By Babatunde Jose

“Not a Conflict, Not a  War, But Genocide” – A protester

According to the University of Pennsylvania Museum of Archaeology and Anthropology, the land known as Canaan was situated in the territory of the southern Levant, which today encompasses Israel, the West Bank and Gaza, Jordan and the southern portions of Syria and Lebanon.

One year ago, 7^th October 2023, Hamas, the Palestine nationalist movement of Gaza Strip, carried out a daring Blitzkrieg. The term is German for “lightning war” developed by Heinz Guderian (1888-1954).

The Islamic Resistance Movement, abbreviated Hamas, is a Palestinian nationalist Sunni Islamist political organization with a military wing called the Ezzedeen Al-Qassam Brigades. It has governed the Israeli-occupied Gaza Strip since 2007. Founded by Ahmad Yasin, Hassan Yousef, Abdel Aziz al-Rantisi, it has governed the Israeli-occupied Gaza Strip since 2007.  The United States designated Hamas a foreign terrorist organization, rather than seeing them as representatives of the people.

On the morning of October 7, Israel admitted to the greatest intelligence breach in its history, they were caught off guard. During the operation which was carried out like a scene from a James Bond movie, 1,139 people were killed, 251 Israelis and foreigners were taken hostage and carted away to Gaza in anticipation of being exchanged for Palestinian prisoners, 11,000 of whom were incarcerated in Israeli jails.

By the following day, the much dreaded and anticipated biblical Armageddon descended on the people of Gaza. It was marked by an orgy of unprecedented killing and infrastructural destruction not witnessed since the Nazis unleashed terror on Poland during the Second World War. What followed has been given various connotations, but the most apt description is Genocide! One year on, 75% of  Gaza has been destroyed.

365 days of unrelenting Israeli attacks has resulted in one of the deadliest conflicts of the 21st century. This has been a war of many firsts, breaking records in scale and brutality.’ Israel placed a complete siege on Gaza; no food, no water, no fuel, no electricity, no medical supplies. In short, no nothing, the perfect hallmark of genocide.

One year on, we begin to wonder, why the genocide? Hamas infiltrated Israel and killed less than 1,500 people, and took 250 hostages. The quantum of destruction, deaths and dislocations caused by the Israeli invasion has been defined as overreaction and out of proportion. Why? Why? Why? The answer lies in the historical antecedent of that piece of real-estate referred to as Palestine. It has all along been a fight for lebensraum, or a place in the sun. It is not religious or ideological, neither is it ethnic or tribal. Here are two peoples descended from a common patriarch, Abraham. They are both Semites, going by racial nomenclature. The problem is, simply put, a dispute over real estate.

The struggle for control over some or all of the territory of Palestine pits two nationalist movements against each other. In spite of their claims to uniqueness, all nationalist movements bear a remarkable resemblance to one another.

The Jewish claim to Palestine comes from their ancient habitation in Palestine. The Zionist narrative of Jewish history begins with Abraham and his descendants, who immigrated to Palestine in the second millennium BC, possibly from the territory that is now Iraq. The tenth-century BC reigns of King David and King Solomon being the highpoint of the Jewish presence in Palestine. Archaeologists are divided on just how glorious the kingdom actually was and in any event, this was also a short-lived period, lasting a little less than seventy years.

Following the death of King Solomon, the Jewish community fragmented politically, save for eighty years under the rule of the Maccabees. In 63 BC, the Romans conquered Jerusalem, and in AD 135, after a series of revolts, they destroyed Jerusalem, enslaved or slaughtered its inhabitants, and dispersed most of the Jewish community. The Romans renamed the province “Palestina” (from which we get the names “Palestine” and its Arabic equivalent, “Filastin”).

The hub of Jewish life shifted to the Diaspora – Jewish communities outside Palestine, until the emergence of the Zionist movement. Palestine was, after all, recalled in Jewish texts and rituals for centuries, and for centuries Jews proclaimed at their yearly Passover Seders, “Next year in Jerusalem.”

But what Zionists did, as all nationalist movements before and since have done, was to read their history selectively and draw conclusions from it that would not have been understandable to their ancestors before the advent of the modern era.

The narrative of the Jewish people, as recounted by Zionists, situates periods of Jewish exile from Palestine gives pride of place to ancient periods of political unity and dominance within Palestine. As the nineteenth-century French philosopher Ernest Renan once put it, “Getting history wrong is part of being a nation.”

The town of Hebron lies in an area that most observers call “the occupied West Bank” but that Israelis officially designate “Judea and Samaria” after the territory’s Biblical names. By calling the territory “Judea and Samaria,” Israelis are calling attention to their Biblical roots in the land and their right to inhabit or control it.

On the other hand “the occupied West Bank,” of course, presumes the Palestinianness of the territory and the foreignness of the Israeli occupation. It thus serves to justify Palestinian aspirations to establish an independent entity there.

Like the Zionist narrative, the Palestinian narrative commonly begins in ancient times. Whereas Zionists begin their narrative with the migration of Abraham and his family to Palestine, the Palestinian narrative begins with the peoples he encountered there. Before the arrival of the Israelites, the ancient inhabitants of the land were of two types. First, there were the Canaanites, who spoke a northern Semitic language similar to Arabic and Hebrew. Palestine was hardly a “land without a people.”

Another group, the Philistines, came to Palestine in the twelfth century BC. As a matter of fact, the Philistines united themselves into a “league of five cities” – Ashdod, Ashkelon, Ekron, Gath, and Gaza – in the territory of present-day Palestine.

The evolution of the question of Palestine from its beginning up to today has been dealt with in several studies. The question has remained in the forefront of United Nations attention. Its political and humanitarian aspects in particular have recently  reverted to the centre of international attention as never before.

It has become evident that the overwhelming majority of the members of the international community are convinced that the attainment of the legitimate rights of the Palestinian people is a sine qua non for peace in the Middle East.

Certain basic considerations have also emerged which have the acceptance of the majority among the international community. These are that:

(a)   The question of Palestine is at the heart of the problem of the Middle East and consequently no solution to the Middle East problem can be envisaged without taking into account the inalienable rights of the Palestinian people;

(b)   The realization of the inalienable rights of the Palestinian people to return to their homes and to self-determination, and the right to establish their own independent State in Palestine will contribute to a solution of the crisis in the Middle East;

(c)    The participation of the representative of the Palestinian people, on an equal footing with all other parties on the basis of General Assembly resolutions 3236 (XXIX) and 3375 (XXX), is indispensable in all efforts, deliberations and conferences on the question of Palestine and the situation in the Middle East undertaken under the auspices of the United Nations;(branding the nationalists terrorists will not solve the problem).

(d)   The acquisition of territory by force is inadmissible and hence the obligation which devolves on Israel to withdraw completely and unconditionally from all territory so occupied.

Unfortunately, the patron saints of Zionist apartheid and genocide in Palestine will never allow this to happen. Until the United States and Germany, the suppliers of arms to Israel and its backers at the UN relent in their intransigence, Palestine, nay, Canaan will never know peace

In the last year alone, the US have given over $21 Billion to Israel. 500 aircrafts and 107 Ships delivered the weapons Israel used in its genocide in Gaza. 4 955 Artillery shells, 14,000 90 kg Bombs , 6,500 226 kg bombs, 3000 Hellfire Missiles, 1,000 Bunker Buster Bombs, 2,600 Air dropped Small Diameter Bombs were used in destroying Gaza; All courtesy of the United States. Gaza was destroyed using 85,OOO tonnes of explosives compared to 56,210 tonnes of explosives dropped on Hiroshima, Nagasaki, Dresden, Hamburg and Tokyo during WW2.

Israel’s wars mean ‘massive’ returns for US arms company investors. It’s hard to see the past year in the Middle East as anything other than an unmitigated disaster. But not everyone has been harmed in the rapidly spiraling conflict. Investors in weapons stocks have enjoyed record gains over the past year.

The war has now spread to Lebanon, which Israel invaded last week, and Iran, where Israel assassinated leaders of Hezbollah and Hamas, actions that Iran retaliated against with massive strikes against targets inside Israel.

Lockheed Martin, the world’s largest weapons firm and the manufacturer of the F-35 aircraft that Israel uses in its regular bombings of Gaza, at the close of trading on October 4, has produced a 54.86% percent total return in the one year following the October 7th attacks, outperforming the S&P 500 by about 18%.

After a year of genocide it has dawned on Israel that there would not be another nakba.  Palestinians are now wiser. They are not leaving their land. They can run from northern Gaza to Rafah and back, but they would not leave Gaza, they would not leave their land like it happened in 1948, when Israel refused to allow émigrés to return till today.

Secondly, Israel must come to the realization it is not invincible any longer. The so-called missiles of Hama’s and Hezbollah are finding their targets inside Israel, despite its Iron Dome. Therefore, Israel can no longer sleep with two eyes closed.  The chicken is coming home to roost.

However, both Israel and Hamas need to face some home truths. Sooner rather than later, Palestinians will come to resent Hamas’s brutal recklessness, which has led to more Palestinian bloodshed even than the catastrophe of 1948. Israeli leaders, too, could reap the whirlwind if the war should escalate into a wider conflagration.

Military might alone cannot change the politics of the Middle East. In the past, even hawkish Israeli leaders have been forced to choose diplomacy over conflict.

Israel’s ambitious goals—of destroying Hamas completely in Gaza and of incapacitating Hezbollah in southern Lebanon—likely ensure war will continue.

As Dalia Dassa Kaye, of Foreign Affairs wrote, Israel’s battlefield success, “appears uncoupled from any serious momentum toward peace with the Palestinians—Israel’s most serious existential challenge. After a year of war, there is a real possibility of no better ‘day after’ in Gaza or the rest of the region.  … Without a change in the current Israeli government, Israel and its neighbors could be moving toward a very different day after: Israeli reoccupation of Gaza and potentially even of southern Lebanon, as well as reinforced control over, if not annexation of, the West Bank. This is a recipe not for victory but for perpetual war.”

Barka Juma’at and a happy weekend

By Babatunde Jose

Therefore remember Me, I will remember you and give thanks to Me and be not ungrateful to Me (Quran 2:152).

This verse underscores the idea that being grateful to Allah for His blessings leads to an increase in those blessings, while ingratitude may lead to divine consequences.

Gratitude is when you feel thankful for the good things in your life. This could be things people often take for granted, like having a place to live, food, clean water, friends, and family. Gratitude is taking a moment to reflect on how lucky you are when something good happens, whether it’s small or big.

The Islamic message of gratitude is “Alhamdulillah for everything I have, Alhamdulillah for everything I had and Alhamdulillah for everything I will have.” In Surah Al-Ala, ayat 7 it says, “Except what Allah should will. Indeed, He knows what is declared and what is hidden. And We will ease you toward ease.”(Quran 87:7)

 The Prophet (SAW) was a leading example when showing gratitude towards the creation and the Creator. Many du’ā uttered by the Prophet (SAW) include words of gratitude to Allah and he would often pray excessively for those who carried out favours for him.

Gratitude reminds us that everything that happens to us comes from God and that we shouldn’t take the many bounties in our lives for granted. The Qur’an says: “And whatever of blessings and good things you have, it is from God” (Quran 16:53). And gratitude is not just about giving credit where credit is due.

The 3 stages of gratitude are: Stage 1: Acknowledging what you’re grateful for in your life. We have all experienced these types of feelings, but mostly they are fleeting. Stage 2: Expressing gratitude to others. …Stage 3: Integrating the essence of gratitude into your life and psyche.

The six pillars of gratitude are: relatedness, sincerity, empathy, self-regard, integrity, and humility. To be able to move from the sense of gratitude as an emotion to gratitude as an action – or deep gratitude – requires a commitment to putting priority on the relationships in our lives.

These feelings are part of the ‘increase’ that Allah says He gives to His grateful servants: “If you are thankful, I will give you more” (Quran 14:7). The ‘more’ does not have to be ‘more’ materially, but a feeling of fullness, satisfaction in the heart, and closeness to God.

Allah is Ash-Shakur, meaning the most grateful, the rewarder of good deeds, and is most appreciative.

It is Allah who has created us, made us an intelligent species, and favored us with many blessings. Whatever good we achieve – whether relating to material, professional, personal, or spiritual life – is ultimately from Allah. As He states in the Quran, “And He gave you from all you asked of Him. And if you should count the favors of Allah, you could not enumerate them. Indeed, humankind is [generally] most unjust and ungrateful.” (Quran 14:34)

The above ayah emphasizes the need for frequently expressing gratitude to Allah. However, many of us are unaware of how exactly to do so – what constitutes gratitude and what does not? Here are ten practices and attitudes for showing thankfulness to Allah.

1) Contemplate His blessings in your life: Begin by reflecting upon all that is worthwhile in your life – including your relationships, abilities, possessions, and achievements. If you are not consciously aware of what there is to be thankful for, then you simply cannot be thankful for it. Also think about what could have been worse in your life: imagine being deprived of something valuable or picture yourself living in a homeless shelter. These scenarios, disconcerting as they may seem, allow you to appreciate your situation in life, and not take things for granted.

2) Be content at heart: Do not yearn for what others have; rather, be content with what you can acquire, without overworking yourself or trampling upon someone else to get there. If you constantly compare your financial status or perceived well-being with anyone else, you are not going to achieve peace of mind. And without peace of mind, there is no contentment of heart.

3) Express gratitude with words: Call upon Allah each day to express how grateful you are for His favors. Praise Allah by saying “Alhamdulillah” every time you eat or drink something, and whenever something good comes your way. Remember Allah frequently, call upon Him without any intermediary, and praise Him for His beneficence and generosity.

4) Obey the commands of Allah: Obedience to the commands of Allah is the most practical form of gratitude. Therefore, make every effort to enjoin what is right and forbid what is wrong. Strive for the truth even if it goes against you or those close to you.

5) Value your relationships: Appreciate the people around you who add value to your world. Think about what each important person in your life does for you. Make sure you don’t take anyone for granted – whether your parents, spouse, children, friends, relatives, co-workers, or anyone else you routinely interact with. Never let a disagreement or an unpleasant exchange with one person adversely affect your conduct towards others. Think of ways to improve your relationships, knowing that it is Allah who has placed you in the midst of certain people.

6) Thank people who do good to you: Express gratitude to any person who does something for you – no matter how small.

7) Share your blessings with others: Everything that you possess ultimately belongs to Allah; you are merely its custodian and beneficiary for a period of time. It thus makes sense to share your blessings with fellow humans.

8) Do not waste your blessings: Wasting food, water, and other resources is a sign of indifference towards Allah’s blessings. Millions of people around the world are deprived of basic necessities such as regular meals and clean water.

9) Exercise patience in difficult times: What better way is there to counter a difficulty than to show patience and determination? Instead of feeling dejected or angry, trust Allah to help you, and take you over the line. As Prophet Yaqub said, “Indeed, no one despairs of relief from Allah except the disbelieving people.” (Quran 12:87)

10) Remain committed in times of ease: In good times, it is easy to imagine that nothing can go wrong. Hence, one may end up neglecting the remembrance of Allah, and becoming absorbed into worldly life.

If you appreciate Allah’s favors, He has promised increased Rahma or mercy for you. Allah’s reward for your gratitude is unlimited and unconditional. “If you are grateful, I will surely give you more and more” (Quran 14:7).

Islam does not only teach us to thank Allah, but we are also told to thank our parents, our spouses, our friends, our neighbors, and all those who do any good to us. The Prophet (SAW) said, “Those who do not thank people, they do not thank Allah.” (At-Tirmidhi).

Islam forbids ingratitude in all forms. Like the Yorubas say; ‘eni ti ase ‘loore ti ko dupe, bi olosa akoni leru lo ni’. The ingrate is like a thief who carts our valuables away.

Studies are showing that there are endless health benefits of a regular gratitude practice. It turns out that cultivating a gratitude practice reduces the stress and physiological indicators of stress. Expressing gratitude can also increase feelings of happiness and satisfaction in life.

Gratitude is an emotion similar to appreciation. The American Psychological Association more specifically defines this phenomenon as a sense of happiness and thankfulness in response to a fortunate happenstance or tangible gift. Gratitude is both a state and a trait (Jans-Beken et al., Gratitude and Health: An Updated Review. The Journal of Positive Psychology, 15(6), 743-782. 2020).

Gratitude comes from the Latin word “gratus” meaning “thankful” or “pleasing.” Being grateful is a feeling of appreciation for acts of kindness and thankfulness for what we have, such as supportive friends, family, coworkers, pets and service animals, fulfilling careers, and good health.

Matthew 6:25-34, puts everything in perspective. . In everything thank God…

“Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear.  Is not life more than food and the body more than clothing? Look at the birds of the air; they neither sow, nor reap, nor gather into barns and yet your heavenly Father feeds them.  Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin and yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the fire, will he not much more clothe you – you of little faith?”

“Therefore, do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ for it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all of these things. But strive first for the kingdom of God and his righteousness and all these things will be given to you as well.”

Allah has promised us in the Holy Qur’an (14:7) that if we are grateful He will give us more. “More of what?” we may ask. Imam Ghazali furnishes the answer when he says that Allah will grant us more of His blessings.

In order to encourage us to be grateful, Allah discloses part of His limitless love and mercy to us when He categorically states that if we are grateful He will not punish us. He first promises this in the form of a question in the verse: What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recognizeth (all good), and knoweth all things.(Quran 3:147)

In one of his admonitions, Bearer Adeniji Kazeem SAN wrote: Live in gratitude, when you are thankful for what you have, you are always rewarded with more. There is an old saying that, if you have forgotten the language of gratitude, you will never be on speaking terms with happiness. It is good to  see people do good, do good, be humble, life is always enjoyable, we just have to learn to steal pleasure from small things, it is not happy people who are thankful, it is thankful people who are happy, stay positive, may Allah(swt) strengthen our faith, accept our good deeds.

Barka Juma’at and happy weekend

By Babatunde Jose

The Vulture has a bald head, the monkey has hairless buttocks, the hornbill- Akalamagbo, has goiter on its neck, and the sheep lacks upper front teeth, each faces it’s unique challenges, there is no human without imperfections or shortcomings, all praises are due to Allah who has taken away from us discomfort and granted us relief, every good thing starts with Bismillah and end with Alhamdulillah, may Allah be pleased with us, forgive our sins, grant us long life, good health, and make Aljannah our final abode – Bearer Niji Kazeem SAN

One way of exploring mercy is by looking at what it means to people of different faith traditions. Their scriptures and beliefs can enrich our own understanding. To examine a theology of mercy in Islam may seem somewhat strange in today’s context of what could be called a plague of terrorist attacks by Islamic fundamentalists against both Muslims and non-Muslims in many parts of the world, especially with Boko Haram, ISIS and its derivatives in our clime.

However, their interpretation of the Qur’an and the teachings of Prophet Muhammad (SAW) – which forms the religious rationale for their political and military movements – do not represent the vast majority of Muslims.

It could therefore be helpful to take a brief look at a different interpretation. What is the theological understanding of Mercy in Islam? This can be found in the two primary sources of revelation, the Qur’an and the Sunnah.

Mercy in Islam is seen as having two manifestations – internally: a kind heart and compassionate soul, and externally: “pardoning those who slip, forgiving those who are mistaken, helping those in trouble, assisting the weak, feeding the hungry, clothing the naked, tending to the sick, and consoling the grieved…as well as many other things”.

The importance of the concept of mercy in Islam is seen in its use in the Qur’an. The Arabic invocation Bismillah ir-Rahman ir-Rahim appears at the beginning of all but one of the 114 Suras (chapters). Translated, bismillah (or Basmala) means “In the name of God (Allah)”. It is also used at the beginning of any activity and is therefore an essential element of a Muslim’s identity.

The second part lists two of God’s names or attributes, rahman and rahim, which are derived from the Semitic root r-h-m. These two terms are often translated into English as “The Compassionate (or Gracious or Beneficent) and The Merciful”. Both words, rahman and rahim, are derived from the same word, rahmah meaning ‘mercy’. Rahim (raham or rahm) is also the word for ‘womb’.

In the Hadith collection of Al-Tirmidhi, the Prophet (SAW) reports that “Allah the Exalted said: I am Ar-Rahman. I created the Raham”. In this saying, Raham is related to the Arabic word rahm (womb). Veronica Lawson, in her book The Blessing of Mercy, explains the Hebrew use of words in the Bible relating to mercy and ‘womb-compassion’: “The noun raḥamîm, the verb raḥam, to mercy or to show womb compassion, and the adjective raḥûm, merciful or womb-compassionate, are all related to the Hebrew word for womb, reḥem”. The close relationship between these concepts in Islam and Judaism and their similar use in Greek in the Christian New Testament, offers great potential for dialogue and shared commitment to mercy between these three Abrahamic religions.

This womb-compassion of God is reported in another Islamic Hadith: The Messenger of Allah, Prophet Muhammad (SAW)…said: “Those who are merciful will be shown mercy by the most Merciful. Be merciful to those on the earth and the One above the heavens will have mercy upon you. The womb is derived from the Most Merciful, thus whoever keeps relations with [their] family then Allah will keep relations with [them], and whoever abandons [their] family then Allah will abandon [them]. (Al-Tirmidhi, Hadith no. 1924).

Wahiduddin (Richard Shelquist) sums up this idea of womb-compassion: …the phrase ir rahman ir rahim is a recognition and honoring of the very source of all existence, the source of all blessings, the source of all compassion, the source of all mercy who gives endlessly to us and who also responds according to our moral integrity, our harmony with all of creation and our love of Allah.

In the Qur’an, God is revealed as having mercy on believers: “[God] is ever merciful (Rahim) to the believers” (Quran 33:43). ‘Believers’ in this context refers to those who believe in God and have accepted Muhammad (SAW) as the Messenger of God, i.e. Muslims (Quran 4:136). The Prophet Muhammad (SAW) was sent as a messenger of this divine mercy to his followers: “Surely, a Messenger has come to you from among yourselves; …ardently desirous is he of your welfare; compassionate and merciful towards the believers” (Quran 9:128). His mission also extended beyond ‘the believers’ to all: “(O Muhammad!) We have only sent you as a mercy for all worlds’ (Quran 21:107). The Turkish scholar, Cafer Yaran, says: “Therefore, it is possible to conclude that mercy is one of the most essential Islamic virtues and anything which conflicts with mercy does not coincide with the Prophet’s mission”.

When asked to pray against idolaters, Muhammad (SAW) is reported as replying: “Verily I was not sent to invoke curses, but rather as mercy” (Muslim, Hadith no. 2599).

Muslims, as well as receiving the mercy of God, are required to extend mercy to others. The Prophet said “Allah will not be merciful to those who are not merciful to the people.” (Bukhari, Hadith no. 6941 and Muslim, Hadith no. 2319). Being merciful is basic to being a Muslim.

This brief exploration of a theology of mercy reveals an aspect of Islam that is very important to millions of Muslims. Following various terrorist attacks, many Muslim leaders make public statements condemning the actions and motivations of the perpetrators, and their message is: “They do not represent us”.

Muslims in general hold strongly to their belief that Islam is a religion of peace, and being merciful is an essential element of being a good Muslim. Being merciful is also an essential element of being Christian. This common ground between Muslims and Christians is an invitation for mutual exploration.

Our world is dangerously polarized, and religion is often regarded as part of the problem. Yet religions should be contributing to one of the chief tasks of our time. Our religious traditions are rich and multifarious—they differ significantly and in important ways. But they all agree that compassion is the test of true spirituality and lies at the heart of morality.

The compassionate imperative has been epitomized in the aphorism that is sometimes called the Golden Rule: “Never do to others what you would not like them to do to you” (or, in its positive form, “Always treat others as you would wish to be treated yourself”).

The prophets and sages insisted that we cannot confine our benevolence to our own group. We must have concern for everybody: love the stranger in our midst, love even our enemies, and reach out to all tribes and nations. If we want a viable world for the next generation, it is essential that in the global community, all peoples, whatever their nationality, ethnicity, or ideology, are treated with respect and can live in harmony.

If this principle had been applied more stringently in the past by, for example, the colonial powers during the nineteenth and twentieth centuries, we would likely have less problems today.

If we want a peaceful, just, and sustainable world, we have to behave more compassionately. The compassionate message of religion is more sorely needed now than ever. There is a worrying imbalance of power and wealth in the world and consequently an escalating mix of rage, malaise, alienation, and humiliation that has, in some cases, led to terrorist atrocities that endanger us all. No day passes without sad news of people being kidnapped, killed or maimed by terrorists.

We are engaged in wars and conflicts that have entailed horrific civilian casualties and denial of fundamental human rights. Islamophobia has become a growing trend in Europe, North America and even here at home; and its divisive discourse threatens fundamental human decencies.

In a world in which small disaffected groups will increasingly have destructive powers hitherto confined to the nation-state, it has become imperative to apply the Golden Rule globally, ensuring that we treat all people as we wish to be treated ourselves.

Compassion is no longer an option—it is the key to our survival. If our religious and ethical traditions fail to address these challenges, they will fail the test of our time. It is crucial that we develop a more global outlook. We need a global democracy, in which all voices— not merely those favored by the rich and powerful—are heard.

At the same time as the world is so perilously divided, we are bound together more closely than ever before. We are interconnected economically: We are also linked politically: And we are drawn intimately together on the World Wide Web; and we all, without exception, face the possibility of environmental catastrophe.

What afflicts the eye necessarily concerns the nose, if the rich and affluent think that they are immune to the predicaments and suffering of the poor, they are deluded. When ‘the come’ comes to become, all will be consumed by the conflagration. A word is enough for the wise. Ihdinas Siratal Mustaqim – (Quran 1:6)

Barka Juma’at and happy weekend