THE UPPER HAND OF EFFORT

from achieving any moral or political goal, violate core principles and remove blessing from any cause they claim to serve. Instead of hostility, the proposal calls for building common ground through cooperation. Historically, Muslims and Jews lived and worked together in fields such as science, medicine, and trade. In modern times, there are many shared arenas—education, technology, agriculture—where collaboration could yield mutual benefit. Rekindling this cooperative spirit could transform the Holy Land into a model of shared prosperity. The formula also recognizes that today’s world operates through democracy and power sharing. Exclusive control by one side is unrealistic. The Quran offers the example of Prophet Joseph (12: 55), who served honourably in a non-Muslim government. By participating in inclusive systems, communities can help shape their destinies within plural frameworks. Finally, the vision stresses selfreform and abandonment of blame. The Quran (42: 30) teaches that misfortunes often arise from one’s own actions. This means moving from a mindset of victimhood to one of responsibility, focusing on education, development, and opportunity rather than constant protest. The essence of this message is simple yet transformative: ignore problems, avail opportunities. Peace is not the end goal; it is the beginning. Peace enables healing and truly durable solutions. Once peace is achieved, justice can follow, cooperation can grow, and the Holy Land can again become a centre of learning, spirituality, and coexistence.  Justice cannot thrive in an atmosphere of rage and retaliation. Peace, even if incomplete, provides the stability needed for progress through political, legal, and diplomatic means. Without peace, the call for justice remains trapped in cycles of conflict. (The writer, Dr. Saniyasnain Khan, is trustee, Centre for Peace and Spiritual­ ity International, New Delhi.)