In the Name of Allah, the Gracious, the Merciful
Ladies and Gentlemen of the East and the West,
May Allah's Peace, Mercy and Blessings be upon you all!
It is a great honor to be with you today in this meeting, which I have no doubt that it is a historic remarkable meeting that human history may one day record with letters of light.
The work we witness today, while unaware of its remaining stages, was just an abstract idea and a dream when my old friends Father Vittorio Yanari, Professor Paola Betzu and Andrea Tertini visited me a year ago at my home in Heliopolis, Cairo. We discussed the dialogue of civilizations and religions and its impact on the relationship between the east and the west; and whether it has achieved the desired results in bringing civilizations closer and reducing the tension in their relationship. Unfortunately, the relationship has recently turned into a frightening conflict.
After long contributions in the dialogues of religions and civilizations in different continents, I held the view that these dialogues could not identify the issues of declared and silent conflicts between the East and the West. They failed to formulate a future vision to get rid of the global crisis, which if left rolling like a snowball, all humanity would suffer destruction, backwardness and bloodshed. It may incur disasters worse than those of the last two world wars, which is the normal outcome of desire for the continuous development of destructive weaponry techniques, the acceleration of military policies, and the tireless Western efforts to have an armed military in most parts of the middle east.
Thus, among such frustration and deep sorrows that spread in our world, which currently lives on the edge, the idea of inviting the elite of the West and the East to study some very difficult and complex issues and find a way out or at the least draw a way to solutions appeared.
He also encouraged me to continue to think seriously about this project. I have notice the keenness and determination among members of the MCE, to which I affiliate, to extinguish the flames of wars everywhere through caravans and delegations dedicated to promote peace around the globe and achieve such holy purpose.
In his speech, the Grand Imam added, “I was encouraged by my friends from the Community of Sant'Egidio, they showed a sincere willingness to take care of this proposal in order to take it out from the world of dreams to the world of reality.
Prophet Muhammad teaches us the merits of thanksgiving, when he said, “A person has not thanked Allah if s/he has not thanked people.” Here, I would like to sincerely thank the members of this assembly, for their long hard work to achieve fraternity, universal peace, love and compassion for all humankind, which both prophets Jesus and Muhammad (Peace be upon them) advocated and taught.
Wise Brothers,
I think it is very easy for a scholar to understand what the East means and what the West means to identify their differences and distinguish their two concepts completely leaving no trace of ambiguity. However, it is astonishing that it is very difficult in reality to present such clear-cut and inclusive definitions of these two entities, which are different geographically but interconnected historically and culturally.
Once we start defining the west, it will soon be preceded by a series of contradictions, in which the west will not seem a purely European in return for the East. It is not enough, for example, to define the West with religious and ethnic characteristics, e.g., “it is the Christian European people." Simply this definition is quite confusing when we consider that millions of Muslims, who emigrated to Europe and America, have become an integral part of the western society and these millions had a serious impact on different fields of western life, customs, traditions, arts, as well as behavior.
In addition, such influence and results are not our present age; it is an old influence. We recognize from studying the history of Eastern and Western civilizations or from the history of the cultural capitals in Europe, which were illuminated by Arab culture in the past. For example, Florence has a long history of civilization, religion, culture, and art—hosting us today with its memories, is one of the most important centers of communication at that time.
We do not know what the west exactly means to the East. Is it Christian or secular? Or else, atheism? Is it such military and economic power? Is it the land of enlightenment and human rights? Is it fascism and racism? Is it the land of arts, culture, latest fashions, and model houses? Is it the production and consumption, science and technology, weaponry and factories of destruction! No matter how closely and deeply we look and continue to research or analyze the characteristics of the "west," we will only get a very complex and contradictory definition.
Almost the same overlapping and complex elements can be equally said about the definition, main features, and characteristics of the "east". The influence of western civilization on the eastern Muslim world is obvious and no knowledgeable one can misinterpret or deny it. The west even invaded and dominated most of Muslim countries. The Muslim world is not a single geographical unit. The "national" influence inside Muslim countries is often stronger than "religion." Iraq and Iran are Muslim countries, but they fought each other for many years for different nationalities and interests and the bond of religion did not deter their firce war.
The call for creating a united Muslim People gave no fruitful outcome to support Muslim unity and solidarity. This led some to say that there is no entity called the Muslim world, which “could pose a threat to the western world that has a stronger influence and more serious impact.”
In my viewpoint, I believe that these overlapping elements between the East and the West, as personified in exchanging scientific, cultural and artistic elements between the two cultures can form a common ground that helps build a civilized rapprochement based on complementarity and mutual benefit. It can also consolidate the principles of democracy, freedom and the rights of eastern people, like their western counterparts, to a decent life. We have great hopes that the rich and powerful countries will stop tyranny, prejudice, and double standards. They should stop their authoritarian policies against the weak and vulnerable nations.
It seems that it has unanimously agreed to divide the world into two camps; one for the wealth, security, prosperity and scientific, cultural, artistic and civilizational progress, and another for wars, bloodshed, terrorism, destruction, poverty, ignorance, and disease.
I think that you agree with me that the situation of the world now is very critical and the view of Muslims in the East concerning the rule of power and its excessive use to destroy the will of people is certainly not a view of respect. Truly, you may admire the powers and the powerful, but finally despise the absence of his morals and sense of human dignity, and fraternity. This is the difference between the brute force and the power of justice and peace.
If we go further to claim that the overwhelming hatred towards the unfair world order does not belong to Muslims in the East only, but rather it has become a common feeling with a broad stream of justice and peace lovers in the west. The pure human sense and morality unites both parties against the ruling patterns of power, interest, and purpose as well as the philosophies of purpose that justify the means, whatever the ugliness of this means and its inferiority in terms of virtue and morality.
I hope you would believe me if I said that "we, eastern Muslims and Christians, no longer consider that a civilization of power and domination as a model civilization that people should follow. This is despite the strong calls for globalization in all countries worldwide. We have several reservations regarding it. It is true that such example satisfied many, but it undoubtedly caused a great sadness to more people with good conscience here and there.
It is fair to say that Muslims and Christians have great responsibility to change their view towards the west and westerners. There is a common sense of fear, insecurity, and anticipation of the west among the easterners. Reasonably, the easterners have their excuses for such feelings of fears, but it is certainly exaggerated fear and often overlaps with the limits of hate and love of revenge. It is a catastrophe, which—if left to continue, will inevitably end with, not only to the demise of Islamic civilization, as the advocates of the clash of civilizations bets, but to the demise of Muslim and western civilizations alike. The easterners should feel closer and build stronger ties with the west. They shall not consider that the western civilization as just a sheer evil and deprived of values of religions and virtues. A more optimistic view of the western civilization as a human civilization shall find its place. The western civilization is human, so it normally has some demerits and imperfections. Thanks to the devotion and dedication of the western scholars who explored the sources of literary, empirical and artistic disciplines, it saved humanity and paved its way to new, yet unprecedented over human history, scientific and technological horizons. On the other hand, the east is well able to heal the west and satisfy its longing for spirituality and religious learning. As such, the east can help the west avoid the factors that lead civilization to fall while the west has so much knowledge to heal the eastern decline in science, technology, and industry among other areas.
O wise leaders, is there any hope that the west would placate its boastful arrogance and pride and the east reduces fears and evil thoughts, so they can meet at the midway to reciprocate acquaintance and kindness and exchange experiences and benefits.
Dear wise people, let me pay your attention to two inescapable matters for any serious meeting between the west and the east:
First: There is a very famous Quranic verse reiterated by Muslim men, women and even children day and night. Many western thinkers and scholars even keep it by heart because of frequent repetitions in dialogues and forums, it is Allah's statement:
“O humankind, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of Allah is the most righteous. Allah is All-Knowing, All-Aware” (the Quran, 49: 13).
All Muslims understand that this verse highlights mutual knowledge as the divine higher objectives of human creation. The mutual knowledge implies that they cooperate and exchange benefits apart from conflicts, exclusion, and authoritarian dominance. If human knowing of one another is the divine international law of humankind, does it not mean that this objective is attainable when the intention is sincere and the determination is firm?
It may be a surprise to tell that Al-Azhar Sheikhs since 1940th unprecedentedly paid attention to this only possible solution. For example, Sheikh Muhammad Mustafa al-Maraghi (d. 1946) called for universal colleagueship among all nations to end conflicts as recoded in his word to the Conference of Religions, held in London 1936 CE. Ten years later, Sheik Muhammad ‘Arafah wrote an article in Al-Azhar Journal (issue 10, 1946) calling for the necessity of cooperation between Islam and the west. He was motivated to declare this call following the events of the Second World War and the invention of the nuclear bomb and weapons of mass destruction. He even forewarned people against the use of these weapons, which may destroy the entire world.
In his conclusion, he saw it necessary to bring human nations closer and remove the causes of discrepancy and hate. As such, the earth would be like one city and all human beings are its fellow natives. For Sheikh ‘Arafah, it was indispensable for this international cooperation that the west shall understand Islam and Muslims shall understand the civilization of the west. Should they reach a mutual understanding, the evil thoughts would disappear and they can live in peace and cooperation to serve humanity. He also encouraged Muslims to explain the essence of the western civilization. As such, both parties would know one another instead of denying each other and peace would replace dispute. (Al-Azhar Journal. Yr.18, 1366 AH, pp. 147-149).
Second, the imminent dangers that pose threats to humankind worldwide are terrorism and violence as well as all armed organizations, groups and movements, which usually disguise themselves as defenders of religion and employ the sacred texts to justify their violation, killing, plundering and displacing other people. Solidarity is inevitable to stop this epidemic. You elders of the east and the west are well aware of the reasons behind this infection. Evidently, the false readings of sacred scriptures backed by international policies that blindly support such trends with huge money—form the main underlying reason of terrorism. Actually, the sums allotted for combating poverty, ignorance, disease and backwardness in the third world countries are very little when compared to the sums devoted to terrorist organizations.
O western elders, we have come here with very big hopes and unlimited trust in your sincere determination to stand against the violent trend whose supporters are resolute to keep the west and east separated without any chance for meeting since Kipling lamented that “East is East, and West is West, and never the twain shall meet.” Hopes are there that this meeting testifies to the change when peace brings the east and the west together from Florence, which overlooks the Mediterranean whose banks foregather the nations of the east and west.
It is time for the wisdom of the wise people to chant the words of peace in the east and the west to save a world exhausted by wars and conflicts in hopes to bring about human happiness and save humankind from the far distant looming destruction. Undoubtedly, the wisdom and sincerity of wise people can defeat it fully and forever.
Thanks for listening!