what the Zionist Jews are doing to him, he is labelled as meddlesome—interfering in what does not concern him. They portray the situation as if Palestine or the Al-Aqsa Mosque does not concern the Palestinians, Lebanon or its south does not concern the Lebanese, and even Syria does not concern the Syrian. In the same way, they present Arabs as having no concern for any of these lands—despite all being Arab lands—and no concern for Mecca, Medina, Al-Aqsa, the Quran, or the Messenger.

According to this logic, if the Jews burn the Quran and tear it apart, they claim it is none of your concern, and that if you react, you are meddling in matters beyond your concern. All of this, they claim, concerns only one party: Iran. Thus, if you take a stand because they burned the Quran, desecrated its copies, destroyed mosques, violated the sanctity of the Al-Aqsa Mosque, killed Arabs in Palestine, Lebanon, or elsewhere, you are accused of interfering in matters that do not concern you. You are told that this is not your issue as an Arab, but merely a matter between Iran and Israel. Under this logic, you are expected to remain silent while Arabs are killed, their lands occupied, and their sanctities violated and destroyed. Everything is reduced to a supposed issue between Iran and Israel, and you are told to remain silent about it all—that none of this concerns you, that you have no standing, no role, and count for nothing, simply because you are an Arab.

They seek to entrench this notion: portraying the Arabs as an ummah without a cause, regardless of what the Jews do to them, and framing everything as merely a matter between Iran and Israel, in which Arabs supposedly have no involvement. Why? Because, in the view of Zionist Jews, Arabs are not regarded as human beings but as animals—and they openly state this. To them, the Arab is not truly human and is not entitled to concern over anything—not even himself. In this framing, even if Israelis kill him, or kill his son or brother, occupy his home, destroy his dwelling, or plunder his property, he is not expected to respond in any way. And if he does speak out, he is labelled a proxy of Iran, accused of interfering in matters that have nothing to do with him!

This is the logic they apply even to the Palestinian people and the resistance factions in Gaza—to Hamas, the Al-Qassam Brigades, the Islamic Jihad Movement, and others. As the Israeli enemy invades Gaza, destroys it, and lays it waste, and as these factions resist it, they are labelled as agents or proxies of Iran. Even positions taken in defence of the Al-Aqsa Mosque are framed in the same way —portrayed as acting ‘on behalf of Iran’ and as an issue that does not concern Arabs. This is the narrative they promote—a deeply troubling and distorted reality.

What is particularly striking is that some Arabs themselves have adopted this Zionist-Jewish logic, repeating it day and night. This is despite the well-established reality, known worldwide, that Zionist Jews occupied Palestine—an Arab land—and killed Arabs in Palestine, Lebanon, Syria, Egypt, and Jordan, and across the Arab world, even before the victory of the Islamic Revolution in Iran. In other words, the Israeli enemy was an enemy of the Arabs long before it was an enemy of Iran—at a time when Israel maintained strong relations with the Shah’s regime in Iran, even as it was killing Arabs, committing atrocities against them, and occupying Arab lands. Yet despite this, Arabs are told that what Israel does in their lands and against their people is none of their concern, that they have no cause of their own and no conflict with it, and that they should stay out of what is portrayed as merely a dispute between Iran and Israel. This is the narrative they promote—a deeply contemptuous mockery of the Arabs.

We are Muslims; Allah has defined for us in the Holy Quran what concerns us and what does not, and He has set out our responsibilities—responsibilities before Allah (Glory be to Him). We are servants of Him (Glory be to Him), and on this basis, we adopt the positions that Allah has prescribed for us. As we are a Muslim Ummah, the authenticity of any stance lies in its being Islamic before all else. The positions that Allah commands us to uphold are entirely for our good: an honour, a dignity, and a source of strength. They are positions of truth and justice, containing nothing that should embarrass us, nothing that should cause us shame, and nothing that would tarnish us. Rather, we act upon them with our heads held high, taking pride in them as a Muslim Ummah. Indeed, Allah has also made clear to us the reality of our enemies. As human beings endowed with the faculties granted to us by Allah, we are able to discern who is an enemy and who is a friend; we cannot be deceived by such a level of absurdity.

The stance against the American and Israeli enemies—against American tyranny, Israeli aggression, and the Zionist project—in confronting and resisting them is an Islamic stance. The distinguishing feature of the Iranian position in this regard is precisely that it is Islamic; this has been its defining characteristic. Since the Islamic Revolution and its success, the Islamic Republic or Iran—within the framework of its consistent policies and steadfast positions—has adopted an approach grounded in the Islamic stance against American tyranny, Israeli aggression, and the Zionist project that targets this Ummah (foremost among them the Arabs) in both their religion and their worldly affairs. For this reason, it has been a great and honourable stance, worthy of appreciation, respect, and commendation and worthy of serving as a framework within which the Ummah can converge, unite its voice, and come together in cooperation to act collectively against a common enemy that targets all. This enemy has first and foremost targeted the Arabs in their homelands, blood, and wealth and in every aspect of their existence. In fact, it continues to do so, and they are crushed on a daily basis.

The situation in Iran is not as it was during the era of the Shah. What is striking—indeed one of the remarkable paradoxes—is that the Shah and his regime enjoyed official Arab respect, simply because he was aligned with America and Israel. For that reason, he was highly regarded in the Gulf states and across the Arab world. However, when the Islamic Republic came—adopting sincerely and genuinely an Islamic stance against American tyranny, Israeli aggression, and the Zionist project, which primarily targets Arab countries and peoples—those same parties turned against Iran. They then went on to adopt the Zionist Jewish logic in describing any independent stance taken by members of this Ummah, reducing it— as they put it—merely to ‘Iranian proxies’. This is an Israeli designation, a Jewish designation, of Jewish origin, and media personnel and researchers can verify this fact. We do not state this as an expression of emotion; rather, we state it on the basis of facts. For this reason, they seek to distort every instance of cooperation among Muslims.

The cooperation existing within the Axis of Resistance—the Axis of Jhad, Al-Quds, and Resistance—is Islamic cooperation and Islamic brotherhood. It is a movement within the duty that should define the entire Ummah, all Muslims. This axis should, in fact, be the axis of the whole Ummah, the collective orientation of all Muslims against American tyranny and against the criminal and brutal Israeli aggression, which has carried out mass killings of Arabs in Palestine and Lebanon, and has inflicted suffering upon them across all countries of this Ummah. The stance and the movement must be shared by all; this is the Islamic duty, the Quranic obligation. Here lies the field of striving in the cause of Allah (Glory be to Him).

The enemies seek to distort cooperation among Muslims in confronting the threat that targets them all, whereas the Holy Quran urges them to cooperate within the framework of striving in the cause of Allah against their enemies, who pose a danger to them and target them with injustice, tyranny, and aggression. Allah says in the Holy Quran, {‘Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly‘}[As-Saf 61:4]—{‘as though they are a [single] structure joined firmly‘}. He also says, {‘And fight the polytheists all together, as they fight you all together, and be sure that Allah is with the righteous‘}[At-Tawbah 9:36], {‘And all of you must hold firmly to the rope of Allah all together and do not be divided‘}[Ali ‘Imran 3:103], and {‘Cooperate with one another in righteousness and piety‘}[Al-Ma’idah 5:2]. In fact, this is cooperation upon piety, in order to implement the commands and instructions of Allah in repelling danger from this Ummah.

In contrast, alongside this distortion of any cooperation among Muslims against American tyranny, Israeli aggression, and the Zionist project that targets this Ummah—even extending to those very countries whose regimes and authorities seek to serve America and Israel—Allah says, {‘Here you are! You love them, but they do not love you‘}[Ali ‘Imran 3:119]. O Arabs! Believe Allah, and believe what He says. Despite all of that, they seek to justify all forms of allegiance to America and Israel and all forms of collaboration in wrongdoing and aggression with them—so that such conduct becomes acceptable, ordinary, and widely tolerated within the Ummah, no longer condemned. Allegiance to America, complete subservience to it, allegiance to Britain, and allegiance to all the arms of Zionism (America, Israel, and Britain) are thus presented as entirely normal—no longer denounced, but accepted.

Thus, we see that their relationship with America and Britain is one of subservience: They follow them and submit to them. For instance, when we examine how their media outlets speak about the outcomes of meetings, the content of agreements, and the nature of relations, we find a pattern of dependency across all fields: cultural, economic, military, security, and so on. In the media sphere as well, there is a clear tendency towards subordination in everything, with Zionism standing behind them. Indeed, it is Zionism that directs America, Britain, and Israel. Accordingly, Arab regimes work towards cooperation with adversaries, seeking to normalise such relations among themselves. At the same time, they display intense hostility towards anyone who opposes the Jews or stands against the Zionist project. The matter is quite clear.

In recent times, the truths have become manifest: Since Operation Al-Aqsa Flood and what followed, realities have been revealed more than at any other time. Indeed, they have always been clear—evident in the Holy Quran, in its explicit verses, and in what unfolds in reality. Nonetheless, since Operation Al-Aqsa Flood, these truths have become increasingly apparent more than ever. The ranks have become more distinguished than at any previous moment. People in this region can now clearly see who carry the banner of truth—the banner of Islam and of the oppressed—standing with sincerity against Zionist oppression and offering the greatest sacrifices in doing so, and who serve the enemies, support them, and provide them with every form of assistance and backing.

The matter is extremely serious for those people when they offer support to Israel and to America: opening their countries to American and Israeli bases, allowing their airspace to be used by the Americans and Israelis, providing financial backing, mobilising their media, shaping their political positions, and engaging in intelligence cooperation. There are many forms of support. They may even engage further and participate in direct military involvement, not only in a defensive role and in protecting the Israeli enemy through intercepting missiles and drones and protecting American bases, but in actively participating in offensive and hostile actions against the free people of this Ummah. They are likely to slide into this path; they are heading in a very dangerous direction. The matter is indeed grave. Allah says, {‘Whoever takes them as guardians becomes one of them‘}[Al-Ma’idah 5:51]. The Quran regards allegiance to the enemies of Islam as hypocrisy: {‘Give the hypocrites the tidings that there is a painful torment for them, those who take the disbelievers as guardians rather than the believers. Do they seek might in their company? Surely, all might belongs to Allah‘}[An-Nisa 4:138-139]. The consequence of this is the most severe punishment in the Hereafter, along with loss and regret in this worldly life. Allah says, {‘The hypocrites will certainly be in the lowest depths of the Fire, and you will never find a helper for them‘}[An-Nisa 4:145]. For this reason, the situation is exceedingly dangerous for them.

Returning to our position within the framework of this cry in the face of the arrogant and the Quranic project, along with the Quranic education and practical action that accompany them—it has become evident (and this has been the case from the very beginning) that there is a genuine sincerity in this position, along with steadfastness at every stage. There has been no retreat—neither out of fear, nor because of suffering, nor in the face of sacrifices, nor even in response to temptations. This is a defining feature of true positions grounded in truth: People continue to act despite the immense scale of hardship and the level of sacrifice from the outset. That is, from the moment the slogan was raised, from the beginning of movement within this Quranic project, and from the moment the hostile reaction emerged from the American Embassy in Sana’a, the embassy acted to push the regime (with direct American backing and encouragement from Washington, alongside Israeli and British incitement) to adopt hostile positions and an aggressive policy against this Quranic project. This began with waves of arrests until the prisons were filled, along with other measures, such as dismissals from employment and similar punitive actions, in addition to propaganda and disinformation campaigns. This then escalated into full-scale wars marked by extreme brutality and criminality—over six rounds of fighting, known as ‘the Six Wars’—all without any justification or legitimate basis, whether in Islamic principles or in law. In other words, the authorities at that time had no legitimate or legal grounds whatsoever to confront this project with such a level of hostility and injustice.

Despite all of that, there was unwavering steadfastness, accompanied by immense sacrifices from the very beginning—through all those stages and across all those rounds—in the face of every form of injustice, oppression, and aggression. There was firmness upon the position, without any compromise or retreat, and likewise in the face of temptations. These temptations began early on; even before the wars, there were attempts to induce people to abandon this position, this direction, this slogan, this cry in the face of the arrogant powers, this Quranic path. When they failed to achieve this, they turned instead to oppression and tyranny—through wars, destruction, killing, and the perpetration of the most heinous crimes.

On the international level as well, I recall that in 2007 we received European offers at the time, so that we abandon this slogan, this cry, this orientation, this position, in order to be enabled to become partners in the state, in all its institutions: the military, the security, the government, and across all state bodies—with a share of roughly a quarter; a substantial participation that would also guarantee protection. All they wanted is that we change our position. Yet we rejected any compromise over this position and this direction.

Even thereafter, including during the stages of empowerment and even after the Twenty-First of September Revolution, numerous temptations and offers were directed at us in exchange for retreating from this position and this orientation. This is despite the fact that others—such as certain movements that present themselves as Islamic or jihadi—when they came to power, engaged into political bargains, compromised their positions, changed their orientations, and moved towards alignment with America, effectively falling into the embrace of America and Britain. Some of these groups are mercenary elements within Yemen, while others belong to different countries.

Our steadfastness has culminated in our firm adherence to this position and in the significant role played by the Yemeni people, within the framework of the Quranic orientation and their faith-based identity, throughout the current stages. The Yemenis have acted in integration with the other fronts within the Axis of Jihad and Resistance, such as providing support to the Palestinian people and Gaza, among other forms of backing.

In any case, the Quranic project is one in which people advance with sincerity, steadfastness, insight, and awareness—each according to the level of their orientation. The degree of authenticity varies depending on the seriousness and commitment of one’s turning towards Allah (Glory be to Him). We are speaking here in general terms about the overall orientation.

Moreover, the Quranic project—through its cry against the arrogant powers, its slogan, and its practical programme in all its details—has proven to be successful and effective. The impact of the Cry and Quranic awareness has become evident within the community of this project in the level of their awareness: They are among the most aware in the Islamic world. This is reflected in their strong sense of responsibility—how they take action, make sacrifices, show concern, and carry a deep commitment towards the causes of Islam and the Ummah. They engage actively, even more than some other peoples do with regard to issues that concern them directly; they show greater engagement, and that is reflected in their steadfastness, their stances, and their sacrifices.

In addition, the importance of this project is evident in the enemy’s reaction from the very outset. From the beginning until today, the positions of America and Britain have reflected clear annoyance, as has the Israeli stance. They have pushed the regime and mobilised their regional proxies to combat this project with full force, to the point that the Zionist representative lodged a complaint at the Security Council, where he raised the slogan to protest against it.

Furthermore, the viability of this project and its impact clearly reflected in the significant outcomes and major advances achieved, as well as in the growing and active role of the striving Ummah and our dear Yemeni people. This has increased people in faith, confidence, and reassurance. We have passed through many stages marked by difficulties, challenges, dangers, and pressures. Nonetheless, through trust in Allah (Glory be to Him), reliance upon Him, and complete dependence on Him, we have overcome them and moved beyond them.

What indicates a mistaken stance and a danger to the Ummah is conditioning it. This is injustice, oppression, danger, and ultimately the loss of the Ummah—misdirecting it in the interests of its Jewish enemies and pushing it towards loyalty to them, even as they harbour deep hostility towards it. Moreover, they create the conditions that enable the success of their schemes and conspiracies. Who is responsible for this? It is the opposing current, which contradicts the Quranic movement and the slogan and which seeks precisely this: to subjugate the Ummah and condition it for its enemies. This is the mistake and the danger.

Most Zionist schemes are built upon the subjugation and disorientation of the Ummah. This is an important reality. However, due to time constraints, we cannot explore its evidence and details here. Consider, for example, the fomenting of discord within the Ummah—inciting segments of its people against one another. Many such tactics succeed under conditions of subjugation, disorientation, and a lack of vigilance and awareness.

Soft Zionism represents an aggressive strategy and a dangerous project targeting the peoples of the region, with normalisation serving as its gateway. Indeed, the normalising states fail to recognise that normalisation is neither a deviation nor a retreat from the Zionist project, but an integral part of it. They do not even reflect on how the Israeli Jewish enemy initially entrenched itself in Palestine through soft Zionism—such as real estate investment companies to stimulate economic activity there and broader investment activities to secure economic control, political influence, and gradual infiltration into all aspects of the situation. Britain then came to complete the process of fully enabling the Israeli enimy. Accordingly, they seek to expand their capacity for misguidance and corruption across all domains, intervening in the affairs of the Ummah in every sphere: controlling education and media and shaping their content and dominating the economy. Reports by newspapers and websites have also indicated growing activity in acquiring property in Holy Mecca and Al-Madinah Al-Munawwarah, with Zionist companies being allowed and starting to purchase real estate in some of the most significant and sacred locations. They are working to tie the region’s economy to their influence—the details of this topic are extensive—while also establishing technological and communications linkages. Granting citizenship to Zionist Jews in Gulf states further facilitates their penetration into all sectors, opening all avenues to them. And this extends across all domains.

Therefore, we must realise the importance of this phase and the ongoing round of confrontation within it, as well as the profound significance of the principle of the unity of fronts and the cooperation of the Axis of Resistance and Jihad. This serves as a model for the entire Ummah, underscoring the importance of cooperation and collective action. We must also grasp the reality of what is unfolding, as the enemies attempt to distort the Iranian position—an important, great Islamic stance—and undermine its role in confronting Zionist aggression targeting the entire Ummah. They seek to eliminate Iran in order to complete the occupation of Arab lands, yet many remain oblivious to this reality, despite the fact that the enemies openly declare it. This is deeply regrettable.

The Iranian position is strong and effective in countering American and Israeli aggression. The role of the axis’s fronts, the principle of unity among those fronts, and their cooperation are highly significant, forming a cohesive framework for confronting the enemy. The fronts that now stand together against a single enemy—namely the Israeli and American adversaries—are not merely supporting Iran. Rather, they draw strength from its firm stance against a common enemy—one that must be confronted by all. This enemy would target Yemen, Lebanon, and other countries—indeed any of these fronts—were it not for that position. Accordingly, confrontation takes place within a strong and effective framework from which all benefit, for it is an enemy to everyone and an aggressor against all. This is the correct and constructive path, because the only alternative to confrontation is surrender—and the cost of surrender is the loss of everything: this world and the Hereafter, freedom and dignity, homelands and honour, security and stability—everything is lost.

As for the anger and resentment of those aligned with the Jews over this, it is simply an extension of the anger of the Jews themselves. They were deeply disturbed by this level of cooperation within the Ummah, as they have consistently sought to fragment the battle, separate the fronts, and isolate each one in order to eliminate and get rid of it, while discrediting any collective effort to confront their tyranny and transgression. This cooperation has therefore come in direct contradiction to their plans.

We must recognise that the real problem in this region is the enemy itself. The Israeli Zionist enemy and the American enemy are the central problem confronting this Ummah—not the fronts of resistance, nor Iran, nor Yemen, nor Lebanon, nor the weapons of Hezbollah. The problem is the Israeli Zionist enemy and the Zionist Americans, who initiated aggression against this Ummah and came to it as an aggressor, an occupier, a transgressor, a plunderer, and an oppressor, imposing its domination over it. This is the problem. Therefore, the region will not attain stability except through the defeat of the Zionist project—and this is what the Ummah must strive for.

The current truce is nearing its end and remains fragile, with a strong probability of escalation. Our stance is declared against American–Israeli aggression (targeting this Ummah and, within that context, the Islamic Republic of Iran and the Iranian Muslim people). Indeed, we have declared a clear stance: We are not neutral. We are in confrontation with the Zionist Israeli enemy and its American partner, and our position is one of escalation should the enemy escalate and resume its aggression.

Even if the truce holds, further rounds are inevitable, as it is only a pause within an ongoing conflict. Confronting soft warfare—aimed at corrupting the Ummah and leading it astray—is just as crucial as confronting direct military aggression. Strategic positioning for confrontation across all fields is essential; it is a duty, a responsibility, and the correct course of action. This includes the media sphere (maintaining active confrontation with the Zionist project in media outlets), the economic sphere (countering this project economically), the cultural and educational spheres, and the political sphere. This is the posture the Ummah must adopt: readiness to confront and resist the enemy’s activities and schemes across all domains. This is essential.

It is also important to highlight a point that many within this Ummah overlook: the determination and seriousness of the Zionist Jewish enemies—along with their Zionist American and British partners and those who align with them—in implementing the Zionist project, and their coordinated hostile activity across all fields. The scale of Zionist activity in the West and the activeness of the Jews, contrasted with the profound heedlessness among Muslims, are matters that must receive serious attention within the Ummah. Among the Jews, there is an intense focus on advancing their Zionist project—what they term the ‘establishment of Greater Israel’ and ‘reshaping the Greater Middle East’. This reshaping entails the destruction of this Ummah, its subjugation, the occupation of its lands, the stripping of its freedom and dignity, and the erasure of its religious identity.

We commend the efforts of researchers, academics, and media personnel who are working to expose and clarify the reality of the Zionist and Western scheme targeting our Islamic Ummah. Academics and researchers from Egypt and across the Maghreb (Tunisia, Algeria, and Morocco)—as well as from the Levant (including Lebanon) and Iraq—have made important clarifications, providing important facts in media interviews and in videos on social media platforms, though participation from the Gulf remains limited. This work is of great significance, as they provide details, documents, facts, figures, and detailed insights into conferences and their outcomes, helping to reveal the scale of targeting against this Ummah. It is essential that these efforts continue and expand. We also hope that our brothers in academic, university, and political circles in our country will take the initiative and play a leading role in advancing this field.

Most schemes by the Jews rely on a state of subjugation and disorientation, which enables them to mobilise support across intelligence, political, and all spheres, and to strike the Ummah from within. Their core plan is based on infiltrating and subjugating this Ummah so that it becomes obedient to them, allowing them to mobilise forces across all fields—media voices, as well as security and military collaborators—before ultimately discarding them once they have served their purpose. For this reason, the Holy Quran warns against obedience and loyalty to them, and the implications of this are clear. Indeed, whenever a person takes action against the Zionist Jews, he will find opposition from many people within this Ummah: those who hate him, distort him, spread false narratives about him, and blame you. Take Lebanon as an example: Hezbollah has been subjected to intense attacks despite its confrontation with the Israeli enemy, which has been seeking to occupy Lebanon. From the outset, Hezbollah has acted on this basis and succeeded in forcing the Israeli enemy’s withdrawal in 2000, fully or almost fully. Yet it continues to face resentment, reproach, anger, criticism, attempts at internal destabilisation, and efforts to provoke division within Lebanon.

As for the state of responsibility, awareness, mobilisation, and awakening, it benefits the Ummah as it places it in a condition of resilience, dignity, strength, and protection from infiltration and subjugation, as well as from loyalty to its enemies. Ultimately, we must, first and foremost, place our trust in Allah and His true promise, and we must believe that the final outcomes of all affairs belong to Him. He has already determined the paths, consequences, and ultimate outcome of this struggle, and indeed, Allah is the One to Whom all affairs return: {‘And to Allah belongs the outcome of [all] matters‘}[Al-Hajj 22:41]. Allah has repeatedly affirmed this truth in the Holy Quran, as He has said, {‘Unquestionably, to Allah do [all] matters evolve [return]‘}[Ash-Shuraa 42:43] and {‘To Him will be returned the matter, all of it‘}[Hud 11:123]. He also says, {‘And the [best] outcome is for the pious‘}[Al-A’raf 7:128]. Furthermore, He has said, {‘But if you return, We will return‘}[Al-Isra 17:8] when talking about his way regarding the overthrow of Jewish tyranny.

Responding to Allah reduces costs in time and losses and makes sacrifices both fruitful and accepted by Allah. For this reason, it is in the interest of this Ummah.

We are confident in the success of the Quranic project, and that it is a great project worthy of sacrifice and steadfastness. It has proven its effectiveness and success throughout all its stages, from its beginning until today: {‘And the [best] outcome is for the pious‘}[Al-A’raf 7:128].

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

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