People's reactions towards what is happening to our Islamic Ummah and the ongoing attacks on our sanctities and culture can be divided into three categories.

The first: those deceived by the occupier's culture and complacent towards its criminal practices.

The second: saddened by the state of the Ummah but silent and incapable of expressing or acting.

As for the third, they resist all forms of occupation and strive for the liberation of their nation to please their Lord. This third group is the one on which the hopes of the Ummah are pinned. They are the ones who restore its dignity, rebuild its glory, and revive it. Therefore, we owe them to stand by them and understand their ideas, discourse, and actions that reflect the bright side of this Ummah.

So, what are the key pillars upon which the resistant preaching discourse is based?

 The resistant discourse abandons despair, distinguishes itself with strength, rejects negativity, and embodies positivity

The resistance and jihad discourse relinquishes despair and psychological defeat and is characterized by strong faith, rejecting negativity and submissiveness, while embodying positivity and effectiveness. This is evident in the authentic Hadith reported by Al-Bukhari that Khabbab bin Al-Aratt (May Allah be pleased with him) said: “We complained to the Messenger of Allah (peace be upon him) regarding the persecution inflicted upon us by the disbelievers while he was lying in the shade of the Ka'bah, having made a pillow of his cloak. We submitted, 'Why do you not supplicate for our prevalence (over the opponents)?' He sat up red-faced and replied, 'Among those people before you, a man would be seized and held in a pit dug for him in the ground, and he would be sawed into two halves from his head and his flesh torn away from his bones with an iron comb; but, in spite of this, he would not wean away from his faith. By Allah, Allah will bring this matter to its consummation until a rider will travel from San'a' to Hadramout, fearing none except Allah and except the wolf for his sheep, but you are in too much of a hurry.'”

 Foundations of the Resistant Discourse

Firstly, abandoning despair and adhering to faith. In the hadith, when Khabbab came to the Prophet (peace be upon him) and asked for prayers and support, the Prophet's face turned red with anger, not because of the request for supplication and assistance, but because he sensed that Khabbab might be a little desperate. ⁽¹⁾ Therefore, the Prophet’s remedy was to remind him of the earlier believers who did not fall into despair. A believer never lose hope, even if defeated in a battle. Thus, Allah the Almighty addressed the believers after their defeat in the Battle of “Uhud,” saying, “So do not weaken and do not grieve, and you will be superior if you are [true] believers.” (Aal-Imran: 139). This means you should not weaken due to what has happened to you; you are superior in status and religion.

Secondly, declaring the truth and adhering to it. Challenges, difficulties, and sacrifices cannot shake the faith or divert a Muslim from their true religion. Therefore, the Prophet (peace be upon him) mentioned historical events to Khabbab, confirming that the believers before him went through even more severe trials. Nevertheless, they did not retreat or weaken; instead, they remained steadfast until they achieved victory.

In this discourse, there is a lesson for the resistor to have determination and not seek an easy way out. The early believers faced severe hardships, yet they remained steadfast without showing weakness.

  The resistors should adhere to the truth, seek help from Allah, take pride in their religion and cause, and be patient

The Prophet (peace be upon him) set a wonderful example of adhering to the truth when the leaders of Mecca complained to his uncle, Abu Talib, about the actions of the Prophet and offered him worldly possessions in exchange for abandoning his call. Abu Talib spoke with the Prophet, who replied magnificently, saying, “O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left hand in return for giving up this matter (calling people to Islam), I will never desist until either Allah makes it triumph or I perish defending it.” (narrated by al-Bukhari). ⁽²⁾

This serves as a remarkable example of the resistant discourse against pressures by declaring the truth and adhering to it.

Thirdly, reminding of the fate of those who preceded for the sake of consolidating the believers and intimidating the oppressors. The Prophet (peace be upon him) cited examples in his discourse to Khabbab of the hardships faced by the believers before him and the perseverance, steadfastness, and determination they demonstrated until death. This served as motivation to imitate them and follow in their footsteps. Thus, the Quranic discourse to the companions after the Battle of “Uhud” similarly reminded them of the fate of those who came before them, who faced similar trials but did not weaken or waver; they endured and resisted. Allah says, “And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast.” (Aal-Imran: 146).

The resistant must also remind their enemies of the fate of the previous oppressors and the evident destruction that befell them, to intimidate and frighten them. The Quran has highlighted this aspect in the discourse of the believer from the court of the Pharaoh, when he warned them of the punishments that befell those who came before them. He said, “And he who believed said, 'O my people, indeed I fear for you [a fate] like the day of the companies.” (Ghafir: 30).

Fourthly, trusting in the victory and proclaiming it. In the hadith of Khabbab, the Prophet (peace be upon him) said, “By Allah, Allah will bring this matter to its consummation.” He expresses confidence in Allah's victory and empowerment of this religion to the extent that he swears by Allah to confirm it. This is the true nature of the resistant discourse, drawing strength from the certainty of the believer in Allah's triumph. Allah has promised this in the Quran: “Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghafir: 51). In the Battle of “Badr,” when the Prophet directed the companions to face the polytheists, he told them, “March forward and receive good tidings! Allah has promised me one of the two parties (the Quraysh or their allies), and by Allah, it is as if I can now see their death.” ⁽³⁾ This is a discourse based on confidence in Allah's victory and the proclamation of it.

 Dignity and Strength

Fifthly, manifesting dignity and strength despite pain and hardship. When Khabbab came to the Prophet (peace be upon him) seeking supplication after informing him of the harm he and his companions were enduring, the Prophet did not respond directly to that request in this instance. Even though he empathized with Khabbab and prayed for him on another occasion, when the Prophet came to him and found Khabbab's slavery mistress (Um Anmar) torturing him with hot iron, placing it on his head, the Prophet then said, “O Allah, support Khabbab” ⁽⁴⁾

 Despite pain, the resistor should not show his weakness or despair. Instead, he should demonstrate his strength and dignity

Then, why did the Prophet (peace be upon him) pray for him in this situation but not in the Kaaba’s situation?

Perhaps the answer is that he feared that some weakness, despair, or impatience might creep into the hearts of his companions, so he wanted to show them the aspect of strength and pride, calling them to endurance and patience. The resistor, despite the severity of pain and hardship, should not display weakness or despair; instead, they should demonstrate strength and dignity. This is exemplified by the story of Uthman ibn Maz'un (may Allah be pleased with him), who, after refusing to remain any longer under the protection of Walid ibn al-Mughira, was beaten by the people of Mecca until they injured one of his eyes. Walid then told him, “O my nephew! By God, your eye could have been saved from such suffering. You were under superior protection.” Uthman replied, “By Allah, my other eye yearns for the same fate. Indeed, I’m under the protection of Whose more honorable and capable than you (meaning Allah).” ⁽⁵⁾

Another example manifests in Khubayb ibn Adiy. When the disbelievers captured and tortured him severely and wanted to crucify him, they asked if he would prefer that Muhammad (peace be upon him) be in his place. Khubayb responded, “By Allah, I would not even prefer to be safe and sound among my family while Muhammad (peace be upon him) stays where he is but gets pricked with a thorn.”

These situations demonstrate that the resistant discourse is based on manifesting dignity and strength despite pain and harshness.

Sixthly, seeking Allah’s help and not fearing the enemy. The Prophet (peace be upon him) emphasized this in the Hadith of Khabbab when he said, “Fearing none except Allah.” The believer fears Allah, not his enemy, adhering to the ayah, “So do not fear the people but fear Me.” (Al-Maidah: 44). Instead, he seeks help from Allah against his enemy, so he will be granted victory, support, and protection from Him. Allah says, “Those to whom hypocrites said, 'Indeed, the people have gathered against you, so fear them.' But it [merely] increased them in faith, and they said, 'Sufficient for us is Allah, and [He is] the best Disposer of affairs.' So they returned with favor from Allah and bounty, no harm having touched them.” (Aal-Imran: 173-174). Allah also mentioned what the believer from the court of the Pharaoh said: “'And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.' So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment.” (Ghafir: 44-45).

Therefore, those engaged in resistance and jihad should adhere to the truth in which they believe, seek help from Allah against their enemies, take pride in their religion and cause, endure what befalls them, and remain patient until Allah brings them His promised victory. As Allah says, “And they say, 'When is that?' Say, 'Perhaps it will be soon'” (Al-Israa: 51).

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(1) Biography of the Prophet, Dr. Ragheb Al Sirjani, p. 70.

(2) Al-Bidaya Wan-Nihaya, Ibn Kathir (1/ 474).

(3) Dala'il al-Nubuwwah, Al- Bayhaqi (3/ 4).

(4) Sirat al-Halbiya (1/ 425).

(5) Al-Sirah Al-Nabawiyyah, by Ibn Hisham (2/ 14).

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