E. Michael Jones: Satan is the Father of the Khazarian Mafia - VT Foreign Policy Bishop Barron denounced anyone who used the term “Synagogue of Satan” as anti-Semitic, even though the terms is taken from the Book of Revelations. —… http://donshafi911.business.blog/2024/04/06/e-michael-jones-satan-is-the-father-of-the-khazarian-mafia-vt-foreign-policy/

The WHO Pandemic Agreement: A Guide By David Bell, Thi Thuy Van Dinh March 22, 2024 Government, Society 30 minute read The World Health Organization (WHO) and its 194 Member States have been engaged for over two years in the development of two ‘instruments’ or agreements with the intent of radically changing the way pandemics and other health emergencies are managed. One, consisting of draft amendments to the existing International health Regulations (IHR), seeks to change the current IHR non-binding recommendations into requirements or binding recommendations, by having countries “undertake” to implement those given by the WHO in future declared health emergencies. It covers all ‘public health emergencies of international concern’ (PHEIC), with a single person, the WHO Director-General (DG) determining what a PHEIC is, where it extends, and when it ends. It specifies mandated vaccines, border closures, and other directives understood as lockdowns among the requirements the DG can impose. It is discussed further elsewhere and still under negotiation in Geneva. A second document, previously known as the (draft) Pandemic Treaty, then Pandemic Accord, and more recently the Pandemic Agreement, seeks to specify governance, supply chains, and various other interventions aimed at preventing, preparing for, and responding to, pandemics (pandemic prevention, preparedness and response – PPPR). It is currently being negotiated by the Intergovernmental Negotiating Body (INB). Both texts will be subject to a vote at the May 2024 World Health Assembly (WHA) in Geneva, Switzerland. These votes are intended, by those promoting these projects, to bring governance of future multi-country healthcare emergencies (or threats thereof) under the WHO umbrella. The latest version of the draft Pandemic Agreement (here forth the ‘Agreement’) was released on 7th March 2024. However, it is still being negotiated by various committees comprising representatives of Member States and other interested entities. It has been through multiple iterations over two years, and looks like it. With the teeth of the pandemic response proposals in the IHR, the Agreement looks increasingly irrelevant, or at least unsure of its purpose, picking up bits and pieces in a half-hearted way that the IHR amendments do not, or cannot, include. However, as discussed below, it is far from irrelevant. Historical Perspective These aim to increase the centralization of decision-making within the WHO as the “directing and coordinating authority.” This terminology comes from the WHO’s 1946 Constitution, developed in the aftermath of the Second World War as the world faced the outcomes of European fascism and the similar approaches widely imposed through colonialist regimes. The WHO would support emerging countries, with rapidly expanding and poorly resourced populations struggling under high disease burdens, and coordinate some areas of international support as these sovereign countries requested it. The emphasis of action was on coordinating rather than directing. In the 80 years prior to the WHO’s existence, international public health had grown within a more directive mindset, with a series of meetings by colonial and slave-owning powers from 1851 to manage pandemics, culminating in the inauguration of the Office Internationale d’Hygiene Publique in Paris in 1907, and later the League of Nations Health Office. World powers imposed health dictates on those less powerful, in other parts of the world and increasingly on their own population through the eugenics movement and similar approaches. Public health would direct, for the greater good, as a tool of those who wish to direct the lives of others. The WHO, governed by the WHA, was to be very different. Newly independent States and their former colonial masters were ostensibly on an equal footing within the WHA (one country – one vote), and the WHO’s work overall was to be an example of how human rights could dominate the way society works. The model for international public health, as exemplified in the Declaration of Alma Ata in 1978, was to be horizontal rather than vertical, with communities and countries in the driving seat. With the evolution of the WHO in recent decades from a core funding model (countries give money, the WHO decides under the WHA guidance how to spend it) to a model based on specified funding (funders, both public and increasingly private, instruct the WHO on how to spend it), the WHO has inevitably changed to become a public-private partnership required to serve the interests of funders rather than populations. As most funding comes from a few countries with major Pharma industrial bases, or private investors and corporations in the same industry, the WHO has been required to emphasize the use of pharmaceuticals and downplay evidence and knowledge where these clash (if it wants to keep all its staff funded). It is helpful to view the draft Agreement, and the IHR amendments, in this context. Why May 2024? The WHO, together with the World Bank, G20, and other institutions have been emphasizing the urgency of putting the new pandemic instruments in place earnestly, before the ‘next pandemic.’ This is based on claims that the world was unprepared for Covid-19, and that the economic and health harm would be somehow avoidable if we had these agreements in place. They emphasize, contrary to evidence that Covid-19 virus (SARS-CoV-2) origins involve laboratory manipulation, that the main threats we face are natural, and that these are increasing exponentially and present an “existential” threat to humanity. The data on which the WHO, the World Bank, and G20 base these claims demonstrates the contrary, with reported natural outbreaks having increased as detection technologies have developed, but reducing in mortality rate, and in numbers, over the past 10 to 20 years.. A paper cited by the World Bank to justify urgency and quoted as suggesting a 3x increase in risk in the coming decade actually suggests that a Covid-19-like event would occur roughly every 129 years, and a Spanish-flu repetition every 292 to 877 years. Such predictions are unable to take into account the rapidly changing nature of medicine and improved sanitation and nutrition (most deaths from Spanish flu would not have occurred if modern antibiotics had been available), and so may still overestimate risk. Similarly, the WHO’s own priority disease list for new outbreaks only includes two diseases of proven natural origin that have over 1,000 historical deaths attributed to them. It is well demonstrated that the risk and expected burden of pandemics is misrepresented by major international agencies in current discussions. The urgency for May 2024 is clearly therefore inadequately supported, firstly because neither the WHO nor others have demonstrated how the harms accrued through Covid-19 would be reduced through the measures proposed, and secondly because the burden and risk is misrepresented. In this context, the state of the Agreement is clearly not where it should be as a draft international legally binding agreement intended to impose considerable financial and other obligations on States and populations. This is particularly problematic as the proposed expenditure; the proposed budget is over $31 billion per year, with over $10 billion more on other One Health activities. Much of this will have to be diverted from addressing other diseases burdens that impose far greater burden. This trade-off, essential to understand in public health policy development, has not yet been clearly addressed by the WHO. The WHO DG stated recently that the WHO does not want the power to impose vaccine mandates or lockdowns on anyone, and does not want this. This begs the question of why either of the current WHO pandemic instruments is being proposed, both as legally binding documents. The current IHR (2005) already sets out such approaches as recommendations the DG can make, and there is nothing non-mandatory that countries cannot do now without pushing new treaty-like mechanisms through a vote in Geneva. Based on the DG’s claims, they are essentially redundant, and what new non-mandatory clauses they contain, as set out below, are certainly not urgent. Clauses that are mandatory (Member States “shall”) must be considered within national decision-making contexts and appear against the WHO’s stated intent. Common sense would suggest that the Agreement, and the accompanying IHR amendments, be properly thought through before Member States commit. The WHO has already abandoned the legal requirement for a 4-month review time for the IHR amendments (Article 55.2 IHR), which are also still under negotiation just 2 months before the WHA deadline. The Agreement should also have at least such a period for States to properly consider whether to agree – treaties normally take many years to develop and negotiate and no valid arguments have been put forward as to why these should be different. The Covid-19 response resulted in an unprecedented transfer of wealth from those of lower income to the very wealthy few, completely contrary to the way in which the WHO was intended to affect human society. A considerable portion of these pandemic profits went to current sponsors of the WHO, and these same corporate entities and investors are set to further benefit from the new pandemic agreements. As written, the Pandemic Agreement risks entrenching such centralization and profit-taking, and the accompanying unprecedented restrictions on human rights and freedoms, as a public health norm. To continue with a clearly flawed agreement simply because of a previously set deadline, when no clear population benefit is articulated and no true urgency demonstrated, would therefore be a major step backward in international public health. Basic principles of proportionality, human agency, and community empowerment, essential for health and human rights outcomes, are missing or paid lip-service. The WHO clearly wishes to increase its funding and show it is ‘doing something,’ but must first articulate why the voluntary provisions of the current IHR are insufficient. It is hoped that by systematically reviewing some key clauses of the agreement here, it will become clear why a rethink of the whole approach is necessary. The full text is found below. The commentary below concentrates on selected draft provisions of the latest publicly available version of the draft agreement that seem to be unclear or potentially problematic. Much of the remaining text is essentially pointless as it reiterates vague intentions to be found in other documents or activities which countries normally undertake in the course of running health services, and have no place in a focused legally-binding international agreement. REVISED Draft of the negotiating text of the WHO Pandemic Agreement. 7th March, 2024 Preamble Recognizing that the World Health Organization…is the directing and coordinating authority on international health work. This is inconsistent with a recent statement by the WHO DG that the WHO has no interest or intent to direct country health responses. To reiterate it here suggests that the DG is not representing the true position regarding the Agreement. “Directing authority” is however in line with the proposed IHR Amendments (and the WHO’s Constitution), under which countries will “undertake” ahead of time to follow the DG’s recommendations (which thereby become instructions). As the HR amendments make clear, this is intended to apply even to a perceived threat rather than actual harm. Recalling the constitution of the World Health Organization…highest attainable standard of health is one of the fundamental rights of every human being without distinction of race, religion, political belief, economic or social condition. This statement recalls fundamental understandings of public health, and is of importance here as it raises the question of why the WHO did not strongly condemn prolonged school closures, workplace closures, and other impoverishing policies during the Covid-19 response. In 2019, WHO made clear that these dangers should prevent actions we now call ‘lockdowns’ from being imposed. Deeply concerned by the gross inequities at national and international levels that hindered timely and equitable access to medical and other Covid-19 pandemic-related products, and the serious shortcomings in pandemic preparedness. In terms of health equity (as distinct from commodity of ‘vaccine’ equity), inequity in the Covid-19 response was not in failing to provide a vaccine against former variants to immune, young people in low-income countries who were at far higher risk from endemic diseases, but in the disproportionate harm to them of uniformly-imposed NPIs that reduced current and future income and basic healthcare, as was noted by the WHO in 2019 Pandemic Influenza recommendations. The failure of the text to recognize this suggests that lessons from Covid-19 have not informed this draft Agreement. The WHO has not yet demonstrated how pandemic ‘preparedness,’ in the terms they use below, would have reduced impact, given that there is poor correlation between strictness or speed of response and eventual outcomes. Reiterating the need to work towards…an equitable approach to mitigate the risk that pandemics exacerbate existing inequities in access to health services, As above – in the past century, the issue of inequity has been most pronounced in pandemic response, rather than the impact of the virus itself (excluding the physiological variation in risk). Most recorded deaths from acute pandemics, since the Spanish flu, were during Covid-19, in which the virus hit mainly sick elderly, but response impacted working-age adults and children heavily and will continue to have effect, due to increased poverty and debt; reduced education and child marriage, in future generations. These have disproportionately affected lower-income people, and particularly women. The lack of recognition of this in this document, though they are recognized by the World Bank and UN agencies elsewhere, must raise real questions on whether this Agreement has been thoroughly thought through, and the process of development been sufficiently inclusive and objective. Chapter I. Introduction Article 1. Use of terms (i) “pathogen with pandemic potential” means any pathogen that has been identified to infect a human and that is: novel (not yet characterized) or known (including a variant of a known pathogen), potentially highly transmissible and/or highly virulent with the potential to cause a public health emergency of international concern. This provides a very wide scope to alter provisions. Any pathogen that can infect humans and is potentially highly transmissible or virulent, though yet uncharacterized means virtually any coronavirus, influenza virus, or a plethora of other relatively common pathogen groups. The IHR Amendments intend that the DG alone can make this call, over the advice of others, as occurred with monkeypox in 2022. (j) “persons in vulnerable situations” means individuals, groups or communities with a disproportionate increased risk of infection, severity, disease or mortality. This is a good definition – in Covid-19 context, would mean the sick elderly, and so is relevant to targeting a response. “Universal health coverage” means that all people have access to the full range of quality health services they need, when and where they need them, without financial hardship. While the general UHC concept is good, it is time a sensible (rather than patently silly) definition was adopted. Society cannot afford the full range of possible interventions and remedies for all, and clearly there is a scale of cost vs benefit that prioritizes certain ones over others. Sensible definitions make action more likely, and inaction harder to justify. One could argue that none should have the full range until all have good basic care, but clearly the earth will not support ‘the full range’ for 8 billion people. Article 2. Objective This Agreement is specifically for pandemics (a poorly defined term but essentially a pathogen that spreads rapidly across national borders). In contrast, the IHR amendments accompanying it are broader in scope – for any public health emergencies of international concern. Article 3. Principles 2. the sovereign right of States to adopt, legislate and implement legislation The amendments to the IHR require States to undertake to follow WHO instructions ahead of time, before such instruction and context are known. These two documents must be understood, as noted later in the Agreement draft, as complementary. 3. equity as the goal and outcome of pandemic prevention, preparedness and response, ensuring the absence of unfair, avoidable or remediable differences among groups of people. This definition of equity here needs clarification. In the pandemic context, the WHO emphasized commodity (vaccine) equity during the Covid-19 response. Elimination of differences implied equal access to Covid-19 vaccines in countries with large aging, obese highly vulnerable populations (e.g. the USA or Italy), and those with young populations at minimal risk and with far more pressing health priorities (e.g. Niger or Uganda). Alternatively, but equally damaging, equal access to different age groups within a country when the risk-benefit ratio is clearly greatly different. This promotes worse health outcomes by diverting resources from where they are most useful, as it ignores heterogeneity of risk. Again, an adult approach is required in international agreements, rather than feel-good sentences, if they are going to have a positive impact. 5. …a more equitable and better prepared world to prevent, respond to and recover from pandemics As with ‘3’ above, this raises a fundamental problem: What if health equity demands that some populations divert resources to childhood nutrition and endemic diseases rather than the latest pandemic, as these are likely of far higher burden to many younger but lower-income populations? This would not be equity in the definition implied here, but would clearly lead to better and more equal health outcomes. The WHO must decide whether it is about uniform action, or minimizing poor health, as these are clearly very different. They are the difference between the WHO’s commodity equity, and true health equity. Chapter II. The world together equitably: achieving equity in, for and through pandemic prevention, preparedness and response Equity in health should imply a reasonably equal chance of overcoming or avoiding preventable sickness. The vast majority of sickness and death is due to either non-communicable diseases often related to lifestyle, such as obesity and type 2 diabetes mellitus, undernutrition in childhood, and endemic infectious diseases such as tuberculosis, malaria, and HIV/AIDS. Achieving health equity would primarily mean addressing these. In this chapter of the draft Pandemic Agreement, equity is used to imply equal access to specific health commodities, particularly vaccines, for intermittent health emergencies, although these exert a small fraction of the burden of other diseases. It is, specifically, commodity-equity, and not geared to equalizing overall health burden but to enabling centrally-coordinated homogenous responses to unusual events. Article 4. Pandemic prevention and surveillance 2. The Parties shall undertake to cooperate: (b) in support of…initiatives aimed at preventing pandemics, in particular those that improve surveillance, early warning and risk assessment; .…and identify settings and activities presenting a risk of emergence and re-emergence of pathogens with pandemic potential. (c-h) [Paragraphs on water and sanitation, infection control, strengthening of biosafety, surveillance and prevention of vector-born diseases, and addressing antimicrobial resistance.] The WHO intends the Agreement to have force under international law. Therefore, countries are undertaking to put themselves under force of international law in regards to complying with the agreement’s stipulations. The provisions under this long article mostly cover general health stuff that countries try to do anyway. The difference will be that countries will be assessed on progress. Assessment can be fine if in context, less fine if it consists of entitled ‘experts’ from wealthy countries with little local knowledge or context. Perhaps such compliance is best left to national authorities, who are more in use with local needs and priorities. The justification for the international bureaucracy being built to support this, while fun for those involved, is unclear and will divert resources from actual health work. 6. The Conference of the Parties may adopt, as necessary, guidelines, recommendations and standards, including in relation to pandemic prevention capacities, to support the implementation of this Article. Here and later, the COP is invoked as a vehicle to decide on what will actually be done. The rules are explained later (Articles 21-23). While allowing more time is sensible, it begs the question of why it is not better to wait and discuss what is needed in the current INB process, before committing to a legally-binding agreement. This current article says nothing not already covered by the IHR2005 or other ongoing programs. Article 5. One Health approach to pandemic prevention, preparedness and response Nothing specific or new in this article. It seems redundant (it is advocating a holistic approach mentioned elsewhere) and so presumably is just to get the term ‘One Health’ into the agreement. (One could ask, why bother?) Some mainstream definitions of One Health (e.g. Lancet) consider that it means non-human species are on a par with humans in terms of rights and importance. If this is meant here, clearly most Member States would disagree. So we may assume that it is just words to keep someone happy (a little childish in an international document, but the term ‘One Health’ has been trending, like ‘equity,’ as if the concept of holistic approaches to public health were new). Article 6. Preparedness, health system resilience and recovery 2. Each Party commits…[to] : (a) routine and essential health services during pandemics with a focus on primary health care, routine immunization and mental health care, and with particular attention to persons in vulnerable situations (b) developing, strengthening and maintaining health infrastructure (c) developing post-pandemic health system recovery strategies (d) developing, strengthening and maintaining: health information systems This is good, and (a) seems to require avoidance of lockdowns (which inevitably cause the harms listed). Unfortunately other WHO documents lead one to assume this is not the intent…It does appear therefore that this is simply another list of fairly non-specific feel-good measures that have no useful place in a new legally-binding agreement, and which most countries are already undertaking. (e) promoting the use of social and behavioural sciences, risk communication and community engagement for pandemic prevention, preparedness and response. This requires clarification, as the use of behavioral science during the Covid-19 response involved deliberate inducement of fear to promote behaviors that people would not otherwise follow (e.g. Spi-B). It is essential here that the document clarifies how behavioral science should be used ethically in healthcare. Otherwise, this is also a quite meaningless provision. Article 7. Health and care workforce This long Article discusses health workforce, training, retention, non-discrimination, stigma, bias, adequate remuneration, and other standard provisions for workplaces. It is unclear why it is included in a legally binding pandemic agreement, except for: 4. [The Parties]…shall invest in establishing, sustaining, coordinating and mobilizing a skilled and trained multidisciplinary global public health emergency workforce…Parties having established emergency health teams should inform WHO thereof and make best efforts to respond to requests for deployment… Emergency health teams established (within capacity etc.) – are something countries already do, when they have capacity. There is no reason to have this as a legally-binding instrument, and clearly no urgency to do so. Article 8. Preparedness monitoring and functional reviews 1. The Parties shall, building on existing and relevant tools, develop and implement an inclusive, transparent, effective and efficient pandemic prevention, preparedness and response monitoring and evaluation system. 2. Each Party shall assess, every five years, with technical support from the WHO Secretariat upon request, the functioning and readiness of, and gaps in, its pandemic prevention, preparedness and response capacity, based on the relevant tools and guidelines developed by WHO in partnership with relevant organizations at international, regional and sub-regional levels. Note that this is being required of countries that are already struggling to implement monitoring systems for major endemic diseases, including tuberculosis, malaria, HIV, and nutritional deficiencies. They will be legally bound to divert resources to pandemic prevention. While there is some overlap, it will inevitably divert resources from currently underfunded programs for diseases of far higher local burdens, and so (not theoretically, but inevitably) raise mortality. Poor countries are being required to put resources into problems deemed significant by richer countries. Article 9. Research and development Various general provisions about undertaking background research that countries are generally doing anyway, but with an ’emerging disease’ slant. Again, the INB fails to justify why this diversion of resources from researching greater disease burdens should occur in all countries (why not just those with excess resources?). Article 10. Sustainable and geographically diversified production Mostly non-binding but suggested cooperation on making pandemic-related products available, including support for manufacturing in “inter-pandemic times” (a fascinating rendering of ‘normal’), when they would only be viable through subsidies. Much of this is probably unimplementable, as it would not be practical to maintain facilities in most or all countries on stand-by for rare events, at cost of resources otherwise useful for other priorities. The desire to increase production in ‘developing’ countries will face major barriers and costs in terms of maintaining quality of production, particularly as many products will have limited use outside of rare outbreak situations. Article 11. Transfer of technology and know-how This article, always problematic for large pharmaceutical corporations sponsoring much WHO outbreak activities, is now watered down to weak requirements to ‘consider,’ promote,’ provide, within capabilities’ etc. Article 12. Access and benefit sharing This Article is intended to establish the WHO Pathogen Access and Benefit-Sharing System (PABS System). PABS is intended to “ensure rapid, systematic and timely access to biological materials of pathogens with pandemic potential and the genetic sequence data.” This system is of potential high relevance and needs to be interpreted in the context that SARS-CoV-2, the pathogen causing the recent Covid-19 outbreak, was highly likely to have escaped from a laboratory. PABS is intended to expand the laboratory storage, transport, and handling of such viruses, under the oversight of the WHO, an organization outside of national jurisdiction with no significant direct experience in handling biological materials. 3. When a Party has access to a pathogen [it shall]: (a) share with WHO any pathogen sequence information as soon as it is available to the Party; (b) as soon as biological materials are available to the Party, provide the materials to one or more laboratories and/or biorepositories participating in WHO-coordinated laboratory networks (CLNs), Subsequent clauses state that benefits will be shared, and seek to prevent recipient laboratories from patenting materials received from other countries. This has been a major concern of low-and middle-income countries previously, who perceive that institutions in wealthy countries patent and benefit from materials derived from less-wealthy populations. It remains to be seen whether provisions here will be sufficient to address this. The article then becomes yet more concerning: 6. WHO shall conclude legally binding standard PABS contracts with manufacturers to provide the following, taking into account the size, nature and capacities of the manufacturer: (a) annual monetary contributions to support the PABS System and relevant capacities in countries; the determination of the annual amount, use, and approach for monitoring and accountability, shall be finalized by the Parties; (b) real-time contributions of relevant diagnostics, therapeutics or vaccines produced by the manufacturer, 10% free of charge and 10% at not-for-profit prices during public health emergencies of international concern or pandemics, … It is clearly intended that the WHO becomes directly involved in setting up legally binding manufacturing contracts, despite the WHO being outside of national jurisdictional oversight, within the territories of Member States. The PABS system, and therefore its staff and dependent entities, are also to be supported in part by funds from the manufacturers whom they are supposed to be managing. The income of the organization will be dependent on maintaining positive relationships with these private entities in a similar way in which many national regulatory agencies are dependent upon funds from pharmaceutical companies whom their staff ostensibly regulate. In this case, the regulator will be even further removed from public oversight. The clause on 10% (why 10?) products being free of charge, and similar at cost, while ensuring lower-priced commodities irrespective of actual need (the outbreak may be confined to wealthy countries). The same entity, the WHO, will determine whether the triggering emergency exists, determine the response, and manage the contracts to provide the commodities, without direct jurisdictional oversight regarding the potential for corruption or conflict of interest. It is a remarkable system to suggest, irrespective of political or regulatory environment. 8. The Parties shall cooperate…public financing of research and development, prepurchase agreements, or regulatory procedures, to encourage and facilitate as many manufacturers as possible to enter into standard PABS contracts as early as possible. The article envisions that public funding will be used to build the process, ensuring essentially no-risk private profit. 10. To support operationalization of the PABS System, WHO shall…make such contracts public, while respecting commercial confidentiality. The public may know whom contracts are made with, but not all details of the contracts. There will therefore be no independent oversight of the clauses agreed between the WHO, a body outside of national jurisdiction and dependent of commercial companies for funding some of its work and salaries, and these same companies, on ‘needs’ that the WHO itself will have sole authority, under the proposed amendments to the IHR, to determine. The Article further states that the WHO shall use its own product regulatory system (prequalification) and Emergency Use Listing Procedure to open and stimulate markets for the manufacturers of these products. It is doubtful that any national government could make such an overall agreement, yet in May 2024 they will be voting to provide this to what is essentially a foreign, and partly privately financed, entity. Article 13. Supply chain and logistics The WHO will become convenor of a ‘Global Supply Chain and Logistics Network’ for commercially-produced products, to be supplied under WHO contracts when and where the WHO determines, whilst also having the role of ensuring safety of such products. Having mutual support coordinated between countries is good. Having this run by an organization that is significantly funded directly by those gaining from the sale of these same commodities seems reckless and counterintuitive. Few countries would allow this (or at least plan for it). For this to occur safely, the WHO would logically have to forgo all private investment, and greatly restrict national specified funding contributions. Otherwise, the conflicts of interest involved would destroy confidence in the system. There is no suggestion of such divestment from the WHO, but rather, as in Article 12, private sector dependency, directly tied to contracts, will increase. Article 13bis: National procurement- and distribution-related provisions While suffering the same (perhaps unavoidable) issues regarding commercial confidentiality, this alternate Article 13 seems far more appropriate, keeping commercial issues under national jurisdiction and avoiding the obvious conflict of interests that underpin funding for WHO activities and staffing. Article 14. Regulatory systems strengthening This entire Article reflects initiatives and programs already in place. Nothing here appears likely to add to current effort. Article 15. Liability and compensation management 1. Each Party shall consider developing, as necessary and in accordance with applicable law, national strategies for managing liability in its territory related to pandemic vaccines…no-fault compensation mechanisms… 2. The Parties…shall develop recommendations for the establishment and implementation of national, regional and/or global no-fault compensation mechanisms and strategies for managing liability during pandemic emergencies, including with regard to individuals that are in a humanitarian setting or vulnerable situations. This is quite remarkable, but also reflects some national legislation, in removing any fault or liability specifically from vaccine manufacturers, for harms done in pushing out vaccines to the public. During the Covid-19 response, genetic therapeutics being developed by BioNtech and Moderna were reclassified as vaccines, on the basis that an immune response is stimulated after they have modified intracellular biochemical pathways as a medicine normally does. This enabled specific trials normally required for carcinogenicity and teratogenicity to be bypassed, despite raised fetal abnormality rates in animal trials. It will enable the CEPI 100-day vaccine program, supported with private funding to support private mRNA vaccine manufacturers, to proceed without any risk to the manufacturer should there be subsequent public harm. Together with an earlier provision on public funding of research and manufacturing readiness, and the removal of former wording requiring intellectual property sharing in Article 11, this ensures vaccine manufacturers and their investors make profit in effective absence of risk. These entities are currently heavily invested in support for WHO, and were strongly aligned with the introduction of newly restrictive outbreak responses that emphasized and sometimes mandated their products during the Covid-19 outbreak. Article 16. International collaboration and cooperation A somewhat pointless article. It suggests that countries cooperate with each other and the WHO to implement the other agreements in the Agreement. Article 17. Whole-of-government and whole-of-society approaches A list of essentially motherhood provisions related to planning for a pandemic. However, countries will legally be required to maintain a ‘national coordination multisectoral body’ for PPPR. This will essentially be an added burden on budgets, and inevitably divert further resources from other priorities. Perhaps just strengthening current infectious disease and nutritional programs would be more impactful. (Nowhere in this Agreement is nutrition discussed (essential for resilience to pathogens) and minimal wording is included on sanitation and clean water (other major reasons for reduction in infectious disease mortality over past centuries). However, the ‘community ownership’ wording is interesting (“empower and enable community ownership of, and contribution to, community readiness for and resilience [for PPPR]”), as this directly contradicts much of the rest of the Agreement, including the centralization of control under the Conference of Parties, requirements for countries to allocate resources to pandemic preparedness over other community priorities, and the idea of inspecting and assessing adherence to the centralized requirements of the Agreement. Either much of the rest of the Agreement is redundant, or this wording is purely for appearance and not to be followed (and therefore should be removed). Article 18. Communication and public awareness 1. Each Party shall promote timely access to credible and evidence-based information …with the aim of countering and addressing misinformation or disinformation… 2. The Parties shall, as appropriate, promote and/or conduct research and inform policies on factors that hinder or strengthen adherence to public health and social measures in a pandemic, as well as trust in science and public health institutions and agencies. The key word is as appropriate, given that many agencies, including the WHO, have overseen or aided policies during the Covid-19 response that have greatly increased poverty, child marriage, teenage pregnancy, and education loss. As the WHO has been shown to be significantly misrepresenting pandemic risk in the process of advocating for this Agreement and related instruments, its own communications would also fall outside the provision here related to evidence-based information, and fall within normal understandings of misinformation. It could not therefore be an arbiter of correctness of information here, so the Article is not implementable. Rewritten to recommend accurate evidence-based information being promoted, it would make good sense, but this is not an issue requiring a legally binding international agreement. Article 19. Implementation and support 3. The WHO Secretariat…organize the technical and financial assistance necessary to address such gaps and needs in implementing the commitments agreed upon under the Pandemic Agreement and the International Health Regulations (2005). As the WHO is dependent on donor support, its ability to address gaps in funding within Member States is clearly not something it can guarantee. The purpose of this article is unclear, repeating in paragraphs 1 and 2 the earlier intent for countries to generally support each other. Article 20. Sustainable financing 1. The Parties commit to working together…In this regard, each Party, within the means and resources at its disposal, shall: (a) prioritize and maintain or increase, as necessary, domestic funding for pandemic prevention, preparedness and response, without undermining other domestic public health priorities including for: (i) strengthening and sustaining capacities for the prevention, preparedness and response to health emergencies and pandemics, in particular the core capacities of the International Health Regulations (2005);… This is silly wording, as countries obviously have to prioritize within budgets, so that moving funds to one area means removing from another. The essence of public health policy is weighing and making such decisions; this reality seems to be ignored here through wishful thinking. (a) is clearly redundant, as the IHR (2005) already exists and countries have agreed to support it. 3. A Coordinating Financial Mechanism (the “Mechanism”) is hereby established to support the implementation of both the WHO Pandemic Agreement and the International Health Regulations (2005) This will be in parallel to the Pandemic Fund recently commenced by the World Bank – an issue not lost on INB delegates and so likely to change here in the final version. It will also be additive to the Global Fund to fight AIDS, tuberculosis, and malaria, and other health financing mechanisms, and so require another parallel international bureaucracy, presumably based in Geneva. It is intended to have its own capacity to “conduct relevant analyses on needs and gaps, in addition to tracking cooperation efforts,” so it will not be a small undertaking. Chapter III. Institutional and final provisions Article 21. Conference of the Parties 1. A Conference of the Parties is hereby established. 2. The Conference of the Parties shall keep under regular review, every three years, the implementation of the WHO Pandemic Agreement and take the decisions necessary to promote its effective implementation. This sets up the governing body to oversee this Agreement (another body requiring a secretariat and support). It is intended to meet within a year of the Agreement coming into force, and then set its own rules on meeting thereafter. It is likely that many provisions outlined in this draft of the Agreement will be deferred to the COP for further discussion. Articles 22 – 37 These articles cover the functioning of the Conference of Parties (COP) and various administrative issues. Of note, ‘block votes’ will be allowed from regional bodies (e.g. the EU). The WHO will provide the secretariat. Under Article 24 is noted: 3. Nothing in the WHO Pandemic Agreement shall be interpreted as providing the Secretariat of the World Health Organization, including the WHO Director-General, any authority to direct, order, alter or otherwise prescribe the domestic laws or policies of any Party, or to mandate or otherwise impose any requirements that Parties take specific actions, such as ban or accept travellers, impose vaccination mandates or therapeutic or diagnostic measures, or implement lockdowns. These provisions are explicitly stated in the proposed amendments to the IHR, to be considered alongside this agreement. Article 26 notes that the IHR is to be interpreted as compatible, thereby confirming that the IHR provisions including border closures and limits on freedom of movement, mandated vaccination, and other lockdown measures are not negated by this statement. As Article 26 states: “The Parties recognize that the WHO Pandemic Agreement and the International Health Regulations should be interpreted so as to be compatible.” Some would consider this subterfuge – The Director-General recently labeled as liars those who claimed the Agreement included these powers, whilst failing to acknowledge the accompanying IHR amendments. The WHO could do better in avoiding misleading messaging, especially when this involves denigration of the public. Article 32 (Withdrawal) requires that, once adopted, Parties cannot withdraw for a total of 3 years (giving notice after a minimum of 2 years). Financial obligations undertaken under the agreement continue beyond that time. Finally, the Agreement will come into force, assuming a two-thirds majority in the WHA is achieved (Article 19, WHO Constitution), 30 days after the fortieth country has ratified it. Further reading: WHO Pandemic Agreement Intergovernmental Negotiating Board website: https://inb.who.int/ International Health Regulations Working Group website: https://apps.who.int/gb/wgihr/index.html On background to the WHO texts: Amendments to WHO’s International Health Regulations: An Annotated Guide An Unofficial Q&A on International Health Regulations On urgency and burden of pandemics: https://essl.leeds.ac.uk/downloads/download/228/rational-policy-over-panic Disease X and Davos: This is Not the Way to Evaluate and Formulate Public Health Policy Before Preparing for Pandemics, We Need Better Evidence of Risk Revised Draft of the negotiating text of the WHO Pandemic Agreement: Published under a Creative Commons Attribution 4.0 International License For reprints, please set the canonical link back to the original Brownstone Institute Article and Author. Authors David Bell David Bell, Senior Scholar at Brownstone Institute, is a public health physician and biotech consultant in global health. He is a former medical officer and scientist at the World Health Organization (WHO), Programme Head for malaria and febrile diseases at the Foundation for Innovative New Diagnostics (FIND) in Geneva, Switzerland, and Director of Global Health Technologies at Intellectual Ventures Global Good Fund in Bellevue, WA, USA. View all posts Thi Thuy Van Dinh Dr. Thi Thuy Van Dinh (LLM, PhD) worked on international law in the United Nations Office on Drugs and Crime and the Office of the High Commissioner for Human Rights. Subsequently, she managed multilateral organization partnerships for Intellectual Ventures Global Good Fund and led environmental health technology development efforts for low-resource settings. View all posts Your financial backing of Brownstone Institute goes to support writers, lawyers, scientists, economists, and other people of courage who have been professionally purged and displaced during the upheaval of our times. You can help get the truth out through their ongoing work. https://brownstone.org/articles/the-who-pandemic-agreement-a-guide/ https://www.minds.com/donshafi911/blog/the-who-pandemic-agreement-a-guide-1621719398509187077

‘No, dear. I will never leave Gaza.’ I tried to convince my parents to leave Gaza, but my father’s resolute refusal caught me off guard. “No, dear. I will never leave Gaza,” he stated firmly. The weight of our conversation lingered long after we said our goodbyes. Ghada HaniaMarch 30, 2024 A Palestinian man sits near the damage to a building after an overnight Israeli air raid in Rafah, southern Gaza, March 29, 2024. (Photo: Ahmed Ibrahim/APA Images) A Palestinian man sits near the damage to a building after an overnight Israeli air raid in Rafah, southern Gaza, March 29, 2024. (Photo: Ahmed Ibrahim/APA Images) I sip my coffee, pondering whether my mother has enough coffee stocked at home. Recognizing the importance of this question, especially during the sacred month of Ramadan when she typically begins her fast with a sip of coffee, a ritual I have mirrored, I resolve to call her via WhatsApp. Dialing her number, I encounter the frustration of a phone call that fails to connect, indicating a lack of internet service. Undeterred, I make my way to the nearby supermarket, where I top up my phone with 60 RM, the maximum allowed per charge. With experience guiding me, I opt for three charges, estimating that 180 units should afford me about a 35-minute conversation. Each call to my mother serves as a conduit for updates on her well-being, my father’s health, and the overall status of our extended family, all residing together in one apartment. During Ramadan, these conversations delve into her preparations for breaking the fast. Perhaps this time, she’s managed to procure budget-friendly alternatives from the market, steering away from the monotony of canned meals like beans, hummus, or tuna, and perhaps opting for cherished dishes like chicken maqloubeh or mloukhiyyeh, beloved by both herself and our family. As the phone finally rings after multiple attempts, I eagerly await my mother’s answer. When she finally picks up on the fifth try, I greet her affectionately, “Hello, my love. How are you?” “I am fine, my dear Ghadoosh,” she responds, using her term of endearment for me. I ask about her third-day iftar meal, to which she replies, “Today, we’re preparing beans with lemon and tomato, served alongside saj bread.” “You know we’ve finished building a clay oven on the roof of the house, and we use it to bake bread.” “Oh, that sounds good, Mom. Bon appétit,” I replied, understanding how monotonous it can be to eat the same meal for more than 100 days. Concerned about her health, especially given her diagnosis of irritable bowel syndrome (IBS), I ask about her condition. She acknowledges her discomfort, expressing gratitude for the doctor’s recommendations to avoid certain foods. Unfortunately, everything the doctor recommended is either unavailable or too expensive to afford. As our conversation progresses, the familiar sound of her voice brings comfort, even amidst the backdrop of challenges we face. Every time we talk, there’s a quiet sadness that hangs in the air, partly because of the miles between us and the heavy load of worries we both carry. “All praises to Allah,” my mother began, her voice tinged with discomfort. “I have persistent abdominal pain, but it’s bearable. It will pass,” she reassured me. Responding like a concerned physician, I rushed to advise her, “Mom, please pay careful attention to your diet and hydration during Ramadan. Make sure you drink plenty of water and consume nourishing foods like dates, while avoiding anything that exacerbates your discomfort. Choose light, healthy meals like thyme and cheese with bread, and incorporate olive oil. If canned foods like hummus, beans, or chickpeas make you feel tired or worsen your symptoms, refrain from eating them. Your well-being is paramount, so take care of yourself, my love. Remember to say bismillah before each meal, and trust in Allah for strength and healing.” “Okay, my love. Don’t worry,” she responded, her tone conveying gratitude for my concern. “How is your husband and his family?” she inquired. “How is your mother-in-law? Please convey my regards to them, and I hope we can meet soon once the war ends, Allah willing, if we are still alive on that day.” “Oh, mom, please don’t say that. May all negativity fade away. May Allah safeguard you and bring us all together again.” My husband’s family and I are unable to communicate with each other within Gaza due to poor connectivity. Therefore, when I speak to my husband’s relatives, I extend greetings from my family, and when I converse with my own family, I convey greetings from my husband’s family. “How are my sisters, mom? Have you been in touch with Sara? Did you manage to visit Mona?” I asked anxiously. “Sara is still in Gaza with her kids, husband, and his family. They’re facing immense struggles to find food and water. I’ve only managed to contact her once during these difficult months. Sadly, the call was abruptly cut off, and I couldn’t even say goodbye,” my mom explained with a heavy heart. “Mona and her family are living in a tent in Khan Younis. The conditions are harsh — when it rains, the tent floods, and when it stops, the sand’s smell makes them sick,” she continued. “We’ve had limited contact with your sisters, Ghada. Last week, we were able to confirm Sara’s well-being through one of your father’s cousins in Gaza. However, you know there’s a famine in the north. May Allah ease their hardships,” my mom said tearfully. After composing herself, she added, “Mona visited us briefly yesterday. Thankfully, she and her kids are doing okay. Don’t worry, dear.” “Don’t cry, mom. Let’s pray. It’s our most powerful tool. May Allah alleviate their suffering, guide us all, and bring an end to this war. May the situation improve,” I reassured her. The wail of an ambulance interrupted our conversation. My mother’s voice, usually composed, now shook with emotion as she recounted the struggles since being forcibly displaced from Gaza City to Rafah. Reflecting on our decision to settle in Rafah in my uncle’s home due to the lack of available housing, she expressed her sorrow, “If we had a home in Gaza, we would never have left, Ghada. They’ve destroyed everything in Gaza: the trees, the stones, the streets. There’s nothing left, my dear. The city has transformed; you wouldn’t recognize it.” “Inshallah everything will improve, mom. We’ll rebuild the city again,” I said optimistically. She replied softly, “Inshallah, dear.” I broached the topic of leaving Gaza for Malaysia, but his resolute refusal caught me off guard. “No, dear. I will never leave Gaza,” he stated firmly, revealing a depth of sentiment I hadn’t fully grasped before. I seized the opportunity to speak to my father, eagerly greeting him, “Hello, Dad. How are you?” His warm voice comforted me, assuring me, “Everything is good, dear. Don’t worry. We’re in good spirits, and as long as we have each other, we’ll be fine.” “How much is the fish per kilo?” I asked. My father has always had a deep love for fish, enjoying it day after day before the war. He replied with sadness, “The price for a kilo of sardines is around 130 shekels. That’s the cheapest rate in the market. Prices have increased tenfold.” Despite his assurances, I couldn’t shake the heavy burden weighing on my heart. “May Allah protect you, dear Baba,” I said, my voice trembling with emotion. “I know it’s not easy, but please stay steadfast. Your strength gives me hope.” I broached the topic of leaving Gaza for Malaysia, but his resolute refusal caught me off guard. “No, dear. I will never leave Gaza,” he stated firmly, revealing a depth of sentiment I hadn’t fully grasped before. “We’ve purchased tents in case the situation deteriorates further. We’ll relocate to Nuseirat refugee camp or Deir al-Balah,” he added. The weight of our conversation lingered long after we said our goodbyes. Despite my efforts to offer comfort, I couldn’t shake the sense of helplessness that settled over me, leaving me feeling powerless to ease their suffering. https://mondoweiss.net/2024/03/no-dear-i-will-never-leave-gaza/

Bisikan Ruh Ramadhan 2 Ramadhan adalah bulan diturunkan Al Quran. Al Quran telah mensifatkan dirinya dengan berbagai nama dan sifat yang mulia agar manusia mudah mengenalinya. Sayugianya Al Quran lebih dikenali, didekati dan diingati. 1. Al-Quran adalah As-Shirath Al-Mustaqim ( jalan lurus ) وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ. ﴿ الأنعام : ١٥٣﴾ “Dan sungguh, inilah jalan–Ku yang lurus, maka ikutilah!.” (Al-An’am: 153) 2. Al-Quran adalah Al–Hablu al-Matin ( Tali agama yang kukuh ) وَاعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعًا ﴿أل عمران : ١٠٣ ﴾ “Maka berpegang teguhlah kamu semuanya pada tali (agama) Allah.” (Ali ‘Imran: 103) 3. Al-Quran adalah Al-Mizan ( Neraca nilaian ) فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ ﴿ النساء : ٥٩ ﴾ “Kemudian jika kamu berbeda pendapat tentang sesuatu, maka kembalikanlah kepada Allah dan Rasul.” (An Nisa’: 59) “Kembali kepada Allah” maknanya adalah kembali kepada Al-Qur’an, sedangkan “kembali kepada Rasulullah sallallahu ‘alaihi wa sallam” adalah kembali kepada As-Sunnah. 4. Al-Quran adalah Al–‘Urwatul Wutsqa ( Pegangan yang kukuh ) لَا إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا وَاللهُ سَمِيعٌ عَلِيمٌ ﴿ البقرة : ٢٥٦ ﴾ “Tidak ada paksaan dalam (menganut) agama (Islam), sesungguhnya telah jelas (perbedaan) antara jalan yang benar dengan jalan yang sesat. Barangsiapa yang ingkar kepada thaghut dan beriman kepada Allah, maka sungguh dia telah berpegang (teguh) pada tali yang sangat kuat, yang tidak akan putus. Allah Maha Mendengar, Maha Mengetahui.” (Al-Baqarah: 256) 5. Al-Quran adalah al- Burhan ( bukti kebenaran ) dan An-Nur al-Mubin ( Cahaya yang terang ) يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينً ﴿ النساء : ١٧٤ ﴾ “Wahai manusia! Sesungguhnya telah sampai kepadamu bukti kebenaran dari Tuhanmu (Muhammad dengan mukjizatnya), dan telah Kami turunkan kepadamu cahaya yang terang benderang.” (An-Nisa’: 174) وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿ الشورى : ٥٢ ﴾ “Dan demikianlah Kami wahyukan kepadamu (Muhammad) ruh (Al–Qur’an) dengan perintah Kami. Sebelumnya engkau tidak mengetahui apakah kitab (Al-Qur’an) dan apakah iman itu, tetapi Kami jadikan Al-Qur’an itu cahaya, dengan itu Kami memberi petunjuk siapa yang Kami kehendaki diantara hamba-hamba Kami. Dan sungguh, engkau benar-benar membimbing (manusia) kepada jalan yang lurus.” (Asy-Syura: 52) 6. Al-Quran adalah Al–Huda ( Petunjuk ) إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا ﴿ الإسراء : ٩ ﴾ “Sungguh, Al–Qur’an ini memberi petunjuk ke (jalan) yang paling lurus dan memberi kabar gembira kepada orang mukmin yang mengerjakan kebajikan, bahwa mereka akan mendapat pahala yang besar." (Al-Isra’: 9) وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ ﴿ النحل : ٨٩ ﴾ “Dan Kami turunkan Al–Kitab (Al–Qur’an) kepadamu untuk menjelaskan segala sesuatu, sebagai petunjuk serta rahmat dan kabar gembira bagi orang yang berserah diri (muslim).” (An-Nahl: 89) 7. Al-Quran adalah Asy–Syifa’ ( Penawar dan penyembuhan) يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ. ﴿ يونس : ٥٧ ﴾ “Wahai manusia! Sungguh telah dating kepadamu pelajaran (Al–Qur’an) dari Tuhanmu, penyembuh bagi penyakit yang ada dalam dada, dan petunjuk serta rahmat bagi orang yang beriman.” (Yunus: 57) وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ﴿ فصلت : ٤٤ ﴾

Bisikan Ruh Ramadhan 1 Ramadhan adalah bulan teristimewa yang berbeza dari bulan-bulan yang lain. Ianya adalah : 1. Bulan diturunkan Al Quran dan kitab-kitab samawiyyah. Allah ta’ala berfirman, شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ{البقرة: ١٨٥} “(Beberapa hari yang ditentukan itu ialah) bulan Ramadhan, bulan yang di dalamnya diturunkan (permulaan) Al Quran sebagai petunjuk bagi manusia dan penjelasan-penjelasan mengenai petunjuk itu dan pembeza (antara yang hak dan yang bathil). Kerana itu, barangsiapa di antara kamu hadir (di negeri tempat tinggalnya) di bulan itu, maka hendaklah ia berpuasa pada bulan itu.” (Al Baqarah: 185)   إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (1) وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (2) لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ(3){القدر: ١-٣} ”Sesungguhnya Kami telah menurunkannya (Al Quran) pada lailatul qadar (malam kemuliaan). Dan tahukah kamu apakah malam kemuliaan itu? Malam kemuliaan itu lebih baik dari seribu bulan.” (Al Qadr: 1-3).   Allah ta’ala juga berfirman, إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ {الدخان: ٣} ”Sesungguhnya Kami menurunkannya pada suatu malam yang diberkati dan sesungguhnya Kami-lah yang memberi peringatan.” ( Ad-Dukhan: 3)   2. Bulan untuk qiyamullail dengan solat tarawih dan tahajjud. Nabi ﷺ bersabda, من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه (رواه البخاري ومسلم).  ”Barangsiapa yang berdiri (menunaikan salat) di bulan Ramadan dengan iman dan mengharap (pahala), maka dosa-dosanya yang telah lalu akan diampuni”. 3. Bulan pengampunan dan penghapus dosa. Nabi ﷺ bersabda, من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه (رواه البخاري ومسلم) Barangsiapa yang berpuasa di bulan Ramadhan dengan penuh keimanan dan pengharapan, maka akan diampunkan dosanya yang telah lalu.” (HR al-Bukhari dan Muslim) 4. Bulan pembebasan dari api neraka. Nabi ﷺ bersabda, (ولله عتقاء من النار وذلك في كل ليلة) رواه الترمذي وابن ماجه. Dan bagi Allah membebaskan sejumlah orang dari neraka. Hal itu terjadi pada setiap malam.” (HR. Tirmizi dan Ibn Majah) 5. Bulan ihsan kasihan belas dan pemurah. Nabi ﷺ bersabda, عن ابن عباس رضي الله عنهما قال: كان النبي صلى الله عليه وسلم أجود الناس وكان أجود ما يكون في رمضان حين يلقاه جبريل فيدارسه القرآن. (رواه البخاري ومسلم) Nabi ‎ﷺ adalah orang yang paling dermawan. Dan Baginda lebih dermawan lagi di bulan Ramadhan saat Baginda bertemu Jibril. Jibril menemuinya setiap malam untuk mengajarkan Al Qur’an. (HR. Bukhari,Muslim) 6. Bulan dibuka pintu-pintu syurga, ditutup pintu-pintu neraka dan dibelenggu para syaitan. Nabi ﷺ bersabda, إذا جاء رمضان فتحت أبواب الجنة، وغلقت أبواب النار، وصفدت الشياطين (رواه البخاري ومسلم) Bila datang Ramadhan, dibuka pintu-pintu syurga, ditutup pintu-pintu neraka, dibelenggu para syaitan. ( HR Bukhari, Muslim) 7. Bulan doa-doa dimakbulkan oleh Allah ta’ala. Dalam surah Al Baqarah selepa ayat kewajipan berpuasa, Allah ta’ala menyatakan tentang diriNya sebagai Pemakbul Doa dari para hambaNya. وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ ‎ ﴿البقرة: ١٨٦﴾‏ Dan apabila hamba-hambaKu bertanya kepadamu mengenai Aku maka (beritahu kepada mereka): sesungguhnya Aku (Allah) sentiasa hampir (kepada mereka); Aku perkenankan permohonan orang yang berdoa apabila ia berdoa kepadaKu. Maka hendaklah mereka menyahut seruanku (dengan mematuhi perintahKu), dan hendaklah mereka beriman kepadaKu supaya mereka menjadi baik serta betul. (186) (Al Baqarah: 186) Nabi ﷺ bersabda, ثَلاَثَةٌ لاَ تُرَدُّ دَعْوَتُهُمُ الصَّائِمُ حَتَّى يُفْطِرَ وَالإِمَامُ الْعَادِلُ وَدَعْوَةُ الْمَظْلُومِ “Tiga orang yang do’anya tidak tertolak: orang yang berpuasa sampai ia berbuka, pemimpin yang adil, dan do’a orang yang dizalimi”. (HR Tirmizi) 8. Bulan yang digandakan pahala amal ibadah dan kebaikan. Nabi ﷺ bersabda, فَإِذَا جَاءَ رَمَضَانُ فَاعْتَمِرِي ، فَإِنَّ عُمْرَةً فِيهِ تَعْدِلُ حَجَّةً Sekiranya telah tiba bulan Ramadhan, maka hendaklah kamu mengerjakan umrah. Ini kerana umrah pada bulan tersebut menyamai pahalanya seperti mengerjakan haji. (HR al-Bukhari) 9. Bulan berlakunya lailatul qadar iaitu malam yang paling mulia. Allah ta’ala berfirman, إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (1) وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (2) لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ(3) ”Sesungguhnya Kami telah menurunkannya (Al Quran) pada lailatul qadar (malam kemuliaan). Dan tahukah kamu apakah malam kemuliaan itu? Malam kemuliaan itu lebih baik dari seribu bulan.” (Al Qadr: 1-3).   Allah ta’ala juga berfirman, إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ   ”Sesungguhnya Kami menurunkannya pada suatu malam yang diberkati dan sesungguhnya Kami-lah yang memberi peringatan.” ( Ad-Dukhan: 3) Justeru, ambillah dan rebutlah ruang dan peluang yang Allah ta’ala telah berikan padamu dengan hadirnya Ramadhan tahun ini. Kerana engkau tidak pasti lagi dapat menemuinya pada tahun hadapan. ABi

*Masya Allah. Betul betul kreatif sekali yang menulis pesan ini* 😳 *TIKET PERJALANAN MANUSIA* 😳 ( *IDENTITAS PENUMPANG* ) Nama : *Manusia* Tempat Asal : *Tanah* Alamat : *Planet Bumi* ( *KETERANGAN PERJALANAN* ) Terminal Keberangkatan : *Dunia* Transit : *Alam Kubur* Terminal Kedatangan : *Padang Mahsyar* Tujuan Akhir : *Syurga/Neraka* Jam Keberangkatan : *Surprise/Menunggu izra'il Menjemput* *Check In* : Akan Dilakukan Oleh Malaikat Maut. *BARANG BAWAAN YANG DIIJINKAN* 1. *Kain Kafan* 2. *Iman* 3. *Amal Sholih* *BARANG BAWAAN YANG TIDAK DIIJINKAN* 1. *Istri/Suami Berikut Anak*" 2. *Harta Benda* 3. *Jabatan* *BARANG YANG BOLEH DATANG MENYUSUL* 1. *Shodaqoh/Jariyyah* 2. *Ilmu Yang Bermanfaat* 3. *Do'a Anak Sholeh* ( *PERHATIAN*‼️) Kami sarankan kepada *Para Penumpang* 1. Sebelum keberangkatan diharapkan *untuk selalu membaca, mempelajari*, dan *mengamalkan buku petunjuk kehidupan* yang sudah tercantum dalam *al-Quranul Karim*. 2. Sebelum keberangkatan diharapkan *untuk selalu mengamalkan standard operating procedure (SOP)* seperti yang ditunjukan oleh Rosullullah SAW. 3. Kami sarankan *untuk selalu waspada* dan *Hati-hati dengan calo syaithan* yang selalu menawarkan tiket *ke neraka jahanam*. *CATATAN PENTING* Kpd para penumpang, *Sebelum Keberangkatan*, Kami Ingatkan untuk : *Selalu Memeriksa kembali barang bawaan* yang akan anda titipkan : 1: *Tolong cek dulu Istri/Suaminya* jangan sampai mereka *tidak pernah di arahkan ke jalan Allah* dan *Rasulnya*, 2- *Cek dulu anak-anaknya* jangan sampai mereka *tidak pernah di ajarkan pendidikan-pendidikan agama*, 3- *Cek dulu hartanya* jangan sampai ada yang *belum pernah di zakatkan*, 3- *Cek dulu jabatannya* jangan sampai di jadikan fasilitas *untuk menindas rakyat-rakyat yg lemah*, dan tentunya *kami anjurkan bagi para penumpang untuk selalu berdo'a terlebih dahulu* supaya *selamat sampai tujuan*. *DO'A YANG KAMI ANJURKAN* Ya Alloh Ya Robbi.. -- *Selamatkanlah kami semuanya, ibu & bapak, suami / istri, anak_anak, saudara,* dan *sahabat sahabat kami dalam perjalanan panjang ini*, *Tunjukkan kpd kami petunjuk yang benar saat tiba di terminal keberangkatan kami (dunia ini),* dan *istirahatkanlah kami saat tiba di stasiun alam kubur*, *Berikanlah kami kemudahan* saat *sampai di terminal akhir padang mahsyar nanti*, *Sampaikanlah kami ke tujuan kami Kembali pada Alloh,* dan *berilah pahala yang besar kepada orang yang membagikan/men _share pesan ini Aamiin_* Kami Berharap Anda Untuk *Bisa Menta'ati Semua Peraturan Peraturan Agama* yg terus berlaku, *Agar Anda Tidak Tersesat* dan *Bisa Selamat Sampai Tujuan,* Atas Perhatiannya kami Ucapkan terima kasih Sobat, sekarang anda mempunyai 2 pilihan : 1. *Membiarkan sedikit pengetahuan ini* hanya sampai di baca sendiri. 2. *Membagikan sedikit pengetahuan ini* kepada semua teman_teman di GROUP Whatsapp'mu, *Insya Alloh akan menjadi pahala bagimu* Rasanya bila ini diteruskan, pasti bermanfaat.ا

Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’ This beautiful, inspiring, elegiac book is the story of the author’s journey – a journey from Baghdad to Israel in 1950, aged five, and from Israel to England. But Avi Schlaim’s journey was at different levels. It was geographical and it was cultural. It also became a political journey to his own position today. His personal experiences illustrate a bigger story of the Jewish exodus from Iraq to Israel in 1950 following the creation of Israel in 1948. His story and his words speak more eloquently than any reviewer can, and so for the most part, I quote directly from his memoir. The book is “a glimpse into the lost and rich world of the Iraqi-Jewish community”. Perhaps, coming from what he describes as a prosperous, privileged family, he may see the past through rose-tinted glasses. But his memories are precious. “We belonged to a branch of the global Jewish community that is now almost extinct. We were Arab-Jews. We lived in Baghdad and were well integrated into Iraqi society. We spoke Arabic at home, our social customs were Arab, our lifestyle was Arab, our cuisine was exquisitely Middle Eastern and my parents’ music was an attractive blend of Arabic and Jewish…We in the Jewish community had much more in common, linguistically and culturally, with our Iraqi compatriots than with our European co-religionists. Of all the Jewish communities in the Ottoman Empire, the one in Mesopotamia was the most integrated into local society, the most Arabised in its culture and the most prosperous… When the British created the Kingdom of Iraq…the Jews were the backbone of the Iraqi economy” Jewish lineage in Mesopotamia stretched as far back as Babylonian times, pre-dating the rise of Islam by a millenium. “Their influence was evident in every branch of Iraqi culture, from literature and music to journalism and banking. Banks – with the exception of government owned banks – and all the big markets remained closed on the Sabbath and the other Jewish holy days.” By the 1880s there were 55 synagogues in Baghdad. He describes how in Iraq there was a long tradition of religious tolerance and harmony. “The Jews were neither newcomers nor aliens in Iraq. They were certainly not intruders”. By the time of the First World War, Jews constituted one third of the population of Baghdad. He contrasts Europe and the Middle East. “Unlike Europe the Middle East did not have a ‘Jewish Question’. “Iraq’s Jews did not live in ghettos, nor did they experience the violent repression, persecution and genocide that marred European history. There were of course exceptions, notably the infamous pogrom against Jews in June 1941, for which the actions of British imperialism must take substantial responsibility. By 1941, antisemitism in Baghdad was on the increase but was more a foreign import than a home grown product. There was a violent pogrom against the Jewish community named the farhud. The Jews were seen as friends of the British. 179 Jews were murdered and several hundred injured. It was completely unexpected and unprecedented. There had been no other attack against the Jews for centuries. Avi gives many examples of Muslims assisting their Jewish neighbours. And yet he writes: “The overall picture, however, was one of religious tolerance, cosmopolitanism, peaceful co-existence and fruitful interaction.” The critical moment was the creation of Israel. “As a result of the Arab defeat, there was a backlash against the Jews throughout the Arab world. “What had been a pillar of Iraqi society was increasingly perceived as a sinister fifth column”, with Islamic fundamentalists and Arab nationalists identifying the Jews in their countries with the hated Zionist enemy. Palestinians “were the main victims of the Zionist project. More than half their number became refugees and the name Palestine was wiped off the map. But there was another category of victims, less well known and much less talked about: the Jews of the Arab lands”. The sub-title of the book refers to ‘Arab-Jews’. “The hyphen is significant. Critics of the term Arab-Jew see it as… conflating two separate identities. As I see it, the hyphen unites: an Arab can also be a Jew and a Jew can also be an Arab…We are told that there is a clash of cultures, an unbridgeable gulf between Muslims and Jews… The story of my family in Iraq -and that of many forgotten families like mine – points to a dramatically different picture. It harks back to an era of a more pluralist Middle East with greater religious tolerance and a political culture of mutual respect and co-operation.” Yet the Zionists portray the Jews as the victims of endemic Arab persecution and this is used to justify the atrocious treatment of the Palestinians. Thus the narrative of the ‘Jewish Nakba’ to create a ‘false symmetry between the fate of two communities. This narrative is not history; it is the propaganda of the victors.” On 29th November 1947 the General Assembly of the United Nations voted for the partition of mandate Palestine into two states: one Arab, one Jewish. The General Council of the Iraqi Jewish community sent a telegram to the UN opposing the partition resolution and the creation of a Jewish state. “Like my family, the majority of Iraqi Jews saw themselves as Iraqi first and Jewish second; they feared that the creation of a Jewish state would undermine their position in Iraq… The distinction between Jews and Zionists, so crucial to interfaith harmony in the Arab world, was rapidly breaking down”. Iraq’s participation in the war for Palestine fuelled tensions between Muslims and Jews. Iraqi Jews were widely suspected of being secret supporters of Israel. With the defeat of Palestine a wave of hostility towards Israel and the Jews living in their midst swept through the Arab world. Demonstrators marched through the streets of Baghdad shouting “Death to the Jews.” And the government needing a scapegoat did not simply respond to public anger but actively whipped up public hysteria and suspicion against the Jews. At this point official persecution against the Jews began. In July 1948 a law was passed making Zionism a criminal offence punishable by death or a minimum sentence of seven years in prison. Jews were fired from government jobs and from the railways, post office and telegraph department, Jewish merchants were denied import and export licences, restrictions placed on Jewish banks to trade in foreign currency, young Jews were barred from admission to colleges of education and the entire community was put under surveillance. The number of Jewish immigrants leaving Iraq to the end of 1953 numbered almost 125,000 out of a total of 135,000. The Jewish presence going back well over 2,000 years was destroyed. And yet for all this the mass exodus did not occur till 1950/1951 in what was known as the ‘Big Aliyah”. The majority of Iraqi Jews did not want to leave Iraq and had no affinity with Zionism. Most who emigrated to Israel did so only after a wave of five bombings of Jewish targets in Baghdad. It has long been argued that the bombings were instigated by Israel and the Zionists to spark a mass flight of Iraqi Jews to Israel, needed as they were to do many of the menial jobs and to boost numbers in the army. The author makes a forensic examination of the evidence – based on examination of documents and on interviews – and concluded that three out of the five bombings were carried out by the Zionist underground in Baghdad, a fourth – the bombing of the Mas’uda Shemtob synagogue, which was the only one that resulted in fatalities – was the result of Zionist bribery and there was one carried out by a far right wing, anti-Jewish Iraqi nationalist group. When the Iraqi Jews arrived in Israel, their experience fell short of the Zionist myth. At the airport in Israel, many were sprayed with DDT pesticides “to disinfect them as if they were animals.” They were then taken to squalid and unsanitary transit camps. Some camps were surrounded by barbed wire and guarded by policemen. The immigration and settlement authorities had no understanding of their customs and culture. “They thought of them as backward and primitive and expected them to take their place at the bottom of the social hierarchy and be grateful for whatever they were given… The lens through which the new immigrants were viewed was the same colonialist lens through which the Ashkenazi establishment viewed the Palestinians.” “We were Jews from an Arab country that was still officially at war with Israel. European Jews.. looked down on us as socially and culturally inferior. They despised the Arabic language…I was an Iraqi boy in a land of Europeans.” For his grandmothers, Iraq was the beloved homeland while Israel was the place of exile. “Migration to Israel is usually described as Aliyah or ascent. For us the move from Iraq to Israel was decidedly a Yeridah, a descent down the economic and social ladder. Not only did we lose our property and possessions; we also our lost our strong sense of identity as proud Iraqi Jews as we were relegated to the margins of Israeli society.” The experience was to break his father. “The unstated aims of the official policy for schools were to undermine our Arab-Jewish identity… A systematic process was at work to delegitimise our heritage and erase our cultural roots” It was a clash of cultures. The Mizrahim were earmarked to be the proletariat – the fodder to support the country’s industrial and agricultural development. As one author put it, “We left Iraq as Jews and arrived in Israel as Iraqis.” They were clearly, to borrow from current jargon, “the wrong kind of Israeli”. His journey was a political one too. His message and his warnings are unequivocally universalist. “The Holocaust stands out as an archetype of a crime against humanity. For me as a Jew and an Israeli therefore the Holocaust teaches us to resist the dehumanising of any people, including the Palestinian ‘victims of victims’, because dehumanising a people can easily result, as it did in Europe in the 1940s, in crimes against humanity.” He had previously argued that it was only after the 1967 war that Israel became a colonial power, oppressing the Palestinians in the occupied territories. However, “a deeper analysis… led me to the conclusion that Israel had been created by a settler-colonial movement. The years 1948 and 1967 were merely milestones in the relentless systematic takeover of the whole of Palestine… Since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march… The most crucial turning point was not the war of 1967 but the establishment of the State of Israel in 1948.” And more: “the two-state solution is dead or, to be more accurate, it was never born… The outcome I have come to favour is one democratic state… with equal rights for all its citizens regardless of ethnicity or religion.” He is absolutely right in my view. His family’s story “serves as a corrective to the Zionist narrative which views Arabs and Jews as congenitally incapable of dwelling together in peace and doomed to permanent conflict and discord… My experience as a young boy and that of the whole Jewish community in Iraq, suggests there is nothing inevitable or pre-ordained about Arab-Jewish antagonism… Remembering the past can help us to envisage a better future… Arab-Jewish co-existence is not something that my family imagined in our minds; we experienced it, we touched it.” Optimistic? Yes, perhaps over-optimistic. But towards the end of this masterpiece, Avi Schlaim justifies his message. “Recalling the era of cosmopolitanism and co-existence that some Jews, like my family, enjoyed in Arab countries before 1948 offers a glimmer of hope… It’s the best model we have for a better future.” https://www.jewishvoiceforlabour.org.uk/article/avi-shlaim-three-worlds-memoirs-of-an-arab-jew/

Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’ This beautiful, inspiring, elegiac book is the story of the author’s journey – a journey from Baghdad to Israel in 1950, aged five, and from Israel to England. But Avi Schlaim’s journey was at different levels. It was geographical and it was cultural. It also became a political journey to his own position today. His personal experiences illustrate a bigger story of the Jewish exodus from Iraq to Israel in 1950 following the creation of Israel in 1948. His story and his words speak more eloquently than any reviewer can, and so for the most part, I quote directly from his memoir. The book is “a glimpse into the lost and rich world of the Iraqi-Jewish community”. Perhaps, coming from what he describes as a prosperous, privileged family, he may see the past through rose-tinted glasses. But his memories are precious. “We belonged to a branch of the global Jewish community that is now almost extinct. We were Arab-Jews. We lived in Baghdad and were well integrated into Iraqi society. We spoke Arabic at home, our social customs were Arab, our lifestyle was Arab, our cuisine was exquisitely Middle Eastern and my parents’ music was an attractive blend of Arabic and Jewish…We in the Jewish community had much more in common, linguistically and culturally, with our Iraqi compatriots than with our European co-religionists. Of all the Jewish communities in the Ottoman Empire, the one in Mesopotamia was the most integrated into local society, the most Arabised in its culture and the most prosperous… When the British created the Kingdom of Iraq…the Jews were the backbone of the Iraqi economy” Jewish lineage in Mesopotamia stretched as far back as Babylonian times, pre-dating the rise of Islam by a millenium. “Their influence was evident in every branch of Iraqi culture, from literature and music to journalism and banking. Banks – with the exception of government owned banks – and all the big markets remained closed on the Sabbath and the other Jewish holy days.” By the 1880s there were 55 synagogues in Baghdad. He describes how in Iraq there was a long tradition of religious tolerance and harmony. “The Jews were neither newcomers nor aliens in Iraq. They were certainly not intruders”. By the time of the First World War, Jews constituted one third of the population of Baghdad. He contrasts Europe and the Middle East. “Unlike Europe the Middle East did not have a ‘Jewish Question’. “Iraq’s Jews did not live in ghettos, nor did they experience the violent repression, persecution and genocide that marred European history. There were of course exceptions, notably the infamous pogrom against Jews in June 1941, for which the actions of British imperialism must take substantial responsibility. By 1941, antisemitism in Baghdad was on the increase but was more a foreign import than a home grown product. There was a violent pogrom against the Jewish community named the farhud. The Jews were seen as friends of the British. 179 Jews were murdered and several hundred injured. It was completely unexpected and unprecedented. There had been no other attack against the Jews for centuries. Avi gives many examples of Muslims assisting their Jewish neighbours. And yet he writes: “The overall picture, however, was one of religious tolerance, cosmopolitanism, peaceful co-existence and fruitful interaction.” The critical moment was the creation of Israel. “As a result of the Arab defeat, there was a backlash against the Jews throughout the Arab world. “What had been a pillar of Iraqi society was increasingly perceived as a sinister fifth column”, with Islamic fundamentalists and Arab nationalists identifying the Jews in their countries with the hated Zionist enemy. Palestinians “were the main victims of the Zionist project. More than half their number became refugees and the name Palestine was wiped off the map. But there was another category of victims, less well known and much less talked about: the Jews of the Arab lands”. The sub-title of the book refers to ‘Arab-Jews’. “The hyphen is significant. Critics of the term Arab-Jew see it as… conflating two separate identities. As I see it, the hyphen unites: an Arab can also be a Jew and a Jew can also be an Arab…We are told that there is a clash of cultures, an unbridgeable gulf between Muslims and Jews… The story of my family in Iraq -and that of many forgotten families like mine – points to a dramatically different picture. It harks back to an era of a more pluralist Middle East with greater religious tolerance and a political culture of mutual respect and co-operation.” Yet the Zionists portray the Jews as the victims of endemic Arab persecution and this is used to justify the atrocious treatment of the Palestinians. Thus the narrative of the ‘Jewish Nakba’ to create a ‘false symmetry between the fate of two communities. This narrative is not history; it is the propaganda of the victors.” On 29th November 1947 the General Assembly of the United Nations voted for the partition of mandate Palestine into two states: one Arab, one Jewish. The General Council of the Iraqi Jewish community sent a telegram to the UN opposing the partition resolution and the creation of a Jewish state. “Like my family, the majority of Iraqi Jews saw themselves as Iraqi first and Jewish second; they feared that the creation of a Jewish state would undermine their position in Iraq… The distinction between Jews and Zionists, so crucial to interfaith harmony in the Arab world, was rapidly breaking down”. Iraq’s participation in the war for Palestine fuelled tensions between Muslims and Jews. Iraqi Jews were widely suspected of being secret supporters of Israel. With the defeat of Palestine a wave of hostility towards Israel and the Jews living in their midst swept through the Arab world. Demonstrators marched through the streets of Baghdad shouting “Death to the Jews.” And the government needing a scapegoat did not simply respond to public anger but actively whipped up public hysteria and suspicion against the Jews. At this point official persecution against the Jews began. In July 1948 a law was passed making Zionism a criminal offence punishable by death or a minimum sentence of seven years in prison. Jews were fired from government jobs and from the railways, post office and telegraph department, Jewish merchants were denied import and export licences, restrictions placed on Jewish banks to trade in foreign currency, young Jews were barred from admission to colleges of education and the entire community was put under surveillance. The number of Jewish immigrants leaving Iraq to the end of 1953 numbered almost 125,000 out of a total of 135,000. The Jewish presence going back well over 2,000 years was destroyed. And yet for all this the mass exodus did not occur till 1950/1951 in what was known as the ‘Big Aliyah”. The majority of Iraqi Jews did not want to leave Iraq and had no affinity with Zionism. Most who emigrated to Israel did so only after a wave of five bombings of Jewish targets in Baghdad. It has long been argued that the bombings were instigated by Israel and the Zionists to spark a mass flight of Iraqi Jews to Israel, needed as they were to do many of the menial jobs and to boost numbers in the army. The author makes a forensic examination of the evidence – based on examination of documents and on interviews – and concluded that three out of the five bombings were carried out by the Zionist underground in Baghdad, a fourth – the bombing of the Mas’uda Shemtob synagogue, which was the only one that resulted in fatalities – was the result of Zionist bribery and there was one carried out by a far right wing, anti-Jewish Iraqi nationalist group. When the Iraqi Jews arrived in Israel, their experience fell short of the Zionist myth. At the airport in Israel, many were sprayed with DDT pesticides “to disinfect them as if they were animals.” They were then taken to squalid and unsanitary transit camps. Some camps were surrounded by barbed wire and guarded by policemen. The immigration and settlement authorities had no understanding of their customs and culture. “They thought of them as backward and primitive and expected them to take their place at the bottom of the social hierarchy and be grateful for whatever they were given… The lens through which the new immigrants were viewed was the same colonialist lens through which the Ashkenazi establishment viewed the Palestinians.” “We were Jews from an Arab country that was still officially at war with Israel. European Jews.. looked down on us as socially and culturally inferior. They despised the Arabic language…I was an Iraqi boy in a land of Europeans.” For his grandmothers, Iraq was the beloved homeland while Israel was the place of exile. “Migration to Israel is usually described as Aliyah or ascent. For us the move from Iraq to Israel was decidedly a Yeridah, a descent down the economic and social ladder. Not only did we lose our property and possessions; we also our lost our strong sense of identity as proud Iraqi Jews as we were relegated to the margins of Israeli society.” The experience was to break his father. “The unstated aims of the official policy for schools were to undermine our Arab-Jewish identity… A systematic process was at work to delegitimise our heritage and erase our cultural roots” It was a clash of cultures. The Mizrahim were earmarked to be the proletariat – the fodder to support the country’s industrial and agricultural development. As one author put it, “We left Iraq as Jews and arrived in Israel as Iraqis.” They were clearly, to borrow from current jargon, “the wrong kind of Israeli”. His journey was a political one too. His message and his warnings are unequivocally universalist. “The Holocaust stands out as an archetype of a crime against humanity. For me as a Jew and an Israeli therefore the Holocaust teaches us to resist the dehumanising of any people, including the Palestinian ‘victims of victims’, because dehumanising a people can easily result, as it did in Europe in the 1940s, in crimes against humanity.” He had previously argued that it was only after the 1967 war that Israel became a colonial power, oppressing the Palestinians in the occupied territories. However, “a deeper analysis… led me to the conclusion that Israel had been created by a settler-colonial movement. The years 1948 and 1967 were merely milestones in the relentless systematic takeover of the whole of Palestine… Since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march… The most crucial turning point was not the war of 1967 but the establishment of the State of Israel in 1948.” And more: “the two-state solution is dead or, to be more accurate, it was never born… The outcome I have come to favour is one democratic state… with equal rights for all its citizens regardless of ethnicity or religion.” He is absolutely right in my view. His family’s story “serves as a corrective to the Zionist narrative which views Arabs and Jews as congenitally incapable of dwelling together in peace and doomed to permanent conflict and discord… My experience as a young boy and that of the whole Jewish community in Iraq, suggests there is nothing inevitable or pre-ordained about Arab-Jewish antagonism… Remembering the past can help us to envisage a better future… Arab-Jewish co-existence is not something that my family imagined in our minds; we experienced it, we touched it.” Optimistic? Yes, perhaps over-optimistic. But towards the end of this masterpiece, Avi Schlaim justifies his message. “Recalling the era of cosmopolitanism and co-existence that some Jews, like my family, enjoyed in Arab countries before 1948 offers a glimmer of hope… It’s the best model we have for a better future.” https://www.jewishvoiceforlabour.org.uk/article/avi-shlaim-three-worlds-memoirs-of-an-arab-jew/

5 Beautiful Dua for You This Ramadan We thank Allah s.w.t for reuniting us again with Ramadan after a long year of highs and lows. A meeting that the believers desperately need to nourish their faith by receiving the forgiveness of past sins and striving to achieve a higher place in the sight of Allah s.w.t. In a hadith narrated by Abu Hurairah r.a: ‏إِذَا دَخَلَ شَهْرُ رَمَضَانَ فُتِّحَتْ أَبْوَابُ السَّمَاءِ وَغُلِّقَتْ أَبْوَابُ جَهَنَّمَ وَسُلْسِلَتِ الشَّيَاطِين “When the month of Ramadan enters, the gates of Heaven are opened, and the gates of Hell are closed and the devils are chained.” (Sahih Al-Bukhari & Muslim) In this very month, Allah s.w.t sends down His Mercy that is manifested into His forgiveness, multiplied rewards, acceptance and other blessings to His servants. Fortunate it is for those who strive hard to avoid falling into sins, continuously seek repentance and increase his/her worship. It is, however, a waste if we let this reunion pass by us like any other month. Read: The Spiritual Significance of Ramadan To be able to observe various deeds, one needs to supplicate to Allah s.w.t. for aid and acceptance. Thus, prayers serve as reminders as we seek to connect with the Divine. Here are some supplications that we regularly recite in the month of Ramadan. The translations are provided to guide us to understand, internalise and immerse ourselves in the spiritual experience of this sacred month. 1. Ramadan Dua for the Day and Night There are no specific supplications to be read on the day of Ramadan. However, it does not mean there is no emphasis on supplication. We are encouraged to increase our ibadah (worship) to Allah, and “Supplication is worship” (At-Tirmizi) One of the many supplications that we can recite daily during the day and night throughout Ramadan is: أَشهَدُ أَن لاَ إِلَهَ إِلاَّ الله، أَستَغفِرُ الله، نَسأَلُكَ الجَنَّةَ ونَعُوذُ بِكَ مِنَ النَّار Ashhadu an la ilaha illAllah, astaghfirullah, nas-alukal-jannata wa na'uzu bika minan-nar "I bear witness that there is no god worthy of worship but Allah, I seek forgiveness from Allah, we ask you (O Allah) for Paradise and we seek refuge with you from the Hellfire." Our scholars have encouraged us to read the above supplication based on the following Hadith: فاستكثروا فيه من أربع خصال, خصلتين ترضون بهما ربكم ، وخصلتين لا غنى بكم عنهما: فأما الخصلتان اللتان ترضون بهما ربكم: فشهادة أن لا إله إلا الله ، وتستغفرونه ، وأما اللتان لا غنى بكم عنهما : فتسألون الله الجنة ، وتعوذون به من النار "And increase in this month (Ramadan) four matters; two of which shall be to please your Lord, while the other two shall be those of which you cannot make do without. As for the two matters which shall be to please your Lord, are that you should recite the testament of faith Lā ilāha illa Allāh and to seek His forgiveness. And as for the other two matters without which you cannot make do, you should be asking Allāh for paradise and seek refuge with Him from the fire of Jahannam." (Hadith narrated by Ibn Khuzaimah) 2. Dua When Breaking Fast in Ramadan اللَّهُمَّ لَكَ صُمتُ وَعَلَى رِزقِكَ أَفطَرتُ Allahumma laka sumtu wa 'ala rizqika aftartu "O Allah, I have fasted for Your sake and broken the fast upon Your provisions." ذَهَبَ الظَّمأُ، وابْتَلَّتِ العُرُوقُ، وَثَبَتَ الأَجْرُ إِنْ شاءَ اللَّهُ تَعالى Zahabaz-zam-u, wa-btallatil-ʿurūqu, wathabatal-ajru in shā'a Allāhu taʿālā "The thirst is gone, the veins are moistened, and the reward has been earned if Allah wills." (Sunan Abi Dawud) The fasting person will find two kinds of happiness. The first is at the time of breaking the fast; the other is at the time of meeting with his/her Lord. One should be conscious of Allah's presence and that He has promised to send down blessings for the ones observing His fast. We shouldn't be too excited with the feasts lest we forget The One providing these provisions. Be mindful and make heartfelt prayers, for the Prophet s.a.w. mentioned: إِنَّ لِلصَّائِمِ عِنْدَ فِطْرِهِ لَدَعْوَةً مَا تُرَدُّ “Indeed the prayer of the fasting person during his break is not rejected.” (Sunan Ibn Majah) 3. Supplication After Terawih Prayers in Ramadan بِسمِ اللهِ الرَّحمَنِ الرَّحِيْم. الحَمْدُ لِلَّهِ رَبِّ العَالَمِيْن، وَالصَّلاَةُ وَالسَّلاَمُ عَلَى أَشْرَفِ الأَنْبِيَاءِ وَالمُرْسَلِيْن سَيِّدِنَا وَمَوْلاَنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِيْن اَللَّهُمَّ اجْعَلْناَ بِالْإِيْمَانِ كَامِلِيْنْ، وَلِلْفَرَآئِضِ مُؤَدِّيْنَ، وَلِلصَّلَاةِ حَافِظِيْنَ، وَلِلزَّكَاةِ فَاعِلِيْنَ، وَلِمَا عِنْدَكَ طَالِبِيْنَ، وَلِعَفْوِكَ رَاجِيْنَ، وَبِالْهُدَى مُتَمَسِّكِيْن، وَعَنِ اللَّغْوِ مُعْرِضِيْنَ، وَفِي الدُّنْيَا زَاهِدِيْنَ، وَفِي الْأَخِرَةِ رَاغِبِيْنَ، وَبِالْقَضَاءِ رَاضِيْنَ، وَبِالنَّعْمَاءِ شَاكِرِيْنَ، وَعَلَى الْبَلاءِ صَابِرِيْنَ، وَتَحْتَ لِوَاءِ سَيِّدِنَا مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الْقِيَامَةِ سَائِرِيْنَ، وَإِلَى الْحَوْضِ وَارِدِيْنَ، وَفِي الْجَنَّةِ دَاخِلِيْنَ، وَمِنَ النَّارِ نَاجِيْنَ، وَعَلَى سَرِيْرَةِ الْكَرَامَةِ قَاعِدِيْنَ، وَبِحُوْرِ عيْنٍ مُتَزَوِّجِيْنَ، وَمِنْ سُنْدُسٍ وَاِسْتَبْرَقٍ وَدِيْبَاجٍ مُتَلَبِّسِيْنَ، وَمِنْ طَعَامِ الْجَنَّةِ آكِلِيْنَ، وَمِنْ لَبَنٍ وَعَسَلٍ مُصَفًّى شَارِبِيْنَ، بِأَكْوَابٍ وَأَبَارِيْقَ وَكَأْسٍ مِنْ مَعِيْنٍ، مَعَ الَّذِيْنَ أَنعَمْتَ عَلَيْهِمْ مِنَ النَّبِيِّين والصِّدِّيقِينَ والشُّهَدَاءِ والصَّالِحِين، وحَسُنَ أُولَئِكَ رَفِيقًا، ذَلِكَ الْفَضْلُ مِنَ اللهِ وَكَفَى بِاللهِ عَلِيْمًا، وَالحَمدُ لِلَّهِ رَبِّ العَالَمِينَ ___________ Bismillahir-Rahmanir-Raheem. Alhamdulillahi Rabbil 'alameen, was-salatu was-salamu 'ala ashrafil-anbiya-i wal-mursaleen, sayyidina wa mawlana Muhammadin wa 'ala alihi wa sahbihi ajma'een. Allahummaj-'alna bil-imani kamilin, wa lil-fara-idhi mu-addin, wa lis-salati hafizhin, wa liz-zakati fa'ilin, wa lima 'indaka talibin, wa li'afwika rajin, wa bil-huda mutamassikin, wa 'anil-laghwi mu'ridin, wa fi'd-dunya zahidin, wa fil-akhirati raghibin, wa bil-qada-i radhin, wa bin-na'ma'i shakirin, wa 'ala al-bala-i sabirin, wa tahta liwa-i sayyidina Muhammadin sallAllahu 'alayhi wa sallama yawmal qiyamati sa-irin, wa ilal-hawdhi waridin, wa fil-jannati dakhalin, wa minan-nari najin, wa 'alas-sariratil-karamati qa'idin, wa bihurin 'aynin mutazawwijin, wa min sundusin wa-istabraqin wa diybajin mutalabbisin, wa min ta'amil-jannati akilin, wa min labanin wa 'asalin musaffan sharibin, bi-akwabin wa abariqa wa ka'-sin min ma'in, ma'al-lazina an'amta 'alayhim minan-nabiyyina was-siddiqina wash-shuhada-i was-saliheen, wa hasuna ula-iqa rafiqa, zalikal-fadhlu minAllahi wa kafa bi-llahi 'aleeman, wal-hamdu lillahi Rabbil 'alameen. ___________ In the name of Allah, The Most Compassionate, The Most Merciful. Praise be to Allah, Lord of all the Worlds. Prayers and salutations be upon the noblest of all the prophets, our leader, Muhammad, and upon his entire family and companions. O Allah make us from those who have complete faith, perform all obligations, guard their prayers, give zakat, seek that which is due from You, hope for Your forgiveness, hold on firmly to guidance, turn away from futile acts, show no excessive interest for worldly pleasures, devote for the hereafter, are pleased with the divine decree, are grateful for Your blessings, are patient during trials, would walk under the flag of our leader (sayyidina) Muhammad s.a.w. on the Day of Judgement, would arrive to the Prophet’s well (in the hereafter), would enter the Paradise, would be saved from the hellfire, would sit on the honoured mattresses (of paradise), would be married to the companions of Paradise, would be adorned with garments (of paradise) from Silk and Brocade, would eat from the food of Paradise, would drink from the milk and pure honey in the cups and goblets from the fountain of clear water, in the company of those You bestow blessings upon them from amongst the Prophets, the righteous, the martyrs and the pious and what a great company do they make. Such is Allah’s favour, and it is sufficient that Allah is All-Knowing. Praise be to Allah, Lord of all the Worlds. ___________ Read: How to Perform Solat Terawih: Step-by-Step Guide 4. Supplication After Witr Prayers in Ramadan After ending the Witr prayer, the Prophet s.a.w. would recite three times: سُبْحَانَ الْمَلِكِ الْقُدُّوسِ "Glory be to the Sovereign, the Most Holy" (Sunan An-Nasa'i) Afterwards, we may also pray the following dua which is usually read in mosques after praying together in congregation. Ponder upon the meaning of this long and beautiful dua: بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم. الحَمْدُ لِلَّهِ رَبِّ العَالَمِيْن، وَالصَّلاَةُ وَالسَّلاَمُ عَلَى أَشْرَفِ الأَنْبِيَاءِ وَالمُرْسَلِيْن سَيِّدِنَا وَمَوْلاَنَا مُحَمَّدٍ وعَلَى آلِهِ وَصَحبِهِ أَجمَعِين. إِلَهَنَا قَد تَعَرَّضَ لَكَ فِي هَذِهِ اللَّيلَةِ المُتَعَرِّضُون، وَقَصَدَكَ القَاصِدُون، وَرَغِبَ في جُودِكَ وَمَعرُوفِكَ الطَّالِبُون، وَلَكَ فِي هَذِهِ اللَّيلَةِ وَكُلِّ لَيلَةٍ مِن لَيَالِي شَهرِ رَمَضَان نَفَحَاتٍ وَجَوَائِزَ وَمَوَاهِبَ وَعَطَايَا تَجُودُ بِهَا عَلَى مَنْ تَشَاءُ مِنْ عِبَادِك، فَاجْعَلْنَا اللَّهُمَّ مِمَّنْ سَبَقَتْ لَهُ مِنْكَ العِنَايَة، هَا نَحْنُ نَدْعُوكَ كَمَا أَمَرْتَنَا، فَاستَجِبْ مِنَّا كَمَا وَعَدْتَنَا، إِنَّكَ لاَ تُخْلِفُ المِيْعَاد، يَا أَرْحَمَ الرَّاحِمِين. اللَّهُمَّ يَا فَارِقَ الفُرقَانِ وَمُنزِلَ القُرآنِ بِالحِكمَةِ وَالبَيَان 3x بَارِكِ اللَّهُمَّ لَنَا فِي شَهْرِ رَمَضَان وَأَعِدْهُ اللَّهُمَّ عَلَينَا سِنِيناً بَعْدَ سِنِين وَأَعوَامًا بَعدَ أَعوَامٍ عَلَى مَا تُحِبُّهُ وتَرْضَاهُ يَا أَرْحَمَ الرَّاحِمِين. اللَّهُمّ إِنَّ لَكَ فِي هَذِهِ اللَّيلَةِ وَكُلُّ لَيلَةٍ مِن لَيَالِي شَهْرِ رَمَضَان عُتَقَاءَ مِنَ النَّار، فَاجْعَلْنَا اللَّهُمَّ مِنْ عُتَقَائِكَ مِنَ النَّار 3x اللَّهُمَّ أَجِرْنَا مِنَ النَّارِ سَالِمِين وَأَدْخِلْنَا الجَنَّةَ آمِنِين، وَأَلحِقنَا باِلصَّالِحِين، ومَتِّعنَا بِالنَّظَرِ إِلَى وَجهِكَ الكَرِيم، يَا رَبَّ العَالَمِين 3x اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّا اللَّهُمَّ تَقَبَّلْ مِنَّا صَلاتَنَا وَصِيَامَنَا وَقِيَامَنَا وَرُكُوعَنَا وَسُجُودَنَا وَتَخَشُّعَنَا وَتَضَرُّعَنَا وَتَعَبُّدَنَا وَتَمِّم تَقْصِيْرَنَا يَا الله يَا أَرحَمَ الرَّاحِمِين. وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى الِهِ وَصَحبِهِ وَسَلَّمَ وَالحَمدُ لِلَّهِ رَبِّ العَالَمِينَ ___________ Bismillahir-Rahmanir-Raheem. Alhamdulillahi Rabbil 'alamin. Was-salatu was-salamu 'ala ashrafil 'anbiya-i wal-mursalin, sayyidina wa mawlana Muhammadin wa 'ala alihi wa sahbihi ajma'een. Ilahana qad ta'arrada laka fi hazihil-laylatil-muta'arridun, wa qasadakal-qasidun, wa raghiba fi judika wa ma'rufikat-talibun, wa laka fi hazihil-laylati wa kulli laylatin min layali shahri Ramadan, nafahatin wa jawa-iza wa mawahiba wa 'ataya tajudu biha 'ala man tasha-u min 'ibadik, faj'alna-Allahumma min man sabaqat lahu minkal 'inayah, ha nahnu nad'uka kama amartana, fa-stajib minna kama wa'adtana, innaka la tukhliful mi'ad, ya Arhamar-Rahimin. Allahumma ya Fariqal-furqan wa Munzilal-qur-an, bil-hikmati wal-bayan. Barikillahumma lana fi shahri Ramadan (3x) Wa a'idhu-llahuma 'alayna sininan ba'da sinin, wa a'waman ba'da a'wam 'ala ma tuhibbuhu wa tardahu, ya Arhamar-Rahimin. Allahumma innaka fi hazihil-laylati, wa kullu laylatin min layali shahri Ramadan, 'utuqa-a minan-nar, faj'alnAllahumma min 'utuqa-ika minan-nar Allahumma ajirna minan-nar salimeen (3x) Wa-adkhilnal-jannata amineen, wa-alhiqna bissaliheen, wa-mati'na binnazari ila wajhikal-kareem, ya Rabbal-‘alameen Allahumma innaka 'afuwwun tuhibbul-'afwa fa'fu ‘anna (3x) Allahumma taqabbal minna salatana, wa siyamana, wa qiyamana, wa ruku'ana, wa sujudana, wa takhashu'ana, wa tadharru'ana, wa ta'abbudana, wa tammim taqseerana, ya Allah ya Arhamar-Rahimeen. Wa sallAllahu 'ala sayyidina Muhammadin wa 'ala alihi wa sahbihi wa sallam, walhamdulillahi Rabbil 'alamin. ___________ In the name of Allah the Most Gracious and Most Merciful. Praise be to the Lord of all the worlds, prayers and salutations be upon the noblest of all the prophets, our leader (sayyiduna) Muhammad, and upon his entire family and companions. O our Lord, the seekers have presented before You in this very night, intending to reach You, desiring for Your bounties and grace. And You bestow in this night just as any other nights in the month of Ramadan, Your hidden bounties, provisions, presents and gifts upon whoever from Your servants as You please. Therefore, make us amongst those You mentioned to receive Your providence. And here we are praying to You as how You have commanded us. So accept our prayers as how You have promised us, for indeed You never break Your promise. O Most Merciful. O Allah, O Divider of truth from falsehood, and Bestower of the Quran with wisdom and clarity, O Allah bless us in the month of Ramadan 3x Unite us again with Ramadan year after year in a way that You love and pleases You O Most Merciful. O Allah you free in this night just as on any other nights in the month of Ramadan Your servants from the hellfire O Allah save us from the hellfire 3x Enter us into Paradise safely, enjoin us with the company of the pious, grant us to look upon Your Honourable Grace, O Lord of the worlds O Allah, You are indeed Forgiving and love to forgive, so forgive us 3x O Allah, accept our Solat, our fast, our night worships (Qiyam), our bow (Ruku’), our prostrations, our submission, our invocation, our devotion and complete our shortcomings, O Allah, O Most Merciful. And prayers and salutations be upon our leader (sayyiduna) Muhammad and upon his family and companions, and praise be to Allah the Lord of all the worlds ___________ Read: How To Pray Tahajjud and Perform Qiyamullail 5. Supplication in Seeking Laylatul Qadr (Night of Power) in Ramadan In a hadith, the Prophet s.a.w encouraged his wife Aisyah r.a. to read the following supplication if one were to meet Laylatul Qadr, the night that is better than a thousand months: اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي Allahumma innaKa 'Afuwwun, tuhibbul 'afwa, fa'fu 'anni "O Allah, You are indeed Forgiving and love to forgive, so forgive me." (Sunan At-Tirmizi) Although scholars have opinions regarding the exact date of the night of Laylatul Qadr such as it is in the last ten nights, the exact time, by the wisdom of Allah s.w.t remains to be His secret. Hence, it is encouraged for every believer to recite the above supplication repeatedly every night on the nights of Ramadan. Read: 4 Beautiful Significance of Laylatul Qadr Beyond reciting this supplication upon seeking the Night of Qadr, Muslims also make it a practice to recite this dua from the beginning of Ramadan regularly. Generally, mosques in Singapore recite this supplication after the daily congregational prayers. In addition to the list of dua provided above, it is also a common practice for our mosques in Singapore to recite the following: يَا تَوَّاب تُب عَلَينَا * وَارحَمنَا وَانظُر إِلَينَا قَد كَفَانِي عِلمُ رَبِّي * مِن سُؤَالِي وَاختِيَارِي فَدُعَائِي وَابتِهَالِي * شَاهِدٌ لِي بِافتِقَارِي أَنَا عَبدٌ صَارَ فَاخرِي * ضِمنَ فَقرِي وَاضطِرَارِي Yaa Tawwab tubb 'alayna * War-hamna wa-nzur ilaina Qad kafani 'ilmu Rabbi * min su-ali wa-khtiyari Fa-du'a'i wa-btihali * Shahidun li biftiqaria Ana 'abdun saara fakhiri * Dhimna faqri wa-dhtirari "O Most Receiving Of Repentance, accept our repentance – And bestow Your mercy upon us and turn to us The Knowledge of my Lord suffices me – From asking and deciding For my prayer and invocation – Is a witness to my state of destitute I am a servant and my pride lies – In my state of need and desperation.” As we increase our supplications to Allah s.w.t, it is important for us to observe the etiquettes of supplication. We start by seeking forgiveness first before anything else (repentance) to invoke upon Allah s.w.t. with humility, demonstrating deprivation and an utter sense of in-need. Allah s.w.t. mentions in the Quran: وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ "When My servants ask you (O Prophet) about Me: (tell them that) I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided (to the right path)" (Surah Al-Baqarah, 2:186) Some scholars have opined that since this verse is placed between verses about Ramadan and the laws of fasting, it indicates the merits of supplication in the blessed month of Ramadan. May this list of supplications benefit you and your loved ones. As we seek to attain the spiritual gems in this blessed month, we pray that Allah s.w.t helps us to clean our hearts and make us sincere in our worship. Indeed, He is closer to us than anything or anyone else. May Allah s.w.t. accept our acts of worship in this blessed month of Ramadan. May Allah s.w.t. allow us to be better Muslims and servants who serve Him through our service to humanity. https://muslim.sg/articles/5-beautiful-dua-for-you-this-ramadan https://telegra.ph/5-Beautiful-Dua-for-You-This-Ramadan-03-11

‘Operation Al-Aqsa Flood’ Day 156: Israel deploys 15,000 troops in West Bank as Ramadan starts Ceasefire talks falter as Izz El-Din Al-Qassam Brigades spokesperson says Israel is using “deception and evasion.” Israel deploys thousands of troops in the West Bank and Jerusalem ahead of plans to restrict access to Al-Aqsa Mosque during Ramadan. Mustafa Abu SneinehMarch 10, 2024 Palestinians attempt to collect some personal belongings after returning briefly to check on what remains of their homes in Khan Younis in the southern Gaza Strip, on March 9, 2024. (Photo: Saeed Jaras/ APA Images) Palestinians attempt to collect some personal belongings after returning briefly to check on what remains of their homes in Khan Younis in the southern Gaza Strip, on March 9, 2024. (Photo: Saeed Jaras/ APA Images) Casualties 31,045+ killed* and at least 72,645 wounded in the Gaza Strip. According to the Gaza Ministry of Health, 25 children in Gaza have died of malnutrition and dehydration since the beginning of March. 423+ Palestinians killed in the occupied West Bank and East Jerusalem.** Israel revises its estimated October 7 death toll down from 1,400 to 1,147. 588 Israeli soldiers killed since October 7, and at least 3,221 injured.*** *Gaza’s Ministry of Health confirmed this figure on Telegram channel. Some rights groups put the death toll number closer to 40,000 when accounting for those presumed dead. ** The death toll in West Bank and Jerusalem is not updated regularly. This is the latest figure according to PA’s Ministry of Health as of March 6. *** This figure is released by the Israeli military, showing the soldiers whose names “were allowed to be published.” Advertisement Follow the Mondoweiss channel on WhatsApp! Key Developments Israel deploys 15,000 soldiers and military police in West Bank and Jerusalem ahead of Ramadan, including 5,000 reservists, 24 battalions, 20 Border Police companies, and two special forces units. Hamas’s Izz El-Din Al-Qassam Brigades spokesperson rules out any breakthrough in ceasefire talks, and describes Israel’s position as “deceptive.” Abu Obaida warns that Israel’s campaign of starvation against Palestinians in Gaza is affecting Israeli captives, some of whom “suffer from hunger, malnutrition and dehydration.” Izz El-Din Al-Qassam Brigades announces names of four out of seven Israeli captives who died “due to the aggressive Israeli raids on the Gaza Strip.” 25 Palestinian children have died of malnutrition and dehydration since March. The total death toll in Gaza surpasses 31,000 people, 72 percent of whom are women and children. Gaza City municipality says Israel destroyed a one-million-meter square of roads in the Gaza Strip. Gaza City municipality needs heavy vehicles and fuel supplies to clean rubble and nearly 70,000 tons of rubbish. Rescue teams transfer 37 bodies of Palestinian martyrs and 118 injured people to Al-Aqsa Martyrs Hospital in Deir Al-Balah overnight. U.S. to send army vessel to Eastern Mediterranean to deliver aid and supplies to Gaza. Wafa reports that Israeli bombing of tents of displaced Palestinians killed 15 people in Al-Mawasi area, west of Khan Younis. Spain is considering recognizing a Palestinian state by 2027, according to Prime Minister Pedro Sanchez. Ceasefire talks falter as Israel braces for Ramadan The meditated talks between Israel and Hamas have faltered after weeks of expectations and efforts to agree on a permanent ceasefire and the release of hostages and prisoners. The month of Ramadan is due to start tomorrow, March 11, and Israel is set to restrict access of Palestinians in occupied Jerusalem and the West Bank to the Al-Aqsa Mosque while it is bombing the Gaza Strip, starving Palestinians, and shunning calls to allow humanitarian supplies into Gaza. Ramadan is a month of fasting, prayer, and contemplation for millions of Muslims. But it has an extra layer of holiness for Palestinians in the West Bank, who are barred from entering Jerusalem all year round without an Israeli permit. Ramadan, hence, is an opportunity to reconnect with their capital city and pray in the Al-Aqsa. Israel’s plan to restrict access to Jerusalem marks an escalation and will likely lead to violence. Knowing this, the Israeli government has already deployed 15,000 soldiers and military police in the West Bank and Jerusalem since Friday. Those include 5,000 reservists, 24 battalions, 20 Border Police companies, and two special forces units. Hamas describes Israel’s position in ceasefire talks as “deceptive” It remains unclear if a ceasefire in the Gaza Strip can be reached on Sunday at the eleventh hour. Some Israeli officials appear to be optimistic that this could be done. According to Ynet, Israel’s external intelligence, the Mossad, involved alongside the CIA with the mediated talks with Hamas, said on Saturday evening that “contacts and cooperation with the mediators [of Qatar and Egypt] continue all the time in an effort to narrow the gaps and reach agreements.” For thousands of families in the Gaza Strip, they will spend Ramadan in tents, shelters, or amid the shattered walls and rubble of what is left of their bombed houses and neighborhoods. The 2.5 million Palestinians in Gaza are also barred entry by Israel to visit Jerusalem without a permit. Some of them, who were displaced from north Gaza since October, are now blocked from going back to their houses by Israeli forces stationed on Salah El-Din Street, which splits Gaza into north and south. The U.S. has exerted pressure on meditators to convince Hamas to agree to a six-week truce, including the month of Ramadan, in which hostages and prisoners would be released, and sufficient aid would be supplied. The U.S. Secretary of State, Antony Blinken, said on Saturday that “the ball is in their court,” referring to Hamas. “We’re working intensely on it and we’ll see what they do.” Hamas has been adamant that it will only agree to a permanent truce, which would end Israel’s bombing of Gaza and permit the return of thousands of families to north Gaza. During a speech on Friday evening, Abu Obaida, the spokesperson of Hamas’s Izz El-Din Al-Qassam Brigades, ruled out any breakthrough in the talks of a ceasefire. Abu Obaida said Israel was using “deception and evasion” during the talks, and its position was cloaked with “confusion and inconsistency”. He said that Hamas’s ultimate goal from any truce is “stopping [Israeli] aggression, Gaza’s reconstruction, and the withdrawal of [Israeli] forces” from the Gaza Strip. He warned that the campaign of starvation Israel is launching against the people of Gaza is affecting Israeli captives, some of whom “suffer from hunger and deprivation, lack of food and medicine, and suffer malnutrition, dehydration, and emaciation.” “The ball is in their court to save whoever of them can be saved,” Abu Obaida said, addressing Israelis and adding that the Israeli government “insists on receiving [the captives] in coffins.” Later, Izz El-Din Al-Qassam Brigades announced the names of four out of seven captives who died “due to the aggressive Israeli raids on the Gaza Strip, and we have [previously] disclosed the identities of three of them.” Rescue teams transfer 37 bodies to Al-Aqsa Hospital In the past 24 hours, Israeli forces committed eight “massacres” in various areas of the Gaza Strip, according to the Gaza Ministry of Health on Telegram, killing at least 85 people and injuring 130. The total death toll in Gaza has now surpassed 31,000 people, 72 percent of whom are women and children. The ministry added that 25 children have died of malnutrition and dehydration since March. Assem Nabih, a member of Gaza City’s emergency department, told Al-Jazeera Arabic that since October, Israel has destroyed one-million-meter square of roads in the Gaza Strip. The Gaza City municipality needs heavy vehicles and fuel supplies to clean rubble and nearly 70,000 tons of rubbish. Nabih said that insufficient aid is trickling into Gaza, while water in Gaza’s wells is drying out as summer approaches. On Sunday morning, Dr. Khalil Al-Daqran, the spokesperson of the Al-Aqsa Martyrs Hospital in Deir Al-Balah told Al-Jazeera Arabic that rescue teams transferred 37 bodies of Palestinian martyrs and 118 injured people to the hospital overnight. “However, we can’t treat all the injured due to the lack of capabilities and medical supplies,” he said, adding that all hospitals close to the Al-Aqsa Hospital are out of service. “What we are offering is modest medical care to the injured as there is not enough operation rooms,” Al-Daqran said, calling international organizations to send medical and fuel supplies urgently. U.S. sending army vessel to deliver aid to Gaza On Saturday evening, the U.S. Central Command (CENTCOM) said it is sending an army vessel to the Eastern Mediterranean, following President Biden’s State of the Union address on Friday, in which he pledged to build a floating pier near Gaza’s shore to facilitate the delivery of aid and food. “Besson, a logistics support vessel, is carrying the first equipment to establish a temporary pier to deliver vital humanitarian supplies,” CENTCOM wrote on the X platform. The floating pier would take up to 60 days to be built and was proposed by Biden after the U.S. airdropped aid on north Gaza in the past weeks, an expensive and cumbersome method to deliver aid, which killed five Palestinians as the parachutes malfunctioned last week. “There are more efficient and faster ways to get assistance to Gazans: Biden can pressure Israel to allow the entry of hundreds of aid trucks that are needed in the territory each day,” Mohamad Bazzi, the director of the Hagop Kevorkian Center for Near Eastern Studies, wrote in The Guardian. “Instead, Biden and his administration are complicit in prolonging a war in which a U.S. ally has killed more than 30,000 Palestinians and is intentionally starving the population into submission,” he added. Israeli soldiers cheer killing of Palestinian during home raid The Israeli aggression on Gaza has entered six months. There is plenty of footage documenting Israeli brutality and acts of genocide. Lately, head-cam footage was released of Israeli soldiers cheering the killing of a 72-year-old Palestinian civilian with four bullets when they stormed a home in Gaza. Al-Jazeera Arabic also released Israeli drone footage showing a Palestinian child lying dead on the ground after being shot by Israeli forces near Al-Fakhura School in Jabalia, in north Gaza, in December. On Saturday, an Israeli bombing on a house of the Al-Nuwairi family west of Nuseirat camp in central Gaza killed ten people, Wafa news agency reported. Wafa reported that the Israeli bombing killed 15 displaced Palestinians in the Al-Mawasi area, west of Khan Younis. One Palestinian was killed and three injured when Israel bombed a vehicle driving on Salah El-Din Street near the city of Rafah, south of Gaza. In Gaza City’s Al-Zaytoun neighborhood, Israeli forces killed five Palestinians who were among people waiting for aid trucks to arrive near the Kuwait roundabout on Saturday. In Beit Lahia, an Israeli air raid on the house of the Abu Nasser family killed and injured several people, Wafa reported. Thousands of Palestinian students had attended a makeshift school in Rafah. Since October, students in the Gaza Strip have not attended lessons as their schools have either been bombed by Israel or turned into shelters. Palestinian kids were sitting on the ground in a “classroom” made of groundsheets and without a roof, Wafa reported. On Saturday, millions of people protested worldwide in cities of Hannover, Berlin, Paris, Tunis, Copenhagen, Milan, London, Manchester, Sarajevo, Seoul, and Auckland, among others, in support of Palestinians in the Gaza Strip, calling for an immediate ceasefire. Spain to recognize Palestinian state by 2027 Spain is mulling the recognition of a Palestinian state, however, by the year 2027, according to Pedro Sanchez, the Spanish Prime Minister. Sanchez’s mandate ends by 2027. He said on Saturday that he will put the recognition of a Palestinian state to vote by the Spanish parliament’s lower half. “We will do it because of moral conviction, because it’s a just cause, but also because it is the only way that two states – Israel and Palestine – can live together and co-exist in peace and security,” Sanchez wrote on X platform. Spain has been supportive of Palestinians in the Gaza Strip since October, and unlike other European countries who suspended funding to the UN agency for Palestinian refugees (UNRWA), Madrid pledged to pay $22m extra to help UNRWA’s aid operations in Gaza. In the occupied West Bank, Israeli forces have arrested 7,505 Palestinians since October. Overnight, 15 Palestinians were detained from Nablus, Tubas, Ramallah, and Hebron, Wafa reported. A recent Israeli soldier’s arrest of a 7-year-old girl in Jenin was described as “kidnapping.” In released video footage, Israeli soldiers appear to drag the girl from her home into a military jeep as she resisted and pushed her into the vehicle. “Israeli army stormed Jenin city, in the West Bank, yesterday and kidnapped a 7 years old girl from her family’s house!” the Palestinian embassy in Romania wrote on X platform on Sunday. “This is not a first, they have long history of kidnapping and arresting Palestinian kids,” it added. Overnight, Israeli forces stormed Silat Al-Dhahr and Al-Fandqumiya villages, south of Jenin, and confiscated surveillance cameras. Wafa reported that Israeli forces raided several houses in the two villages following a shooting and booby trap attack on Israeli soldiers near the illegal settlement of Homesh last week, which injured seven Israeli soldiers. BEFORE YOU GO – At Mondoweiss, we understand the power of telling Palestinian stories. For 17 years, we have pushed back when the mainstream media published lies or echoed politicians’ hateful rhetoric. Now, Palestinian voices are more important than ever. Our traffic has increased ten times since October 7, and we need your help to cover our increased expenses. Support our journalists with a donation today. https://mondoweiss.net/2024/03/operation-al-aqsa-flood-day-156-israel-deploys-15000-troops-in-west-bank-as-ramadan-starts/ https://telegra.ph/Operation-Al-Aqsa-Flood-Day-156-Israel-deploys-15000-troops-in-West-Bank-as-Ramadan-starts-03-11

How To Perform Solat Terawih - Step by Step Guide Terawih is a beautiful and rewarding prayer that is only offered during the month of Ramadan. By learning how to pray Terawih, you strengthen your connection with Allah and contribute to the spirit of unity and devotion in the community. Don't miss this opportunity to gain blessings and make the most of Ramadan. Muslim.Sg is a one-stop online media platform that aims to inspire and empower millennial Muslims with powerful and engaging Islamic religious content. 2024-03-08 • 14 min read How To Pray Terawih - Step-by-Step Guide How to Pray Taraweeh step by step for Muslim Praise be to Allah. One of the acts of worship that we all look forward to during Ramadan is the terawih prayer. The Prophet Muhammad s.a.w. said: مَنْ قَامَ رَمَضَانَ إِيْمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ “Whoever stands (in worship) in Ramadan out of faith and hope for the rewards (from Allah), his past sins will be forgiven.” (Sahih Al-Bukhārī & Muslim) The terawih prayer will begin right after the congregational Isyak prayer. Dedicated spaces for Muslimah will also be made available at most mosques. Read: 5 Things You Need to Know About Terawih Prayer. Want to refresh your memory on how to perform the terawih prayer? Here is a step-by-step guide that you can follow! 1. Establish the intention to perform terawih how to taraweeh at home Recite the intention for terawih prayer: أُصَلِّي سُنَّةَ التَراوِيحِ رَكعَتَينِ لِلَّهِ تَعَالَى Usolli sunnata-taraawiihi rak'ataini lillah ta'ala I intend to pray the Sunnah prayer of terawih two raka'at for Allah ta'ala If you pray in a congregation, the intentions for terawih prayer are as follows. The one who is leading the prayer as an Imam would recite: أُصَلِّي سُنَّةَ التَراوِيحِ رَكعَتَينِ إِمَامًا لِلَّهِ تَعَالَى Usolli sunnata-taraawiihi rak'ataini imaamam lillah ta'ala I intend to pray the Sunnah prayer of terawih as the Imam two raka'at for Allah ta'ala The Makmum (follower) will recite this intention: أُصَلِّي سُنَّةَ التَراوِيحِ رَكعَتَينِ مَأمُومًا لِلَّهِ تَعَالَى Usolli sunnata-taraawiihi rak'ataini makmumam lillah ta'ala I intend to pray the Sunnah prayer of terawih as the Makmum two raka'at for Allah ta'ala The following illustrations will guide us in praying Jema’ah (in a congregation) at home: Guidelines for congregational prayer for Muslims at home Read: Guidelines for praying in a congregation. 2. Say the Takbiratul Ihram how to taraweeh at home Takbiratul Ihram is the act of entering the state of prayer. It is done by raising your hands such that your thumbs are on the same level as your earlobes and your palms are on the same level as your shoulder. Say ‘Allahu Akbar’ while keeping your intention in mind. 3. Place your right hand over your left hand and recite Dua Iftitah Stand in prayer (for the able men and women). Upon giving the Takbir, lower your hands gently over your chest and put your right hand over your left. Recite the Dua Iftitah (opening dua) quietly only for the first raka’at: اللهُ أَكْبَرُ كَبِيرًا وَالْحَمْدُ لِلَّهِ كَثِيْرًا وَسُبْحَانَ اللهِ بُكْرَةً وَأَصِيْلًا .وَجَّهْتُ وَجْهِيَ لِلَّذِيْ فَطَرَالسَّمَاوَاتِ وَالْأَرْضَ حَنِيْفًا مُسْلِمًا وَمَا أَنَا مِنَ الْمُشْرِكِيْنَ . إِنَّ صَلَاتِيْ وَنُسُكِيْ وَمَحْيَايَ وَمَمَاتِيْ لِلَّهِ رَبِّ الْعَالَمِيْنَ لاَ شَرِيْكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأنَا مِنَ الْمُسْلِمِيْنَ ______ Allāhu Akbar Kabirā, Walhamdulillāhi Kathīrā Wa Subhānallāhi Bukratan Wa aṣīlā Wajjahtu Wajhiya lillazi Fatras-Samāwāti wal-Ardh Hanīfan Musliman Wa-mā ana minal-musyrikīn Inna ṣalātī, wa-nusukī wa-mahyaya, wamamātī Lillāhi Rabbil-'ālamīn Lā syarīka laHu wa bizālika umirtu wa ana minal muslimīn ______ Allah the Almighty, the Greatest All praises be upon Him Allah The Most Exalted, day and night I stand before The One Who created the skies and the lands I sincerely submit to Allah and I am certainly not among those who associate Allah with other beings Indeed my Solat, my good deeds, my life and my death are all for Allah The Lord of all the worlds He has no partner nor parallel whatsoever, and I have been ordered as such, and I am from those who embrace Islam (submits). how to taraweeh at home 4. Recite Surah Al-Fatihah and another Surah from the Quran Once the Dua Iftitah is read, recite the Ta’awwudz (seeking Allah's refuge from the devil) quietly: أَعُوذُ بِاللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ A'uzu biLlāhi minash-shaytānir-rajim I seek refuge with Allah from the accursed Shaytan And then read Surah Al-Fatihah: بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ. الحَمدُ لِلَّهِ رَبِّ العالَمينَ الرَّحمٰنِ الرَّحيمِ. مالِكِ يَومِ الدّينِ إِيّاكَ نَعبُدُ وَإِيّاكَ نَستَعينُ اهدِنَا الصِّراطَ المُستَقيمَ صِراطَ الَّذِينَ أَنعَمتَ عَلَيهِم غَيرِ المَغضُوبِ عَلَيهِم وَلَا الضَّالِّينَ ______ Bismillāhir-Raḥmānir-Raḥīm Alḥamdulillāhi Rabbil-ʿālamīn Ar-Raḥmānir-Raḥīm Māliki yawmid-dīn iyyāKa naʿbudu wa-iyyāKa nastaʿīn Ihdināṣ-ṣirāṭal-mustaqīm ṣirāṭallazīna anʿamta ʿalayhim ghayril-maghḍūbi ʿalayhim wa-lāḍḍāllīn ______ In the name of God The Most Compassionate and Merciful Praise be to Allah, Lord of all the worlds The Compassionate, The Merciful. Ruler on the Day of Reckoning You alone do we worship, and You alone do we ask for help Guide us along the straight path the path of those on whom You have bestowed Your Grace not those You are displeased with, or those who are astray Amiin Upon completing the recitation of Surah Al-Fatihah, you may read any memorised surah of your preference. For the second raka’at, it is encouraged to choose a verse that does not precede the first in the order of the Quran. For example, you can read Surah Al-’Asr in the first raka’at and read Surah Al-Ikhlas in the second. Here is a list of recommended surahs from page 34 of Contemporary Irsyad Series - Ramadan edition (English) by Office of the Mufti: Recommended surah in terawih prayer While there is no harm in reading the same surah again for the next raka’at, this Ramadan could be an opportunity to learn other beautiful surah and further increase our appreciation of the Quran, especially since there are so many benefits of reciting the Quran. You may also opt to read from the Mushaf (physical copy of Quran), maybe a pocket Quran or Quran app. 5. Bend forward for Ruku’ Recite the Takbiratul Intiqal (Allahu Akbar) during the transition from standing to bending for Ruku’, while raising your hands just as previously explained in Takbiratul Ihram. Lower your hands gently to your knees as you move towards the Ruku’ position. Say three times, سُبحَانَ رَبِّيَ العَظِيمِ وَبِحَمْدِهِ Subhanna Rabbiyal-’azim wa bihamdiHi Glory be to Allah, the Mighty, and praise be to He how to pray taraweeh 6. Stand in the upright position - I’tidal After completing your Ruku’, return to the standing position while raising your hands just as in the Takbiratul Ihram position and recite during the transition: سَمِعَ اللهُ لِمَنْ حَمِدَهُ Sami’ Allahu liman hamida Allah has heard the one who praised Him Lower your hands gently. When you are in the complete upright position, recite: رَبَّنَا وَلَكَ الْحَمْدُ Rabbana walaKal-hamd O Our Lord, to You are all the praises 7. Perform the first sujud Go into prostration while saying the Takbiratul Intiqal (Allahu Akbar) without raising your hands. Let your knees touch the ground first, followed by your palms and then your forehead. While in the first Sujud, say three times: سُبْحَانَ رَبِّيَ الأَعْلَى وَبِحَمْدِهِ Subhānna Rabbiyal-a’lā wa bihamdih Glory be to my Lord The Most High, and praise be to He 8. Sit on your knees In between the two Sujud, rise from prostration to a sitting position on your knees while saying the Takbiratul Intiqal without raising your hands. In the sitting position, say : رَبِّ اغْفِرْ لِيْ وَارْحَمْنِيْ وَاجْبُرْنِيْ وَارْفَعْنِيْ وَارْزُقْنِيْ وَاهْدِنِيْ وَعَافِنِيْ وَاعْفُ عَنِّيْ Rabbighfirlī warhamnī wajburnī warfa’nī warzuqnī wahdinī wa‘afinī wa’fu ‘annī O Lord, forgive me, have mercy on me, cover for me my shortcomings, elevate my rank, provide for me, guide me, grant me well-being, and pardon me 9. Perform the second sujud Afterwards, return to the prostration position to complete the second Sujud and repeat the recitation as mentioned previously. Upon fulfilling the mentioned integrals (arkān), we have completed the first raka’at. 10. Return to the standing position Return to the standing position as you recite the Takbiratul Intiqal and repeat the steps from 4 to 9 again to fulfil the second raka’at. 11. Recite the final Tasyahhud At the end of your 2nd raka'at, sit on your left leg while the left foot is placed and briefly exposed below your right leg. Keep your right foot upright just as in the picture shown above. Complete the prayer by reciting the final Tasyahhud; اَلتَّحِيَّاتُ الْمُبَارَكَاتُ الصَّلَوَاتُ الطَّيِّبَاتُ ِللهِ. اَلسَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. اَلسَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِيْنَ “At-tahiyyātul mubārakatuṣ-ṣalawātuth ṭayyibātu lillāh. Assalāmu ‘alaika ayyuhan-nabiyyu wa rahmatullāhi wa barakātuhu. Assalāmu ‘alainā wa ‘alā ‘ibādillāhiṣ-ṣālihīn. Raise your right index finger. And say: أَشْهدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللهِ Asyhadu an lā ilāha illallāh, wa asyhadu anna Muhammadar Rasuulullāh Continue with the selawat: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ علَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ Allahumma ṣalli 'ala Muhammadin, wa 'alā āli Muhammad, kamā ṣallaita 'ala 'āli Ibrāhīma, innaka Hamīdun Majīd. Allahumma bārik 'alā Muhammadin, wa 'alā āli Muhammad, kamā bārakta 'alā āli Ibrāhīma, innaka Hamīdun Majīd O Allah, bestow your blessings upon Muhammad and the family of Muhammad as you bestowed your blessings upon the family of Ibrahim. Indeed You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You have blessed the family of Ibrahim. Indeed You are Praised and Glorious 12. End with the salam Turn your head to both of your sides, starting from the right, such that your cheek can be seen by anyone behind you, and say السَّلَامُ عَلَيْكُم وَرَحْمَةُ الله Assalamu alaykum wa-rahmatullah Peace and Allah’s mercy be upon you By giving the salam, we have therefore completed one set of terawih prayer. Each terawih prayer consists of two raka’at. If you intend to pray 8 raka'at of terawih prayer, do 4 sets of 2 raka'at. If you intend to do 20 raka'at of terawih prayer, do 10 sets of terawih Prayer. Read: How to Pray in Islam: Step-By-Step Guide to Solat for Beginners 13. Do the witr prayer how to taraweeh at home After completing the terawih prayer, it is encouraged to end the night with the witr prayer. Witr can also be performed after completing Qiyam al-Layl which refers to other supererogatory (sunnah) prayers that are done towards the end of the night or after waking up from sleep. This was mentioned by the Prophet s.a.w.: “Make the last of your prayers at night the witr prayer." (Sahih Bukhari) Witr prayer should be performed in an odd number of raka'at and is usually done in 3 raka'at. This is done by performing two raka’at of the same steps mentioned with the salam, and then followed by one raka’at with the salam to complete the three raka’at of the Witr prayer. The maximum number of raka’at for the sunnah witr prayer is 11 raka’at. 14. Read recommended zikir and supplications how to taraweeh at home There are supplications that are often read in mosques after every terawih prayer. However, if you do not read them, it does not invalidate the prayer. Nonetheless, reciting them is definitely encouraged. (Read Page 36 of Contemporary Irsyad Series - Ramadan edition) What is important for us is to make full use of this blessed time and position to sincerely supplicate to Allah s.w.t. and express our love, hope, fear, regret, heart and soul to The One Who Hears, is Kind and Most Merciful to His servants. However, it is understandable that we sometimes find it hard to think of what to dua. For the supplications that are often read after terawih and witr prayers, you may refer to this list of beautiful duas for Ramadan. May this step-by-step guide on how to perform the terawih prayer benefit us. May this Ramadan be a more meaningful one, and may Allah s.w.t. accept our humble deeds. Ameen. Allah knows best. There are many benefits of praying in a congregation. To get your terawih questions answered, Ustaz Irwan Hadi, together with Ms Marina Yusoff and her family, share how you can do your terawih prayer at home: https://muslim.sg/articles/how-to-perform-solat-terawih-step-by-step-guide https://telegra.ph/How-To-Perform-Solat-Terawih---Step-by-Step-Guide-03-11

Why Are Arab Regimes So Impotent in the Face of Zionist Barbarism? Kevin Barrett, Senior EditorMarch 9, 2024 VT Condemns the ETHNIC CLEANSING OF PALESTINIANS by USA/Israel $ 280 BILLION US TAXPAYER DOLLARS INVESTED since 1948 in US/Israeli Ethnic Cleansing and Occupation Operation; $ 150B direct "aid" and $ 130B in "Offense" contracts Source: Embassy of Israel, Washington, D.C. and US Department of State. By Kevin Barrett, for Crescent international As I write this in late February 2024 CE (mid-Sha‘ban 1445 Hijri) the official number of Palestinians murdered by zionist aggression in the al-Aqsa Storm war has risen to nearly 30,000. The real number is considerably higher, since many victims are still buried beneath layers of rubble. Nearly 70,000 have been injured. Most of those killed and maimed have been women and children. The martyrs dispatched quickly to paradise are luckier than the survivors, who are forced to endure almost unimaginable horrors. The zionists have blockaded food in a deliberate attempt to slowly starve Gazans to death. Social media videos abound showing crying mothers unable to find so much as a crumb for their famished children. Surviving families, many of whom have lost loved ones, lack housing, heat, and warm clothing in the midst of the cold, rainy winter. The demonic zionists have deliberately bombed water, sewage, electrical, fuel, and health care infrastructure. They have destroyed the majority of Gaza’s housing, in an effort to mass-murder Gazans and expel the survivors. The destruction of Palestinian homes and life support has forced 1.4 million people to take shelter in Rafah on the Egyptian border. Now the zionists are intensifying their bombing of Rafah in the latest episode of their “final solution to the Palestinian problem.” On January 26, the International Court of Justice (ICJ) agreed with South Africa’s contention that there is probable cause to believe that Israel is committing genocide (see also here). Any nation on earth could invoke the made-in-USA “Responsibility to Protect” (R2P) doctrine and use military force in an effort to stop the #GazaHolocaust. The very first nations that might be expected to act are those that share Palestine’s Arabic language and culture. And yet only two relatively small and weak Arab nations have tried: Lebanon and Yemen. The larger, richer, and more powerful states, beginning with Saudi Arabia and Egypt, have been missing in action. What explains this bizarre situation, in which the weak show courage while the strong reek of abject cowardice? Let’s begin with the cowardice. Egypt has basically been a zionist colony ever since the traitor Anwar Sadat “abnormalized” with Israel in 1979. Since then, the Egyptian military has been awash in American funding, with nearly $100 billion in bribes convincing junta leaders to continue betraying their Palestinian brothers and sisters. Today, Egyptian dictator Abdel Fattah el-Sisi finds himself in a tight spot, as Israel pushes him to endorse genocide and open the border to Palestinian refugees, which would enable the complete erasure of the people of Gaza. To his credit, el-Sisi has thus far refused, saying that any expulsion of Palestinians to Egypt would cause Cairo to break off relations and return to an anti-Israel war footing. But ominously, Egypt is building a gigantic human cattle pen on the Gaza border, “just in case” or so el-Sisi says. Saudi Arabia, historically a source of both lip service and a degree of real support for Palestine, has gradually followed Egypt’s path of abject surrender. The current de facto ruler, Mohammad Bin Salman, implicitly endorsed zionist claims to al-Quds (Jerusalem) by acquiescing to Donald Trump’s “Abraham Accords” fiasco, setting the stage for the current catastrophe. Today, the Saudis are trying to make amends for that mistake by insisting on “no normalization without a Palestinian state with pre-1967 borders” and strengthening the Kingdom’s peace deal with Yemen’s Ansarullah movement, even in the face of US pressure to join Washington’s anti-Yemen “Operation Prosperity Guardian,” better known as “Operation Genocide Guardian.” It is ironic that Saudi Arabia is tacitly (though not actively) supporting Ansarullah’s blockade of Israeli-bound shipping. After all, it was the Saudis themselves who originally dragged the US into their war on Ansarullah in 2015. Now the tables are turned, and the Americans are trying to drag the Saudis into an anti-Yemen war, so far without success. Saudi Arabia has a nearly two-trillion-dollar adjusted GDP, while Yemen’s is a mere $0.2 trillion. By that measure, Yemen’s economy is one-hundredth the size of the Saudi economy. But despite its apparent weakness, Yemen was not only able to defeat the Saudis and their western backers in a nine-year war, but is now taking military action to try to stop the genocide of Gaza. Lebanon, too, boasts a mere $0.2 trillion GDP, one percent of Saudi Arabia’s and one-twentieth the size of Egypt’s. But like Yemen, Lebanon has distinguished itself by taking military action in support of Palestine. Throughout Israel’s genocide of Gaza, the Lebanese resistance group Hizbullah, the de facto main branch of the Lebanese military, has been pounding the zionists nonstop, puncturing Israel’s “Iron dome,” forcing 200,000 zionist settlers to flee the northern strip of Occupied Palestine, and diverting Israel’s forces from the Gaza genocide campaign. So why are mice like Yemen and Lebanon roaring, while lions like Saudi Arabia and Egypt whimper? There are two categorically different kinds of answers: political (dunyawi) and theological-spiritual (rouhani). Politically, most leaders feel constrained by circumstance; their choices are dictated by the limits of the possible. Caught between a proverbial rock (zionist power) and a hard place (their own people’s support for Palestine) they try to walk a fine line, careful not to anger the zionists too much lest they become targets, while offering sufficient lip service to the Palestinian cause to at least minimally placate their subjects. That balancing act has become more difficult since October 7. Any Arab leader who takes active steps to support Palestine will be painting a target on his back—and the stronger the steps, the bigger the target. Yet any Arab leader who is seen as complicit in the genocide risks being overthrown by his own people. The leaders of Hizbullah and Ansarullah already have zio-American targets painted on their backs. They have less to lose, are principled rather than merely pragmatic, and therefore are free to seek Allah’s good pleasure doing the right thing: actively resisting the zionist genocide of Gaza. Whereas leaders like Bin Salman and el-Sisi, presiding over states whose economies and militaries are intertwined with American and hence zionist money and power, would have to take huge risks in order to return their countries to forthrightly anti-zionist positions. And even if they did, and survived, there is no guarantee that, given the current balance of power, they would have much of a chance of succeeding in saving Gazans, much less fully defeating the zionist genocidaires. So, from a worldly political viewpoint, the situation is bleak. Arab leaders are simply acting within constraints imposed by the power of circumstance. But how did they, and their regimes, arrive in such circumstances? By way of a long process of cultural decline. Whole peoples, led by their elites, have repeatedly chosen expediency over ethics, laziness over diligence, egotism over islam (submission of the self to God). According to well-known ahadith, one of the signs of Yawm al-Qiyyama is that “the lowest and the worst man in the nation will become its leader.” The world may not quite have reached that point yet, but it isn’t far off. Today, leaders who represent the best of their nation, like those of Hizbullah and Ansarullah, are the exceptions. Most leaders are neither pious nor courageous nor brilliant. When an uncommonly good leader arises, like Imran Khan in Pakistan, he risks being assassinated or imprisoned. So, the deeper reason the Arab nation is so helpless today is that it, like much of the rest of the world, has declined in spiritual quality, allowing itself to be divided and conquered by the forces of evil. The mediocre-at-best leaders that predominate in today’s Arab lands, like the shattered and corrupted societies they preside over, are simply not a match for demonic energy of the zionist shayateen. But the seeds of better leadership, planted in places like Yemen and Lebanon and Iran and (insha’Allah) Pakistan, are beginning to sprout. As the secular-materialist west declines, and Zio-American power with it, the circumstances constraining Arab leadership will change, and the possibility of good leadership reviving united Arab and Islamic lands (rather like Putin’s leadership reviving Russia) will become manifest. Whatever worldly conquests the zionist dajjal acquires will be only temporary, and will bring the Occupation demons no real happiness nor any respite from their self-inflicted torment of hatred, greed, and cruelty. In the end, it will be seen that they were only digging their own graves—all the way to hell. For as the Qur’an tells us, “They plot and Allah plans; and Allah is the best of planners.” (Surat al-Anfal, 30). Dr. Kevin Barrett, a Ph.D. Arabist-Islamologist is one of America’s best-known critics of the War on Terror. He is the host of TRUTH JIHAD RADIO; a hard-driving weekly radio show funded by listener subscriptions at Substack and the weekly news roundup FALSE FLAG WEEKLY NEWS (FFWN). He also has appeared many times on Fox, CNN, PBS, and other broadcast outlets, and has inspired feature stories and op-eds in the New York Times, the Christian Science Monitor, the Chicago Tribune, and other leading publications. Dr. Barrett has taught at colleges and universities in San Francisco, Paris, and Wisconsin; where he ran for Congress in 2008. He currently works as a nonprofit organizer, author, and talk radio host. Archived Articles (2004-2016) www.truthjihad.com ATTENTION READERS We See The World From All Sides and Want YOU To Be Fully Informed In fact, intentional disinformation is a disgraceful scourge in media today. So to assuage any possible errant incorrect information posted herein, we strongly encourage you to seek corroboration from other non-VT sources before forming an educated opinion. About VT - Policies & Disclosures - Comment Policy Due to the nature of uncensored content posted by VT's fully independent international writers, VT cannot guarantee absolute validity. All content is owned by the author exclusively. Expressed opinions are NOT necessarily the views of VT, other authors, affiliates, advertisers, sponsors, partners, or technicians. Some content may be satirical in nature. All images are the full responsibility of the article author and NOT VT. https://www.vtforeignpolicy.com/2024/03/why-are-arab-regimes-so-impotent-in-the-face-of-zionist-barbarism/ https://telegra.ph/Why-Are-Arab-Regimes-So-Impotent-in-the-Face-of-Zionist-Barbarism-03-09

Palestinians in the north of Gaza have eaten the grass, animal fodder and leaves: they’re starving #AirDropAidForGaza | via @bisanowda01 https://x.com/swilkinsonbc/status/1761571420146917815?s=46

4 amalan baik sebelum tidur 1. baca surah Al-Ikhlas (3x) (bismillahirrahmanirrahim, qul huallahu ahad Allah hussamad lam yalid walam yuulad walam yakul lahuu kufuawan ahad) 2. sholawat ke atas nabi Muhammad shalallahu alaihi wa salam (3x) (Allahumma shalli'alaa sayyidina Muhammad wa'alaa aalii sayyidina Muhammad) 3.beristighfar (3x) (Astaghfirullah hal 'adziim al lazhiilaa ilaaha illaa huwal hayyul qayyum wa atuubu ilaih) 4. bertasbih (3x) (subhanallah walhamdulillah walaa illaaha illallah hu wallah hu akbar) #perkongsianilmu #IslamForU

Judaism: Satanism, Sorcery and Black Magic | VT Foreign Policy February 23, 2024 VT Condemns the ETHNIC CLEANSING OF PALESTINIANS by USA/Israel $ 280 BILLION US TAXPAYER DOLLARS INVESTED since 1948 in US/Israeli Ethnic Cleansing and Occupation Operation; $ 150B direct "aid" and $ 130B in "Offense" contracts Source: Embassy of Israel, Washington, D.C. and US Department of State. …by Jonas E. Alexis, Eric Gajewski, and Michael Hoffman Jonas E. Alexis: You have just published an article by Michael Hoffman, author of Judaism Discovered, and it almost certainly will ruffle people’s feathers because it goes into the dark world of Judaism, Cabbala and Freemasonry. E. Michael Jones has an entire chapter of this topic in his study The Jewish Revolutionary Spirit and Its Impact on World History.[1] According to Jones, Jewish revolutionaries were using secret societies such as Freemasonry and the Rosicrucian to bring down Western Civilization during the French Revolution. Voltaire himself was a Freemason and was indirectly aiding Judaism when he said: “Let the real Philosophers unite in a brotherhood like the Freemasons; let them assemble together and support each other, and let them be faithful to the association.”[2] Jones writes, “The theological foundation of the French Revolution becomes clear when Barruel’s exposition of Masonic ritual. The philosophes began their assault on the ancient regime by subverting morals, but the goal was always theological. Freemasonry’s attack on Christ was inspired by the Talmudic literature in the Cabala…Freemasonry is ultimately Judaizing.”[3] Is there a lot of Judaizing going on today? Eric Gajewski: This article and analysis by Mr Hoffman is timely. We must understand that from a Catholic’s perspective “Israel” or Zion was always a reference to the Catholic Church not some sort of “puppet state of Israel” created by those who truly hate Our Lord. Their “messiah” to come is not ours. Yet how many supposed Christians do you know are following this heresy? Certainly, the majority of “Christians” in America are. Now, we see in the news talk of a rebuilt third temple. You see many “Christians” getting excited because they think the second coming of Christ is coming. Ehh…wrong! Who is behind the New World Order? The answer becomes obvious after some basic study. We are moving out of a truly Catholic society right into the arms of the Antichrist himself. Let us recall the words of Rabbi Waton: “Judaism is communism, internationalism, the universal brotherhood of man, the emancipation of the working class and the human society. It is with these spiritual weapons that the Jews will conquer the world and the human race. The races and the nations will cheerfully submit to the spiritual power of Judaism, and all will become Jews….” Everybody should be able to see the evil principles in place and it should no longer surprise anyone at this point to see the further persecution of Catholicism/Christianity. It is time to draw a line in the sand. Michael Hoffman: The Kabbalah (“reception”), is a series of books of magic and mysticism. The canon has not been strictly defined although the rabbinic consensus names the Zohar as the most important volume. Another book, Sefer Yetzirah is a guide to black magic in Judaism. Zoharic studies in English have been advanced exponentially by the recent publication of Daniel Matt’s uncensored translation of all of the volumes traditionally associated with the Zohar. The descriptive term “Satanic” is overworked in this age of the Internet and “desktop” publishing. We do not propose to employ it casually or imprecisely. The Kabbalah is fundamentally Satanic in its theological orientation… The Kabbalah is attributed to the Rabbi Shimon ben Yoahi who wrote, “Even the best of the gentiles should all be killed.” Like the Talmud of Babylon, it is reputed to be derived form an Oral Law which God gave to Moses on Sinai in addition to the Written Law. In a cryptic passage from a book of the Kabbalah (Tikkunei Zohar 1:27b), buried within a double-entendre, is a reference to the Mishnah (first book of the Talmud) actually being “the burial place of Moses.” Furthermore, the rabbinic authors of the Mishnah admit to each other that their teachings and laws have “scant scriptural basis.” Judaics under Kabbalistic auspices are said to be under the dominion of the sitra ahra (“evil inclination”). SECRET MEANINGS, SEX CULT Kabbalistic exegesis of the Old Testament predicates a secret meaning that can be discerned by assigning each word of the Hebrew Bible a number through a process known as gematria, and then combining these numbers corresponding to letters, creating a new Bible unknown to the masses. The Kabbalah makes reference to the evil forces that will control Israel “in the secrecy of the steep,” when the spirits of the former zealots reincarnate on earth, forsaking their post-Second Temple exile to take up residence in Jerusalem yet again.[4] In Kabbalistic terms, “Evil forces attach themselves to holiness.” Patently, what is being called “holy” is not in accord with any Christian understanding of holiness, but rather in the pagan (Tantric) understanding that “defilement is a source of holiness.” That Jerusalem is the gateway to hell is celebrated in this mystical Kabbalistic sense, since it was known to and admitted by the rabbinate for centuries, that the evil forces are “most powerful in the Land of Israel, particularly in Jerusalem,” with the land’s “awesome powers” facilitating the process of demon worship and the resulting acquisition of material power on earth.[5] The Babylonian Talmud claims that the forbidden tree in the Garden from which Adam ate was a fig: “Rabbi Nehemiah holds that the tree of which Adam ate was the fig tree” (BT Berakoth 40a). The Kabbalah teaches that the leaves of this fig tree conveyed powers of sorcery and magic (Zohar 1:56b Bereshit). Consequently, in the rabbinic mind, the aprons worn by Adam and Eve, being made from the leaves of the fig tree, were garments that gave the wearers magical powers. These aprons made from fig leaves had the power to give the bearer the ability to enjoy “the fruits of the world-to-come” in the here-and-now. (BT Bava Metzia 114b). It is with this rabbinic understanding that Freemasons and Mormons wear these aprons in their own rituals.[6] The Zohar states that by black magic, Adam cut in half the divine unity of the god and goddess. Adam was formerly a giant, but after his sin his physical proportions were shrunk by God and “his erect stature diminished by one hundred cubits.” (Zohar 1:53b). In the fertile rabbinic imagination, most of the Book of Genesis, when taken literally, is misleading. In Zohar 1:36a Bereshit, an account is given of the temptation of Eve in Genesis 3: 4-6: “Eat from it and you will really be like Elohim, knowing good and evil.” After quoting this text, the Zohar reports that “Rabbi Yehudah said, This is not what the serpent said. For if he had said, ‘With this tree the Blessed Holy One created the world,’ it would have been a correct statement. What the serpent said was actually this: ‘The Blessed Holy One ate from this tree and then created the world…Eat from it and you will be creating worlds.””Zoharic Kabbalah…is centered on a blatantly erotic interpretation of the Godhead, dividing the functions of the sefirot into male and female sides. The Zohar includes multiple interpretations built around a concept of God’s ‘genitals.’ Using a phrase in Isaiah, ‘behold the King in his beauty,’ (33:17) as its springboard, the Zohar interprets the word for yofi, ‘beauty’ as a euphemism for a divine member. Tikkuni Zohar explicitly claims the ‘divine image’ that God bestowed upon man (but not upon woman) was the penis (I: 62b, 94b). The Zohar also interprets a passage from Job, ‘In my flesh I see God,’ as a reference to the human penis being in ‘the image of God’…this supernal phallus is manifest in one or the other of two other sefirot, Tifferet…and Yesod…”[7] REDEMPTION THROUGH EVIL Judaism secretly teaches, as have the occult secret societies throughout the ages (in our time, Hindu Tantrism and the Ordo Templi Orientis or OTO), that the mystic can find redemption through a heroic willingness to do evil for the sake of a subsequent redemptive ascent to the highest spiritual good; immersion in the lowest of the low thus becomes a path to redemption: “…the concept of the descent of the Zaddiq, which is better known by the Hebrew phrase, Yeridah zorekh Aliyah, namely the descent for the sake of the ascent, the transgression for the sake of repentance…Much attention has been paid to this model because of its essential affinities with Zoharic and Lurianic Kabbalah…this model was a very important one in Hasidic thought…”[8] In other words, the rabbinic doctrine that evil can be redeemed by embracing it, was in circulation in early Hasidism until it threatened to expose the whole truth about the rabbinic religion, after which damage control was instituted through the familiar deception system of permissible dissimulation through dispensational revelation. In Hasidic Judaism’s first dispensation, the founding era of the Baal Shem Tov (early to mid-eighteenth century) and the disciples who came immediately in his wake, the grossest superstitions and the darkest dimensions of Babylonian Judaism were popularized among the Judaic masses, including the teaching that the “Jew” was to redeem the 288 “holy sparks” that exist in wicked thoughts (mahashavot zarot) and actions, by meditating upon them and implementing them, with the ostensible goal of “elevating” them. There was a sustained outcry, however, against this teaching from the rabbis of the non-Hasidic, “Mithnagdim” school, who complained bitterly that the Hasidim were “…popularizing mystical concepts that hitherto had zealously been kept concealed by the rabbis.” The complaint by the Mithnagdim has been represented to the outside world as a principled protest against excessive mysticism which “distorts” the austere Mosaic purity of rabbinic Judaism. Various forms of black magic (what Moshe Idel is pleased to call “the ancient Jewish mystical ascent as performed by the ‘descenders to the Merkavah”), superstition, goddess-worship, reincarnation and idolatry incontrovertibly comprise the under-publicized, formative core of Judaism’s oral traditions, and have exerted a profound influence on the rabbis since their sojourn in Babylon eighteen hundred years ago.[9] One of the oldest repositories of Babylonian magic in Judaism are the texts, Sifrei ha-Iyyun, the Sefer ha-Bahir and the Hilkoth Yesirah (also known as the Sefer Yetzirah), circa 200 A.D.; the earliest extant copy of the latter is the Genizah ms., tenth century. “…the practice associated with this school of thought is magical/theurgic, even including the attempt to make a golem.”[10] The “strand of earlier tradition is that of Merkavah mysticism. Merkavah designates a form of visionary mystical praxis that reaches back into the Hellenistic era but was still alive as late as tenth-century Babylonia…the old Merkavah and magical literature was preserved among the earliest Ashkenazic Jews…”[11] The best way for readers to acquaint themselves with the Kabbalah is to read the Zohar in the Matt translation. Two representative quotes from that volume are: “The evil impulse is good, and without the evil impulse, Israel cannot prevail in the world” (Zohar 161a); and: “Israel must make sacrifices to Satan so that he will leave Jerusalem unmolested.” Jonas E. Alexis: This “evil impulse” has never died out, and over the centuries has jumped around from place to place and movement to movement and has taken different forms and variations. It manifested itself briefly in fourteenth-century Spain when usury was used at an exorbitant rate, which ended up suppressing the peasants and provoking anti-Jewish reactions in the region. It sent shockwaves across much of Europe during the Hussite rebellion in the fifteenth century. It reached its pinnacle during the Peasant Revolt in the sixteenth century when judaizing Christians ended up smearing excrement on crucifixes and vandalizing and destroying churches and monasteries. In the seventeenth and eighteenth centuries, the revolutionary spirit produced false Jewish messiahs such as Shabbatai Zevi (1626-1676), who spearheaded the Sabbatean movement, and later produced staunch disciples and lesser known messiahs such as Barukhia Russo, Miguel Cardoso, Mordecai Mokia, Lobele Prossnitz, and Jacob Joseph Frank, compounding disaster on disaster. The revolutionary spirit swept Europe in the nineteenth century with the rise of Marxism, which was the ideological brainchild of Karl Marx and Moses Hess. In the nineteenth century, it showed itself in much of Europe and sections in America in the sex industry, which was largely a Jewish enterprise—an enterprise which gave rise to Hitler’s negative conception of the Jews. As we have seen earlier, this same “evil impulse” almost destroyed Berlin in the 1920s and 30s through moral corruption and degradation, but… [1] E. Michael Jones, The Jewish Revolutionary Spirit and Its Impact on World History (South Bend: Fidelity Press, 2008), chapter twelve, particularly pages 539-550. [2] Quoted in ibid., 546. [3] Ibid. [4] Zohar 184b. [5] Yehezkel Rabinowitz, Knesset Yehezkel (Bunden, 1913), p. 52. Moshe Halamish, “The Land of Israel innKabbalah” in A. Ravitsky (ed.), Eretz Yisrael, pp. 215-232. H.E. Shapira, Divrei Torah, 5:24; 6:25. Mendel Piekarz, Hasidut Polin. Jeremiah 32:31-32: “For this city (Jerusalem) hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face. Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” [6] Cf. John L. Brooke, The Refiner’s Fire: The Making of Mormon Cosmology (Cambridge University Press, 1994) and Lance S. Owens, “Joseph Smith and Kabbalah: The Occult Connection,” in Dialogue: A Journal of Mormon Thought, Fall 1994. Smith enraged his brother Freemasons by incorporating secret Kabbalistic rituals in Mormon ceremonies. His occult church was seen as a growing rival to masonic power. In Carthage, Illinois in 1844, he was surrounded by a masonic mob (almost always described by establishment historians generically, as simply “a mob”), and out of awareness of its masonic personnel, Smith made the gesture of the masonic signal of distress, and shouted the code words, “Will no one help the widow’s son?” Faithful to their orders however, his erstwhile masonic-assassin brethren killed him on the spot. Cf. E. Cecil McGavin, Mormonism and Masonry (Bookcraft Publishers, 1956). [7] Rabbi Geoffrey W. Dennis, The Encyclopedia of Jewish Myth, Magic and Mysticism (2007), p. 199. [8] Idel, Hasidism Between Ecstasy and Magic, p. 103. [9] Ithamar Gruenwald, Israel Oriental Studies 1 (1971): pp. 132-177 and Temerin, vol. 7 (Jerusalem, 1972) pp.101-139. Gershom Scholem, Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition (Jewish Theological Seminary of America, 1965. [10] Daniel Matt, Zohar [Stanford, University 2004], v. 1. xxxvii]. [11] Ibid., D. Matt, pp. xxxvi-xxxvii. ATTENTION READERS We See The World From All Sides and Want YOU To Be Fully Informed In fact, intentional disinformation is a disgraceful scourge in media today. So to assuage any possible errant incorrect information posted herein, we strongly encourage you to seek corroboration from other non-VT sources before forming an educated opinion. About VT - Policies & Disclosures - Comment Policy Due to the nature of uncensored content posted by VT's fully independent international writers, VT cannot guarantee absolute validity. All content is owned by the author exclusively. Expressed opinions are NOT necessarily the views of VT, other authors, affiliates, advertisers, sponsors, partners, or technicians. Some content may be satirical in nature. All images are the full responsibility of the article author and NOT VT. https://www.vtforeignpolicy.com/2024/02/judaism-satanism-sorcery-and-black-magic/