Renewal as a necessity for the Muslims in all times and places is no longer a debatable issue. It has become a clear-cut truth, based on history and canonical religious texts. Perhaps the Qur’an is the only Heavenly Scripture that refers to renewal, inspiring Muslim theologians and philosophers and guiding them to unprecedented philosophical avenues. The leading Muslim theologians and philosophers, since the era of the Prophets, exercised individual reasoning (Ijtihad) in renewing Sharia rulings whenever that was necessary. Renewal is thus a characteristic feature of Islam as indicated by the Prophet (pbuh) when he says, “Allah will raise for this community at the end of every century one who will renovate its religion for it”. This is the traditional evidence of necessary renewal in religion. Rationally speaking, if we acknowledge that Islam is a universal message for all people and that it is valid for all times and places, and that canonical religious texts are specific (addressing specific occurrences), then renewal becomes an inevitability to detect Divine Rulings on such occurrences. The anticipated renewal should thus follow certain parallel lines:

1. One linear renewal should build primarily on the Qur’an and the Sunnah, where the treasures of our heritage go in line with conceptions of the modern era. This does not mean preaching a totalitarian discourse dismissive of difference in opinion, which is unknown in any Islamic era. Rather, it means preaching a discourse that is not dismissive or exclusive of the other or that does not monopolize the truth.

2. A parallel line should be openness to the others with the purpose of discovering common grounds that can be invested within a common cultural framework under which all peacefully coexist and search for a way to overcome the chronic disease that saps any promising energy sustaining renewal. By this chronic disease, I mean customary disagreement on “tradition and renewal” and subsequent division into the following:

• A current that tenaciously holds on to tradition as is.

• A Westernized current that turns its back on tradition.

• A reformist current with a subdued and even inaudible voice.

Inspired by such pluralist approach, Al-Azhar Mosque and University have been open to the academic study of Sunni and non-Sunni jurist schools (Madh-habs), without detraction or dismissal of any of these Madh-habs or their Imams. In this sense of openness towards different opinions, Al-Azhar has taught the world Islamic theology and principles of religion, and all traditional and rational sciences. Again, we deem that the moderate, reformist current the most entitled to shoulder the responsibility and carry out the task of ‘genuine renewal’ desired by the nation. They alone can renew the religion without cancelling or distorting it. Yet, this is pendent on avoiding the energy-depleting conflicts with the Rightists and Leftists. So, it is necessary to prepare a list of the major and pressing issues on the scene. I believe we should prioritize conceptions underlying the ideologies of excommunication (Takfir), violence and armed terrorist groups. Such conceptions include, to cite but a few, Jihad, the Caliphate, Avowal and Disavowal, and (dualist) division of the globe into abodes of belief and disbelief. I think that the task of clarifying these issues should be a collective, not individual, Ijtihad obligation. It has now become too late for individual Ijtihad since it requires multidisciplinary and intertwining efforts.