Our Arab present suffers from several crises, the foremost of which is the crisis of foreign intervention, which does not involve culture and openness, but rather hegemony and subordination.
The foreign language is an absent language in our society, and by absence we do not mean its absence, because its presence is fixed, but it is a civilized language that is not present, and thus it remains absent because it is absent from the Arab, and absent from his conscience and imagination, and as a result it must be absent from his statement.
The difficulty of the complainant is not due to the lack of understanding and not speaking the foreign language, but rather the difficulty lies in the inability to communicate and communicate, because the language that is absent from the imagination and conscience cannot compensate for the language present in this conscience and that imagination, and therefore the difficulty complained of lies in the absence of Foreign circulation is about the conscience and imagination of the Arab, and therefore this foreign language will not be present in the statement, and despite the attempts that have been made and will be made to control the foreign language, it will not go beyond being a technical control, not a pragmatic one, that is, it deals with the language in its horizontal level only. Not in its horizontal and vertical plane together, as is the case in the present language.
Whoever claims that Arabic is absent is certain that he did not see the reality of things, or that the expression betrayed him and meant that Arabic is absent like the prepared foreign language, and as long as the language has been included here in the category of the objectivity, then it is either combative if it is absent, or it is imposed if It was prepared, and therefore the real interaction is the dual interaction with the saying of agency until it gives birth, bears fruit and produces, and no language is more capable of this fruitful mating than the language present in conscience and imagination and then present in creativity and eloquence.
The concept of this is that we resemble our language and that our language resembles us, that is, that we are our language and that our language is us, and note the harmony between “we” which denotes the self and “us” in the word “our language” which denotes the self as well, in the sense that I will not be I even be me is me.
Accordingly, if we resemble the language of another, or in other words, if we resemble his language, and we assume that his language resembles us, that is, that we are his language, and his language is us, and note the dissonance that exists between “us” in the word “similar to (our)” that indicates the self and between “his” In the word “H” denoting the other, the result of all this will be that I will not be me until I am (I) he, (him), and this, for my life, is not correct except as one who equates three with two, and logic has to answer.
For all of this, we see that the preparer of the prepared language does nothing more than bringing the cultural act of the language, and marginalizing the linguistic act related to it, in his belief that the cultural act is the mechanism capable of reproducing its model and the continuity of its cultural language. Dissociation or what you live in terms of loss due to the abrasion from which the ego is stripped of its ego until it becomes “he” who is (it), and then this person lives with “it” and without his ego, and thus he is absent just as his language was absent.
Thus, it becomes similar in its own language, not in terms of its being present, so that the ego is equal to “I”, but rather similar to it in terms of its being absent, in that the “I” becomes “He” in a prior stage, after which “He” turns into “He”. Thus, in all cases, this unseen has resembled his language despite his energetic endeavor to disengage from this similarity because of the horror of alienation that he practiced on the self, and as long as he has resembled it in all his cases, he only has to choose the side of the similarity between them, either presence or absence.
The absence of the Arabic language is not due to a weakness in the origin of the language, as some claim, or to its inability to keep pace with the times, as others claim. , because he is certain of what this civilized opponent has of the cultural strength factors, which his linguistic reality testifies to, as his dictionary is full of Arabic words that are not hidden from beginners as well as specialists.
The renaissances based on the act of translation are especially disturbing to the enemies of Arabic, and therefore we still hear voices within the Arab world that reject all advancement of this act, but rather belittle and despise it by canceling the subject of translation in many schools and institutions and attacking its people in universities and questioning its ability to transfer the contents of knowledge and information .
As evidenced by its global reality, geography and culture, as it was concretely shown that all societies that drew a different language educationally and institutionally only increased backwardness and dependence, and that societies that learned another language but did not take it as a means of teaching were able to progress and flourish.
And we will not find the example of Japan as a witness to this, as it did not neglect its language, but rather defended its presence and accomplished every act of absenteeism that could be practiced on it, so it delegated an elite group of intellectuals to learn the languages of others, and then translate their useful knowledge to successive Japanese generations, so the act of translation was a means to Acculturation, learning and development while preserving oneself from melting.
This act of translation is the shield with which our language, our culture, and our civilization must confront what is being aimed at it of denigrating closure and lack of openness, because it is openness while preserving the minor and major identity, preserving the minor identity by preserving the language of conscience and creativity, and preserving the major identity by keeping the windows open to renew ventilation and benefit from the wisdom of worlds, but without demolishing the walls and denying the foundations.
This Japanese acculturation based on the act of translation is the same that it did before the Arab and Islamic civilization when it ruled the world, as it strived to translate Greek, Indian and Persian knowledge into its language and increased it with its creativity and giving until it became the language of civilization, culture and knowledge that cannot be entered into science From the sciences without being able to master it, and from it the nations that want to develop became carriers of it into their languages in order to preserve their beings and their presence as well.
For this reason, these renaissances based on the act of translation may be distressing to the enemies of Arabic in particular, and for this reason we still hear voices within the Arab world that reject all advancement of this act, but rather belittle and despise it by canceling the subject of translation in many schools and institutions and attacking its people in universities and skepticism. In its ability to transfer the contents of knowledge and information, to other evasions that deliberately put obstacles in the face of the act of translation.
The truth is that there is nothing worse than this act in underestimating the value of man as a free being, as the vilification practiced by the enemies of Arabic on the act of translation, as an act that preserves the language of the nation its being and existence, and the nation its civilization and presence, because it is a vilification that makes the Arab mind foolish by entering it into a vortex of statements theory because it distracts him from observing the historical facts as we referred to in the Arab and Islamic experience, and from the realistic facts as we alluded to in the modern Japanese experience.
In conclusion, we must insist on developing our Arabic language, despite the strength factors that it enjoys in terms of being the language of the Islamic religion that unites more than one and a half billion Muslims, all of whom call to prayer in Arabic, pray in it and read the Holy Qur’an in it, and glorify and remember in it. And they practice their religious rituals in general, so it is not possible to imagine the existence of a Muslim, even if he is not an Arab in race, who does not learn Arabic for the sake of the aforementioned religious purpose.
Likewise, the Arabic language is a monotheistic means comparable to religion and superior to it in uniting the various races and nationalities present in the Arab space, even if they are non-Muslim, because the success of communication between all of them has been proven due to the factor of the unity of the language that is Arabic.
This is in addition to its distinguished presence in international organizations such as UNESCO, the United Nations and its institutions, the League of Arab States and its branches, and other international organizations. This distinguished presence also appears in the visual and written media, despite the many demolition shovels that seek to exclude it from the global space.
This distinguished presence did not stop at the borders of the well-known Arab channels, but rather went beyond it to Western media channels, including the American, British, Russian, French and other news agencies.
All this is purified by looking at the many newspapers and magazines that are printed in Arabic and distributed in millions inside and outside the Arab world.
By mentioning the outside, it is possible to refer in this context to another factor of the strength of this language, which is represented in its presence as a language of teaching in many Western universities through the scientific institutes of the Arab and Muslim communities, and there are other factors that there is no scope here to mention, analyze and study them.
Returning to the foregoing, despite all these manifestations that make Arabia present and alive, it must be taken in order to be able to keep pace with the world and the two worlds, by strengthening its presence in the digital world, and enabling it to manage networking and communication technologies, just as the religious given previously strengthened its presence In the real world, and enabled it to manage various experiences and races by uniting its tongue due to the factor of religion, so it became a language rich in the experiences of other nations, and it had influence and impact, with the need to note the difference, of course, between the nature of the religious given and the nature of the digital given, methodologically, constructively, and polarizing.
Then it is necessary to reconsider the lists that collect the linguistic balance of Arabic, by reconsidering the composition of the Arabic lexicon in a manner that preserves the currentness of Arabic and keeps pace with it, if it is at the level of the method of arranging words, the method of explaining terms or at the level of evoking denominators and contexts and the methodology of employing citations.
It is no secret that the development of the Arabic language is no longer the work of individuals alone, but rather the work of universities, laboratories, and courses of postgraduate studies, and the unanimous saying that Arabic needs institutional work stemming from institutions that join efforts to serve this development and that keeping pace.
And if the conversation leads us to the institutionalization of the language, then we must insist on providing a legislative and legal structure by which we protect our language from every violation, contempt or dwarfing, including the law of respect for the Arabic language in public spaces, as in many developed countries.
The institutionalization of the language also requires the institutions of the Arabic language to convince all societal actors of the usefulness of this language in terms of economy, politics and security, so that every actor from his side contributes to preserving this language as a means of profit, a means of management, and a means of preserving the safety and security of society.
On the economic level, for example, it is possible to talk about linguistic capital, so printing a book in Arabic is an expectation of great profit, because the space for its publication, presentation, reception and sale is very wide, extending from Rabat to Jakarta, while printing it in colloquial dialects or other foreign languages makes it confined to the narrow field of geography in which it lives. It contains those dialects or foreign languages, and the investor and the profit-seeker have to ponder.
For its people, the Arabic language is like a fingerprint that distinguishes every human being, because no matter how much we impersonate the language of others, we become more alienated from ourselves, because the circulation in which the Arab grew up has its own way of dealing with existence and looking at it, and it is naturally different from the circulation in which the non-Arab grew up. Therefore, the methods of expression and the ways of constructing sentences and arranging their words differ, because the perceptions that produce the first circulation differ in their starting points and outcomes from the perceptions that produce the second circulation, and then the contents and methods of dealing with the meanings that distinguish the civilized and cultural personality of each nation differ.