"ملف 61/11 V (D 95) مسائل متنوعة خاصة بالحجاز ونجد" [و‎‎٤‎٧] (٥٣٠/١١٠)

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THIS DOCUMENT IS THE PROPERTY OF HIS BRITANNIC MAJESTY'S GOYERNMHNT
EASTERN (A rabia). si [v
CONFIDENTIAL.
^ BUSHIRr WESfOfiNCY,
July 13, 1932.
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Section s.
QONWMTIAL tlEUOROS.
[E 3497/2814/25]
Sir A. Ryan to Sir John Simon.—{Received July 13.)
(No. 250.) w _
Jedda, June 17, 1932.
' WITH reference to Mr. Hope Gill's despatch No. 205 of the 11th May,
commenting on Ibn Sand's speech at his pilgrim banquet on the 12th April, I
have the honour to state that the King seems to have created somewhat of a
sensation by another flight of eloquence when he addressed a company of Hejazi
notables in Mecca on the eve of his departure for Taif on the 23rd May.
According to private accounts of the gathering, His Majesty indulged in extremely
strong language about the abuses complained of by pilgrims, and, while excusing
the irregularities practised by exploiters of the poorer sort, criticised in the
severest terms people in intermediate positions, and most of all those of the
highest class, including, it is said, his own officials. He is reported to have spoken
of chopping off heads as a remedy, which he had thought of applying at once, and
with his own hand, but for which on the present occasion he was substituting a
warning; and to have attacked the younger of his hearers for their inclination to
read Egyptian political literature and to tread in the materialistic ways of
Europe.
2. There may be a good deal of exaggeration in the version which I have
summarised in the preceding paragraph, but the speech seems, nevertheless, to
have been intended as a cautionary sermon for the special benefit of the Hejazis.
The " Umm-al-Qura " published on the 27th May a long account of it, in which
it is possible to detect the boom of menace in the sea of somewhat militant piety
to which Ibn Sand has accustomed his Moslem hearers. <£ You know," he said,
" that we entered the Hejaz only after we have been fought against in our home.
By God, we do not withstand anything unless we are first attacked, and if we are
attacked we defend our religion, ourselves, our nation and home; and God grants
us success, which is a blessing from Him. When we arrive at a place we order
its people to follow the commands in the Holy Book and the traditions of the
Prophet. We are only warriors in the cause of God."
3. The King, according to the " Umm-al-Qura" report, described his
readiness to enquire into the state of the people and his care for their welfare.
" 0 people of this holy land sacred land," he cried, "by God, I look at the old
as my father, the middle-aged as my brother and the young as my son. What I
say is what I believe and God is the best witness." He went on to define his
attitude towards modern civilisation. He would depart in nothing from the
commands of God as conveyed by the Prophet; he would accept what was
beneficial and permitted by Islam, opposing what was contrary to it. There was
no civilisation preferable or better than that of Islam.
4. Presently the King delivered himself of the following passages :—
" You must advise ignorant people and guide them to the right path. If
he follows the advice, thank God; but if he refuses he will be responsible
for his sin.
" I swear by God that I like peace and endeavour to maintain it, but in
case I am afflicted, I keep still till the very end, and if the time of defence
comes I will defend the religion and country.
" If there is nothing to ride on except spear-heads, the compelled one
cannot help riding on them. Then there will be one of two alternatives :
either happiness or martyrdom, and each of them is a blessing from God.
We are prepared to meet either of them with open arms and cheerful faces,
as this is the tradition of the Prophet of God and his friends after him."
5. The King went on to divide people generally into three classes, the
helpers, the indifferent, whom efforts should be made to guide in the right way,
and the opposers, whose punishment would be great in this world and in the next.
[516 n—3]