​JazakAllahu Khairan

We live in a world where everything seems to be instantaneous such as instant messaging, instant responses, and instant gratification.

It is high time we reflect on whether this fast-paced lifestyle is gradually causing a subtle drift from our true purpose and mission.

In the midst of this culture of speed and convenience, even our words, especially those connected to faith, can become shortened and at times stripped of their intended depth and meaning.

The Expression “JazakAllahu Khairan”

One of the most commonly used phrases is “جزاك الله خيرًا” (JazakAllahu Khairan), an Islamic expression used to thank someone for their help, kindness, or assistance. 

However, it is often shortened to “جزاك الله” (JazakAllah), and over time, this widely used phrase has also been expressed in various abbreviated forms such as “JAK,” “JZK,” or similar shorthand, especially in digital communication.

The intention of the person who says this phrase is undoubtedly good, as they mean to supplicate for the other person and acknowledge the favor done to them. However, in Islamic teachings, attention is given not only to intention but also to clarity and precision in wording, especially when making duʿā’. Since supplication is an act of worship, the words used in it carry meanings that deserve careful consideration.

The Arabic word جزاء (Jazāʾ) means recompense or return, and linguistically it is general in meaning. It can refer either to reward or to punishment, depending on context.

This dual usage is clearly established in the Qur’an. Allah تعالى says:

﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ﴾

“Is the reward of goodness anything but goodness?” 55:60 

And He also says in 30:10 -

﴿ثُمَّ كَانَ جَزَاءَ الَّذِينَ أَسَاءُوا السُّوأَى﴾

where recompense refers to punishment.

Because of this, when a person says جزاك الله (JazakAllah) without further specification, the type of recompense is left linguistically unspecified. From the perspective of precision in language and proper etiquette in supplication, specifying خيرًا (Khairan) removes ambiguity and clearly directs the duʿā’ toward good.

The Prophetic Guidance

The Sunnah of the Prophet ﷺ provides explicit guidance on the wording to be used when thanking or supplicating for someone who has done a favor.

In a hadith reported by Imam al-Tirmidhi, and graded sahih by Imam al-Albani, the Prophet ﷺ said:

«مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ: جَزَاكَ اللَّهُ خَيْرًا، فَقَدْ أَبْلَغَ فِي الثَّنَاءِ»

“Whoever receives a good deed (a favor) and says to the one who did it: ‘JazakAllahu Khairan’, has indeed expressed the highest form of praise.”

This narration shows that mentioning خيرًا is not merely permissible but represents the most complete form of praise and supplication for the one who has done good.

Classical scholars emphasize that supplications should be clear, intentional, and explicitly directed toward good. Since the word جزاء can encompass both positive and negative outcomes, specifying خيرًا reflects better etiquette in duʿā’ and closer adherence to Prophetic guidance.

While saying جزاك الله alone is grammatically valid, it does not reach the level of clarity and completeness found in the wording taught by the Prophet ﷺ.

Therefore, the proper and Prophetic expression of gratitude is:

جزاك الله خيرًا i.e. JazakAllahu Khairan meaning “May Allah reward you with goodness.”

Abbreviations in Islamic Expressions

Looking at the scholarly guidance, the use of these abbreviations is inconsistent with the principles emphasized regarding duʿā’ and supplication. They stress that duʿā’ is an act of worship that should be performed with sincerity, clarity, and proper wording.

Allah تعالى says:

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ

“Say, ‘Call upon Allah or call upon the Most Merciful. Whichever [name] you call, to Him belong the best names.’” (Qur’an 17:110)

This verse highlights that supplication is fundamentally the act of calling upon Allah by His Names, which requires clear and meaningful expression.

A valid supplication should explicitly mention Allah’s Name and clearly express the request or praise being directed to Him. Abbreviations such as JAK or JZK remove the mention of Allah and omit the phrasing that conveys the intended good, meaning they do not constitute a proper duʿā’ linguistically.

Qur’anic Principle: Avoiding Ambiguous Wording

If someone still thinks otherwise, it is worth reflecting on the Qur’ānic verse, which was revealed in a context where certain words used by the believers were being misused or distorted by some among the Children of Israel to convey disrespect.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا

“O you who believe! Do not say ‘Ra'ina,’ but say ‘Unzurna,’ and listen.” (Qur’an 2:104)

The word “Ra'ina” was originally used by the companions with a good and permissible meaning, such as “pay attention to us.” However, some among the Children of Israel began using the same word with a distorted pronunciation and intent, turning it into an expression of mockery and disrespect.

Because of this potential for misuse and ambiguity, where the word “Ra'ina” could be twisted to convey an insulting or mocking meaning, Allah instructed the believers to avoid this word altogether and replace it with the clearer expression “Unzurna,” which carried no such negative connotations.

This verse establishes an important principle: when wording carries multiple meanings or the potential for misunderstanding, it should be replaced with wording that is clearer and free from ambiguity.

Applying this principle here, the word جزاء can refer either to reward or punishment. By adding خيرًا, the supplication is clearly directed toward good.

Qur’anic Example: Precision in Supplication

Another example illustrating the importance of precise wording appears in Surah Al-Baqarah (2:58–59), in the context of Allah commanding the Children of Israel to enter a town with humility and seek forgiveness using specific words.

Allah commanded the Children of Israel:

وَقُولُوا حِطَّةٌ

“And say: ‘Hittah’ (remove our sins).”

This instruction was not merely a statement, but a form of obedience and supplication, where they were required to use the exact wording prescribed to seek Allah’s forgiveness.

However, some among them altered the word and replaced it with “Hintah” (meaning wheat). Because they changed the wording they were instructed to say, the Qur’an states that punishment came upon them.

This highlights an important principle: words connected to obedience, remembrance, or supplication should not be altered in ways that change or obscure their meaning.

If someone were to abbreviate “Qulu Hittah” into something like “Q.H.”, the intended meaning would disappear and could easily be misunderstood.

Similarly, abbreviating جزاك الله خيرًا (JazakAllahu Khairan) into JAK or JZK removes the explicit wording of the supplication and the mention of Allah.

Applying the Principle to Islamic Greetings

This principle also applies to other Islamic expressions such as the greeting السلام عليكم (Assalamu Alaikum).

The greeting itself is a supplication, meaning “Peace be upon you.” Because of its meaning and its status as a Prophetic greeting, it should be conveyed in its clear and complete form.

Using shortened forms such as ASAK, AOA or A/A w/R reduces the wording of the supplication and omits the full expression of peace. Moreover, such abbreviations can be unclear and open to misunderstanding, and may be interpreted in unintended ways.

For this reason, it is more appropriate to write and say the greeting in its complete form.

The Bottom Line

At its core, this issue relates to two important matters.

First, what may be called “finger service,” similar to lip service but done through quick typing. Sometimes words are typed mechanically by the fingers without reflection in the heart.

Yet Islamic greetings and expressions such as “JazakAllahu Khairan” or “Assalamu Alaikum” are not merely social phrases; they are duʿā’ and remembrance of Allah. They should come from the heart with sincerity, not merely from habit or convenience.

Second, modern communication often favors speed and convenience, leading people to shorten meaningful expressions. A simple solution is to add commonly used Islamic phrases to the keyboard dictionary or text shortcuts on your phone (Android or iOS). Typing a short trigger can automatically expand into the full phrase. This preserves both convenience and proper wording while ensuring that these expressions still come from the heart..

The Prophetic Example in Written Communication

It is also worth reflecting on the practice of Prophet Muhammad ﷺ. He entered into formal agreements and treaties, such as the Treaty of Hudaybiyyah, and sent written letters to rulers and heads of state of other nations inviting them to Islam.

These communications were written with care, clarity, and dignity. In them, we do not find shortened expressions, incomplete phrases, or ambiguous wording. Rather, the language preserved clear meanings and proper etiquette, beginning with “Bismillah al-Rahman al-Rahim.”

This reflects an important lesson: expressions connected to faith deserve clarity, completeness, and respect in wording.

A General Qur’anic Principle on Speech

This principle is also reflected in the Qur’​ānic instruction:

وَقُولُوا قَوْلًا سَدِيدًا

“And speak words that are sound and correct.” (Qur’an 33:70)

The phrase قَوْلًا سَدِيدًا refers to speech that is upright, precise, and clear in meaning.

Thus, preserving expressions such as جزاك الله خيرًا (JazakAllahu Khairan) and السلام عليكم (Assalamu Alaikum) in their full form aligns with the Qur’ānic guidance to speak words that are correct, clear, and meaningful.

In the end, the guidance of the Qur’an and the example of the Prophet ﷺ remind us that words matter. Allah commands the believers to speak words that are sound, correct, and upright. In an age of instant messaging and shortcuts, it becomes even more important not to allow convenience to strip our Islamic expressions of their meaning.

Preserving phrases such as “JazakAllahu Khairan” and “Assalamu Alaikum” in their full form ensures that our words remain clear, meaningful, and faithful to the etiquette taught by the Qur’an and the Sunnah.

Allah knows best.

BarakAllahu feekum

Abu Abdul Mannaan

Something to Ponder Over When Seeing the Snow

Coming from a country where snow is not part of everyday life, I often used to wonder about the meaning behind seeking purification through snow, as mentioned in one of the prophetic supplications recited at the beginning of Salah. It was something I recited regularly, yet the reference to snow always felt distant and abstract.

After coming to a country where snow becomes part of everyday life during winter, that curiosity slowly turned into understanding. I began to notice how snow behaves when it settles on a car. Quite remarkably, it cleans it very well. Dust, mud, and even oily grime seem to disappear after snowfall, sometimes more effectively than with plain water. 

As we know, snow does not scrub or rub forcefully. It settles gently, absorbs the dirt, and removes it quietly, leaving the surface clean and refreshed.

This simple observation, once only a thought and now a lived experience, helped bring clarity to a deeper spiritual meaning found in the opening supplications of Salah.

The Prophet ﷺ would ask Allah at the beginning of prayer to wash away sins using water, snow, and hail. This supplication is authentically reported in the most reliable collections of hadith. The mention of snow is intentional and full of wisdom, something that classical Islamic scholars reflected upon at length.

They explained that snow represents a unique form of purification. Unlike ordinary water, it cleans deeply without spreading impurity. They also pointed out that sins leave behind effects on the heart, such as restlessness, desire, anger, and guilt, which can be likened to heat. Snow, with its cooling nature, symbolizes calming and extinguishing those effects. Others emphasized that mentioning snow after water reflects a request for the highest level of purification, one that leaves no residue behind.

Taken together, these reflections show that snow represents complete and gentle purification. It cools, absorbs, and removes impurity without harshness or exposure. 

In the same way, the believer is not only asking Allah for forgiveness, but also asking for sins to be erased entirely, for their effects to be removed, and for the heart to be restored to purity, just as freshly fallen snow leaves a surface clean and renewed. Subhanallah! 

The Full Opening Supplication of Salah (Duʿāʾ al Istiftāḥ)

اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ

اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ

اللَّهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ

Allāhumma bāʿid baynī wa bayna khaṭāyāya kamā bāʿadta bayna al mashriqi wal maghrib.

Allāhumma naqqinī min khaṭāyāya kamā yunaqqā ath thawbu al abyaḍu mina ad danas.

Allāhumma ighsilnī min khaṭāyāya bil mā’i wath thalji wal barad.

O Allah, distance me from my sins just as You have distanced the East from the West.

O Allah, purify me from my sins as a white garment is purified from dirt.

O Allah, wash away my sins with water, snow, and hail.

This supplication is authentically reported from the Prophet ﷺ and is among the well known opening supplications recited after the opening takbīr in Salah. It is recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim

Baarak Allahu feekum

Abu Abdul Mannaan

Whoever Does Not Thank People Has Not Thanked Allah

Gratitude is a universal human expression. Across cultures, religions, and civilizations, people have long recognized the importance of acknowledging kindness and expressing appreciation. Yet, in Islam, gratitude is not merely a polite gesture or social courtesy, it is a profound act of worship, a reflection of faith, and a continuous spiritual discipline that shapes the life of a believer.

In the Islamic tradition, gratitude (shukr) begins in the heart, moves to the tongue, and finally manifests in actions. This complete form of gratitude involves internal acknowledgment, verbal appreciation, and the proper use of blessings in ways that please Allah.

The Qur’an frequently encourages believers to reflect on the countless favors they receive. Although Allah does not need human gratitude, it is the believer who benefits spiritually from being thankful. Allah promises, “If you are grateful, I will surely increase you” (Qur’an 14:7), reminding us that gratitude is a path to more blessings.

All blessings begin with Allah, the creator and sustainer of life. A believer expresses gratitude by recognizing Allah’s favors inwardly, praising Him verbally through phrases like Alhamdulillah (all praise is for Allah), and living in a way that reflects obedience and appreciation. Every breath, opportunity, and moment of ease is a gift from Him. Showing gratitude strengthens faith, elevates the soul, and deepens one’s relationship with the Creator.

Islam places immense emphasis on expressing gratitude to one’s parents. The Qur’an often pairs the command to worship Allah with the instruction to honor and thank parents. Their sacrifices, especially a mother’s pain during pregnancy, birth, and nurturing, are beyond measure. Appreciating parents, serving them, and speaking to them with kindness are forms of worship that bring a believer closer to Allah.

Islam teaches that gratitude must also extend to all people, family, friends, neighbors, colleagues, and even strangers. Showing appreciation is part of good character and a sign of true faith. This is where the prophetic saying becomes deeply meaningful:

“Whoever does not thank people has not thanked Allah.”

This prophetic saying teaches that thanking others is directly connected to thanking Allah, because people are often the means through which Allah delivers help, comfort, and kindness.

In daily interactions, simple expressions of gratitude carry great weight. Across the world, saying “thank you” is common courtesy. Among Muslims, the phrase “Jazak Allahu Khayran”, meaning “May Allah reward you with goodness”, adds a spiritual dimension, turning an expression of thanks into a heartfelt prayer.

True gratitude shines brightest during hardships. While it is easy to be thankful in moments of comfort, remaining grateful in challenging times is a mark of deep faith. Trials often contain hidden wisdom, growth, and blessings. By staying patient and grateful, a believer strengthens their trust in Allah and opens themselves to divine guidance.

The Prophet Muhammad (peace and blessings be upon him) beautifully demonstrated this balance. In moments of joy, he would say, “All praise is for Allah by whose favor good deeds are completed”. And in moments of sadness, difficulty, or distress, he would say, “All praise is for Allah in every circumstance”.

His example teaches believers that gratitude is not conditional, it is a constant state of the heart, whether in ease or adversity.

As a closing remark, a powerful example of sincere gratitude is found in the prayer of Prophet Solomon (Sulayman), recorded in the Qur’an. Recognizing the immense blessings he was given, he humbly supplicated:

“O my Lord, inspire me to be grateful for Your favours which You have bestowed on me and on my parents, and to do righteous good deeds that will please You, and admit me, by Your mercy, among Your righteous servants.”

(Qur’an 27:19)

Gratitude in Islam is far more than a polite gesture, it is a daily practice, a spiritual discipline, and a pathway to divine closeness. By thanking Allah, honoring our parents, and appreciating the people around us, we bring to life the prophetic wisdom, “Whoever does not thank people has not thanked Allah.”

Abu Abdul Mannaan

Omar ibn Said: From Senegal to Slavery in America, A Scholar in Chains, A Soul Unbroken

Omar ibn Said: From Senegal to Slavery in America,  A Scholar in Chains, A Soul Unbroken

Matt Walsh, who is a right-wing political commentator, recently asked Mehdi Hasan, “What have Muslims ever contributed to building America?”. It was not really a question, but rather it was a provocation, born of historical amnesia.

But Hasan’s calm response pointed to a truth older and deeper than any modern prejudice: that the very foundations of America were laid, in part, by enslaved Africans, and among them were tens of thousands of Muslims, believers who carried faith, intellect, and dignity across the ocean in chains.

One of those slaves was Omar ibn Said who was born in the 18th century in the present-day Senegal, long before he ever set foot in America, he was already a learned Muslim scholar, fluent in Arabic, steeped in Qur’anic knowledge, and trained in theology and mathematics. 

In America, Omar was enslaved, sold, and brutalized like countless others. Yet even in bondage, he refused to surrender the essence of who he was. When he was finally enslaved in North Carolina, he began to write,  in Arabic, the language of revelation and scholarship.

The Library of Congress in Washington, D.C. has recorded and safeguarded the legacy of Omar ibn Said, preserving not only his portrait but, most importantly, his own handwritten Qur’anic verses in Arabic, a rare and powerful reminder of a learned soul who carried his faith unbroken through the darkest chapter of American history.  

While in captivity he composed his now-famous autobiography, The Life of Omar ibn Said, a manuscript filled with Qur’anic verses, personal reflections, and subtle expressions of faith. In an era when enslaved people were denied literacy, Omar wrote with eloquence that astonished his captors and survives today as a treasure of American history, preserved by the Library of Congress.

The picture below shows the North Carolina Historical Marker I-89, which commemorates Omar ibn Said.

His life refutes every lie told about enslaved Africans being “uncivilized” or “unlearned.” He was a man of intellect, humility, and endurance, a Muslim scholar enslaved in a Christian land, yet spiritually unbroken.

Omar’s story is not an exception; it is a window to the numerous enslaved Muslim Africans brought to the Americas, taken from various places in Africa.

They brought with them centuries of faith, architecture, and philosophy. Their hands built the fields, ports, and roads that became the economic foundation of the United States, and their prayers, whispered in captivity, were among the first acts of worship on this soil.

When people claim Muslims have “no history” in America, they erase these men and women,  the Muslim farmers, traders, and scholars who became the first involuntary immigrants to the New World. Before Ellis Island, before modern mosques, Islam was already here, carried across the Atlantic in the hearts of the enslaved. 

Omar ibn Said’s life teaches us that faith and intellect cannot be shackled. His pen became his resistance; his words, his freedom. Though he lived and died as a slave, he never ceased to be a scholar of God.

When we remember him, we remember all those enslaved Africans, Muslims and others, who endured the unimaginable, yet held fast to their faith, their dignity, and their humanity.

So when Matt Walsh asks what Muslims contributed to America, the answer is clear: We built its wealth with our labor, We enriched its spirit with our faith, And we endured its cruelty with unbreakable souls.

Omar ibn Said,  the scholar in chains, stands as our proof. From Senegal to Carolina, he carried Islam, intellect, and integrity across oceans. He may have been a slave in America, but he was, and remains, a free man before God. May Almighty Allah shower His mercy upon him - Ameen. 

Abu Abdul Mannaan

References:

Omar ibn Said’s life as a learned Muslim from Senegal, captured in 1807 and enslaved in North Carolina, where he wrote his autobiography in Arabic.
https://ldhi.library.cofc.edu/exhibits/show/african-muslims-in-the-south/five-african-muslims/omar-ibn-said--1770-1864

Omar’s original Arabic writings, including his 1831 autobiography and Qur’anic passages, offering rare insight into an enslaved Muslim scholar’s life in America.
https://www.loc.gov/ghe/cascade/index.html?appid=33ea589e72d048c0ae6a62ffaf565d33

Amzon Book: A Muslim American Slave: The Life of Omar Ibn Said (Wisconsin Studies in Autobiography)
https://a.co/d/adHR4fY

Arabic: A Language of Integration and Resistance

Arabic: A Language of Integration and Resistance 

A common misconception, particularly in the transatlantic nations, is that Islam was spread primarily through force and the sword throughout the medieval period following the Prophet Muhammad's departure. 

This notion was largely constructed by Western colonial powers to obscure their own brutal colonization and oppression of indigenous peoples, driven by the exploitation of resources in colonized lands. 

The article "‘Colonization of the soul’: What made a European power fear this language?" by Tamara Ryzhenkova, a professor at St. Petersburg State University, published by RT (Russia Today), explores how France colonized African countries by imposing the French language on African peoples. This imposition often suppressed the most prevalent language Arabic. The article also examines the ongoing resistance to this linguistic colonization, highlighting how many African societies have sought to reconnect with their roots by revitalizing the Arabic language. 

https://www.rt.com/africa/605174-france-arabic-language-africa/

This raises the question of how and why Arabic became the language of daily life in many African regions. The answer lies in its peaceful spread through trade routes, cultural exchange, and religious outreach. For instance, in parts of southern Africa, local populations willingly adopted Arabic language and culture as they integrated Islamic practices. These practices were introduced through trade and religious outreach rather than by force, and people chose to embrace them voluntarily. 

The article underscores a key distinction: Arabic and Islamic culture spread through mutually beneficial exchange, while the French language proliferated under coercive colonial structures. This difference highlights the contrasting impacts of these processes on African societies. 

During the 7th and 8th centuries, the Islamic Caliphates were involved in military interventions. However, these actions were not primarily aimed at colonizing indigenous populations as European colonial powers later did. Instead, these campaigns were driven by a complex interplay of political, religious, and economic factors characteristic of the medieval period. 

Situated between two great empires of the time—the Byzantine and Sassanian empires—the early Islamic Caliphates engaged in military actions that successfully defeated these powers, liberating many lands and their people. Islam was presented to the local populations as a choice rather than a mandatory imposition, in contrast to the forceful strategies employed by later European colonial powers. 

If the narrative propagated by the colonizers—that Arabic was imposed upon local populations through force and coercion—were accurate, one would expect a similar reaction to what we see today with the rejection of the French language in former colonies. In many regions, particularly in Africa, nations that experienced French colonial rule are actively working to diminish the influence of the French language, viewing it as a symbol of oppression and cultural domination. 

However, the continued prevalence and integration of the Arabic language into daily life, culture, and religion in these regions tell a different story. Unlike French, which was often imposed through coercive measures such as mandatory education systems and administrative policies, Arabic spread primarily through peaceful means, including trade, cultural exchange, and the voluntary adoption of Islamic practices. This contrast underscores the fact that Arabic was embraced willingly by local populations rather than being enforced upon them, making it an enduring part of their heritage rather than a relic of foreign domination.

The Shot Heard Around The World

The Shot Heard Around The World

A couple of weeks ago, I had the opportunity to visit the Boston Tea Party site in the heart of Boston.

The historical storyboards there reminded me of the struggle for freedom.

As an Indian from the Malabar region of Kerala, the stories of the fight for freedom and independence are deeply ingrained in me, just as they are for millions of fellow Indians. Events like the Wagon Tragedy and the Malabar Rebellion are unforgettable episodes in our tremendous struggle for freedom.

​

The United States of America has its own parallel in the American Revolution, which is taught in middle schools to ensure that the emerging generation is aware of the struggles and battles that led to American independence. This brings us to the significance of the event famously known as "The Shot Heard Around The World," which is also depicted in the Boston Tea Party site's historical records.

Today, as I reflect on these events, I am reminded of the ongoing struggle of the Indigenous Palestinian people for freedom. Much like the renowned "Shot Heard Around The World," the shots and blasts heard from the land of Palestine, especially Gaza, resonate similarly.

The question, "Do you support Hxmxs?" widely circulated by Piers Morgan, is, to me, the ugliest and most obscene political question I have ever encountered. Resistance to occupation and intimidation is an inherent trait of any being, especially a human being. When a human or an animal is backed against a wall and its neck is being squeezed, it will respond, sometimes fiercely. It is shameful and abhorrent to denounce and criminalize the fierce response, some of which one may not agree with, while completely disregarding the fact that the person has been held against the wall and squeezed for decades.

Boston was under the siege of the British. Brave Bostonians formed what is referred to as The Minutemen mentioned in the storyboard. The Minutemen were a specialized group of colonial militia members during the American Revolutionary War who were known for their rapid readiness to fight. Captain John Parker who was born in Massachusetts and who is known for his leadership during the Battles of Lexington and Concord said to the Minutemen - "Stand your ground. Don't fire unless fired upon, but if they mean to have a war, let it begin here."

What is seen in the streets of Gaza in Palestine echoes Captain John Parker's command. Palestinians, fueled by their determination, began to stand their ground and resist.

The shots heard in Palestine today echo those fired during the American Revolutionary War

The Palestinians fighting against occupation are patriots, just as those who fought in the American Revolution became Revolutionary War patriots.

The massacre of Palestinians today mirrors the tragic events of the Boston Massacre, where Bostonians were unjustly killed, reflecting a similar brutality faced by those who stand against oppression and subjugation.

Abu Abdul Mannaan

Palestine: Peace Not Apartheid

The narrative often promoted by mainstream media presents Israel as the leading democracy in the Middle East, despite its apartheid-like structure. When a regime practices apartheid, it contradicts the principles of democracy, redefining itself not as a democratic entity, but simply as an apartheid system.

Jimmy Carter, the former US President, wrote a book titled "Palestine: Peace Not Apartheid." The title itself reveals the essence of an apartheid system, as Carter illuminates and underscores the nature of a regime that mirrors nothing short of an apartheid state.

"When I met with Yasir Arafath in 1990, he stated, "The PLO has never advocated the annihilation of Israel. The Zionists started the 'drive the Jews into the sea' slogan and attributed it to the PLO. In 1969 we said we wanted to establish a democratic state where Jews, Christians, and Muslims can all live together. The Zionists said they do not choose to live with any people other than Jews....". - Palestine: Peace Not Apartheid by Jimmy Carter.

It's evident who strongly opposed coexistence and moved toward establishing an autocratic apartheid state. It reveals the fabrication of racist statements, often attributed to opponents to smear their reputation in the public eye. Today's mainstream media frequently engages in this practice.

"Although Christian and Muslim Arabas had continued to live in this same land since Roman times, they had no real commitment to establish a separate and independent nation. Their concern was with family and tribe and, for the Muslims, the broader world of Islam.Strong ideas of nationhood began to take shape among the Arabs only when they saw increasing numbers of Zionists immigrate to Palestine, buying tracts of land for permanent homes with the goal of establishing their own nation." - Palestine: Peace Not Apartheid by Jimmy Carter.

Muslims and Christians coexisted in Palestine since the Roman Empire without experiencing division or aspirations to establish a nation limited to a specific religion. Carter highlights that Muslims were the ones who notably treated Jews far better when they were expelled from Christian lands.

"Despite their remarkable contributions in all aspects of society, many Jews were killed and others driven from place to place by Christian rulers. Although not given the same rights as Muslims, both Christians and Jews who lived in Islamic countries then fared better than non-Christians in Christendom" - Palestine: Peace Not Apartheid by Jimmy Carter.

In his book, former President Jimmy Carter explains the rationale behind the fair treatment of Jews and Christians -

"Because the Prophet Muhammad commanded his followers to recognize the common origins of their faith through Abraham, to honor their prophets, and to protect their believers." - Palestine: Peace Not Apartheid by Jimmy Carter.

In stark contrast to the fair treatment of Jews in Muslim countries, Carter recounts in his book the unequal treatment of Palestinians by Israeli authorities, depicting a situation where Palestinians were treated as less than human. His firsthand experience might explain why the book is titled "Peace Not Apartheid."

At the end of the book, Carter emphasizes the essential necessity for peace like this -

"The bottom line is this: peace will come to Israel and the Middle East only when the Israeli government is willing to comply with international law, the Roadmap for Peace, official American policy, the wishes of the majority of its own citizens, and honor its own previous commitments—by accepting its legal borders." - Palestine: Peace Not Apartheid by Jimmy Carter.

As someone once remarked, fixating on a solitary pixel of an image, making assumptions, and reacting impulsively is unjust. An image contains thousands of pixels. Stepping back from that single pixel allows you to see the entire picture, grasping what's known as the bigger picture.

 

The mainstream media and their influential platforms are attempting to magnify ​couple of pixel​s in the seventy-five years of Palestine's history. This approach is unfair and unjust to the entirety of history. Examining the complete picture will reveal who has consistently impeded a peaceful two-state solution and, consequently, peace.

Let's turn the title of this book into a catchy slogan​ - Palestine: Peace Not Apartheid.

Abu Abdul Mannaan