Contents

Efforts of the King Abdulaziz Center for National

Dialogue in the Promotion of Dialogue

Mr. Faisal Bin Abdelrahman bin Muammar(*)

Praise be to Allah who says: “Thus have We made of you an Ummah justly balanced, that ye might be witnessed over the nations and the Apostle a witness over yourselves”; and peace and blessings be upon His Messenger who says: “Make things easy; do not make them difficult. Convey glad tidings and do not scare people off”.

Excellency brother Dr Abubaker Akhzarouni,

Minister of Religious Affairs in the Tunisian Republic

Ladies and gentlemen,

I welcome you and salute you with the eternal salutation of Islam: Assalamu alaikum warahamatu Allah wabarakatuh, I would like to seize this good opportunity and extend my sincerest thanks and appreciation to the organizers of this international conference, held under the patronage of His Excellency President Zine Abdine Ben Ali. My thanks also go to the Ministry of Culture and the Preservation of Cultural Heritage and to the Islamic Educational, Scientific and Cultural Organization -ISESCO-, as well as to its Director General, Dr Abdulaziz Othman Altwaijri.

Ladies and gentlemen,

With your permission, I wish to point out that we have not yet reached the stage of genuine dialogue. I would like also to tell it openly that I still believe that though we convene this symposium and many others of its like on civilizations and cultures from dialogue to neighbourhood, it is still premature to talk about an alliance of civilizations. Let me present to you a pioneering experience that is likelier to lead to the dissemination of the culture of dialogue through programmes and mechanisms that brought real dynamics and ample debates and dialogues among variant trends of the Saudi society, crowned by the Fifth National Meeting for Intellectual Dialogue (We and the Other: a National Vision for Dealing with World Cultures) in which more than 1200 persons took part.

Ladies and gentlemen,

We take an immense pride in the fact that we are the sons of a civilization that reigned for more than 1000 years and contributed to the leadership of the world, along with other civilizations, for more than 300 years. Our civilization has never put an end to history, nor has it bemoaned a bitter, devastating conflict of civilizations and cultures. We deem it convenient that we share a new life, and I call upon all friendly peoples to seize the current opportunity to make a new start of history based on “mutual understanding”, “comprehension”, “communication”, “cooperation”, “dialogue” and “unity”, and to reject “fanaticism”, “haughtiness”, “discrimination”, and “violence”, if we are really to shape a better future and achieve prosperity for humanity at large. We still stress that we are able to build on the existing “cooperation” and “dialogue” among civilizations to bring our call into effect. A civilized Man is one who appreciates civilizations, activates cultures and seeks to acquire innovative means to keep pace with the evolution of civilizations and cultures. Wisdom is the ultimate goal that should be sought by any faithful. If the Arab and Muslim person did not have a rich and glorious civilizational heritage that benefited the entire world, other nations would not have sought to acquire the Islamic knowledge, out of their firm belief of the tolerant religion that encourages knowledge and learning. Islam has even prescribed thinking as a religious duty.

Throughout history, peoples and civilizations have exchanged knowledge, expertise, opinions, patterns of life, values, rituals and behaviours, within a civilizational interaction and cultural communication. The beginning of the second half of the last century witnessed a growing awareness of the need for communication and dialogue among the different peoples of the world; many scientific and cultural conferences, meetings and symposia have been convened to make sufficient space for cooperation and dialogue among cultures and civilizations.

The Kingdom of Saudi Arabia has for long engaged in a civilizational dialogue based on sound foundations and a rich historical and civilizational heritage. These foundations draw, first and foremost, on a glorious Islamic civilization that contributed for more than 1400 years noble values to other civilizations. Second, Saudi Arabia builds on its spiritual status, being the place of longing of more than 1.4 billion Muslims who direct their faces to it, five times a day in their prayers, and millions of them go to it for pilgrimage, Omra and visits. Third, Saudi Arabia is a modern State which adopts the Holy Quran, the Prophet tradition (Sunnah) and the guidance of the righteous forefathers (salaf) as a way of life and a constitution that unites people.

I may even say that we believe that dialogue has a sublime meaning as a cultural value that entrenches modesty, the sense of tolerance, the respect for and openness onto others’ opinions, to reach moderate solutions to the difficult issues, ranging from different cultural and intellectual theses to variant societal options.

At the regional and international level, the kingdom plays a significant role and carries a sheer political and diplomatic weight. It shares with the world happy and sad events, and bears on its religious, political, economic and social responsibilities. The greatest duties of the Kingdom lie in assuming a moderate role and propounding moderate ideas, visions and initiatives.

Ladies and gentlemen,

The swift development witnessed by the Kingdom of Saudi Arabia over the last decades has led to a significant evolution in all fields. Some challenges have also emerged; which required a long and thorough consideration, high spirits, a united thought and an edifying dialogue. And this is exactly the strong objective sought from the establishment of King Abdulaziz Center for National Dialogue.

The King Abdulaziz Center for National Dialogue was set up in 1424H/2003, under the patronage of the Custodian of the Two Holy Mosques, King Abdullah bin Abdulaziz, in light of the observations made and the general aspirations which impose themselves in the current times, in addition to the general deliberations and the personal reflections on the most pressing national concerns and issues at the national and international levels.

The Centre’s main underlying action lies in the dissemination of the culture of dialogue, before devising variant programmes to enforce it, considering that the culture of dialogue is the basis for all dialogue-related activities and programmes, building on the wealth of technology, communication and scientific critical knowledge, which have broadened the scope of human communications. Special interest is taken in the media stations and the patterns of information flow, through focusing on media and educational institutions to make of them centres for co-existence and dialogue in the fields of thought, science, arts and culture; the ultimate goal is to encourage the process of equipping citizens armed with knowledge, science and progress means, so they become able to take cognizance of the pressing need to find a clear, rich dialogue in a convivial atmosphere favouring full awareness of our duties towards ourselves and towards others. Such an awareness which also entails understanding differences is the only apparent way conducive to multi-creativity, prosperity, equal development and interaction with others. The culture of dialogue opens large avenues both for the freedom of thought and expression, and for multiplicity that requires all to respect difference. Multiplicity and the respect for difference produce minds that believe in rational dialogue and the culture of “dialogue”. This is not to imply that some of us are more right than others and vice versa. The culture of dialogue puts its parties before a definite responsibility, whose essence is to bring about a better future for us and for mankind as a whole.

Chief among the axes followed by King Abdulaziz Center for National Dialogue in its endeavour to promote dialogue are:

- Disseminating the values of “the acceptance of other”, “respect for difference”, “tolerance” and contribution to finding a general cultural atmosphere that makes for supporting and spreading the modern and civilized culture of dialogue.

- Contributing to the dissemination of the language of “dialogue”, “mutual understanding”, “coexistence”, “tolerance” and “peace”, on the one hand; and mastery of the “language of dialogue”, awareness of its social functions and psychological and educational dimensions, realizing the influence and effect of words, the choice of response, diversification of the style, the choice of words and terms, the mastery of the language and knowledge of others when it comes to dialogue with them, through full awareness of their intellectual background, values and history on the other.

- Achieving solidarity among intellectuals towards promoting the message of dialogue culture and its modern writings, and enriching its dimensions in the orientations of the various issues.

- Enriching the role of social environment in establishing the culture of dialogue and tolerance among children and the youth, through communication with the relevant educational institutions, in order to infuse the younger generation with the social and cultural values that are mostly cherished by society. Most important of these institutions are: the family, the mosque, the school and the work environment.

- Convening specialized conferences on dialogue to debate the most important issues, especially that of disseminating dialogue and its culture in society. For dialogue and its culture can grow only through scientific discussions, conferences and meetings.

- Providing trainers with dialogue skills and training to disseminate and entrench the culture and behaviours of dialogue in society so that it becomes a way of life and a method to deal with the different important issues. In this regard, mention should be made of the project of training some 40.000 influential trainers every year. These include teachers, preachers and Imams. The idea behind the project rests on convening a session to qualify trainers in dialogue skills. Hundreds of trainers playing an influential part within society will benefit from that project. These include teachers and trainers in training centres of the Ministries of Education, Islamic Affairs, Higher Education and Technical Education. This stage of the project will cover all regions of the Kingdom.

The objectives of the King Abdulaziz Center for National Dialogue:

The King Abdulaziz Center for National Dialogue, which is a Saudi autonomous body active in the national cultural and intellectual action, seeks to achieve the following objectives:

First: consolidating national unity within the framework of the Islamic faith and deepening it further through comprehensive national dialogue.

Two: Contributing toward the presentation of the true image of Islam inside and outside the country based on moderation through constructive dialogue.

Three: Tackling social, cultural, political, economic and educational problems using dialogue channels and its mechanisms.

Four: Promoting the concept and characteristics of dialogue within the society and turning them into a method for dealing with various types of problems facing the society.

Five: Encouraging the largest possible number of people to take part in the dialogue and to further strengthen the role of civil societies with the aim of ensuring justice, equality and freedom of expression within the framework of the Shar’iah law.

Six: Reactivating the national dialogue in close collaboration with the relevant establishments.

Seven: Reinforcing communications and national dialogue channels with organizations and individuals outside the Kingdom.

Eight: Developing a strategic vision for national dialogue and ensuring the application results obtained in the process.

Ladies and gentlemen,

Since the early stages of its inception, the King Abdulaziz Center for National Dialogue has taken keen interest in the general national affairs. Its activities have been dominated by dialogue issues. In this regard, it convened four dialogue meetings; namely: the First National Intellectual Dialogue (International Relations and Covenants and the Impact of their Understanding on National Unity) in 1424 H/2003; the Second National Intellectual Dialogue (Excess and Moderation: A Thorough Review) held in Makkah al-Mukarrama in the same year; the Third National Meeting (Women’s Rights and Obligations and their Relation with Education); held in Al-Madina in 1425/2004; then, the Fourth National Meeting on (the Youth: Reality and Expectations), held in Dhahran in the same year.

The Saudi society has made great strides in fostering the culture of dialogue in line with the requirements and large avenues of our times. This has been achieved thanks, first and foremost, to Allah, and to the Saudi judicious leadership which prepared the ground for all citizens, intellectuals and the relevant parties to open dialogue and achieve national dialogue to confirm national unity on the one hand; and to foster and support positive attitudes, redress negative stands and correct errors on the other hand. The objective was to monitor the factors that undermine social and economic conditions, to contain and address them sincerely with a constructive mentality, in order to establish further stability and development. These national dialogues constitute a turning point towards new avenues in our social and political reality.

To implement the first stage, there was a need to move gradually from the national level, to provinces, then to residential districts, through launching dialogue with citizens and taking stock of the mechanisms likely to bring the activities led by this civilizational centre to a successful end. Any national developmental policy cannot yield fruits without an active participation of citizens. To that end, there is a need for an administrative structure fully aware of that process to implement this policy that involves all segments of society, through the convening of dialogue meetings in all regions of the Kingdom.

To my sense, the dominance of internal concerns stems from the need to highlight the identity of society in a way that truly expresses the intellectual and cultural trends in a time witnessing an increasingly fierce campaign against Islam and the Kingdom. The duty of the State in that respect was clear and consisted mainly in its capacity to run internal dialogue in anticipation of an external dialogue with others, based on the moderation embraced by the Kingdom and its rejection of all forms of extremism, terrorism and all attempts to strip the Ummah of its cultural identity and past. Therefore there is a need to achieve reconciliation with the self and with others before engaging in dialogue, as a recognition of the intellectual, cultural and doctrinal differences within a united frame of reference that upholds dignity, freedom, security and responsible freedom of speech. This moderation calls for tolerance and the establishment of dialogue with the self through the convening of joint dialogues promoting cooperation and the exchange of interests. The process of modernization and development should stem from internal convictions and should benefit from others’ experiences. It should likewise keep pace with current developments in the field of dialogue of civilizations and cultures. Only in that way can we possess the ability to launch dialogue with the other acting within another culture that may be self-centred; the aim being to grasp the developments and to put the (self) in the general context of the theses dealing with issues of particular concern to all of us.

The fifth engine of dialogue in the Kingdom of Saudi Arabia has moved to the stage of “dialogue with the external other”; especially following the smear campaign against our country, accusing its doctrinal, intellectual, ethnic or religious discourse of failure to open onto others. Many allegations have been levelled at our cultural conviction, principles, and religious and social constants. Though these allegations are groundless, they have benefited from the lack of clarity in our attitude and the prevailing confusion.

I am convinced that the idea of the fifth national meeting for dialogue (We and the other: a National Vision for Dealing with World Cultures) comes exactly at the right time. We hope that the debate on the idea, in the workshops, theses and scientific studies, will contribute to a full grasp of the dimensions of the issue. These conferences are expected to unleash an enlightened collective thinking on the ways to promote the Ummah and our country and help to achieve modernization and progress, especially that our religion preordains tolerance with others, and that our Prophet (PBUH) set a good example for the call for openness onto others when he sent emissaries and delegations to all parts of the world to call unto the way of Allah with wisdom and fair exhortation.

Ladies and gentlemen,

In preparation of the Fifth National Meeting, the King Abdulaziz Center for National Dialogue has convened 13 dialogue meetings in all regions of the Kingdom, on the theme “We and the Other: a National Vision for Dealing with World Cultures). Over 700 people from various groups within the Saudi society took part in these meetings, which aimed at clarifying the foundations and common ground that underlie the relations among the different cultures, and reaching a common national vision. The ultimate goal was to achieve a rational understanding of world civilizations and cultures; to disseminate awareness of these civilizations and cultures and their role in shaping human development; and to take cognizance of the religious and cultural frameworks to deal with various cultures.

Debates in these meetings covered legal, civilizational, cultural, political and economic issues. The final communiqués of the meetings have come with more than 100 recommendations. Likewise, some 4000 papers and recommendations have been contributed during the debates. Alongside the meetings, some training sessions on the improvement of dialogue skills were organized to benefit more than 1000 trainees among young and girls.

The meetings were positively welcomed by intellectuals, as they generated cultural, civilizational and social dynamics.

In the Fifth National Meeting for Dialogue, held at Abha, during the period 11–13 Zul Q’ida, 1426 H. (corresponding to 13-15 December 2005), 70 participants explored the ways to reach the national vision through the following objectives:

- To clarify the foundations and common ground underlying the relations among the different cultures.

- To disseminate awareness of world civilizations and cultures and their role in shaping human development;

- To take cognizance of the religious and cultural frameworks to deal with various cultures.

Second Annex

The National Vision for Dealing with World Cultures

Abha, 11-13 Zul Q’ida 1426H

Praise be to Allah and may the peace and blessings be upon His messenger Muhammad, his kinship, companions and followers.

At Abha, Saudi Arabia, a group of male and female Saudi scholars, intellectuals and people of literature and culture met in the period of 11-13, 1426 H., corresponding to 13-15 December, 2005. They have looked at the results of the thirteen meetings held in all regions of the Kingdom by King Abdul Aziz Center for National Dialogue (KACND) starting from 15/3/1426 H. (24/4/2005) until 14/10/1426 H. (16/11/2005) under the title of "We and the Other: A National Vision for Dealing with World Cultures". Over 700 people from various groups within the Saudi society were represented in these meetings. They discussed a group of legal (Based on Shari'ah), social, economic and political issues related to the internal matter.

The conveners affirmed that Saudis with all their rainbow colours are part of the international human society in sharing other civilized societies in actualizing the noble human values and cooperating with other societies in caring and spreading prosperity on earth. Saudis have based their culture on the noble Islamic values and the true Arab customs which both stand on the respect of the other and his beliefs and the disciplined and balanced openness towards his culture and intellect. They also believe that internal diversity in jurisprudence, intellect, culture and society is a universal law. It represents a starting point in dealing with the other and shall not be used to penetrate the national unity.

The participants recommended suggesting a project for a national vision for dealing with world cultures in the hope of publishing it and making the Saudi society aware of its content. This would take place through work programs by governmental and private institutions such as the Ministry of Islamic Affairs, Endowments, Call and Guidance, the Ministry of Education, the Ministry of Culture and Information, the universities as well as various civil society institutions such as chambers of commerce, scholarly organizations, research centres and press establishments.

The conveners emphasized the importance of issuing this "National Vision" which might turn into a national document. The conveners tended to mean by "We" the Saudi citizens who are united by one religion (i.e. Islam) and one country which is the Kingdom of Saudi Arabia. They have diversified opinions and orientations. "The Other" is all other human societies with all their religions, civilizations and countries.

Based on this, a proposed national vision for dealing with world cultures is seen as follows:

First: the General Principles:

1- Human Principles:

These are principles that humanity meets at and Islam has brought. They are:

A- The unity of the human race where all humans are united in this fraternity by going back to their father Adam. Allah says: "O mankind! Reverence your Guardian-Lord, who created you from a single person, created of like nature His mate, and from them twain scattered (like seeds) countless men and women".

B- The human dignity reserved for the Children of Adam whether it be a male or a female. Allah says:" We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation". With this dignity, the blood, honour, wealth, lineage and freedom of consciousness of the human being is protected.

C- Moral values represented in justice, kindness, fidelity, mercy, tolerance and rejection of betrayal, injustice and transgression.

D- Bringing interests and pushing away evils provided that this will not be at the expense of others

E- Knowing, communicating and cooperating with the other for the sake of truth and helping humanity. Allah says: "O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another…" and He says: "and help ye one another in righteousness and piety".

2- Shari'ah (Islamic legally) Principles:

These are based on the Glorious Quran and the Purified Prophetic Sunnah and depend on the following:

A- The principles of faith and rejecting whatever contradicts them. This is in compliance with the command of Allah who says: "It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision".

B- the correct meanings of the Islamic teachings related to the dealing with the other such as:

* Al-Wala: which is a bond of love and support we exchange with Muslims throughout the world regardless of their jurisprudent orientations according to the Shari'ah's firm principles in the Glorious Quran and the Prophetic Sunnah.

* Al-Bara: this means to stay away from what contradicts to Islam. This also means not to cooperate with non believers in this regard. But in no way this would allow for being unjust to them, to transgress against their interests or not to cooperate with them in just matters and issues.

* Al-Jihad: this is to exert all effort in the attainment of good and pushing away evil. The relation between Muslims with non Muslims is based on peace. War is an exceptional case Islam has made legal only to push away evil and to uplift injustice and transgression.

* Al-Da'wah: which is to introduce Islam so that Muslims would increase their awareness of their religion and to make known Islam's great faith-based and human values for non Muslims?

* Arguing with what is best: which is to dialogue with soft talk and civilized style and to deal with the other side in dialogue with a better treatment than his.

* Helping one another in righteousness and piety: supporting one another to achieve human interests through organizations and agreements among states and nations.

3. National Principles:

A- Saudis with all their rainbow colours are part of the international human community

B- They share with other civilized societies in actualizing the noble human values and cooperating with them in caring and spreading prosperity on earth.

C- Saudis have based their culture on the noble Islamic values and the true Arab customs which both stand on the respect of the other and his beliefs and the disciplined and balanced openness towards his culture and intellect.

D- They also believe that internal diversity in jurisprudence, intellect, culture and society is a universal law. It represents a starting point in dealing with the other and shall not be used to penetrate the national unity.

Second: Cultural Interaction:

Since culture includes matters of faith, language, values, laws, customs, literature and arts which form the personality of any society, our cultural interaction with the other is exemplified in the following:

1- Carrying the cultural responsibility dictated by the position of the Kingdom, its hosting of the Two Holy Mosques and its commitment to Islam towards the Muslim and non Muslim worlds.

2- Benefiting from the leading cultural experiences in various human societies without affecting the national identity.

3- Adopting and participating in dialogue whether it be religious, cultural or civilizational.

4- Positive interaction with international cultural organizations according to the Islamic religion and the national interest.

5- Benefiting from all constructive cultural interaction channels such as:

A- Seasons of Hajj and Omrah in exchanging intellectual and cultural benefits with the guests of Allah.

B- Exchanged visits and meetings between governmental and private institutions and their counterparts in the world.

C- Objective scholars and intellectuals and seekers of truth.

D- The Saudi attaché missions at Kingdom's embassies.

E- International institutions hosted by the Kingdom such as the Muslim World League, the World Assembly of Muslim Youth, King Faisal International Prize and institutions that the Kingdom is part of.

F- Cultural exhibitions and festivals as well as intellectual meetings and international conventions and world prizes.

G- Exchanging and translating innovative, artistic and intellectual productions in beneficial intellectual fields.

H- Scientific centres and institutions as well as Fiqhi councils for studying the other and interacting with him especially specialized centres for Islamic and Middle Eastern studies.

I- Exchanging educational scholarships and visits of students, professors and researchers and facilitating the procedures of their entrance into the Kingdom.

J- Mass media, communications and information technology especially the internet.

K- Opening up and cooperating with world media in ways that serve positive interaction with the other.

Third: Social Interaction:

Since the Saudi society has its religious and social firm principles, which does not mean self enclosure or isolation from the world, then the social interaction with the other stands on the following:

1- Introducing the Islamic social system in its totality and justice for humanity.

2- Cooperating with callers to noble human values in ways that preserve the rights of humans, their dignities and freedoms.

3- Participating in the world charitable work, cooperating with the international human institutions and benefiting from the others' experiences outside the homeland.

4- Analyzing negative social phenomena which some societies suffer from in order to protect our society from these phenomena through activating the social and educational centres and institutions.

5- The international positive interaction with social issues such as human rights, women rights, children rights, the rights of those with special needs, the issues of poverty, unemployment and caring for environmental issues through governmental and private institutions.

6- Cooperating with world commissions and organizations concerned with woman affairs in what realizes her dignity, preserves her rights which Allah legislates for her, removing obstacles which limit this cooperation and encouraging her representation in those commissions and organizations.

7- Expanding the establishment of civil society institutions in a way that actualizes public interest and enhances interaction with the other.

Fourth: Political Interaction:

We abide in international relations by the Islamic methodology which is based on justice as an absolute value, tolerance and fulfilling international covenants and agreements. Based on this, the political interaction stands on the following:

1- Taking the Basic Law of Ruling in the Kingdom as a starting point in dealing with the other.

2- Interacting and cooperating with others in ways that do not affect the national unity.

3- The centrality of the Palestinian issue and freeing Jerusalem.

4- Positive interaction with expatriates and actualizing national laws which protect their rights.

5- Supporting the will of the Arab and Islamic states in preserving their national unity, avoiding the dangers of their disintegration, protecting human rights in them and working on their integration.

6- Supporting states to abide by the human rights and international human law towards their citizens and residents in their lands and treating them in a human way which preserves their humanity and rights and seeks to throw away any works or discriminatory statements against Islam and Muslims and calling upon the Organization of the Islamic Conference (OIC) to create a legal department for the protection of the rights of the Muslim minorities in the world.

7- Spreading the culture of dialogue and tolerance among societies and nations.

8- Activating the role of the Kingdom's embassies and their representative bodies in enhancing positive interaction with the other.

9- Empowering the civil and private society institutions to actualize interaction with other societies.

10- Benefiting from the strategic relations with big powers to serve the national interests and holding strategic partnership with rising powers in the world as well as making citizens aware of the importance of these relations.

Fifth: Economic Interaction:

Due to the Kingdom's enjoyment of heavy economic weight on the world scene, our economic interaction with the other shall be employed to enhance interaction and dialogue through:

1- Emphasizing the Kingdom's oil policy in ways that serve the national interest and contribute to the stability of world economy.

2- Emphasizing the role of the Saudi development funds which offer financial assistances to other states and nations and enhance interaction with the other.

3- Actualizing the role of various economic institutions such as chambers of commerce and industry and joint economic committees in enhancing interaction with the other.

4- Realizing the national tourism strategy and activating the inter-Arab and international tourism as an important component in the economic development and human interaction.

5- Working to attract foreign investments to the Kingdom and facilitating a proper local investment environment which encourages investments to accommodate the national work forces.

6- Working to expedite the economic integration among Arab and Islamic states.

7- Enhancing trade exchange in export and import in a way that realizes the common benefits for all sides of exchange.

8- Benefiting from the Kingdom's joining the World Trade Organization (WTO) as well as its membership in other international economic organization in a way that enhances interaction with the other.

9- Participating in owning technology and sciences with the Kingdom's trade and industrial partners.

At the end, the male and female participants in this dialogue as well as the chairmanship committee at King Abdul Aziz Center for National Dialogue take this opportunity to raise the highest thanks and gratitude to the Custodian of the Two Holy Mosques King Abdul Allah Ibn Abdul Aziz Al Saud and to his faithful Crown Prince Sultan Ibn Abdul Aziz Al Saud for their support and care.

They also would like to thank his Royal Highness Prince Khalid Al Faisal Ibn Abdul Aziz Al Saud the governor of the Asir Region for his support and appreciate his support to hold this meeting as well as to his Excellency the Minister of Culture and Information Iyad Ibn Amin Madani for all his media efforts which contributed to covering the functions of this meeting. Everyone turns to Allah the Almighty to protect this land and guide its steps under its wise leadership for He is all Hearing and all Answering.

May Allah's peace and blessings be upon our master Muhammad, his kinship and companions all. Allah is the provider of guidance.

Abha, 13-11-1426 H., corresponding to 15-12-2005

(*) Secretary General of King Abdulaziz Center for National Dialogue, Advisor at the Royal Cabinet, Riyadh, Kingdom of Saudi Arabia.

Publications of the Islamic Educational, Scientific and Cultural Organization

-ISESCO- 1428H/2007 A.D