Amid the great fears among families, especially Arab and Muslim ones, about the significant changes experienced by expatriates, there are successive bubbles affecting the religious and educational culture governed by solid religious and doctrinal foundations that a Muslim cannot overlook to the extent that he has become ready to sacrifice many things to avoid being dragged or falling into matters that he sees as potentially threatening his stability and his intellectual, human, and family security.
Therefore, perspectives on community education have varied and multiplied according to the concept of education and its goals on one hand, and the concept of the surrounding community environment on the other.
For some educators, studying the community environment in its vital and natural aspects alone achieves education, while others believe it goes beyond that narrow concept of education in general and that it is a process that is deeper and more comprehensive.
Educators see it as a fundamental educational process aimed at forming the values, attitudes, skills, and driving forces necessary to understand and appreciate the complex relationships linking humans and their civilization to their current vital environment, clarifying the value of preserving its natural resources and the necessity of exploiting them wisely for the benefit of humans, to preserve their dignified life and raise their living standards, provided that their dignity, values, culture, customs, and traditions are not violated.
From here, we understand the challenges facing the expatriate when his authentic inherited culture clashes with the challenges of the surrounding community environment, whether in acceptable content or even in rejected behavior, especially in light of what threatens this culture and works to extract its essence and content, placing him in a constant state of conflict, making him powerless and unable to invest his energies, most of which are wasted confronting the challenges of the surrounding community environment.
This matter requires prudence, a sense of responsibility, and great capabilities to deal with this new reality, especially regarding the foundations of education, which faces an environment full of contradictions and complexities that surround the expatriate from all sides.
Education in itself is a massive responsibility borne by the family and society. If the family educates well, creative, useful, and socially influential generations capable of construction, creativity, and contributing to the transition to an advanced state of prosperity and flourishing will be produced. But if this clashes with complex societal challenges and contradictions conflicting with doctrinal constants that are impossible to surpass, disaster occurs, and the destruction of the human being, loss of the family, and hence society begin.
Narrow thinking, by working on the fusion of a society’s intellectual and behavioral culture, can never lead to a creative social state. But also, confronting this by submitting to isolation cannot represent a healthy and positive educational platform. Therefore, a wholesome integration that does not threaten culture, identity, and doctrine, which increases social cohesion and elevates capabilities along with institutional and professional creative work, is capable of overcoming the culturally and socially rejected mines doctrinally and familially, which create anxiety and fear of the unknown and thus create a cohesive and strong educational environment reflected in the individual and his creative abilities, qualifying him to produce visions that serve his family and society and positively influence them, contributing to openness and greater integration.
This undoubtedly confirms that building a deep and comprehensive societal culture with essential ethical and human dimensions is a historical necessity to protect the individual, family, and society.
Also, deep cultural awareness of the dimensions of education forms a stronghold to protect the individual, develop his capabilities, maintain family stability, and advance society.
From here, and on this basis, the need emerged for the importance of education as a practical means to build the required awareness and effective culture capable of supporting laws and legislations related to preserving and building the family.
It became clear to everyone that optimal education can form a true nucleus and a tremendous cultural force, not stopping at the limits of awareness of its dimensions, but forming a tremendous intervention force that can prevent the waste and desecration of the individual’s energies and capabilities, stop the savage, brutal, hidden assault on his values, customs, and traditions, and resist all unfair measures against his choices and doctrinal constants.
Therefore, defending the foundations of the right to a dignified life within the framework of sound, moderate human behavior, intellectually integrated and not rejecting others, and protected against assimilation into their culture, all confirms that education can form an impregnable fortress and a creative developmental civilizational force that guarantees a healthy life for humans in a natural context without wasting his energy, oppressing his mind, or injustice to his doctrinal, societal, and human choices.
In conclusion, I can understand the fears and anxiety of our Arab and Muslim community, especially expatriates, as platforms for manufacturing fear and anxiety have become numerous and terrifying. However, intellectual and doctrinal balance must be achieved between the individual and his society to preserve his values and cultural heritage, warding off risk factors, family disintegration, and loss that threaten his mind and culture and might overthrow his dreams, aspirations, and legitimate ambitions.