نجل القذافى فى دولة القانون

هاهى الجماهيرية الليبية توقف تصدير البترول لسويسرا وتقوم بسحب جميع استثماراتها البالغة 7 مليارات دولار وتكاد تعلن الحرب على هذه الدولة "المعتدية" وكل هذا مناجل ما أسمته السلطات الليبية "اساءة لمواطنيها" . وأساس المشكلة ـأن نجل "الاخ العقيد" أثناء اقامته فى سويسرا قام الخدم الخاص به بشكواه امام الشرطة بسبب سوء معاملته لهم ,ولانهم فى دولة يحكمها القانون وليست مزرعة يملكها افراد فتم التعامل مع نجل " الزعيم" مثل اى متهم دون تفرقة وهذا ما اعتبرته قيادة " الجماهيرية العظمى" اساءة بالغة وتصوروا ان بنوك سويسرا ستعلن افلاسها بعد سحب المليارات السبعة وان الشعب السويسرى سيأتى راكعا يطلب العفو من" الزعيم ابن الزعيم "ولم يتوقعوا هذا التجاهل والتهوين ازاء الموقف الليبى. ونتمنى أن يأتى اليوم وتتخلص أوطاننا من مثل هذه القيادات وان يتساوى الخدام وابن الرئيس امام القانون

التحرش والعيد

حادث التحرش الجماعى الذى حدث ثانى ايام العيد بأحد شوارع وسط القاهرة يعد مسألة مستفزة للغاية , ليس فقط لكون هذا السلوك المشبن يتعارض مع اخلاق وشيم الشعب المصرى ولكن لانه تكرر قبل ذلك وتقريبا فى نفس المناسبة ولان حدوث امر كهذا يعد مؤشر خطير على تراجع هيبة الدولة ووجود حالة من الاستهتار بالقانون والنظام العام

فالشارع المصرى اشتهر دائما يأمنه وبنخوة أبنائة التى تكفى لردع اى معتدى على الاداب العامة . ولكن هذه النخوة لم تعد تكفى لردع بعض المنحرفين ولا بد من تشريعات متشددة فى مواجهة مثل هذه المواقف ولابد من اجراءات لتعيد للمواطن الثقة فى من بلده ءوالغريب حقا ان هذا الحادث جاء بعد شهر رمضان والذى كانت تمتلىء فيه المساجد مما يدل على حالة الفصام التى تسود مجتمعنا

The 6th of October Victory

While so many are Egypt's great events and so fraught is its deep-rooted history with memorable days, of all days and events, the 6th of October rises out so lofty as Egypt's most unforgettable, most valuable and most influential. Thus, Egypt will continue to celebrate the anniversary of the 1973 glorious victory, through which the 1967 setback was rectified, the honor and dignity of the nation regained, and the Egyptian armed forces were crowned with laurel.
On that glorious day, Egypt's armed forces regained their pride and self-confidence, as they had successfully completed a stupendous military feat, consummated mission impossible, thus deterring forces of aggression.
Putting an end to the state of no-war, no-peace, the Egyptian Army had obviously managed to change the whole situation in the Middle East. It had proved to the whole world that the Egyptians were able to achieve a daring military action, based on courageous decision, careful planning and preparation, and valiant performance.
This, as a matter of fact, involved a strategic, preemptive strike, crowning the sacrifices of the Egyptian people and their Armed Forces with an eye-catching victory that will ever remain a source of pride for the coming generations. On that great day, the will for challenge triumphed and the Egyptian people engaged most successfully in a battle of life or death.
Having refused to give up to fait accompli, they stood fast against numerous attempts geared to instill despair and discourage them. The people also obstinately staved off scheming by a world-wide collusion that attempted to undermine their ability to liberate their land, therefore, all Egyptians decided to rush onto the battle of destiny, armed with trust in Allah and confidence in their Armed Forces.
They were all confident that the bravery of men would offset shortage of weaponry and equipment, as they were inevitably fighting a fair war, in defense of honor, survival and in retaliation for dignity.
On October 6, 1973, the Egyptian Armed Forces mounted a surprise attack against the Israeli army stationed in Sinai and the Golan Heights. As a result, Egypt regained full sovereignty over the Suez Canal and was able to recover part of Sinai. The October victory led to destroying the myth of Israel's invincible army. Most important, however, is that it paved the way to the Camp David Treaty in September 1978.
The 1973 war is the fourth round in the Arab-Israeli armed struggle since 1948. In 1967, Israel occupied Syria's Golan Heights, the West Bank and Jerusalem, Sinai and the Suez Canal and for six years, it spent a lot on fortifying its positions on the East Bank, in what later came to be known as the Barlev Line.
Preparations for the October victory began very early in 1968 with the war of attrition. After President Anwar al-Sadat assumed power in 1970 and Israel having rejected the Rogers Initiative, war was the only option to recover Sinai and Suez Canal. A surprise attack was carried on both the Egyptian and Syrian fronts. Intelligence Authorities in both countries relied on a plan to confuse the enemy.
At exactly 14:00 hours on October 6, 1973, 222 Egyptian fighters crossed the Suez Canal, undetected. Their target: radar stations, air defense batteries, fortified points on the Barlev line, oil refineries and ammunition depots. Meanwhile, Egyptian artillery across the Canal turned the front line into an inferno in what was a show of force not soon to be forgotten. 10,500 rockets were fired in the first 60 seconds at an average of 175 rockets/seconds. 1000 rubber boats crossed the Canal carrying 8000 soldiers who climbed the Barlev Line and stormed into enemy defenses. The Egyptian Engineer Corps built the first bridge 6 hours after the war began. 8 hours later they cut a path into the Barlev Line, set up another 12 bridges and operated 30 ferries.
The success of the air strike, at the beginning of the war, made it possible for Egyptian soldiers to penetrate the Barlev Line in no more than six hours causing heavy losses among Israeli troops. But had it not been for the air bridge of military equipment and supplies launched by the US on October 10, the Israeli Army would have been heavily defeated.
On October 22, 1973, the UN Security Council adopted Resolution 338 calling on all parties to stop fighting, to cease all firing and terminate all military activity and begin negotiations aimed at establishing a just and durable peace in the Middle East.
The war demonstrated that: • The Egyptians could mount a military attack, based on a brave decision, well-planned and properly-prepared.
• The myth of the invincible Israeli Army could be destroyed.
• The policy of imposing a status quo was invalid.
• Arab national security was threatened, a feeling which brought all Arabs together.
• Sinai should be reconstructed, linked to the Nile Valley and turned into a strategic region shielding Egypt from the east.
The Egyptian people, however, were not entrapped into domestic conflicts rather they joined hands with the army sharing up their capabilities and placing the liberation of land on top of all priorities. Thus, the armed forces had managed to shatter down the myth of invincible power as well as the security doctrines based on that power. They further dismantled all barriers, blockade and lines earlier set up to prevent the people from liberating their land.
This gave proof to every one that military supremacy was not an exclusive monopoly of a specific party. It also proved that good Egyptian military planning, indomitable courage of Egyptian warriors, and their belief in the nobility of their goals, were stronger and bigger than any gaps in capability and sophistication in equipment and military plant.
The October War proved that the aggression of force could never protect security, nor could it guarantee stability and that racial supremacy was just an illusion and fantasy. It also proved that the international conditions no matter how over powering could never keep any people away from their legitimate hopes or force them to accept injustice and aggression or a status quo that might encroach upon their legitimate rights. The will of peoples is much stronger than forces of oppression and suppression no matter how great. The October war had a crucial impact on the prospects of the Middle East.
This war proved that it was impossible to impose status quo, to maintain a state of no-peace-no-war, to hold monopoly of military supremacy or to force peoples of the region to accept occupation. This war also proved that real security could not be guaranteed by geographical expansion at the expense of others, by claims and practices of power no matter how arrogant nor by attempts to break up peoples, will so as to give up to status quo. A war for peace
The glorious October war further crystallized the will for peace in the Middle East region and opened the door wide before a historic reconciliation between the Arabs and Israel. In addition, it gave a beam of hope for putting an end to the vertigo of war and devastation that had drained off the region's resources for more than half a century.

شركة بن لادن للانتاج الاذاعى

مسالة لا يمكن وصفها فقط بالسخيفة أو المثيرة للاشمئزاز لكن لابد ان يتم دراستها بجد وهى التسجيلات الصوتية التى يخرج بها علينا كل فترة أيمن الظواهرى وكذلك اسامة بن لادن. فهذه التسجيلات التى تحوى نفايات فكرهم المتخلف المسىء للاسلام تحت اسم اجهاد يتم تقديمها وكان هناك جمهورا عريضا فى انتظارها. وبالفعل هناك مريدين ومعجبين بهذا الفكر الضال وهذه الشخصيات التى تحولت بفعل الجهل والظلم والاحباط الى ابطال "بغض النظر عن النهج الذى يتبعوه" فى حربهم وهل يتفق هذا المنهج مع صحيح الاسلام أم لا. فتنظيم القاعدة الذى نشا فى ظروف غير طبيعية و بمساعدة المخابرات الامريكية "عدوهم الاول الان" لم يقم بعملية واحدة فى فلسطين ولم يقدم مساندة للشعوب الاسلامية الضطهدة سوىمساهمات قليلة فى وسط أسيا. اما الان فماذا يقدم هذا التنظيم سوى الموت والخراب فى الاقطار الاسلامية المختلفة ويروج عن غير قصد للصورة التى يحاول اعداء الاسلام الصاقها به وهى الارهاب ,حتى أصبح المفهوم السائد للجهاد بأنه قرين الارهاب

المخابرات المصرية والمسرح القومى وابراهيم عيسى

ثلاث أحداث من الامس لليوم أولها خبر جيد يعيد الامل للكثيرين بان الصورة ليست قاتمة بالكامل فالمخابرات المصرية نجحت فى تحرير السفينة المصرية المختطفة عن طريق دفع دية مخفضة للقراصنة, اما الخبر الثانى وهو حريق المسرح القومى والذى يعتبر من أهم المعالم الثقافية بالقاهرة وبنفس الطريقة التى احترق بها مجلس الشورى فهذا يبعث على الاحباط لان لمسألة لم تعد مجرد اهمال وتقصير بل عدم اكتراث وتكرار لنفس الاخطاء فى وقت قصير.أما الخبر الثالث وهو حبس ابراهيم عيسى شهرين فبالرغم من توقعه وانه ليس أول صحفى يتعرض للحبس الا انه يعد خبر مزعج للكثيرين الذين كان لديهم امل ولو ضئيل فى اغلاق ملف حبس الصحفيين خاصة ان الساحة مليئة الان بصحفيين يتاجرون بسمعة الناس ولا احد يتعرض لهم بهذا الشكل

موقف مصروموقف فرنسا

هذاالموقف لابد وان يدفع أى متابع للمقارنة بين سياسة الدولتين فى التعامل مع امن ومصالح مواطنيها بالرغم من معرفة ذلك مسبقا
فقيام قراصنة قرب سواحل الصومال باختطاف عدة مراكب منها مركب مصرية واختطاف اثنين من الفرنسيين جعل الفرق واضح جدا ,. فالسلطات الفرنسية ارسلت قوة قامت بتحرير الرهينتين وقتل أحد القراصنة اما السلطات المصرية فتركت المركبين وركابهما ولم نجد سوى تصريح هزيل للخارجية

الرحمة المفقودة

خبرين صغيرين أذيعا من أيام قليلة ولم يهتم أحد بهما ومرا مرور الكرام بالرغم من أن الخبرين يثيران الكثير من التساؤلات بل والفزع فى النفوس لما وصل اليه حالناالخبر الاول عن مربية بأحد دور الايتام تعاقب أطفال فى مقتبل العمر بالكى!! والخبر الثانى لاثنين أشقاء قاما بحبس شقيقتهما خمس سنوات فى قبو مظلم من اجل 9 الاف جنيه هم ميراثها!!

فالخبران لم يتناولا حالات غريبة من القسوة وحسب بل أجدهما ناقوس خطر لانحدار الاخلاق فى مجتمعنا وظهور جرائم لم نكن نسمع عنها او نتصورها من قبل فهناك من يقتل والدته من أجل المال وهناك من تحرق زوجها ومن يقتل زميله من اجل مبالغ تافهة لا يمكن تصور أن تكون دافع لجريمة.وكل من يتابع أخبار الحوادث فى صحفنا لابد ان يلاحظ أن هناك أمر خطير يستحق الدراسة والوقوف أمامه خصوصا مع حالة التدين "المظهرى" التى يبدو عليها مجتمعنا والتى قد ينخدع البعض بها ويتصور اننا نقترب من حال المينة الفاضلة فى الوقت الذى تنحدر فيه أخلاق المجتمع لصورة يصعب تخيلها

Interview with Egypt's grand mufti

Since becoming grand mufti in 2003 Sheikh Ali Gomaa has been both a controversial and quietly impressive figure. He has become a media fixture, with each of his fatwas (religious edicts) closely monitored and scrutinised. Whether they attract support or opposition, few question the scholarly knowledge that informs his judgements.
Yet despite such unprecedented attention the grand mufti remains, for many, an enigmatic figure. It is no secret that there are those who reject his moderation, wanting, instead, a much tougher stance on what they consider the burning issues of the day.
In an exclusive interview with Egypt's grand mufti, Jailan Halawi discovers that the scholar has more to offer than meets the eye
Looking back at the five years since you first became Egypt's grand mufti, do you remember any instance of issuing a fatwa that seemed in opposition to the government and/or its policies?
Dar Al-Iftaa Al-Masriya [The house in charge of issuing religious edicts] does not consider what might be with or against the government. Dar Al-Iftaa is assigned with clarifying Sharia rule. When we receive a question we provide an answer. Whether the answer pleases the government or accords with its policies does not concern us. The mufti, like a judge, does not follow up on his rulings. When a judge issues a ruling he does not debate, discuss or justify it. Whether the people welcome or deny it does not impinge on the judge, neither on the mufti. He issues his fatwas in accordance with what pleases Allah and following the rules he was taught throughout his academic life. A fatwa should conform with the sources of Islamic legislation and fulfil its [Islamic legislative] targets while taking in consideration the prevalent norms.
The new child law raised a lot of debate, not least because some of its articles, such as raising the legal age of marriage to 18, contradict with Sharia.
The law was not sent to us and Dar Al-Iftaa was not requested to give an opinion. [It] was taken to the Islamic Research Centre, which gave an opinion.
But what do you think of raising the age limit for marriage to 18 years?
I would have to read the law, its explanation, and know its aims in order to be able to give an opinion.
You said recently that you were not familiar with the details of the agreement under which Egypt exports gas to Israel and hence abstained from issuing a fatwa on the subject. What kind of information do you need in order to issue one?
I did not abstain. I differentiated between abstract acts and multi-faceted behaviour. In the case of an abstract act we can rule on it immediately because it is not linked to a specific time, place, people or conditions. Such is the case when asked about a personal issue about which all the circumstances are clear at hand. It is not the case with more complex behaviour which involves time, place, people and conditions the intricate details of which I need to be aware before I can give an opinion for a fatwa. A fatwa is not a political ploy. It is speaking in the name of Almighty. Hence a Mufti should be fully aware of the crux of the situation he is issuing a fatwa for, and if not, it is his duty to teach people how to ask before giving his response.
What kind of information would you need to respond to this question?
Issues raised in the media... [Is the deal] agreed upon by virtue of the Camp David Agreement?... Is such supply in favour of Egypt? If Egypt does not export gas to Israel, could that expose the country to war? Were the prices set subject to other international agreements? Could this gas be promoted through other means and in other markets? Endless questions to which until I have an answer I cannot give a fatwa.
And what of the argument that exporting vital energy to a country in conflict, or at war with any Islamic nation, is forbidden under Islamic legislation?
It is a point of view not a fatwa.
Under Article 2 of the constitution in May 1980 Islamic Sharia became the main source of legislation in Egypt. Since then a committee has reviewed all legislation to ensure that it conforms with Sharia. But isn't there a discrepancy between Article 2 of the constitution and laws that fail to conform with Islamic Sharia? The criminal law, for example, does not apply hodoud (Islamic penalties) and allows the sale of alcoholic beverages to Egyptians, etc...
The Egyptian criminal law does not allow the selling of alcoholic beverages.
Yet they are sold in the market...
They are sold, yes. But the law does not stipulate that Egypt has to sell alcoholic beverages.
Equally, there is no law forbidding the trade of alcoholic beverages.
Likewise, there is no law forbidding homosexuality. And yet was homosexuality approved by Egyptians? Never. Please note the difference between the structured laws and the society in which we dwell. Such society is governed by a strong rule, that of religion, whether Islam or Christianity. Hence [it did not occur to legislators] to mention that, for it could not cross their minds that people could commit such horrific crimes.
In my book Al-Tagroba Al-Masriya (Egyptian Experience), and in many other publications, I have clarified the fallacy that Egyptians do not apply Islamic Sharia.
There is a trend that assumes it is the ruler's duty to redistribute wealth in cases where many members of society live below the poverty level side by side with the extremely rich. Given Islam's respect of private property, do you approve of such a view?
Islam reveres personal ownership as sacred and views liberties in the same way. We cannot enforce such a method by force of law or, as a general rule, by confiscating property. Such [re-distribution of wealth] should rather be accomplished as an inseparable part of civil society's work, not that of the government. It is civil society that should pressure the wealthy to turn back [to the needy] part of their surplus income. Prophet Mohamed, peace be upon him, said: "By Allah, by Allah, by Allah, he who sleeps with a full-stomach while his neighbour is hungry is not counted amongst believers."
Here the prophet linked the issue with faith in Allah. This is a grave matter and must not be taken lightly. Yet we can never scare people from establishing projects that would help overcome unemployment [by speaking of confiscation].
The experience of confiscation [under the late president Gamal Abdel-Nasser] was a bitter one of which I totally disapprove. At the same time I am wholeheartedly against a single person in Egypt sleeping on an empty stomach. We will be held responsible [for the sufferings of the poor]. [Poverty] will only be solved through a serious movement by civil society and charitable organisations along with the means stipulated by Prophet Mohamed like zakat, or alms, and sadaqa and donations, which go from the hands of the haves to those of the haves not directly.
That is not to say that we are the poorest country, but to say that the percentage of poverty [we have] is unacceptable. We must combat it and break its vicious circle until we ensure there is not a single poor person in Egypt.
Do you think allowing Christian missionaries and the establishment of churches might remove a barrier before interfaith dialogue and hence be acceptable under Islamic legislation?
Let me quote the words of a prince who advocated [interfaith] dialogue: "Even if clergymen would permit the missionary we would not". The issue is concerned with national security. In one of his meetings with Protestant priests, Milad Hanna said: "Let each of us do with what we already have because missionaries could raise conflicts more disastrous than a plague."
There is no missionary concept among Orthodox Coptic Christians, only among Protestants. We are not against it to curb freedoms but because it is a matter of national security.
Is there any point in interfaith dialogue at a time when the other clearly disapproves of us?
The other is a vast word that includes many who approve of us, with whom we cooperate and share in common projects aimed at the development and well-being of humanity, and those who take a Fascistic stance towards us. The term other is extremely vast.
For 30 years we have engaged in dialogue and have found a lot of common space to cooperate and have indeed cooperated. We have established an association for developing Arabic handwriting with Germany, as well as an institution for decoration and arabesque which draws on the traditions of the Mameluke era. Along with Korea and Germany we helped develop the King Fahd Quran.
Who said they utterly reject us? When we speak with youth, we advocate they cooperate with the other while holding on to their faith and religion. We teach them how to invest in the common ground they share to advance humanity. Since 97 per cent of Islam is based on the advocacy of good manners we have a lot to share with other civilisations. When we talk about interfaith dialogue it includes civilisation, culture and keeping good relations with neighbouring countries and this entails cooperating in various fields, whether economic, political, social, scientific or humanitarian.
I look for the common. As a religious scholar I should not let [differences in] religion deprive me of the enjoyment of sharing in common projects. As for the differences between faiths, they are not subject to debate. I am not engaged in a religious discourse but rather in a dialogue [between faiths], and there is a huge difference between the two. While a religious dialogue adopts the technique of looking for commonalties that include ethics, interests, life-related matters etc... [religious] debate is where we academically scrutinise the details of each faith away from the spotlight and the media.
It is the common humanitarian aspect that we discuss. We tell those of other faiths and followers of religion, don't make of your religion an impediment to reaching for the common in order to benefit our children and grandchildren and live in peace, cooperation and love.
With the rise of political conflict between Iran and Hizbullah on one hand, and the United States and Israel on the other, the Shia-Sunni relationship has come to the fore. Is it our duty to support the Shias, or do sectarian differences demand we deal with them cautiously?
The Shias have always been part of the Islamic Umma (nation). However, they are a minority that do not exceed 10 per cent of the total number of Muslims. Shias are by default a progressive sect. They acknowledge being progressive. They consider reality an inseparable part of their jurisprudence.
I fully support developments in the Shia sect in 2008. [But] there are those who dig in old Shia books and emerge with conflicts... that is a grave mistake for it ruins the relationship and fails to recognise that the Shia sect is by definition progressive and is now a sect with which we can cooperate.

Lately the role of Dar Al-Iftaa has moved beyond issuing fatwas to you taking part in international forums and conferences on subjects such as the environment. Are you doing this in your capacity as the grand mufti or as a religious scholar?
The world is interested in the environment and 2008 was named International Environment Year. The issue of the environment has forced itself to the top of the list of international concerns and the question of how to utilise religious teachings to solve environment-related problems has become an urgent one. In this context Islamic teachings and rules are extremely rich.
It is a religious duty to safeguard our environment and advocate the importance of preserving it. Pollution and global warming pose an even greater threat than war and the fight to preserve the environment could be the most positive way of bringing humanity together. Environment-related issues ought to be a significant component of religious teachings. It is the duty of all religious scholars to acquaint themselves with the environmental crisis we are facing.
Although on top of creation, human beings are only members of the community of nature and we are as responsible for preserving the environment as we are for our families. Human beings are the vicegerents of God on earth and will be judged in the hereafter for their actions and held accountable for the way they handled the environment. Humankind is not free to consume or pollute carelessly. Preserving nature and preventing corruption on earth is one of the core responsibilities of all believers. The Quran changed the hearts and minds of its hearers when it dawned on the Arabian Peninsula, enriching humankind and providing a vivid lens through which we can look at nature. Today, at a time of environmental crisis, the Quran can once again play a pivotal role and provide those of us who believe in its truth, and are ready to open our hearts and minds to its teachings, with a fresh perspective and consciousness of nature.
by " Jailan Halawi ,ahram weekly "

الغاء الشبكة الثانية

خبر عابر لم يهتم به احد بالرغم من غرابته وغموض اسبابه وهو الغاء مزايدة الشبكة الثانية للتليفون الارضى وارجائها لمدة سنة . والغريب ان الحكومة لم تعلن أسباب الالغاء اوالتاجيل (وهذا أصبح امر معتاد) لان المواطن ليس له أى اعتبار أو قيمة عندها فهم يفعلون ما يرونه مناسبا مهما كانت غرابته وكل القرارات ليست من شأن أحد . والغاء المزايدة يعطى فرصة أكبر للشركة امصرية للاتصالات لكى تفعل بالمستهلك المصرى ما تشاء دون اى منافس يردع جشعها وسوء ادارتها وبلادة موظفيها. وفى نفس الوقت هذا الالغاء يعتبر عدم احترام لالتزام الدولة تجاه المستثمرين الذين تقدموا للعطاء وتكلفوا وقتا ومالا من أجل ذلك .
أما المواطن الذى لم يعلم سبب انشاء شبكة ثانية فليس من شأنه بالطبع معرفة سبب الغائها!!

مؤسسة مصر الخير

تجربة جديرة بالاحترام يرعاها فضيلة المفتى وتهدف لتكوين مؤسسة تكون مسؤلة عن جمع اموال الزكاة وادارتها وترشيد استخدامها لتحقيق أعلى منفعة ممكنه للفقراء وللمجتمع وليصل خيرها بالفعل لمن يستحق بعيدا عن مظاهر التفاخر والسفه باسم العمل الخيرى.

"وقد اختير اسم جميل واتمنى ان يكون معبرا عن دورها وهو "مصر الخير

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من هم الاصحاء ومن هم المعاقون!؟

كالعادة تحقق بعثة مصر لاوليمبياد ذوى الاحتياجات الخاصة ما عجزت عن تحقيقه بعثتنا الاوليمبية. وبالرغم من أن البعثة الاوليمبية "للاصحاء" تم انفاق مبالغ طائلة عليها تعدت 120 مليون جنيه دفعت من جيوب الشعب المصرى وكانت النتيجة بالكاد ميدالية برونزية. أما بعثة متحدى الاعاقة فمع قلة الموارد وعدم الاهتمام الاعلامى وعدم وجود اى نوع من الندليل كالذى بلقاه زملائهم الفاشلين فنجد أنهم يحققون كل دورة نتائج طيبة , والمزعج أنه لا احد يهتم بهم ويعطيهم التكريم الذى يستحقزنه مثل أقرانهم

الفتاوى المسمومة والقتل المجانى

ها هو ريس مجلس القضاء الشرعى بالمملكة العربية السعودية يجعل من نفسه وصيا على الاسلام والمسلمين يخرج علينا بفتوى أقل ما توصف به انها غير مسؤلة

ويسمح من خلال الفتوى بقتل اصحاب القنوات الفضائية التى تقدم "برامج غير أخلاقية". وانا هنا لا أدافع عن أصحاب هذه القنوات واغلبهم سعوديين ولكن اتعجب من هذه العقلية التى تجد أيسر الامور لمعالجة اى مشكلة هو القتل. لترسخ الصورة الملفقة للاسلام بانه دين عنف ويشجع على الارهاب, حتى غلبت هذه الصورة على الارث الحضارى للاسلام القائم على التسامح واحترام العقل

وحرية الاعتقاد

وحسنا فعلت السلطات السعودية عندما ادانت هذه الفتوى

وهذا "الشيخ" تجاهل حقيقة مهمة وهى ان تأثير هذه القنوات وغيرها ماهو الا نتيجة تقصير منه ومن زملائه لأن المجتمع الذى يتأثر لدرجة الهوس بمسلسل تافه مثل " نور التركى" ما هو الا مجتمع هش لا يرتكز على اى أساس أخلاقى قوى. وهذا أيضا دور الدولة المسؤلة عن تعليم وتثقيف المجتمع وبناء شخصية مواطنيها.

وأنا هنا عندما أدعوا بالهداية لاصحاب هذه القنوات فادعو الله بان يرحم الاسلام من مثل هذه الفتاوى ومن أصحابها

حكومة الكوارث

حكومتنا السعيدة من بايتها وفور تشكيلها والكوارث تنهال على مصر. وبالطبع لا احد يلومها على الكوارث التى حدثت فى بداية هذا العهد " السعي" لانها مسؤلية حكومات سابقة وان كان بعض الوزراء اعضاء سابقين فى تلك الوزرارت.
وطوال فترة هذه الوزارة مرت كوارث كثيرة وغى جميعها كان الاداء عشوائى يتسم بعدم الاحساس بالمسؤلية

ومحاولة القاء الذنب على الاخرين
واخر هذه الكوارث هو حادث الدويقة الاليم والذى تلى حريق الشورى بفترة قصيرة. ولكن حادث الدويقة ليس مجرد كارثة طبيعية لأن انهيار كتل صخرية كان متوقعا من فترة طويلة ومتوقع تكراره والحكومة استسلمت للروتين العقيم فى التعامل مع مثل هذه الاخطار مع العلم ان القدر لا ينتظر الانذارات والتمهل والمماطلة. والمستفز فى هذه الحالة ان دولة الامارات عرضت تمويل توفير مساكن بديلة لسكان المنطقة من فترة طويلة
وبذلك لا يستطيع أى وزير او مسؤل فى هذه الحكومة تقديم مبرر لهذه الممطالة والتلكؤ. اما الغريب فهو بعض ردود الافعال التى تطالب باقالة المحافظ!! وهل محافظ القاهرة هو المسؤل عن غرق العبارة وعن انتشار انفلوانزا الطيور ام كوارث القطارات المتوالية وحريق مجلس الشورى؟!! وغيرها من الكوارث التى تم التعامل معها بعشوائية . مع العلم ان المحافظ قبل السابق بدا مشروع لتدعيم وتهذيب حواف هضبة المقطم والمعرض جزء كبير منها لنفس المصير ولكن لا احد يعرف اين ذهب المشروع فالعشوائية هى السمة المميزة لهذه الحكومة والحكومة التى سبفتها وان كانت الحالية تستحق لقب حكومة الكوارث

المشير ابو غزالة

المشير ابو غزالة أحد قادة حرب أكتوبر واحد بناة الجيش المصرى الحديث
وواحد من أكبر المخططين الاستراتيجيين ومن افضل قادة الجيوش فى العالم .
وكل من عمل أو خدم بالجيش المصرى يعترف بفضله على الجيش وعلى مصر

.بل وعلى دول عربية ساهم فى تحرير أرضها

. ها هو يرحل بعد ان قدم الكثير لهذا الوطن . فلندعوا له بالرحمة وان يعوض مصر عنه خيرا

خطاب الجمل

رسالة بعث بها السياسى والفقية الدستورى د. يحى الجمل الى الرئيس مبارك.
الرسالة كتبت بادب جم ولخصت فى عبارات مهذبة مشاكل وجراح الوطن وحوت لى اقتراحات جديرة بالاحترام والتحية لاعادة صياغة الدستور المصرى عن طريق جمعية وطنية تمثل الشعب المصرى بحق وطالب الجمل الرئيس مبارك الاا تزيد فترة حكمه المتبقية عن سنتين وتجرى بعدها انتخابات طبقا للدستور الجديد
وأرى ان ا الخطاب عبارة عن وصفة علاج لامراض مصر السياسية . ولكن ماذا سيكون مصير هذا الخطاب؟؟؟
هل سيحرك المياه الراكدة فى السياسة المصرية ؟ وهل ستتجاوب الطبقة المحيطة بالرئيس مبارك والمتحكمة فى السلطة مع هذا الخطاب ؟ أم أن مصيره سيكون سلة المهملات ان لم تكن المكائد فى انتظار كاتبه!؟

هل بدات الحرب الباردة الثانية؟

الرئيس الجورجى الذى جاء للحكم عبر انقلاب سلمى مصحوبا بتأييد شعبى وبدعم قوى من الولايات المتحدة ارتكب خطا فادح لن يدفع هو ثمنه وانما من دعموا وصوله للحكم.
فالاستفزاز الذى قام به لروسيا فى محاولة استخدام القوة لضم اقليم أوستيا الجنوبية ذو الاغلبية الروسية والمتمتع بحكم ذاتى محدود دفع الروس للتصرف بانفعال ومحاولة اظهار القوة على حساب جورجيا فى تحد لحلف الناتو الذى بات يلامس حدود روسيا وتعبيرا عن غضب دفين من سياسات الولايات المتحدة التوسعية وانقياد أغلب دول شرق اروبا التى كانت حليفا للاتحاد السوفيتى وقت الحرب الباردة ولعلها تكون حربا باردة جديدة وخروج الدب الروسى عن صمته ومحاولة الظهور مجددا كقوة دولية ومحور جديد فى تمرد على النظام العالمى الجديد وما يعزز هذا الصدام قرار البرلمان الروسى بالاعتراف باستقلال أبخازيا وأوستيا الجنوبية عن جورجيا الذى يعتبر تحدى واضح للغرب .
وروسيا فى هذا الموقف تعتمد على مكانتها العسكرية التى يعمل لها حساب فروسيا الان بالرغم من التحسن الاقتصادى لاتمتلك أى مقومات اقتصادية يمكن مقارنتها بالتحاد السوفيتى السابق وليس لديها التاثير السياسى على دول أخرى يمكن أن تستخدمها كورقة ضغط او مصدر ازعاج للغرب . فهل تنجح روسيا فى هذا الوضع بفرض معادلة جديدة لتوازن القوى وخلق نظام عالمى ثنائى القطب أم انها مجرد ازمة سياسية وستمر سريعا