Connect with us

Terrorism

Defensive or Offensive Jihad: Classical Islamic Exegetes vs. Contemporary Islamists’ Propagation

Published

on

The main objective of Islam is to implement Allah’s divinely ordained religion on Universe in its entirety. It is the nature of Islam to dominate, not to be dominated; to impose its belief system on all the nations, not to be imposed upon religiously; and to extend its power to the entire planet, not to be governed by infidels.

To achieve its objectives, Islam justifies all means by the use of Jihad against the infidels. Claiming they do it for the defense of their religion, the Muslim lands, and the Muslims’ honor, Jihad is permitted and lawfully justified.

The issue at stake is the deep gap between the horrific acts of terrorism coming from the World Islamic Jihad groups, and at the same time the propagation coming from the Islamists, Muslims and Westerners. Firstly, they claim that Islam is a religion of peace and tolerance, hijacked by extremists; secondly, that there is only one Jihad, the spiritual, that means to worship Allah; and thirdly that the Muslims are ordered to fight their enemies only defensively.

The stunned Free World witnesses the atrocious acts of terrorism, slaughtering and beheadings, and at the same time is being told that this is only retaliation to the Western colonialism and neo-imperialism, that these groups are only a small minority, weeds; that the threats of demolishing modernity and bringing it back to the 7th century are only because World Islamic Jihad wishes to defend its lands, its lives and honor against Western aggression. However, as Muslims see it, Islam is for everyone in the human race and should be expanded as a winning religion, until all human beings proclaim that “there is no god but Allah and Muhammad is his messenger.”

Jihad appears 41 times in 18 Sûwar in the Qur’ān, mostly coupled with fi-Sabīlillāh (in the way of Allah), which gives it a religious sanctioning. There are 527 verses in the Qur’an that show deep intolerance towards the infidels, and 109 verses straitfully call to fight the infidels, with all kinds of slaughtering. Contemporary world statistics is very clear and horrifying: over 90% of world terrorism and over 70% of world violence is perpetrated by Muslims. As for 2015, the statistics is stunning and dramatic: 451 of 452 suicide terror attacks in 2015 were perpetrated by Muslims. The remaining one in Turkey was perpetrated by a Russian woman. It is now investigated that she was radicalized by Wahhabi ideology.

Jihad is universally understood as war on behalf of Islam, and its merits are described plentifully in the most-respected religious works. It is sometimes called “the neglected duty” or “the forgotten obligation,” and regard as the sixth pillar of Islam. Lewis finds that “overwhelming majority of classical theologians, jurists and traditionalists… understood the obligation of Jihad in a military sense.” The elevation of Allah’s word cannot be achieved without Jihad (al-Baqarah, 2:251; al-Nisā’, 4:75; al-Anfâl, 8:39; al-Hadīd, 57:25).

All four Islamic Schools of Jurisprudence (Madhāhib al-Fiqh) and most of Islamic exegetes agree that the aims of Jihad are at removing the infidel’s oppression and injustice; eliminating the barriers to the spread of Allah’s truth; and establishing Islamic justice universally. There are four different ways in which the believer may fulfill his obligations: a) by his heart; b) by his tongue; c) by his hands; d) by the sword. They are aimed at establishing Allah’s rule on earth, until either the infidels embrace Islam; or submit to Islamic rule and agree to pay the tax poll, the Jizyah; or be killed in the battleground by Jihad war.

From the Islamic vantage point, all wars in Islam are religious; there is no concept of secular war” and Jihad is the only just war known. So, even according to Islamic Jurisdiction, one can wage the most aggressive war using atrocious evil deeds and still see it as a defensive war. Muslim legal theory states that Islam cannot exist together with idolatry. This is Shirk, meaning association of other gods and idols with Allah (al-Nisā’, 4:48, 166; al-Qasas, 28:17; al-Luqmān, 31:13; Yā Sīn, 36:74; al-Sāfāt, 37:158). According to a Hadīth related to Muhammad, he declared: “I am ordered to fight polytheists until they say there is no god but Allah.” Muslims are under the Qur’an Commandments’ obligation to slay the idolaters (al-Baqarah, 2:193; al-Taubah, 9:5; al-‘Imrān, 3:167-168; al-Nisā’, 4:84, 88-89). Terrorizing Islamic enemies is Allah’s commandment (Bukhāri, 1:24, 6:19).

There are four Qur’an “sword verses” relating to different types of people against whom Muslims are obliged to fight: a) Surah 9 verse 5: Fighting the Idolaters; b) Surah 9 verse 29: Fighting the People of the Book, Ahl al-Kitāb; c) Sûrah 9 verse 73: Fighting the Hypocrites and the infidels; and d) Surah 47 verse 4: Fighting the Enemies of Islam whoever they are and whenever they can be found. Most Islamic exegetes claim that Surah 9 verse 5 abrogates 114 or 124 other un-militant verses from Mecca.

The Shahīd is one who is killed and has achieved martyrdom in the battle of Jihad, and he is granted seven glorious gifts. Islamic exegetes take the Qur’an statements that the Shuhadā’ are alive living beside Allah and enjoying all his grace (al-Baqarah, 2:154; al-‘Imrān, 3:169).

Muslims view peace as a tactical means for achieving their strategic objective, by defeating the enemy. Peace constitutes a temporary break in the ongoing war against the enemy, until Islam controls the whole world. They might come to terms with the enemy, provided that they should resume the Jihad after the expiration of the treaty. By their very nature, treaties must be of temporary duration, for the normal relations between Muslim and the infidels are not peaceful, but warlike.

In spite of the extensive agreement among Islamic classical exegetes based on the Sharī’ah, Islamists in the West emphasize the milder verses from the Qur’an, actually showing the abrogated `Meccan Islam’ in order to camouflage the living `Medina Islam’. They state that Islam is defensive and the fighting injunctions in the Qur’an are only in self-defense. They carefully hid the unconscionable and intolerable verses that litter from all the Medinan Sûwar by saying that ‘those verses were taken out of context’ and that they were not applicable to the infidels. Ali Cheragh brings verses from the Qur’an which he claims are limited or conditional, and “only two verses in the Qur’an containing an absolute or non-conditional injunction for making war against the un-believers.” however, for Cheragh it is very simple: wherever you find verses contradictory to his opinion about the interpretation of the Qur’an, it is ruled out as non-operative. Therefore, if Muslims summon their enemies to embrace Islam and they refuse to accept it, then all the Islamic wars are defensive by definition. All those who disagree with him are “wrong in history, chronology, as well as in understanding the general scope of the Qur’an and the tenor of the Sûwar.”

Mahmoud Shaltut comments are also indicative: “People would do well to learn the Qur’an rules with regard to fighting, its causes and its ends, and recognize the wisdom of the Qur’an. The role of the Qur’an is to summon humanity to submit to Allah, as the natural process. As about war verses, they all deal with the defense of the Islamic community, and are fully legitimate.

Jamal Badawi, a member of the Fiqh Council of North America, claims that Jihad is a struggle against inner desires and a fight against social injustices. Combative jihad is not only restricted in terms of what may or may not justify it, and also strictly regulated. War should not be resorted against peaceful and just but to stop aggression or oppression. There must be a declaration of war by a legitimate authority after due consultation; noncombatants should not be hurt; and Prisoners of war and the injured must be treated humanely.

The main of the Muslim propagators is to clearly lie and mislead the ignorant infidels of the meaning of Jihad, claiming it means the spiritual struggle of the believer to Allah. This is untrue. j-h-d, on the first Arabic conjugation, means indeed to make efforts, to strive. However, Jihad and Mujāhadah are the noun of the third conjugation, Jā-h-d, which means to fight, to make war against. Muslim propagators know Arabic and they just evade the truth. They also ignore the physical military aspect of Qitāl, as fighting and slaughtering to make Islam prevail over all other religions and governmental systems.

Indeed, these statements are pure fraud propagation. Of all the Islamic duties (A’māl), Jihad is considered the noblest, next to belief (Imān) and prayer (Salāh). The one who died without waging Jihad against the infidels, nor intended to fight Jihad in the way of Allah in his heart, he died like a hypocrite (Munāfiq). From its beginning, the Islamic movement had struggled aggressively to subdue religiously, to conquer politically, and to expand territorially other peoples and to bring the Islamic mission to all mankind. This was an offensive Jihad proper, and nobody recognized any other kind of Jihad.

Stage one: defensive Jihad ordered

At Mecca, Muhammad kept moderation with regard to war, preaching to Arabs on the spiritual level. Being small in number the followers of Muhammad would have been wiped out if they had tried to retaliate. The Arabs of Mecca resisted Muhammad’s preaching, and treated him as if he was crazy or storyteller (Saba’, 34:45-46; al-Tûr, 52:33; al-Mudaththir, 74:24-25; al-Mutfiffīn, 83:13). They claimed that these were old stories which were written by others and read to him (al-Furqān, 25:4-5; al-Tûr, 52:30; al-Haqqāh, 69:41).

Muhammad tried hard to convince them that all his words were true and this can be testified and substantiated by the evidence of the People of the Book (al-Baqarah, 2:146; al-Mā’idah, 5:44, 48; Yûnus, 10:94; al-Shu`arā’, 26:196-197; al-Qasas, 28: 52-3; al-Ahqāf, 46:10; al-Takvīr, 81:19-23). He told the Arabs what happened to those who did not listen to the prophets: the deluge generation and Noah, the Sodom people and Lot, and Pharaoh destiny (al-Shu’arā’, 26:10-12; al-Qamar, 54:17-19, 32-34). Yet, the people of Mecca asked him to show them the Book from which he told these stories (Bani Isrāīl, 17:93). He responded that it is the same as the Book of Moses, kept beneath the Tablets of Testimony (al-An‘ām, 6:7; al-R`ad, 13:43; al-Nahl, 16:101-103; Bani Isrāīl, 17: 88-90; al-Mu’minûn, 23:96; Hā Mīn al-Sajdah, 41:42; al-Zukhruf, 43:1-4; al-Ahqf, 46:12; al-Waqi`ah, 56:78-79.

The tiny Muslim community in Mecca was an object of oppression by the Quraysh, continuously subjected to torture, repression and persecution. They were ridiculed and assaulted, they were mocked and beaten. Others were boycotted and even denied access to the Ka`bah to fulfill their religious obligations. Muhammad’s message to the believers was clear: to be patient and bear with those who deny the truth; wait patiently in the knowledge that they are constantly under Allah’s eyes, care and protection.

When Muhammad found it critically dangerous to his community to continue staying in Mecca, and his life was threatened, he fled with his followers to Yathrib (later called Medina), where he hoped to find a much more open and tolerant approach to his religion, since there were Jewish tribes there. The Hijrah marked a turning point in the career of Muhammad and a revolution in Islam.

Stage Two: Defensive Jihad requested

the idea of Jihad as the legitimate just war against the infidels was raised, between March 623 and August 623: Permission is granted to those who fight because they were oppressed (al-Hajj, 22:39). The expedition to Nakhlah, on December 623 has become the general Jihad declaration against the infidels (al-Baqarah, 2:216-217). In late January 624, in a Friday sermon, Muhammad made the Islamic congregation pray facing Mecca, as the new direction (Qiblah). War became a religious obligation, permissible in self-defense.

The first battle was in Badr, in March 624, signified the new era of fi-sabīlillāh. Everything can be done for the sake of Allah: “They ask you of war in the holy month. Tell them to fight in that month is a sin. But a greater sin in the eye of Allah is to hinder people from the way of Allah…” (al-Baqarah, 2:217). Muhammad ordered to instill terror into the hearts of the infidels. The victory of Badr was labeled by Muslim exegetes as the day of deliverance (Furqān). Jihad became the most important slogan, and the Jews were the first victim: the deportation of Banu Qaynuqa’ tribe.

From that event on, Muhammad put strong emphasis on ideological commitment to fighting Jihad wars in the way of Allah by repeated promises of rewards in glorious paradise and living with Allah. Now there was a definite list of the enemies of Islam: first, the idolaters, the Kuffār; second, the hypocrites (Munāfiqûn); and in the third place, the Jews, by refusing to accept Muhammad as the seal of all prophets. As a symbol, Muhammad deported the Jews of Banu al-Nadir tribe.

Stage Three: Offensive Jihad Commanded

The most important outcome from the Trench War, in year 627, was that from a defensive situation Muhammad had moved to an offensive Jihad. From that time on until the year 743, the offensive holy war, Jihād fi-sabīlillāh, was the customary, characterizing phenomenon of Islam. Jihad as a holy war against the infidels, became the only accepted instrument of the Muslim’s policy, the only means for the spread of Islam as a grand strategy. The spirit of Jihad was to reorder matters according to their religious values. This was marked by Muhammad’s declaration: from now on, we will attack them and they will not attack us (Bukhāri, 3:33).

The orders were clear-cut: Strike terror in the hearts of the infidels; attack them and never turn back; keep on fighting until the persecution vanishes and Islam is established worldwide; Kill anyone who opposes Muhammad; continue killing and do not take prisoners until the land is subdued; and enjoy the war booty, mainly women. Those who retreat from the battleground, Allsh will punish them and send you to Hell-fire. Those who are killed in the way of Allah are in fact not dead, but alive, enjoying Paradise and the virgins there. Those who win in the battleground enjoy great rewards of booty and take women captives as concubines.

The war against the Jews of Khaybar, the richest fertile oasis in Hijāz, marked the first aggressive-offensive Jihad war. The climax of Muhammad’s achievements was the conquest of Mecca on January 11, 630, almost without resistance from the Meccan army. The Khudaybiyah affair and the conquest of Mecca were a crucial turning point in the history of Islam, according to all Islamic exegetes, and they identify it with the term Fath, opening, and hence conquest. Mecca came under Islamic rule, and Muhammad established his control over most of the area of Arabia as a head of a religious community and a military leader. The army became the melting pot of the new community, and the Jihad war was the chief means to the Islamic ends.

It is no longer just defensive fighting, but aggressive Jihad against the infidels, which serves as the arbitrator line between Dār al-Islām and Dār al-Harb. Indeed, what we find in the Qur’an is a gradual, developmental and staged strategy, according to Muhammad’s situation and achievements: in the first period he ordered withdrawal, forgiveness and summoning; in the second period, he ordered to fight Jihad in self-defense; and in the third period, he ordered to fight Jihad war aggressively for territorial and religious expansionism.

Stage Four: Total Offensive Jihad under the Khulafā’

After Muhammad’s death, on June 8, 632, at the age of 62, his four successors, al-Khulafā’ al-Rāshīdûn, started with a long period of Islamic Jihād wars that extended much of Western Asia, North Africa and parts of Europe. The official purpose of the polity of Islam was to expand the ideology of Jihad as the main instruments of foreign policy. The Arab empire under the Khulafā’ carried on the doctrine of Jihad, the struggle to establish Allah’s rule on earth, through continuous military wars against the infidels. Almost to the end of the Umayyad caliphate, the policy of Jihad was applied all the way, as the main underpinnings of the Islamic state.

The emphasis put on Jihad from its earliest times is one of the best attested facts of Muslim history. He who wishes to comprehend the Arab spirit of violence, that the sword has never stopped being employed in Arab-Muslim politics, the rebellious character of the Arabs, will find the fact that three out of the first four Khulafā’ al-Rāshīdûn were murdered; that between 632, after Muhammad’s death, and 690, there were three large revolts, as national domestic wars, and one huge schism: the division of the Shi’ite from the Sunnah. We can examine this from another angle: the expansion of the Arab empire had stopped in 743, after Jihad, as the spirit of the Arab conquerors’ foreign policy, had disappeared.

Khalid Blankinship puts it very clearly: in view of its ideology, the simplicity of its functions, and the actual course of its history, the Islamic state through Umayyad times is the Jihad state par excellence. From 632 to 740, the Muslim state was engaged in hostilities against all those who were defined as infidels.

The conclusion for our contemporary situation is clear. Jihad is the Islamic war against all the infidels wherever and whenever they are, and it is offensive with the means of controlling the entire world: humanity must come under Islamic rule and the Shari`ah must be the only constitution and law for all humanity. Those who reject this clear will of Allah must put to death in Jihad. The Judeo-Christian Golden Rule and moral values do not exist in Islam, as it is atomistic approach: anything that Allah commands is perfect and moral and must be followed without questioning. This also applies to Jihad. Never in Islamic history has Jihad been defensive, but always a religious command to fight the other, to conquer territories and to subdue humanity.

Islam is a violent, expansionary ideology that seeks the subjugation of other faiths and cultures. It is political even more then it is a religion, and it seeks to impose its Sharī’ah over the entire world and humanity. The only peace that Islam seeks is a world united by the Islamic faith in which all other faiths and political regimes have been suppressed or eliminated.

Continue Reading
Comments

Terrorism

The Islamic State’s reviving scheme

Ahmed Genidy

Published

on

Despite the fact that ISIS lost 98 percent of its controlled territory, it is aiming for a reforming and coming back in the Sunni populated areas in Syria and Iraq. Due to the current war situation and its developed financial resource. ISIS used to relay on the territory under its control to collect billions of dollars through criminal activities such as taxation, extortion, robbery and the illegal sale of the curd oil. Now the group has shown its ability to collect money regardless of controlling large areas.

After the rise of ISIS in 2015 and the takeover of vast areas in Syria and Iraq, its budget estimation reached $6 billion, as a result, the Islamic State is considered as the wealthiest terrorist entity in the history. The question posed is how such a terrorist group budget could become equivalent to a state-nation budget? In 2015 the Islamic State main financial resources were; oil and gaze which gathered about 500$ million in 2015; taxation that generated approximately $360 million in the same year and finally; about $500 million robbed from bank vaults in Mosul.

Today the situation is different, the Islamic State has lost the majority of its territory. The global coalition had destroyed ISIS infrastructures in the Middle East as well as its communication routes and had killed the idea of the hegemonic Islamic caliphate in the region. Meanwhile, the Islamic State is struggling to control the last 2 percent of its territory. Therefore, its revenue stream from the main resources has been rapidly shrinking out.

As a result, ISIS no longer relies on the controlled territory for its financial survival. For example, ISIS leadership may have smuggled around $400 million out of Syria and Iraq. Laundering this money through fake entity is likely to occur especially in Turkey. Some other cash could be converted into valuable items and stockpiled to be used in the future.

The stockpile cash will provide the group with more than enough fund to continue as a clandestine terrorist movement with the ability to conduct campaigns of guerrilla warfare in the region. On the other hand, ISIS has supported its financial situation with a variety of funding portfolio. It has developed a range of criminal activities that do not require controlling territories such as kidnapping for ransom, drug smuggling and trafficking in antiquities.

Over the next years, the international community seeks to provide help for Syria and Iraq to recover. The reconstruction aid could provide an attractive target for the Islamic State and a possible financial boost to its comeback. It is possible that the Islamic State begins skimming off reconstruction contracts, the only way is to establish connections with the local officials which is not difficult for a terrorist entity with a huge amount of cash. Finally, the rise of the Iranian threats in the region reflects in many stakeholder’s fears from an Iranian’s control through Hezbollah over ISIS past territories. Therefore, a continuing support from regional states to the terrorist group is possible if ISIS adopts a suitable strategy to the supporters interests in the region.

The combination of the criminal activities, the reconstruction plan and the regional states financial support in the future will encourage the Islamic State to regroup and reorganize. For instance, in Kirkuk, the militants created a fake checkpoint to attack security forces earlier this year. Moreover, in Diyala and Saladin, sleeper cells activity began to hit back. The U.S. policy in the Middle East tends to view the war on terror as separate phases while jihadis consider it as one long war. Until the West recognize this, ISIS is likely to come over to repeat its strategy and to reviving the Islamic caliphate project in the future.

Continue Reading

Terrorism

Religious radicalism as a trend

Published

on

IN RECENT YEARS, much has been said about radicalism and its varied offshoots. True, the number of terrorist acts climbs up, the popularity of extreme right political forces grows, and the wave of left radical and anti-globalist movements, migration crises and international tension is rising. This is how everyday realities look in many countries of the world.

France is one of the European countries in which radical trends are only too obvious. At the 2017 presidential election, Marine Le Pen and Jean-Luc Mélenchon, two radical politicians who represented anti-establishment political movements, reaped 41% and 51% respectively of the votes cast by young voters aged between 18 and 24. On the whole, the Fifth Republic is getting accustomed to violence against the law and order structures, destruction of material assets during rallies, protest acts that keep lyceums and universities blocked for a long time, and rejection of republican values that looked unshakable not long ago. Today, when fifty years separate us from the May 1968 events, we can talk about “banalization of protests” not only among the groups on the margins of society but also among its law-abiding part.

Late in 2015, after a series of terrorist acts in France a group of scientists, mostly sociologists of the French National Center for Scientific Research (CNRS) and the Paris Institute of Political Studies (Sciences Po) launched a large-scale research project to identify the factors responsible for the spread of radical ideas among the younger generation. In April 2018, the results were published in a monograph The Temptation of Radicalism  one of the hits on the French book market.

The project is a unique one: for the first time, academic science turned its attention to the younger generation rather than to terrorist acts and those who commit them; it has become interested in the process of radicalization and the factors that plant the ideas of radicalism in the minds of high school students.

A vast, and most interesting, part of the book that deals with religious radicalism, one of the main objects of attention of the public and the media, offers two important conclusions that devalue the old and generally accepted opinions.

Sociologists have detected two component parts or two stages in religious radicalism: the “ideological” as devotion to the fundamentalist religious trends and “practical,” the adepts of which are more than just religious fanatics – they justify violence for religious reasons.

The authors of the book under review who obviously prefer the term “religious absolutism” to “religious fundamentalism” have repeatedly pointed out that it is present in all world religions; the poll, however, revealed that religious absolutism was more typical of Muslim high school students.

Religion, or to be more exact, extreme Islamist trends combined with the male gender is the main factor of religious radicalization of the French youth.

This sociological study has demonstrated that the French national and confessional politics that for many years relied on the thesis that radicalization among the younger generation was caused by social and economic factors should be revised. This book made a great contribution to the broad and far from simple discussion of the place and role of Islam in French society, into which not only extreme right political movement are involved. In his speech of May 22, 2018, President of France “poured cold water” on the plan to shake up the banlieues devised by Jean-Louis Borloo. The president pointed out that more money poured into sensitive zones would not solve the main problem of radicalization.

first published in our partner International Affairs

Continue Reading

Terrorism

Ahwaz bloody attack

Sajad Abedi

Published

on

Several armed gunmen martyred and wounded several of their compatriots during an armed attack during an armed parade in Ahwaz on Saturday, September 31, at the same time as a parade of armed forces throughout the country.

Yesterday, at the same time as the national parade on September 31st, four armed elements arrested the demonstrators at the parade of armed forces in the city of Ahwaz, where 25 civilians were martyred and 60 others were wounded in this terrorist act.

Many officials and statesmen from different countries, including Russia, Iraq, Pakistan, Turkey and Syria, conveyed sympathy to the Iranian people in condemning this move, but on the other hand, some of the countries and their affiliated media, including Saudi Arabia’s al-Arabiya, while dodging terrorists, read the incident and reduced its level to an armed attack, tacitly supporting the terrorist elements of the attack.

While in the early hours of the Ya’qub al-HarTestari spokesman for the terrorist group, “Al-Ahwazia”, in charge of the terrorist attack, he was in charge of this terrorist act, but with the passing of hours, the so-called “depths” media group, affiliated with the Takfiri terrorist group In a message posted on its channel, ISIS claimed responsibility for the Ahwaz terrorist attack.

In the back of the scene, some countries, including the United States and Saudi Arabia, are potentially willing to do so. John Bolton, the American senator and Turkish al-Faisal, have been present at most of the Islamic Revolutionary Guards and other opposition groups in the Islamic Republic and have asked them to carry out armed and terrorist acts against Iran. This shows that they are the first number accused, and these returns to their previous will.

Regarding exactly which of the two terrorist groups are responsible for this, it is time to wait for time to identify the hidden dimensions of the incident and also to carry out investigations by security officials, but what is now more rational seems to be to carry out the attack by ISIL terrorists. . The al-Ahwazia terrorist group, an isolated group that claims to support the Arab people, cannot operate at all, while, contrary to it, ISIL elements have such a potential capability.

On the other hand, given the threats of the past few months, the crown prince of Saudi Arabia, Mohamed bin Salman, to throw chaos into Iran, although this ridiculous threat is empty and virtually out of Riyadh’s power, the al-Ahwazi terrorist group can be one of Saudi tools for To reach the goals of the saboteurs, but the point is that, firstly, in the province of Khuzestan from the past, different ethnic groups have lived together in peace and there is no social base for the destructive activities of the Al-hawazee group in this region.

The second point is that Khuzestan is a completely Shi’ite Provincial with a religious people and is fully loyal to the Islamic Republic. The injured war in the imposed war was one of the first three provinces that provided many martyrs for the revolution and preservation of the Islamic homeland. Therefore, as stated, there are no social grounds for the activities of al-Ahwazia terrorists in the area, and the action seems to have been taken by ISIL’s terrorist elements that have been trained abroad for specific purposes to Iran.

Another issue to be addressed is that the terrorist attack took place on September 31st, coinciding with the start of the imposed war on Saddam Hussein against our country, which the nationwide arsenal of our nationwide parade on this day turned into a scene of the country’s broader military power. Becomes, whether this is done on this day means that they wanted to undermine the Iranian power by questioning.

This means that increasing Iran’s military and missile capabilities is precisely the goal that the global arrogance, at the head of the United States, is upset and is in the process of its annihilation. Over the past few years, the United States has repeatedly expressed dissatisfaction with the increasing military and missile capabilities of our country, for various reasons, while the terrorist attack has been taking place in the direction of global arrogance, and for this reason After the attack, our countrymen rightly pointed out the tip of the finger and the finger to the United States and the Zionist regime and their regional implications.

The officials in our country, who have been witnesses to the events of the past, are aware that the enemies who launched economic warfare against us are bound to pursue and not be ignorant of the political and security war against our country. Finally, the Islamic Republic, which has so far not been silent on any moves that threatened its people’s security, will certainly not silence this action and will punish the agents and supporters behind it.

Continue Reading

Latest

New Social Compact4 hours ago

The Tyranny of Opinion: Book Review

Russell Blackford has written The tyranny of opinion: Conformity and the future of liberalism, which explores the conflicts between freedom...

Energy7 hours ago

Israel’s Gas Ambitions are Valid but Challenges Remain

The discovery of Israel’s natural gas resources promise important benefits of energy security and economic gains. Israel is a leading...

Reports8 hours ago

Changing Nature of Competitiveness Poses Challenges for Future of the Global Economy

The changing nature of economic competitiveness in a world that is becoming increasingly transformed by new, digital technologies is creating...

Defense10 hours ago

Romania Militarizing the Black Sea Region

Romania’s policy in the Black Sea region is aimed at creating strategic prerequisites for Bucharest to achieve long-term regional leadership....

South Asia12 hours ago

Can India Balance Between Beijing and Washington?

On October 10, 2018, a Senior Chinese Diplomat in India underscored the need for New Delhi and Beijing to work...

New Social Compact14 hours ago

World population set to grow another 2.2 billion by 2050

The world’s population is set to grow by 2.2 billion between now and 2050, the UN said on Wednesday, and...

Economy16 hours ago

Regional Comprehensive Economic Partnership (RCEP) and India

Regional or bilateral free trade agreements between India and other countries/institutions have always faced local resistance because of intrinsic anxiety...

Trending

Copyright © 2018 Modern Diplomacy