Religious principles are considered vital foundations for building and ensuring the stability of societies. Their importance is manifested in guiding individual and collective behavior, enhancing cultural identity, supporting psychological stability, fostering social cooperation, and strengthening the spiritual orientation of individuals and communities. They play a pivotal role in shaping the identities of both individuals and societies alike.

From this perspective, the International Union of Muslim Scholars, according to the texts of its basic system, seeks to achieve a number of goals and objectives. Among these are preserving the Islamic identity of the Ummah and protecting it from challenges and waves of destruction to always remain a just and witnessing nation over people. The Union strives to confront destructive currents and anti-Islamic calls, both internal and external, by all available means and to unify the forces of the Ummah across its various sects and directions. It also works to unify the efforts of scholars and their intellectual and scientific positions on major issues of the Ummah. The Union aims to combat extremism in religion and deviation in the interpretation of its texts, strengthen the Islamic spirit in both individual and collective personalities, and establish the principles of work for the application of Sharia through contemporary, recognized jurisprudential efforts, considering this a means to achieve the relevance of Islam for all times and places.

The important role of the International Union of Muslim Scholars in countering attempts to undermine religious principles is realized through several means and efforts, including:

• Issuing Fatwas and Statements: The Union issues fatwas and official statements to address religious misconceptions and clarify the Sharia’s positions on controversial issues. It seeks to provide correct interpretations of religious texts and distinguish between constants and variables.
• Awareness and Education: The Union organizes conferences and scientific seminars aimed at educating Muslims about the correct teachings of religion. It also offers educational courses and training programs for imams and preachers to impart correct religious knowledge and counteract false concepts.
• Publishing and Media: The Union publishes books, articles, and research papers that address religious issues from a reliable scientific perspective. It uses various media platforms, including social media, to spread awareness and counteract false, deviant, and extremist ideas.
• International Cooperation: The Union collaborates with other religious and scientific institutions to enhance joint efforts to protect religious principles. It participates in dialogue with other religions and cultures to promote mutual understanding and correct misconceptions about Islam.
• Social and Political Support: The Union provides moral and political support to Muslim communities facing challenges that threaten their religious identity. It also seeks to influence public policies to protect the rights and beliefs of Muslims.
• Scientific Research and Studies: The Union encourages research and studies that enhance the correct understanding of Islam and confront attempts to undermine religious principles. It establishes specialized committees to study contemporary issues and provide appropriate Sharia solutions.

Through these efforts and more, the International Union of Muslim Scholars aims to counter attempts to undermine religious principles, preserve Islamic identity, and adhere to the correct teachings of religion. The Union uses all legitimate means available to achieve its goals, focusing particularly on direct educational media outreach to Muslims to correct misconceptions and positions according to the noble teachings of Islam. It continually raises awareness of important issues and events related to Islam and Muslims, provides wise and gentle advice to Muslim leaders and influencers to encourage them to align with the general Islamic stance, collaborates with institutions working for the benefit of Islam and Muslims, engages in dialogue with cultural currents, intellectual schools, and political groups in the Islamic arena, and cooperates with international organizations and NGOs in various fields to raise awareness of Islamic and Muslim issues worldwide. The Union also holds public and scientific conferences and seminars to discuss issues related to Islam and Muslims and to formulate a general Islamic opinion on these matters.

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Allah the Almighty says: “O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers. And how could you disbelieve while to you are being recited the verses of Allah and among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided to a straight path.” (Aal Imran: 100-101)

The Zionist occupation has keenly spread moral vices in all their forms among the entire Palestinian society. This was done by opening doors for employment within its society, which lacks the minimum standards of values and ethics. Additionally, the only media channel that reached every Palestinian home was directed by the occupiers.

The occupation promoted atheistic beliefs through individuals who took advantage of the void that existed in Palestinian society at the time. The rise of secular thought, under the pretense of nationalism and resistance against the occupier, appealed to many segments of society. All of this was orchestrated and planned by the occupation, which aimed for intellectual, moral, and ethical control alongside their military and administrative dominance.

Restoration of Islamic Values and Morals

Realizing the significant threat posed by the occupation and driven by their concern for the well-being of Palestinian society, many dedicated and vigilant individuals have taken action. Inspired by the ayah: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them.” (Al-Baqarah: 109), numerous scholarly and da'wah institutions have been active in countering these destructive plots against values and morals.

These activities began with the establishment of Quran memorization centers, accompanied by lessons on the values and morals derived from the Quran, along with lessons from the Prophet's Sirah and Hadith. This initiative attracted many people from various segments of society. Consequently, Palestine, especially Gaza, has become a symbol of producing thousands of Quran memorizers through programs like “Taj Al Waqar” (Crown of Dignity) and “Safwat Al-Huffaz” (Memorizers Elite), including sessions for reciting the whole Quran. This flourishing movement has been led by institutions like Dar Al-Quran Al-Kareem wa Al-Sunnah and the Quran Memorization Department in the Ministry of Al-Awqaf.

Palestine, particularly Gaza, has become an icon for producing thousands of Quran memorizers through “Taj Al Waqar” and “Safwat Al-Huffaz.”

Some institutions have excelled uniquely in these remarkable achievements, including:

- Dar Al-Quran Al-Kareem wa Al-Sunnah:

This institution is one of the most active and significant associations in this vital and extensive project. It has excelled in memorization, revision, education, recitation, Qira'at (the ways of recitations), virtues, follow-up, encouragement, and everything that contributes to creating a distinguished Quranic generation in terms of memorization, knowledge, morals, and values.

- Al-Awqaf:

The Ministry of al-Awqaf has established memorization centers in a considerable number of mosques. It has been highly active in Gaza and the West Bank, following the same path as Dar al-Quran. However, political tensions negatively impacted the work of these centers in the West Bank, and the occupation hindered their efforts internally.

In Gaza, however, Al-Awqaf has played a significant and active role in this field by opening memorization centers in mosques. Consequently, each mosque has multiple memorization circles as centers affiliated with Dar al-Quran, under Al-Awqaf supervision. This collaboration has led to fruitful outcomes for those passionate about memorizing the Quran and learning its rules, morals, and values.

- Associations:

Several relief associations have direct contact with the community and have significantly contributed by opening their own centers in mosques, leading to broader and more extensive results. Notable associations in Gaza practicing this include the Islamic El-Salah Association and the Mujama' al-Islami Association. In the West Bank, prominent active associations in this field include the Zakat Foundation, which operates in various locations across the region.

Dar Al-Quran Al-Kareem wa Al-Sunnah is one of the most active associations, excelling in creating a Quranic generation in terms of memorization, knowledge, and morals.

Mosques in Palestine have become the primary venues for promoting values and morals. Sermons and systematic lessons have spread, focusing on enjoining good and forbidding evil. Friday sermons have been particularly distinguished by their special directives toward this purpose, especially after the Zionist withdrawal from the Gaza Strip and parts of the West Bank, in accordance with the ayah: “[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.” (Al-Hajj: 41)

Hijab spread throughout the liberated homeland after a period of absence. The Islamic University, with its curricula and regulations derived from Sharia law, played a significant role in this immense value-based and moral change.

Other institutions have also been active in reforming society and returning it to its rightful path of adherence to Allah's methodology. In 1992, the Association of Palestinian Scholars was founded, but the occupation hindered and banned its activities. However, it rose again in Gaza after the occupation's withdrawal and established a regular program that included da’wah guidance, behavioral directives, and moral standards consistent with Sharia law. This was achieved through structured lessons in mosques, which included sermons, guidance, and social reform, cleansing it from the impurities of occupation and other influences. These activities were also aimed at strengthening the connection with the youth and encouraging them to study religious disciplines.

There was a particular focus on raising religious awareness about the importance of jihad, the status of the mujahideen, and the martyrs in the sight of Allah. This was done through various methods, including organizing meetings between scholars, preachers, and specific segments of promising youth, as well as holding cultural courses, study days, scientific conferences, and public gatherings to address these fundamental issues and others.

A group of scholars from this institution and others responded to citizens' questions and issued timely fatwas through open communication with the public. Every citizen could contact the scholars and ask about pressing matters in public life and special occasions, such as Ramadan, fasting, Hajj, Udhiyah (sacrifices), and other acts of worship. Additionally, these institutions allocated significant attention to specific rulings for doctors and patients, as well as providing jurisprudential guidance for traders and others.

- Reform Committees and Da'wah Forums:

To engage with the community and address its concerns and issues, around 50 reform committees were established to resolve disputes and conflicts among people. These committees aim for amicable settlements, but if that fails, they move to litigation. Specialists in Islamic jurisprudence and various Sharia disciplines adjudicate these disputes. The association's committees have gained significant trust across all segments and orientations of society.

The factions recognized the crucial role of scholarly and da'wah institutions, prompting them to establish their own scientific and da'wah associations.

In 2012, a branch of the International Union of Muslim Scholars was established in Palestine, with its temporary headquarters in Gaza. This branch complemented existing institutions working in the fields of da'wah and education. It specialized in organizing large da'wah forums in mosques and public venues, with a particular focus on high school students, both boys and girls. Each academic year, this branch conducted over 150 da'wah forums led by young, specialized preachers.

 Additionally, it held educational days and awareness courses addressing contentious topics that some youth had misunderstood, leading to ideological deviations with serious behavioral consequences. The branch organized more than 200 scientific courses in mosques for preachers, police officers, mujahideen, and individuals with such deviations. These courses had a significant impact on correcting thought, behavior, and knowledge.

Recognizing the crucial role of these institutions, various organizations established their own scientific and da'wah associations, each contributing actively according to their capabilities. These institutions collaborated in joint efforts, fulfilling the duty of national unity and strengthening social cohesion within Palestinian society. This collaboration played an important role in fostering understanding and awareness among the resisting mujahideen.

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The President of the International Union of Muslim Scholars branch in Palestine.

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Islamic identity is the light that guides Muslims through the dark paths of life. Protecting it is a safeguard for the privilege that Allah has bestowed upon us, Muslims: “[It is] the religion of your father, Abraham. Allah named you 'Muslims'” (Al-Hajj 78) Preserving identity is not an intellectual luxury echoed by scholars, lecturers, and educational reformers. It is a vital necessity and a fundamental issue that everyone, from the grassroots to the top, strives for. Our identity is undoubtedly Islam, the lifeline against dissolving into the identities of others, whether they are malicious or insignificant.

Lions and Rams

One of the beautiful stories written by the poet of Islam, Muhammad Iqbal, is of a group of rams living a comfortable life in a lush pasture. However, they were afflicted by a group of lions that settled nearby and frequently attacked and devoured many of them. One large ram among them thought of a way to relieve this imminent danger. He believed that the only way was to use cleverness and strategy. So he started befriending the lions until they grew fond of each other. He then began persuading them to stop shedding blood and to live in peace and safety, suggesting they abandon eating meat. He lured them with the idea that abstaining from meat would be pleasing to God. He glorified a life of tranquility and denounced aggression, until the lions began to listen. They slowed down their attacks on the rams and started eating grass like the rams.

The result was that their muscles weakened, their teeth dulled, and their claws became brittle. They were no longer able to run or hunt, effectively turning the lions into sheep because they abandoned their identity and characteristics, thus losing their essence. ⁽¹⁾

People say that dependence is the essence of backwardness because it signifies the dissolution of personality and the loss of identity. It is a form of imitating the worst of humanity. Our noble religion calls on Muslims to take pride in their faith, to be independent in their personality and behavior, to be leaders rather than followers, and to maintain the purity of their identity through educational means such as the mosque and the school.

So, are these means in conflict or in harmony with each other?

From Navigating Worship to Everyday Life

Mosques are what cultivate the barren deserts of the soul. They are the heart and the refuge of the pious, and they are the most important educational institution, esteemed in value and profound in impact. A person's development is incomplete without the nurturing of their spirit, the strengthening of their resolve, and the purification of their heart.

The path to cultivating the soul lies only through a unique school with a distinctive character and style that has produced heroic men who have upheld the banner of Islam. This school, which remains the school of Allah the Almighty, is the mosque. Allah says, “[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings. [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about - That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account.” (An-Nur: 36-38)

Undoubtedly, scientific meetings within mosques yield fruitful results through the call to virtues and manners and the activation of the mosque's mission. This allows the young to learn, the youth to be educated, and noble morals to grow and flourish within them through activities like Quran memorization circles and studying the educational methods in the sayings of the Prophet. These efforts help preserve Islamic identity, strengthen upright character, and protect against intellectual and doctrinal deviations and undesirable behaviors. Although some of these activities or parts of them are already present, there is a need for more effort, application, and utilization. The mosque has a crucial role in advancing the cultural level of the Ummah, which is only achievable through two primary means:

Firstly, reflecting on the Quran during out loud recitations in Salah and Friday sermons. The Quran addresses beliefs, acts of worship, ethics, laws, local and international affairs, describes the universe, and narrates history, just as it speaks about Allah, His attributes, and His rights. This was the primary source for the early Salaf.

Secondly, the holding of lessons in mosque courtyards, covering all fields of knowledge. Poetry was even recited in mosques, with the Companions listening to Hassan ibn Thabit's political poems. Major schools of Islamic fiqh were established in mosques, where great imams taught their students. ⁽²⁾

This testimony comes from an experienced preacher who lived the message of Islam through the mosque with his mind, heart, and tongue. He summarized the mosque's message in beautiful words: The mosque's message is the entirety of Islam. When society becomes mosque-centered and the mosque becomes societal, solving problems under the guidance of the Quran and Sunnah, we will emerge as a pure ocean whose waves cleanse the earth from its filth and impurities. On that day, we will proudly declare: We will heal the sick with our remedies, we will shelter the fearful in our haven, and we will recite to the world the book of our jihad. The ears of the world will turn deaf if they do not listen to us. ⁽³⁾

School and its Educational Role

The educational process has two main pillars: the school and the students. These form the core of the educational process. The school is one of the most essential and primary foundations for nurturing young generations, both boys and girls, preserving their identity from doubts and deviations, and preventing them from imitating others in dress and behavior. It is one of the most important and reliable means for achieving cultural advancement and educational development, especially in the early stages of basic education.

At school, students spend most of their day. It serves as a lung through which they breathe knowledge, inhale its fragrance, and pick its fruits. The school is responsible for laying the initial groundwork for scientific knowledge and building the knowledge framework that influences individuals and unconsciously governs them throughout their lives.

For the school to yield the desired outcomes and benefits, the educational process must be based on a sound foundation and a righteous principle. A comprehensive review of the educational goals and purposes is necessary, along with restructuring and building its framework on the values and regulations of Islam.

Among these regulations and foundations are:

1. Education should be mandatory for all children, both boys and girls, of school age. All obstacles to education should be removed, and all means to facilitate it should be provided. Fulfilling the responsibilities of religion and life in this era requires a reasonable level of education, even if it is the minimum. What is necessary to fulfill an obligation is itself obligatory.
2. Implementing a well-thought-out plan for eradicating widespread illiteracy, following the example of the Prophet Muhammad (peace be upon him), who began to combat illiteracy and promote writing starting from the second year of Hijra, with the Battle of Badr.
3. Diversifying education to cover all practical and theoretical fields, both religious and worldly, literary and technological. It should provide opportunities for brilliance and genius to reach the highest levels of study and specialization without any material or moral obstacles.
4. Incorporating Islam as a fundamental subject in all educational stages, from the primary level to the university, and across all types of education. ⁽⁴⁾

We pray to Allah for a swift awakening. Muslims must prepare for what is being planned for them in secrecy. Therefore, caution and readiness are essential.

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1. “Our Identity or the Abyss,” p. 54.
2. “One Hundred Questions About Islam,” pp. 70-71.
3. “The Story of My Days,” p. 30.
4. “The Islamic Solution Is An Obligation And A Necessity,” pp. 44-45.

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For 14 centuries, armies have failed to defeat the ummah. Whenever our ummah faced military invasion, it would rise up, its embers glowing, even if the invaders controlled it for ages. These embers remained burning until liberation.

Our enemies understood this truth and learned the lesson, so they directed their efforts towards a different kind of war: a war on identity. This involves stripping away and erasing its features through cultural and intellectual invasion and tampering with educational curricula, making it easier to conquer and militarily control an ummah devoid of its protective shield.

Identity is how one defines oneself by answering the question: Who am I? It is far from the content of personal identity cards issued by states to their citizens. It is about essence and truth. The identity of an ummah consists of its unique qualities that distinguish it from other ummahs and express its civilizational personality.

Identity always comprises three elements: the creed that provides a worldview, the language used for expression, and the long-standing cultural heritage. ⁽¹⁾

Since educational institutions like schools, universities, and scientific institutes are nurturing environments encountered by most people at some point in their lives, they form the primary foundation for shaping an individual's character and instilling an identity rooted in the society's native culture.

Removing Palestine and Its Related Issues or Marginalizing Them in Curricula Will Erase the Identity of Future Generations

Scientific curricula are the tools that enable societies to build the characters of their individuals according to the culture, beliefs, and philosophy of the society. They comprise the set of educational materials taught to students. ⁽²⁾

Based on this, educational curricula have always been the primary target in the process of erasing identity, through which an ummah can be directed without its awareness.

Palestine and Educational Curricula

The Palestinian issue is the mother of all issues, mapping the conflict because it is tied to an Islamic Arab land that was usurped, and to Al-Aqsa Mosque, the first Qibla and the site of the Prophet Muhammad's (peace be upon him) night journey. Throughout history, the ummah has paid a heavy price to maintain and reclaim it from its enemies.

The Zionists and their supporters failed to trivialize the Palestinian issue and the Palestinian right in the Islamic and Arab consciousness. Hence, this issue received significant attempts to marginalize it through educational curricula, which have consistently instilled love for Palestine, highlighted its struggle for freedom, and exposed Zionist conspiracies to swallow it. The Zionists pressured all means to delete references to Palestine in educational curricula, both in Palestine and in Arab countries.

In August 1981, former Israeli Prime Minister Menachem Begin visited Egypt and expressed his deep dissatisfaction with the continued study of history books that discuss the Israeli usurpation of Palestine, as well as Islamic education books containing Quranic verses condemning Jews. ⁽³⁾

Inside Palestine

Since the 1967 naksa and the occupation of Jerusalem, along with the tightening Israeli control over Palestinian territories, the Israeli government has worked on "Israelizing" Palestinian educational curricula. They removed Palestine from educational books and promoted the Zionist narrative about the land of "Israel" and Jewish history, propagating the idea that Arabs are a minority embraced by democratic "Israel". This effort aimed to erase the Palestinian identity from students' minds by reinforcing their allegiance to the Israeli state.

After protests from school principals in Jerusalem regarding these curricula, the occupation authorities conceded to allowing Palestinian schools to teach Jordanian curricula until the Palestinian curricula emerged in 2000. Schools in East Jerusalem and those under the municipality of the occupation began teaching it. However, in 2011, the occupation distorted Palestinian curricula and pressured schools to teach it in this altered form while attempting to impose the Israeli curriculum in Jerusalem schools.

We Must Preserve Our Identity by Keeping the Palestinian Cause as a Central Issue for the Ummah

Efforts to "Israelize" education in Jerusalem intensified after the US decision to recognize Jerusalem as the capital of Israel and move its embassy there in 2018. The occupation allocated a large budget to entice schools to teach the Israeli curriculum, which portrays the establishment of Israel from a Zionist perspective. This curriculum emphasizes the importance of the Knesset, the preservation of the Israeli anthem, and deletes Palestinian elements such as intifada poetry and the Palestinian national anthem. Historical lessons like the Battle of Hattin are removed, while Jewish cultural values are promoted. The curriculum also includes a distorted history that negates Palestinian rights in Palestine, erasing Palestinians or categorizing them as non-Jews, minorities, or groups alongside Jews.

In the Arab Region

The Israeli government, supported by its major ally and official sponsor, the United States, pressured Arab governments to alter their educational curricula to omit the Palestinian issue. This aims to create generations unaware and disconnected from Palestinian identity.

While attempts to remove Palestine from Arab educational curricula began earlier, gaining response since the Camp David Accords and later the Wadi Araba Agreement, the events of September 11 provided a stronger opportunity for the US and Israeli entities to push this agenda. The rhetoric of terrorism became a charge used against countries to align with American and Israeli directions, bolstered by normalization efforts. Many Arab countries responded by changing their educational curricula to align with Zionist desires.

Books and lessons critical of Jews, their animosity, betrayal, and violations of agreements were eliminated. Also removed were verses and historical events critical of Jews, including opposition to Israeli settlements and lessons on Jewish occupation of the Holy Land. Instead, new textbooks were introduced focusing on the economic, cultural, and political benefits of peace with Israel. Some countries went as far as completely removing Palestine from their educational curricula, leaving it absent from their teachings.

Our Identity is at Risk

The deletion or marginalization of Palestine and related Palestinian issues in educational curricula threatens to obscure the identity of future generations, exposing them to ignorance about the Palestinian cause and the struggle against the occupying entity.

These trends will erode the markers of loyalty and dissent in young minds, shaping their view of the Palestinian issue as simply a land shared by two peoples who should coexist peacefully, blurring distinctions between enemy and friend.

Such trends will diminish the love for sacred sites in the hearts of future generations, neglecting their historical context which is integral to their identity, including the history of defense and sacrifice for Jerusalem and Al-Aqsa.

These generations will lose their identity if they accept imperialist influence willingly under this plan. The danger lies in the fact that even under prolonged occupation, ummahs under occupation maintain their identity as long as they are aware of their right to the land and the necessity of expelling their foreign adversary. However, these teachings, v with normalization, may take away their compass and liberation.

These misguided trends can permeate the generations subjected to these teachings with all facets of normalization, affecting their beliefs, culture, and values.

We are obligated to preserve our identity by ensuring that the Palestinian cause remains central to the ummah. As we may not be able to pressure for curriculum reform, we must take a counteracting approach. Through defining and educating across all platforms available, we emphasize the importance of the Palestinian cause and the struggle against the Zionists.

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(1) Globalization and a World without Identity, Samir Mahmoud Al-Munir, p. 146.

(2) Study titled "Modified Palestinian Curricula in History and Its Impact on National Identity in East Jerusalem Schools," Mervat Abu Asab, Scientific Journal of the Faculty of Education, Assiut University, Volume 38, Issue 8, August 2022.

(3) Derived from: Normalization, Adel Al-Rajhi, p. 9.

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Identity answers the question of "who am I?" by providing guidance on the characteristics, commonalities, principles, and values that distinguish individuals and groups from others. This enables them to understand others and accurately assess their place among peers. Deep understanding of themselves motivates effective interaction, collaboration, and integration with others to achieve desired goals.

Failure of individuals, groups, and nations to understand their own uniqueness and distinguishing features can lead to conformity and dissolution into divergent identities. This conformity, based on imitation, replication, resemblance, and integration, creates counterfeit identities that attempt to replicate images of others to whom the imitator does not belong. Consequently, individuals lose themselves and fail to compensate by artificially crafting a new, imitative self.

One of the most evident manifestations of globalization in educational curricula is the decline of education in Arabic language and the collapse of its social status

Identity expresses commonalities among individuals of the same community and nation, stemming from their unique experiences evident in language, customs, history, shared destiny, and geographic proximity. Therefore, the pillars of identity are reflected in daily practices of community members and manifest in simple actions like speech, writing, communication, religious rituals, and social customs.

Identity and the Fires of Globalization

Given that identity is a unique cultural characteristic that cannot be replicated or imitated, the essence of globalization fundamentally conflicts with identity. While globalization relies on melting differences, removing boundaries, and spreading Western culture as the pinnacle of cultural, political, and economic achievements, identity adheres to distinctive boundaries that distinguish and separate people—not for the purpose of conflict, but for integration, exchange of experiences, and enrichment of cultural diversity among nations. This respects the principle of diversity, a divine cosmic norm that cannot and should not be dissolved by claims of cultural and civilizational uniformity imposed forcefully from the West.

Western cultural uniformity had declared the end of history with the triumph of Western civilization, openly expressing a desire to impose victorious Western culture worldwide, viewing diversity and specificity as a constant threat that must be erased and worked upon for disappearance. The field of education became a fertile ground for these systematic and orchestrated policies, being the factory of identity and the source of social and cultural upbringing for all nations. Thus, education became a tool for demolition, whereas it was supposed to be a beacon of enlightenment, a tool for construction, education, and civilizational awareness, and a nurturing ground for solidifying and establishing identity among future generations.

Deleting and Flattening Many Important Historical Events that Shape the Awareness of Future Generations

Manifestations of Identity Suppression in Educational Curricula

Given that language, history, culture, and religion are crucial components in defining the identity of any society, the relentless efforts to dismantle these identity pillars in educational curricula have progressed steadily towards falsification and distortion. The most notable manifestations of globalization in Arab curricula include:

• The decline of Arabic language education and the collapse of its social status as a third education option, with little interest from parents who prefer foreign languages and international curricula.
• Deletion, modification, and oversimplification of many significant historical events that shape the awareness of emerging Arab generations. This includes the study of Islamic Caliphates, the realities of the Arab-Israeli conflict, and other rich lessons from Arab and Islamic history.
• Retreat from studying religious education as a core subject, limiting it to a small portion focusing on rituals, benign behaviors, while flattening the idea of religion as a comprehensive cultural and civilizational reference in all aspects of life and a fundamental pillar of Renaissance.
• Subjecting the educational process to the supervision and intervention of foreign and international entities that dictate educational agendas, failing to achieve desired educational outcomes as a national security issue crucial for nurturing the new generations upon whom the nation's building relies.

Fostering a Healthy Identity for Future Generations: Emphasizing Family Upbringing and Educational Curricula

• Using purely Western terms in studying Arab and Islamic historical phenomena, such as replacing "occupation" with "colonization," referring to "Israel" instead of the "occupied entity," substituting "terrorism" with "resistance," and "Middle East" with "Arab world," among others.
• Reinforcing inaccurate educational values, such as favoring natural sciences over social sciences as more prestigious, while social sciences like philosophy, logic, history, and literature are crucial for identity formation and developing young people's critical and creative thinking to counter Western cultural and intellectual invasion.
• Promoting scientific neutrality as a fundamental value, which leads to accusing anyone with a strong sense of identity of being "biased," whereas scientific neutrality, especially in social sciences influenced by cultural and civilizational backgrounds, should not adhere strictly to neutrality as in natural and mathematical sciences.

Biased Educational Approach

To create a healthy identity for future generations, reliance on family socialization first, and then embedding a sense of belonging in educational curricula second, are critical factors in protecting young minds from intellectual invasion, cultural occupation, and intellectual destruction.

Achieving this identity reinforcement in the educational process requires political will, through enhancing independent educational policies free from international directives and external interventions, and working towards a comprehensive development of the entire educational process to deliver an academic product that reflects the values and needs of society, individuals, and the nation, and meets the requirements of the labor market and the state's future economic plans.

Creating identity requires incorporating foreign sciences and expertise in the Arabic language

If such will is present, it necessitates identifying the weaknesses in the educational process and focusing on the essence of the curricula, not through partial deletions and scattered amendments, but by formulating a comprehensive vision and holistic methodology. This approach should go beyond fragmentation and disarray, which strips education of its substance as an integrated system of values and principles, rather than just isolated information and unrelated subjects.

Furthermore, emphasis should be placed on methodology over rote memorization and information transfer. This can be achieved by fostering principles that encourage reading, research, effort, thinking, critique, and creativity, and by creating a safe and attractive educational environment that encourages talent development and intellectual engagement.

Lastly, an education that shapes the identity of a nation cannot do so without its language and religion. Language expresses the depths of human psyche, and religion connects this life to the afterlife with a bond of ethics, encouraging good deeds and linking them to the eternal destiny as one continuous life lived by humans. Religion provides moral motivation, while language facilitates effective communication among community members to fulfill their duties and exchange experiences and benefits. Thus, creating identity requires incorporating foreign sciences and expertise in the Arabic language to strengthen the connection of new generations to their nation.

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