Palestine is a global battleground for truth and justice

The five pillars of injustice through archetypes found in the narrative of Prophet Mūsā


Palestine is where truth confronts falsehood; it serves as a global barometer for the prevailing forces of justice vs. tyranny. And it is for this reason that it exerts an overwhelming, internationalising force that draws the involvement of influential figures worldwide.

When tyranny and injustice cast a shadow over Palestine, they summon the energies of those who stand behind oppression. Conversely, in the fight for justice, Palestine becomes another focal point, rallying the energies of those worldwide who yearn for justice to prevail.

This unique role allows Palestine to transcend the differences among Muslims, emerging as the ultimate battleground for truth, where destinies are shaped.

Everything is won or lost in Palestine.

How does tyranny grab hold?

Tyranny cannot establish its grip without five essential pillars, each personified by an archetypal figure or group in the narrative of Mūsā (‘alayhi al-Salām). [1]

  1. The Pharaoh, representing the political entity and primary tyrannical authority.
  2. A military force embodied by the Pharaoh’s advisor, Hāmān.
  3. The billionaires, akin to Qārūn (Korah), who derive their wealth from, and fund the tyrannical institution.
  4. Creators of deceptive content that are akin to the sorcerers.
  5. The masses who disseminate misinformation and disinformation, like the crowds that cheered on the duel between Mūsā (‘alayhi al-Salām) and the sorcerers.

At the same time, these pillars organise and offer a blueprint for the pillars required to counter tyranny or the fight for justice — whether politically, militarily, economically, through content creation, or dissemination.

Looking closer at today’s examples

Modern-day Pharaohs

Consider how Gaza has drawn in contemporary Pharaohs.

These are individuals with political power that collectively echo the same talking points as the Zionists, vehemently opposing a “ceasefire” for instance, let alone restoring justice in Palestine.

Hāmāns of the 21st century

Reflect on the Hāmāns of the world who serve the Zionists with an arsenal of destructive munitions, tens of thousands of tonnes of weapons, including explosives, bunker busters, phosphorus, uranium, chemical and biological agents, air support, artillery, intelligence, international advisors, troops, and mercenaries.

It seems as though the military supplies are endless, as every Hāmān answers the rallying cry of injustice coming from the Zionist entity.

Qārūns or billionaires that sustain injustice

Contemplate Qārūns, the billionaires, owners of globalised financial capital, scrambling to salvage the Zionist economy, bearing the exorbitant costs of ongoing injustice — reaching over $50 billion within just three weeks of the October 2023 assault. [2]

Consider the Arab petrol oligarchs, who some anticipated would serve justice, being from “our people”, so to speak… only to then resemble Qārūn, who himself was an Israelite.

These individuals have proved not to be people of principle, but of treachery, invested solely in maintaining their financial power!

“Indeed, Qārūn was from the people of Moses, yet he displayed arrogance.

“He was granted treasures so burdensome that their keys alone would weigh down a group of strong men.

“Some of his people advised against pride, recognising that Allah dislikes arrogance.” [3]

Content creators

Then, there are the creators of content, dedicated to forwarding the cause of injustice — the media or the tyrant’s clergymen, akin to the sorcerers of Pharaoh, manipulating and redefining what in other times is obvious.

Genocide can apparently be justified, if it targets “terrorists”, even if that “legal” determination is made by a notable minority of world powers.

Children, massacred en-masse, are merely “collateral damage” or “human shields”, a term flung without any examination.

Basic necessities are denied based on dehumanising narratives. A palpable hypnotic or psychotic condition grips many, distorting their perception of reality.

“They deceived the eyes of the people, stunned them, and made a great display of magic.” [4]

Disseminators of content

Lastly, there are the consumers of content — the masses who spread, rather than create.

They are represented by those who organised the duel between Mūsā (‘alayhi al-Salām) and the sorcerers, asking,

“Will you join the gathering, so that we may follow the magicians if they prevail?” [5]

Notably, they could not help but emphasise the outcome they desired — i.e. to “follow the magicians if they prevail”.

Their promotion never entertained the mere possibility of Mūsā (‘alayhi al-Salām) winning, as they were already bewitched by deeply engrained presuppositions and false premises.

The sorcerers have done their work. Palestinians are terrorists, which has become some presupposed moral imperative. And so genocide, on this occasion, has a place so long as it is associated with “terrorists”.

Yet, the crowds at the time of Mūsā (‘alayhi al-Salām) notably said,

“…we may follow…”

…to showcase some sham nuance, to profess neutrality, and to mask their obvious role as slaves of tyranny.

Notice how they want to follow the sorcerers, despite the latter being merely a tool, as their grovelling to the tyrant would be too revealing if they were instead to tell the masses,

“…so that we may follow Pharaoh!”

It could be argued that much contemporary mainstream media has two roles, the first is to reinforce degeneracy, and the second is to build an image of nuance and neutrality — both exhibited in the narrative of Mūsā (‘alayhi al-Salām).

A structure to counter tyranny

These pillars provide a comprehensive template to counter tyranny, guiding individuals to identify their role in the fight for truth and justice.

Whether politically, militarily, economically, or through content creation and dissemination — each person must find their place in this struggle.

If one cannot engage politically, can they contribute on the military front? If prevented from the battlefield, can they play a role economically — supporting the causes of justice and opposing the financiers of injustice? If not, their role lies in creating content that serves as a form of Ruqya, exorcising the masses bewitched by the sorcerers. This content must align with truth, mirroring the authenticity and power demonstrated when the staff of Mūsā (‘alayhi al-Salām) transformed into a real serpent, unlike those of the sorcerers.

Notably, Mūsā (‘alayhi al-Salām) countered the sorcerers with similar efforts, albeit with the true rendering of their forgery.

Alternatively, forwarding content produced by others is a meaningful contribution.

Make no mistake, every person who claims they are part of the fight for truth and justice must work towards at least one of these pillars.

In conclusion, the struggle against the five international pillars of tyranny finds its counterpart in the five equivalent pillars of justice.

As this battle unfolds, Allah is preparing the main subjects — the Gazans, the people of Jerusalem — to emerge as the contemporary heirs of Bani Isrā’īl, embodying the spirit of Dāwūd (‘alayhi al-Salām) and the valour of the Battle of Badr.

Their destined role, as it was for the Israelites of old, is to lead the world when this fight concludes:

“But it was Our Will to favour those who were oppressed in the land, making them models of faith, leaders as well as successors of power…” [6]

Action points

  • Bullet 1For every pillar of injustice, learn how to deliver the justice counterpunch to fight against it.
  • Bullet 2Take a moment right now, to assess where you can support in the campaign for justice.
  • Bullet 3Allah is al-Alīm (the All-Knowing); with His permission, we can support those who will become the new heirs of Bani Isrā’īl.

Source: Islam21c


This article was originally published on

[1] The discussion on the “Five pillars of tyranny” is from Shaykh Muhammad al-Hasan ibn al-Dedew al-Shanqītī.


[3] al-Qur’ān, 28:76

[4] al-Qur’ān, 7:116

[5] al-Qur’ān, 26:40

[6] al-Qur’ān, 28:5

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