Since the prophecy of the Prophet Muhammad (peace be upon him): "This matter (Islam) will reach wherever the night and day reach, and Allah will not leave a mud-brick house or a camel’s hair tent except that He will bring this religion into it" (1) came to pass, Muslim societies were formed, drawing their identity from the values, morals, and laws of Islam. The interaction of Muslims with the indigenous people did not prevent them from maintaining their identity, which was rooted in the values of the Quran and the Sunnah.
As the spread of Islam expanded, scientific institutions emerged in Iraq, the Levant, the Hejaz, Egypt, and the Maghreb. These institutions were the bastions of defense and foundation, shaping a sound character and adopting the concerns of society.
One of the most prominent of these institutions is Al-Azhar, which was established with the foundation of Cairo. Prayers began in it in the year 361 AH. Al-Azhar continued to promote the sciences of its founding Fatimids until their state ended, after which Al-Azhar was closed for a hundred years until it was reopened by Baybars in 672 AH. Since then, Al-Azhar has played its scholarly role in preserving the identity of the Ummah.
Al-Azhar's Notable Stance on the Book "Islam and the Foundations of Governance" Regarding the Political Identity of the Ummah
Al-Azhar consisted of 16 halls for international students and 12 for local Egyptians. Throughout its long history as an official institution with established traditions, preserving the identity of the ummah has been one of its most significant contributions.
Manifestations of Preserving Identity
Identity is the collection of traits, behavioral patterns, and characteristics that distinguish an individual or society from others. These can be shaped by time, place, culture, or religion. Here are some key areas where Al-Azhar has played a crucial role in maintaining the ummah's identity:
Language is one of the fundamental determinants of identity and a critical element in its structure. When nations neglect their language, the behaviors of their people can change rapidly. Al-Azhar has paid great attention to the Arabic language. When Muhammad Ali established the School of Languages in 1836, the school recruited its students from Al-Azhar. Al-Azhar scholars taught Arabic language and literature there. The books used in teaching were Al-Azhar's texts, such as "Al-Ajurrumiyya" and "Al-Sanusi's creed." Additionally, Al-Azhar graduates were responsible for translating and meticulously correcting modern scientific texts into Arabic, laying the foundation for the literary renaissance led by Al-Barudi, Al-Manfaluti, Ahmed Shawqi, Hafez Ibrahim, Al-Rafi'i, and other poets and writers.
- Al-Azhar in Confronting Deviant Political Thought:
One of the notable stances of Al-Azhar and its scholars in safeguarding the political identity of the ummah was their reaction to the book "Islam and the Foundations of Governance" by Sheikh Ali Abdel Raziq. Dr. Muhammad Emara describes the book: "Since the advent of printing in our country, no book has caused as much uproar, controversy, and conflict as this one. Its publication led to a battle unprecedented in our country's literary history." (2)
The book challenged one of the fundamental political principles in Islamic jurisprudence, attempting to uproot a well-established concept. Al-Azhar's ruling restored order by firmly opposing one of its own members, ultimately dismissing him for confronting a core element of the ummah's identity.
Al-Azhar scholars, such as Sheikh Al-Khidr Hussein and Sheikh Bakhit Al-Muti'i, wrote responses to counter the author's views. Thus, Al-Azhar, both as an institution and through its individual members, stood against deviations from the correct understanding and vision of Islamic governance, a crucial aspect of identity.
- Al-Azhar and the Occupier:
Al-Azhar scholars also stood against foreign occupation. The scholars and students of Al-Azhar were key figures in resisting the occupiers, mobilizing the public against both the invaders and the injustices perpetrated by some rulers.
The solidarity of Al-Azhar, both as an institution and through its members, in opposing foreign occupiers is a core part of preserving identity. Oppression by an occupier or ruler corrupts the morals of the people, leading them to abandon their cultural traits due to the humiliation and subjugation experienced by the oppressed.
Al-Azhar Scholars and Students Were the Main Barriers Against the Invading Occupiers and the Tyranny and Oppression of Some Rulers
This occurred during the French occupation and multiple times with some rulers, where Sheikh Al-Sharqawi ordered the closure of Al-Azhar Mosque as a form of civil disobedience against the rulers' injustices. Commenting on this, Prof. Mahmoud Shaker said: "The uprising of the sheikhs against the Mamluks was part of the awakening, which ended with the Mamluks' repentance and retraction from their injustices. They realized that the sheikhs of Al-Azhar had become the vanguard and leaders of this awakening, and that their authority over the masses and the general public had intimidated and alarmed the Mamluks." (3)
Al-Azhar and Contemporary Issues:
The Zionist entity was implanted in the heart of the Arab and Islamic world like a thorn, and Al-Azhar's stance on visiting Jerusalem under Zionist control has remained firm, prohibiting and condemning visits as long as the occupation persists. It has taken a strong stance against normalization and refused to receive Zionist leaders and officials.
Among the positions adopted by Al-Azhar as an institution was the rejection by Sheikh Gad Al-Haq, the Grand Imam of Al-Azhar, of the Cairo Population Conference document and the 1995 Beijing Women's Conference document due to their promotion of family dissolution that undermines the established identity of the ummah.
Al-Azhar also opposed the innovation that contradicted the ummah's and society's identity: the selection of Miss Nile Beauty. Sheikh Gad Al-Haq wrote an article titled "Stop This Nonsense in the Name of Nile Loyalty," expressing his discontent with Egyptian Muslim society adopting this Western practice of body examination and display under the guise of a beauty pageant!
Al-Azhar's sheikhs confronted the phenomenon of Takfir (excommunication) that emerged in societies, especially Egyptian society. They were the only ones who debated the Takfiris, causing a disruption in their ways of thinking. Sheikh Yusuf Al-Qaradawi wrote his book "The Phenomenon of Extremism in Takfir" as a comprehensive statement on this phenomenon that affects the ummah's moderate stance on matters of faith between those who excommunicate for sin and those who consider verbal profession of faith sufficient, even if the person commits all kinds of major sins.
Al-Azhar's positions on certain writings and artistic works that depict the Companions or intend to portray the Prophets have been unequivocal, prohibiting such portrayals to preserve the ummah's identity and religion from the collapse of its highest ideals. These ideals are part of the identity and serve as beacons for the ummah to emulate and uphold.
Al-Azhar's stance against Zionist crimes remains the strongest and closest to the identity of the nation and its bleeding cause in Gaza
The positions and scholarly contributions of contemporary scholars like Sheikh Mustafa Al-Maraghi, Abdul Majeed Salim, Al-Khidr Hussein, Abdel Halim Mahmoud, Metwalli Al-Shaarawi, Muhammad Al-Ghazali, Yusuf Al-Qaradawi, Abdullah Darraz, and others have been among the most important factors in preserving the identity of the ummah. Their significant influence on the general populace and their courageous advocacy for the ummah's issues related to its unique identity and character have been crucial.
Moreover, the prominent figures who contributed to preserving the ummah’s character and identity from the ranks of Dar Al-Uloom were also graduates of Al-Azhar. The distinguished Azharis would transition to it, and when we add to this the contributions of the Shar'iah Association founded by Sheikh Al-Azhari Khattab Al-Subki and the Ansar Al-Sunnah group founded by Sheikh Al-Azhari Hamid Al-Faqi, we recognize the profound impact these two associations had in maintaining the identity and character of the ummah. This underscores how Al-Azhar has been one of the most critical bastions, well understood by the adversaries, as lamented by Jalal Keshk in his book "The Horses Entered Al-Azhar".
Al-Azhar's current stance, embodied by its Sheikh Ahmed Al-Tayeb, remains the strongest against Zionist crimes, aligning closely with the identity of the ummah and its bleeding cause in Gaza.
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(1) Narrated by Ahmad, Sahih.
(2) The Battle of Islam and the Principles of Governance, p. 12.
(3) A Message on the Path to Our Culture, p. 129.
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