2 0 1 6 Dr. Sultan Bin Mohammed Al Qasimi
Title : Selected Speeches A collection of selected speeches Author : His Highness Shaikh Dr. Sultan Bin Mohammed Al Qasimi Book Specifications: Size : 15.5x23.5 cm No. of Pages : 92 page Year of Publication: 1437 H /2016 ISBN : 978-9948-18-660-1 © Copyright: AL QASIMI PUBLICATIONS Dr. Sultan Al Qasimi Centre Of Gulf Studies P.O.Box: 43344 Sharjah - United Arab Emirates Tel.: 00971 6 55 85 85 5 - Fax: 00971 6 55 8 999 5
CONTENTS Preface 7 1- Vision of National Integration. 9 2- The Federal National Council. 15 3- The Zionist Presence in Palestine. 19 4- Vision of Greater Arab World. 21 5- Cultural Harmony. 31 6- Sharjah’s Cultural Week in Paris. 39 7- Opening of the Grand Mosque of Granada and The Islamic Cultural Centre. 43 8- Order of Arts and Letters, Rank of Chevalier. 47 9- Recalling contributions of the Arabs in the sciences. 53 10- International Theatre Day. 57 11- Recalling the contributions of the Guiding Star-Late H.H.Zayed Bin Sultan Al Nahyan, the then President of the UAE. 61
CONTENTS 12- The 33rd World Congress of the International Theatre Institute in Xiamen. 65 13- Academy of Sciences of Lisbon - Honouring of Dr. Shaikh Sultan Al Qasimi with Membership of the Academy. 69 14- Marseille: AMeeting Point for Cultures. 73 15- What is Culture? UAE’s Culture and Heritage. 77 16- Ethos of Islamic Religion and Culture. 81 17- Heart Throbbing Experience of Arab Spring. 85 18- Government Dialogue Activates Democratic Process for Public Benefit. 89
7 PREFACE These selected speeches, of H.H. Shaikh Dr. Sultan bin Mohammed Al Qasimi, delivered during His reign of 44 years, take us through his vision of One Nation, One Flag, Arab Islamic Culture, Heritage, and his generosity towards the welfare of his people, in particular, and the humanity at large.
9 Vision of National Integration * In the name of Allah, Most Gracious, Most Merciful. Dear brothers and honourable citizens, I should like to greet and welcome you today, and thank you for attending the inauguration of this new institution, the Sharjah Traffic Department – which is but another step forward towards consolidating our federation. My brothers, I should like to speak to you today openly, for I believe in the same things that you believe in, and I am keen to achieve the things that you wish for. Political division is indeed a reality that has been imposed upon us in theArab world from theArabian Gulf to theAtlantic * Speech delivered on 4th November 1975 at the inauguration of the new headquarters of the Sharjah Traffic Department.
10 Ocean. This has occurred despite the status we had achieved in days of yore of being once nation, having a unified identity, and existing as one entity for many centuries. There does not seem to be any objective basis today in our Arab world for such political division; indeed , the same applies to all aspects of division that we presently witness as regards our different peoples, countries, cultures and/or interests. One thing we have learned from history is that dividing Arab nation has always been a process of hacking one body into many pieces, with a resulting divergence of interests. We see this clearly revealed in the arena of the Arab world. From here, brothers, On the banks of the Gulf, we keenly scrutinize what is taking place in the broader Arab homeland because we believe that we share the same destiny; by so doing, we confirm our identity as Arabs, and actualize our nationalism. What has been happening in Lebanon, for example, is but a manifestation of the kind of tear that is ripping as under the fabric that binds Arab society, and, likewise, a manifestation of a schism that has been wrought upon us, the Arab people. The ongoing disputes and differences of opinion between Arab brothers about the central issue is another illustration of the discord imposed on us, Arabs by foreign agencies in order that we remain divided and incapable of rising again as one united, Arab nation.
11 Dear brothers, We, theArab people, reject division and abhor disputes. The people of the United Arab Emirates – we, too, reject division and abhor disputes. We believe in unification as our ultimate destiny. We strive towards strengthening our unity as much as we possibly can. We strive resolutely towards the firm establishment of our fledgling state so that it might finally emerge as one unique entity after all these years of constant discord. For the proper formation of our State and for our nationbuilding, the current environment requires effort of an unprecedented scale. It requires the rejection of disputation, the abolition of contrariness, the rectification of past errors, and our transcendence above personal conflict and divisive issues. Brothers, we must all ensure that stability of our country and protect our new State so that it might stand up, tall and proud. Fellow citizens, the people today require their Rulers to merge all local agencies into one united Federal body, under one banner and under one President. And I do not think that anyone among us will think otherwise or will stand against the desires of the people. This resolve of our citizens has its own power, weight and due process. In your name, from this place, I declare that complete integration is indeed an inevitable necessity that is required by the current stage in the development of our State; particularly, that is, after four years of trial and error, of positives and negatives. In a few days’ time, we will be celebrating the anniversary
12 of the establishment of our State and of our Independence. We have to provide our people, who have lived through division and who have witnessed its negative impact, proof positive of our belief, resolve and determination to go forward towards accomplishing the greatest goal of all – that is, of unity, as well as of supporting our President who has sacrificed so much, and has exerted so much effort to improve this country and to impel it’s great people towards prosperity. Brothers, In your name, I should like to announce the incorporation of: - The Sharjah Police and Public Security Departments into the Federal Ministry of the Interior; - Our local Justice Departments into the Federal Ministry of Justice; - Sharjah Radio into the Federal Ministry of Information. - The Sharjah Department of Cable and Wireless Communication into the Federal Ministry of Transport; and - The National Guard as security force in Sharjah into the Federal Ministry of the Interior. The integration of these departmets into the Federal entity means that our entire citizenry becomes part of the advance forward of our unified nation, thereby committing ourselves to an all-embracing unity. Here in Sharjah, we proclaim loudly and clearly that this is our objective. In conclusion, I express my sincerest wishes for the pros-
13 perity of the people of the Emirates under the leadership of H.H. Brother Shaikh Zayed bin Sultan, President of the State. May Allah direct him towards what is right so that he might guide us in our service to our Arab nation, and lead us to the accomplishment of a heroic victory on behalf of the whole of the Arab world. Thank you.
15 The Federal National Council * Dear Brothers, Members of the Federal National Council, I would like to start by thanking you for the generous invitation to me to address this esteemed Council. I was looking forward to this meeting with you as my dear Brothers, in whose abilities I have every confidence and hope. I have followed your deliberations in this Council in heart and mind as I believe that objective discussions are a must for the sake of achieving our ultimate aim free from bias or the need to serve personal interests. This is where true democracy is manifested. * Speech delivered on 21st June 1977 in the National Federal Council, which was approved by His Highness Shaikh Zayed, President of the United Arab Emirates.
16 Please allow me to address you today in all frankness, laying facts bare and clear so that you can approach them with right mindset. All of you, by the same token, have been entrusted with the affairs of this country and need to be made aware of all issues. I direct you to fulfill this trust before Allah, in the name of our heritage, our people and the Arab nation. Our country, the UAE, believing in unification as the right path forward, has taken giant steps on the way to development and progress in spite of all difficulties encountered. The whole world testifies to this. We lived divided previously, engaged in continual disputes and hatred was omnipresent in our midst. We had been separated from the Arab nation for many years. However, owing to your sincere efforts, good intentions and strong determination, our will to be united won the day. Obstacles have been overcome and the State has been established. When the United Arab Emirates gained its unity and independence, opposing powers, Britain and Iran for example, believed that success and unity were goals too distant for the likes of us to reach. Such powers worked hard to widen the breaches between the various Emirates and families. They even succeeded in driving a wedge between oneself and one’s own brother. They wanted hate, spite and malice to reign supreme and they waited to reap the fruit of their debased actions. Those powers had also cast doubts on the abilities of the sons and daughters of this country. They also left agents pro-
17 vocateurs behind who conspired against this country - a country which had harboured no ill towards anyone nor had discriminated against any other because of race or place of origin. This country had for so long been afflicted by foreigners who squandered its resources over a long period of time and who continually trafficked illicitly in our country’s honour, assets and economy. However, our ship managed to sail on and is now being piloted by a wise captain – a leader who made the historical decision during the Ramadan/October war (1973) to effect an oil embargo against the enemies of the Arabs at a time when hesitation and fear were at their peak, a leader who proclaimed ‘Arab oil is not more precious thanArab blood’, a dictum that found its way to the very heart of millions of Arabs; a leader who now finds himself at the helm of this country, the engineer of its renaissance. Dear Brothers, It is no secret that I am one of the greatest advocates of unification. Once, in 1973, I said to H.H. Shaikh Zayed, President of the State, that this country had to be united. He wisely responded saying, ‘Do not jump ahead of time. With time shall come the desired unity.’ And here we are, after all that time and after all the difficult choices we had to make – we have, indeed, taken the necessary steps towards unity. It is your right that all facts to be brought into the open, especially after we have shown a great deal of tolerance towards many who were not worthy of our trust. We have not been like
18 this because of weakness or complacency on our part; rather, it is the predisposition of this country to be generous and forgiving. However, we need to reveal wrongdoing, since henceforth we shall no longer tolerate the actions of those who abuse this country in any shape or form. We shall deter offenders at all costs. Some people have had the mistaken idea that Federation afforded the opportunity to loot and plunder, or to work for one’s personal interests or regional gains. It is my understanding and belief, however, that Federation means sacrifice, generosity, sincerity, loyalty and love for this dear country. ■ In my speech, I explained the proposed budget which was to be presented to the Supreme Council.
19 The Zionist Presence in Palestine * From The Arab to The American People Organization Dear Brothers, The Arab Palestinian people are facing huge challenges. The United States, in a flagrantly explicit manner, has been trying to put an end to the Palestinian revolution through its endorsement of the peace solution and autonomy project as well as moving some of its agents in the region to create confrontations with the revolution. The Zionist presence in Palestine is a cancerous growth within the heart of the Arab nation. It stands as obstacle to its unity and a barrier to all forms of cultural and material progress. * Speech delivered on 12th May 1980 at the inaugural session of the conference.
20 In its attempt to subvert the revolution, the United States has presented a so-called autonomy plan with two objectives: - First, appealing to the emotions of Palestinians who are eager to live within an independent entity, thus isolating them from the revolution; and - Second, the endorsement of Israel’s existence. When the plans and objectives of American alliances in the region came out into the open, it was necessary for us to put forward a new, well-informed strategy allowing us to speak directly to the American people away from the official stand of the American government, which had denied the legitimate rights of Palestinians to return to their homeland and establish their state on their own territories. Here at the United Arab Emirates, we address the American people away from vile fanaticism and subservience to the International Zionist movement which has played a critical role on various levels. We address the American people, their conscience, mind and heart, and say: No historical enmity exists between Arabs and the American people. But successive governments have often stirred hatred by adopting and nurturing the alien Zionist entity planted within the heart of the Arab Nation.
21 Vision of Greater Arab World * AVisit to Algeria, the Country of Million Martyrs My dear brothers, The children of this dear part of the greater Arab world, Peace be upon you. Please allow me, at the beginning of my talk, to express my feelings of national pride at one of the greatest achievements of our Arab nation in the modern era, which is the victory of the Revolution of the million martyrs, the great Algerian Revolution. When I received this generous invitation to visit your country, I was overwhelmed by profound sentiments and thoughts concerning the lessons we should learn from history, lessons that are indispensable for our future. * Speech delivered on 16th March 1986 at the Culture Palace in Algiers, which was entitled ‘The victories of the Revolution in Algeria.
22 It was the same feeling that overwhelmed us as young people following the struggle of the heroic Algerian people as they fought tooth and nail for their freedom and independence from a colonial power that never intended to leave Algeria at all. It is the same thought that crosses our minds every time we remember the Algerian Revolution and confront the bitterness of our Arab situation. As individuals who are at the helm of our nation, we now often ask ourselves: how can we overcome the crisis of our Arab condition and where can salvation lie? The answer can easily and plainly be expressed in the following statement: had we not been a nation with a long and venerable heritage, a nation with a culture that goes back centuries, we would have never been able to overcome the colonisation that continued for around a hundred and thirty years in our dear country Algeria. We would not have stood firm today in confronting centuries-old challenges which imposed on us a detestable situation filled with divisions, backwardness, weakness and the loss of freedom and the ability to take action. Yes, my dear brothers. If the Arab nation had not had its own cultural legacy, we would have become like grains of sand carried by the wind hither and thither. We might even have been annihilated, a mere reference in the books of old or recent history. So, no matter how bad our situation is today, we realise it is only the symptom of an ailment that will soon disappear if we have the resolve to fight it and get rid of it. The weapon we
23 used in the past to gain victory in our most important fights against foreign invasion is exactly the same weapon that we can use once again to win our battles today and tomorrow. So how can we defeat our enemies and successfully face modern challenges? How can we change our present and get rid of all that is alien to us and incompatible with our values and culture? The answer lies in the lessons learned from our experiences and battles throughout the different periods of history. Let us remember, my dear brothers, how we won victory here in Algeria. Let us understand how we can continue our victories everywhere in the greater Arab nation. The French occupation of Algeria was not like other imperialist ventures which aimed only at occupying territories, plundering resources and exploiting populations. The French colonisation of Algeria did not stop at exploiting the resources of the country but went so far as to try to erase its Arab identity and turn it into an extension of French territories. They tried to sever the Algerian people from their cultural traditions and heritage by erasing Arabic and imposing French. These were the methods used by the French to lay their hands on Algeria’s state, land, trade, agriculture, cities, language and culture. But they managed to appropriate everything except the Algerian people. From the start of the occupation, the Algerian people never stopped resisting and fighting. Algerians understood fairly early the nature of the battle they had at hand, for they realised
24 it was an existential battle, a battle of survival or extinction, a battle between continuing as a nation with its own language, culture, faith and independence or dissolving and disappearing forever. The battle was in essence a fight by Algerians for the preservation of the Arab character and the Muslim faith, which were their tools for exercising their free will and their ability to build the future. I still remember an example given by anAlgerian writer confirming beyond any doubt the depth of these feelings in the hearts of all Algerians, men and women alike. He said that when the attacks against Algerian villages grew more brutal and large numbers of the population began to fall one after the other, the fighting around a certain mountainous area took on a legendary status surpassing all forms of resistance and sacrifice. The resistance was so fierce that when, finally, the armies of occupation managed to break into the area, they found nobody alive there who was capable of carrying arms. The French commander then realised that the reason for such fierce resistance was the name of the area, LaLa Fatima: that is, it was named after Sayeda Fatima the daughter of the Prophet, God’s Peace be on Him, and to the inhabitants that was a sacred place. Islam and genuine religious feelings occupied a central position in the Algerian people’s hearts and played a huge role in the struggle against French colonisation and in stopping its attempts at containment. Adhering to Islam and the Arabic lan-
25 guage thus became one of the features of national resistance. Awareness of the nature of the fight and its actual results on the ground and the battlefields was the first feature of the Algerian people’s fight against the ferocity of the colonisers. The second feature was the fact that the Algerian Revolution was always a popular movement. The Liberation Army was made up of men, old and young, coming from the depths of the Algerian countryside. Liberation forces were supported by the masses whose bare chests represented the shield protecting those forces. It was the masses who gave their money and blood to achieve victory for the nation of a million martyrs. When we remember the successive waves of colonisation overtaking the Arab world, we realise that the first wave took place in Algeria in 1830 and was followed by Tunisia in 1881. Expanding their sphere of influence in the Arab world, colonial powers occupied Egypt in 1882. Palestine came under Zionist occupation in 1948. Both Algeria, as the first, and Palestine, as the last, to fall victim to the imperialist siege of the Arab nation, are further united by the fact that they embody the essence of the conflict with external invading forces. So, if Arab countries suffered from military occupation, military bases, economic influences, the plundering of wealth and the exploitation of people, both Algeria and later Palestine have known first-hand the malignant disease of colonisation. With a unique revolutionary consciousness, the Algerian people understood the meaning of this phenomenon and con-
26 fronted it. This was the third feature of their heroic resistance against foreign invasion, for it helped the revolution to survive and prosper within the warmth of the organic relations connecting the Algerian people and the greater Arab nation. Thus the Algerian Revolution confronted its enemies armed with its heritage. It showed that as division was the door through which colonisation, weakness and backwardness came into the Arab world, our unity and our understanding of our true Arab and Islamic identity are our only route to progress and independence. The fourth and last feature is found in the indisputable truth that the Algerian Revolution achieved its victory, not at negotiating tables but in war and fields of combat. This victory did not happen in hours or months, but after long and arduous years. It was fighters who imposed the solution and not the mediation of the allies and friends of the enemy. These are the lessons we’ve learned, my dear brothers, from theAlgerian Revolution as we’ve learned them from our old and recent history. It is our duty to recall and absorb these lessons here in Algeria or there in Palestine as well as in every part of the greater Arab world. We have come to realise that raising our flags on tattered parts of our nation is not independence. We have come to understand that adopting alien life styles under the pretext of modernity is not progress. Any economic product is by necessity a cultural product. This is not only because the methods and
27 technologies used in producing them carry the intellectual and cultural imprint of their production, but because the sum total of material achievements reflect the intellectual and cultural trends producing them and therefore create new habits that soon become ingrained in the national character. Our brothers in Algeria, Both on the leadership and popular levels, realised that getting rid of foreign occupation was in fact only the beginning. Independence would continue to be an unfinished business until total victory was achieved in the main battle, the battle of affirming Algerian identity and preserving the Arab Islamic character. Right from the start, you were in fact aware that the cultural problem was part and parcel of the independence problem. You realised that preserving your Arab and Islamic character was the most important aspect of all the battles you were engaged in because it strengthened your independence and helped you build and develop Algeria. This was where the question of Arabisation in Algeria acquired its profound meaning and huge importance. The Algerian people consider Arabisation as one of the Revolution’s strategic targets and an essential part of the cultural revolution, which aimed, along with the agricultural and industrial revolution, at enhancing the potential of individuals. This is a nationalist cause which should continue to occupy the forefront of intellectual and cultural battles in Algeria. It summarises several vital and inseparable issues in the political, economic
28 and social spheres. This is the question of progress and the independence of the national will. It is a question of culture and thought as well as of the different forms of liberation. It is first and fore-most the question of our true heritage, of whether we will continue to be or not to be. To win the battle of Arabisation means to achieve victory in the battle for independence. That is why those who resist speaking French in their conversations and insist on Arabic deserve all our appreciation. They confront with great sincerity those who deprecate the value of the Arabic language and question its benefits. They look down on Arab civilisation and cast doubt on the importance of keeping alive its cultural legacy. The emphasis on a national identity derived from Islamic civilisation is only a confirmation that Algerians are moving in the right direction towards progress and prosperity. Those who adhere to their true heritage do not call for a return to the past but use the past as a solid basis for advancing towards the future. Revolutionaries who preserve their heritage are also careful to change reality. Our heritage is a huge reservoir of wisdom and insight that will help us find a revolutionary alternative to our current state of defeat and depression. If we now seek to enhance and develop the abilities of Arabs through connecting them to the modern world, this can never happen in a proper manner unless we stand on the solid grounds of the Arab Islamic civilisation. From this foundation, we can view and comprehend the experiences of others while assessing
29 their negative and positive aspects. The cultural attitude has its political ramifications. The view that we can adopt a free political stand against Western imperialist domination without being truly independent fromWestern cultural hegemony is an uninformed claim that lacks all credibility. If today we live in the age of giants, we will have neither freedom nor life unless we achieve our total political, economic and cultural emancipation. This is a goal we can reach through the reliance on our Arab Islamic civilisation. If we wish to gain complete victory, we have just one road ahead of us. This is the road of unity, for we must realise that we face the same dangers, the same enemies and have the same destiny. The imperialists are standing in the heart of our world and at our doors, waiting for a sign of weakness. They are moved by old dreams. Has the time come for us to face these threats together? I say this as I feel perfectly confident in our ability to forge ahead on our path towards the future. I say this with eyes focused on all our great experiences of the past. I say this with my eyes on great Algeria which will always remain faithful to itself and to its nation, its history and its Arab Islamic revolution. May God’s Peace be upon you all.
31 Cultural Harmony * Relation between Arab World and Africa In the Name of God, most Gracious, most Merciful. Mr President, honoured professors, venerable scholars and scientists, dear guests. Peace be upon all of you. I would like to start by taking this great opportunity to express my profound joy at participating in this meeting. The importance of this meeting does not stem from the fact that it brings together a distinguished group of scholars and scientists who are interested in a particularly vital issue for our Arab and African region; its significance arises from the fact that it is * Speech delivered on 18th Feb 1987.
32 one of a long series of sincere efforts aimed at re-exploring and strengtheningArab-African relations from a historical perspective and with visions of the future. Many were the seminars and meetings on both the Arab and African levels that were held, my dear brothers, in the past ten years. New research and study centres sprouted. Dozens of books, dissertations, journals and reports were published, reflecting an increased interest in Arab-African relations and in the necessity of strengthening these ties. I cannot conceal my joy at having taken part in some of these meetings, whether here in Khartoum or in Sharjah. This has allowed me, as it allows all those interested in the subject, to follow up on our advancement in this area. It shows us how successful we have been and how much still lies ahead of us. During previous meetings, I have posed questions and provided answers concerning Arab-African relations. But today at this meeting, do we need to ask the same questions? The constant changes that affect our world impose new questions. So are the answers we have provided still valid or are they incapable of helping us to deal with the major challenges confronting us? Ten years have passed since the Africa Seminar was held in Sharjah in 1976. During this period many circumstances have changed in the world and many new ones have appeared. Our Arab and African world has witnessed a great many changes in the political, economic and cultural spheres, with a lot of
33 water still running very deep, as they say, too deep in fact. So what preparations have we made to confront these changes? How can we help ourselves take the reins of our existence and overcome the obstacles standing in our way? Our meeting today, my brothers, has to be a positive addition to the growing contributions of previous ages in this field. There is little doubt that our meeting would fulfil its aims if, through studies, research and discussions, it could formulate new alternatives in the field of Arab-African cooperation and if it could offer visions of the future rather than ideas of the past. It is also significant, my dear friends, that this meeting should take place in the ninth decade of this century, almost a hundred years after the Berlin Conference that was held in 1884-5 to divide theAfrican continent among colonial states. It was at that time that imperialism tightened its grip on the Arab world through the occupation of Egypt, Tunisia and Aden. This hundred-year period was filled with battles and sacrifices, with ebbs and flows, with victories and setbacks, leading us to the situation we find ourselves in today in the Arab andAfrican world. A close study of those years confirms the view that the methods used by Arabs and Africans to achieve victory in the past will be the same to lead them to surmount present difficulties, confront challenges and build the future. Battles may be different in their nature and methods. But the source of victory remains the same: the national will, the unity of all national forces and the presence of free patriotic
34 citizens. When I refer to Arabs and Africans, dear brothers, I don’t mean that they are separate, distinguishable entities. Scientific research has shown that this distinction is baseless, a fact that you must feel in the depths of your heart, for we are one entity. Throughout history we have influenced and been influenced by each other. Such mutual influences are so strong that neither party can disprove the strength and depth of our ties, no matter how strong the motives and reasons may be, and no matter what conspiracies are wrought by imperialists. My dear brothers, I’m sure you join me in regarding the future as our goal, but I’m equally sure that looking back at our past and trying to benefit from our experiences will make our steps towards the future more confident, better informed and more likely to lead us to our objectives. I have to express here my deepest appreciation, which is also shared by all those interested in our common struggle, of the huge and constant efforts of our scholars, thinkers, students, research and studies centres and national publishing houses for their relentless attempts to uncover the historical roots of the profound and far-reaching interactions between Arabs and Africans. Without repeating facts that have become common knowledge not only to our scholars and researchers but to the community of intellectuals, please allow me to raise a few points concerning what I regard as great achievements. These could constitute in fact the first practical step towards building Arab-
35 African cooperation on a more comprehensive and ambitious basis: F i r s t : I believe, and I think it is a sound belief, that our understanding of history places Arab-African relations in their correct context. It is equally true that our success in relying on our own sources in understanding our history without recourse to a biased foreign mediator will reformulate our views of each other. Such an understanding will refute imperialists’ false claims and fraudulent allegations and will provide a fair reading of our history within its true context. Second: Africa, like the Arab world, has its own culture and civilisation. As your scholarship has shown, the colonial allegations that Africa was outside history until European intervention are completely unfounded. We just need to absorb this truth. Our intellectuals must also absorb it as they confront Western attempts at cultural hegemony. It’s a fact that should become part of our educational curricula and our media. Th i r d : there is little doubt that Islam has brought new concepts, methods of government, philosophical systems and a new edifice of great values to east and west Africa. But unlike Western culture, ArabIslamic civilisation neither excluded nor destroyed
36 native values and cultures. It was a civilisation of alliance and not of substitution. The cultural relations between Arabs and Africans were built on equal exchanges which made contacts between Arabs and Africans a two-way process. While Arab civilisation left its mark on African peoples, African culture had a huge impact on Arab art and also on Arabic vocabulary. The effect of this cultural exchange is acutely felt in the Gulf and the Arabian Peninsula. Wouldn’t this call for joint projects in art education and in collecting and publishing works of our common heritage? Fourth: if as Arabs and Africans we are part of the Third World, we can say that the Arab world and Africa together constitute a special unit within the Third World, a unit characterised by its middle position between Europe, America and Asia. As the repository of huge and varied resources and of highly strategic materials, and as a huge market for consumer goods and investment, our region acquires added significance. It is also plagued by conflicts that rage within it and over it. The dangers confronting us do not lie only outside us, in the persistent plunder of our resources for the sake of industrial development in colonial countries, but they also lie within us.
37 Many of our countries have not yet settled on a well-defined methodology for political, social and economic change. A great many of our countries are still beset either by shackles imposed on them or by self-imposed restrictions which they have accepted out of delusion or lethargy. The crucial question for which we must find an answer is: how can we unite our Arab and African efforts in order to build an independent national economy, an economy which can face future challenges and deal with international markets as an equal partner and not as a meek, exploited party? How can Arabs and Africans organise themselves to mobilise their national resources and take ownership of modern technology in order to achieve development on the national level as well as on the level of the whole continent? Can we afford, each of us alone, to march ahead towards the future along a road fraught with perils in order finally to arrive at complete liberation, comprehensive development and true unity? The history of our common struggle has left us a common legacy and a common national liberation culture. We are left with no choice but to be united in the face of the colonial project. We need to unite in confronting huge problems such as drought, desertification, debts and deteriorating international exchange rates. We need to give the new world order a new meaning based on progress, liberation and democracy. Fifth and last: my dear brothers, future work, in my view,
38 should rest on two main pillars which I hope that all intellectual, scholarly, cultural and political forces will contribute to building: - Firstly, all our contributions and innovations in the various fields of Arab and African work should become a part of a general cultural liberation project based on the freedom of the individual; - Secondly, popular work should be given a wider and more effective role through various popular collective actions. Such actions should not only try to support government efforts but should in fact surpass them. Popular cooperation should tie the various national forces to concepts of liberation and progress while connecting them to the history of our common struggle and our great values. Allow me finally to thank you for your attention and wish you continued success with your efforts to serve your nations and to push forward our common struggle. May God’s Peace be upon you.
39 Sharjah’s Cultural Week in Paris * Selecting Sharjah as Arab Cultural Capital for 1998 has had a most positive impact not only on the people of Sharjah or the UAE but throughout the entire Arab homeland. The decision conveyed a global appreciation of the great achievements which, under the leadership of His Highness Shaikh Zayed bin Sultan A1 Nahyan, the President of the UAE, the country has seen in all fields of development. Development is the cornerstone of any effort to achieve progress within the Emirates. Sharjah has seen early attempts in education, in the very first schools, the very first newspaper, the very first cultural clubs, all established with the aim of * Speech delivered on 26th Oct 1998 on the occasion of Sharjah being the Arab Cultural Capital for 1998 by the UNESCO, and I thanked UNESCO for taking on the greater portion of the responsibility in achieving this mission.
40 linking the present and the future to a glorious past. Culture as civilisation and heritage has obviously been given free rein in the UAE. This is simply because cultural identity - in its modern guise and in serving the interests of our people and our nation - takes root best in an environment that was once the centre of Islamic civilisation. This has had an impact on human civilisation, providing knowledge of sciences and other fields of intellectual endeavour such as philosophy, mathematics, geometry, and medicine, and leaving us with luminaries whose glorious legacy is still with us to this very day. A sophisticated infrastructure for cultural development has been established in Sharjah, including a network of specialised museums such as the Sharjah Archaeological Museum, the Natural History Museum, the Sharjah Museum of Science, the Sharjah Art Museum, the Islamic Museum and the Heritage Museum. In addition, we now have universities of the highest calibre that have adopted the latest and most up-to-date educational systems, and are equipped with the latest technologies, libraries and other means of acquiring knowledge necessary for a mature, well-developed mental outlook scientifically, intellectually and technologically. Developing the human being is the cornerstone of development. We are concerned with providing all sectors of society, particularly children and youth, with all necessary cultural and social services. This conviction builds on our appreciation of the fact that such an orientation is a solid basis upon which to build the future we desire, one that is both bright and prosper-
41 ous for our sons and daughters. Sharjah has always been focused on the need to cooperate with regional and international institutions and organisations, and with UNESCO in particular for the successful track record that this organisation has. An agreement has already been initialled with UNESCO’s Director-General to establish the Sharjah Prize for Arab Culture, which will be awarded to those who have achieved the most in familiarising the world with Arab and Islamic civilisation. This is consistent with the general orientation adopted by UNESCO, which has our support as it seeks to further intercultural dialogue, encourage interaction among nations, and promote the spirit of tolerance and fraternity among peoples of the world, all with the overall objective of safeguarding human civilisation on this earth that is home to us all. I was delighted to see UNESCO invited to the multipurpose exhibition organised in Sharjah to familiarise the world with the history, present situation and achievements of Sharjah in a diverse range of endeavours in the fields of art, culture and architecture. This exhibition has highlighted the strong links and relations that bind Arab-Islamic civilisation with other civilisations. It has also contributed to the joint effort to promote proximity, mutual understanding and dialogue among peoples of the world, to denounce all manifestations of arrogance, fanaticism and aggression, and to approach the new millennium in a spirit of fraternity, cooperation and peace.
43 Opening of the Grand Mosque of Granada And the Islamic Cultural Centre * I am happy to participate with Spanish Muslims in the inauguration of this mosque, the construction of which remained a dream after it was temporarily halted for lack of funding. I call upon the Arab and Islamic world to explore aspects and areas of commonality with the nations of East and West with a view to making them starting points for building bridges for cultural and intellectual dialogue, exchange of expertise, and cooperation for the good of mankind. With the grace of * I funded the construction of what came to be known as the Grand Mosque of Granada, which was completed in two years. Those responsible for the project invited me to officiate at the inauguration of the mosque. On 9th July, 2003, I arrived in Granada on a visit specifically to inaugurate the mosque and its cultural centre in the wider context of supporting civilizational and cultural dialogue between Arab and Muslim people of the East and the diverse nations and civilizations of the West. In the morning of 10th July, I officially inaugurated the Grand Mosque of Granada and the cultural centre attached to it. After the inauguration, I made a statement to the Emirates News Agency and Sharjah Satellite Channel.
44 Allah, through the opening of this mosque, Spanish Muslims now feel that they have brethren in the Middle East who share their joys and sorrows. It is a fact that this city was originally a beacon from which knowledge spread to the rest of Europe. Today, it is fitting to honour this city, which boasts of innumerable contributions to Europe and the Arabs in many fields of knowledge. With the inauguration of this mosque, hope has become reality and we now have a centre for the good of all mankind, for cooperation in all areas, not only for worship but for cooperation in all fields of cultural and economic development. I urge all Arabs and Muslims to visit Granada to see for themselves what their ancestors achieved in this city and in this country as a whole. It is our heritage before being theirs. I urge all philanthropists to help preserve the heritage of Andalusia. We invite them to visit this hospitable country because its people are warm towards Muslims and Arabs. Whenever we meet anyone in Spain, he demonstrates his feelings of pride in his Arab ancestry by showing his hands and saying: “Look at my hands, don’t you see Arab blood running through these veins?” Two years ago, Arabs and Muslims were the subject of unjust accusations and suspicion because of our religion, our beliefs and our sense of belonging. Many of those who understood our religion leapt forward to defend our cause, but most inadvertently adopted the wrong strategy of criticizing
45 and defaming the others. This should not be our way, and certainly not the way of the people with a strong cause. Rather, it is the way of the weak. We should walk a clear path that leads to the hearts of others and find the commonalities between all human beings, in order to establish means of rapprochement. We should rise above differences and put them aside. If there is a pathway to bring us together, we should walk it; and when any issues become problematic and complex, we should circumvent them and consider only the public interest and the common good of all. Today, in the province of Andalusia, we realise that what binds us together is a common heritage that we celebrate equally. As such, this heritage should be a point of convergence, not division. This is the very reason why I, personally, always look for commonalities, be they in culture, arts, sciences, or in humanitarian cooperation as in the case of special needs, or through other channels such as international organisations. I call therefore for the urgent need to communicate and collaborate with others through global institution such as Scout movements, social institutions, and humanitarian organisations to highlight the true identity of the Arab-Islamic nation and to remove the stains that vindictive enemies have attached to the character of the Muslim people. My desire is that every Arab and Muslim should participate in some form of activity that can contribute to the revival of the glory and goodness of our Muslim community.
47 Order of Arts and Letters, Rank of Chevalier * In this brief exposition and in broad outline, it gives me great pleasure to mention the strong relations that link France with the Arab and Islamic world. We all remember the important role that French intellectuals played in the Arab Reform Movement and the Arab Renaissance. I would single out Guillaume Postel who became the first incumbent of the Chair of Arabic Studies * In the evening of 22nd July 2003 the Republic of France awarded me theOrdre des Arts et des Lettreswhich was presented to me by His Excellency Mr Jean-Jacques Aillagon, Minster of Culture and Communication, on behalf of the President of France, Mr Jacques Chirac. The ceremony took place in the Paris Festival Hall and was attended by an official group of senior French offi- cials, scholars, intellectuals, senior officials from the Department of Culure and Communication, the Foreign Office, representa- tives from the Élysée Palace, various parliamentarians and other dignitaries. I delivered a speech in which I thanked the French Government for the honour bestowed on me, which I took both as an invitation to continue the hard work in the service of culture and as a vote of confidence by the world’s intellectual elite. I then reviewed the leading role that France had played in intellectual enlightenment and intercultural communication. I also noted France’s contribution in the fields of culture, translation, literature and in the spread of such concepts as liberty and justice.
48 at the Collège de France in Paris in 1539, and devoted his time and effort to the writing and publishing of Arabic-language textbooks, including grammar and lexicography. Also noteworthy is Savary de Brèves, the French Ambassador to Istanbul from 1591 to 1606, then to Rome from 1608 to 1614. De Brèves established the first Arabic printing press in Rome in 1613 and another in Paris three years later. In 1616 he saw the publication by the King’s printing press of his book on Arabic grammar. After Savary de Brèves’ death in 1628, his books continued to be published thanks to the efforts exerted by Antoine Vitré who was a specialist in Oriental languages and was also in charge of the King’s printing press. In the seventeenth century, Barthélemy d’Herbelot de Molainville (1625–95) edited his Bibliothèque orientale which was published in 1697 after de Molainville’s death by Antoine Galland and is considered the kernel out of which the Encyclopaedia of Islamgrew. With the publication of theMille et une nuits in 1704–17, Galland became well known for strongly promoting interest in the East and for developing a taste among the public for Eastern literature. Alongside this pre-Romanticism trend we see how the concrete, objective, realist trend was also on the rise, best repre- sented by the Comte de Volney (1757–1820). His book A Journey to Syria and to Egypt is commendable for its detailed analysis of the social and political situation at the time. Volney played an important role in the French campaign in
49 Egypt. This campaign was not purely military in nature. Rather, it had other scientific and cultural aspects, and it was thanks to this campaign that the Arab Renaissance was rekindled. A so-called Scientific Commission comprising some 167 French scientists did excellent work in their Description de l’Égypte (1809–1822), a unique publication and an in-depth study in the field of archaeology, population, medicine and the arts. Napoleon also brought with him on board his ship, L’Orient , a printing press on which was later published the famousCall to the People of Egypt . This was thus the first Arabic press ever seen in Egypt. Furthermore, it was Napoleon who established Egypt’s postal services in 1798 and saw to the publication by his Scientific Academy of the periodical al-‘Ashriyya al-Masriyya . The nineteenth century saw the beginnings of a real renaissance in Oriental Studies in France. Any European seeking to acquire solid knowledge about the civilisations of the Near East had to go to the École spéciale des langues orientales, ( * ) estab- lished by the Convention in Paris in 1795. The school was established in an atmosphere of revolutionary zeal and with efforts exerted by the linguist Louis-Mathieu Langlès, and Silvestre de Sacy (1759–1838) was appointed as its first Professor of Arabic. This period also saw the establishment of the Parisian Société Asiatique in 1822, with de Sacy as its first President and with its own periodical that started to appear * Now named l’Institut National des Langues et Civilisations Orientales (INALCO).
50 the following year. Eastern literature became well known in Europe thanks to Victor Hugo and his ‘Oriental’ works (1829), illustrated beauti- fully with drawings by Delacroix. Finally, it is important to note how in the nineteenth century so many intellectuals were interested in and concerned with Eastern literature. Most prominent in this trend was Ernest Renan (1823– 1892), who wrote extensively on Islam and on Ibn Rushd. What is more important than all of this was the fact that French thought made a significant contribution to the Reform Movement that spread throughout the Ottoman Empire. Noteworthy in this regard was the French Ambassador ChoiseulGouffier, who succeeded Jean-Baptiste le Rond d’Alembert in theAcadémie française and later became France’s Ambassador to Istanbul from 1784 to 1792. Choiseul-Gouffier arrived in Istanbul accompanied by a large mission (reminiscent of that of Napoleon) comprising experts, officers, painters, topographers, poets and technical staff. French revolutionary ideas began to spread quickly through numerous channels. Here, we would only mention travel books, ambassadors’ reports, and reports and statements by Ottoman writers addressed to the Sultan. But perhaps the most influential source was the appearance in Istanbul of publications written at the end of the eighteenth century by Muslim writers such as Mahmoud Ra’if and Sayyid Mustafa. Writing in French was often resorted to by some of the more enthusiastic for ideas of reform, influenced by the new liberal
51 values. The School of Translator Training (the language of the youth), based in the French Embassy in Istanbul, also played an important role in the spreading of Arabic, Farsi and Turkish among French speakers, a development that resulted in the translation of a great deal of Oriental literary works into French. In the seventeenth century French writers Jean-Baptiste Tavernier and Jean Chardin described their travels in Persia. These were the first attempts at travel literature. Here, we came to know that the description of the Persian coast of the Gulf (1660–1670) was to be attributed to French travellers Jean Thévenot and Barthélemy d’Herbelot de Molainville, who in 1670 gave the Arabs the first description ever of that part of the world. The French aristocrat and intellectual Joseph-Arthur Gobineau wrote the most beautiful short stories about the East and included a description of a trip to Muscat in his Trois ans en Asie (1855). Gobineau was Secretary to a Diplomatic Mission sent to Persia (1855–58) and was also French Envoy to Persia (1862–63). Archeologist Jane Dieulafoy began her career working with the French mission in Persia in 1888. Her work, which saw several reprints, is a brilliant example of this kind of writing. This is due not only to the illustrations, which she herself provided, but also to her exceptional skill and ability in describing the Arab and Persian communities living along the coast of the Gulf. In the nineteenth century, French revolutionary concepts
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