In this worldly life, causes do not succeed because of their justice but because of the strength of their proponents, both morally and materially. Many just causes fail, even if they garner sympathy from people, as sympathy alone does little or is insufficient.

For example, the nation's sympathy with Imam Hussein, the martyr (may Allah be pleased with him), did not prevent his martyrdom. When Imam Hussein asked the poet Al-Farazdaq ibn Ghalib about the state of the people behind him, Al-Farazdaq replied, “You have asked an informed person. The hearts of the people are with you, but their swords are with the Umayyads, and fate descends from the heavens. Allah does as He wills.” ⁽¹⁾

The strong in this world impose their systems, even if they go against the interests of the majority of humanity, benefiting only a small fraction.

For instance, usury has become the backbone of the global economy, serving the interests of a very small group of wealthy individuals and harming the majority. Similarly, nudity, homosexuality, and atheism have become major themes under what is termed human rights.

With the imposition of a system comes the enforcement of a worldview, and anyone who opposes this vision is accused. The West seeks to impose its perspective through what it calls globalization, which essentially means complete subordination to it in politics, economics, society, and more.

Moreover, it has worked to globalize the concept of terrorism, associating it with Muslims. According to this narrative, a Muslim is either the perpetrator of terrorism or a potential terrorist, while others are considered innocent regardless of their actions.

Terrorism, however, is purely a Western creation. The World Wars were initiated by them, with the rest of the world serving as fuel. They incited conflicts between countries, ignited civil wars, orchestrated coups against leaders who deviated from their agendas, and created tyrants who oppressed their own people while safeguarding Western interests. In this, the West tramples upon its own principles and slogans, disregarding democracy and human rights.

When people manage to overthrow tyrants, the West pretends to support them, praising their actions until it finds an opportunity to exploit them through its agents, who are either created, bought, or blackmailed to serve Western agendas and maintain their interests. As a result, corruption has spread globally due to their actions. As fast as humanity advances technologically, it descends into behavioral and spiritual deviations.

The actions of America and the West align with the words of Allah: “And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption” (Al-Baqarah: 205).

This corruption has become evident and does not require investigation. Allah says: “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned” (Ar-Rum: 41). Their dominance on earth is one of corruption and mischief, not one of mercy and equity.

One of their actions includes attempting to globalize the fight against terrorism. They were not content with globalizing terrorism through their media, which branded Muslims as the sole perpetrators, even though they are the victims. Muslims’ lands have been occupied, their wealth plundered, and their honor violated. When they resist and retaliate, they are vilified, with attempts made to sow division among them and discredit the concept of jihad by associating it with dishonor and defaming its proponents.

They fail to realize that the spirit of jihad in this Ummah never extinguishes. Anas ibn Malik reported that the Messenger of Allah ﷺ said: “Three matters pertain to the root of faith: no molestation of one who says there is no god but God, neither declaring him an infidel because of a sin, nor excommunicating him from Islam because of an action; jihad continues from the time God sent me till the last of this people fights with the dajjal, being annulled neither by the tyranny of a tyrannical ruler nor the justice of a just one; and belief in God’s decrees.” ⁽²⁾

It is considered a remaining obligation, classified as Fard Kifayah (collective duty), because it was not mandated for its own sake—since it inherently involves harm—but rather to uphold the religion of Allah and repel harm from the people. If the objective is fulfilled by some, the obligation is lifted from the rest, similar to the funeral prayer or returning a greeting. If no one fulfills it, the entire community bears the sin of neglecting it, as the obligation applies to all. Engaging everyone in it would hinder the preparation of resources like cavalry and weaponry, so it remains a collective duty—except when there is a general call to arms, in which case it becomes an individual obligation (Fard Ayn). ⁽³⁾

Jihad poses a persistent challenge to the West. They cannot find comfort as long as it exists. Unlike other regions where they have imposed dominance, such as the Americas, our region has remained resilient despite the abandonment of those resisting and waging jihad.

This abandonment was foretold by the Prophet ﷺ as a sign of prophethood. He said: “A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path.” Mu’adh said, “They are in the Levant.” ⁽⁴⁾

Abandonment often comes more from governments than from the people. Western governments largely support the Zionist entity in both spirit and action, providing weapons, political backing, and promoting its narrative through the media while suppressing demonstrations against it within their territories.

This is the challenge of globalizing resistance. While the West has succeeded in globalizing terrorism, we have failed to globalize resistance. Some awakened consciences in the West are disturbed by the violations in Palestine committed under the guise of self-defense by the Zionist entity. These individuals recognize the Palestinians' right to resist the occupier, but their voices remain faint and stifled by the overwhelming pro-Zionist media machine.

The day we succeed in globalizing resistance will mark the day we free ourselves from Western subjugation and choose a path that opposes the West’s.

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(1) Tārīkh al-Ṭabarī (4/290).

(2) Narrated by Abu Dawood in Jihad, Chapter: Fighting under Unjust Leaders, Hadith (2532). Al-Albani classified it as weak in Da'eef Sunan Abi Dawood.

(3) Nasb al-Rāyah by al-Zaylaʿi, (4/221), summarized.

(4) Narrated by al-Bukhari in Virtues and Merits of the Prophet and His Companions, Hadith (3641), from Mu'awiyah ibn Abi Sufyan.

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Muslim youth today face immense challenges in Western societies, with the most significant of these being the challenge of religious identity. With increasing cultural, political, and economic pressures, these young people find themselves in a struggle that threatens their psychological and social stability. They must reconcile the demands of their faith with the demands of the society in which they live, leading to a division where some become negligent in their faith, while others become extreme.

The Islamic identity stems from the doctrine of monotheism, which forms the core beliefs of a Muslim and governs their interactions with others, as well as their appearance, reflecting their affiliation with Islam. Preserving one's religious identity does not imply isolation or disengagement from other cultures and religions. Instead, a Muslim should be an honorable example, correcting the misconceptions that have been unfairly associated with Islam and Muslims.

According to Pew Research Center statistics, the number of Muslims in the European Union countries reached about 26 million by 2016, a number that continues to grow along with numerous obstacles and challenges. After the events of September 11, Islam has often been perceived as a terrorist and extremist religion, leading to increased racism and persecution of Muslims in America, in particular, and Western countries in general, due to rising hostility towards them. For instance, in 2009, Switzerland's largest party proposed a referendum to ban the construction of minarets. In 2019, a pregnant woman in Australia wearing a hijab was severely attacked and had to be hospitalized. A study by researchers at Charles Sturt University found that 96% of women who reported physical assaults and sexual harassment were hijabis. Additionally, a survey by the European Union Agency for Fundamental Rights revealed that about 92% of Muslims have experienced racial discrimination in various forms, with 53% of them due to their names. A study by Rice University showed that Muslims in America are five times more likely to be harassed by police because of their religion compared to other faiths.

Thus, Muslim youth find themselves between two extremes: some are afraid and seek to assimilate into these societies without facing persecution or assaults, leading them to abandon their identity. Others may join extremist groups, isolating themselves from a society that rejects them. According to Dr. Sana Asad, a researcher at San Francisco State University specializing in the identity crisis among youth, one in three children aged 5 to 9 hides their Muslim identity from their peers. One in two children is unsure if they can be both Muslim and American at the same time, and one in six children sometimes pretends not to be Muslim to fit into society.

There are three main reasons exacerbating the identity crisis among Muslim youth in the West:

1- Lack of true understanding of Islam: They do not comprehend the greatness of this religion, do not truly know Allah, and lack the knowledge that would strengthen their faith and certainty in the biography of the Prophet Muhammad (peace be upon him) and his companions. Consequently, they have no connection to this religion that qualifies them to follow it and bear its obligations.

 2- Fear of affiliation with Islam: Many Muslim youth in the West live in constant fear of revealing their Islamic identity due to racism and persecution, preventing them from freely practicing their religious rituals. For instance, Muslim women might remove their hijabs to avoid unemployment, Muslims might change their Islamic names to Western ones, and some prefer to miss prayers rather than being seen praying in public places.

3- The dual-generation crisis: Muslim youth suffer from the intergenerational conflict, feeling caught between the generation of immigrant parents who do not fully understand their problems and force them to follow a religion that seems inconsistent with the life they live and the societies that surround them, and the Western society that does not accept them and sees them as intruders, reinforcing their feelings of alienation and lack of belonging.

 The Solution

Youth need to learn the true Islamic religion, away from the negative models that distort its image. This can only be achieved by learning the correct creed, the noble Prophetic biography, and the stories of the great companions and followers so that they can take pride in their Islamic identity and defend it. Here, the importance of institutions in strengthening the youth's connection to their identity becomes evident. The family, mosque, and Islamic centers should support and be a refuge for this confused youth. If they lose their identity, they lose themselves and fall victim to psychological disorders and extremist sects, potentially taking an irrecoverable path.

And as Dr. Essam Hashim states: “When the individuals of the Ummah lost their identity and began to flounder in the darkness of contemporary civilization in search of an identity, a distorted version of Western civilization appeared among the youth of Islamic countries. There emerged those who imitate them in their dress, food, drink, and hairstyles, and even in their self-indulgence of pursuing their desires. Among the Muslim girls, there were those who abandoned their hijab, appeared on satellite channels as singers, dancers, or presenters. Worse still, there are those among our people who speak our language, who, in the name of culture and progress, seek to further erase the Islamic identity; they strive to uncover the hijabi, corrupt the well-behaved, and bring out the hidden and modest.”

This is the price we have to pay when we let go of our identity, we become a joke among other nations!

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1. The Identity Crisis of Muslims in Non-Muslim Societies, paradigm shift.
2. The Identity Crisis of Muslims In Non-Muslim Society | Sheeren Salama.
3. Youth and Islamic Identity, Islam Web.
4. Youth and Islamic Identity, Al Jazeera Net.
5. Muslim Youth in the West Investing in Social Media: Identity and Integration, Civilization Center for Studies and Research.

Just under three-quarters felt anti-Muslim hatred and Islamophobia had become more widespread 

A majority of Muslims feel Islamophobia and hate against them has become more widespread since the summer riots, but around half also feel able to be more open about their identity, according to a survey.

Tell Mama, a charity monitoring such incidents, said its latest survey indicated that one in two of those asked said they had become more open, mainly through conversations with friends and colleagues, about their Muslim identity after the violence which erupted following the Southport attack.

The organisation analysed, as part of the annual No2H8 campaign, the opinions of 750 Muslims across the UK eight weeks after disorder broke out in parts of England and Northern Ireland following the fatal stabbings of three young girls in Southport.

Tell Mama said just under three-quarters (71%) felt anti-Muslim hatred and Islamophobia had become more widespread since the unrest.

Almost two-thirds (62%) said the potential risk of harm to Muslim communities had since increased significantly or somewhat.

People hold pro-refugee, anti-racist placards as they attend a counter demonstration against an anti-immigration protest called by far-right activists, outside the United Immigration Services offices at The Beacon in Newcastle-upon-Tyne, north-east England on August 7, 2024

open image in gallery

While one in three Muslims surveyed said they had considered leaving the UK as a result of the violence – which saw mosques and hotels housing asylum seekers targeted – 55% said they felt safe or very safe in the UK.

Iman Atta, Tell Mama director, said: “Many British Muslims are very scared at the moment. They need our government to show it hears their fears and is working to keep them safe.

“This poll is proof of the terrifying impact anti-Muslim hate and Islamophobia is having.

“More work must be done to reassure these people. And we need greater focus on supporting social cohesion in the worst affected areas. These findings should be a wake-up call for the Government.”

A Government spokesperson said: “These results are extremely concerning. Attacks and hatred against Muslim communities are unacceptable and we have been clear that we will seek to stamp out Islamophobia and racism wherever it occurs.

“All communities must feel safe, especially in places of worship, which is why we introduced the Protective Security for Mosques scheme and will continue to work with communities and across government to deliver a new approach to tackling racial and religious hatred.”

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Source: Independent Site

Muslims in both majority and minority countries suffer from a war on Islamic identity in different ways. However, it ultimately represents a threat to the present and future of Islam in these regions. Here, we review the opinions of scholars from various countries on the role of official fatwas in affirming religious identity, spreading religious awareness, and confronting the currents of Islamophobia and sectarian conflicts among Muslims themselves.

Firstly, Sheikh Mohammad Hussein, the Mufti of Jerusalem and Palestinian territories, states: "Fatwas affirming the Arab and Islamic identity of our people date back to the beginning of the Palestinian-Zionist conflict, as scholars recognized the seriousness of the situation our people are living in. There are old fatwas by Palestinian scholars, even before the establishment of the Dar Al-Ifta, prohibiting and criminalizing the sale of land to Jews or cooperating with the usurpers, confronting conspiracies against Palestine, Judaization of Jerusalem, the demolition of Al-Aqsa Mosque, and the establishment of the so-called 'Temple.'"

Hussein: We Have Fatwas Affirming the Preservation of Identity and Confronting Judaization and Uprooting Us from Our Occupied Land

He explained that the current Palestinian Dar Al-Ifta has been the highest religious and jurisprudential authority since its establishment in 1994. It issues fatwas that affirm the preservation of identity, confront conspiracies of Judaization and uprooting us from our land. Fifteen Dar Al-Ifta offices have been established, the first in Jerusalem, to issue fatwas supporting the unity of our people, prohibiting and criminalizing division and fragmentation, supporting jihad against the usurping occupiers, and confronting the Zionist army and the aggressions of the usurping settlers who spread corruption. This is inseparable from life-related fatwas.

He pointed out that there are fatwas strengthening cooperation with national and international institutions to present details and developments of the situation inside and gain Arab, Islamic, and international support. Fatwas are published, and research is prepared and translated into various languages, resorting to collective ijtihad (independent reasoning) in complex jurisprudential matters to prevent divisions. Our primary mission is to preserve the Islamic and Arab identity of Palestine, review laws and constitutions, and confront Zionist attacks on our Islamic and Christian places of worship, attempts to erase our identity and history, and to impose a Jewish character on our homeland.

The Bosnian Sheikhdom

Dr. Mustafa Ceric, the former Mufti of Bosnia and Herzegovina, explains that the fatwas of religious institutions in his country, which follow the Islamic Sheikhdom, have played a significant role in preserving the identity of Muslims there. Their role is a living embodiment of the role of the dedicated scholars' fatwas who have preserved the identity of Muslims since the introduction of Islam to the Balkans more than 600 Hijri years ago, by the Ottomans during the era of Mehmed the Conqueror. The Bosniak ethnicity was most inclined towards Islam, and they maintained their identity by establishing mosques and Islamic schools to prevent Muslims from assimilating into the ethnicities and religions widespread in the Balkans.

Dr. Ceric: Bosnian Scholars' Fatwas Embodied the Importance of Upholding and Defending the Faith with One's Life and Wealth

Ceric explained that the fatwas of Muslim scholars embodied the importance of upholding and defending the faith with one's life and wealth, especially since they were subjected to attempts to erase their identity, most notably the violent and bloody actions of the fanatic Serbs. These actions occurred both before the establishment of the Yugoslav Union in 1918, which was hostile to Islam, and after its dissolution until Bosnia declared independence in 1992. However, the Serbs announced the continuation of the war of extermination and the erasure of Muslim identity, which was condemned by the Yugoslav War Crimes Tribunal in 1993. Despite this, scholars continued to issue fatwas affirming identity.

He pointed out that the role of the Islamic Sheikhdom's fatwas continues in preserving the identity of Muslims, addressing questions about worship or transactions among themselves or with non-Muslims, considering that Bosnia remains religiously and ethnically diverse, with Serbs and Croats living alongside Muslims. The Sheikhdom has archived and preserved the fatwas of its scholars and the activities of its bodies and institutions since 1882, making them available as they are a religious and historical heritage of our identity that we are proud of and have sacrificed for. Most of these historical documents are written in Bosnian, Ottoman, Arabic, German, and other languages, compiled into about 2,500 volumes.

Latin America and the Caribbean

Dr. Abdulhamid Metwally, President of the Supreme Council of Imams and Islamic Affairs in Latin America and the Caribbean, emphasizes the role of fatwas in preserving identity since the introduction of Islam to these lands through traders and migrants in four different periods.

Dr. Metwally: Fatwas from Islamic Institutions in Brazil to Resist the Dangers of Assimilation in Christian Societies

Dr. Metwally explained that fatwas from Islamic institutions, especially in the largest Muslim community in Brazil, focus on resisting the dangers of assimilation in predominantly Christian societies. Issues such as interfaith marriages between Muslim men and non-Muslim women, civil marriages between Muslim women and non-Muslim men, illicit relationships, and the difficulty of finding halal food are prevalent.

He pointed out that there are fatwas emphasizing the importance of preachers mastering the languages of the countries, primarily Spanish and Portuguese, to communicate and invite non-Muslims to Islam, and to raise awareness among new Muslims in culturally and traditionally diverse countries that lack a historically hostile legacy against Muslims.

Metwally stressed the necessity of developing outreach and fatwa-issuing performance, using modern communication means to preserve Islamic identity, especially with the rise of Islamophobia, and the presence of sectarian and political conflicts among Muslims. The council has issued fatwas in this regard, emphasizing Muslim unity and prohibiting and criminalizing sectarian conflicts and extremist ideologies.

Despite the Separation of South Sudan in 2011, Official Islamic Institutions' Fatwas Remain Strong. This is affirmed by Dr. Abdullah Rwal, Secretary General of the Islamic Council since 2018, who says: "Our council is responsible for Muslims here in the south, and its fatwas affirm Islamic identity and pride in the language of the Quran. This is an attempt to protect this minority from assimilation despite the lack of precise population distribution estimates, as it spreads among those with no religion."

Dr. Rwal: Our Council is Responsible for Muslims in South Sudan, Enhancing Islamic Identity and the Language of the Quran

Regarding the current situation and the role of official fatwas in preserving the identity of Muslims in a society that was predominantly non-religious, Rwal said: "When the civil war for independence occurred, the pagans moved from villages to cities and converted to Christianity and Islam. The number of pagans significantly decreased, and the number of Muslims increased to 25% of the population of 12 million people."

He emphasized: "We are an active minority enjoying freedom, with over 300 mosques, active Islamic schools, academies, and institutions. We have issued fatwas encouraging the pursuit of endowments, peaceful coexistence with non-Muslims, and rejecting extremism and violence in the name of Islam. We all follow the Sunni school of thought. Arabic has been adopted as an official language alongside English, and the new curricula in Arabic have been reviewed to be taught in schools."

He added: "I assure Arab Muslims that our country is unique in having no Arab tribes, yet we all speak Arabic. We have 64 African tribes, 100% of whom speak Arabic, including most Christians. Neighboring African countries also learn Arabic from us, and our government has applied for observer membership in the Arab League."

Muslims of Rwanda

Sheikh Saleh Hitimana, the Mufti of Rwanda, confirms that the fatwas of official institutions have contributed to protecting the Muslims of his country from assimilation, especially during the civil war, and rejected the genocide against the Tutsi minority. This has made Muslims "a dove of peace" since the introduction of Islam in 1890 by Arab traders from Yemen and Oman. He noted that mosques were built, and scholars from them issued fatwas focused on strengthening the identity of Muslims who embraced Islam in Rwanda before Christianity.

Hitimana: Official Institutions' Fatwas Protected Rwandan Muslims from Assimilation during the Civil War

He explained that mosques and Quranic schools were established, producing scholars who teach Muslim children their religion to preserve their identity. Likewise, the fatwas of the Dar Al-Ifta and the Islamic Institute for Sharia and Arabic Sciences, established in 1974, have played a significant role. This institute has graduated more than 6,000 preachers who reinforce the faith, identity, and language of the Quran among Muslims, who now make up more than 15% of the population.

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Praise be to Allah a lot. The United Nations adopted a resolution a few days ago to combat "Islamophobia"¹. The United Nations General Assembly adopted a resolution entitled "Measures to Combat Hatred of Islam" on Friday, March 15, 2024, during a meeting on the International Day for Combating Hatred of Islam or "Islamophobia". 115 countries voted in favour of the resolution proposed by Pakistan on behalf of the Organization of Islamic Cooperation, while 44 countries abstained from voting, and no country voted against the resolution.

The resolution condemns any call for religious hatred and incitement to discrimination, hostility, or violence against Muslims, in light of the increasing incidents of desecration of their holy book and attacks targeting mosques, sites, and shrines.

The General Assembly urges its member states in its resolution to take necessary measures to combat religious bigotry, stereotypes, negativity, hatred, incitement to violence against Muslims, and to prohibit by law incitement to violence and its practice based on religion or belief.

The Secretary-General of the United Nations, Antonio Guterres, stated: "Throughout the world, we see an escalating wave of hatred and bigotry against Muslims, which can come in many forms... Structural and systemic discrimination... Social and economic exclusion... Unequal immigration policies... Unjustified surveillance and stereotyping... Restrictions on access to citizenship, education, employment, and justice."

The Secretary-General warned that these institutional barriers and others violate our collective commitment to human rights and dignity, as they "perpetuate a cycle of exclusion, poverty, and deprivation echoing through generations. At the same time, divisive and misleading rhetoric spreads stereotypes, stigmatizes local communities, and fosters an environment of misunderstanding and suspicion."

It is the inevitable return to the values of Islam and its principles that prohibit injustice and call for justice, freedom, and equality, promoting cooperation, harmony, and understanding among people!

And perhaps we Muslims are the most deserving of spreading peace and reducing hatred among ourselves and in the world, and to denounce and reject anyone who spreads hatred, violence, and security threats against others unjustly!

How magnificent you are, O Messenger of Allah, peace and blessings be upon you, when you said: "You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, will make you love one another? Spread salaam (the greeting of peace) among yourselves." (Hadith, Muslim)

May my parents be sacrificed for you, O Messenger of Allah! You entered the city of Madinah and declared peace and rejected hatred in a society of diverse components and ethnicities. "O people, spread peace, feed others, and pray at night while others sleep, and you will enter Paradise in peace." (Hadith, Sahih)

It is the inevitable return to the values of Islam and its principles that prohibit injustice and call for justice, freedom, and equality, promoting cooperation, understanding, and harmony among humankind. "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted." ( Al-Hujurat: 13).

And praise be to Allah, the Lord of all the worlds.

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 1- "Phobia" is an irrational, unconscious, and unjustified fear of a situation, person, or phenomenon. When we add the word "Islam" to it, the term "Islamophobia" is formed, which means an exaggerated and unjustified fear of Islam. The meaning and reality of "Islamophobia", Tariq Al-Suwaidan.

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