[Congressional Record (Bound Edition), Volume 151 (2005), Part 16]
[Extensions of Remarks]
[Pages 21373-21376]
[From the U.S. Government Publishing Office, www.gpo.gov]




 SPEECH OF PAKISTANI PRESIDENT PERVEZ MUSHARRAF TO THE AMERICAN JEWISH 
                    CONGRESS/COUNCIL FOR WORLD JEWRY

                                 ______
                                 

                            HON. TOM LANTOS

                             of california

                    in the house of representatives

                      Tuesday, September 27, 2005

  Mr. LANTOS. Mr. Speaker, just a few days ago, it was my great honor 
and pleasure to share the dais with President Pervez Musharraf, who is, 
quite literally, the ``Indispensable Man'' in Pakistan's politics 
today--and who promises to be one of the most significant and pivotal 
figures in Pakistan's history.

[[Page 21374]]

  In a remarkable demonstration of vision and daring--and at 
considerable personal and political risk--the Pakistani President 
addressed the American Jewish Congress and the Council for World Jewry 
at a dinner in New York City. On that occasion, Mr. Speaker, he 
emphasized the commonalities among Islam, Judaism, and Christianity, 
and stressed the importance of working cooperatively to defeat 
terrorism. He expressed his positive appraisal of Prime Minister 
Sharon's decision to withdraw Israeli forces from Gaza, and urged 
cooperation between Israeli and Palestinian leaders with the hope that 
both sides will ``shun confrontation and pursue peace and 
reconciliation.''
  Mr. Speaker, the Pakistani President took a very positive step in 
this direction earlier this month with his support for the 
unprecedented meeting between the Israeli and Pakistani foreign 
ministers in Istanbul--an event that we all hope will usher in a new 
era of cooperation and friendship between these two countries that are 
of vital importance to the United States. In light of Pakistan's weight 
and influence in the Islamic world, we also hope and expect that it 
will be a step toward a process of mutual recognition between Israel 
and all the Muslim-majority nations of the world. By demonstrating to 
Israel that its own courageous peace initiatives are both appreciated 
and reciprocated, President Musharraf has made a most important 
contribution toward the Middle East peace, for which every person of 
good will prays.
  President Musharraf is a man of vision. When we met in Washington 
three years ago, I urged him to follow the example of the great 
modernizer Mustafa Kemal Ataturk, the founder of the modern, secular 
Republic of Turkey, a nation with which President Musharraf is 
intimately familiar. He has, in fact, blazed a trail that I believe 
Ataturk himself would admire. At a time when the civilized world is 
engaged in a global war against Islamic terrorism, President Musharraf 
has emerged as the quintessential Muslim leader of moderation, decency, 
reason, and acceptance of pluralism.
  Also, Mr. Speaker, President Musharraf's pragmatic and constructive 
attitude toward resolving Pakistan's differences with India has brought 
with it the promise of finally bringing an end to more than half a 
century of animosity.
  He has transformed Pakistan into a tried-and-true ally in the war 
against terrorism, despite two al-Qaeda attempts against his life. He 
is a beacon to other Muslim states as the model of a moderate and 
enlightened Islamic leader.
  Mr. Speaker, in New York, I told President Musharraf that we in 
Congress, on both sides of the aisle, deeply appreciate his courage and 
his role in creating a new Pakistan and a deeper U.S.-Pakistan 
friendship.
  I also want my colleagues in the Congress to have the opportunity to 
read the excellent address the Pakistani President gave in New York at 
the American Jewish Congress and the Council for World Jewry. I ask 
that it be placed in the Record, Mr. Speaker, and I urge my colleagues 
to give it thoughtful attention.

                Address to the American Jewish Congress

       Honorable Mr. Jack Rosen, Excellencies, Distinguished 
     guests.
       Let me start by expressing my personal and my nation's 
     grief and condolences over the devastation, loss of lives and 
     human suffering caused by Hurricane Katrina in the south 
     eastern states especially New Orleans.
       I thank Mr. Jack Rosen for inviting this distinguished 
     gathering under the auspices of the American Jewish Congress. 
     This is a unique occasion. It signifies an endeavor for 
     mutual understanding in a time of uncertainty and fear. The 
     unfortunate events of recent history have created division 
     and tension between the followers of the three great 
     monotheistic faiths--Islam, Christianity and Judaism. Your 
     invitation card described this event as a historic occasion. 
     For a leader of Pakistan, it is indeed so, and I feel 
     privileged to be speaking to so many members of what is 
     probably the most distinguished and influential community in 
     the United States. I also deeply appreciate that in arranging 
     this event, the American Jewish Congress has invited members 
     of other prominent organizations and associations 
     representing the spectrum of American society.
       I always speak my mind candidly. And I always do so with 
     total sincerity. This is what I will do this evening. There 
     is no longer any time for ambivalence or leisurely diplomacy.
       The world has entered an era where a number of threats--
     terrorism, political conflicts, proliferation, poverty--have 
     assumed global and catastrophic dimensions. They have to be 
     resolved urgently and with finality. They cannot be merely 
     managed in the hope that they can be resolved later. We can 
     no longer leave these wounds festering. They pose a great 
     danger to the world at large and our future generations.
       Our world today has been transformed, by the revolutions in 
     communications and information technology, into a global 
     village. People move, interact and affect each other. The 
     good or bad in one region transcend geopolitical boundaries 
     and have a global impact. The homily: ``the common heritage 
     of mankind'' is now a visible reality. We are jointly 
     responsible for the well-being, progress and prosperity of 
     our peoples--indeed of mankind at large. Each people, nation, 
     and religion must live with each other, accommodate each 
     other, and do no harm to each other. Today, truly, we are our 
     ``brother's keeper''. This is a heavy responsibility--given 
     that our world has great wealth, but also grave poverty; 
     great achievements, but also grave injustice; unprecedented 
     capacity for progress and prosperity, but also the awesome 
     capability to destroy our planet.
       Ladies and Gentlemen, the major monotheistic religions of 
     the world--Judaism, Christianity and Islam share a common 
     heritage and converge on a multiplicity of universal values. 
     Yet, today, our great religions--which should be a source of 
     hope, tolerance and peace--are seen to be pitted against each 
     other. How and why did this happen? Is it possible to reshape 
     the future for the common benefit of humanity--for all of us? 
     These are the questions I would like to address this evening.
       On this occasion, it is relevant to recall that Jews and 
     Muslims have more similarities and few divergences in their 
     faith and culture. The oneness of God (which Muslims call 
     Tauheed), is common to both Islam and Judaism. The Muslim 
     greeting, Salam O Alaikum (peace be upon you), is akin to the 
     Jewish greeting, Shalom, which also means peace. When I 
     watched the last scene in the famous movie ``Schindler's 
     List'', it concludes with a quotation from the Talmud: 
     ``Killing one innocent person is like the murder of humanity 
     and saving one innocent person is like saving humanity.'' The 
     identical words appear in the Holy Quran.
       According to the Holy Quran and our Holy Prophet (PBUH) 
     Jews and Christians are the ``People of the Book'', belonging 
     to the same spiritual tradition. Abraham, Moses and Jesus are 
     among the most revered prophets of Islam. Moses is the 
     prophet who is most frequently referred to in the Holy Quran. 
     Our experiences and histories intertwine in many regions of 
     the old world and most significantly in the Holy Land.
       The history of interaction between the Islamic and Jewish 
     communities is rich and long. This includes the shining 
     examples of Jewish communities coexisting in harmony within 
     Islamic societies in Cordova, Baghdad, Istanbul and Bokhara, 
     contributing to a rich mosaic of culture and traditions. Many 
     Jewish historians have referred to the days of Muslim Spain 
     as the ``golden period'', when Jewish communities flourished 
     intellectually, politically and economically in an 
     environment of religious tolerance and scholarly inspiration.
       The subsequent wrath of the Inquisition was suffered 
     jointly by Muslims and Jews. Indeed, over the centuries, 
     Jewish communities and Islamic societies from Central Asia to 
     Spain, have not only lived together and shared prosperity, 
     but also suffered together.
       The past six decades are, therefore, an aberration in the 
     long history of Muslim-Jewish cooperation and coexistence. 
     Many learned studies have been written about the reasons for 
     the hostility and violence that has occurred. I do not wish 
     to dwell on this. Each of us has his own understanding and 
     perception. But, it is relevant to recall that the gulf 
     between the Muslim and Jewish communities arose in what was 
     the bloodiest century in human history, marked by world wars, 
     genocide and mass deportations, in which millions perished. 
     It was in this bloody century that the Jewish people suffered 
     their greatest tragedy--the Holocaust--whose commemoration 
     will be on the agenda of this year's session of the United 
     Nations General Assembly. It was also in this brutal century 
     that other peoples suffered their greatest tragedies--
     Palestinians, Kashmiris, Bosnians, Rwandese. We must not 
     forget; but we must forgive. Suffering often engenders anger; 
     but this must be soon replaced by compassion. And, we have 
     witnessed such compassion from the Jewish community. It was 
     Jewish groups in the US who were in the forefront in opposing 
     the ethnic cleansing of Muslims in Bosnia. I am told that the 
     largest contributor to the Bosnian cause was the Jewish-
     American businessman and philanthropist--George Soros. More 
     recently, in the backlash against Muslims, including 
     Pakistani immigrants, after 9/11, they received legal and 
     other assistance from several Jewish groups, I wish to 
     acknowledge and appreciate this.
       These noble examples are a source of hope. Hope that we can 
     convert this century into one which will see universal peace, 
     progress and prosperity. This aspiration is achievable but 
     only if we pursue reconciliation and cooperation.
       There are a host of challenges we all face in common--
     political, social and environmental. One of the most 
     pervasive threats we confront is international terrorism. The 
     world today is in the grip of terror. Explosives, car bombs, 
     suicide bombers have all added a new destructive dimension to 
     terrorism. Terrorism threatens to destabilize all modern 
     societies. It is anti-progress. It must be rejected. It 
     cannot be condoned for any reason or cause.

[[Page 21375]]

       The people of Pakistan have suffered from terrorism. We 
     continue to suffer because of extremism in our region. We are 
     making our contribution to the fight against terrorism. Our 
     efforts have won international appreciation. Pakistan is 
     participating in international action against international 
     terrorism through police and military action, intelligence 
     sharing and measures to curb terrorist financing.
       But, I believe, we cannot limit ourselves to fire fighting 
     and local actions against individuals and groups. We should 
     also look for the deeper causes of this malaise and for the 
     motivations that drive individuals to extreme irrational 
     behavior to commit acts of terrorism. The question that 
     arises is: what pushes a human being to such extremes of 
     desperation that he takes his own life to kill others? I have 
     no doubt whatsoever that any attempt to shy away or ignore 
     the root causes of terrorism is shutting ones eyes to reality 
     and is a sure recipe for failure. Military action or use of 
     force against the terrorists today is not, in itself, the 
     ultimate solution to the malaise. It merely buys us time to 
     implement profound policies to eliminate the phenomenon.
       A parallel danger lies in fallacious theories and polemical 
     campaigns motivated by prejudice. The postulated clash 
     between civilizations, specifically between Islam and the 
     West, has no basis in history. Civilizations have grown and 
     prospered throughout history, influencing, interacting with 
     and enriching each other. Regrettably, the theory has 
     inspired attempts to turn it into a self-fulfilling prophecy. 
     There are tendencies to associate Islam with terrorism and 
     even suggestions that this great religion of tolerance, 
     compassion and peace, somehow, denies espousal of these 
     universal values. To my mind this is a hate campaign. In 
     today's dynamic world, we need, more than ever before, to 
     foster understanding and harmony among societies. Should we 
     tolerate such campaigns in our midst when we demand their 
     rejection elsewhere? Therefore, I strongly support the 
     endeavor to promote interfaith and inter-civilization 
     dialogue and harmony.
       However, it is a fact that, today, most of those involved 
     in terrorist acts, as well most of those who suffer the 
     consequences of these acts, are Muslims. Obviously, there is 
     a deep disturbance and malaise within Islamic societies, 
     which has become specially acute in recent years. The reasons 
     are plain to see. Since the end of the Cold War, almost every 
     major festering problem and conflict affects and torments the 
     Islamic world. Palestine has been at the heart of the 
     troubles in the Middle East. In our region, Kashmir has been 
     the source of tension and conflict. The unfortunate history 
     of Afghanistan spawned extremism and terrorism. Turmoil in 
     Iraq causes great concern in the Islamic world and the rest 
     of the international community. These and other political 
     issues have given rise to a deep sense of anger, desperation 
     and humiliation in the Arab and Muslim populations. It is 
     this political and social environment which breeds terrorism 
     and extremism.
       At the same time, I do not shy away from pointing to the 
     failure within the Islamic societies to embrace reform, 
     progress and modernity. The Muslim world emerged from decades 
     of colonization, politically, economically and socially 
     stunted. Political independence did not always lead to good 
     governance. Many of us have remained trapped in a time warp, 
     still struggling to reconstruct our political, social and 
     economic systems to respond to the challenges of our times. 
     In Islamic societies, there is a divide between the outlook 
     of the protagonists of modernity and the custodians of 
     orthodoxy. The resultant economic deprivation and social 
     backwardness are also the source of extremism. And extremism 
     creates a fertile recruiting ground for terrorism.
       Ladies and Gentlemen, if we are to succeed against 
     terrorism and end extremism, we must, therefore address the 
     root causes. The leaders of today must change the course of 
     events instead of merely reacting to a series of catastrophic 
     events--such as 9/11 and 7/7.
       First of all, I feel we need to clearly understand that 
     terrorism and extremism are two different phenomena. Each 
     requires a different strategy. Lumping terrorism and 
     extremism together, or behaving as if they are synonymous, is 
     a fallacy. Terrorism has to be met head on with all the force 
     required to suppress and eradicate it. In the case of 
     extremism, the battle has to be won in the hearts and minds 
     of people. It cannot be achieved through the use of force. We 
     must adopt separate short term and long-term strategies to 
     address terrorism and extremism. Such immediate and long-term 
     strategies have to be implemented at three tiers: the global 
     level, the Muslim world level and the national level in the 
     concerned countries.
       In the immediate context, terrorism, as I said, has to be 
     confronted with force all over the world. Intimate 
     cooperation and coordination of intelligence and squeezing 
     the underworld funding of terrorists and extremists 
     organizations will facilitate counter terrorism operations to 
     a large degree.
       At the same time, to ensure success, it is essential, 
     together with the use of force, to promote the resolution of 
     the political disputes, which are exploited by terrorists to 
     justify their criminal actions. Among these political 
     disputes, may I be allowed to say clearly that the 
     Palestinian and Kashmir disputes are ripe for resolution. One 
     can draw satisfaction from the fact that visible signs of 
     movement are appearing towards an end to both these disputes. 
     We ought to put our collective weight behind a push for their 
     final solution. Secondly, for the long term, the socio 
     economic revival of the Muslim world, focusing particularly 
     on education and poverty alleviation, will also erode the 
     core of terrorism and extremism.
       I have strongly advocated reform, social and economic 
     progress and rejection of extremism in Islamic societies. In 
     parallel, I have emphasized that the international community, 
     particularly the West, must facilitate the resolution of 
     outstanding problems, in particular the problem of Palestine. 
     I have described this two-pronged approach as Enlightened 
     Moderation. Regardless of the nomenclature, this dual 
     approach responds to the realities of our historical and 
     political circumstances, which cannot be wished away.
       The strategy of Enlightened Moderation, at the global and 
     Muslim world level, will also help to end extremism. 
     Domestically, religious bigotry, hate campaigns and 
     confrontational tendencies have to be curbed. This has to be 
     done through bold, determined, well thought out and 
     indigenously applicable strategies. The misuse of religion to 
     spread militancy, hatred and violence has to be suppressed. 
     An international discourse as well as national debate in 
     affected societies, on religious harmony must be initiated. 
     In the Muslim world, I feel we need to initiate a serious 
     discourse to promote an understanding of the true Islam. We 
     must then project its real essence to the world.
       I would like to say with pride that today Pakistan is 
     perhaps the only country which is actively confronting and 
     addressing the issue of terrorism and extremism through well-
     considered and comprehensive separate strategies. The results 
     are already visible on the ground. We are determined to 
     persist with and sustain this effort until we gain complete 
     ascendancy over the terrorist and extremist segments with our 
     national fabric.
       Ladies and Gentlemen, I would be remiss if, while 
     addressing the American Jewish Congress, I did not express my 
     views on the Israeli-Palestinian problem. I do not have an 
     iota of doubt that this lies at the heart of terrorism in the 
     Middle East and beyond. In view of its global impact, it is 
     incumbent on the international community--especially the West 
     and the US--to ensure a peaceful resolution of the dispute. 
     Both parties involved--the Israelis and the Palestinians--
     must shun confrontation and pursue peace and reconciliation.
       Israel rightly desired security. This will remain 
     incomplete until the creation of an independent and viable 
     Palestinian state is assured. Israel must come to terms with 
     geopolitical realities and allow justice to prevail for the 
     Palestinians. The Palestinians' desire for freedom and 
     nationhood is as intense as that of any other people. They 
     want their own independent state.
       We see hope in recent events. We have welcomed the Israeli 
     decision to pull out of Gaza. The peace process, as set out 
     in the ``Road Map'', must be pursued as agreed. We hope 
     Israel will also soon withdraw from the West Bank. This will 
     set the stage for the establishment of the independent state 
     in Palestine. By respecting Palestinian aspirations, Israel 
     will attain its legitimate desire for assured security. I am 
     convinced that peace in Palestine that does justice to both 
     the Israelis and the Palestinians will bring to a close the 
     sad chapter in the history of the Middle East. It will revive 
     the historical ties between Islam and Judaism. It will 
     extinguish the anger and frustration that motivates resort to 
     violence and extremism. What better signal for peace could 
     there be than the opening of embassies in Israel by Islamic 
     countries like Pakistan?
       There will remain the difficult ``final status'' issues to 
     be resolved. None is more sensitive than the fate of the Holy 
     City of Jerusalem (which we call Al-Quds al-Sharif). It is a 
     city that is sacred to Jews, Christians and Muslims. It was 
     the first Qibla of Islam. The first edict of Caliph Omar when 
     he entered Jerusalem, over fourteen centuries ago, was to 
     annul the five hundred years of exile of the Jewish people. 
     He invited them to return and build their homes in the Holy 
     City. For durable peace and harmony between Israelis and 
     Palestinians--indeed between Israel and the Muslim world--it 
     is such a gesture of reconciliation and realism that is 
     required of Israel. Any final settlement should respect the 
     international character of Jerusalem as well as international 
     law and the resolutions of the Security Council.
       I have always believed that the courage required to 
     compromise and reconcile is far greater than that required to 
     confront. I appeal to Israel to show that courage. I appeal 
     to the American Jewish Congress, and the entire Jewish 
     Community, to use their considerable influence to put an end 
     to the Palestinian dispute once and for all and to usher in a 
     period of peace and tranquility in the Middle East and 
     perhaps the whole world. Failure is no longer an option.
       Ladies and Gentlemen, let me conclude with a word about the 
     prospects of Pakistan's relations with Israel. Pakistan has 
     no

[[Page 21376]]

     direct conflict or dispute with Israel. We pose no threat to 
     Israel's security. We trust that Israel poses no threat to 
     Pakistan's national security. But, our people have a deep 
     sense of sympathy for the Palestinian people and their 
     legitimate aspirations for statehood. In response to the bold 
     step taken by Prime Minister Sharon to withdraw from the 
     Gaza, Pakistan decided to initiate an official contact with 
     Israel. Our Foreign Ministers met in Istanbul through the 
     good offices of our Turkish friends. As the peace process 
     progresses towards the establishment of an independent 
     Palestinian state, we will take further steps towards 
     normalization and cooperation, looking to full diplomatic 
     relations.
       Ladies and Gentlemen, we can remain mired in old prejudices 
     and keep the world hostage to the politics of perennially 
     defining and redefining of enemy, or we can move forward with 
     courage and reach out to work for the rebirth of history and 
     a new future of peace, harmony, mutual respect, dignity and 
     shared prosperity. We can lose this opportunity to narrow 
     vision and a failure to see humanity in each other. The 
     responsibility to make the right choice is in our hands.

     

                          ____________________