2026 Collective Activities & ArticlesAl-Hurriya WebsiteAll ArticlesBy Dr BadrawiTranslated Articles

Hossam Badrawi writes for Al-Hurriya: When the Idea of the State Fades

The state is not merely geographical borders or an administrative apparatus.
It is, above all, an idea in the collective consciousness of society.

When the idea of the state is deeply rooted in people’s minds, its institutions become more capable of withstanding crises.
But when this idea weakens, the state becomes a fragile structure that can easily crack under internal and external pressure.

This is why the collapse of states does not usually begin with the fall of institutions, but long before that —
it begins with the collapse of the idea of the state in public awareness.

When sectarian, tribal, or ideological belonging becomes a substitute for national belonging, the structure of states begins to erode from within.
And when this happens, the country becomes open ground for all forms of foreign intervention.

The nation-state is not a passing idea in modern political history.
It is one of the greatest civilizational achievements humanity has reached to organize common life.

It is the framework that allows a delicate balance between freedom and order, between authority and society, between identity and diversity.

But this balance is not achieved by slogans.
It requires foundations that cannot be abandoned:

  • sovereignty

  • citizenship

  • institutional governance

  • clear rules for power

  • and a vision centered on building the human being

A state that achieves this equation becomes more capable of protecting its independence and less vulnerable to external domination.


The Conflict Is Also a Conflict of Awareness

Perhaps the biggest mistake in many political discussions in our region is that they see current conflicts only as struggles of power.

But in truth, a large part of these conflicts is a struggle of awareness.

A society that possesses mature political awareness becomes less susceptible to polarization and manipulation.

A society that lacks this awareness is easily drawn to grand slogans, even if they hide projects that do not serve its interests.

That is why building a strong state does not begin only with the army or the economy.
It begins with building social awareness itself.

In this context, Egypt — by virtue of its history and demographic and cultural weight — remains one of the pillars of regional stability.

Not because Egypt must lead others, but because the experience of preserving the nation-state in a turbulent regional environment is an important lesson.

When a state collapses, it cannot be easily rebuilt.
We have seen this clearly in several Arab experiences over the past decade.

The moment we are living now may appear to be a moment of conflict, but in reality it is a test of Arab political reason.

Either we continue to revolve within the polarization of others’ projects,
or we begin to seriously think about our own project.

The real question today is not:
Whom do we stand with?

But rather:
How do we build strong states in which the Arab human being is the goal, not merely fuel for the struggles of others?


The Limits of Prayer and Positive Energy

In the past, I used to doubt the value of prayer and even inwardly mock the phrase “Pray for me.”
But with maturity, knowledge, and reading in quantum physics and philosophy, I changed my view of prayer.

Prayer for good is a form of positive energy released by people to fill the sky of the family, society, the nation, and all humanity.

There is also a collective energy that can form when many people think and pray together at the same time in a positive way.

Therefore my prayer today for you is:

May all the negative energy weighing on you come to an end.
May dark thoughts, overthinking, and doubt leave your mind now.
May clarity replace confusion.
May hope replace fear.
May the light of your soul shine and your brilliance never fade.
Think positively, and the best within you will emerge, and people will rise to the level of the good you expect from them.


The Energy of Prayer: Between the Human Being and the Universe

This subject deserves study.
What are the limits of prayer?
What can prayer change, and what can it not change?

After understanding prayer as a human energy flowing between hearts, and as a psychological and spiritual value capable of changing the person from within, the mind asks boldly:

Where does this power stop?
Where does human awareness act, and where do the laws of the universe begin?

This part of the article tries to clearly define the boundary between prayer as an inner force and nature as an external law, so that we do not fall into illusion, and so that prayer does not become a substitute for science and action.

We must realize that prayer is directed toward the human being, not toward the laws of matter.

No matter how sincere prayer is, it does not change the laws of physics, geology, or biology.

Earthquakes do not stop because of prayer.
Volcanoes do not freeze because of wishes.
Hurricanes do not change course because of supplication.
Epidemics do not disappear without scientific and social measures.

These phenomena follow fixed laws placed in the universe, and they do not respond to individual desires, otherwise nature would become chaos.

But prayer remains a great force — not over nature, but over the human being.

It changes the self, not the external universe.

There is wisdom in the fact that the laws of the universe do not change by prayer.
If nature responded to human wishes, the seas would dry whenever people feared floods,
mountains would stop shaking whenever people prayed,
and storms would vanish whenever the afflicted raised their hands.

But this does not happen, because the cosmic order is not built on emotions, but on precise laws that preserve balance between life and death, construction and destruction, stability and change.

Prayer was not created to fight nature,
but to build a bridge between the human being and himself,
between him and others,
and between him and the sky.


What Does Prayer Actually Do?

Prayer does not change the path of the hurricane,
but it changes the human ability to face it.

It does not prevent the spread of disease,
but it strengthens social cohesion and reduces fear.

It does not stop disasters,
but it creates wisdom, courage, and insight in dealing with them.

Prayer changes:

  • the heart

  • energy

  • awareness

  • behavior

  • relationships

And these changes determine the ability to endure.

Prayer changes the living being — not the planet.

Psychological and neurological studies show that prayer and spiritual support:

  • reduce cortisol (stress hormone)

  • increase oxytocin (empathy hormone)

  • strengthen the immune system

  • raise tolerance to pain

  • increase emotional stability

  • improve thinking under pressure

These are measurable effects.

But tectonic plates, storms, and viruses follow natural laws.

The difference is clear:

Human beings change through prayer.
Nature changes through laws.

Prayer is not a substitute for science — it is its ally.

In great crises,
prayer without science is not enough,
science without spirit is not enough,
and salvation requires awareness, action, and inner strength.

Prayer calms panic,
gives courage,
unites people,
raises morale,
encourages cooperation,
and gives the wounded the strength to survive.

These are not secondary effects —
they are decisive factors in reducing human loss.

A natural disaster has two parts:
science… and human behavior.

Prayer changes behavior, not the laws of nature.

When people expect prayer to stop the laws of nature,
they misunderstand prayer,
misunderstand science,
and misunderstand themselves.

Prayer is not a magic button,
but an inner window that opens the human being to peace, patience, awareness, strength, resilience, and balance.

When we understand that prayer does not change the universe, but changes us,
it becomes a true source of power —
not an escape from reality.

Dr. Hossam Badrawi

He is a politician, intellect, and prominent physician. He is the former head of the Gynecology Department, Faculty of Medicine Cairo University. He conducted his post graduate studies from 1979 till 1981 in the United States. He was elected as a member of the Egyptian Parliament and chairman of the Education and Scientific Research Committee in the Parliament from 2000 till 2005. As a politician, Dr. Hossam Badrawi was known for his independent stances. His integrity won the consensus of all people from various political trends. During the era of former president Hosni Mubarak he was called The Rationalist in the National Democratic Party NDP because his political calls and demands were consistent to a great extent with calls for political and democratic reform in Egypt. He was against extending the state of emergency and objected to the National Democratic Party's unilateral constitutional amendments during the January 25, 2011 revolution. He played a very important political role when he defended, from the very first beginning of the revolution, the demonstrators' right to call for their demands. He called on the government to listen and respond to their demands. Consequently and due to Dr. Badrawi's popularity, Mubarak appointed him as the NDP Secretary General thus replacing the members of the Bureau of the Commission. During that time, Dr. Badrawi expressed his political opinion to Mubarak that he had to step down. He had to resign from the party after 5 days of his appointment on February 10 when he declared his political disagreement with the political leadership in dealing with the demonstrators who called for handing the power to the Muslim Brotherhood. Therefore, from the very first moment his stance was clear by rejecting a religion-based state which he considered as aiming to limit the Egyptians down to one trend. He considered deposed president Mohamed Morsi's decision to bring back the People's Assembly as a reinforcement of the US-supported dictatorship. He was among the first to denounce the incursion of Morsi's authority over the judicial authority, condemning the Brotherhood militias' blockade of the Supreme Constitutional Court. Dr. Hossam supported the Tamarod movement in its beginning and he declared that toppling the Brotherhood was a must and a pressing risk that had to be taken few months prior to the June 30 revolution and confirmed that the army would support the legitimacy given by the people

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