The "model" plays a pivotal role in defining "the example and the role model," which serves as the compass guiding human orientation in various fields of life. In the family, there is "the model of the father," in the nation there is "the model of the hero," in history "models of victories," in international and regional relations "the model of the homeland," and in beliefs and ideologies "the model of religion," along with many other models that captivate the human being towards a particular direction and path at crossroads, amidst multiple options.

At the moment a "model" is chosen, there occurs an expression and declaration of the belonging of the "self," distinguishing it from the "other," which has been dismissed as a model in this particular field of choice.

The cultural field is not merely one of these areas where a person selects one model over another; rather, the "cultural model" becomes, after being chosen, associated with and loyal to, the criterion that determines and favors the "models" that a person selects in many fields. The culture that has shaped a person's identity is the guiding force for their choices of role models, methodologies, ideals, and landmarks that lead them to support one cause and oppose another, to be active for this purpose while turning away from others, and to sacrifice for this path without paying attention to anything else. The "cultural model" is what defines the "future model" that a person aims to create and realize in the social reality they live in.

The Self and the Other... Culturally

If God, Exalted be He, created all people from one soul, His wisdom necessitated that to prevent people from monopolizing the earth through colonial ways, competing to obtain benefits, and striving for both material and moral goods, He willed that humanity be distributed into a multiplicity of nations, tribes, peoples, tongues, colors, methodologies, and laws, and consequently into nationalities and cultures.

If "the self" is defined by the stable characteristics that distinguish it from "the other," not by the commonalities that unite it with this "other," and since the reality of our Arab Islamic nation, both recent and contemporary, is a reality of cultural and civilizational interaction and clash specifically with the Western model, without any "other" besides it, then the discussion about "the self" and "the other," culturally, must lead to determining the distinctive features of the Islamic cultural model compared to the Western model, without implying the denial of areas of common humanality in many fields of sciences and knowledge, the facts and laws of which, and the fruits of their knowledge and experiences, do not constitute "the distinguishing feature of the cultural self," but rather fit into "the common ground" in which "cultural selves" of all humanity interact and share.

 Islam as the Constituent of Our Cultural Identity

Islam is the constituent of our cultural identity and defines the features of our cultural model. Our distinction from the "Western other" exists only where there is difference and divergence, which positions the relationship between our cultural model - the cultural self - and the other as a relationship of "distinction and interaction." This relationship finds a balanced middle ground between two extremes: the extreme of excess that views this relationship as one of "rupture and opposition," and the extreme of neglect, which sees it as one of "similarity and imitation." Just as a human's "fingerprint" distinguishes them from their peers while sharing the human race, so does the cultural self of a nation distinguish itself from other cultural selves by the unique characteristics and distinguishing features that set one cultural model apart from another, without denying or overlooking the areas of human commonality in many truths and laws of numerous experiences, sciences, and arts.

Everyone takes what applies to them. The Muslims opened up to Indian civilization, but they only adopted astronomy and mathematics from the Indians, without embracing their philosophies and cultures. Similarly, they engaged with the Persians by taking their administrative arrangements while rejecting their philosophical doctrines and religious beliefs. From the Byzantine Romans, they adopted the recording of administrative offices but did not take their legal system. The same goes for their engagement with Greek heritage; Muslims adopted neutral applied experimental sciences while neglecting to study Greek theology, and they also overlooked Greek literature due to its pagan myths and the spirit of paganism embodied in that heritage.

The same law can be seen in the context of the European Renaissance's engagement with our Islamic heritage. They adopted the experimental sciences developed by Muslims and inherited the creative methodologies of our ancestors in experimental observation and induction, which helped Muslims break free from Aristotelian measurement. However, the Europeans did not adopt our Islamic cultural model; instead, they revived the Greek model while drawing from our heritage the natural sciences and the experimental method, emerging as a developed extension of the Greeks and Romans, without imitating our Islamic cultural model.

The model of Ibn Rushd

The European Renaissance's interaction with our philosopher Abu Walid Ibn Rushd (the grandson) (520-595 AH/ 1126-1198 AD) exemplifies the application of this law that governs the healthy and natural relationship between the distinct cultural models of different nations. They took "Ibn Rushd: the commentator on Aristotle" —as this was their own— while rejecting and even issuing decrees prohibiting "Ibn Rushd: the reconciler of human wisdom and Islamic law," and "the theologian who established religious doctrine on rational beliefs," as well as "the jurist who adjudicated between people according to Islamic law and its jurisprudence." This Islamic cultural model, or "Islamic rationalism," was different from the "Latin rationalism," which replaced theology with secularism and deified reason, when the phrase "there is no authority over reason except reason" became the slogan of the Enlightenment philosophy!

Furthermore, the beginnings of our modern renaissance, especially the experience of Egypt in the first half of the 19th century under the rule of Muhammad Ali Pasha (1184-1265 AH/ 1770-1849 AD), manifested the application of this law in the relationship between cultural self and its model and the other culture and its model. Rifa'ah Rafi' al-Tahtawi (1216-1290 AH/ 1801-1873 AD) advocated for learning from Europe in "practical philosophical sciences and civil human knowledge that contributes to national progress, because although they may seem foreign now, they are Islamic sciences that foreigners translated into their languages from Arabic books. Their books remain in the treasures of Islamic kings as resources.” Rifa'ah al-Tahtawi called for active engagement with the knowledge and truths of these sciences while reviving the Islamic cultural model, "by spreading the noble sunna and raising the banners of the glorious sharia." Moreover, al-Tahtawi emphasized the distinction of the Islamic cultural model from the European model when he said that they (the Europeans) have in "philosophy fallacious ideas that contradict all divine books, and they belong to sects that judge goodness and badness solely by reason and natural laws... Whereas we Muslims do not rely on what reason affirms or denies unless the law supports its affirmation or denial; thus, the improvement of natural laws is only considered valid if sanctioned by the law."

"When the relationship is healthy, based on free choice and equality between civilizations, the cultural model assumes the role of the standard that defines the scope of 'interaction and inspiration,' and the limits of 'distinction and uniqueness.' Thus, a healthy and natural relationship exists between the 'self' and the 'other' in the cultural field.

Due to this clarity, in the distinction of the Islamic cultural model from the European model, as highlighted by Al-Tahṭāwī, and in the experience of Egypt during the era of Muhammad Ali, we see that Al-Tahṭāwī, after his return from Paris in 1831, presented to the printing house two projects for lists of books: a project to revive the foundational texts of Islamic heritage, and a project for translating the sciences of modern European civilization. We also found that all the envoys sent by the state to Europe during the reigns of Muhammad Ali, Abbas, and Said went to specialize in the natural sciences that alter reality, and not a single envoy went to study theology, literature, arts, or humanities that shape human sentiment and formulate the construction of the human soul, because this task is the exclusive domain of the Islamic cultural model and no other!

When the experience regressed and colonialism prevailed, the situation reversed, and we were deprived of the European knowledge we needed, and were bombarded with various forms of the 'other' cultural model instead of the model of the 'self'!"

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(1) See: "The Complete Works of Rifa'a al-Tahtawi," Vol. 1, pp. 335, 435, 441, 511, and Vol. 2, pp. 951, 97, study and verification by Dr. Muhammad Amara, Beirut edition, 1973.

(2) See: Omar Tousson, "Scientific Missions during the Reigns of Muhammad Ali, Abbas, and Saeed," pp. 23, 24, 219, 11, 162, 163, Cairo edition, 1934.

The term "Donmeh" is often mentioned without many realizing that this word is the foundation of the fall of the Islamic Caliphate on March 3, 1924, at the hands of "Kemal Ataturk," a Donmeh Jew. So, what is the story of Donmeh? When did they appear? And what did they do?

Meaning and Origin

In Turkish, "Donmeh" means "guidance" or "return to the truth." It was used to describe a group of Jews who fled the "Inquisition" in Andalusia at the hands of the Catholics. Rejected by all European countries, they sought refuge in the Islamic Caliphate, which accepted them and provided them with a safe life. They pretended to convert to Islam but retained their Jewish beliefs and practiced all their religious rituals. Among them was "Kemal Ataturk," the son of "Zubayda," a courtesan—his father is unknown—who founded the "Committee of Union and Progress" or "Young Turks," marking the beginning of the end for the Islamic Caliphate. He later changed the Turkish alphabet from Arabic to Latin, translated the Quran into Turkish, and called the Adhan (call to prayer) in Turkish, the first time in history that the Adhan was called in a language other than Arabic. He then made secularism the foundation of the state and enacted a constitution that criminalized everything Islamic, among other things we know.

Sabbatai Zevi and the Sabbateans

The Donmeh Jews are also called "Sabbateans," named after "Sabbatai Zevi," born in Izmir in 1626, the son of the "Black Inspector." At a time when Jews and Christians believed that the awaited Messiah would appear in 1648, Sabbatai was motivated to claim that he was the awaited Messiah. Using his intelligence and extensive religious knowledge, he overcame those who debated him and deceived those close to him. Indeed, he claimed prophethood in 1648.

Sabbatai issued a statement saying: "Peace from the Son of God, Sabbatai, the Messiah of Israel. You have had the honor of witnessing the savior of the Children of Israel, the one foretold by our prophets and ancestors. Turn your sorrows into joy, your fasting into feasting and merriment. Do not grieve anymore. Announce your joy with tambourines, organs, and music. Thank the one who promised and fulfilled his promise. Continue your worship as before. In times of calamity and mourning, make them days of thanksgiving and joy because of my resurrection. Do not fear anything, for your rule will not be limited to the nations of the earth but will extend to all creatures in the depths of the seas. All these are subjugated to you and your well-being... Sabbatai Zevi."

Sabbatai's Journey

When Sabbatai published his false statement, he realized the danger of claiming prophethood in an Islamic country. He left Izmir and moved to Istanbul in 1650, where he received help from a fake rabbi who welcomed him. Unable to establish a base, he moved to Athens, then returned to Izmir and Istanbul in 1659, then to Cairo in 1663, and from there to Jerusalem. However, he feared for his life and did not preach his claims to anyone.

Sarah and the Marriage Prophecy

Meanwhile, in Amsterdam, a beautiful girl named "Sarah," who loved adventures, heard about a handsome young man in Izmir who claimed to be the Messiah. She sought to exploit him for fame and fabricated a vision, spreading it among the Jews, claiming that a light would shine in 1666 and that she would marry the Messiah who would appear that year.

The news reached Sabbatai after some time, and he decided to exploit it. He fabricated a vision suggesting he would marry a Polish girl, and the naive Jews considered this a miracle of Sabbatai.

Sabbatai sent for Sarah, who was in Cairo at the time. She came to him, and they married, holding a legendary wedding that positively reinforced his claims. Encouraged, he returned to Izmir in 1666, gaining many followers. Soon, the Jews of Izmir were at his command, and his fame spread to Rhodes, Edirne, and Sofia, with delegations coming to him from Germany.

Sabbatai's Coronation and Arrest

During this period, Sabbatai held a coronation ceremony, receiving visitors with specific appointments and ceremonies. According to his belief, he divided the world into 38 regions, appointing a king for each. He changed some Jewish customs and signed his letters as "The First and Only Son of God... Sabbatai Zevi."

At that time, the Ottoman Empire, led by Sultan Mehmed IV and his Grand Vizier Fazil Pasha, was preoccupied with the Cretan War. However, when the matter threatened to extend beyond the Jews to other groups, the judge of Izmir suggested to the Grand Vizier the necessity of arresting Sabbatai. He was ordered to be arrested and sent by sea to Istanbul. During the investigations, Sabbatai denied all accusations but was tortured and then transferred to the "Zindan Fabi" prison.

The Encounter with Nahum Cohen

Meanwhile, another Jewish rabbi in Poland named "Nahum Cohen," knowledgeable in the sciences of summoning spirits, visited Sabbatai in prison. He informed Sabbatai that he, too, was the Messiah and that the holy books foretold two Messiahs, not one!

The situation became more complicated, and people began flocking to the prison out of curiosity to see these two claimants. The government ordered Sabbatai's transfer to the Edirne Palace. There, the false Messiah faced a difficult test, with Mustafa Pasha, the acting Grand Vizier, Sheikh al-Islam Yahya Efendi Menkri Zadeh, and the palace imam Muhammad Efendi Wanli present. The Sultan listened from an adjacent room.

Through a special interpreter, Sabbatai was told: "You claim to be the Messiah, show us your miracle. We will strip you of your clothes and make you a target for our skilled archers. If the arrows do not pierce your body, the Sultan will accept your claim."

Understanding the meaning of what he heard, Sabbatai denied all his claims. Sultan Mehmed IV, hearing everything, ordered that Sabbatai be offered Islam. Seeing himself between the danger of death and Islam, Sabbatai chose to convert to Islam, adopting the persona of a fake Muslim named "Muhammad Aziz Efendi."

Sabbatai's Continued Influence

However, Sabbatai's story did not end with his conversion to Islam. It perhaps began with his new name, "Muhammad Efendi." After saving his life with this name, he sent a circular to his followers, saying: "God has made me a Muslim. I am your brother, 'Muhammad the Gatekeeper.' This is how He commanded me, so I obeyed. The ancient Jewish books mentioned that the Messiah would be followed by Muslims." Sabbatai announced in this circular to his followers that he would continue his mission by adapting to the new situation. His followers spread the rumor that Sabbatai's old body had ascended to heaven and returned by God's command in the form of an angel wearing a robe and turban to complete the Messiah's mission. Here, Jewish cunning was evident. Sabbatai sought to gather his followers under a new guise, approaching the Mufti of the Caliphate to allow him to invite Jews to Islam. Once he obtained what he wanted, he resumed his previous mission, this time aiming to establish his sect, outwardly Muslim but inwardly Sabbatean.

Thus, followers of the fake Muslim came from everywhere, wearing turbans and robes. The Turks called the followers of this new sect "Donmeh," meaning those who returned to the truth or the guided ones. Little did they know they were facing a dangerous Jewish faction that would destroy the Caliphate and undermine the religion's foundations in the Caliphate's seat, which is what happened.

In a world teeming with misconceptions, exaggerated statements, and terms whose meanings have not been clarified, and after these concepts, statements, and terms have moved beyond the realm of thought to incite and erupt into bloody violence affecting millions in many countries, it is imperative to take the initiative to define concepts, clarify statements, and elucidate the precise scientific meanings of terms. This is essential to guide thought and invite all parties from all religions, sects, and ideologies to a common word.

Here, we will strive to provide brief summaries that clarify and illuminate the precise meanings of the most important terms and statements that have caused and continue to cause intellectual confusion, leading some people into intellectual extremism and pushing others into the mire of bloody violence.

1. The Term "Hakimiyyah" (Divine Sovereignty)

While we deeply believe in divine sovereignty: "The decision is only for Allah" (Al-An'am: 57), superficial and deviant thought creates a contradiction between the sovereignty of Allah and the sovereignty of humans who believe in divine sovereignty. Claiming this supposed contradiction ignores the theory of divine succession of humans to establish this earth for Allah and His sovereignty. Allah appointed David (peace be upon him) as a successor to judge among the people with truth, which is Allah's judgment: "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow desire, for it will lead you astray from the way of Allah" (Sad: 26).

Human sovereignty committed to divine law is the embodiment of Allah's sovereignty. Imam Ibn Hazm Al-Andalusi (994 – 1064 AD) said, "One of Allah's judgments is to delegate judgment to others."

This divine method of succession for humans applies to all fields of thought and life. All honor belongs to Allah, but the honor of the human successor derives from the honor of Allah and His Messenger (peace be upon him). Intercession belongs to Allah, but the human successor is granted intercession by Allah. All strength belongs to Allah, but a strong believer, who prepares strength to protect the truth, is more beloved to Allah than a weak believer. Wealth belongs to Allah, yet Allah has appointed humans as successors in life to invest, benefit from, and enjoy wealth and resources. Furthermore, some humans are those in authority; their obedience in righteousness is obedience to Allah and His Messenger. Thus, there is no contradiction between the sovereignty of Allah, the supremacy of His law, and the judgment of the nation, which is the source of authority.

2. The Terms "Jahiliyyah" (Ignorance) and "Takfir" (Excommunication)

Extremists and deviant thinkers have created a false contradiction between divine sovereignty and human sovereignty, leading to judgments of ignorance and then to excommunication of societies that have accepted democracy as a tool of governance. They ignore that democracy, as mechanisms for managing state institutions, is the alternative to tyranny and dictatorship. Democracy, as mechanisms, translates into Islamic Shura (consultation), which is essentially participation in decision-making.

Therefore, benefiting from democratic mechanisms, despite their origins outside the Islamic world, is an inspiration of wisdom, which is the lost treasure of the believer, regardless of its proponents or the intellectual and political spaces in which it originated.

Furthermore, Islamic countries that have adopted democracy affirm in their constitutions that the principles of Islamic Sharia are the primary and main source of their legislation and laws. Thus, they are protected from any philosophical concepts contrary to Islamic Sharia that some Western democratic societies have known and still know.

With this understanding, human sovereignty has no relation to the ignorance that extremists speak of. These extremists have deviated from the linguistic and terminological meaning of "Jahiliyyah" in our Islamic civilization. In its precise meaning, Jahiliyyah is "the period between two messengers when polytheism is the axis of belief."

The presence of Jahiliyyah impurities in Islamic societies does not mean that these societies are entirely ignorant. The Prophet (peace be upon him) said to Abu Dhar Al-Ghifari, who was the most truthful of speakers under the sky: "O Abu Dhar, you are a man with ignorance in you." The presence of Jahiliyyah impurities, which reformers strive to cleanse these societies of, does not mean that these societies are entirely ignorant.

By clarifying the term Jahiliyyah, the judgment on our Islamic societies as infidel societies governed by infidel states is negated. Faith, the opposite of disbelief, is a heartfelt belief that reaches the level of certainty. The knowledge of this heartfelt belief is exclusive to Allah, who knows the secrets of the eyes and what the hearts conceal.

Disputes and differences that distinguish between factions in our Islamic societies are political and state-related. In the Sunni tradition, representing 90% of the Muslim nation, state and politics are secondary and jurisprudential issues, not doctrinal. Criteria for differences in policies and jurisprudence are "right and wrong" and "benefit and harm," not "faith and disbelief," which is reserved for differences in fundamental beliefs. Thus, pluralism in politics and jurisprudence is a divine law that does not change or alter, while there is no pluralism in fundamental beliefs.

Due to these facts, which extremists have either ignored or misunderstood, our civilization in our heritage and jurisprudence has been dominated by cautionary statements against excommunication. Imam Al-Ghazali (1058 – 1111 AD) said, "Excommunication is dangerous, and remaining silent about it is not dangerous. Errors in the fundamental issues of Imamate, its identification, conditions, and related matters (i.e., in all fields of politics) do not warrant excommunication. The tendency to excommunicate predominantly affects those inclined to ignorance. The prudent scholar should avoid excommunication as much as possible. Permitting the blood and wealth of those who pray toward the Qiblah, openly declaring 'There is no god but Allah, Muhammad is the Messenger of Allah,' is an error. It is better to err by leaving a thousand disbelievers alive than to spill a drop of a Muslim's blood."

Those who have fallen into the mire of excommunication, who claim to follow Sheikh al-Islam Ibn Taymiyyah (1263 – 1328 AD), are ignorant of his warnings against excommunication. He said, "We choose not to excommunicate anyone from the people of the Qiblah." "The people of innovation are those who innovate statements, not making them obligatory in religion, but considering them part of the essential faith, excommunicating those who disagree with them, and permitting their blood. As for the Sunnis, they do not innovate statements, nor do they excommunicate those who err in their jurisprudence, even if they oppose them, excommunicate them, or permit their blood. The Companions did not excommunicate the Khawarij, even though the Khawarij excommunicated Uthman, Ali, and their supporters and permitted the blood of Muslims who opposed them. Those who excommunicate opposing leaders are deserving of severe punishment to deter them and their likes from excommunicating Muslims."

In modern times, Imam Muhammad Abduh (1849 – 1905 AD) said, "It is well-known among Muslims and one of their religious principles that if a statement from someone has a hundred interpretations of disbelief and one interpretation of faith, it should be taken as faith, and it is not permissible to consider it disbelief."

3. The Term "Caliphate"

Historically, the Caliphate in Islamic history was the political system that achieved three objectives:

1. Unity of the Ummah (community). B. Integration—not unity—of the regions and provinces of the Islamic world. C. Application of Islamic Sharia in Islamic societies.

Since governance systems embody authority in societies, these systems—including the Caliphate—are civil systems, classified, developed, and changed by the Ummah to achieve the intended objectives. These systems are Islamic to the extent they achieve the purposes of Islamic Sharia. Therefore, any political system that achieves the unity of the Ummah, integration of the regions of the Islamic world, and application of Islamic Sharia is an Islamic system, even if we do not call it a Caliphate. The significance lies in the purposes and meanings, not the names and forms.

If the Islamic East had established, as the European West did, a common economic and commercial market, a customs union, joint defense, joint parliamentary institutions, a joint foreign policy secretariat, and a court for human rights, the Organization of Islamic Cooperation would have become the modern form of the historical Islamic Caliphate.

This concept was proposed in the reformist school since the second half of the 19th century. Jamal al-Din al-Afghani (1838 – 1897 AD), the pioneer of this school, combined the slogan "Egypt for the Egyptians" with "Islamic Unity." He wrote, along with Imam Muhammad Abduh, in "Al-Urwah al-Wuthqa" in 1884 about this concept: "From Edirne in Turkey to Peshawar in Pakistan, Islamic states have contiguous lands, united in faith, brought together by the Quran. Should they not agree to protect and advance as other nations have agreed? Agreement is one of the principles of their religion, and it will divert the floods pouring on them from all sides. I do not seek, by this statement, to have a single ruler over them all, but I hope that the Quran will be their common authority. Each ruler on his throne should strive to preserve the other as much as possible, for his survival depends on the survival of others. This, being the foundation of their religion, is a necessity dictated by current needs."

Thus, there is no contradiction between the existence of national, regional, and ethnic states and the solidarity and integration that unite them. Those who envision the Caliphate as a party that sees it as the magical solution to all problems, or as a "militia" that pledges allegiance to an unknown and wants to impose it on the nation through bloody violence, are merely playing with matters that should not be tampered with.

As the 435th day of "The Al-Aqsa Flood" operation approaches, the occupying forces continue to escalate their aggression against the Gaza Strip, leaving behind massacres against civilians, amidst ongoing clashes between the Palestinian resistance and the occupying forces on several fronts.  

 The Occupation Assassinated the Mayor of Deir al-Balah   

At least 10 Palestinians were martyred, and others were injured due to the occupation's shelling of the Deir al-Balah municipal building in the center of the Gaza Strip, which housed dozens of displaced persons. The Palestinian News Agency confirmed that the Israeli warplanes targeted the building, resulting in the martyrdom of 10 people, including the mayor, as well as injuries to dozens.

Later on, 7 Palestinians were martyred, and others were injured in the occupation's bombardment of a school sheltering displaced persons west of Gaza City. Local sources reported that the occupation aircraft destroyed the "Majda and Wasila" school in the northern Rimal neighborhood, resulting in the martyrdom of victims and injuries among women and children.

 Al-Barsh: The Sector Faces an Unprecedented Humanitarian Catastrophe   

Mounir Al-Barsh, the General Director of the Ministry of Health in Gaza, stated that the sector is suffering from total destruction and facing an unprecedented humanitarian catastrophe. Al-Barsh confirmed in statements to Al Jazeera Channel that 70% of the martyrs are women and children, noting that hospitals are operating with minimal resources in light of severe shortages of medicine and medical supplies. He added that there is a 60% shortfall in essential medicines, calling for a safe corridor to transport assistance between Kamal Adwan and Al-Awda hospitals.

 Hamas: Open to Any Serious Initiatives to Stop the Aggression   

On the 37th anniversary of its launch, the Islamic Resistance Movement "Hamas" announced that it is open to any serious initiatives to halt the aggression and the crimes of the occupation against the Palestinian people. The movement affirmed its commitment to achieving the aspirations of the Palestinian people for freedom and self-determination, emphasizing the necessity of the return of displaced persons and the withdrawal of the occupation from Palestinian territories and reconstruction.

 A Hamas Leader: 13 Martyrs in the West Bank at the Hands of the Authority's Forces since October 7   

Abdul Rahman Shadeed, a leader in Hamas in the West Bank, stated that 13 Palestinians have been martyred at the hands of the Palestinian security forces since the beginning of the Zionist aggression on October 7, 2023. In statements to Al Jazeera Channel, Shadeed called on the Palestinian Authority to strengthen national unity instead of targeting field leaders in the West Bank. He confirmed that what the Authority is doing constitutes a clear targeting of the escalating resistance, pointing out that these policies open the door to internal strife amid the massacres committed by the occupation in Gaza. Shadeed called on the Authority to stop this approach, which threatens the stability of the Palestinian people.

"Hamas": Continuous Pursuit of Resistance Fighters by the Authority Aligns with the Occupation's Aggression

In a related context, Hamas affirmed that the ongoing pursuit of resistance fighters in Jenin by the security agencies of the Palestinian Authority is in alignment with the aggression of the occupation.

In a press statement, the movement mourned the martyr leader Yazid Jaja'isa, who was shot by the security forces in Jenin, just days after the execution of the young man Rabhi Al-Shalabi.

The movement called for a decisive stance against this behavior that threatens the stability of the Palestinian people, demanding an end to the assaults and the release of political prisoners.

"Al-Qassam" Reveals Details of an Ambush Targeting Occupation Forces West of Jabalia

The Al-Qassam Brigades, the military wing of Hamas, revealed footage documenting an ambush carried out by its fighters last week against trucks and military vehicles transporting soldiers near the communications intersection west of the Jabalia camp in northern Gaza Strip.

The brigades explained that the operation took place last Monday morning, where a force of their fighters set up a well-planned ambush targeting a platoon of infantry and vehicles belonging to the occupation forces at the mentioned location.

The footage published by the brigades showed the field preparations for the operation, while the commander of the executing group clarified that the target was a unit from the "Givati" Brigade, which was stationed inside houses west of the telecommunications company, supported by several formations of armored vehicles and engineering units of the occupation army.

Abu Obaida: The Occupation Deliberately Bombed a Site with Israeli Prisoners to Kill Them

The spokesperson for Al-Qassam Brigades, Abu Obaida, revealed today, Saturday, through his account on the "Telegram" platform, that the occupation army recently targeted a site where a number of Israeli prisoners are held, confirming that the bombing was repeated to ensure their deaths.

Abu Obaida stated: "We have intelligence information indicating that the enemy deliberately bombed the site with the aim of eliminating the prisoners and their guards."

He added that the fighters of the brigades attempted to rescue the prisoners from the location and succeeded in saving one of them, but his fate remains unknown until now.

Abu Obaida held the Israeli Prime Minister Benjamin Netanyahu, his government, and his army fully responsible for this incident and for the lives of the prisoners who were at the site.

Protests at New York University in Rejection of Aggression on Gaza

In a show of solidarity, students and professors at New York University closed the "Bobst Library" on the Manhattan campus in protest against the Zionist aggression on Gaza.

According to the Palestinian news agency, the protesters linked themselves with plastic tubes to shut the doors, demanding severing ties with companies and educational institutions in the occupying state and withdrawing investments from companies that support it.

The protesters affirmed that they will continue their activities until the aggression on the Gaza Strip ends.

 The Israeli occupation army has committed more new massacres against Palestinians in the Gaza Strip in recent hours on a bloody day that claimed the lives of more than 70 martyrs, including 33 individuals, the majority of whom were women and children, who were killed as a result of the bombing of an entire residential area in the Al-Nuseirat camp in central Gaza. Meanwhile, more than 84 other individuals are missing, and the occupation continues to burn the homes of Palestinians in northern Gaza, which has been besieged for over two months, amid a continued campaign of brutal extermination and forced displacement.

As the Israeli genocide against the Gaza Strip enters its 434th consecutive day, the Ministry of Health in Gaza has announced an increase in the number of victims to 44,875 martyrs and 106,454 injured.

In its latest update on Friday, the Ministry stated that the Israeli occupation army committed three massacres against Palestinian families in the Strip within 24 hours, resulting in 40 martyrs and 98 injuries arriving at the hospitals, while some victims are still trapped under the rubble and in the streets, and rescue crews are unable to reach them.

Late last night, the Al-Nuseirat camp in central Gaza witnessed a horrific massacre against Palestinian families, most of whom were displaced families, resulting in the death of 33 Palestinians, and more than 84 missing and injured. Among the martyrs were journalists Shadi Al-Salafiti and Waseem Al-Shawa.

In this context, the government media office in Gaza confirmed that the occupation army knew that this residential area contained several residential buildings and housed dozens of civilians, children, women, and displaced individuals who were uprooted from their homes and residential neighborhoods in the context of the systematic policy of forced displacement being carried out by the occupation as a crime against humanity and a violation of international law.

The government media condemned, in a statement on Friday, December 13, in the strongest terms, the Israeli occupation army's perpetration of this new brutal massacre against civilians, children, and women, which has resulted in the death of 33 martyrs, added to the lists of martyrs. It called on all countries of the world to condemn these horrific massacres against the displaced, civilians, children, and women.

The government media office called on the international community and all UN and international organizations to pressure the "Israeli" occupation by all means to stop the crime of genocide, halt the flow of bloodshed in the Gaza Strip, and put an end to the war against children and the displaced.

Until that time, the occupation's airstrikes on Gaza City continue, where five Palestinians were killed and others injured due to an "Israeli" raid targeting a house in the al-Sabra neighborhood in southern Gaza City this afternoon.

Earlier, an "Israeli" airstrike resulted in the martyrdom of two Palestinians in the vicinity of the industrial complex south of the city. Additionally, three Palestinians were martyred due to the occupation's bombardment of a group of Palestinians near the municipal park in the center of Gaza City in the northern strip.

In the southern part of the strip, a number of Palestinians were killed and injured in the occupation's attacks on the tents of displaced persons in the Qizan al-Najjar and al-Joura areas in Khan Younis, while one Palestinian was martyred in an "Israeli" strike in the Miraj area north of Rafah city.

In northern Gaza, the process of ethnic cleansing being carried out by the occupation against Palestinian families has entered its 70th day, during which over 4,000 people have been killed or gone missing since the beginning of the genocide campaign, while the occupation continues to burn the homes of residents in the Jabalia camp and the Beit Lahia and Beit Hanoun projects.

In a related context, the Euro-Mediterranean Human Rights Monitor confirmed that the "Israeli" occupation army is systematically targeting medical teams in northern Gaza. This aims to completely destroy the health system and impose lethal living conditions that deprive Palestinians of life-saving medical care, as part of the genocide against Palestinians in the Gaza Strip.

The monitor stated in a press release that its team documented the targeting of Dr. Said Joudeh by the "Israeli" occupation army while he was on his way from Kamal Adwan Hospital to Al-Awda Hospital to treat some cases, leading to his martyrdom by gunfire from a drone that hit him in the head, indicating that his killing was intentional and deliberate, knowing that he is the only orthopedic doctor in northern Gaza.

The "genocide" war waged by the "Israeli" occupation against the Gaza Strip has entered its 433rd consecutive day, perpetrating all forms of killing, destruction, and displacement, resulting in tens of thousands of martyrs, wounded, and missing people.

For the 51st consecutive day, the civil defense has been forcibly disabled in all areas of northern Gaza due to continuous "Israeli" targeting and aggression, leaving thousands of citizens there without humanitarian and medical care. Press sources reported an increase in the number of martyrs due to continuous bombardment by the occupation on the Gaza Strip since dawn today to 37 martyrs.

The Ministry of Health announced today, Thursday, that the toll of the Israeli aggression has risen to 44,835 martyrs and 106,356 injuries since October 7, 2023. In its monitoring of the latest field developments in the genocide war, Palestine Online reported that the occupation continued its bombardment and destruction of several scattered areas in the strip.

In the city of Gaza and northern Gaza, 7 martyrs rose and others were injured due to the occupation's bombardment of a residential apartment near the Abdul Aal intersection on Al-Jalaa Street in the city of Gaza. The occupation aircraft targeted several residential buildings in Beit Lahia, while the occupation carried out airstrikes on the homes of citizens in Jabalia town in northern Gaza.

The occupation's warplanes carried out several aerial bombardments on the Shafatawi area in the northwest of Gaza. In the central governorate, the occupation committed a bloody massacre by bombarding a populated house belonging to the "Lawh" family west of the Al-Nuseirat camp in central Gaza, resulting in 15 martyrs and injuries to others. The Israeli occupation's artillery shelled Abu Sitta Street in the northwest of the Al-Nuseirat camp, while several airstrikes were carried out on several areas within the camp.

Israeli military vehicles and drones unleashed heavy fire toward areas in the northern Al-Nuseirat camp in southern Gaza. On Thursday morning, 15 Palestinians were martyred and others were injured as a result of the occupation targeting aid security personnel in the northwest of Rafah city in southern Gaza.

Local media sources stated that the occupation's aircraft targeted aid security personnel near the makeshift area on Al-Rasheed Street in the northwest of Rafah city, resulting in 15 Palestinians dead and others injured. The occupation also continued the process of demolishing citizens' homes, with the occupation army demolishing a house in Al-Janineh neighborhood east of Rafah.

The attempts of the Zionists to aggress upon Al-Aqsa Mosque are repeated on the grounds that it was built on the ruins of Solomon's Temple, of which, according to their claim, only one wall remains. They go there to perform their prayers while swaying back and forth, weeping bitterly to the sound of a myth that has no existence except in their mentality, which believes that this wall is a remnant of the Temple. They believe that God, Yahweh, will dwell there with His chosen people after taking revenge on humanity in the battle of the Last Days, which they call "Armageddon." The Lord says: "Say to all kinds of birds and to all the beasts of the field, 'Gather and come, assemble from every side to my sacrifice that I prepare for you, a great sacrifice I will make on the mountains of Israel; and you shall eat the flesh of the mighty, and drink the blood of the princes of the earth. You shall eat fat till you are filled, and drink blood till you are drunk from my sacrifice which I prepare for you'" (Ezekiel 39: 17-18).

The mentality that instigates attacks on our sacred places every time is a sick and obsessive mentality, consumed by thoughts of revenge to the extent of drinking blood and being quenched by it!

The above text is just one of hundreds of texts that call for revenge and aggression found in their holy book, supported by the Christian mentality that combines their scriptures with the Bibles in one book, with the only difference being the identity of the awaited Christ.

Just as individuals can suffer from feelings of inferiority and inadequacy, some nations also experience similar feelings when their beliefs are insulted, degraded, and destroyed by others. This is the complex at the core of Zionist thought, which believes in its superiority over others, accompanied by deep-seated feelings of contempt and inferiority that are unparalleled. Even if they possessed all the weapons in the world, the historical proof of the falsehood of the Western Wall is not difficult at all to establish.

If we concede hypothetically to the existence of Solomon's Temple (who died in 931 BC), and then the division of his small kingdom into two kingdoms; "Israel" in the north, and "Judah" in the south with its capital in Jerusalem, this temple was not a grand structure comparable to the temples of contemporary civilizations such as the Assyrian and Egyptian ones. Historical studies have confirmed the existence of two Canaanite temples in the Levant dating to the same period that resemble in descriptions what is referred to as Solomon's Temple. The Torah states: "The length of the temple that Solomon built for the Lord was sixty cubits, its width twenty cubits, and its height thirty cubits" (1 Kings 6:2). The Israelites had no part in its construction; according to the testimonies of the Torah itself, builders from Tyre constructed it, and even the building materials were brought from there. This matter is detailed extensively in the commonly accepted Torah

This structure was removed from existence and its contents were looted when Nebuchadnezzar invaded Jerusalem and left it as a heap of ruins (1 Kings 25:8-9), and the people of Jerusalem were exiled to Babylon. This temple was not sacred during the period of its construction and removal, as idol worship took place within it, and a form of prostitution known as sacred prostitution was practiced there, where prostitutes would gather money for the restoration of the temple under the supervision of the priests themselves. The Torah says about the Jews, "They abandoned the temple of the Lord, the God of their fathers, and worshiped the idols of Ashtoreth and the images" (2 Chronicles 24:8).

After the fall of Babylon in 539 BC at the hands of the Achaemenid Persians, they allowed the Israelites to build a new temple, which was smaller than the first temple. Even the Torah elevated Cyrus the pagan to the ranks of the prophets because he permitted them to rebuild a new temple, as it came: "This is what Cyrus king of Persia says: The Lord, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah" (Ezra, 1:2), "And this temple was a poor shadow of the first temple" (3 Ezra, 12).

There is no indication whatsoever that it was located on the site of the first temple, and this is a fact that is overlooked by Jewish literature, which claims that the place of the second temple was based on the premise that it was in the same location as the first and second temples, and that Al-Aqsa occupies their place.

By the year 332 BC, Jerusalem was under Persian rule; it came under the rule of Alexander the Great following the defeat of the Persians by the Greeks.

After the division of Alexander's empire among his commanders, Palestine became a land of conflict among them; this led to their weakening and the spread of Greek culture among the Jews, until the Roman commander Antiochus IV Epiphanes entered Jerusalem in 168 B.C. and destroyed the Second Temple. Despite its restoration, it was subjected to looting and vandalism in 54 B.C. by the Roman commander Crassus, leaving no trace behind. This marked the beginning of the end of the Second Temple.

And when Antiochus IV desecrated the temple and slaughtered pigs within it, the Jews rose up in rebellion. However, when Crassus destroyed it, they did not stir, for they had lost much of their religious zeal under the weight of Greek and Roman cultures. Indeed, the Book of Maccabees describes the temple: “It was filled with wickedness and debauchery, to the extent that foreigners began to practice various forms of fornication and to sleep with women within its corridors” (1 Maccabees 6:3-4).

To win the favor of the Jewish subjects, Herod the Great, who was the governor of Palestine under the Roman government, built a new temple for his Jewish subjects in 19 BC. This temple is not mentioned in the Torah and served more as a political, economic, and tourist center than anything else, aimed at gaining the goodwill of the Jewish subjects and appeasing them by the ruling authorities. It became a hub for moneylenders and traders and was referred to by Christ as a den of thieves. Christ himself paid the temple tax imposed by the Romans on the Jews (Matthew 17). He described those working in it, saying to them: “It is written, 'My house shall be called a house of prayer,' but you make it a den of thieves” (Matthew 21:13). This is considered the third temple, and there is no indication that it was built on the ruins of the second temple.

This structure was completely destroyed when the Roman commander Titus entered Jerusalem in 70 AD during the reign of the famous Emperor Nero following the Jewish revolt. He ravaged the Jews and demolished the Temple, leaving not a single stone intact. The last chapter of the Temple's existence ended in 135 AD when the Roman commander Hadrian entered Jerusalem and completely eradicated the Jewish presence, expelling the Jews from Jerusalem, plowing the site of the Temple itself, and establishing a new colony which the Arabs called "Eelia."

This brief summary gives us an idea of about three structures that were built for the Jews within Jerusalem from the time of Solomon until now. There is no historical truth that they were in the same location, or that anything remains of them, and that they were centers of corruption, immorality, prostitution, and debauchery. The claim that the Al-Aqsa Mosque was built over the temple is merely a myth that modern Zionism has worked to instill in the minds of obsessed Jews. The notion that this wall is a remnant of the First Temple is baseless; after the establishment of “Israel,” Ben-Gurion wrote that there is no meaning to “Israel” without Jerusalem, and no meaning to Jerusalem without the temple. Six days after Jerusalem fell, excavations began under the Al-Aqsa Mosque under the pretext of searching for the foundations of the alleged temple.

Despite what is said and written, the religious war over the Al-Aqsa Mosque is indisputable, and the claim that the Wailing Wall confirms the Jews' right to build their temple is merely a myth they seek to instill through calls for a Jewish “Israel.” They use this silent wall as one of the means to achieve that and nothing else.

Read the article in Arabic

Amir fetes scientific excellence

Kuwaiti and Arab scientists and researchers honored at KFAS awards ceremony

The Kuwait Foundation for the Advancement of Sciences (KFAS) held a prestigious awards ceremony for the years 2022 and 2023 at Bayan Palace theater on Wednesday. The 40-year-old tradition honors scientists and researchers from Kuwait and the Arab world who have excelled in their fields.

The ceremony was held under the patronage and in the presence of His Highness the Amir Sheikh Meshal Al-Ahmad Al-Jaber Al-Sabah and was attended by key dignitaries, including His Highness the Crown Prince Sheikh Sabah Al-Khaled Al-Hamad Al-Sabah, His Highness the Prime Minister Sheikh Ahmad Al-Abdullah Al-Ahmad Al-Sabah, and senior government officials. Upon arrival, His Highness the Amir was warmly welcomed by Dr Ameenah Rajab Farhan, Director General of KFAS, and members of the foundation’s board of directors. The event commenced with the Kuwaiti national anthem, followed by a recitation from the Holy Quran.

In her speech, Dr Farhan highlighted the foundation’s longstanding commitment to honoring scientific excellence. She emphasized the pivotal role KFAS plays in advancing research, fostering innovation, and enhancing Kuwait’s global competitiveness. She likened the foundation’s mission to a thriving tree: its roots deep in knowledge, its branches expanding across borders, and its fruits benefiting society.

Dr Farhan said it was more important than ever to invest in Kuwait’s human capital and benefit from the minds and experiences of its people. The future demands a forward-thinking approach, she said, and KFAS is dedicated to developing knowledge, skills, and technologies that will shape a prosperous tomorrow, she said. The foundation works tirelessly to place Kuwait at the forefront of scientific advancement and ensuring that research directly contributes to societal progress, she added.

Dr Farhan also acknowledged the legacy of the late Amir Sheikh Jaber Al-Ahmad Al-Jaber Al-Sabah, whose vision laid the groundwork for the foundation’s success. “It is his legacy that has shaped the path of KFAS, and today we continue to build on his wisdom and foresight,” she said.

Following the speech, His Highness the Amir personally presented the awards to the winners in various categories, including the Jaber Al-Ahmad Prize for Young Researchers, Kuwait Prize, and Al-Sumait Prize for African Development. The ceremony concluded with a presentation of a commemorative gift to His Highness the Amir, symbolizing gratitude for his continued support of science and research in Kuwait. His Highness’ personal involvement in the award distribution highlighted the importance of science in shaping a brighter future for the nation. /Kuwait Times

Kuwait supports Syria unity, warns against demos

  Kuwait’s ministry of foreign affairs is “monitoring, with great interest the current developments in the sisterly state of Syria, stressing the necessity of maintaining the country’s unity”. In a statement issued Sunday, the ministry affirmed the need of respecting Syria’s independence and sovereignty over its territories, ensuring protection of Syrians and stopping their bloodshed.

The ministry voiced on Monday Kuwait’s strong condemnation and denunciation of Zionist forces’ occupation of the buffer zone on the Syrian border. The ministry said the move is a flagrant violation of international laws and the UN Security Council resolutions that stress the necessity of respecting Syria’s sovereignty, independence and territorial integrity.

Meanwhile, the ministry of interior cautioned on Sunday that it would take strict procedures against expats partaking in joyous marches that may include “administrative deportation from the country”, stressing “the need of abiding by laws”. The ministry affirmed taking decisive steps against any expat involved in such marches, as they may obstruct movement, lead to traffic congestion or violate public decency, it added. — KUNA

IICO’s Dr Al-Maatouq highlights Kuwait role in protecting human rights

  Chief of the International Islamic Charity Organization (IICO) Dr Abdullah Al-Maatouq underscored Kuwait’s efforts in protecting human rights and supporting those affected by conflicts during a speech at the Russia-Islamic World Strategic Vision Group meeting, held on Dec 10-12 in Kuala Lumpur. The meeting, attended by Russian Tatarstan President Rustam Minnikhanov and Malaysian Prime Minister Anwar Ibrahim, focused on advancing engagement between Russia and the Islamic world in an era of emerging multipolarity.

Dr Al-Maatouq highlighted Kuwait’s longstanding commitment to dialogue and humanitarian diplomacy, aimed at mitigating the impacts of wars and conflicts while promoting global cooperation. He noted Kuwait’s pivotal role as the first Gulf state to establish diplomatic ties with the Soviet Union in 1963, emphasizing the importance of further strengthening relations with Russia.

He called on the Strategic Vision Group to advocate for global stability, security and peace by urging the international community to pursue peaceful solutions, prioritize negotiation and dialogue and promote genuine peace in conflict areas.

The meeting explored the evolving relationship between Russia and the Islamic world, emphasizing cooperation in establishing a multipolar global system, ensuring sustainable development and enhancing political, commercial, cultural, humanitarian and religious ties. Among the 200 participants in the meeting was Kuwaiti Consul in Malaysia, Marzouq Al-Enezi. – KUNA 

Society for Student Support pays school fees for 379 students

  Chairman of the Kuwait Society for Student Support Abdullah Al-Sabej praised the significant efforts and contributions of the Awqaf Secretariat General, particularly Acting Secretary General Nasser Al-Hamad and Director of Waqf Funds Maareb Al-Yaaquob. He acknowledged that the Secretariat has consistently demonstrated outstanding efforts since its establishment as the official body responsible for managing the Waqf, ensuring it aligns with Shariah objectives, while also contributing to societal development and easing the financial burdens of the needy.

The society has received crucial support from Waqf funds to implement a project aimed at assisting needy students attending private schools in 2024. In response, the society has developed an operational plan that includes the formation of a committee to assess the cases of students in need and select the most deserving individuals. As part of this initiative, school fees have been covered for 379 financially struggling students.

Al-Sabej expressed his gratitude to the Secretariat General for believing in the charitable mission of society and their ongoing support for its activities to help students in need. /Kuwait Times

"Namaa Charitable Society" Ranks First in Kuwait and 54th Globally in Supporting Humanitarian Aid

In a world filled with escalating humanitarian crises, charitable work emerges as a noble message reflecting values of giving and humanity. In this context, Namaa Charitable Society, part of the Social Reform Society, achieved a new milestone that adds to its record of accomplishments, securing first place at the national level in Kuwait, and 54th at the global level in the United Nations Office for the Coordination of Humanitarian Affairs (UNOCHA) ranking of organizations supporting humanitarian aid.

In a statement, Abdulaziz Ahmed Al-Kandari, Vice President of Namaa Charitable Society, said that this achievement comes at a time when the world needs more continuous charitable efforts to support vulnerable groups affected by conflicts and natural disasters. He emphasized that this success was not a mere coincidence but the result of diligent work and sustainable humanitarian partnerships that Namaa has pursued since its inception, aiming to fulfill its vision of enhancing humanitarian values and supporting afflicted communities worldwide.

Al-Kandari noted that Namaa excelled by achieving the first position, highlighting the society's capability to serve as a model for institutional charitable work. This achievement reflects the distinguished status that Namaa has now occupies in the local arena as one of the entities recognized for its efficiency and speed in delivering humanitarian aid to those in need, adhering to the highest standards of transparency and justice.

He continued by stating that on the international stage, the UNOCHA included Namaa Charitable Society in the list of the top 100 charitable organizations worldwide, ranking it 54th globally. He pointed out that this global classification is a testament to the relentless efforts exerted by Namaa in the neediest areas, which includes emergency relief projects, educational programs, healthcare, and refugee assistance.

This global ranking comes in light of Namaa's success in building a network of humanitarian relations with international organizations, achieving high efficiency in emergency response and meeting urgent humanitarian needs.

Al-Kandari emphasized that the excellence achieved by Namaa was not a coincidence but the result of key factors. He mentioned that Namaa plans its projects carefully, ensuring sustainability and rapid response to crises and disasters while adhering to standards of integrity and transparency in distributing aid, ensuring that every donation reaches its rightful recipient in the best possible manner. Furthermore, its projects have expanded beyond just distributing relief materials to include education, healthcare, water, and economic empowerment, making its impact broader and deeper. Additionally, Namaa is known for its quick response in disaster times, such as earthquakes in Turkey and Syria, the crises in Gaza, as well as conflict areas in Yemen and Syria. The support from the people of Kuwait for Namaa and their continuous backing has been the real fuel for this success. Donors have been central to this achievement; they are partners in the reward and contribute to alleviating the suffering of those affected around the world.

Kandari pointed out that there are many projects that have contributed to enhancing its position locally and globally. Among the most prominent of these projects are relief campaigns, education campaigns, and the care of orphans, which provide children in conflict areas with education, clothing, and school supplies, as well as health relief projects that focus on providing emergency health care in war and disaster areas, and sustainable initiatives that emphasize providing sustainable income sources for poor families, such as sponsorship and agricultural production projects.

Kandari added that every donor who contributed to the support of Nama Charity has a share in this great achievement. Contributing to Nama projects, whether through a simple donation or sponsoring an orphan, means that you are a partner in this success; therefore, we say: Thank you, our esteemed donors, for you are partners in success. This message is not just a thank you but a call to continue giving because the humanitarian impact of every donation, no matter how small, contributes to raising Nama Charity’s international ranking and ensures that aid reaches those who deserve it, positioning Kuwait at the forefront of countries that uphold the banner of humanity. He emphasized that this achievement is not only for Nama but for all of Kuwait; the government and the people, expressing gratitude to all donors and contributors to this blessed journey.

Kandari concluded his statement by saying: This ranking is not the end of the road, but the beginning of a new journey of achievements. We at Nama Charity affirm that this achievement compels us to commit even more to diligent work, improve operational processes, and enhance transparency in performance. The message that Nama carries will not stop at the limits of success but will continue to realize Kuwait’s humanitarian vision and reaffirm its position as a beacon of humanitarian work in the region and the world.

ICCO concludes the Learning Difficulties Treatment Project for Syrian refugees   

• Al-Ma'touq: The project responded to the substantial gaps left by the Syrian crisis in the educational system
• Al-Amin: The project has produced comprehensive scientific guidelines for addressing learning difficulties and developed specialized training programs
• Al-Qazah stated: "Education is one of the effective means of building human capital to alleviate poverty."
• Al-Sumaït stated: "The project aims to address the educational losses resulting from the conditions of displacement and refuge or emergency crises."
• Al-Subeihi: The project needs to continue providing more services to Syrian refugees.

The Islamic Charity Organization held a ceremony on Monday, December 9, to mark the conclusion of the project "Addressing Learning Difficulties for Syrian Refugees and Displaced Persons in Lebanon, Jordan, and Turkey," in a successful and fruitful strategic partnership with the Islamic Development Bank, the Islamic Solidarity Fund for Development, the Human Excellence Association, numerous Arab universities, academic institutions, and a group of experts and researchers.

The ceremony reviewed the educational outputs of the project and the stages of its preparation over four years, including monitoring, building, training, application, evaluation, and dissemination, and announced its outcome as the first unique educational project focusing on a clear methodological detailed map for diagnosing and addressing learning difficulties at the elementary level in emergency situations.

For his part, the chairman of the board of the Islamic Charity Organization, Dr. Abdullah Al-Ma'touq, expressed his highest gratitude and appreciation to the political leadership for its pioneering role in supporting charitable and humanitarian efforts and its commitment to enhancing Kuwait’s prestigious humanitarian standing on the global humanitarian map.

He stated: "The Syrian humanitarian crisis has continued for more than 13 years, dominating the agenda of the Islamic Charity Organization as one of the most prominent tragedies of the century and one of the most catastrophic disasters currently." He pointed out that more than 13 million Syrians have been displaced as refugees or internally displaced, praying to God for their safe return to their homeland amid the current developments in Syria.

Al-Ma'touq added that the charity organization has continued its qualitative humanitarian interventions in cooperation with its partners inside and outside the country, along with its volunteer teams, in an effort to alleviate the suffering of displaced individuals inside and outside Syria, noting that it has implemented thousands of shelter, relief, development, cultural, and social projects since the onset of the crisis in 2011, with a total cost of 110 million and 677 thousand dollars.

He also noted that the educational sector has remained a significant focus within the organization's humanitarian interventions in Syria, indicating that it has spent more than 13 million dollars over the past seven years on sponsoring Syrian students, establishing educational institutions, and launching rehabilitation programs, benefiting around 80,000 students, teachers, and administrators.

He pointed out that the Learning Difficulties Treatment Project for Syrian refugees and displaced persons emerged as a response to the Syrian crisis, which left substantial gaps in the educational system, necessitating the provision of scientific and studied solutions to the problems faced by thousands of students and teachers in educational institutions accommodating displaced and refugee children.

Al-Maqtouq stated that the project is one of a series of educational pathways that the Islamic Development Bank has undertaken as part of its pioneering initiative to support the education program for Syrian refugees and displaced persons, under the slogan "So that no Syrian child remains deprived of education."

He added that the project was funded through a joint contribution exceeding two million dollars, as part of the strategic partnership between the charitable foundation, the Islamic Development Bank, and the Islamic Solidarity Fund for Development, with implementation by the Human Excellence Association. He pointed out that the project is aligned with the strategic vision of the charitable foundation, which aims, within one of its focus areas, to culturally and educationally build individuals by providing high-quality educational and rehabilitation opportunities.

For his part, the representative of the Islamic Development Bank, Mohammed Al-Amin, said in his speech: "The project has produced comprehensive scientific evidence to address learning difficulties, encapsulating the experiences of 164 academics, as if it were a knowledge garden with various trees and different fruits. It has produced specialized training programs that are deeply rooted in practical experience and extend their branches to shade thousands of teachers and learners."

He added: "The project's outputs include a comprehensive electronic platform that serves as a primary reference for teachers and researchers in the field of learning difficulties, containing thousands of educational resources, dozens of standardized tests, and hundreds of innovative remedial activities."

In turn, the representative of the Islamic Solidarity Fund for Development, Khamis Al-Qazah, stated: "The Islamic Solidarity Fund for Development is the financial endowment arm to combat poverty in the member countries of the Islamic Development Bank. It has been working for nearly twenty years on developing and funding initiatives and projects to combat poverty in its various forms across different sectors."

He continued: "Given the importance of education as one of the effective means for building human capital to alleviate poverty, this sector has constituted an important area in the Fund's portfolio, representing 20% of the Fund's total approvals, or nearly $260 million. This funding has been directed to support programs and projects aimed at addressing real issues faced by many Islamic countries, such as the phenomenon of out-of-school children, vocational illiteracy, the scarcity of scholarships for students from least developed countries, technical and vocational training, and language education."

Al-Qazah noted that the program for educating Syrian refugee children, to which the Islamic Solidarity Fund for Development contributed a grant of $7 million, represents one of the distinguished and successful programs that has been implemented in several phases in collaboration with various partners in Jordan, Lebanon, and Turkey.

The Director-General of the Charity Authority and Chairman of the Supreme Committee supervising the project, Badr Al-Sumeit, stated that the project is the result of a unique strategic partnership, where sincere efforts have come together to implement a one-of-a-kind project aimed at serving the most affected groups. He attributed the significant success achieved through this partnership to the spirit of teamwork, the distribution of roles among partners in a way that serves the project’s goals, and the approach to problems and obstacles with a spirit of impartiality and openness.

Al-Sumeit mentioned that the project seeks to address educational loss resulting from conditions of asylum, displacement, or emergencies, by building compensatory programs and producing educational materials and curricula to address students' issues, reduce the phenomenon of school dropouts, train teachers, and support educational institutions in emergency situations. He added that 22 academic, technical, and administrative teams, comprising a total of 164 academics and experts from 12 Arab universities, worked diligently to prepare, build, and design the project, aiming to find sustainable solutions to the issues faced by approximately 15,000 students, as well as more than 2,000 teachers, in addition to numerous educational institutions and academic and research entities.

He continued that the teams have been working diligently and commendably to formulate this project, beginning with the "monitoring" phase, which saw the foundation and establishment of the project in mid-2021, and outlined a methodological plan to accomplish its six phases through 27 volumes, which contained 420 studies on learning difficulties and 402 scientific tools and measures.

He pointed out that the outputs of the first phase came through the design of 14 questionnaires for teachers, which were applied to 1,085 teachers, as well as 33 diagnostic tests for students, applied to 11,500 students, in addition to 9 documents representing the fundamental reference for identifying learning difficulties in primary school subjects.

For his part, Khalid Al-Subeihi, president of the Human Excellence Association, stated that the project included six main stages: monitoring, construction and design, training, application, evaluation, and dissemination. The team concerned with the project included 164 educational experts and academic professors from 12 Arab universities. The project benefited 15,000 students among the Syrian refugee students in Lebanon, Jordan, and Turkey, in addition to training 2,000 teachers working in schools for Syrian refugees and in institutions operating in the field of education in emergencies.

   Alhyat Charity Society Launches a Cancer Patient Treatment Project in Kuwait

As part of its health initiatives to support needy patients in Kuwait, the Alhyat Charity Society has launched the "Cancer Patient Treatment" project, aimed at providing healthcare and medications for those in need.

Dr. Mohammed Al-Barak, the association's project and programs consultant, stated that the project aims to restore hope to cancer patients in Kuwait and provide psychological support along with all forms of assistance throughout the treatment journey, including examinations, medications, medical supplies, and support for hospitals and specialized medical centers treating this disease for those who cannot afford it.

He added that the "Cancer Patient Treatment" project is a means of charity and compassion for patients; because this disease, may God protect us all from it and grant healing to those afflicted, causes severe pain, and the costs of its treatment and medications are high, which many patients cannot afford due to financial constraints.

Al-Barak urged benevolent individuals to quickly contribute to and donate for the project, given the urgent need for patients who seek relief from their suffering. Charity is a great source of reward and the pleasure of God Almighty, so let us make it a donation for those burdened by illness and tormented by pain, as the Prophet Muhammad (peace be upon him) said: "Whoever is in need of his brother, God will be in need of him."

Donations for the Cancer Patient Treatment project are available through the Al-Hayat Charity Society's website alhyat.org or by calling the hotline 1844455.

Namaa Charity delegation heads to Sri Lanka to provide urgent relief

As part of its ongoing humanitarian efforts to alleviate the suffering of those affected by natural disasters, Nama charity, under the Social Reform Association, announced the departure of a relief delegation to Sri Lanka to provide urgent relief assistance to families affected by the recent floods that have swept the country, causing severe losses in lives and property.

The delegation is led by Khaled Mubarak Al-Shammari, director of the relief department at Nama charity. The visit aims to carry out comprehensive field relief operations, including the distribution of food baskets to those affected, in addition to providing other essential needs for families suffering from a shortage of food and clean drinking water.

In this context, Al-Shammari stated that this visit comes as part of Nama charity's commitment to its humanitarian and relief duty towards the afflicted peoples around the world. He emphasized that the delegation will work on distributing hundreds of food baskets containing essential items needed by the affected families to alleviate their suffering in light of the harsh conditions they are experiencing.

Al-Shammari explained that Nama charity always upholds the principle of "rapid emergency response," coordinating with relevant authorities and local and international partners to ensure that aid reaches those in need as quickly and efficiently as possible. He pointed out that Sri Lanka is one of the areas that requires an urgent response due to the extensive damage caused by the floods and landslides in various regions.

Al-Shammari affirmed that the State of Kuwait has been and will continue to be present in all humanitarian fields, and that the efforts of Nama charity are not just financial support but also a message of solidarity and love that reflects the noble humanitarian values held by the Kuwaiti community.

He expressed his gratitude to the donors and supporters of Nama charity, who contributed to the implementation of these urgent relief campaigns, calling on philanthropists to continue their support to reach the largest possible number of affected individuals. He emphasized that every donation helps bring smiles to the faces of those in need and restores hope to their hearts.

In conclusion, Al-Shammari stressed that Nama charity will continue its humanitarian journey in pursuit of achieving Kuwait's vision as a leading nation in global humanitarian and relief work, expressing his eagerness for further cooperation with international organizations to meet the needs of the affected populations around the world.

 The Israeli occupation army continues its acts of genocide against the people of the Gaza Strip. On day 432, Gaza experienced a new bloody escalation, where the Israeli occupation forces committed a horrific massacre in the town of Beit Lahiya in the northern Gaza Strip, resulting in the deaths of 22 martyrs, including children and women. The occupation's warplanes targeted a residential building belonging to the Abu Tarabish family near Kamal Adwan Hospital, which housed more than 30 displaced persons, causing it to be leveled to the ground.

In the context of the ongoing aggression, the occupation forces targeted large areas in the northern Gaza Strip, especially the Jabalia and Beit Lahiya areas, where widespread destruction and burning of residential neighborhoods occurred, along with systematic bombing of homes.

The occupation forces launched explosive robots around Kamal Adwan Hospital to blow up populated areas, causing widespread devastation. They also burned several homes in the Jabalia camp and the Al-Aalami area, and targeted the Sabtawe area with fire belts to expand the scope of destruction.

Since the night hours, the Israeli artillery has continued to randomly target the Beit Lahiya project, while drones are firing at citizens' homes in Jabalia town.

The Civil Defense in Gaza announced that its teams had recovered the bodies of seven martyrs and several injured individuals from a home targeted by the Israeli occupation in Al-Saafeen Street in Nuseirat camp, in the central Gaza Strip.

The humanitarian crisis in Gaza: A government statement raises the alarm

The government media office in the Gaza Strip issued a statement numbered 691, indicating that the Gaza Strip is suffering from a severe humanitarian disaster, as a result of the continuation of the Israeli policy of starvation that has affected more than 2,444,000 Palestinians, including one million children and one million women.

The statement confirmed that the blockade, which has lasted for more than 430 days, has exacerbated the suffering of the population, as bakeries have closed due to a lack of supplies, leading to the deaths of several citizens while waiting to obtain bread.

The government media office called on the international community and humanitarian organizations, including the United Nations Office for the Coordination of Humanitarian Affairs (OCHA), to intervene immediately to address the food crisis. It also urged UNRWA to intensify its efforts to support Palestinian refugees facing genocide and starvation.

The statement emphasized that the complex crimes committed by the Israeli occupation against Palestinian civilians are classified as crimes against humanity under international law. It called for an immediate end to the ongoing Israeli aggression and for holding the occupation accountable for its crimes.

As of now, the number of victims of the Israeli genocidal war has risen to more than 160,000, including martyrs, injured, and missing persons. With the ongoing blockade, the humanitarian situation in Gaza has reached a catastrophic level, as indicated by the government media office in its statement.