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The use by the Israeli air force, on February 1, 2026, of a powerful herbicide, Glyphosate, over vast areas of Lebanese territory, has reignited the question of the deliberate damage inflicted on natural resources in times of war. February 1, 2026: the Israeli air force is observed spraying an apparently toxic substance over large swathes of southern Lebanese territory, in the region of Bint Jbeil. Three days after the incident, on February 4, following analyses conducted on samples collected by the Lebanese army and the United Nations Interim Force in Lebanon (UNIFIL), the Ministries of Agriculture and Environment announced that the substance in question was Glyphosate, a powerful herbicide. The ministries’ statement reported that the product had been sprayed “at a very high concentration,” denouncing a “flagrant violation of Lebanese sovereignty” and an “ecological crime.”

The recent meeting held at the United States Embassy in Madrid, centered on the implementation of Security Council Resolution 2797 adopted last October 31 regarding the Moroccan Sahara, was no ordinary diplomatic encounter. Algeria’s presence, represented by its Foreign Minister Ahmed Attaf, was particularly significant, as it restored matters to their proper context: the dispute over the Sahara is, at its core, a Moroccan-Algerian conflict, while the Polisario Front serves merely as an instrument employed by the Algerian regime to justify a war of attrition waged against Morocco for nearly half a century, ever since Rabat recovered its Saharan provinces following Spain’s withdrawal in November 1975.

On the anniversary of Nassib Lahoud's passing, in a country accustomed to consuming its presidents even before putting them to the test, and lowering expectations before raising them, Nassib Lahoud's name remains outside this game of consumption. Not because he disappeared from political life, but because he was present in another way: the presence of an idea, not an agreement; the presence of a project, not a power-sharing arrangement. Thus, every time Lebanon goes through a new presidential crisis, Nassib Lahoud's name resurfaces as that of the “ideal president”; not as a romantic nostalgia, but as a moral and political benchmark, a symbol of what could have been.

Paris, by Arthur Bassil Since the beginning of January, the Iranian diaspora in Europe has been mobilizing to stigmatize the Islamic Republic and the massacres perpetrated against the Iranian people. In Paris, this gathering is renewed every Sunday. Around 3 PM, Place de la Bastille, this Sunday, February 8, a sunny day in Paris. Approximately five thousand demonstrators are gathered around the Iranian flag adorned with the lion and sun to denounce the massacres perpetrated by the Islamic Republic. In addition to this strong symbol, demonstrators brandish images of the victims of these massacres. On January 8 and 9, 2026, exactly one month ago, the Khamenei regime committed the unthinkable: thousands of Iranians were killed in cold blood. Their crime? Having dared to demonstrate against the socio-economic crisis, but above all against the oppression that has plagued Iran for decades.

The Sheikh Zayed Grand Mosque in Abu Dhabi is one of the most iconic landmarks of the United Arab Emirates. A true architectural masterpiece, it welcomes nearly 7 million visitors a year, 82% of whom are international tourists. Beyond its grandeur, the mosque serves as a platform for interfaith dialogu and the promotion of universal human values. The mosque’s story begins in the 1980s, when Sheikh Zayed bin Sultan Al Nahyan, the founding father of the United Arab Emirates, envisioned a place of worship that would symbolize the moderation of Islam. His vision was clear: to create a building that promotes tolerance and cultural exchange while blending the cultural diversity of the Islamic world with both historical and contemporary architectural and artistic values.

« Lebanon does not belong to the Maronites; it is the Maronites who belong to Lebanon »  Patriarch Nasrallah Sfeir Saint Maron, whose feast is celebrated on February 9, is not only a religious figure; he is, for the Maronites and for Lebanon, a founding symbol of freedom, faithfulness, and resilience. Rooted in asceticism and prayer in the 4th century, this Syrian hermit inspired a spiritual tradition that spread over centuries and became the Maronite Church: an essential pillar of Lebanese history and a vital force in the construction of a pluralistic identity in the heart of the Middle East.