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Kuwait in a Week
March 06, 2025Kuwait Urges Unified Arab Stance Against Palestinian Displacement
HH the Crown Prince Sheikh Sabah Al-Khaled Al-Hamad Al-Sabah called for a unified Arab stance against Palestinian displacement at the Extraordinary Arab Summit in Cairo. He emphasized the importance of a unified Arab position against any attempts to displace Palestinians and firmly rejected placing responsibility on regional countries, particularly Jordan, Egypt, and Saudi Arabia.
Reconstruction of Gaza and Accountability
HH, the Crown Prince, called for a comprehensive plan to reconstruct Gaza and compensate the Palestinian people for the destruction caused. He stressed the need to hold the Zionist occupation accountable for rebuilding what its forces have destroyed. Legal action against the Zionist entity through international law, humanitarian law, and key global bodies was underscored.
Commitment to the Two-State Solution
Kuwait reiterated its commitment to the two-state solution and called for a concrete and realistic approach through the international conference scheduled for June. HH the Crown Prince urged all UN member states that have not yet recognized Palestine to do so and to support Palestine’s bid for full UN membership.
Strengthening Palestinian Governance and Arab Unity
The importance of uniting Palestinian ranks, strengthening governance in Gaza, and reinforcing Arab unity to protect regional security was stressed. Kuwait called for increased financial and political support for UNRWA and rejected any attempts to diminish its role.
Endorsement of Gaza Reconstruction Plan
Arab leaders endorsed a plan to rebuild the Gaza Strip under the future administration of the Palestinian Authority, presenting an alternative to US President Donald Trump’s proposal to take over the territory and displace its people. The establishment of a trust fund to pay for the territory’s reconstruction was announced, urging the international community's support.
Political Track Towards Palestinian Statehood
Efforts to launch a political track towards Palestinian statehood were highlighted. The summit called for Palestinian representation to be unified under the PLO and welcomed the formation of a temporary committee to oversee relief efforts, reconstruction, and governance.
Challenges and Criticisms
The Zionist entity ruled out any future role for the Palestinian Authority in Gaza. Trump’s proposal to take over Gaza triggered global outrage. The Arab leaders’ proposal was criticized for relying on the PA and UNRWA.
Humanitarian Crisis in Gaza
The Zionist military offensive in Gaza killed at least 48,405 people, mostly civilians. The war has devastated Gaza and created a dire humanitarian crisis. A fragile ceasefire saw an influx of humanitarian aid into Gaza before the Zionist entity announced it was blocking deliveries until Hamas accepted its terms for an extension of the truce.
– Agencies
Kuwait Demands a Firm Stance on Violations in Occupied Territories
Kuwait on Monday called on the United Nations Human Rights Council and the international community to take a clear and firm stance on the blatant violations of international humanitarian law and the UN Charter by the Israeli occupation, expressing deep concern over what is happening in the occupied Palestinian territories by preventing the entry of humanitarian aid to the Gaza Strip.
Speech by Advisor Nasser Al-Ramzi
This came in the speech delivered by the advisor Nasser Al-Ramzi, the Permanent Mission of Kuwait to the United Nations and other international organizations, during the discussion of the comprehensive report of the UN High Commissioner for Human Rights under item two of the agenda of the 58th session of the UN Human Rights Council held in Geneva.
Call for Effective Measures
Al-Ramzi called on the UN Human Rights Council to take effective and necessary measures to ensure the immediate cessation of these violations, leading to the establishment of the Palestinian state along the borders of June 4, 1967, in accordance with international resolutions and the Arab Peace Initiative.
Respecting the Sovereignty of Sudan and Syria
In the same context, Al-Ramzi stressed the importance of respecting the sovereignty, independence, and unity of Sudan’s territories and ensuring a peaceful dialogue that includes all parties. He emphasized the need to provide humanitarian support to the Sudanese people. Al-Ramzi also stressed the importance of maintaining the unity of Syrian territories and respecting its sovereignty to achieve stability and protection for its national institutions and lifting sanctions against it.
Condemnation of Hate Speech
Al-Ramzi demanded condemnation of all hate speech and incidents of burning the Holy Quran, reiterating Kuwait’s support for the role of the UN High Commissioner for Human Rights in promoting and protecting human rights. He called for the enactment of legislation to enhance the commitment to human rights and promote constructive partnership and cooperation to ensure a more just and equitable world.
Kuwait's Commitment to Human Rights
Al-Ramzi confirmed Kuwait's steadfast commitment to protecting and promoting human rights and rejecting the politicization and double standards in dealing with all issues.
Rahma International Society launches the 'Support Rohingya Muslims' campaign on Friday
The Rahma International Society launches its relief project to support Rohingya refugees in Bangladesh next Friday, the seventh of blessed Ramadan, as part of its Ramadan campaign, "A Known Right."
Tragic Living and Humanitarian Conditions
In this context, Dr. Adnan Al-Haddad, Deputy Director General for Communications, Marketing, and Information Technology at the Rahma International Society , said that the campaign comes amid tragic living and humanitarian conditions experienced by displaced families amid increasing burdens. Statistics indicate that more than a million Rohingya Muslims have fled to the borders with Bangladesh since the beginning of the crisis, including thousands of children, widows, and female breadwinners.
Aim of the "Support the Rohingya" Project
Al-Haddad explained that the "Support the Rohingya" project aims to deliver humanitarian aid to widows, orphans, and those in need, including food, shelter, and clothing. He called upon generous benefactors to quickly contribute to providing relief to refugees and those affected by displacement and to support them in their tragic situations. He appreciated the great reward for helping them in the best and most rewarding months.
Donation Channels
He noted that donations for the project would be available starting Friday morning through the "Khayr Online" website, the association’s hotline 1888808, or by visiting the widespread Mercy branches within Kuwait. He asked Allah, the Almighty, to accept the good deeds from the kind benefactors and to place what they give in the balance of their good deeds on the Day of Judgment.
“Hofath” Launches the Second Hashemi Competition in Quranic Sciences
Hofath launched the second Hashemi Competition in Quranic Sciences, which is a specialized Quranic scientific competition aimed at encouraging participants to learn these blessed sciences. The Vice Chairman of the association, Engineer Ahmad Al-Murshid, said that Hofath launched the second Hashemi Competition in Quranic Sciences after the success of the first one last year, in which 1,540 contestants participated, and 12 contestants won the top three positions, distributed over four categories.
Specialized Quranic Sciences Competition
He added that this competition is a specialized Quranic scientific competition in Quranic Sciences, considering that these sciences such as abrogation and abrogated, reasons for revelation, specific and general, and Madani and Makki, among other branches of knowledge, have not received sufficient attention in the activities of circles and competitions. These sciences are important for understanding the Book of Allah, and every memorizer and reciter of the Book of Allah needs them. Therefore, Hofath deemed it necessary to address this aspect by launching a specialized cultural competition in Quranic Sciences to encourage Muslims to learn these blessed sciences.
Conditions and Scientific Curriculum
Al-Murshid explained the conditions for the competition, including that the contestant should not be an Imam or Muezzin or hold a Sharia degree and must bring their civil ID or a copy of it during the competition. The contestant must adhere to the age category for each level. He clarified that Hofath prepared a scientific curriculum by a scientific committee led by scholars and specialists in Quranic Sciences under the supervision of Sheikh Mahmoud Al-Rifai. The scientific material link is available for contestants to review, and then contestants answer the competition questions online according to their age category.
Invitation to Register
He concluded by inviting the esteemed audience to register for the competition through the designated link published on Hofath's social media accounts.
IICO Enhances Stability for 15 Jerusalemite Families and Provides Water for 30,000 Yemenis
As part of its humanitarian and developmental efforts aimed at improving the quality of life and enhancing stability and human dignity, the International Islamic Charitable Organization (IICO) implemented two distinct projects; the first to renovate the homes of 15 Palestinian families in Jerusalem, and the second to provide clean drinking water for 30,000 beneficiaries in Yemen, with a total cost exceeding $440,000.
"Shelter" Project in Jerusalem
In Jerusalem, IICO funded the "Shelter" project to renovate and improve the living environment for 15 poor Palestinian families, at a cost of $320,045, as part of its commitment to enhancing social stability and achieving a dignified life for the benefiting families. The project contributed to creating a safe and healthy residential environment, especially for children and the elderly, and protecting families from the dangers arising from inadequate housing, thus reaffirming IICO's vision of providing practical and sustainable solutions to improve the living conditions of the most vulnerable groups.
Water Project in Yemen
In the city of Shuqra in Abyan Governorate, Yemen, IICO completed a project to provide clean drinking water by drilling two artesian wells at a depth of 30 meters, equipped with submersible pumps powered by solar energy, with the construction of a modern water network extending 2,000 meters and elevated tanks, at a cost exceeding $120,000. The project alleviated the suffering of 30,000 beneficiaries who were struggling with water scarcity and difficulty accessing it, helped reduce diseases caused by water contamination, and eased the daily burdens on women and children who had to travel long distances to fetch water; thus saving them time and effort and contributing to their social and economic stability.
Continuous Commitment by IICO
IICO confirms its continuous commitment to launching integrated development projects aimed at improving the quality of life and enhancing the ability to face economic and social challenges, in line with its vision of making the greatest impact in empowering people, and its mission of providing sustainable and distinctive programs that promote stability and dignified living in needy communities.
How Did Soviet Muslims Practice Their Religion?
March 05, 2025
Violence and Defiance by the USSR
The Union of Soviet Socialist Republics (USSR) dealt with Islam in these republics with violence and defiance since it extended its influence over those lands. The police seized all copies of the Quran and burned them between 1929 and 1936. They were assisted in this by several atheist associations that conducted anti-Islam propaganda at the time.
Anti-Religious Campaigns in the Media
The Soviet government used all media to achieve its goal of fighting Islam and its followers. For example, in 1962, 23,000 lectures were delivered in the Republic of Uzbekistan against religion. Cinemas and radio stations were used to fight religion and distort the image of Muslims who went to mosques, fasted during Ramadan, or celebrated Islamic holidays.
Union of Atheists and Prevention of Pilgrimage
To this end, the communists established the Union of Atheists in 1923 and prevented pilgrims from going to the Kaaba. Before the Soviets took over Islamic lands, the number of Muslim pilgrims in these areas was about 35,000 annually. However, with these fierce campaigns targeting Islam for years, their number under Soviet rule ranged between 15 and 20 pilgrims only in some years! In many years, no Soviet pilgrims reached the Kaaba!
Practicing Religion Amid Fear
Under these extremely difficult circumstances, Muslims practiced their religion amid waves of intense fear. Therefore, during this period, only the elderly appeared as mosque-goers due to the prohibition of prayer, fasting, and pilgrimage on the pretext that it economically affected Soviet society. Faced with this, some religious leaders in Russia issued fatwas that aligned with Soviet goals, allowing Muslims to perform their religious rituals in a way that did not affect the economy's future.
Fatwas to Align with Soviet Goals
For example, these fatwas permitted Muslims to pray only once a day and to fast for only one day during the entire month of Ramadan! The Soviet authorities issued an order prohibiting the slaughter of sacrificial animals, even if they were privately owned, on the pretext of the economic damage that would result from slaughtering such a large number of sacrificial animals.
Sources for Further Reading
For further information on this topic, you can refer to the following sources:
- Michele Companjen's “Muslim Minorities and Modernity: Hints from Europe,” Chapter on Muslims in the Soviet Union.
- Mikhail Ryklin's “Communism as Religion,” which covers aspects of Soviet anti-religion campaigns, including against Islam.
- Dmitry V. Shlapentokh's “Russia Between East and West: Scholarly Debates on Eurasianism,” discussing religious policies in the Soviet Union.
- Silvio Ferrari and Sabrina Pastorelli's "Religion in Public Spaces: A European Perspective," specifically on how the USSR dealt with religious practices.
Islamic Halal Foods in China
March 05, 2025
Chinese cuisine is one of the most important cultural and historical pillars in China. It is an important cultural heritage for the Chinese nation. Since Muslims in China are an integral part of the Chinese nation, Islamic food forms a significant part of the Chinese cultural heritage.
Islamic foods have been formed based on the complete adherence to Islamic Sharia law, and they have developed by adopting the best culinary practices from various ethnic groups. Therefore, they are not only distinguished by Islamic food characteristics but also possess the impressive features of Chinese food, with their colors, aromas, flavors, and beautiful shapes.
History of the Development of Islamic Foods
The history of Islamic foods in China dates back to the Tang and Song Dynasties (618 - 1271 AD). During this time, the customs of the Arabs and Persians residing in China, including their food and drink customs, were transferred to China. Descriptions of Arab and Muslim foods have been found in several Chinese literary works of that time, such as the writer Liu Xun in his book "Lingbiao Luyi," where he described the Arabian dates, and Fang Qianli in his article in the book "Jami’ al-Adwiya," where he described the Arabian sweets and fish, etc.
Some Chinese writers also described Muslim food, such as Zhou Yue in his book "Talks in Pingzhou," where he said: "Muslims are similar to the Chinese in their food, but they do not eat pork, nor do they eat the meat of animals that are not slaughtered."
During the Yuan Dynasty (1271 - 1368 AD), Islamic foods were included in the imperial court’s food list, indicating the ruling class's interest in Islamic food. Among the most famous of these foods were lamb meat and baked cakes.
During the Ming and Qing Dynasties (1368 - 1911 AD), not only did the variety of Islamic foods increase, but they also gained wide fame. For example, the "whole lamb" dish was praised by the poet Yuan Mei during the Qing Dynasty when he said: "Preparing it requires skill akin to taming a dragon, and it includes 72 types of foods, all cooked with lamb meat."
Islamic Foods Today
Islamic foods have retained their unique flavors and ingredients over the centuries. Their fame was not the only reason for their survival until today. The reason lies in their inheritance among famous Muslim chefs generation after generation.
In modern times, dozens of types of Islamic food menus have been composed and published, including: "Islamic Food in China," "The Food of the Hui People," "The Whole Lamb Banquet," "The Light Meals of the Hui People," and "The Indexed Islamic Food Table." These books were composed by famous Muslim chefs in various parts of China and serve as an important window into the traditional foods of Chinese Muslims.
Features of Islamic Foods
The features of Islamic foods are as follows:
- Adherence to Islamic Sharia Law: Chinese Muslims might be lax in some aspects of Islamic law like praying and fasting, but they consider halal food a red line that cannot be crossed. They do not merely refrain from eating pork, but even mentioning the word "pig" in front of them is considered a great insult. They are also keen on consuming lamb, beef, and even chicken slaughtered according to Islamic law, in slaughterhouses supervised by well-known righteous and pious Muslim imams.
- Use of Fragrant Spices: Islamic foods rely on fragrant spices and are accustomed to cooking food well, unlike some Chinese foods that are half-cooked.
- Beautiful Colors and Good Smell: Islamic foods are characterized by their beautiful colors, good smell, delicious taste, and high cleanliness. Some of them are even used as remedies for several diseases. For example, it is mentioned in the "Encyclopedia of Food and Drink" by Hu Si Hui during the Ming Dynasty (1368 - 1644 AD) that some foods made from beef and lamb meat, like lamb dough and beef breast, are medicinal foods that have proven their effectiveness. Moreover, a type of yeast made from soybeans by Muslims, when mixed with flour, is effective in removing facial pimples.
- Affordable Prices: Despite their quality and delicious taste, Islamic foods are also characterized by their affordable prices. Thus, Muslim restaurants are in great demand even by non-Muslims, who prefer Islamic food over other foods.
Regions and Dishes
Muslim gathering areas in Chinese provinces are distinguished by their unique dishes that have distinctive flavors suitable for the products of these regions. Among the most famous of these dishes are:
- Beef Noodles (Niu Rou La Mian): This is the most famous Islamic food in China, but it originates from Gansu Province in northwestern China. It consists of noodles made fresh from flour and water, boiled for a few moments, then placed in dishes with vegetables and beef, topped with hot meat soup, and served to customers. Because it is delicious and affordable, it is widespread in all Muslim areas in China.
- Hand-Eaten Lamb in Ningxia (Shou Zhua Yang Rou): Ningxia Hui Autonomous Region is famous for raising sheep and has various types of good-quality sheep. The most famous Islamic dish in Ningxia is hand-eaten lamb, which consists of boneless lamb ribs served fresh and eaten by Muslims with their hands after dipping it in black vinegar. It is a permanent dish in most Ningxia restaurants.
- Big Chicken Dish (Da Ban Ji): This is the official dish in the Xinjiang region where Uyghurs live. It is similar to Arab foods due to the region's proximity to Central Asia. It consists of pieces of chicken meat with vegetables and Chinese spices and is widespread in most Muslim gathering areas in China.
5 Important Reasons to Support Muslim Minorities in the West
March 04, 2025
Our noble religion always urges us to become an integrated nation, interconnected by harmony and cooperation in facing life and its challenges, as well as the plots of enemies towards this religion. Hence, every single verse and hadith that stipulates or gives example for such meanings, also includes the mutual effort to support Muslim minorities particularly in Western lands where they stand against grave challenges threatening them instantaneously, darkening their very existence. The following are some reasons that compel us to come to the aid of our brothers from Muslim minorities in Western countries:
- The Bond of Brotherhood in Faith:
These are the strongest bonds of faith among the children of the Islamic Ummah. Looking thus, we must shift the perception of minorities from being a marginal secondary issue to one of factors that should be of primary concern to Muslim countries and peoples.
- Following the Example Set by the Prophet:
The model of the Muslim state during the time of the Prophet Muhammad (may peace be upon him) gave much attention to Muslim minorities during periods of peace and war. Examples of this include the Prophet sending ambassadors like Musab ibn Umair to Medina, Muadh ibn Jabal, Abu Musa al-Ash'ari, and Khalid ibn al-Walid to Yemen, among other companions to various regions.
- A Necessity to Improve the Image of Islam in the West:
Muslims in Western countries could be a model for advocates of goodness and reform, holding forth a shining representation of Islam, making them an example of Muslims who take pride in their faith. However, for this to happen, they need needful care and support.
- Building a Bridge of Communication between the Islamic Maternal World and the Western World:
Muslim minorities today are living at the focal intersection where conflict has developed among both Islamic and Western sides; thus, it is they who are the most qualified and able to comprehend both parties and represent the relationship lost between them.
- The Preservation of the Identity of the Muslim Ummah:
Without a shadow of a doubt, the communities of Muslim minorities in Europe represent an important part of the identity of this Ummah. Thus, guarding such communities against Westernization, disintegration, and enforced integration will hold for them as a safeguarding measure for the major core of the identity of the Islamic Ummah. Freedom of thought and work for minority communities shall give them the privilege to maintain their traditional settings and cultural identity, which is very essential to preserve the identity of an important part of the Islamic world.
5 Major Points on Kuwait's Performance in CPI
March 04, 2025
Kuwait maintained a score of 46 in the 2024 Global Corruption Dharna Index (CPI), but dropped two positions globally, internationally 65th, 7th in Arab countries, and final in the Gulf region. Here are the main points about Kuwait's performance in the index:
- Stable score despite the ranking drop
Although Kuwait did not improve its overall score, it maintained stability at 46, reflecting the balance between improvement in some sources and a decline in others.
- Improve some evaluation sources
Kuwait saw a significant improvement in 4 evaluation sources with a total of 18 points, while 4 other sources declined by 17 points, contributing to the balance in total.
- Countries' risks in risk classification
In the country's risk classification index released by The Economist Intelligence Unit, Kuwait's rankings greatly improved 14 points, which increased by 37 to 51, which Kuwait has recorded this year.
- Encouraged signs to increase national integrity
In the year 2024, there were many positive developments in the fight against corruption, including:
- Repetition of political leadership, Rajkumar Sheikh Mishal al-Ahmed through His Majesty's high speech, to combat corruption and protect public money.
- To adopt accountability and improvement decisions in public administration for those involved in the forgery of Kuwaiti nationality.
- To activate the role of a financial intelligence unit after issuing a royal decree appointing a new head.
- To issue judicial decisions against ministers and leaders in the public sector related to corruption and misuse of electricity cases.
- Ranking in Kuwait's Gulf and globally
In the Gulf: Kuwait was ranked at the last place, while the UAE topped the list, followed by Qatar, Saudi Arabia, Oman and finally Bahrain.
International level: Kuwait fell to 65th position, underlining the need for continuous efforts to increase integrity and combat corruption.
Despite maintaining the same score in the corruption index, some areas indicate the existence of improvement, improvement efforts that, according to al-maskas, require further work to increase transparency and accountability and achieve tangible progress in the coming years.
A closer examination of the clash of civilizations reveals that the most important and prominent element in this struggle always revolves around identity. Identity represents the true and main component of any group, category, state, or civilization; without identity, distinction ceases to exist, and the essential being disappears.
The Significance of Identity
Therefore, the issue of identity is one of the most significant problems facing Muslim minorities in the West in general. Identity has been the foremost crisis for early Muslims in non-Muslim societies, and now we can say that the issue of identity has become more sensitive and complex than ever, especially after the increase in the number of converts to Islam in the West and the rise of the phenomenon of "Islamophobia." This situation has made identity the primary reference through which individuals of Muslim minorities outside the Islamic world are judged.
Rising Hostility and Its Causes
With the rising hostility towards Muslim minorities in the West in recent years, researchers and specialists in minority affairs have found that this stems from fundamental and significant reasons, including the following:
- Safeguarding Religion and Protection Against Assimilation
Preserving the identity of members of Muslim minorities is, in itself, a safeguard for the religion of Islam within these minorities and a protection against assimilation and melting away.
- Cohesion and Resilience Against Destructive Integration
The adherence of Muslim minorities to their identity, in both its Islamic and civilizational aspects, makes them more capable of cohesion and resilience in the face of destructive integration campaigns and false globalization, as well as attempts to impose a Western identity on everyone.
- Protection Against Westernization and False Integration
Preserving the Islamic identity of minorities protects them from intended Westernization and false integration, thus allowing the retention of the identity of the Muslim nation that is intended for obliteration. Clearly, the more these minorities can create a space for themselves that ensures freedom of worship and belief, the more they can preserve their heritage and civilizational, social, and cultural identity.
- Positive Participation and Civilizational Interaction
Positive participation and civilizational interaction stem from individuals' own feelings about their identity and the degree of pride they have in it. The more minorities cling to what their identity dictates, the more steadfast and stable they become. This has always reflected positively on the environment in which a person or group exists. Conversely, as the identity of these groups weakens, their members tend to withdraw from the field of civilizational interaction, which results in their inability to effectively influence the surrounding communities.
Class Inequality in India: A Deep-Rooted Issue
Class inequality in India comes from thousands of years ago. It is a deeply embedded and multifaceted social phenomenon that touches all facets of life. This inequality is reflected in the traditional caste system, which segregates Indian society into hierarchical social classes with prescribed rights and duties.
Historical Deep Roots and Religious and Societal Background
The caste system is thousands of years old, dividing society into four main categories, or castes: Brahmins (priests), Kshatriyas (warriors), Vaishyas (merchants), and Shudras (laborers). People are born into a caste — and remain there for life — which is a barrier to social and economic mobility. You've got the so-called "untouchables," or "Dalits," who live outside the caste system and experience extreme discrimination.
British colonialism acted to reinforce class inequality, á la the caste system, to divide and control society. The British treated the lower levels of society as less than humans and refused to give them any access to education or jobs.
Economic and Social Inequality
India has seen significant economic development recently, but a great deal of inequality exists when it comes to the distribution of wealth. While the upper classes in control retain the vast majority of wealth, the lower classes suffer from extreme poverty as a result of this system and live on the streets in places where they are denied access to basic services.
Long-Standing Customs and Traditions
Long-standing customs and traditions support class inequality, where beliefs in the caste system are taught through generations. Discrimination and prejudice indicate that lower classes have little or no place in society.
The Disastrous Results of Class Inequality
1- Extreme Poverty: The lowest classes do not even have food, clean water, shelter, or a doctor, which increases health and social problems.
2- Discrimination and Persecution: Members of lower castes face discrimination, especially Dalits, in education, employment, and housing. They are subjected to violence and lack basic rights.
3- Differences in Education and Jobs: The upper classes enjoy better opportunities, and lower classes are limited in advancement opportunities.
4-Social Tensions: Frustration and anger among lower classes lead to protest and social unrest.
Islam's View about Class Inequality
According to the book “Encyclopedia of the Beauties of Islam” and Response to the Doubts of the Insane,” Islam provides such fundamental principles that can eradicate the class inequality in India:
- Social Justice: Islam promotes social justice and equality among people.
- Almsgiving and the Alleviation of Poverty: Almsgiving (Zakat) is one of the five pillars of Islam, so this book emphasizes the charitable component as a means to reduce income gaps and alleviate poverty.
- Islamic Rejection of Discrimination: Islam within Quranic verses and other hadiths rejects racial and class discrimination within inline chapters, promoting equality and justice between individuals.
- Consequence Islamic: Sharing of wealth with the poor and needy, helping.
- Fighting Class Inequality: These Islamic approaches can instigate a fight against class inequality in India through:
- Enacting and enforcing laws to combat discrimination and ensure equal opportunities for education and employment.
- Economic Empowerment — Giving lower classes jobs, aiding small businesses, and increasing access to financial services.
- Advocacy: Supporting policies and movements that work to bridge the gap between different economic classes. Delivering quality education for everyone
- Mindset Shift: Embedding a culture of respect and tolerance that counters the ideals that underpin the caste.
Ultimately, combating class inequality in India demands collaborative action from the government, civil society, and individuals alike. Applying Islamic principles and values is the way forward for India to attain a just and equal society.
Overview and Purpose
The book “Muslim Minorities in the World" by Masoud Al-Khound is a distinguished work that stands out in its unique topic of research and discussion. The book is considered a solid reference for any researcher on the affairs of Muslim minorities in countries worldwide. It is also an easy reference for any Muslim who feels for the plight of Muslims everywhere. The book's smooth style allows readers to absorb its knowledge without boredom or fatigue.
Comprehensive Study of Muslim Minorities
The book contains a study of the conditions of minorities and accurately monitors most information about them. It includes Muslim minorities of different races, backgrounds, customs, and cultures worldwide. The author divides the book into several chapters, making it easy for readers to access the minority they wish to read about and learn about their conditions. The book contains abundant information about each minority, making it a valuable encyclopedia in this field.
Chapter Structure and Content
The book is divided into 5 chapters, covering Muslim minorities worldwide according to the continents they are located in and the countries they reside in. It also discusses their nature, origins, and conditions, among other aspects of interest to the reader. Notably, the book does not leave out any Muslim minority, whether small, medium, or large, without mentioning and detailing them.
The five chapters of the book are as follows:
Chapter One: Titled “Muslims in Africa,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as Sub-Saharan Africa, Far West Africa, the Gulf of Guinea, Central Africa, East Africa, Northeast Africa, the Nile Valley, Southern Equatorial Africa, Southern Africa, and the Indian Ocean Africa.
Chapter Two: Titled “Muslims in Asia,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as India and its peripheries, Northeast Asia, the Indochinese Peninsula, Southeast Asia, and Oceania in the South Pacific.
Chapter Three: Titled “Muslims in America,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as North America, Latin America, and South America.
Chapter Four: Titled “Muslims in Europe,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as Germanic Europe, Benelux, Northern Europe, the British Isles, Latin Europe, Central Europe, the Balkans, and Eastern Mediterranean Europe.
Chapter Five: Titled “Muslims in the Former Soviet Space,” this chapter discusses the conditions and situations of Muslim minorities and the spread of Islam in regions such as the Baltic States, Eastern Europe, the Caucasus, and the Islamic Central Asian Republics.
In conclusion, “Muslim Minorities in the World” by Masoud Al-Khound is an invaluable and comprehensive resource on the conditions and experiences of Muslim minorities globally.
Through meticulous research and a thoughtful approach, the book offers a wealth of information that caters to both scholars and everyday readers. Its methodical organization, detailed insights, and engaging writing style make it an essential reference for anyone seeking to understand the diverse and multifaceted realities of Muslim communities across continents. This work stands as a testament to the importance of documenting and sharing the stories of these communities, fostering greater awareness and empathy in an increasingly interconnected world.
When words fail to convey the truth, the lens speaks with an undeniable voice, and a picture becomes worth more than a thousand words. In a world filled with events and conflicts, stories of suffering often fade behind news headlines, but some insist that these stories should be visible and felt, in a language understood by all: the language of images.
From this point, "The Humanitarian Photography Grant" was born as an innovative project that allows photographers in war-torn areas to be witnesses of history and guardians of the people's memory. The first version of the grant launched from the heart of Gaza, where pain and resilience embrace, and from the rubble emerged ten Palestinian lenses to convey untold stories and images pulsating with truth, witnessing one of the most severe humanitarian tragedies of the modern era.
Global Stations: From Gaza to Washington and Sharjah
The grant did not stop at supporting photographers only; it carried their message to the world through a series of exhibitions that began in Washington and then moved to Sharjah, where the images resonated widely within cultural and humanitarian circles. These exhibitions served as a genuine window through which Gaza shows itself to the world, with the cameras of its children, not through the lenses of outsiders.
In this context, Sami Al-Rumayan, the head of the grant, stated: "In Gaza, photography is not just an art; it is an act of resistance against obscuration. We have worked to empower photographers there to be a truthful mirror of what is happening and to let their voices reach the world through works that convey deep suffering and the glow of resilience."
He added, "We believe that the image carries a powerful message capable of making a wide impact. Therefore, through this grant, we aim to empower photographers to convey the voices of those who have none, and to enhance the culture of visual documentation of human tragedies."
Untold Stories of Gaza
The Humanitarian Photography Grant opened its first photographic exhibition in the United States titled "Through Their Lens: The Untold Stories of Gaza," which embodies the painful humanitarian reality experienced by Gaza through works by a select group of Palestinian photographers who have used their lenses to convey the truth and document the details of suffering and resilience in one of the most violent genocides in modern times.
The exhibition included powerful documentary photographs taken by local photographers in Gaza, where each image tells a separate story, bearing the suffering of families, the resilience of children, the sacrifices of women, and the dreams of youth that do not wither despite the destruction. These images reveal the human face of war, which often hides behind political headlines.
Sharjah Hosts "Lenses Pulsing with Humanity"
The grant's participation in the "Exposure 2025" festival in Sharjah marked the culmination of its journey, as the exhibition served as a genuine window through which Gaza shows itself to the world through the lenses of its children, not through the lenses of outsiders. The displayed photos were not just photographic shots; they were speaking humanitarian documents, narrating details of life and death and telling stories of hope amid pain.
For his part, Saad Al-Otaibi, Chairman of the Board of Trustees of the award, said: "This exhibition is not just a collection of photographs; it is a living testimony and the heartbeat of a land that challenges death daily. We are not only providing photographers with a professional opportunity, but we are also giving them a global voice that transcends the boundaries of silence."
He indicated that "the goal is to give photographers in Gaza a real chance to be the creators of their own narrative, to convey the scene through the eyes of those who have lived it, rather than through the eyes of distant observers."
He also pointed out that the Board of Trustees will work to ensure a supportive environment for the photographers participating in the grant and other grants while ensuring that their work is directed toward issues of deeper impact, encouraging them to produce impactful visual content that contributes to positive change.
Al-Otaibi concluded his remarks by saying, "We hope that this grant will serve as a turning point in the journey of humanitarian photography and contribute to highlighting inspiring human stories that reflect the resilience of individuals and communities in the face of challenges."
Empowerment Through Art: The Role of Humanitarian Partnerships
This grant came through the empowerment of humanitarian organizations that believe in the necessity of supporting photographers under harsh conditions, including Namaa Charity, the "Islamic Charitable Organization" in Kuwait, and "Kaf Humanitarian" in Bahrain.
In this context, Al-Otaibi emphasized the importance of cooperation with supporting entities.
Humanitarian Photography: A Visual Testimony to History
The photographers who participated in this grant were not just professionals seeking beautiful shots; they were witnesses to pain and hope, narrators of stories that words cannot convey.
Hussein Al-Moussawi, Editor-in-Chief of National Geographic Arabic, spoke about the importance of this exhibition: "What this exhibition presents goes beyond the boundaries of art, becoming a documentation of living human history. We do not view these images merely as creative works but as visual documents carrying messages for future generations, shedding light on details that may be forgotten but remain etched in the memory of the lens and humanity."
In Conclusion: A Journey Not Yet Over
This exhibition is the first in a series of exhibitions around the world, where the humanitarian photography grant will continue to convey the voice of Gaza, telling the world the story of a land that bleeds resilience and a sky that rains cries of hope. As Al-Rumyan confirmed, "Our journey has begun, and our message continues. These are not just pictures; they are a call for humanity to awaken."
In the age of social media, information spreads rapidly across the internet, making it easy for anyone to publish claims or threats that can escalate social and political tensions. Recently, India has witnessed numerous cases where individuals used threats via email and social media to spread hatred and chaos.
An Old Tactic in a New Style
It is evident that an old tactic is being reused but in a different style. Previously, there were attempts to create chaos in communities through incidents such as throwing corpses or meat in front of Hindu temples to tarnish the reputation of Muslims. However, with the development of social media and the spread of news online, this tactic has become easier and faster to reach as many people as possible. Through email or posts on Twitter or Facebook, false threats or fabricated information can be spread to sow discord and incite fear.
These threats, which may initially seem unserious or false, lead to catastrophic results in the long run. The rapid spread of fake news instills fear and hatred among individuals, contributing to increased sectarian divisions in society. By portraying Muslims as the main perpetrators of these events, any efforts for peaceful coexistence between religions are undermined.
Online Threats: Notable Examples
Threat to Kumbh Festival
In December, an online threat targeted the Hindu Kumbh festival. The threat came from an account named "Nasser Pathan" and included messages threatening to bomb the festival and kill thousands of participants. After police investigation, it was discovered that the account was fake, and the person responsible for the messages was a 17-year-old student named Aayush Kumar Jaiswal.
Investigations revealed that the young man used a fake Muslim name to send the threats as a "joke," attempting to implicate Muslims and tarnish their reputation. This incident raised widespread questions about how technology is used to create sectarian divisions in society.
The Second Case: Threat to Ram Temple
On December 27, 2023, Devendra Tiwari, a resident of Lucknow, received a threatening email from an alleged account named "Zubair Khan." The email included threats to bomb the Ram Temple and kill prominent government officials, including Uttar Pradesh Chief Minister Yogi Adityanath.
However, after thorough investigations, it was found that the email was sent by two Hindu individuals who used fake Islamic names to send the threats with the aim of spreading hatred and reinforcing negative stereotypes about Muslims.
Analyses indicated that this type of threat is nothing but a political game aimed at increasing hatred towards Muslims by portraying them as a threat to the country's internal security. It was also found that the individuals were actually trying to misuse their false affiliation to create hostility between communities. This raises questions about how rumors and lies spread in the age of social media and how anyone can exploit online platforms to spread hatred.
Political Tactics and Identity Manipulation
These incidents are not new. Often, the Muslim community in India faces deliberate manipulation to tarnish its image in the media and society. The most common tactic is to spread false threats attributed to individuals belonging to Islamic religions, aiming to reinforce negative stereotypes about Muslims in society. However, with the development of social media, this method has become more powerful and widespread.
Professor Apoorvanand from Delhi University points out that these tricks have been used in the past on several occasions to tarnish the reputation of Muslims. Blaming "others" in hostile situations and false threats can lead to increased sectarian strife. These tactics do not merely target individuals but seek to impart a religious character to daily incidents, creating an environment filled with suspicion and distrust between communities.
Impact on Communities
It is clear that these incidents directly affect the Muslim community, as they are held responsible for actions they did not commit. Additionally, these false threats contribute to reinforcing sectarian divisions, leading to more violence and conflicts between individuals and communities. By falsely exploiting religious identity, a state of polarization and tension is created that is difficult to overcome.
These incidents also contribute to the growth of Islamophobia, where Muslims are viewed as "enemies" or "threats" to national security. These tricks are used to spread fear and reinforce divisions among different groups in society, making it difficult to build mutual trust between sects.
The Political Aspect of Threats
There is a strong political aspect associated with these online threats. Although some individuals may carry out these attacks for personal reasons or due to affiliation with certain groups, the larger goal is to create a state of political polarization and benefit from sectarian divisions. For example, Devendra Tiwari, who was involved in several similar cases, aimed to gain political benefits by fueling sectarian tensions and using them as a tool to achieve his goals.
It has become clear that these threats do not only originate from ordinary individuals but also from political figures seeking to benefit from these strifes to increase their popularity or achieve electoral gains. With the repetition of these incidents, the question remains: Is there a political intention to increase sectarian hostility in society?
The Role of Media
The media plays an important role in shaping public opinion and conveying news objectively, but it can sometimes be a party to reinforcing negative stereotypes. In cases like these, some media outlets tend to portray Muslims as the source of every threat, contributing to the growth of Islamophobia in society.
The spread of misleading videos or false information through platforms like X (formerly Twitter) makes it difficult to distinguish between truth and deception. In many cases, these means are exploited to divert attention from the real culprits and pressure a certain group in society to tarnish its reputation.
Conclusion
Sectarian threats online are among the most dangerous challenges facing modern societies. They not only destroy the lives of targeted individuals but also threaten the social and human fabric of communities. There must be greater awareness among everyone, whether individuals or institutions, to limit the spread of these negative patterns and confront them decisively. At the same time, the efforts of governments and civil society must come together to combat Islamophobia and reduce the negative impacts of these incidents, ensuring a more tolerant and coexistent society.
