لا يزال هناك الكثير لنتعلمه عن التطرف ، حيث لم أري بحوثاً كافية تلقي الضوء على المسارات النفسية المختلفة التي يمكن أن تقود الناس إلى تبني العمل الديني أو السياسي المتطرف.

حتى بعد ثورة ٢٠١١ ، لم أري بحوثاً عن نوعية الشباب الذين كانوا في التحرير في الأيام الأولي وعلاقتهم بهؤلاء الذين تواجدوا في الأيام الأخيرة.. لم أري تحليلا للهتافات ، وأوقات بثها ولا لنوعية الشباب الموجودة ولا درجة تعليمهم. أنا أعتقد مثلاً أن ثورة 2013 كان قلبها الطبقة المتوسطة في مصر المسماه (حزب الكنبة) ، وهو الأمر غير التقليدي في الثورات عبر التاريخ ولكني لم أقرأ تحليلاً علميا يؤكد إعتقادي، ولا بحثاً إجتماعياً ولا إحصائياً فيمن كانوا في تجمع رابعة ولماذا؟؟ حتي لا نُضخم ولا نُقزم بهدف خلق إنطباعات غير حقيقية تترسخ في ذاكرة المجتمع الجمعية..

نحن نحتاج إلى إتباع منهجاً علمياً يعتمد على البحوث الاجتماعية لمعرفة أصول التطرف و لا ننساق وراء آراء قد تكون مهمة ولكنها قد لا تعكس إحصائياً حقيقة علمية نابعة من بحوث واسعة النطاق عبر عدد من السنوات..

إنني أعتقد أن الذين يجدون صعوبة في التكيف مع المتطلبات أو الظروف الفكرية الجديدة والمتغيرة ،يميلون إلى تبني وجهات نظر أيديولوجية وعقائدية أكثر حدة حول السياسة والقومية والدين ويتمتعون بعدم المرونة والاستعداد أكثر لتأييد العنف.

حروب الجيل الرابع والخامس ينتصر فيها من يمتلك أدوات التأثير ، والقادر على امتلاك عقول ووجدان الآخرين. وهذه حروب داخلية وعالمية أيضاً، و تأثيرها يعتمد علي جهل المتلقين من ناحية وغباء إدارة الدول من ناحية أخري. الجهل لا يتيح للمواطنين التفرقة بين الصحيح والمفبرك ، ولا يقودهم للبحث عن الحقيقة بل تصديق ما ليس له مرجعية ،بتكراره ودفعه في الأذهان ، وغباء إدارة الشعوب التي لا تترك للمجتمع وسيلة شرعية للتعبير بحرية عن رأي المواطنين وأحيانا غضبهم …
ة
لقد أثبت العلم أن الانطباع الذي قد يخلقه الغير ، يصبح بعد زمن حقيقة لا تحتاج إلى برهان، بل يدافع عنه البعض ويثورون ويتقاتلون من أجله وهو مخلوق من مجموعات تسعي للسيطرة السياسية أو أجهزة استخبارات أو إعلام موجه له أهداف ، وقد يقود أمم الي فشل وانهيار ،بل و يقضي على الهوية ، ويدفعه لرفض حاضره ويقتل الأمل في مستقبله.

إن خلق التطرف في مصر وتغذيته هو نوع من أنواع حروب الجيل الرابع والخامس لتفتيت إستقرار المجتمع ، والعودة بالمجتمع المصري من الحداثة التي كانت قد بدأت قبل كافة دول المنطقة في بداية القرن العشرين ، إلى الرجعية، ومن المدنية التي تحترم حرية المعتقد وإحترام الاختلاف والتعدد إلي التطرف الديني أحادي الفكر ، والتطرف السياسي الذي لا يري وسيلة للتغيير سوي بالعنف والهدم . إن تغييب التأثير المصري بقواه الناعمة والذكية على المنطقة هو في صالح من يريد أن يهيمن علي مقدرات الشرق الأوسط عسكرياً و إقتصادياً وثقافياً .

أولاً دعونا نفكر ، من هم المنافسين لمصر في التأثير الحضاري ؟ هم اسرائيل وإيران وتركيا والمملكة السعودية الصاعدة، وإن لم نتحالف ونجد أسس إتفاق بين مصر و اختياراتها لهذا التحالف ،”وأري أقربهم هي السعودية ودول الخليج” فإن ريادة مصر ستتدنى للأسف رغم أنها العمود الفقري التاريخي والمستقبلي للتنوير والحداثة حتي لهم…

ثانياً: علينا إدراك أنه لا يقاوم الفكر إلا الفكر، وهي مهمة المثقفين وقادة المجتمع ، وبكل أسف فإنه عبر العقود السابقة كانت هذه المعركة هي مهمة أجهزة الأمن فقط ، ليس لتكاسل المجتمع المدني فحسب ، ولكن أيضا لأن هذه الأجهزة لا تثق فيه ولا تسمح له بالتدخل فيما تظنه عمل أمني حصري . المعركة بلا مواربة كانت في غير صالح المجتمع مما أدي إلى إنهيار سياسي في 2011 ، وصل الإخوان المسلمين من خلاله إلى اختطاف ثورة الشباب ، بل وإلى حكم البلاد وهو نفس الخطأ الذي قد تقع فيه الدولة سياسياً، عندما يري أي نظام حكم أنه لا بديل له، وأن إستقرار البلاد مرهون بوجوده وأن الحرية والتغيير تؤديان الي الفوضي رغم أن التجربة أثبتت أن تداول السلطة السياسية المدنية هو أساس استدامة إستقرار البلاد والحداثة.

أرصد حركة حداثة في المملكة السعودية ودول الخليج ، أحييها ، ولكنها بدون مصر ستصبح لقمة سائغة لحروب الجيل الرابع والخامس ، فلا يجب علي مصر التباهي بدورها في الماضي الذي ساند هذه الدول ولا علي الخليج التعاظم والغرور علي مصر لواقع لقطة تاريخية انكمشت فيها قدراتها الاقتصادية وتأثيراتها السياسية.

الفرصة ما زالت أمامنا سوياً باحترام متبادل لجعل واقع ريادة التنوير والحداثة فارضاً لنفسة علي مؤامرات تُنسج ، وخطط تُبني ، لنهب الثروات والوقيعة بين الشعوب والحكام وبين هذه الأمم وبعضها ..

إن التطرف والإرهاب أساسه فشل في إدارة بلاد عظيمة مثل العراق وسوريا ولبنان والسودان سياسياً ووقوده أغلبه من الشباب ، وكثير منهم من المتعلمين وخريجي أرقى الكليات لأننا لم نعي أهمية وحيوية بناء الوجدان وبناء قواعد التنمية الإنسانية المستدامة فسقطوا في هوة التطرف والعنف رغم جمال هذه الشعوب وثرواتها . .
لا الثروة تحمي الشعوب ، ولا الإلتحاف بمظلة الولايات المتحدة وأوروبا..
درس التاريخ…

ان أما في مصر ، فإن الفكر السلفي المحافظ الرجعي الذي تسلل في وجدان المجتمع لم يختفي بعد 30 يونيو ، بل أراه يزداد إنتشاراً ، ويظهر جلياً في ردود فعل السوشيال ميديا على خصوصيات أفراد المجتمع و إستمرار قوانين مثل ازدراء الأديان ، وتعريف المواطنين بدينهم وليس انتماءهم لمصر في بطاقتهم الشخصية ، بل أن دار الافتاء الرسمية قد أصدرت فتوى في شكل ملابس النساء في مصر وماذا تكشف وماذا تخفي في سابقة لم تحدث من قبل..، المرة الوحيدة التي رأيت فيديو لها حول ذلك كانت في خطاب عام لجمال عبد الناصر بعد ثورة يوليو يقول فية ان مرشد الإخوان طلب منه تحجب السيدات في مصر ، وكان رد فعل المواطنين الضحك وكأنها نكتة ،لرد فعل عبد الناصر الذكي ، وها نحن بعد ذلك بسبعين عاماً نحقق طلب مرشد الإخوان السياسي جداً .

الحقيقة أنه لا يوجد لتيار الحداثة والتنوير وجود سياسي مستدام في مصر ، وفي كل تغيير نظام حكم شكلي، يظهر تيار الرجعية ويزداد قوة .

إن الذين يستطيع حماية الهوية المصرية والوطن هم شبابنا المتواجدين في فصولنا الدراسية لمدة ١٨ سنة متتالية. كيف يصل إليهم مُخططي حروب الجيل الرابع والخامس ، ويشككون في تاريخهم ويسحبون الأمل من وجدانهم فيتحولوا إلى الهدم وليس البناء.
هذا هو ما يجب أن نعمل عليه ، ويشمله جهدنا في تطوير مؤسسات التعليم والإعلام والثقافة في البلاد.

إن مواجهة ذلك ليس مسؤولية الجهات الأمنية و المخابراتية والرقابية، بل تقع المسؤولية بشكل أكبر على الإرادة السياسية والتنسيق مع المجتمع المدني ومؤسسات الإعلام والشباب والرياضة والثقافة والتعليم التي لا أراها تعمل بتناغم مؤثر في بناء الشخصية الواعية.

وما الذي يجعل للأخبار الكاذبة والشائعات كل هذا التأثير؟

إن أحد الأشياء التي تدفع انتشار الأخبار المزيفة ، التي بتكرارها تصبح حقيقة، هو الكسل المعرفي واستسهال أن يرى الناس الواقع من خلال عدسة انتماءاتهم السياسية والدينية وأن يكونوا متحمسين لرؤية الأخبار المزيفة على أنها حقيقية لأنها تتوافق مع ما يريدون أن تكون عليه وهي أمور من الممكن تلافيها بالتعليم والإعلام الذكي .

إن الصراع الموجود فى العالم ليس بين الخير والشر بل هو دائما إيمان شخص ضد إيمان شخص أخر..المطلقات هي أقصر الطرق التي تجعل الإنسان بلا بدائل ، ويتحكم فيه من يدًعي حصرية الصلة بالله . عندها يتحول الدين إلى مشكلة بدلا من هدفة الرباني الأساسي وهو المحبة والتعارف ، لأننا نقلصه ليصبح فقط غيبيات وتعليمات ومفسرين ، وليس روحانيات وقيم متفق عليها بين كل الأديان.

الحل يعود بنا إلى التعليم، ونوعيته وأساليبه. المسأله ليست في منهج يُدرس فقط ولا تابلت وتكنولوجيا ولكن في معايشة داخل المؤسسة التعليمية تتأثر بالمُدرس والأستاذ والمناخ الثقافي الذي يخلقونه.

الحلول متاحة ، ولكنها يجب أن تستدام ولا تتغير بتغير الحكومات. إن تأثير التعليم طويل المدي بطئ لأنه يحدث عبر أجيال. وإذا كان هناك حروباً من الجيل الرابع والخامس تعطل شبابنا وتبني أجيالاً مضطربة لا تثق في نفسها ، فلنبحث في ساحة التعليم ، ومعلمي الأجيال القادمة ، فالمعركة الحقيقية هناك.

The post آين معركة مستقبل مصر ؟ حسام بدراوي appeared first on Dr. Hossam Badrawi.

ويقول الدكتور حسام بدراوي، المفكر السياسي ومستشار الحوار الوطني لعرض رؤية مصر (2030)، إن أي أمة حية يجب أن يكون بها حوار دائم ولا يتوقف، لافتا: هذه الفترة الثانية لحكم الرئيس عبد الفتاح السيسي، وكانت الفترة الأولى قائمة على حفظ أمن الدولة ضد الانهيار المطلق وكانت هناك إجراءات استثنائية أما خلال الفترة الثانية فتعتبر بداية الهدوء والاستقرار والخروج من الاستثنائات لكي يكون القادم مستدام وفي إطار الدستور والقانون.

عماد الدين حسين يوضح أبرز أسئلة الحوار الوطني المقترحة لمجلس الوزراء
بحضور 1000 مواطن من أهالي بولاق الدكرور|التنسيقية تواصل جولاتها لدعم الحوار الوطني
وأكد بدراوي، الذي حل ضيفا على “صدى البلد”، أن الحوار الوطني هو حوار سياسي من الدرجة الأولى، والحوار السياسي يجب أن يكون له بنيان، وفي حالة الحوار الوطني فإنه يستند على الدستور حيث مفهومه وفلسفته، مشيرا إلى أن الدستور المصري ينص على: أن مصر دولة مدنية حديثة وتحترم القانون ومواطنيها سواسية، وبها تكافؤ الفرص والعدالة الإجتماعية وحرية المعتقد والسياسية والإعلام واحترام التعاقدات بين المواطنين، وعدم أخذ الحق باليد إلا في إطار الدولة، وبها توازن بين السلطات التنفيذية والتشريعية والقضائية والإعلامية وبها تداول سلمي للسلطة”.

وتابع المفكر السياسي: هذا تعريف الدولة المدنية الحديثة التي ينص عليها الدستور، مشددا على أن “هدف الحوار الوطني لا يكمن في تغيير القوانين ولا أن ينادي الجميع بصوت واحد”، مؤكدا: “يجب أن ينتقل الحوار الوطني إلى رئيس الجمهورية وليس للبرلمان”.

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Office Address: https://goo.gl/maps/89fjkbR85y72
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بقلوب مطمئنة بقضاء الله وقدرة إنتقلت بسلام وصفاء وطمأنينه
الشريفة/ السيدة نفيسة حسن الزيني
الي رحمة الله ورضوانه
محاطة بحب أسرتها
فجر اليوم الثلاثاء ١٩ ابريل عام ٢٠٢٢
حرم
المرحوم المهندس حسن بدراوي
وابنة
المرحوم حسن بك الزيني والمحرومة زنوبة محمد
الزيني
ووالدة
الدكتور محمد حمدي بدراوي والمرحومة ناهد
بدراوي والدكتورة نادية بدراوي والدكتور حسام بدراوي
وشقيقة
المرحومين المستشار جميل الزيني
والمستشار يحيي الزيني
وجدة
هالة وأميرة ونادية حمدي بدراوي
و والمرحوم د. عمرو ومني محمد أبو العز. وأحمد وابراهيم وسارة سمير التطاوي
وحسن وداليا حسام بدراوي
والجدة الكبري
محمود ورقية شريف قداح ومحمد وعلا تامر زكريا وعلي احمد الخادم
واحمد ودينا ووحيد ضياء رضوان ومحمد وعلية وناهد وحسن عمرو ابو العز
وأمينة وعاليا عمر بسيوني وشريفة ونادية وعلي احمد التطاوي ولينا وفريدة ابراهيم التطاوي
وملك وهبة وسارة عمر بيبرس
والجدة الأكبر لأولادهم
وعمة
المرحوم محمد، وعلا وعصمت ونهي جميل الزيني
والأم بالحياة والحب
لزوجة د. حسام بدراوي السيدة منيرة ابوباشا وزوج الدكتورة نادية بدراوي د. سمير التطاوي وزوجة حفيدها المرحوم عمرو أبو العز ،
السيدة شيرين حلبوني
وقريبة ونسيبة عائلات
البدراوي أحمد والزيني والبرقوقي وأبو باشا وابو العز والتطاوي
والكاتب ورضوان وحلبوني وقداح وبيبرس وعربان والخادم وسلامة والبارودي وبسيوني
وبلطية والحلو والشهاوي ونجيب وعبد الحليم
أقيمت صلاة الجنازة الثلاثاء ١٩/٤ بعد صلاة الظهر
من جامع الندي بالشيخ زايد
والعزاء فيجامعالشرطة
في زايد الأربعاء ٢٠ ابريل بعد صلاة العشاء
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The Ministry of Justice submitted a proposal to the House of Representatives to add two articles to the law of the Supreme Constitutional Court, and according to the first article in this amendment, the Prime Minister has the right to ask the court to consider the extent of Egypt’s commitment to implementing the decisions of international organizations, courts and foreign arbitral tribunals related to Egypt in accordance with national interests and within the framework of Constitution and law. I did not understand the significance of this amendment, which contradicts the lack of permission to invoke the internal law to stop the decisions of foreign organizations and arbitral tribunals, because any country does not join these organizations and does not accept foreign arbitral tribunals except of its own free will. its interests or its constitution, otherwise it would not have joined it in the first place, and that if there was a way to protest against these decisions, that would be before the organization itself or before another competent international body, such as requesting the advisory opinion of the International Court of Justice, and not before a national court.
There is no explanation for this strange request, except that there is a desire to evade a specific international obligation, and I find nothing at this time that the state is trying to evade except its obligations towards human rights and the imposition of a state of emergency on all countries time after time.
Is this a prelude to Egypt’s withdrawal from its international agreements with organizations of which we are members and even founders of some of them?
Gentlemen, getting out of a specific predicament is not to demolish the whole temple, but rather to confront a sincere and acknowledge the mistake and fix it.
From my direct experience and during my lectures to members of the various security services in 2007 and 2008 representing the National Council for Human Rights, I found that many violations of the rights of citizens in these bodies are not carried out by supreme orders or political directives, but rather due to shortcomings in the methods of obtaining information and the failure to use science and forensic medicine in sufficient areas to limit Accusations or shortcomings in the new scientific investigation methods. The matter may be different now, but unfortunately the political leadership bears all the burdens of human rights violations, which, in my opinion, can be avoided by 90 percent.
There is no reason for enforced disappearance, lengthening detention periods, or the use of emergency law, other than the failure to file a real accusation based on facts and knowledge. Otherwise, it would be a defect that the constitution does not allow and the country’s leadership is not satisfied with, and I know that.
I take you back to the report of the National Council for Human Rights in 2009, for which I was responsible, and I hope to re-read it to know that we have been in the same square for a long time, despite our positive movement in other files.

Click here to open the report  Human Rights Report

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Delivered by Dr. Hossam Badrawi, member of the Council

Mr. President

In the name of the Council, I appreciate the Egyptian government for accepting 119 recommendations since the previous session to improve the human rights situation in Egypt, and for accepting, whether total or partial, in this session, 21 recommendations out of a total of 25 recommendations that were under study.

Nevertheless, on behalf of the Council, I present the following recommendations and observations:

First: Despite the government’s commitment in 2005 to end the state of emergency within two years, it was extended again for two years in 2010, which is unjustified to us.

The council appreciates the restrictions stipulated by the law to limit the scope of the emergency law’s application to crimes related to terrorism and drug trafficking. Nevertheless, the council calls for an end to the state of emergency and all the exceptional measures related to it.

Second: The Council looks forward to announcing the government the names of detainees, political activists, bloggers, and any other citizen detained in accordance with the emergency law, and releasing them all under the new legal restrictions on the application of the emergency law.

Third: The government’s announcement of its intention to abolish all legal provisions and policies that discriminate against citizens on the basis of religion is appreciated.

Nevertheless, the Council calls for expediting the activation of the principle of citizenship, by issuing the unified law for the construction and restoration of places of worship and the law on equal opportunities and the prevention of discrimination against citizens and applicants from the Council.

Fourth: The council proposed the necessary amendments to preserve the right to freedom of opinion and expression and freedom of scientific research and to reduce arbitrary lawsuits against intellectuals, scholars, writers and journalists.

The council noted the government’s acceptance of this proposal and calls for expediting the necessary measures to issue the law.

Fifth: The Council calls on the Egyptian government to agree to the four recommendations by directing an open and permanent invitation to the special commissioners to visit Egypt.

Sixth: Regarding the recommendation to amend the Law of Associations and NGOs No. 84 of 2002, the Council calls on the government to ensure the participation of the Council and NGOs in the necessary amendments to ensure freedom of association and to facilitate their access to funding as long as it is within the framework of transparency and publicity, and to cancel the administration’s right to dissolve NGOs and NGOs by an administrative decision Confirmation of limiting the solution to the optional solution or the judicial solution only.

Finally, the council stresses the utmost importance for the government to implement the recommendations it accepted without delay.

The Council intends, with the active participation of the Egyptian civil society, to monitor the implementation of the recommendations accepted by the government, and calls on the government to establish a permanent mechanism in which the Council and civil society participate, to follow up the implementation that is effective and transparent.

Mission of the National Council for Human Rights:

Counselor Moqbel Shaker: Vice-Chairman of the Council

Dr. Hossam Badrawi: Member of the Council and Rapporteur of the Universal Periodic Review Committee of the Council

Ms. Mona Zulficar, a member of the Council and a member of the Universal Periodic Review Committee of the Council

Dr. Said Dakkak: Member of the Board

Yasmine Ezz El-Din: Researcher for the Council’s Universal Periodic Review Committee

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د اسامة حمدي يكتب: شابة مصرية علمت العالم كيف يقهر مرض السكر

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د حسام بدراوى: ابنتي هي مثلي الأعلى

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The bold and intelligent young woman said: You tell us, Doctor, that education, media and culture are the most important pillars of building conscience, and that the family, school and society are responsible for what we see of violence, harassment and corruption.

I said: You are absolutely right, my daughter.

She said: Let’s start with education. What is the situation from your point of view?

I said: The child and young man spend about eighteen years of age in the educational institutions for which the state is responsible. Hence the importance of reaching the vision and message of the community leaders regarding the rights of citizenship and belonging to Egypt, pride and pride in them, and respecting women and their rights cumulatively, directly and indirectly, for our children and youth. There is no place where all citizens gather for 14 years at school and 4 years at university in a framework that has walls, limited in time and place, like educational institutions.

And we have to admit that if a single-minded, fanatical, intolerant of pluralism, violent or extremist and harassing youth graduates from these educational institutions, then we must be doing something wrong.

The young woman said: With all due respect, I doubt that the responsible generations have an agreed-upon vision and a cumulative strategy. We, with all our mistakes, are the result of your lack of clarity in your vision and the confusion of your thoughts.

I said, “Give everything you have.”

She said: You are a generation with those who preceded you. You have confused political, social and cultural concepts. Are we a modern civil state, as some of you say and as we believe, or a religious, Salafist state… Things are mixed before us. Does society respect freedom of opinion, respect women, believe in pluralism, and have tolerance that accepts those who differ from it? I doubt that your generation is stable on its orientations. You have been in conflict over concepts since the beginning of the twentieth century, and you blame us for what happened in our hearts.

I said: In order not to get into an argument instead of a dialogue, I agree with you, but I am looking for solutions.

She said: We are going back to education.

I said: In the book of Dr. Taha Hussein, the famous “The Future of Culture in Egypt,” was talking about illiteracy. He said wisely, that literacy does not mean learning to read and write, but it is the literacy of reading, writing and understanding, because if we eradicate illiteracy of reading and writing without understanding, one who reads and does not understand becomes vulnerable to being controlled by Think. The issue is not reading and writing, but rather a matter that includes a depth of understanding, the ability to choose, make decisions, and distinguish between right and wrong.

The challenge of education is a cross-border issue, as there is no such thing as Egyptian or foreign education. Education is one, because it is based on one foundation and development is proceeding in the same way, but in the last 10 years something happened that did not exist before and the Covid 19 pandemic came and explained the depth of the crisis.

In the last 10 years, technology has become a major imposition in life, and education is changing comprehensively in its means and means of delivering knowledge to students. Knowledge has become available to everyone at no cost, so the role of education has changed from merely transferring knowledge to students’ minds to coexisting students in school and university, which means that the issue has become digital education and humanization, and not a changing curriculum, but rather a model for coexistence within the framework of the education institution in a digital and human framework at the same time.

We are now talking about education after Corona, distance education and new methods and how to use them. But I am aware that it is possible that we can succeed in developing education and use the means of development to an extreme, but we may also unintentionally leave the innovator, the scientist, the creative and the genius, but at the same time, the extremist in thought, the violent and the harasser. The issue is not about introducing a human rights curriculum to prevent violence or issuing instructions to prevent harassment and respect the different, but it is a way of life within the educational institution from which this young man/woman emerges, able to distinguish between right and wrong and to live in a framework that respects the rights of others without the excessive violence methodology found in modern societies. The making of conscience takes place in educational institutions, in the family, in the media, in the atmosphere of general culture and the arts. New things such as toys, electronics, the use of the Internet, access to unlimited knowledge, YouTube and others interfere in education.

All this technology is available to children and young people without any control on our part, and whoever tries to stand in the way of its use, his efforts are doomed to failure.

Is this an ordeal or an opportunity?

If we learn how to use the tools of the age to create a conscience that allows tolerance, acceptance of pluralism, acceptance and respect of the other, and peace with ourselves and with others, we will have an opportunity to jump over challenges built over the years. And if we wait for the solution to come through prayer and hope, the society will slip further and plunge into contradictions imposed on our generation and those who preceded us as a result of ignorance, between modernity and Salafism, between enlightenment and ignorance, between science and knowledge and myths of the past and beliefs created in people’s conscience at a time when knowledge was few and the methodology of science was absent.

Wisdom and experience says:

First: There is no educational system that rises above the level of its teachers. If we are talking about a curriculum that is taught and an awareness of rights that is taught to modern generations, creating a future, and a personal industry, then our goal must be focused on those in charge of the educational process, such as teachers and administrators, because they facilitate the student’s access to knowledge in the institution. We must define our goal to raise the level of the teacher and the level of education together.

The second wisdom says, that to improve the level of education, the environment must be created for the learner. If the environment for education is ugly and lacking in beauty, do not expect the learner to love beauty or to be clear. Also, if the climate is full of lies and dishonesty, we should not wait for education to rise to a higher level that we think will exist. lonliness.

The third wisdom reminds us of what separates man from other creatures, and what has God placed in man that distinguishes him from them? .. The answer is imagination, dream, accumulation of knowledge and free will in making his decisions.

Children are the most imaginative of us and have the widest dream, even if we consider the violence that we offer to our children in games and movies

Cinematic and Animation to realize the extent of the emotional transmission that we instill in them and shapes their dreams. The other broadcast comes from the claimant of religiosity with myths that have no basis in our beautiful, sound religion to complete an emotional system that has nothing to do with modernity and science.

My respect for Al-Azhar is taught far and wide, but this does not prevent me from wondering how to influence the conscience of a student who spends fourteen years of study in schools and then four years at a university in Azhar education, and no Christian sits next to him and no girl sits next to him – to accept that he is These citizens with him have the same rights.

If there are policies, then they must be applied to everyone, because there should not be a path that allows for oneness of thought, and another path that allows for a plurality of thought. The message must change, as I have not yet encountered a message that combines the two approaches. We want more creativity in integrating ideas and removing confusion.

In my opinion, this is the responsibility of governments and community leaders, and we must show real seriousness in dealing with this matter. Without knowing these human concepts and integrating them into new technologies, it is very difficult to expect a new generation that is more creative, more genius, more tolerant and less extremist at the same time.

Yes, my daughter, you have a right, and our generation must strive with you and with you to get out of this predicament, overcome confusion in concepts, and impose a path without contradiction between what we say and what we do.

For the rest of the story…

second article

Continuing the confrontation between the generations, the dialogue extended between me and the youth of tomorrow’s dreamers and some of their families regarding the difference in viewpoints and accusations by the youth of the two older generations that they are the reason for their conflicting concepts and mixing their values.

The rebellious, educated young woman said: You had mentioned to us, Doctor, that you wanted to include some important human values ​​in the programs of educational institutions, with the aim of building the healthy conscience of children and youth, and we want to discuss with you what these values ​​are, and whether they have the same concept as us.

I said: This is an important topic, because I agree with you that our generation, and those before it and after it, may be a cause of confusion in the concepts of some values ​​you have, especially by repeatedly mentioning them and at the same time working on the opposite.

I was with a group of researchers and we identified 35 important human values ​​that must be established in society and to ensure agreement on their standards and methods of scientific measurement.

She said: There are two types of values, values ​​that you claim and values ​​that you live, so what kind do you mean?

I said: I understand what you mean, despite its harshness, but I accept it. And you have to understand that the first stage of truth is the recognition and identification of reality, and this is the reason for my interest in values ​​and their definition with you and the clarification of the type of gap that may have occurred between generations in this matter. When I use the word “values” I mean the values ​​that we live by, that is, those we do not violate in our actions, in our relationships and dealing with others, in our relationship with nature, and in our practical and long-term situations that we are willing to pay the price for. These are the principles that govern what we do, not What we say or think, unless it is consistent with what we do. Our actions are the true determinant of the values ​​we hold and live by.

There is no meaning for dialogue about values ​​in isolation from practice and the societal context in its various dimensions. It is also meaningless to discuss about values ​​in politics, education, religion, economics, science, society, or the arts… as if there are different sets of values ​​in different fields, values ​​are indivisible and should not be divided.

One of the mothers who attended the dialogue said: How do you say that values ​​are not divided, there are religious values, for example, that we have to establish and impose on our children.

I said: My lady, values ​​are not slogans that are raised, but convictions that are translated through our actions, our behavior and our dealings with others. They are principles embedded in our actions and relationships. And it came in Islam that “religion is the transaction,” and it came on the tongue of Christ, peace be upon him: If someone says: “I love God” and hates his brother, then he is a liar. In other words, the two expressions confirm that the religious criterion is due to our relationship with ourselves and with others, how we treat them and the extent of our sincerity with them and our love for them, meaning that the difference between reality and claim with respect to values ​​lies in actions and not in words. With regard to the Prophet Muhammad and the Messiah, peace be upon them, their focus was on the good human being, and on noble morals, and not all religions differ in the quality of virtuous human values. Cross-religious values.

The first young woman said: What are these main values ​​that you speak of?

I said: We chose 35 values, which are honesty, accuracy, beauty, tolerance, love, cleanliness, freedom, patience, courage, mercy, faith, knowledge, benevolence, thanksgiving, apology, forgiveness, giving, respect, compassion, gratitude, happiness, friendship. Responsibility – citizenship – humility – justice – perfection – righteousness to parents – pride – listening – sacrifice – obedience and respect – solidarity – integrity – participation.

Another young man said: I will choose four values ​​from what you say, Doctor. I see that we will differ in their definition, and we will discuss them with you.

I said: Please.

His colleague said: We chose the values ​​of patience, courage, sacrifice, respect and obedience.

A third commented – which indicates that they cleverly when they knew the topic of dialogue, they did their duty to discuss together before meeting with me, which made me happy – he commented saying: For example, I have a desire to change the value of patience that we call for. There is passive patience that I do not like, which is contentment with illness, pain and failure, and sometimes we call it God’s decree. What we consider God’s decree may not be final, and man can change and modify it. This is negative patience. As for positive patience, it is the relentless pursuit to change the non-sick or painful reality, searching for a cure and taking medicine, if any.

And change what is in the soul to change what is around it. Doctor, the value of the Ayyubid patience is contentment with what we think God has divided for us, and waiting for his release.

We are not satisfied with that and we do not want to pass it on to the children.

Patience is not the key to relief, but rather thinking about salvation and striving to change reality if it is not from us

Seb is the key to the vulva.

We want to change the sign in the employees’ offices that says patience is the key to relief to striving and work is the key to relief..Knowledge is the key to relief.

I said: You did well in your expression, and I agree with you on the introduction to modifying the concept.

His colleague said: I basically find the value of sacrifice strange, because there is nothing that can be described as sacrifice.

I smiled in astonishment and said, “Then you do not recognize the mother’s sacrifice of her children, or the sacrifice in love that poets and writers wrote about, for example?!!!

She said: You taught us to search for the definition of each word and its meaning before engaging in any dialogue, and the definition of sacrifice is to sacrifice oneself, time, or money for a higher purpose, and for a more hopeful goal, free of charge. Which has no equivalent, and the truth is that all human actions have a reward, so the happiness of the mother with the success of her children or the success in protecting them is in return. Nature says that what parents do for their children makes them happier, and their happiness is their reward. And spending money and soul while waiting for reward and reward with God is a very great return. And there is no sacrifice in loving relationships, because the happiness of lovers by giving to each other is their reward, and the word sacrifice usually appears when love stops and each one looks at the past and sees what he was doing as a sacrifice. In the hour of action it was not a sacrifice because the happiness of the loving giving was the return.

He looked at their colleague and said: As for the assimilation of the value of respect with obedience, it is totally unacceptable. Basically obedience to the slaves, not to the free. I understand adherence to rules, I understand dialogue with respect, I understand commitment to contract or agreement… As for obedience, it means giving up reason and enslaving people.

The first young woman said: Definitions of courage in lexicons, psychology books, and religious and moral references say, that courage in language denotes boldness and taking risks and adversities. And in courage is equanimity and steadfastness, in addition to the underestimation of death and indifference or fear of it, and there have been Arab definitions that courage is in which a brave person sacrifices himself in defense of religion, the harem, the oppressed neighbor or the oppressed, and the oppressed in money or honor or in The various paths of truth, whether the injustice is a little or a lot.

I said well done again, and we return to the topic of sacrifice. Courage is the confrontation with knowledge and the ability to execute, otherwise it becomes recklessness.. It is facing injustice knowingly with justice and the ability to establish it. And the face of falsehood knowingly right and the ability to return. And confronting poverty knowingly with conviction and taking honorable steps to get out of it, and knowingly facing weakness with strength and the ability to impose it with justice. And the face of humiliation knowingly pride and the ability to exercise it.

Courage is a virtue, and like all virtues, it is in the middle between two vices

Excessive courage is recklessness, lack of courage is cowardice.

As for the fact that the definition of courage is death in wars and receiving stabs only, it is an incomplete definition, and the courage to express an opinion and the courage to seek freedom comes to mind.

One young man said: Education is courage, Doctor; It has the courage to face ignorance and the courage to change reality.

I said: So, guys.

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A statement about the conditions of the country under the rule of the Muslim Brotherhood

October 2012

Based on all the messages we received from you about your questions about Dr. Hossam Badrawi’s opinion on the issue of President Mohamed Morsi’s decision to dismiss the Public Prosecutor, we contacted his office and he thanked him for sending us his opinion on the matter with thanks to all members and admins on the page We Respect Hossam Badrawi

Here is the text of his message:

“The cause of corruption in the historical stage preceding the 2011 revolution is the executive authority’s domination and control over the rest of the powers. Since the executive authority is represented in the President of the Republic, Mr. Mohamed Morsi, it does not now have the authority to legislate also because Parliament is absent from the scene, so only the judiciary is left to bring about this balance Otherwise, the executive authority will be overwhelmed and overpowered in a way that has never happened in the history of Egypt before, and it will be an unprecedented dictatorship

Therefore, we are facing a historic moment in which the executive authority took a measure aimed at controlling the judiciary by trying to remove the Attorney General from his position, whose position is protected by the previous and subsequent constitutions and all constitutions in the world. Here, we do not judge or defend the performance of a judge, prosecutor, or attorney general. This is not our field, nor the focus of our discussion, and we do not have his authority, but we discuss protecting the judicial institution and protecting society from an unparalleled chaos that does not end if it begins.

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The moment we judge matters by their appearances without the judge’s scrutiny in fair trials, in which the accused is innocent until proven guilty.

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The message here is that if the executive authority is not satisfied with the judicial procedures or rulings issued, it has the ability to dismiss the judge, remove him, or harm him directly or indirectly, and all members of the judicial institution become under this threat, and the matter ends with a single authority that depends on organized groups In organized demonstrations of the Muslim Brotherhood in the street to put pressure on the millions of Egyptian people who desire the rule of law.

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We should not allow society to be dragged around opinions about people or performance, because the essence of the issue is the separation of powers and the protection of the judicial institution and not dismantling it in favor of a particular ruler, organization or authority.

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Everything that happened in the country is com, and this procedure is an attempt to exclude the Attorney General, another com, because it is a stab in the heart of the state and it cannot and should not be allowed. And if the executive authority is able to dismiss the attorney general, I think he will implement other interventions against the Constitutional Court and the Supreme Judicial Council to protect the executive authority from accountability.

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I have fought all my life for legitimacy, which is evident in all my speeches, published, audio and scenes. If the reader returns to everything I said in the constitutional amendments since 2005 and later in the new draft constitution, I was and still believe that the separation and balance between the executive and other powers is the basic imperative for the implementation of democracy.

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Oh God, I bear witness that I have reported and cried out of love in my country and protection for the citizens who will be struck by the sword of chaos and lawlessness, as I was told before.

Dr. Badrawi attacks the Brotherhood during a dialogue in May 2013 during their rule

Dr. Badrawi opens fire on the Brotherhood days before the January revolution

30 يونيو .. معركة الشعب والجماعة

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