Tenth Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H.
I seek refuge in Allah from Shaytan, the outcast.
In the name of Allah, the Most Beneficent, the Most Merciful.
Praise is to Allah, the Lord of Worlds. I believe that there is no god but Allah, He is the Sovereign and the Manifest Truth; and that Muhammad, our master, is His servant, messenger, and last prophet.
O Allah, confer Your Salat (prayers) and blessings upon Muhammad and the Family of Muhammad just as You conferred Your Salat (prayers) and blessings upon Ebrahim and the Family of Ebrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad good companions and all Your righteous servants and mujahedeen.
Brothers and sisters, peace be upon you, as well as the mercy of Allah and His blessings.
O Allah, guide us and grant us acceptance, for You are the All-Hearing and the All-knowing; accept our repentance, for You are the Most Relenting and the Most Merciful.
We spoke yesterday on patience and the important role it plays in obtaining Taqw and carrying out good deeds of great importance. Patience has also to do with the reality of human life, as it is related to all human activities and interests in this life, no matter how different people's life conditions and interests might be. So, patience serves as an assisting factor that helps carrying out duties, and it is a palatable matter, depending on the extent of how people interact with what they seek to achieve and move in.
The importance of patience increases when it comes to the practical and faith-related aspects. Even so, patience is generally important to faith-based commitment: It is important at the behavioural level, at the moral level, at the spiritual level, at the level of commitment to worship, and at all other levels related to faith-based commitment. Yet, it plays a very important role in carrying out major responsibilities in a way that makes it [patience] indispensable and essential [for carrying out major responsibilities].
Therefore, at all stages of conflict between the Ummah and the enemies of Allah and its enemies, where the Ummah, through the believers and the righteous, strives to be free of the domination of Allah's enemies and the enemies of humanity and seeks political independence that goes in line with its faith affiliation and identity, the Ummah will definitely face difficulties, challenges, and risks in its endeavour to fulfill its responsibility. This is self-evident and normal in the circumstances of nations that have these same interests. So, any nation that seeks freedom, it will face challenges and difficulties and surly need patience. That is why it is important to take great care of enjoining each other to patience; the Holy Quran has focused on this and introduced it as one of the key characteristics of the believers and the key requirements for success, prosperity, and victory. That was highlighted in Surah Al-'Asr as one of the key characteristics of those Allah spared from the state of great loss: {'In the name of Allah, the Most Beneficent, the Most Merciful. (1) By time,(2) mankind is surely in loss,(3) except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience'}[Al-'Asr 103:1-3].
Patience also comes as one of the believers' important characteristics that reflect their humane concern for others, for the poor and the oppressed: {'Then becoming of those who attained faith and enjoined upon one another patience and enjoined upon one another compassion '}[Al-Balad 90:17]. So enjoining one another to patience should have much attention in our educational, awareness-raising, reminding, and media activities as well as within the Ummah and Muslim society that strives, sacrifices, and carries out its great responsibilities. That is because there are activities that go in the other direction, such activities that are carried out by Munafiqun, those with sickness in their hearts, the forsaken, and responsibility-neglecting people with the aim of discouraging people, spreading feebleness and despair among the Ummah, and deepening a state of weakness. They are always pushing the Ummah towards surrender and always encouraging the Ummah to shrink from its major and sacred responsibilities that are among our key faith- and religion-based commitments that Allah will hold us accountable for on the Day of Resurrection. So, their own directions go counter to the Holy Quran and what is in the best interest of the Ummah. When the Ummah or a nation goes through difficult circumstances, just like what our people are facing, as a result of what the enemies are committing (crimes, blockade, injustice, tyranny) to break the will of our people, break the will of our nation, and push it towards collapse and surrender, Munafiqun, those with sickness in their hearts, and those who neglect or shrink from their responsibilities, even responsibilities that are at the core of their religion, take advantage of that by pushing the Ummah and the people into a wrong reaction, a reaction that in reality is a state of collapse, surrender, and submission to the enemies and that implements their agenda, conspiracies, and what they want. This is a negative state, but a familiar one as it existed throughout history and was criticized by the Holy Quran, which provides the necessary instructions to confront it.
Such instructions include enjoining one another to patience to confront such endeavours that move negatively in the arena, and also to confront the effects resulting from weakness in the faith of some people who soon get bored, tired, or exhausted or keep complaining when there are difficulties and challenges. Such people can hardly bear, or they may hold on for some time but with limited and low-floor endurance.
Here lies the importance of enjoining one another to patience, for it is of great importance in terms of its positive impact that helps the nation continue to carry out its tasks and responsibilities, to perform its duties, and to bear difficulties until achieving the [desired] result, until achieving the [desired] result!
So, when we come to enjoin one another to patience, we need to remind [ourselves] of its importance and value at the level of faith: It is one of the greatest acts of worship and closeness to Allah, with which we worship Him, we draw closer to Him (Glory be to Him), and through which we obtain high degrees as long as we keep to patience in obeying Allah, in carrying out our responsibilities and our faith tasks that Allah has tasked us with (to preserve patience when performing Jihad; sacrificing; standing up to tyrants, oppressors, criminals; and standing in the face of aggressors). This kind of patience is practical patience that has to do with performing our responsibilities, tasks, and duties—the patience of the free, the patience of the believers, the patience of Mujahedeen, the patience of Muttaqin. It is a great worship by which we draw closer to Allah (Glory be to Him) and a reason for obtaining His pleasure, help, and support, and it is linked to that great goals, which we talked about many of them yesterday.
That is why all people are commanded to preserve patience: the believers (men and women), famils, individuals, leaders, and others—all believers and all those who strive to fulfill their responsibilities.
In the Holy Quran, we see how many commands of patience were directed to the Messenger (PBUH&F), despite the greatness of his position to Allah. Of course, Allah (Glory be to Him) does not want this for his prophet: to suffer with no reason, to tire himself with no reason, and to face great hardships and challenges with no reason, and then just be patient. Patience has its value and great benefits at the educational level (to build the human, his/her spirit, and ethics), at the level of reality, as it contains what achieves important results and great tasks that are significant and a source of honour for the person to carry out and to fulfil. It [patience] gives honour and highness to people, adds to their record of faith and ethics, and increases their contribution in the reality of life. This causes positive results that are in favour of the human him/herself in this life and in the Hereafter: {‘The Hereafter is far better and more lasting’}[Al-A’la 87:17].
So, even the Prophet (OVUH&F) is commanded in the Holy Quran , including the verse in which Allah (Glory be to Him) says, {'And be patient! Certainly Allah does not discount the reward of al-muhsineen [the good-doers]'}[Hud 11:115]. Be patient, and your patience will be rewarded and bringe about great results from Allah (Glory be to Him). {'And be patient! Certainly Allah does not discount the reward of al-muhsineen (the good-doers)'}. And so he was patient, patient in all stages of conveying the message even from the beginning, when the situation was completely different—no army, no supporters, no helpers, only few believers, very huge changes should be affected, and a hostile environment where the Divine Message is fought against). He exercised patience in all that stages he moved in, and great developments took place little by little, leading to great changes in the reality. As a result, the tyrannical powers fell, and Islam was established and had its great state that became the most important entity existing in the reality of human beings at the time and the most important entity active in the arena, an entity that was capable of affecting change. All of that was in life! As for the life of the Hereafter, great is what will be reached: Allah's bounty, His Jannah [Paradise], His pleasure, and salvation from His punishment.
In addition to the real achievements in his movement (PBUH&F), he made a fundamental change in the reality of that society, so he converted its state from darkness (in its false beliefs; wrong perceptions; superstitions; brutal, inhumane practices; and deviated behaviours) to light. He brought that ignorant society out of all of that darkness in beliefs, deeds, behaviours, and manners to light, to a completely different reality. Great changes were achieved because of [obeying)] what Allah told him, {‘So be patient with beautiful patience’}[Al-Ma’arij 70:5], and {'So endure patiently, as did the messengers of Firm Resolve'}[Al-Ahqaf 46: 35], as he used to face denial, hindrance, and huge sufferings, first from the disbelievers and then [after the disbelievers] from Munafiqin, those in whose hearts is sickness, and those who listen to them [to Munafiqin]. However, he overcome all those challenges and difficulties, and he got a [great] result.
Of the most important things that are related to patience is that—besides the fact that it is a great act of worship—it has good results, has great effects, and is an important weapon in confronting the enemy. That is because what the enemy does to fight believers (blockade, restrictions, use of force, crimes, and brutality) is aimed at defeating them, weakening them, and affecting their will and morale, forcing them to surrender, and breaking their morale.
The enemy seeks to break the will and morale of the Ummah, force the Ummah to surrender, sow despair among people, and make it fall into a state of complete collapse. This is what the enemy seeks to achieve. So, when the enemy sees that what it is doing of crime, brutality, atrocities, violations, aggression, and blockade has an adverse reaction—it makes the Ummah pay more efforts and increases its determination, strength, persistence, resolve, seriousness in its positions, sense of responsibility, and anger towards its enemies translated into action by showing great seriousness in standing up to the enemy—this will play a very important role in pushing the enemy into a state of despair. Therefore, when there is patience, steadfastness, strength, and consciously positive reaction there will be weakness, despair, frustration, and powerlessness on the part of the enemy, leading it to give in.
This is what has happened throughout history in existing experiences in the reality of humans (as we have mentioned about the movement of the Prophet, PBUH&F, as well as the movement of Muslims with him and the great changes which were based on that). In the end, who despaired, who collapsed, and whose power disintegrated were the polytheists, the disbelievers, and the enemies of the Message. And who got frustrated, who failed, who was defeated, and whose main goals did not come true were (in addition to them) Munafiqun and those in whose hearts is sickness.
In our contemporary reality, we see many examples, one of which is Hezbullah and its conflict with the Israeli enemy. The conflict went on for a lot of years, and the Israeli enemy tried to break the will of the Mujahedeen in Lebanon: to break their will, to weaken their determination, and to get that society into a state in which it loses its confidence in its ability to gain victory as it faces its enemy. So, it [the Israeli enemy] used to conduct criminal, brutal campaigns, horrible assaults, and horrible crimes. However, they [Mujahidin] continued their Jihad, remained patient in the face of all sufferings, and in the end were gaining power, whereas the enemy was losing power, was receiving more and more losses, and was getting more and more frustrated. When it got completely frustrated, it withdrew in a humiliating, historical defeat, which was the first at such a level. The Israeli enemy continues to face defeat until this day, a continuous defeat in the reality of the Israeli enemy.
When we come to the current state of our dear Muslim Yemeni people as they have been standing against the American-Saudi-led-aggression since the beginning of the aggression till today, a lot of developments have taken place. The enemies had hopes to completely control [our county] within a short period of time, depending on their massive abilities, arrogance, tyranny, blockade, and oppression. They have reached a deadlock, and they have gotten to a level of failure that the whole world has known and has talked about. There is no doubt that they have failed till now in achieving their main goals of the aggression. Also, they have suffered great losses and a lot of defeats consequently. In addition, [there is no doubt that] our people have achieved far so many victories, and the aggression in all it contains (blockade, crimes, and sufferings) has become a great motive to our people to build their reality, to make an opportunity out of the challenge, and to make that a factor for its development in all fields of life. However, all of that needs patience.
As patience is a weapon to face the enemy, Allah (Glory be to Him) says, {‘O believers! Patiently endure, persevere’}[Ali ‘Imran 3:200]. Patience perseverance has to do with what is more than {‘patiently endure’}. {‘Patiently persevere’}, for it is a weapon when facing the enemy. If the enemy insists on and continues its criminal, brutal means as well as its endeavour to weaken you and to control you, be more insistent, more careful, more serious than it is, in being steady at the position of the right, in holding to your just cause, and in fulfilling your sacred responsibilities. {‘Patiently endure, persevere, stand on guard, and be mindful of Allah, so you may be successful’}[Ali ‘Imran 3:200]. So, the enemy notices in the end that its means and methods are not beneficial, and that the reaction is the opposite of what it has wanted: It has wanted the people to collapse, despair, and be will-broken; however, they are more determined, more resolved, and more serious in their efforts and priorities.
In the Holy Quran, Allah says, {‘And how many a prophet has had numerous Ribiyon combating alongside him, and they did not waver regardless of that which afflicted them in the way of Allah, nor did they weaken, nor did they give in. And Allah loves the patient ones’}[Ali ‘Imran 3:146]. This is an important, great lesson that Allah (Glory be to Him) presents to us about the believers who stood by their prophets, supported their prophets, and fought with their prophets who took this sacred responsibility seriously and played this great role in the reality of humanity. In addition, most of them—this situation is not unique or exceptional; it was repeated many times throughout history. So, people should not imagine that this is required only from us or that it is a responsibility that we have been tasked with apart from all other people or other believers. No! The matter is different. {‘And how many a prophet’} means this situation happened over and over: How many, {‘a prophet has had numerous Ribiyon’}. In addition, it is not unique at the personal level so that it is something that is beyond the person's capability to endure or something that can only be achieved by very few people. Patience is beyond the reach of no one, though with different degrees. Even though, the ability to exercise patience differs from person to person, it is still possible.
Allah has prepared humans in their instincts, abilities, and energy, and Allah gives more to those who believe in Him, turn to Him, and seek help from Him. He provides them with more psychological support: tranquility, chest expanding [in order for it to bear], and all the factors that help them endure more and more.
{‘And how many a prophet has had numerous Ribiyon combating alongside him, and they did not waver regardless of that which afflicted them in the way of Allah, nor did they weaken, nor did they give in’}. When they suffered what had happened to them in the cause of Allah (sacrificing a lot of martyrs, a lot of them getting wounded, and suffering different things on the ground and at different levels, such as the economic level and the military level), they did not waver, and the results the enemy wanted and looked forward to didn’t come true. To waver is the opposite of to stay firm, [and those who waver] get into a state of laziness and inaction in their interaction and in carrying out their responsibilities so that they move with slack, with spirits that lack determination, power, and solid will: They move slowly because what has happened has affected them.
{‘And they did not waver’}: They did not waver, and they kept to their state of steadfastness, strong determination, and their seriousness. They kept to all of that. {‘Regardless of that which afflicted them in the way of Allah, nor did they weaken’}, this means that they did not get to what is worse than wavering: weakness. They did not get into a state of weakness so that they no longer feel the strength that stems from being with Allah, by their belief in their right cause, and by what they hold of faith-based morals and ethical values.
{‘Nor did they give in’}. {‘They did not waver regardless of that which afflicted them in the way of Allah, nor did they weaken, nor did they give in’}: They did not give in. They remained in a state of might and dignity: Their determinations did not collapse so that they give in, evade their responsibilities, or completely freeze. Instead, they persevered and continued discharging their responsibilities and their duties.
{‘And Allah loves the patient ones’}, because they preserved patience and did not waver, show weakness, or give in. They were patient, so their patience was a means that helps them continue.
{‘And all they said was, “Our Lord! Forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people.”’}[Ali ‘Imran 3:147]. That is because when people get into a state of weakness, feebleness, and submission (any of these states or all of them), they start saying things that never go beyond complaints, despair, and weak justifications for shrinking from their responsibilities. It is their way of presenting failure as something inevitable and unescapable, and what they negatively say does serve and encourage the enemy and lift its morale.
As for Ribiyon, the believers, and the faithful ones to Allah (Glory be to Him), what they say indicates turning to Allah, greater mindfulness of their shortcomings, more seriousness, more attention to the practical reality to fix the aspects of shortcoming and defect, perseverance and seriousness in turning to Allah, and correction with care to the practical reality. This is the correct behaviour, the correct manner, and the correct attitude.
In the human reality, nations do not develop, overcome challenges, nor carry out great tasks unless they rely on patience; it is a must. It also essential for building up strong armies; even within armies, patience is inevitable: Those who have private and exceptional tasks undergo lots of exercises for obtaining patience and endurance that is required for accomplishing great, substantial, important, effective, and professionalism-requiring tasks. That is because patience is essential for increasing the effectiveness of the performance and the outcome.
One of the most important issues to arise from recommending patience is its good result. What makes the patience in the cause of Allah remarkable is that its positive result, along with potential consequences, is certain: It is connected to the promise of Allah Who never breaks His promise. Patience in the cause of Allah, fulfilling one’s tasks and responsibilities, is profitable, fruitful, and useful.
The Holy Quran stresses the good news for those who are patient: {‘Give good news to those who patiently endure’}[Al-Baqarah 2: 155]. It says,{‘Give good news to those who patiently endure’}, which means give them good news of the good and positive result. That is because, with patience, they will gain victory, relief, and well-being as well as the important results they seek to achieve. That also means 'give them good news that in the middle of suffering and facing difficulties and challenges, relief and signs of ease will occur to pave the way for their great victory and enormous relief. Difficulties and dark-coloured situations never continue forever, preludes [to victory] take place. (This is good news.) They indicate that great victory, tremendous relief, and major changes are bound to happen.
At the economic level, even hardship is interspersed with ease, and hardship doesn’t continue at its highest forever. Ease comes one after another until great relief takes place. Indeed, hardship is always accompanied with ease as Allah (Glory be to Him) says, {'So, surely every hardship is followed by ease’} [Al-Sharh 94: 5-6].That means relief comes along with positive signs from here and key factors from there. Thus, hardship never remains absolute, uninterrupted, pausing without stop, or continuously severe. Ease accompanies hardship: {'So, surely every hardship is followed by ease. Indeed, every hardship shall be followed by an ease’} [Al-Sharh 94: 5-6]. And positive results take place too, for the purposes of patience, mentioned in the Holy Quran, are great and tremendous; they are combined in one phrase: {'that you may be successful'}—success. Being successful means reaching to the greatest results, gaining well-being, and achieving promising outcomes in this world and in the Hereafter.
On the contrary, when we come to the opposite alternative to patience that is to exercise no patience (lack of patience in the cause of Allah, in His obedience, and in carrying out substantial tasks and responsibilities) and seek other options (collapse, surrender, helplessness, despair, and weakness in the face of the enemies that pave the way for them to do whatever they want including their evil goals), how will that end for us? It will be getting into a state of suffering, oppression, humiliation, tyranny, and injustice, in which patience is not beneficial or useful as it will change noting in reality and will not be rewarded. This is the negative type of patience that comes as a false alternative to the positive and required type of patience. This is very serious and will continue as long as people continue to have no reaction. Even if they decided to move later (after the enemy had gained more control over them due to their habit of neglecting their responsibilities and duties for a lengthy period of time) and started to move with the very heavy burden placed on them as a result of their negligence, disobedience, and carelessness, the price will be high with minimum success. They will also need to pay very hard effort and a very lengthy period of time. This is a very serious issue!
Great patience-related purposes that have to do with accomplishing our responsibilities, obeying Allah, carrying out our tasks, performing Jihad, and standing up to the enemies of Allah are in total contrast with other the consequences resulted from weakness, negligence, and shortcoming. Allah says about patience in His cause, {'So you may be successful''}. The opposite result of not exercising patience for the sake of Allah is loss, is 'so you may end up as losers'. We will end up as losers in this life and the Hereafter. We will lose freedom and become slaves to our enemies, and we will lose dignity and become subject to humiliation by our enemies. In addition, we will lose our honour, security, and everything, including faith. The alternative of {'So you may be successful '} when we collapse, do not do our duties, nor carry out our responsibilities with patience is the loss of everything (May Allah forbid)!
The alternative to what Allah says about patience in His cause, obedience, carrying out sacred responsibilities—{'Allah is truly with those who are patient'}—is that Allah forsakes those who are not patient in His cause, does not stand by, support, or help them nor has mercy on them; for they have not reacted to Him in what presents them honor, victory, welfare, success, power, and dignity. Therefore, He will not be with them: He will let them down and cause their enemies to dominate them, which is a very terrible situation, where suffering, humiliation, and contempt are multiplied to a great extent that people may reach a state of {'whether you bear it with patience, or not—you are only being repaid for what you have done'} [At-Tur 52:16]. That means a reality of disgrace, humiliation, tyranny, injustice, and oppression; it will even continue in a way that patience (as mentioned earlier) will no longer be beneficial or rewardable. Such a comparison is very important in enjoining each other to patience—when we compare between the results and consequences of the two situations: patience and impatience.
Of the most important things to focus on regarding enjoining each other to patience is enjoining each other to the essential motives that help us endure patience, first of which is the faith-based motive: The more faith you have, immediately, the more patient you will be. That is because patience is a reflection of your state of faith and an indication of your faith. You, in your faith-based reality, do have the faith-based motives to be patient for the sake of obtaining many things, including being with Allah: {‘Indeed, Allah is truly with those who are patient’}. You are keen to have Allah with you so that you recognize the value of patience in that (patience in obeying Allah and paying effort in the cause of Him).
Therefore, when Allah says {‘And be patient for the sake of your Lord'’}[Al-Muddaththir 74:7]. {'For the sake of Allah'} means that you are patient [as a matter of] responding to Allah (Glory Be to Him), in what satisfies Him, and in what has great importance in obtaining His pleasure, His divine providence, and His great promises.
Allah (Glory be to Him) said, {‘And those who endured patiently, seeking their Lord’s pleasure’}[Ar-Rad 13:22]. How [great] their eagerness is so that they obtain the pleasure of Allah: [Their patience is] for Allah, which is a sufficient, great, very important motive that helps people in confronting all challenges and difficulties. It is for Allah, in the cause of Allah, and with Allah, and for what they hope from Allah: great reward, bounty, closeness, and the results that Allah has promised in both this worldly life and the Hereafter.
Also, of the important motives for patience are humanitarian and moral motives: self-purification and instinctual values that people love instinctually, such as might, dignity, and self-respect. And if a person has self-consciousness, all these values—when getting greater and greater deep inside the person—will become a helping factor for patience.
S/he who adores might and wants to be honourable refuses humiliation, weakness, and what enemies seek and do to humiliate, insult, and enslave the Ummah. So, s/he moves to do his/her duty, tasks, and responsibilities in order to confront the enemies with a greater desire and motive. S/he is not in need of anyone to keep advising him/ her day and night or to remind him/her in every single moment with a mike into his/her ear around the o'clock, or if you keep away from him/her for little time, s/he might change his/her interests, thoughts, and attitudes. Indeed, s/he has an internal motive (an internal motive): might, dignity, self-respect, and living conscience. When s/he watches the enemies and their crimes, conspiracies, tyranny, atrocities, injustice against people, and oppression against the peoples of our Ummah, as well as our Yemeni people (the very terrible crimes), the person who still has common sense and still has these values, just one scene of those very horrific crimes is enough to make him/her move with all seriousness, patience, full dedication, and courage. On the other hand, the person whose conscience is dead and who loses these values, s/he will never react whatever s/he watches or hears.
One of the most important motives for patience is being aware of life circumstances. This life is a field of responsibility and trial, in which the believer as well as the unbeliever and the sinful as well as the pious face hardships and difficulties—all people! This life has difficulties, challenges, sufferings, etc., and they spare no one. The main difference is that in the path of faith and Taqwa your patience leads to great bounty, important results, and reward. In addition, you will be in an honourable position befitting your humanitarian dignity that Allah has wanted you to preserve.
There is no hope for a person who wants to keep away from patience (patience in obeying Allah, in discharging his/her responsibilities, in paying effort in the cause of Allah) that his/her reality will completely change: S/he will, for example, enjoy the peace of mind, will never need to get tired, or will live a satisfying life with no impurities, just like if s/he were in Jannah. This will never happen.
The others who act for the sake of Taghout and who have sold their dignity, their humanity, their religion, their moral values, and their ethics are in distress, in misery, and in heavy losses. What they suffer is more than what others suffer, but with a big difference in the kind of path they walk in and its consequences in this life and in the Hereafter. Therefore, to be aware of the circumstances of this life is a very important issue.
It is, also, important to be aware of the consequences of negligence and of the severe, terrible, serious consequences of shortcoming, from which a person must keep away. The consequences of negligence and carelessness towards responsibility are very dangerous in this life and in the Hereafter.
That is enough for today.
We ask Allah (Glory be to Him) to grant us success and lead us to what satisfies Him. O Allah (Glory be to You), have mercy on our martyrs, heal the wounded among us, set free our captives, and grant us victory. You are All-Hearing! O Allah, accept our fast, night prayers, and good deeds.
Peace be upon you, as well as the mercy of Allah and His blessings.
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