Knowledge is the most precious object that is sought, and seeking it is the first duty of the wise. It is the heritage of the prophets, “who bequeathed not money, but knowledge.” It is also the key to Paradise: “Whoever treads a path in quest of knowledge, Allah will guide them to a path leading to Paradise.” It also guards the nation against aberrance: “Allah does not take away knowledge by snatching it from the people, but He takes away knowledge by taking away the scholars. Then, when He leaves no learned person, people would turn to ignorant ones who, when asked, issue judgments not based on knowledge. Thus, they go astray and lead others astray.” In this respect, Allah Almighty says, “Allah will elevate those of you who are faithful, and those gifted with knowledge in ranks.” (Qur’an 58: 11)
Egypt is the only country that extends across two ancient continents, Asia and Africa, the seat of human civilizations and the birthplace of all heavenly messages. More than a thousand years ago, there rose in it a towering beacon sending off guiding light to the whole world, especially to the Arab-Muslim youth in these two continents. This beacon is Al-Azhar Ash-Sharif, which is not just an ancient institute or an international university. Perhaps it is the oldest institution in the history of humanity which has been running throughout long centuries and up to the moment. It essentially carries a distinctive message, approach, and intellectual discourse. It undertakes missionary and scholarly roles in serving the seal divine message to humanity, the message of world peace, equality, justice, and human dignity. This message delivers humanity from all burdensome shackles, instilling belief in Allah’s Prophets and revealed Scriptures: “The Messenger believes in what has been revealed to him from his Lord, and so do the believers. They all believe in Allah, His angels, His Scriptures, and His Messengers. (They proclaim,) ‘We make no distinction between any of His Messengers.’ And they say, ‘We hear and obey. (We seek) Your forgiveness, our Lord! And to You (alone) is the final return.”” (Qur’an, 2: 285) In comprehending and communicating this message, Al-Azhar adopts the approach of Ahl-us-Sunnati wal Jamāˁah, as represented in the work of Imam Abul-Hasan Al-Ashˁarī whose objective writings develop a rational and moderate perspective. It is also represented in the foundational work developed by subsequent jurists away from exclusion and partiality. So, Abu Ḥanifa, Mālik, Ash-Shafiˁī and Aḥmad Ibn Ḥanbal are pioneers whose works are thoroughly studied at Al-Azhar through sincere and objective scholarship that considers well-evidenced views which best meet the needs of the nations under the changing circumstances. This is eloquently expressed by poet laureate, Ahmad Shawqui in his famous poem about Al-Azhar Ash-Sharif, when he said,
It (Al-Azhar) raises the niche of guidance from earth to stars,
Where learning circles morphed into heavenly halos,
As if Shafiˁī, Mālik, Abu Ḥanifa and Ibn Ḥanbal were present!
Over the centuries, Al-Azhar has developed an approach woven through the talents of its affiliates in the different disciplines, including Arabic language, Qur’an and Sunnah sciences, Principles of Religion, Principles of Jurisprudence, and Comparative Jurisprudence. These disciplines are coupled with proper tools that sustain understanding of the Islamic culture across its different stages, past and present, the sources of human cultures at large, including Eastern and Western philosophies, and ancient and contemporary literatures. These sources help Al-Azhar students to comprehend the past and the present and to foresee the future, and thus develop disciplined and well-sustained fatwas concerning new occurrences.
And if you ask me about the distinguishing feature of the Al-Azhar academic approach, I will say that it is built on deep and accurate textual analysis of foundational Arabic and Islamic heritage, including the treasures of our culture that have been produced across its fourteen-century span. Hence, linguistic skills entwine with religious skills that guide distinguished graduates to meet the needs of the nation. Through this approach, Al-Azhar qualifies as the referential authority in the Islamic world as a whole. Thanks to Allah, I was destined to enter Al-Azhar fully furnished with spiritual upbringing under a knowledge and religion-loving family. My magnanimous father instilled in me this love for knowledge and religion; I ask Allah to bountifully reward him for his services to me and to the field of knowledge (dissemination). Then, I was blessed with the guidance of prominent Imams and Sheikhs at Al-Azhar, who mastered Sharia knowledge, bequeathed by major Imams, and Islamic wisdom, creatively molded by the Arab philosopher Yaˁqūb Al-Kindī, and spirituality, as adopted by devout Imams, like Al-Junayd Al-Baghdadī, Al-Ḥārith Al-Muḥasabī, Abul-Qāsim Al-Qushayrī, and Abu Ḥāmid Al-Ghazzalī. This blend has dominated Al-Azhar circles starting with reformist Imam, Ibn Daqīq Al-ˁEid and the Sheikh of Islam Zakariyya Al-ˀAnṣāri, through the author of Al-Fatḥ, Ibn Ḥajar Al-ˁAsqalāni, to Imams Ḥasan Al-ˁAṭṭār, ˁAlish, Muhammad ˁAbdou, Al-Maragḥī, Muṣṭafa ˁAbd ur-Rāziq, Sulaymān Duniya, etc. (may Allah have mercy on them all).
Such is the moderate approach of Al-Azhar to creed, avoiding the very cautious literal readings of predecessors who deny metaphorical interpretations and the slips of excessive metaphorical interpretations of the successors. This moderate approach is also free from radical partisanship or enthusiasm for a specific Jurist school (Madh-hab) in understanding Divine Discourse and from scholarly negligence or whimsical abandonment of valid reasoning in judging juristic opinions.
The general acceptance of this moderate Azharite approach in the Muslim world and abroad is due to its characteristic blending of scholarly intellect and Sufi spirituality and adherence to the golden medium in creedal and transactional fields. It reflects the pristine Islamic spirit that largely prevails the Muslim world, thanks to Allah.