When Moses led his people out of Egypt, he led them away from slavery and oppression. Passing through the Red Sea, they left behind many years of suffering under the tyranny of Pharaoh and they looked forward to peace in a Promised Land. The harsh reality of freedom, though, soon began to make itself felt and things didn’t happen as quickly as the people wanted. Escaping from oppression didn’t bring them everything they wanted all at once.

“Never gamble to increase your comp credits,” is a rule that the Muslim Brotherhood should have learned before playing politics. For decades, the Brotherhood has presented itself as a socio-religious movement that seeks to reform society to be more Islamic, whatever that means, but the movement has been struggling to make sense of its new character since the ousting of Mubarak last year.

“Ca.” That was the first time I got cold shivers all over my body. After three months of saying “cat,” Nadeem couldn't say the whole word anymore. He was 2 years and 7 months old. September 2009. I was seven months pregnant with my second boy, Ramy. Then came Halloween. Nadeem had a mouse costume, which he refused to wear. After much cajoling,

With a stroke of a pen, the Presidential Elections Commission managed to disappoint and deeply frustrate many Egyptians. For after the revolution, there has been an increasing demand in the street for a “macho” president, one who can get a firm grip on the country.

A few weeks before the first session of the elected parliament on 23 January, soon before Egypt's Supreme Council of the Armed Forces (SCAF) handed over legislative powers to the People’s Assembly, the ruling military council issued several laws by decree concerning non-urgent issues. Other, more pressing matters, meanwhile, were ignored for months.

Few days ago after lots of rumors Ex-Chief of Egyptian Intelligence Stepped In for Presidential Elections Lot of reasons makes a lot of 25th January Revolution youth supporters for Omar Suleiman who on January 29 become for a short while for the first time in his long service the vice president of former president Hosni Mubarak.

Many Egyptians now stand unsure of what to do next, while more are frustrated by the outcome of the revolution — a regime that is still in place, a movement that hijacked power leaving those who sparked the revolution empty-handed, a turbulent transition period — it all seems to most people like a catastrophic outcome to a very hopeful revolution. I, on the other hand, believe it is the best course for the revolution, if we as revolutionaries become aware of our reality and take advantage of the recent turn of events.

Amid Egypt's troubled transition, news from Sinai is emerging again, albeit in its old familiar form. Lawlessness is the story of the arid peninsula, which is home to an intricate set of historic, political, social and economic conditions that have transformed it into a frontier where the state has ceased to exist.

As of yesterday, 23 candidates, who belong to different parties and political orientations, have applied to run for the presidency. Many now wonder who will people vote for and why, particularly after the takeover of Islamic parties, namely the Brotherhood’s Freedom and Justice Party (42 percent) and the Salafi Nour Party (24.2 percent), in the parliamentary elections that took place earlier this year.

The launch at the eleventh hour of Omar Suleiman’s candidacy shows extraordinary disregard for Egypt’s popular revolution — that it happened at all, that it had clear positions against torture, normalization of relations with Israel, and America’s Middle East policy, and that former Head of General Intelligence Omar Suleiman was crucial to all of these. Suleiman’s nomination represents a bid to restore the old regime, down to its most maligned characters. More specifically, it is an attempt to entirely erase the new politics that the revolution introduced, replacing them with the classic political confrontation of the Mubarak era: that of the authoritarian regime and the Islamist opposition.

Once we accept the necessity of separating ethics and politics, it is safe to assume that battles over the referendum, the constitution and elections were all prime examples of politicking. If we believe that ignoring conscience results in successful politics and so benefits the nation, then perhaps we should accept that what we have seen as politics played out among the people. This raises a fundamental issue about the connection between morality and political success. More importantly, it raises a fundamental question: Can the nation’s interests be served by disregarding principles, even if tangible achievements are made?

In the years leading up to January 2011, Egypt’s past often appeared as an admonishment to the present. While their invocations of history assumed many forms, critics of the Mubarak regime became particularly enthralled with the so-called “liberal era” that followed the revolution of 1919. Secularist liberals saw the interwar decades as a golden age of political freedom, religious tolerance and cultural efflorescence. Political conservatives reinvented the Egyptian monarchy as a model of strong leadership not marred by the moral decrepitude and corruption of Mubarak’s presidency. And even some Islamist groups recognized these years as their own moment of emergence before Nasser’s brutal crackdown. It is thanks in no small part to these rosy depictions that various political actors have in recent weeks pointed to the 1923 Constitution as a possible source of guidance for the current drafting process.

The Muslim Brotherhood’s nomination of Khairat al-Shater can be read as a deal to field Shater as a “consensus president,” or as a Brotherhood maneuver and exchange of mutual interests between the group and Egypt’s military leaders, in which case Shater’s bid for the presidency cannot be considered a serious one.

In the past two days, social media has witnessed an outrage over statements made by MP Azza El-Garf of the Freedom and Justice Party. Garf, who is one of the very few female parliamentarians in the Islamist-dominated People’s Assembly, has called for the cancellation of the anti-harassment law. She justified her claims by stating that the indecent attire of women is what invites sexual harassment, hence harassers are not to be blamed. Garf’s statement has been mocked as mad, but the reality is that apart from being extremely disturbing, Garf is simply echoing the state’s de facto position on sexual assault, despite the presence of the law. In order to really address the danger of the state’s lax application of the law, and its own endorsement of sexual harassment techniques, we need to refresh our collective memory.

Deciding the fate of the national press and media is linked to deciding the fate of the political system, and perhaps the future of Egypt, since it is linked to that critical question about what kind of Egypt do we want. If the answer is that we want a civic, democratic, modern and contemporary Egypt (that is also based on Islamic principles) then what needs to be done with the national press and media is obvious. The Shura Council should not own it nor should a governing body like the Supreme Press Council still exist.

Last week, the managing editor of Al-Masry Al-Youm's internet portal and I received an unexpected invitation from the director of the Arab Organization for Industrialization (AOI), Lieutenant General Hamdy Wahiba, to visit the organization, after the portal published two articles I wrote on the AOI as a military-run economic organization that saw spates of labor protests over the year that followed the 25 January revolution.

For many months, the Muslim Brotherhood and the Salafis in Parliament have been affirming that the writing of the Constitution will be a process characterized by national consensus, in which the different currents and segments of Egyptian society will be fairly represented. They reiterated time and time again that no particular political current would dominate the process, since constitutions are not drafted by majorities, but rather by a true consensus. We always had good faith in such statements, and we praised that patriotic stance by the Islamist parties. Unfortunately, in the past few days, we have realized it has all been empty talk.

No doubt that the judiciary as an institution is sacred, but individual judges are fallible. They are human beings prone to error, temptation and prejudice, especially under the rewards and punishment of a corrupt authoritarian regime. They can be coaxed and corrupted.

Over the past few days, the demons of history have weighed down on public discussions about the country’s state of affairs and the looming conflicts over the constitution and the presidential elections. The recent quarrel between the Supreme Council of the Armed Forces and the Muslim Brotherhood, triggered by their disagreement over the future of the cabinet and possibly even the presidential race, has elicited fears of a showdown between the army and Egypt’s oldest Islamist organization. The confrontation has caused many to draw parallels with an ostensibly similar moment in Egyptian history in 1954, when the Free Officers led by Colonel Gamal Abdel Nasser consolidated their grip on power and began to stamp out their political opponents, including the Muslim Brotherhood. SCAF’s ominous warning to the Brotherhood two days ago to remember “historical lessons in order to avoid the recurrence of mistakes from the past” has been interpreted by analysts as a reference to 1954, raising fears of history repeating itself.

I am not the first or last to describe the 100-strong committee that will draft the constitution as the “assembly of the wretched”, to borrow the phrase used by Saad Zaghloul to describe the committee of 30 who drew up the 1923 constitution. The description is appropriate to what seems to be a betrayal of the promise by the Freedom and Justice Party (FJP) to the people that the majority of the assembly will be from outside parliament.

Hundreds of thousands of Copts gathered last week to lament the charismatic and popular pope who served as the chief of the Coptic Orthodox Church for almost 40 years. These crowds, who saw the pope not only as the spiritual leader of the church but also as a political leader of their community, are not necessarily the ones who will have the right to vote for the new pope — the 118th heir to the throne of St. Mark.