Connect with us
Advertisement

Sibling Dynamics

The saga of Cain and Abel

Since Adapa, General   Atiku, was an Enkite, the Enlilites wanted a genetic stake in the emerging bloodline. The two clans therefore held a meeting to decide on this critical matter. What the Enlilites proposed was that Adapa must marry an Enlilite to even the scores. This was a moot point as Enki had already chosen a spouse for Adapa.

This was Titi, Enki’s daughter with the other Earthling woman. Enki wanted the bloodline to be unilaterally Enkite but the Enlilites were adamant that an Enlilite had to factor into the equation given Enki’s standing as the principal son of the Orion Queen, the Milky Way Galaxy’s most pre-eminent personage. When a neutral Ninmah was asked to break the ice, she suggested that in order to content either party, Adapa should marry two women: Titi and another woman who had Enlilite blood in her even if that would entail relaxing the cosmic clause that forbade cross-racial marriages. Albeit, Titi would be the junior wife whereas this other woman would be the senior spouse.

Following a very heated debate which involved the input of Adapa himself, it was a deal: Adapa, General,  was to take a woman with Enlilite blood as his senior wife. And the woman chosen in this regard was Lilitu. Lilitu was related to both Enki and Enlil: she was the daughter of  Nergal, Enki’s son, and his wife Ereshkigal, Enlil’s granddaughter. Initially, Lilitu was not happy. Being a full Anunnaki and therefore a “goddess”, she thought Adapa, a half-human, half-Anunnaki, or “demigod”, was beneath her notwithstanding his incandescent virtues and qualities. She made it clear that the man she would have loved to marry was Enki himself, who she had always admired since childhood. However, she was finally prevailed upon and reluctantly agreed to be Adapa’s main spouse.

Since Lilitu was geneologically senior to Titi-Eve, the book of Genesis’s other Eve, it meant the heir to Adapa would come from her as per the Anunnaki monarchical merit, which ran through the female line as opposed to the male line. Such a scenario, General,  proved to be a perpetual nightmare to Titi-Eve, who would have loved her own son with Adapa to be the heir. Now, whereas Adapa’s marital relationship to Titi-Eve was a joyous one, that with Lilitu was hell. Lilitu was wayward and insubordinate as a wife. Not only did she defy Adapa at will but was reluctant to give him a heir. In the Adapa household, the workers were in dread of her. She was always screaming and swearing at them, calling them all sorts of demeaning names. This mean streak in her largely stemmed from Enlilite genes than the typically beneficent Enkite genes. The “wicked queen” Jezebel pales in comparison with Lilitu.

ENKI IMPREGNATES DAUGHTER-IN-LAW

Although Titi-Eve was aware that being a second-fiddle wife her son would never inherit, she wasn’t resigned to such a fate, which was forcefully decreed on her. She was determined to upend it by foul or crook. She was sworn that her son must be heir come what may. But exactly how was that to be attained, General? Having pondered the matter over, Titi-Eve and her Earthling mother came up with a most ingenious strategy. This strategy revolved around her own father/father-in-law Enki. Titi-Eve reckoned that if she were to sleep with Enki and produce a son, that son would take precedence over Lilitu’s in the succession stakes if Lilitu happened to bear girls only or if she stood by her volition not to give Adapa a child at all.

Titi-Eve was a stunning beauty and Enki was hopelessly weak where women were concerned. It therefore goes without saying that sexual relations between the two were a natural. It did not take long for Titi-Eve to become pregnant. The pregnancy was an interesting one. Titi-Eve gave birth to two boys who were fraternal and not identical twins. Furthermore, the twins had distinctly different skin tones and other features. The boy who arrived first was much lighter than the second one. Naturally, Adapa, who was no dupe, knew something was amiss. He asked Zidda, Enki’s genius son, to conduct a DNA test on the two boys.

Zidda, General,  found that whereas the younger one was Adapa’s son, the older one was not. Adapa straight-off confronted his wife and she was quick to own up: the older son was Enki’s. What had happened was that when Titi-Eve ovulated, she produced two eggs. During the three days the eggs were in her tubes, she slept with both Adapa and Enki in succession. The two eggs were therefore fertilised by two sperm cells coming from two different men, something that happens only once in a million times. Titi-Eve’s plea to her husband was that she did so for purely political reasons: she wanted a son who would inherit after him all other things being equal. Since Adapa had the tender virtues of his father Enki, he did not begrudge his wife but simply made bygones be bygones.

CAIN WAS ENKI’S SON; ABEL ADAPA’S

As per the culture of the day, General, it was Titi-Eve who reserved the right to name the kids. The older twin she named Ka-En, meaning “One begotten of the Lord”. This is the biblical Cain. He was so named because his biological father was Lord Enki. The Bible itself actually attests to that. GENESIS 4:1 as properly translated in the King James corpus quotes Eve as exclaiming of baby Cain that, “I have gotten a man from the Lord”, that is, she had given birth to a son fathered by Enki. The Midrash, a Jewish traditional commentary on the Bible, also emphasises the point that Cain was the son of Enki and not Adapa/Adam.

The younger son Titi-Eve named as Aba-El, meaning, “He whose father is of the Lord”. This is the biblical Abel. Why was he so named? Well, the person who was “of the Lord” in this regard was Adapa. Remember, Adapa did have Anunnaki blood in him as he was the son of Enki but he was not Anunnaki himself. Although the term “El” (“Ilu” in Sumerian) referred to the Anunnaki pantheon as a whole, in the context of Abel it referred to Enki. Enki’s other epithet was Sama-El, meaning “Lord of Sumer”, that is, Sumeria, or Eridu in particular. Thus paraphrased, the name Abel meant “a son of the son of Enki”. The name Abel was thus a tribute to Adapa, who was the son of Enki. This indeed was fitting as Adapa was Abel’s father.

In Genesis, Cain and Abel are presented as brothers. In the Sumerian chronicles, the source material for much of the Genesis story, they are set down as twins. Why did the Genesis writers choose to mis-characterise the relationship between the two siblings? Venturing a definitive answer to such a question is not easy as the whole gimmick is actually absurd considering that Abel, who was killed by his brother, did not have to be politically dissociated from the “wicked” Cain. He had no heirs who had to keep a wide berth from the taint of Cain.

What is apparent, nonetheless, is that the Genesis writers were not comfortable with associating Jewish posterity with Cain. And this had nothing to do with the fratricide against Abel. It all had to do, General, with the fact that Cain was an Enkite, the son of Enki, who was branded and vilified as the evil Serpent by the Enlilites. On the other hand, the Genesis writers, the Levites, were Jewish, Enlil’s chosen people. As such, any relationship with the infamous Enkite Cain had to be avoided like the plague. You cannot be Enlil’s people and openly admit your roots are in fact predominantly Enkite.

Yet however hard the Jews tried to steer clear of the “stain” of Cain, General, they just could not cleanly dodge the connection. They were stuck with him come rain or shine. Why? Because Cain did succeed to Adapa’s throne as a true-blue bloodline. He was a leading light of the Holy Grail, the dynastic ruling line that here on Earth stretched all the way from Adapa to Jesus Christ and well beyond. So to have totally sidestepped him would have rendered all the Jewish kings who followed after him, including David and Solomon, counterfeit.

Note, General,  that although Genesis does highlight the killing of Abel by his brother Cain, it does not demonise or blacklist him as such. The only people who do so are the prejudiced pulpit men. The fact of the matter is that Genesis actually exalts Cain even after the murder of his brother. The notion that Cain was cursed by “God” and bore the brunt of that curse forever is purely a figment of the pulpit men’s laughable imagination. It belongs to the refuse bin, to put it mildly.

THE FARMER VS. THE PASTORALIST

It was decided by the Anunnaki, General, that Cain was to specialise in arable farming, whereas Abel was to specialise in pastoral agricultural. On what basis, General,  was the specialisation decided? Why was Cain allotted farming and Abel shepherding? The Bible is silent on this, as if it was an arbitrary decision, but the more ancient records do intimate a raison d’être. In Anunnaki modus vivendi, everything had to be symbolically apt. It had to sync energetically, if you know what I mean General. When you were a “tiller of the land,” like Cain was, it meant you had dominion over that land. As the heir to Adapa, Cain was Earth’s King-in-waiting. Thus he had dominion over Earth.

That’s the reason he was allotted a responsibility that dovetailed with land ownership. It explains why according to Sumerian records, Cain’s role was not restricted to farming. He also had responsibility over laying down and maintaining infrastructure. It was Cain who built dams, roads, and canals. Whereas Cain was to set up his grain and horticultural farm around the Eridu within the broader Edin (Eden in the Bible), Abel’s animal domestication activities were to be conducted at the foot of the Cedar Mountains in today’s Lebanon.

There, at the mountain summit, Ninurta, Enlil-Jehovah’s firstborn son,  had set up for him a “Creation Chamber” along the lines of Enki’s Bit Shimti facility in East Africa. Also called the “House of Fashioning”, the Creation Chamber was used to genetically engineer for-meat animals such as sheep, goats, and cattle as well as to improve strains over time through periodic genetic tinkering. A few years later, the two had settled into their occupational rhythms and were ready to present the first fruits of their labour to Enlil, Earth’s Chief Executive. It seemed Abel the shepherd had worked harder than his older brother the ploughman. Consequently, Abel met his production target and Cain fell considerably short.

Abel was therefore highly extolled by Enlil whereas Cain, though commended too for his efforts, was censured and told in no uncertain terms that he had to produce more grain to meet his production quota. A highly combustible man, Cain was wroth. And not only that: he was rancorous. He had a lump in his throat. For to him, it was not simply about being out-produced by his younger brother. Over and above that, General,  it was about the threat Abel now posed to Cain’s  prospects for inheriting after Adapa, a fact even savants of ancient history seem wholly ignorant of.

THE TWINS GIVEN SPECIALISED ROLES

In Genesis, General, we’re told that Cain moved to kill his brother out of sheer jealous, that he was envious that God had embraced Abel’s offering whereas his had been rejected. The Sumerian records on the other hand say Cain’s offering was accepted too though frowned upon. And it was not only envy that drove Cain to get rid of his brother, it turns out: dynastic politics were central to the whole intrigue, General.

At the time, Lilitu, Adapa’s highly conceited, seniormost Anunnaki wife, had left him, preferring instead to be a mistress of his father Enki. Enki, who had an Achilles penis, had eagerly obliged and had produced two children with her. They were Luluwa, also known as Awah, and Alimath, both of whom daughters. Although the two girls were genetically senior to Cain, they were female and so they posed no obstacle to Cain as heir to Adapa’s throne. That left Abel as the only contender.

In truth, Abel was not in contention at all: he was Cain’s junior and was by rights ineligible. Potentially though, he was a possible threat. Abel was a protégé of the Enlilites and the Enlilites wielded a lot of political power. They could easily manoeuvre Abel into contention on the pretext that he was more agriculturally productive and therefore more dutiful than Cain and thus snatch the crown from under Cain’s nose. It was out of fear of such an eventuality, General,  that Cain decided the only safe Abel was a dead one. But if Cain was to kill Abel, General, it was important that he use tact, he reckoned. He could not simply bludgeon him to death on a whim: he had to allow hostilities to naturally arise and then capitalise on that to tear into his brother. Then once the deed was done, he would have the excuse that, “It was not premeditated murder: I did it in the emotion of the moment”.

ABEL IS NO MORE

Now, although the two brothers’ main theatres of operation were miles apart, General, they had small holdings somewhere in the Edin which adjoined each other. Cain’s was a beautiful meadow bristling with green pastures and Abel’s was a hay-stacked area within which flocks roamed about. One day when both Cain and Abel were at Edin, Cain received a report from his workers that Abel’s men were trespassing on his pastures as they drove the flocks to the canals. Cain decided this was the time to pounce.

He made a beeline for Abel’s fields and angrily confronted him for the highly provocative encroachment, demanding that he withdraw his flocks forthwith. A slanging match ensued, with each making a case for the instrumentality of his role in catering to the needs of the Anunnaki. “I am the one who abundance brings, who the Anunnaki satiates, who gives strength to the heroes, who wool for their clothing provides!” Abel boasted. Cain shot back thus: “It is I who the plains luxuriates, who furrows with grains makes heavy, in whose fields birds multiply, in whose canals fish become abundant: sustaining bread by me is produced, with fish and fowl the Anunnaki’s diet I variate!”

As they altercated, a fist fight ensued and picking up a stone, Cain bashed his brother hard on the head and Abel fell limply to the ground. His workers immediately gathered around him and frantically tried mouth-to-mouth resuscitation. Meanwhile, a message was radioed to the Shuruppak health facility and a chopper was on its way over to airlift a comatose Abel. Zidda was also sent for so that he could possibly do his “medical magic” in case all efforts at restoring Abel’s life proved futile. Sadly, Abel had suffered substantial and irreparable brain damage and there was nothing that could be done to bring him back to life.

CAIN SLAPPED AN EXILE SENTENCE

Due process of law was followed,  General, and Cain was brought before the Anunnaki tribunal to face trial.  The judgement panel sat at Sippar, Utu-Shamash’s cult city. It was a seven-man bench, namely Enlil, his wife Ninlil, Ninurta, and Nannar-Sin of Enlil’s Lineage; Ninmah; and Enki, his wife Damkina, and Marduk from the Enkite clan. After deliberations that went on for days, judgement was passed. First, a curse was pronounced on Cain by Enlil in his capacity as Earth’s Chief Executive for spilling the blood of his sibling. The sentence was banishment from the Edin. Cain was to go into exile and only be eligible to return after seven generations counting from Adapa.

The number seven here is significant, General. First and foremost, it was both the number of planet Earth counting from Pluto and therefore the number of Enlil himself as head of the planet. Secondarily, it alluded to the number of people who presided over Cain’s case. When Cain was given a chance to comment on his sentence as per the juridical procedure, he bemoaned the harshness of the punishment. He wondered aloud to the panel thus: what if during his wanderings somebody who wanted to avenge Abel’s death stalked him and struck him dead? Furthermore, did his banishment to the ends of the Earth mean he had also lost the right to inherit after Adapa?

The first concern was addressed by Enlil. Enlil told him he need not worry as anybody who would so much as lay a finger on him during his peregrinations would receive seven times the punishment Cain had received. That effectively amounted to capital punishment. The second question was addressed by Enki. Enki told his son that the right of succession did not have to be warranted: it was a right of primogeniture. One was born with it. Therefore, Cain would remain heir to Adapa for as long as he, Cain, was alive. In the event that Adapa passed on, Cain’s son would ascend to the throne. In order to make it plain to everybody who encountered Cain anywhere that he was a King-in-waiting, Enki rose from his judgement seat and made his way into Cain’s dock. Then he made a declaration in relation to what would later become known as the Mark of Cain. Exactly what was this, General?

NEXT WEEK:  THE MARK OF CAIN

Continue Reading

Columns

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.

Continue Reading

Columns

THE IDEAL QUALITY OF A MUSLIM

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 bodys physical, intellectual and spiritual needs. He takes good care of his body, promoting its good health and strength. He shouldnt 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 neighbours 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.

Continue Reading

Columns

OUR BELOVED CHILDREN

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..childrens potential lost to spirit crushing poverty.childrens hearts lost in divorce and custody battles.childrens lives lost to abuse and violence, our society lost to itself, as we fail our children. If you bungle raising your children, I dont 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 Quran 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.

Continue Reading