Greek police arrested a third suspect Monday in connection with an explosion in central Athens last week that authorities have blamed on an aspiring domestic extremist communist group.

The 30-year-old woman surrendered to Greek authorities Monday at Athens International Airport after being located in Switzerland, authorities said. 

The Oct. 31 blast gutted a third-floor apartment in the central Ambelokipi neighborhood, killing a 36-year-old man believed to have been assembling an explosive device. A 33-year-old woman was severely injured and remains hospitalized under police guard. A 31-year-old male suspect surrendered to authorities.

“It was a monstrous bomb with concentrated explosive material,” Minister of Citizen Protection Michalis Chrisochoidis told private Skai television. “It would have caused great destruction because it was very powerful.” The apartment block has been declared uninhabitable due to blast damage.

Chrisochoidis said those allegedly involved were young people who appeared to aspire to become a new generation of domestic terrorists in Greece.

Anti-terrorism units searching the blast site, three additional locations, and a vehicle seized two handguns with magazines, digital devices, disguise materials including wigs and rubber masks, and handwritten diagrams.

Greece has a history of far-left extremism dating to the 1970s, with militants carrying out multiple bombings and assassinations, though major groups have been dismantled.

Recent years have seen reduced activity, with the last significant incident occurring in December 2023 when police defused a bomb at riot police headquarters following an anonymous warning.

“I think we are dealing with an attempt of some young people who are aiming to become a third generation of terrorism in Greece,” Chrisochoidis said.

The intended target and timing of the planned attack remain under investigation. All three suspects – as well as the man killed in the blast – are Greek nationals.

The Islamic Resistance Movement (Hamas) has always embodied its deep commitment to resistance by putting its leaders at the forefront, martyrs on the path of defending Palestine and the nation, thus achieving the statement: "We present our leaders before the soldiers."

Among them are those who rose in the fields of combat in the operation "Al-Aqsa Martyrs Brigade", defending the land and honor, and among them are those who were assassinated in Zionist assassination operations targeting symbols of the movement's leadership.

Despite these sacrifices, the determination of the movement grows, as new leaders take on the march with steadfastness, continuing the path of those before them towards freedom and victory.

Among the prominent leaders of Hamas who topped the list of honor of martyrdom:

- Yahya Ayyash... the Engineer of Resistance

Yahya Ayyash, the engineer of the Al-Qassam Brigades, was assassinated on January 5, 1996, by a mobile phone planted with explosives by a Zionist agent.

- Ibrahim al-Maqadma... an Intellectual School

Ibrahim al-Maqadma, a member of the political bureau of Hamas, was martyred on March 8, 2003, after an Israeli airstrike targeted his car in Gaza with 5 missiles, with the occupation describing him as one of the most dangerous Palestinian leaders, considering him an intellectual school that inspired Palestinian resistance.

- Ismail Abu Shanab... the Engineer of the 1st Intifada

Described as the engineer of the first Palestinian intifada, he was appointed by the founder of Hamas, Sheikh Ahmed Yassin, as his deputy, and was tasked with managing resistance in Gaza before the outbreak of the intifada in the eighties of the last century.

- Sheikh Ahmed Yassin… the founder of Hamas

The founder of Hamas, he was arrested several times and sentenced to life in prison until he was released in a prisoner exchange deal in 1997.

- Abdel Aziz al-Rantisi... the Lion of Palestine

Nicknamed the "Lion of Palestine", he was deported by the occupation to Marj al-Zuhour in 1992, and repeatedly arrested until 1997, and survived an assassination attempt in 2003.

- Jamal Salim… the Fluent Speaker

He was known for his speeches in mosques in Nablus and was previously a deputy to the head of the Palestinian Scholars Association.

On July 31, 2001, Salim was martyred in a helicopter attack on a media office of the movement in Nablus.

-Jamal Mansour… Designer of the "Hamas" logo.

He is considered one of the founding generations of the "Hamas" movement, and he rose to prominence with the beginning of the intifada in 1987, being the first to design the logo of the "Hamas" movement.

Mansour was martyred on July 31, 2001, in a Zionist airstrike from an Apache helicopter that targeted his office at the Palestinian Center for Studies and Media in the city of Nablus in the northern West Bank.

He was the spokesperson for the "Hamas" delegation for dialogue with the Authority and the "Fatah" movement.

Salah Shihadeh… Founder of the Military Wing of "Hamas".

Salah Shihadeh was assassinated on July 23, 2002, in an airstrike by an F-16 fighter jet, which also resulted in the martyrdom of 12 others and the destruction of the densely populated Daraj neighborhood.

The occupation described Shihadeh as responsible for hundreds of operations against its forces.

Ahmed Jabari… Chief of Staff of the Resistance.

Ahmed Jabari, a prominent military commander in the movement, was assassinated on November 14, 2012, in a Zionist airstrike targeting his car near the public service complex in Gaza. His assassination was a prelude to the aggression on the sector, which lasted for about 10 days.

Jabari had survived an assassination attempt in 2004 when the occupation forces targeted his home, resulting in his injury and the martyrdom of his son and two brothers.

Al-Qassam Brigades said in a statement mourning him: "He is the chief of staff of the resistance in Palestine."

Saleh al-Arouri… Engineer of the "Al-Aqsa Flood"

Deputy head of the political bureau of the "Hamas" movement Saleh al-Arouri was martyred on January 2, 2024, in a drone attack targeting his office in Beirut, along with two leaders of the Al-Qassam Brigades.

The ambassador of the occupation to the United Nations celebrated this operation, while the Israeli Prime Minister's Office recommended its ministers not to make an official comment on the event.

Ismail Haniyeh… Hamas Diplomat

On July 31, 2024, the head of the political bureau of the "Hamas" movement, Ismail Haniyeh, was martyred in a Zionist raid on his residence in Tehran while participating in the inauguration ceremony of the Iranian President.

Haniyeh had been the target of repeated assassination attempts, most notably in September 2003 when he was injured in an airstrike targeting Hamas leaders including Sheikh Ahmed Yassin. The occupation forces also bombed his home in Gaza several times during their wars on the strip.

Yahya Sinwar… Commander of  "Al-Aqsa Flood".

The head of the political bureau of the "Hamas" movement Yahya Sinwar was martyred on Wednesday, October 16, 2024, in a clash with the occupation forces in the Sultan neighborhood in Rafah, where he was martyred along with two Al-Qassam fighters.

Sinwar moved between different combat sites, remaining steadfast and defending the honor of Gaza, defending Palestine and its sanctities. His sacrifices and determination served as a source of inspiration that strengthened the spirit of resilience, patience, steadfastness, and resistance in the hearts of all.

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Read the article in Arabic

https://mugtama.com/03/345697/

On October 23, 2024, a deadly attack took place on the " TUSAŞ " aircraft, helicopters, drones, and satellite factory, the largest in Turkey, by two armed terrorists from the Kurdish secular organization "PKK," supported by America and "Israel." This terrorist organization that attacked the Turkish aircraft factory has intelligence relations with "Israel," and it establishes camps and trains its elements in northern Syria under the protection, funding, and arming of the American military and intelligence support. They are also trained by "Israel" and participate with them in the extermination of Gaza.
On July 24th of last year, the newspaper "Turkey" revealed that more than 2000 members of the "PKK" organization joined the Israeli army to participate in the genocide in Gaza. Preparation is underway to send another 2500 after Israel trained them for 18 days in Sinjar with the help of Yazidi Kurdish officers and agents from "Mossad."
The incident ended with the killing of the terrorists, and the martyrdom of two engineers from the aerospace company " TUSAŞ," as well as two employees and a taxi driver who were killed by the terrorists to steal his car and infiltrate the company. The engineers were rescued from being hostages.
The first comment was made by Yiğit Bulut, the advisor to Turkish President Recep Tayyip Erdoğan, on the armed attack that targeted a Turkish aircraft and fighter industry factory to the Turkish media, accusing Western powers and "Israel" of supporting the attack to hinder the strong Turkish aircraft industry. He stated that this company produces a Turkish fighter aircraft that competes with the American "F-35" stealth aircraft. He said: The powers that refuse to sell us fifth-generation fighter jets attack our facilities where we have started manufacturing fighter jets ourselves.
The advisor to the Turkish president also accused "Israel" indirectly, saying: His talk is directed to those who underestimate saying, "Israel" will attack Turkey. The Turkish president announced that "Israel" will not only settle for Lebanon and Gaza but will also attack Syria and Iraq, threatening Turkey's security.
The Turkish journalist Mahmet Konyaqli says: One of the surprises and coincidences of the attack on the Turkish weapons and aerospace company is that the attack targeted the "TAI" facility that produces fifth-generation fighter jets for the first time in Turkey's history, referring to the "ANKA-3" fighter. He added that the terrorists who held hostages engineers working at the company photographed them and their photos were published in less than 10 minutes from the attack. This means implicitly that the Turkish journalist suggests that there may be an entity behind the attack to identify the working engineers and then assassinate them later, or to prove the success of the operation to those who hired them, but they were killed before the majority of the engineers.
It was also ironic that the attack coincided with the timing of the largest defense industries exhibition held in Turkey, where large contracts are often concluded, as if the goal of the attack was to undermine the company's credibility and bankrupt it, as the Turkish politician Fatih Tuzcan says about the timing of the attack on the " TUSAŞ " facility.
Why America and "Israel"?
Many estimates published by American and European newspapers and research centers indicate that America and "Israel" are very concerned about the progress made by Turkish President Erdogan in developing the Turkish weapon industry.
Turkey did not settle for producing advanced drones of different models (Bayraktar and Akinci), which have decisively won wars in 5 countries, the most prominent of which are Azerbaijan against Armenia, Libya against the rebel general Khalifa Haftar, and other African countries, but it started producing its own fighter aircraft after America blocked its access to the "F-35" aircraft, even though Ankara contributes to producing parts of it.
Turkey was involved in the production of the F-35 aircraft with investments estimated at two billion dollars. Parts of the aircraft are produced in Turkey. When Turkey purchased the Russian S-400 missile defense system after the US refused to sell it the Patriot system, America punished Turkey by removing it from the aircraft production program and refusing to provide it with these aircraft. America also refused to refund the money Turkey invested in the project.

This pushed Turkey to accept the challenge and start producing its own fighter jets. Currently, two Turkish companies are competing to produce a fighter jet that is rumored to outperform the American one. This worries America, which does not want Turkey to develop its weapons or become a major power in the region due to its Islamic ideology.

The Zionist occupation state also fears Turkey's superiority in weapon production due to the conflict between them and Turkey's competition in the arms trade. There have been signs in the Turkish newspapers and statements from prominent Turkish politicians pointing to a role of the Mossad in targeting the Turkish company TAI. It was said that the attack on TAI was orchestrated by the Mossad and the CIA, and that Israel was responsible for the attack, which came after President Erdogan said that Israel was targeting Turkey after Lebanon and Gaza.

Turkish writer Ibrahim Karagul published a picture of the Turkish fighter jet produced by TAI and mentioned that the Mossad wanted to send a message to Turkey to stop this technology. The Turkish intelligence agency dealt a strong blow to the Mossad on August 30th last year when they arrested the financial network director of the Mossad in Turkey.

The arrestee, Ilirondo Reksepi, was proven through investigations to have been transferring money to field agents based on Mossad instructions. These agents were conducting aerial photography operations using drones to gather intelligence information related to Turkish defense companies. On October 25, the Turkish Anadolu Agency published an article by researcher Barak Elamali, saying that there were two goals for the terrorist attack on TAI: to undermine efforts to promote national unity in Turkey, and to weaken the Turkish defense industry strategically.

He affirmed that with the completion of the KAAN project, Turkey will join the elite group of countries capable of producing fifth-generation aircraft. This creates reactions towards Turkey from various foreign powers. TAI is considered one of the leading Turkish companies in its sector. It oversees several strategic projects, especially the fifth-generation national warplane project "KAAN". This will place Turkey among the few countries in the world capable of producing fighter jets according to Anadolu Agency.

According to CNN, the Turkish state-owned Turkish Aerospace Industries (TAI) has played a leading role in the global aerospace and aviation industry since its establishment in 1973. It is among the top 50 global companies in aviation and defense industries according to its website and Defense News.

In our previous discussion, we explored the unique challenges faced by Muslim families in Western societies. Now, we'll build upon those insights by presenting practical strategies for the Islamic community to engage with and address these challenges.

I will address this by responding to a letter from one of our brothers seeking guidance. He writes, “I relied on Allah and made the decision to emigrate. Yet, I am apprehensive about facing a new society, particularly for my children who are now adults, and for my only daughter, who is in university. I’m also concerned, as one of my friends has two daughters in their thirties who remain unmarried. I fear that by moving, I may inadvertently expose my family to risks or weaken their faith. At the same time, I am aware of inspiring families whose children remain deeply committed, even more so than many in our own Islamic societies. How can I best protect my children from the challenges they may face in the diaspora while nurturing their faith?”

In recent decades, immigration from Muslim-majority countries has risen significantly for various reasons. While I am not a jurist to discuss the permissibility of immigration, I would like to focus on:

“The core challenges faced by Muslim families in the diaspora”. May Allah grant us wisdom and success in this effort.

The primary challenge for Muslims living abroad is how to fully embrace and live out our faith with confidence and pride while engaging meaningfully in our new societies? This includes fostering a strong, positive Muslim identity within ourselves and our families, one that is resilient in the face of societal pressures. It’s about more than just performing acts of worship; it’s about cultivating an environment where our Islamic values and ethics naturally shape our relationships, interactions, and contributions to the community. To achieve this, our focus should be directed toward three essential pillars:

1. Strengthening Inner Faith and Identity: Cultivate a profound understanding of Islam as an all-encompassing way of life rooted in love for Allah, compassion, and integrity. This involves educating children in a manner that connects them meaningfully to their faith through knowledge, reflection, and real-life experiences, fostering a strong sense of pride in their identity.
2. Building Positive Relationships: Foster open and honest communication within the family to discuss the realities and opportunities of living in a multicultural society. Such dialogue equips children to engage confidently with different viewpoints while preserving their self-assurance and sense of identity.
3. Contributing to Society with Ihsan (Excellence): Inspire each family member to actively participate in their community's social and political life, demonstrating values such as kindness, honesty, and reliability. By embodying these qualities, we not only reflect the true essence of Islam but also create opportunities to build bridges and foster positive impressions.

Our goal is to maintain a balance between preserving our Islamic identity and contributing proactively and positively to society. This approach not only safeguards our families from potential challenges but also enables them to flourish as beacons of Islamic values, serving as ambassadors of faith.

Engaging with the non-Muslim community while upholding Islamic principles means embracing beneficial opportunities and staying true to our values without being influenced by negative elements. Positive, ethical conduct, setting a good example, and unwavering adherence to Islamic teachings are crucial in this regard.

Muslim families must take deliberate steps to shield themselves from potentially harmful aspects of diaspora life. This involves nurturing closeness and resilience within the family unit, remaining firm in faith, and continually seeking Allah’s guidance and protection. This comprehensive approach highlights the importance of religious integrity while fostering constructive relationships and mutual understanding with others. Always remember that Allah, the Almighty, is the ultimate protector and guide in all endeavors.

• Faithfulness

Allah the Almighty states: “Say: Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of all the worlds (162), who has no partner. This is what I have been commanded, and I am the first of the Muslims (163).” (Surah Al-An’am: 162-163).

A Muslim, when motivated by a sincere intention to seek the pleasure of Allah and uphold His message, can embody excellence in all facets of life. This includes demonstrating high moral standards, fostering positive relationships with neighbors, and actively contributing to social and voluntary endeavors. These actions should align with Islamic principles, transcending habits, customs, and traditions that do not harmonize with those values. In this way, a Muslim acts not only as a participant in society but as a beacon of faithfulness, showing that devotion to Allah brings forth compassion, diligence, and authentic engagement with the new community.

From my point of view, promoting such faithfulness means encouraging individuals to align their intentions and actions with their spiritual goals, ensuring that every effort contributes to holistic well-being while maintaining their core Islamic values.

• Ensuring a Sense of Belonging to the Muslim Community:

In diaspora countries, living within established Muslim communities provides significant benefits to individuals and families, supporting both spiritual and emotional well-being. These advantages include:

- Access to Masjids: Regular access to masjids enables participation in prayers and religious activities, strengthening one's connection to faith.

- Community Support: Collaborative networks within the community offer support in child-rearing and foster positive, enriching relationships.

- Ease of Social Connections: These communities facilitate social interactions, including meeting new people, finding potential marriage partners, and building strong, supportive networks.

- Islamic Environment: Social activities, such as community trips and gatherings, align with Islamic values and offer an environment free from influences that may contradict religious teachings.

- Sense of Pride: Being part of such a community nurtures Islamic identity and instills pride through shared religious and cultural heritage.

- Moral and Material Support: The community provides crucial assistance during challenging times, ensuring families have the necessary support systems.

Although living in these communities may sometimes require longer commutes or come with higher costs, the benefits often far outweigh these considerations. Choosing to live within a strong Muslim community can profoundly improve one’s quality of life and promote spiritual well-being. This sense of belonging positively impacts mental and emotional health, fostering a resilient and confident Islamic identity that thrives amidst external challenges.

• Housing Close to the Masjid:

The Masjid represents the center of Islamic social activities, serving as more than just a place for prayer. It is a hub for community gatherings, educational programs, and social support networks. The Masjid fosters unity and engagement through events, discussions, and activities that align with Islamic teachings, promoting a sense of belonging and shared values among community members. For families, it becomes a focal point for nurturing a strong Islamic identity and maintaining cultural and religious connections, which is particularly significant in diaspora settings.

It is highly recommended to prioritize living as close to the Masjid as possible and to regularly pray there. While some jurisprudential opinions suggest that attending the Masjid is an obligation for those living nearby, this is often discussed within the context of Muslim-majority countries, where even a small percentage of residents attending would fill the space. However, in diaspora communities, the situation is different. Actively attending and supporting the Masjid is essential to maintaining its vitality and presence.

Praying in the Masjid not only fosters a stronger connection to the community but also instills this practice in children, making it an integral part of their upbringing. By choosing housing near the Masjid and emphasizing participation in its activities, families contribute to the spiritual growth and cohesion of the community, ensuring that the Masjid remains a vibrant center for worship and communal support.

• Children and Islamic Center:

One of the most crucial methodologies for ensuring the safety and well-being of the new generation is raising them within the environment of an Islamic center, which serves as an ideal incubator for Islamic parenting. Islamic centers provide a nurturing space where children can develop strong religious and moral foundations, surrounded by positive influences that align with Islamic teachings. This environment supports holistic development, fostering a sense of identity, belonging, and pride in their faith.

Growing up in such an environment allows children to absorb essential Islamic values through structured activities, community events, and role models who embody the principles of compassion, respect, and responsibility. The support system offered by Islamic centers also helps parents reinforce these teachings at home, creating consistency in the child's upbringing. This approach is vital for building resilience and self-confidence in young Muslims, enabling them to navigate challenges while maintaining their Islamic identity and contributing positively to the wider society.

• Islamic school or home schools:

Public schools, while free, often present challenges that can be detrimental to nurturing an Islamic identity. Therefore, choosing an Islamic school is not merely an option but an essential measure to protect children from potentially harmful influences and to foster an educational environment that aligns with Islamic values. Islamic schools play a crucial role in shaping students' knowledge, culture, and pride in their religious identity, as well as promoting academic excellence and moral development.

However, due to limited support and financial constraints, Islamic schools may be beyond the means of many families. In such cases, I advocate for the formation of community groups to manage and organize home-schooling initiatives. These home schools can offer a tailored curriculum that upholds Islamic principles, allowing parents to collaborate in providing a well-rounded education that maintains religious and cultural integrity. This approach not only makes Islamic education more accessible but also strengthens communal bonds and shared responsibility for nurturing future generations.

• Women’s Employment:

In diaspora communities, the pursuit of enhanced material well-being often leads to Muslim women entering the workforce. While this can contribute to financial stability, it frequently results in unintended consequences. The strain of balancing work and home life can lead to a decline in marital relationships and family cohesion, with the absence of the mother having profound effects on children.

As an Islamic family counselor, I stress that a wife's employment should be a choice driven by necessity, specifically to meet basic needs, and should ideally be part-time and for a limited duration. This ensures that she can return to her most significant and demanding responsibility—nurturing and managing her home. Preserving the mother’s presence in the household is critical to maintaining a stable, loving, and spiritually grounded family environment.

• Arabic Language:

The field doesn’t show the value of the Arabic language and that it is an essential component of the Islamic identity. As scientists say, language is the pot of religion, so care must be taken not to use the foreign language entirely at home, and to direct children not to use the language of the diaspora except for study or with foreigners only. Many Arabic YouTube channels teach Arabic language, Islamic history, and Muslims' scientific contributions, through cartoons to scientific lectures and in proportion to the different ages of the children.

• Participation in Islamic social activities:

Beyond the role of the masjid, the Islamic Center serves as a hub for a variety of cultural, social, scientific, and sports activities. It is vital for Muslims to actively engage in these activities, contributing either financially or through administrative support. Such participation fosters a sense of belonging and reinforces the individual's role as an integral part of the community. This engagement not only bolsters the presence and influence of Islam within the diaspora but also strengthens the practice of da'wah (the call to Islam), benefiting both Muslims and non-Muslims alike.

Involvement in these community activities fulfills more than a social or religious duty; it addresses deep psychological needs by reinforcing a sense of purpose, identity, and connection. Active participation helps Muslims cultivate resilience and pride, essential in navigating the challenges of life in the diaspora. It also serves as a model of positive interaction and collaboration, showcasing Islam's principles of unity, generosity, and social responsibility. Through meaningful involvement, Muslims demonstrate the values of compassion, cooperation, and dedication, inviting others to understand and appreciate the teachings of Islam.

This sense of shared purpose strengthens emotional and mental well-being, building community cohesion and fostering relationships that are vital for psychological health. It also enables Muslims to be ambassadors of their faith, embodying the values of peace, inclusivity, and the common good, and fostering trust and respect among broader society.

• Empowering Islamic Centers in the Diaspora: Building Bridges through Community Engagement

Islamic centers in the diaspora play a pivotal role in promoting active engagement within the community’s social fabric. To make a meaningful impact, these centers should embrace a diverse range of activities—spanning social, sports, political, cultural, and scientific endeavors—while preserving and promoting an authentic Islamic identity. This active participation enriches the broader society and opens channels for meaningful dialogue and mutual understanding. Through these efforts, Islamic centers can:

- Showcase the True Essence of Islam: Counter misconceptions and stereotypes by exemplifying Islam’s teachings of peace, compassion, and justice.

- Highlight the Value of Women in Islam: Emphasize generally sex equality and according to the differentiation of each sex there is a specific and vital role for each sex in family and society.

- Commit to Environmental and Social Responsibility: Reinforce that environmental care and social responsibility are fundamental aspects of Islamic principles.

- Foster Understanding and Dialogue: Offer clear, thoughtful responses to common questions about Islam, creating spaces for open and honest discussions.

- Build Connections with Non-Muslim Communities: Promote mutual respect and understanding through bridge-building initiatives.

- Serve as a Platform for Shared Experiences: Create opportunities for Muslims to share their stories, including challenges and achievements.

- Empower Active Community Involvement: Encourage Muslims to be engaged, contributing members of their broader communities.

- Instill a Sense of Belonging in Youth: Foster identity and pride among young Muslims, crucial for their development and confidence.

By adopting this proactive approach, Islamic centers can become beacons of hope, guidance, and unity, reflecting Islam’s inherent beauty and wisdom.

Moreover, these activities meet a vital psychological need by enhancing the community's sense of belonging and self-worth, essential for mental and emotional health. They build resilience and cultural pride, enabling the community to withstand the external pressures often faced in diaspora settings. Outreach efforts help bridge gaps, foster trust, and create an environment that demonstrates how Islamic values align with universal human principles like peace, mutual respect, and the common good.

Conclusion:

Finally, empowering Muslim Families: A Community-Led Approach

1. Establish support networks: Create forums for families to share experiences, receive guidance, and find solidarity.
2. Cultural sensitivity training: Educate community leaders and members on the nuances of Western cultures and their impact on Muslim families.
3. Youth programs: Develop initiatives that cater to the needs of young Muslims, fostering identity formation and resilience.
4. Interfaith dialogue: Encourage open communication with non-Muslim communities to promote understanding and cooperation.
5. Family counseling services: Provide access to culturally sensitive counseling, addressing mental health and relationship concerns.

Together, let's work towards creating a supportive and vibrant Muslim community in the West."

Allah is the Arbiter of Success

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Dr. Yehia Othman

Marital Relationship and Family Counselor

+1(416)997-4377

This email address is being protected from spambots. You need JavaScript enabled to view it.

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Sources

• Narrator: Abu Huraira| Updater : Muslim | Source : Sahih Muslim, page or number : 145 | Summary of the updated verdict: