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Anunnaki Miners Mutiny

Benson C Saili

Having been pardoned by the gracious Enki, Enlil returned to his temperate redoubt in the Lebanon mountains and tied the knot with Sud. He also gave an undertaking, which he was to inviolably abide by throughout his stay on Earth, that he would never indulge in sexual relations outside wedlock such was the shock of “Sudigate”.  

Following his marriage to Sud, Enlil sent for Ninurta, the Nibiru-based son he had with his half-sister Ninmah. Meanwhile, Sud gave him a son, who he named Nannar but who is best known as Sin, a corruption of the Akkadian Suen and after whom Mount Sinai is named. Sin (who was to become the Allah of Islam) has gone into the annals of history as the first Anunnaki to be born on Earth. Enlil had one more child and his last: it was yet another son called Ishkur, also called Adad. Enlil never had daughters and never had concubines.
After siring two children by Sud, Enlil was now confirmed as Earth’s Commander-in-Chief by the Anunnaki top-brass. It was at this stage that Sud became Ninlil, meaning “First Lady” as she indeed had become the highest ranking Anunnaki female on Earth.   
When Ninurta arrived on Earth, one of the key responsibilities Enlil entrusted him was to see to timely deliveries of the gold that was being mined in today’s Zimbabwe, South Africa and Swaziland to the mother planet Nibiru. Ninurta, a skilled military service man, became Enlil’s “Foremost Warrior”. In order to ensure that both Enlilites and Enkites obeyed him, Enlil provided Ninurta with the IB missile, “a weapon with 50 killing heads”.
Besides being a skilled soldier, Ninurta was a mineral geologist and metallurgist. Thus when Baditibira, the “Metal City” where gold ores were smelted and refined into ingots was set up in the Edin, Ninurta was appointed as its first governor.

Enki, who was based in Zimbabwe, was in due course joined by his Nibiru-born and firstborn son Marduk. But he was in no hurry to get his wife Damkina to join him too as his sights were set on his step-sister Ninmah. Since his arch-rival Enlil had a son with Ninmah, Enki wanted his turn too, aware that  when it came to contending for kingly succession, it was a son with a half-sister that counted, not the firstborn son overall per se.  Marduk, who was next in line to the Sirian-Orion throne after Enlil, had been banished to Earth for good by Anu for marrying an Earthling, a story we shall dwell upon in detail at a later stage. As a result, Enki determined to have a son with Ninmah to replace Marduk in the jockeying for the Milky Way Galaxy’s most influential throne. In the process, he invited Ninmah to stay with him at his ostentatious “silver and lapis lazuli” adorned mansion on the banks of the Zambezi River. One thing led to another, bar marriage as Ninmah had a spinster curse hanging over her courtesy of King Anu, who was incensed that she had scuppered his plans to have him marry Enki when she sired Ninurta with Enlil.   
Unfortunately, a son was a “no-show”: all the kids, six in all, were daughters and all came in rapid succession such was Enki’s haste to produce a male heir. Of the six, three rose to prominence. They were Geshtinanna, who was gifted at poetry and interpreting dreams;   Ninsun (also known as Nina or Nanshe), arguably Enki’s most brilliant and soulful daughter; and Nindaba (also known as Sesheta), reputed as the goddess of writing.  
At some stage, Ninmah stayed for an extended period of time at her medical centre in Shuruppak in the Edin. Desperate to sire a bloodline male heir carrying the all-important DNA of Ninmah, Enki sweet-talked Ninsun, who aesthetically was the spitting image of her mother, and had sexual relations with her which resulted in pregnancy. Ninmah was livid. First, she had Ninsun travel to the Edin whereupon she   administered an abortion on her. The foetus was buried in her experimental herb garden and a particularly potent herb was grown on the grave. Ninmah, a trained pharmacologist, then    prepared a delicious but highly poisonous brew from this herb and had Enki drink it in addition to lacing his food with it.   The poison was not meant to kill him but to simply sexually incapacitate him. It had serious side effects though: Enki kept throwing up and was in excruciating pain all day long. In addition, he began to shrivel up and age rapidly, his skin turning a putrid yellow.
It was not until Enki’s right-hand man, Isimud, pleaded with Ninmah that she provided the antidote to reverse the effects of the poison. From then on, Enki never touched her.     Following his spurn by Ninmah, Enki had his wife Damkina join him from Nibiru and more children followed.  Altogether, Enki had four Earth-born sons with Damkina. They were Nergal (the origin of the term “Negro”), Gibil, Ninagal, and Dumuzi. Enki’s other eminent son was Ningishzidda (also known as Thoth), who like him was an all-round genius. Enki had Ningishzidda with Nanna-Sin’s daughter Ereshkigal. Ereshkigal was at once a grand-daughter of Enki in that Ningal (also known as Asherah), Ereshkigal’s mother, was Enki’s daughter by another mistress known as Ningikuga. Ereshkigal had been sent to run the Cape Agulhas astronomical, climate and Earth-monitoring station in South Africa. It was in the aftermath of this posting that Enki begot Ningishzidda with her.
Meanwhile, Nergal, also known as Erra, had been given overall superintendence over African mines by Enki. Nergal resented the prominent presence of Ereshkigal, an Enlilite, on a continent that should have been the preserve of Enkites. He also hated the fact that her unborn child, Ningishzidda, who had the more politically superior Enlilite blood, might in future contend with him for the dominance of southern Africa.   These factors made Nergal plot to kill Ereshkigal. However, when he was just priming to do so, Ereshkigal sweet-talked him into marrying her. Hence it was that Nergal married a half-sister and raised a step-son who was at once his half-brother. The marriage clearly was dictated more by politics than anything else.  
Enki, however, was not yet done. He had another child, a daughter, with his granddaughter Inanna-Ishtar (whose mother was Enki’s daughter Ningal), a sister to Ereshkigal. Inanna fell pregnant when she visited Enki in Zimbabwe with a view to get her hands on the vitally important computer chips known as MEs. The daughter was named Sharra.
On his part, Ningishzidda had a steady relationship with Geshtinanna which did not culminate in a formal marriage or a child.  


Not long after he had transferred to the Abzu from Eridu, Enki set up an alternative home in present-day East Africa in addition to the main one along the Zambezi River. The new home was again situated on the banks of a river. It was a superlatively equipped laboratory, which he later manned with Ningishzidda. Enki called the laboratory BIT SHIIMTI, which means “Place Where The Wind of Life is Blown In”. Here, Enki wanted to further inquire into nature. “Of the differences between what on Earth and what on Nibiru appeared he wished to learn,” his master scribe Endubasar writes on his behalf in The Lost Book of Enki. “The mysteries of living and dying of Earth’s creatures to unravel he sought.”  Put differently, Enki and his son were engaged in a genetic engineering programme. Because his time was so much taken up by scientific inquiry at Bit Shiimti , Enki appointed Ennugi to take care of the day-to-day oversight of mining activities in Zimbabwe as his son Nergal was busy exploiting new mines in West Africa, notably today’s Ghana.  
Enki had set up Bit  Shiimti in East Africa chiefly because there was one creature there which had fascinated him and which he wanted to study at close quarters in its natural habitat. This ape-like creature is what we today call Homo Erectus, or Ape-Man. Enki describes the creature thus: “They lived among the tall trees, their front legs as hands they were using … Erect they seemed to be walking … They eat plants with their mouths, they drink water from lake and ditch. Shaggy with hair is their body, their head hair is like a lion’s. With gazelles they jostle, with teeming creatures in the waters they delight!”
Enki had noted that Ape-Man had a bit of intelligence and compassion. For instance, when Enki laid traps for game animals and they got ensnared, Ape-Man untangled them to safety. Obviously, there had  to be something special about this creature and indeed there was. So Enki decided, first, to study and map the genome, that is, the genetic blueprint, of Ape-Man. To his surprise, he found Ape-Man’s  genes and those of the Anunnaki differed only be a few hundreds! In only a few million years’ time, Enki reckoned, Ape-Man was going to evolve into an intelligent, versatile being like the Anunnaki were!  Ape-Man and the Anunnaki were of the same genetic seed!
At some stage, the Anunnaki miners began to grumble about the exertions of underground mining. Like the naturally sympathetic man he was, Enki thought a way had to be found to relieve the toil of the Anunnaki miners not through mechanical means anymore but by organic means. So Enki  and Ningishzidda embarked on the endeavour to bring about improved creatures through not only tampering with the genetic order of Ape-Man but also by mixing two life forms. The ancient historian Berossus gives us a hint of what transpired in Enki’s laboratories in the following words:
“Creatures appeared with two wings, some with four and two faces. They had one body but two heads, the one of a man, the other of a woman. They were likewise in their several organs both male and female. Others had legs and horns of goats. Some had horses’ feet; others had limbs of a horse behind, but in front were fashioned like men, resembling hippocentaurs. Bulls likewise bred there with the heads of men; and dogs with fourfold bodies, and the tails of fishes. Also horses with the heads of dogs. In short, there were creatures with the limbs of every species of animals.”    
Enki and Ningishzidda finally were close to coming up with a perfect hybrid creature and it was at this stage that Enki  contrived a miners’ go-slow to get Enlil to come over to the Abzu so he could coax him into giving the nod to the creation of a LULU AMELU, a primitive worker, to “bear the yoke on the gods’ behalf”.


In the 40th  shar, or 144,000 years since the Anunnaki arrival on Earth, Ninurta, who was in charge of Badtibira,  noted that shipments of ores had become less frequent. Concerned, Ninurta filed a report to his dad at Nippur. Enlil immediately instructed him to travel to the Abzu (Africa)  to investigate.      
When Ninurta arrived in modern-day Zimbabwe (then called Ophir, the root word for Afur-ika, or Africa), he was met by mining superintendent Ennugi. His uncle Enki, the overall overseer of mining operations, was nowhere to be seen. Ninurta supposed the reason production had plummeted could be put to Enki’s seeming detachment.  Little, if at all, did he know that the curtailed production was deliberately designed by Enki!
Ennugi reported to Ninurta that the Anunnaki miners were on a go-slow, which was now verging on a complete downing of the tools. They found the excavation toil just too arduous and taxing. After all, they were not miners by trade: they were astronauts. They had auxiliary instrumentation at their disposal all right, but this only minimally lessened the strain. Ninurta asked where Enki was as he was best suited to address the miners’ grievances. Ennugi told him Enki was not even based in Zimbabwe anymore: he spent the bulk of his time in modern-day East Africa, where he had set up a research facility to whet his scientific appetite.
Ninurta radioed Enki to alert him of the gravity of the crisis at hand. To Ninurta’s surprise, Enki responded that even he was not in a position to defuse it; only Enlil as Earth’s Chief Executive could. Enlil was forthwith sent for and wasted no time in flying over.   
Enlil, the Bible’s Jehovah/Yahweh, arrived in Zimbabwe with guns blazing. He was fuming and snorting: heads were certainly going to roll. The miners’ gesture amounted to treason, he charged: if sufficient quantities of gold were not being shipped to Nibiru, the planet itself would be sabotaged, with incalculable losses of lives from the Ozone breach. But if Enlil thought by flexing executive muscle he was throwing a deterrent scare into the miners, he was in for a rude shock.  For the moment he arrived, the miners upped the ante: they set all the mining tools on fire, besieged his residence near the mining plant, and swore they were not going to let him go back to the Edin till he had issued instructions that they be put on a spaceship back home.  
At once staggered and humiliated,  Enlil summoned Enki from his East African base. Enki arrived with his son Ningishzidda, followed by Ninmah.  Enlil wondered to Enki what on Earth was happening; Ninurta had already intimated to his father that Enki’s laid-back approach to supervision had precipitated the rowdy indiscipline that was now in evidence. Enki said the miners were not being insubordinate: their gripe was understandable and their direct supervisor Ennugi would be the first to vouch for this. Indeed, when Ennugi was fetched to give his side of the story, he sided with the miners. “Ever since Earth’s heat has been rising, the toil is excruciating, unbearable it is,” he stated according to Enki’s reminiscences (The Anunnaki had come to Earth during an Ice Age). Ninurta too was sympathetic with the plight of the miners. “Let the rebels to Nibiru return,” he suggested. “Let new ones come in their stead.”
Enlil of course would not countenance such a  course of action: it would reflect a jelly-kneed cave-in by the planet’s ultimate authority. So turning to Enki, he implored: “Perchance new tools you can fashion? For the Anunnaki Heroes the tunnels to avoid?” In other words, Enlil was suggesting that Enki create robots to mine the gold on behalf of the Anunnaki! Enki excused himself to confer with his son Ningishzidda. Father and son huddled in a corner and after deliberating for some while, they came up with a humdinger of a suggestion which Enki announced thus to the assembly: “Let us create a LULU AMELU, a primitive worker the hardship work to take over. Let the Being the toil of the Anunnaki carry on his back!”
Enlil and others were nonplussed. How feasible was such an idea? they wondered. On her part, Ninmah averred: “The task is unheard of! All Beings from a seed have descended, one being from another over eons did develop, none from nothing came!” With an ironic twinkle in his eye, Enki replied: “A secret of the Abzu let me to you reveal: the Being that we need, it already exists! All that we have to do is put on it the mark of our essence!”
Does Enki’s statement ring  a bell? Well, this is what GENESIS 1:26 reads:  “And God said let us make man in our own image and likeness”. Now, the term translated “God” in the verse is actually “ELOHIM” in the Hebrew original. Elohim  is a plural term (the singular is “El” or “Eloah”) and it was another name for the top-brass Anunnaki, the so-called Pantheon of the 12 and their immediate families. By “essence”, Enki was referring to what the Anunnaki called the “TE’EMA”. And what was this Te’ema?  It was what we today call DNA, which indeed is life’s essence!  In short, Enki was saying all the Anunnaki had to do was graft their genes onto the “Being” he was talking about, thereby binding  their image and likeness on it and thus enabling it to behave and act intelligently.
The being in question was none other than Homo Erectus.

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Technology saves Lions from angry Okavango villagers

22nd November 2022

Villagers in the eastern Okavango region are now using an alert system which warns them when collared lions approach livestock areas. The new technology is now regarded as a panacea to the human/wildlife conflict in the area as it has reduced mass poisoning and killing of lions by farmers.

The technology is being implemented by an NGO, Community Living Among Wildlife Sustainably (CLAWS) within the five villages of Seronga, Gunutsoga, Eretsha, Beetsha and Gudigwa in the eastern part of the Okavango delta.

A Carnivore Ecologist from CLAWS, Dr Andrew Stein explained that around 2013, villagers in the eastern Okavango were having significant problems with losses of their cattle to predators specifically lions, so the villagers resorted to using poison and shooting the lions in order to reduce their numbers.

He highlighted that as a form of progressive intervention, they designed a programme to reduce the conflicts and promote coexistence. Another component of the programme is communal herding, introduced in 2018 to reduce the conflict by increasing efficiency whereby certified herders monitor livestock health and protect them from predators, allowing community members to engage in other livelihood activities knowing that their livestock are safe.

They are now two herds with 600 and 230 cattle respectively with plan to expand the programme to other neighbouring villages. Currently the programme is being piloted in Eretsha, one of the areas with most conflict incidences per year.

Dr Stein explained that they have developed the first of its kind alert system whereby when the lions get within three or five kilometers of a cattllepost or a homestead upon the five villages, then it will release an alert system going directly to the cellphones of individuals living within the affected area or community.

‘So, if a colored lion gets to about five kilometers of Eretsha village or any villagers in the Eretsha that has signed up for, the system will receive an SMS of the name of the lion and its distance to or from the village”, he stated. He added that this enables villagers to take preventative action to reduce conflicts before its starts.

Dr Stein noted that some respond by gathering their cattle and put them in a kraal or put them in an enclosure making sure that the enclosure is secure while some people will gather firewood and light small fires around edges of the kraal to prevent lions from coming closer and some when they receive the SMS they send their livestock to the neighbours alerting them about the presence of lions.

He noted that 125 people have signed to receive the alert system within Seronga, Eretsha, Beetsha, Gunutsoga and Gudigwa. He added that each homestead is about five people and this means more than 600 people immediately receive the messages about lions when they approach their villages. He also noted that last year they dispersed over 12 000 alerts, adding that this year is a bit higher as about 20 000 alerts have been sent so far across these villages.

Stein further noted that they have been significant changes in the behavior of the villagers as they are now tolerant to lions. “85 percent were happy with the SMS and people are becoming more tolerant with living with lions because they have more information to reduce the conflicts,” he stressed.

Stein noted that since the start of the programme in 2014 they have seen lion populations rebounds almost completely to a level before and they have not recorded cases of lion poisoning in the last three years which is commendable effort.

Monnaleso Sanga from Eretsha village applauded the programme by CLAWS noting that farmers in the area are benefiting through the alert system and take preventative measures to reduce human/lion conflict which has been persistent in the area. He added that numbers of cattle killed by lions have reduced immensely. He also admitted that they are now tolerant to lions and they no longer kill nor poison them.

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8th September 2022

A Muslim is supposed to be and should be a living example of the teachings of the Quran and the ‘Sunnah’ (the teachings and living examples of Prophet Muhammed (SAW – Peace be upon Him). We should follow these in all affairs, relations, and situations – starting with our relationship with our Lord, our own self, our family and the people around us. One of the distinguishing features of the (ideal) Muslim is his faith in Allah, and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of the Almighty Allah.

A Muslim should know and feel that he is in constant need of the help and support of Allah, no matter how much he may think he can do for himself. He has no choice in his life but to submit to the will of his Creator, worship Him, strive towards the Right Path and do good deeds. This will guide him to be righteous and upright in all his deeds, both in public and in private.

His attitude towards his body, mind and soul

The Muslim pays attention to his body’s physical, intellectual and spiritual needs. He takes good care of his body, promoting its good health and strength. He shouldn’t eat in excess; but he should eat enough to maintain his health and energy. Allah, The Exalted, Says “…Eat and drink; but waste not by excess, for Allah loves not the wasters.” [Quran 7: 31]

The Muslim should keep away from alcohol and drugs. He should also try to exercise regularly to maintain his physical fitness. The Muslim also keeps his body and clothes clean, he bathes frequently. The Prophet placed a great emphasis on cleanliness and bathing. A Muslim is also concerned with his clothing and appearance but in accordance with the Islamic ideal of moderation, avoiding the extremes.

As for his intellectual care, the Muslim should take care of his mind by pursuing beneficial knowledge. It is his responsibility to seek knowledge whether it is religious or secular, so he may understand the nature and the essence of things. Allah Says: “…and say: My Lord! Increase me in knowledge.” [Quran 20: 114

The Muslim should not forget that man is not only composed of a body and a mind, but that he also possesses a soul and a spirit. Therefore, the Muslim pays as much attention to his spiritual development as to his physical and intellectual development, in a balanced manner which ideally does not concentrate on one aspect to the detriment of others.

His attitude towards people

The Muslim must treat his parents with kindness and respect, compassion, politeness and deep gratitude. He recognizes their status and knows his duties towards them. Allah Says “And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parents…” [Quran 4: 36]

With his wife, the Muslim should exemplify good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfilment of his responsibilities and duties.

With his children, the Muslim is a parent who should understand his responsibility towards their good upbringing, showing them love and compassion, influence their Islamic development and giving them proper education, so that they become active and constructive elements in society, and a source of goodness for their parents, community, and society as a whole.

With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them. He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.


With his neighbours, the Muslim illustrates good treatment, kindness and consideration of others’ feelings and sensitivities. He turns a blind eye to his neighbour’s faults while taking care not to commit any such errors himself. The Muslim relationship with his wider circle of friends is based on love for the sake of Allah. He is loyal and does not betray them; he is sincere and does not cheat them; he is gentle, tolerant and forgiving; he is generous and he supplicates for them.

In his social relationships with all people, the Muslim should be well-mannered, modest and not arrogant. He should not envy others, fulfils his promises and is cheerful. He is patient and avoids slandering and uttering obscenities. He should not unjustly accuse others nor should he interfere in that which does not concern him. He refrains from gossiping, spreading slander and stirring up trouble – avoids false speech and suspicion. When he is entrusted with a secret, he keeps it. He respects his elders. He mixes with the best of people. He strives to reconcile between the Muslims. He visits the sick and attends funerals. He returns favours and is grateful for them. He calls others to Islam with wisdom, example and beautiful preaching. He should guide people to do good and always make things easy and not difficult.

The Muslim should be fair in his judgments, not a hypocrite, a sycophant or a show-off. He should not boast about his deeds and achievements. He should be straightforward and never devious or twisted, no matter the circumstances. He should be generous and not remind others of his gifts or favours. Wherever possible he relieves the burden of the debtor. He should be proud and not think of begging.

These are the standards by which the (ideal) Muslim is expected to structure his life on. Now how do I measure up and fit into all this? Can I honestly say that I really try to live by these ideals and principles; if not can I really call myself a true Muslim?

For the ease of writing this article I have made use of for want of a better word, the generic term ‘he’, ‘his’, ‘him’ and the ‘male’ gender, but it goes without saying that these standards apply equally to every female and male Muslim.

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29th August 2022

“Homicide and suicide kill almost 7000 children every year; one in four of all children are born to unmarried mothers, many of whom are children themselves…..children’s potential lost to spirit crushing poverty….children’s hearts lost in divorce and custody battles….children’s lives lost to abuse and violence, our society lost to itself, as we fail our children.” “If you bungle raising your children, I don’t think whatever else you do matters very much.” (Quotation taken from a book written by Hillary Clinton).

These words may well apply to us here in Botswana; We are also experiencing a series of challenges in many spheres of development and endeavour but none as challenging as the long term effects of what is going to happen to our youth of today. One of the greatest challenges facing us as parents today is how to guide our youth to become the responsible adults that we wish them to be, tomorrow.

In Islam Prophet Muhammad (PBUH) has enjoined upon the parents to take care of the moral and religious instruction of their children from the very beginning, otherwise they will be called to account for negligence on the Day of Judgement. Parents must inculcate God-consciousness in their children from an early age, whereby the children will gain an understanding of duty to The Creator.


The Holy Qur’an says: ‘O you who believe! Save yourself and your families from the Fire of Hell’. (Ch. 66: V6). This verse places the responsibility on the shoulders of the parents to ensure that training and guidance begin at home. The goal is to mould the child into a solid Islamic personality, with good morals, strong Islamic principles, knowledge and behavior so as to be equipped to face the demands of life in a responsible and mature manner. This should begin with the proper environment at home that inculcates the best moral and behavioral standards.

But what do we have instead? Believers of all Religious persuasions will agree that we have children growing up without parental guidance, a stable home environment, without role models, being brought up in surroundings that are not conducive to proper upbringing and moulding of well-adjusted children. These children are being brought up devoid of any parental guidance and increasingly the desperate situation of orphaned children having to raise their siblings (children raising children) because their parents have succumbed to the scourge of AIDS.

It is becoming common that more and more girls still in their schooling years are now falling pregnant, most of them unwanted, with the attendant responsibilities and difficulties.

Observe the many young ladies who are with children barely in their teens having illegitimate children. In the recent past there was a campaign focused on the ‘girl-child’; this campaign targeted this group of young females who had fallen pregnant and were now mothers. The situation is that the mother still being just a ‘child’ and not even having tasted adulthood, now has the onerous responsibility of raising her own child most of the time on her own because either the father has simply disappeared, refuses to takes responsibility, or in some cases not even known.

We cannot place the entire blame on these young mothers; as parents and society as a whole stand accused because we have shirked our responsibilities and worse still we ourselves are poor role models. The virtual breakdown of the extended family system and of the family unit in many homes means that there are no longer those safe havens of peace and tranquility that we once knew. How then do we expect to raise well-adjusted children in this poisoned atmosphere?

Alcohol has become socially acceptable and is consumed by many of our youth and alarmingly they are now turning to drugs. Alcohol is becoming so acceptable that it is easily accessible even at home where some parents share drinks with their children or buying it for them. This is not confined only to low income families it is becoming prevalent amongst our youth across the board.


It is frightening to witness how our youth are being influenced by blatantly suggestive pop culture messages over television, music videos and other social media. Children who are not properly grounded in being able to make rational and informed decisions between what is right and what is wrong are easily swayed by this very powerful medium.


So what do we do as parents? We first have to lead by example; it is no longer the parental privilege to tell the child ‘do as I say not as I do’- that no longer works. The ball is in the court of every religious leader (not some of the charlatans who masquerade as religious leaders), true adherents and responsible parents. We cannot ignore the situation we have to take an active lead in guiding and moulding our youth for a better tomorrow.

In Islam Prophet Muhammad (pbuh) said: “No father gives a better gift to his children than good manners and good character.”  Children should be treated not as a burden, but a blessing and trust of Allah, and brought up with care and affection and taught proper responsibilities etiquettes and behaviour.

Even the Bible says; ‘Suffer the little children to come unto me and forbid them not, for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein’. (Mark 10:14-15)

The message is clear and needs to be taken by all of us: Parents let us rise to the occasion – we owe it to our children and their future.

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