A recent study conducted by researchers at Stanford University School of Medicine has revealed potential benefits of the ketogenic diet in alleviating symptoms of serious mental illnesses such as schizophrenia and bipolar disorder.

The study:

  • Included 23 patients with schizophrenia or bipolar disorder.
  • Participants were instructed to follow a diet consisting of 10% carbohydrates, 30% protein, and 60% fat.
  • After 4 months, 79% of participants showed significant improvement in psychiatric symptoms.

Fixing metabolic issues:

  • Researchers believe that the diet may improve psychiatric symptoms by correcting metabolic issues associated with medications used to treat mental illnesses.


  • The study needs further research to determine the long-term effects of the diet on patients with schizophrenia and bipolar disorder.
  • Researchers emphasize that starting the keto diet should be under medical supervision.

Ketogenic Diet:

  • The ketogenic diet relies on high fat and low carbohydrate intake.
  • The body burns fat for energy instead of glucose, resulting in “ketones.”
  • The diet may cause some side effects, such as headaches, fatigue, and constipation.


  • The ketogenic diet is considered a promising option for treating mental illnesses, but it is not suitable for everyone and requires careful medical monitoring.



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The Islamic Center in Japan, in collaboration with Tokyo Mosque, organized a Palestinian Day last Saturday in support of Gaza, with wide participation aimed at raising awareness among the Japanese people about the Palestinian cause and the genocide committed by the occupation army in Gaza. During the event, donations for Palestine were collected, exceeding 1.6 million Japanese yen.

Yusri Al-Hamzawi, Director of Outreach and Education at the Islamic Center in Japan, stated that the Palestinian event was the third of its kind, continuing to support the Palestinian people. It was held at the Tokyo Mosque with broad participation from individuals, Islamic organizations, and Japanese visitors.

He announced that the total amount collected from donations and fees for using the venue and participating in the bazaar was approximately 1.6 million Japanese yen. Not to mention the donations sent through bank accounts, which will also be announced. Furthermore, the Turkish community raised 120,000 yen, and all donations will be handed over to the management of Tokyo Mosque to be sent to the campaign led by the Turkish Religious Affairs Authority to assist those affected in Gaza.

During the event, Dr. Reem Ahmed delivered a lecture about Palestine and the situation in Gaza, which received widespread interaction from the audience. Both the Qatari and Yemeni ambassadors were also in attendance.

Al-Hamzawi explained that the Palestinian Day included a bazaar that showcased a variety of products, including sweets, clothes, handicrafts, perfumes, and henna, along with presentations to introduce the Palestinian cause and its history.

He mentioned that there was a photo exhibition and a video presentation provided by a team from the Egyptian community, who announced their intention to donate a portion of their sales to support Gaza.

Moreover, the Muslim community at the Islamic Center in Tsukuba donated 165,000 Japanese yen to Gaza, while the Indonesian community contributed all their sales proceeds from the exhibition to Palestine.

Additionally, both the Islamic Center and the Egyptian community in Shim-Misato, which participated with two food tables, donated all their earnings to Palestine. The Syrian and Sudanese communities also contributed 20% of their exhibition earnings to Palestine.



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The translation movement and cultural renaissance flourished during the Abbasid Caliphate, specifically during the reign of Caliph Harun al-Rashid and his sons al-Ma'mun and al-Mu'tasim, starting from the second half of the 2nd century AH.

One of the signs of this renaissance was the establishment of the "House of Wisdom" during the reign of Caliph al-Ma'mun. It served as a major scientific and technological university in the world at that time, focusing on astronomy, mathematics, engineering, medicine, translation, philosophy, and other fields.

However, what distinguished this period was the emphasis on prodigies and scientific talents. The first scientific institution that characterized the era of the Caliphate was the family of Musa ibn Shakir, according to Al Jazeera website, with Musa and his sons Muhammad, al-Hasan, and Ahmad as inventors.

The following paragraphs highlight the journey of this family in several points:

1- Musa ibn Shakir was renowned for his interest in astronomy, star positions, and their movements throughout the seasons. Caliph al-Ma'mun (218 AH / 833 CE) appointed him as an astronomer in his court, meaning a scholar of astronomy and its affairs.

2- Musa built a large observatory on the bridge of Baghdad, aided by his three sons: Muhammad, al-Hasan, and Ahmad. They recorded observations that surpassed, in some aspects, the accuracy achieved by Greek astronomers and mathematicians.

3- After the death of Musa, Caliph al-Ma'mun entrusted his three brilliant sons to the governor of Baghdad, Ishaq ibn Ibrahim al-Mus'abi, and charged him with taking great care of them and providing assistance when needed. He occasionally checked on their well-being.

4- The three brothers continued their brilliance in the fields of mathematics, engineering, and astronomy, forming the most famous and oldest scientific research team in the history of Islamic civilization in the first half of the 2nd century AH / 9th century CE.

5- Each of them specialized in a scientific field: Muhammad focused on mathematics, astronomy, and meteorology, while Ahmad delved into mechanics, and al-Hasan excelled in engineering.

6- They contributed great inventions to humanity, including an environmentally friendly water jug controlled by a mechanism before the invention of the faucet. They also invented the "automatic hook" for retrieving objects sunk in the depths of rivers and seas, as well as the automatic-playing flute powered by water movement.

7- Their book "Al-Hiyal" or mechanics is one of the most famous books they authored as a result of their unified scientific team.

8- They also wrote the book "Knowledge of the Measurement of Simple and Spherical Figures," a valuable book relied upon by many Muslim mathematicians and others.

9- They established a translation department within their home, similar to the translation department established by al-Ma'mun in the House of Wisdom in Baghdad, where they translated a vast number of books in the fields of astronomy, mathematics, and medicine.

10- The eldest brother, Muhammad ibn Musa ibn Shakir, passed away at the age of seventy in the year 259 AH / 872 CE, and his two other brothers passed away in the late 3rd century AH / 9th century CE.


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In an era where concepts have become mixed, and the types of temptations have multiplied until they have become a characteristic of the age, with the development of its means of communication invading people's private homes, this virtue becomes a modern necessity above being a religious necessity. It is one of the morals that should be a characteristic of the Muslim in all situations.

Chastity, lexically: refraining from what is not permissible and embellishing, and modesty: seeking chastity.1

Contextually: it is a moderation of sexual desire between the vulgarity, which is the excess of this power, and the lethargy, which is its neglect. The chaste one is the one who engages in matters according to Sharia and morality.2


Firstly: Chastity in the Quran and Sunnah:

The Quran gives great importance to the issue of chastity, considering it as a fundamental trait of the noble, chaste society. Allah Almighty says: And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments1 except what normally appears.’ (Quran 24:31), and He says: ‘And let them [believing women] be modest’ (Quran 24:33), and He says: As for elderly women past the age of marriage, there is no blame on them if they take off their ˹outer˺ garments, without revealing their adornments. But it is better for them if they avoid this ˹altogether˺. And Allah is All-Hearing, All-Knowing.’ (Quran 24:60), and He says: ˹[Charity is] for the needy who are too engaged in the cause of Allah to move about in the land [for work]. Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg. You can recognize them by their appearance. They do not beg people persistently. Whatever you give in charity is certainly well known to Allah.’ (Quran 2:273).

As the Quran was concerned with the issue of chastity in many places, the honourable Sunnah also addressed chastity. It was mentioned in several places. Abu Hurairah narrated that The Messenger of Allah, peace and blessings be upon him, said, "There are three who are promised the help of Allah: The Mukatab3 who wants to buy his freedom, the one who gets married seeking to keep himself chaste, and the Mujahid who fights in the cause of Allah." (Tirmidhi).

Abu Sa'id al-Khudri reported: Some of the Ansar asked the Messenger of Allah, peace and blessings be upon him, and he gave to them. Then they asked him again, and he gave to them until he ran out. Then he said, "Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience". (Bukhari).


Secondly: The Importance of Chastity for the Individual and Society:

  • A chaste society is a society free from committing obscenities and major sins, and it is protected by chastity and modesty as a blessing from God.
  • Chastity protects its holder from the heat on the Day of Judgment, as mentioned in the Hadith of the Prophet Muhammad (peace be upon him): "Seven (people) whom Allah will shade in His Shade on the Day when there is no shade except His Shade..." and among them is " a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: 'I fear Allah'" (Bukhari).
  • Chastity saves its holder from falling into calamity and distress, as narrated in the Hadith of the rock where one of the three men sought refuge in his chastity in the last moments before committing adultery and said: "O Allah, if You know that I did that out of fear of You, then relieve us of our distress." So, Allah relieved them, and they were able to leave (Bukhari).
  • One of the blessings of chastity for the individual is Allah's assistance in their marriage if they seek chastity for themselves.
  • Protecting society from the consequences of committing obscenities is another benefit of chastity.

Thirdly: Categories of Chastity:

 It is divided into two types:

 1- Chastity regarding prohibitions, such as refraining from looking at what is forbidden, backbiting, gossiping, and consuming people's wealth unlawfully.

 2- Chastity regarding permissible matters, such as refraining from asking unnecessarily and the elderly maintaining modesty in not loosening their hijab.


Fourthly: Conditions of Chastity:

 Chastity has conditions for its holder to enter its blessings and rewards, as mentioned by Al-Asfahani in his book "Adh-Dhari'ah"4:

 1- The abstinent should not abstain in order to obtain something greater by it.

 2- The abstinent should not have abandoned something because he is unable to do it or it does not agree with his desires; such as someone refraining from looking due to weakness in their eyesight.

 3- The abstinent should not be abstaining out of fear of being caught, like someone refraining from reaching out because there are people who know him in that place.


Fifthly: Types of Chastity:

1- Abstaining from asking people for anything and leaving their affairs to them. Thawban reported that the Messenger of Allah (peace be upon him) said: "Whoever guarantees me (the chastity of) what is between his legs (i.e., his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise." (Reported by Abu Dawood, authenticated by its chain of narrators).

2- Abstaining from consuming prohibited food and drink and seeking lawful sources for them.

3- Abstaining from discussing people's private matters and engaging in idle talk.

4- Abstaining from looking at prohibited things and always lowering one's gaze.

5- Refraining from extending one's hand to what belongs to others.

6- Chastity of hearing by avoiding listening to forbidden songs and music.

7- Maintaining bodily chastity by covering one's private parts.


Sixthly: Specific Means to Maintain Chastity:

Man alone cannot maintain chastity unless he seeks help from Allah, remembers His assistance, and exercises self-discipline. There are specific means prescribed by Sharia to prevent approaching prohibited acts to avoid falling into them, including:

  • Renewing faith in Allah and following His commands.
  • Observing piety both in secret and openly.
  • Supplication, for one is weak on his own but strong with Allah.
  • Instilling values of chastity and self-discipline in children from a young age, making self-discipline a habit for them.
  • Marriage for those capable, as the Prophet Muhammad (peace be upon him) said: "O young people, whoever among you is able to marry, should marry, for marriage helps him lower his gaze and guard his modesty. And whoever is not able to marry, should fast, as fasting diminishes his sexual desire." (Reported by Bukhari).
  • Avoiding seclusion with non-mahram individuals as it is a breeding ground for temptation.
  • Separating children in their beds, as instructed by the Prophet Muhammad (peace be upon him) who said: "Command your children to pray when they are seven years old, and beat them for (neglecting) it when they are ten years old, and separate them in their beds." (Reported by Abu Dawood and Ahmad).

Seventhly: Examples of the Prophet's Chastity:

 The Prophet Muhammad (peace be upon him) was the epitome of chastity among people on earth, reaching the highest standards of noble character, as described by the Lord of Majesty, saying: "And indeed, you are of a great moral character." (Quran, Surah Al-Qalam, 68:4). When Aisha, the Mother of the Believers, described him, she said: "His character was the Quran." (Authenticated by Al-Albani). Therefore, emulating him was an obligation for every Muslim. Abu Huraira reported that the Prophet (peace be upon him) said: " Al-Hasan bin 'Ali took a date from the dates given in charity and put it in his mouth. The Prophet said, 'Expel it from your mouth. Don't you know that we do not eat the Sadaqa (charitable gifts)?'" (Reported by Bukhari). He also reported from the Prophet (peace be upon him) that he said: "Sometimes I turn in bed because of hunger, and I find the dates placed for me by my bed.  I then take it up to eat it, but then I throw it away fearing that it may be a Sadaqa " (Reported by Bukhari).


Eighthly: Lessons from the Chastity of Prophet Joseph:

 The Prophet Joseph (peace be upon him) set the ultimate example in chastity. Despite being a young man surrounded by all the temptations, he did not succumb to any of them. Not for a moment did weakness enter his heart, nor did he consider approaching the fire that might appear as light at its beginning. He was young, strong, away from his homeland, distant from his family and acquaintances, and susceptible to blame. He found himself in the hands of a beautiful woman who passionately desired him, and he might not resist her advances or refuse her requests out of fear of her influence and status, as she was the one making advances, not him.

The doors were closed, and the situation was ripe for him. There was no fear of a watcher, and intense pressures and temptations were pushing him to succumb to a woman who was determined to seduce him. She boldly confessed to her peers among the women, saying: “I did try to seduce him but he ˹firmly˺ refused. And if he does not do what I order him to, he will certainly be imprisoned and ˹fully˺ disgraced. (Quran, Surah Yusuf, 12:32).

Yet Joseph remained steadfast, never entertaining the idea of approaching her or succumbing to her seduction. Instead, he invoked his Lord, saying: “My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.” (Quran, Surah Yusuf, 12:33).

Joseph, the truthful, proved that chastity is not impossible, no matter the circumstances faced by a young Muslim man or the temptations surrounding him. He must close all those doors as a barrier to prevent any approach to sin and turn away from doubts propagated through various media, TV series, and movies that promote immorality, encourage lewdness, and distract the youth of the nation from addressing and overcoming its challenges. It is time to embody the noble virtues of character, especially in these blessed days and nights, before they depart, leaving us with regret and sorrow. So, strive, O every Joseph, in this era.5



(1) Lisan al-Arab by Ibn Manzur (8/253).

(2) Al-Ta'rifat by Al-Jurjani, p. 151.

(3) Mukatab: the slave who has made a contract of manumission.

(4) Al-Dhurriyya ila Makarim al-Shari'ah, p. 319.

(5) The reference for this article is the Encyclopedia of Ethics, Vol. 9, under the topic "Cultivating Chastity."

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The month of Sha'ban has been named so due to the branching of goodness in it, where it is important to engage in various virtuous deeds. Allah, in His generosity, has honored us with this month preceding Ramadan, giving us the opportunity to prepare and increase our righteous actions to strengthen our connection with Him. Engaging in these acts of worship during Sha'ban is a means to benefit spiritually and make the most of this virtuous month.


 What are the most important worship practices that we should do during Sha'ban, and why?

  1. Fasting:

In the authentic hadith narrated by Aisha (may Allah be pleased with her), “The Messenger of Allah () used to fast to such an extent that we thought that he would never break his fast, and he would go without fasting to such an extent that we thought he would never fast. I never saw the Messenger of Allah () fast a complete month except in Ramadan, and I never saw his fast more in any month than in Sha'ban.” This indicates that the Prophet (ﷺ) fasted in Sha'ban more than any other month.

The Prophet (ﷺ) explained the wisdom behind his increased fasting in Sha'ban in a hadith narrated by Abu Dawud and An-Nasa'i that Usamah bin Zaid asked, “O Messenger of Allah, I do not see you fasting any month as much as Shaban.” The Prophet said, “That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”

The wisdom behind fasting in Sha'ban lies in dedicating oneself to obedience to Allah during a time when the records of deeds are elevated to Him. Additionally, fasting in Sha'ban serves as preparation and training for Ramadan, so Muslims don’t encounter difficulty or hardship when fasting in Ramadan.

Ibn Rajab al-Hanbali remarked that fasting in Sha'ban is like training for fasting in Ramadan, preventing Muslims from facing challenges and burdens during Ramadan. Instead, they become accustomed to fasting, finding joy and sweetness in it. Approaching Ramadan after fasting in Sha'ban grants ease and energy, much like someone who performs voluntary prayers (Nafl) before the obligatory ones (Fard). This awakens the heart and adds a sense of delight to performing the Fard.

It can be likened to planting and irrigating crops in preparation for a fruitful harvest. This is why Abu Bakr al-Balkhi described Rajab as the month of planting, Sha'ban as the month of irrigating the crops, and Ramadan as the month of harvest.

  1. Quran Recitation:

In “Fath al-Bari,” a commentary book on Sahih al-Bukhari, Anas ibn Malik (may Allah be pleased with him) said that when the month of Sha'ban began, Muslims would devote themselves to reading the Quran. Habib ibn Abi Thabit used to say when Sha'ban starts: This is the month for recitation. Amr ibn Qais al-Mula'i, upon the arrival of Sha'ban, would close his shop and dedicate himself to reading the Quran.

The wisdom behind reciting the Quran in Sha'ban is that Muslims commit themselves to reading the Quran before Ramadan, the month in which the Quran was revealed. If a Muslim regularly recites the Quran in Sha'ban, it makes it easier to increase their recitation during Ramadan.

Moreover, frequent recitation of the Quran in Sha'ban contributes to the revision of the Quran’s memorization, making it easier to recite in prayers during Ramadan.

  1. Supplication (Du’a):

Imam Ahmad, in his Musnad, and others narrated that Anas ibn Malik (may Allah be pleased with him) reported that the Prophet Muhammad (ﷺ) said, “O God, bless us in Rajab and Sha'ban and bring us to Ramadan.”

The companions of the Prophet (ﷺ) used to increase their du’a in Sha'ban. One of their common du'as was, “O Allah! preserve me for Ramadan, safeguard Ramadan for me, and accept it from me.”

Imam al-Shafi'i emphasized in his book “Al-Umm” (1/264) that du’a is very recommended in Sha'ban.

The wisdom behind the abundant du’a in Sha'ban lies in the Muslim's need to reach Ramadan and obtain its rewards. Therefore, they increase their du’a, asking Allah to grant them the opportunity to reach Ramadan. Additionally, the abundance of du’a keeps the Muslim engaged in it, fostering a habit that continues into Ramadan, a month known for the acceptance of du’a.

  1. Purifying the Heart from Polytheism and Enmity:

This is one of the greatest acts of worship that prepares the Muslim's heart to do righteous deeds. Allah, the Most High, promises forgiveness of sins to those who engage in this act. In a hadith reported by Ibn Majah, Abu Musa al-Ash‘ari narrated that the Prophet Muhammad (ﷺ) said: “God most high looks down on the middle night of Sha'ban and forgives all His creatures, except a polytheist or one who is hostile.”

The wisdom behind purifying the heart from polytheism and enmity lies in promoting inner peace and fostering a good relationship with Allah. Polytheism and enmity are obstacles to righteous deeds, hindering them from elevating to Allah. Therefore, every Muslim should strive to improve their connection with Allah by avoiding polytheism and hypocrisy. Similarly, they should enhance their relationships with others by promoting harmony and avoiding disputes and desertion. This leads to fostering love among people, enabling them to cooperate in worship and righteous actions.

  1. Setting Intentions for Worship in Ramadan:

Intentions mark the beginning and foundation of any action. In the agreed-upon hadith by Al-Bukhari and Muslim, Umar ibn Al-Khattab (may Allah be pleased with him) narrated that the Prophet Muhammad (ﷺ) said: “Deeds are to be judged only by intentions, and a man will have only what he intended. When one’s emigration is to God and His Messenger, his emigration is to God and His Messenger; but when his emigration is to a worldly end at which he aims, or to a woman whom he marries, his emigration is to that to which he emigrated.”

Preparing one's intentions in Sha'ban for righteous actions in Ramadan is a way to train the soul to seek Allah's pleasure. It ensures a positive and productive start to Ramadan, enabling a person to work with determination, undistracted, and focused on their goals.

The wisdom behind preparing intentions is the earnest desire to attain reward and blessings by dedicating one's actions sincerely to Allah. Diversifying intentions allows a single action to obtain multiple intentions, all serving as a way toward rewards and blessings.

Preparing intentions and planning for deeds before Ramadan guarantees one’s reward, even if the person becomes occupied or dies before the arrival of Ramadan. In a hadith agreed-upon by Al-Bukhari and Muslim, Abu Huraira (may Allah be pleased with him) reported that the Prophet Muhammad (ﷺ) said: “Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.”

Let's celebrate the arrival of these blessed days, prepare our hearts for obedience, improve our relationships with those around us, and increase our fasting, prayers, and Quran recitation. May Allah, the Most High, look upon our hearts with forgiveness, mercy, and acceptance.



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“In the face of the humanitarian challenges confronting the Palestinian people, Kuwait’s efforts shine through its effective contributions via charitable organizations. Supporting Palestinians is a deeply ingrained humanitarian principle in the hearts of Kuwaitis. Charitable associations collaborate to provide relief and assistance, alleviating the difficulties faced by this resilient population on their own land.” This came in an interview with “Al-Mujtama” with the CEO of Namaa Charity, Saad Marzouq Al-Otaibi.

Al-Otaibi added that Namaa Charity is an integral part of Kuwaiti charitable organizations, emphasizing continuous coordination between them and the benefactors to support those affected. He further pointed out the existence of future plans post-Gaza war, focusing on reconstruction efforts, hospital building, and providing psychological support.


Firstly, what is the role of humanitarian organizations within the Gaza Strip?

Certainly, the logistical impacts on the Gaza Strip are significantly tied to current events, affecting all aspects of life in the region, from infrastructure to roads and buildings, extending to administrative apparatus and organizational matters. This situation poses immense challenges for humanitarian work, which strives diligently to effectively reach those in need amidst these growing challenges.

This reality compels us to exert more efforts and collaborate with the humanitarian sector, aiming to provide all possible means to deliver aid and support to our brethren in Gaza. We must work intensively to ensure the effective delivery of assistance to the affected people, harnessing all resources to achieve a positive and tangible impact on the lives of those impacted by these difficult circumstances.


 It is premature, especially with the ongoing war, to talk about the reconstruction of Gaza, but have charitable organizations begun preparing for this phase?

 Talking about the reconstruction phase of the Gaza Strip represents a strategic and vital discussion, emphasizing the importance of exploring and discussing future plans. Currently, the region faces a severe shortage of logistical support. Establishing well-equipped warehouses and providing basic necessities is a central focus that requires immediate attention. Additionally, creating the conditions that facilitate the lives of individuals is a fundamental aspect of paving the way for the future reconstruction phase.


We reaffirm our commitment to the donors to provide humanitarian assistance and measure the effectiveness of our projects

There is also a challenge that requires joint attention between the humanitarian sector and governments. There must be collective efforts to provide basic services to alleviate the difficulties faced by the population and a shared effort to ensure the safe delivery of aid to those affected. This is a significant step, paving the way for the crucial reconstruction phase after the end of this war.


What challenges does the humanitarian sector face in Gaza?

The humanitarian sector faces significant challenges, yet effective coordination among relevant parties is a crucial step to alleviate these challenges. The efforts made by the Kuwaiti Ministries of Foreign Affairs and Social Affairs are leading this coordination, playing a prominent role in providing logistic support in collaboration with the Kuwaiti Air Force.

Through these collaborative efforts between charitable organizations and Kuwaiti relevant authorities, especially the Kuwaiti Air Force, an effective role is played in successful communication with the affected people in Gaza. Moreover, it contributes to facilitating the delivery of aid to the needy areas within the besieged sector on both the Egyptian and Palestinian fronts.


What are the main priorities after the end of the war in Gaza?

One of the top priorities after the end of the war is transitioning to the reconstruction phase. This requires organizing an international conference to cooperate in the reconstruction efforts in the Gaza Strip. Additionally, the humanitarian and charitable sectors play a crucial role in the reconstruction, focusing on projects aimed at rebuilding the destroyed infrastructure.

Coordinated efforts between countries and the humanitarian and charitable sectors should involve identifying the actual needs in Gaza. It is advisable to send specialized teams to the field to provide accurate reports on the requirements and ensure that services are delivered in a way that meets the actual needs of the affected community.


Humanitarian associations rely on strategies to ensure providing aid to those in greatest need

Is there an assessment of the social and economic impact of the reconstruction operations carried out by “Namaa Charity” in Gaza?

For us at “Namaa Charity” in the Social Reform Society, we affirm our commitment to donors that we not only provide assistance but also excel in measuring the effective impact resulting from these projects. Accordingly, the “Namaa Charity” team will prepare special reports tracking the impact of the projects provided in the Gaza Strip. This measure will undoubtedly enhance communication with donors and provide them with a comprehensive understanding of how their donations impact supporting their people in Gaza.


Is there a clear plan to expedite the reconstruction of educational and health institutions?

At “Namaa Charity,” we believe that we have a crucial role in the post-war phase, especially in the reconstruction processes of the affected sectors, particularly the health and education sectors that were heavily targeted.


What is the role of charitable organizations in the coordination of treating patients and those injured outside Gaza, especially in cases that require it?

Special cases that have had to leave Gaza for treatment in neighboring countries, whether in Egypt or Jordan, deserve attention. At “Namaa Charity,” we have reached out to several specialized hospitals to support patients from Gaza, especially in cases such as cancer and other diseases that require special care. We aim to highlight these projects that need special support, especially after Gaza hospitals have stopped providing services for such cases. Patients have been forced to leave the Strip for treatment, and we will play a significant role in supporting these patients and providing them with the necessary care.


Undoubtedly, partnership is one of the pillars that “Namaa Charity” relies on in its work. Is there coordination between you and charitable organizations in the current and future phases?

“Namaa Charity” is a part of Kuwaiti charitable organizations and is committed to continuous coordination with benefactors to support those affected, especially those facing difficult humanitarian conditions, including the Palestinian people, particularly in the Gaza Strip. “Namaa Charity” is also a member of the “Kuwait Society for Relief” and actively participates in coordinating with other charitable organizations with shared interests. This ongoing coordination focuses on providing assistance in current humanitarian conditions, considering the priorities of the post-war phase.

When the war ends, “Namaa Charity” aspires to play an active role in the reconstruction efforts, including coordination with relevant authorities and providing necessary support to our brethren in Gaza. These initiatives reflect “Namaa Charity's” commitment to contributing to improving living conditions for the affected population and enhancing cooperation with local and international relief and reconstruction entities.


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