Our human community is currently experiencing severe crises that threaten our existence and undermine the essence of human life. Moral and intellectual crises manifested in the form of bloody armed conflicts that kill the loftiest creatures on earth and violate their divinely granted dignity and rights. No doubt these conflicts, in their unprecedently escalating forms of today, go against transcendent religious values and human ideals.

Indeed, collective action to achieve justice and peace is a human necessity and a basis for civilizational progress, and not just a requirement for a particular belief or philosophy per se. This makes us all responsible to work together to materialize these lofty common values.

With the widening circle of wars and violence, and the spread of terrorism and sectarianism, His Eminence the Grand Imam called for sustaining the voice of reason and doing our best to eliminate the causes of distress. He also called for cooperation instead of strife, respect instead of exclusion, peace instead of fighting, and tolerance instead of extremism, given that coexistence is a goal and a message in all religions.

From this standpoint, the Grand Imam called for an international conference to be held on April 27-28, 2017. The conference, which was attended by H.H. Pope Francis, Pope of the Vatican, during his historic visit to Egypt, was held under the title: Al-Azhar International Peace Conference. It underscored the pursuit of just peace among humanity and the elimination of the causes of poverty, disease, violence and hatred as a duty incumbent upon all, whatever our religions or cultures may be.

Then, Grand Imam At-Tayyeb declared that the goal of that international conference was to agree to universal human foundations that bring peace among the followers of different religions, creeds, races, and ethnicities. Such a goal requires the concerted efforts of religious figures and scholars, leaders of thought and culture, decision-makers and international institutions that can endorse the principles underpinning this vision. Indeed, just and lasting peace cannot be achieved without eradicating the causes of conflict, violence and hatred, and defusing the tension arising here or there. It would be useless to treat the symptoms and neglect the root causes of the disease.

Through the conference, H.E. the Grand Imam sent a common message to the whole world, maintaining that the representatives of religions convening at Al-Azhar unanimously call for peace among religious leaders, societies, and all world countries. Based on their mutual trust, they invite the followers of religions to do the same and act upon this call to renounce all causes of intolerance and hatred and to establish a culture of love, mercy and peace.

In the Name of Allah, the Most Gracious, the Most Merciful

May Allah's Peace and Blessings be upon you.

At the outset, I would like to welcome you and notably the honorable guests of Egypt.

Distinguished Guests of the Eastern and Western Churches, 

Your Eminence and Your Excellency, 

Ladies and Gentlemen, 

I would like to welcome you all and cordially thank you wholeheartedly for accepting the invitation of Al-Azhar Al-Sharif and the Muslim Council of Elders (MCE) to attend the conference organized by Al-Azhar entitled. "Al-Azhar International Peace Conference". This is not our first conference to discuss the issue and may not be the last. Being one of the speakers in this opening session, I think that the issue of the international peace, despite what has been said in this regard, needs more follow-up, contemplation and research. This is mainly because international peace is one of the most complex and intractable concepts for anyone who thinks logically and axiomatically as a result of the state of confusion that leads to corrupted hypotheses, analogies and arguments. Contrary to the opinion of the history philosophers supporting the peace theory, it seems that peace is no longer the basic norm in the life of humankind. Those philosophers assert that peace is the basic norm in the life of humankind and that war and violence are exceptions and anomalies. The proponents of the war theory may be more far-reaching when they say that the human history is full of bloodshed. The history tells us that humanity has not enjoyed long time to live in full and lasting peace. Some American writers indicated that peace prevailed only in 268 years out of the written history of humankind that lasted for three thousand and five hundred years. The remaining years were full of wars. Accordingly, the well-known American writer, George Will, concludes that peace cannot provide self-protection. 

No doubt that this ebb and flow in observing the concept of peace attracts many to search for it in other transcendent sources, viz. sources beyond time and space which are not affected by the environment or the surrounding circumstances and variable historical implications. By transcendental sources which are beyond change, subjectivism, advantage, purpose and consideration, I mean the Heavenly religions and theirs holy texts. We take refuge in them as scared birds take refuge in theirs safe and secure nests.

Ladies and Gentlemen, 

Allow me to move from this introduction, a little prolonged, to a brief word on the philosophy of peace in Islam, which is my guidance in knowing the true thoughts and good deeds and manners. For me, it is important to say that all that can be said about peace in Islam can also be told in Christianity and Judaism. This is not a compliment, although complimenting you should be praiseworthy in such a situation as this. Based on the teachings of the Qur᾿ān, my creed inspires me as a Muslim that the message of Mohammad (pbuh) is not separated or different from the messages of Jesus, Moses, Abraham and Noah, peace be upon them all. Rather, it is the final ring in the chain of one religion from Adam to the Prophet of Islam. All these messages agree in their content and there is no difference among them except for variable practical regulations. Every message has its practical regulations that match its time, place and the people believing in it.

The time is insufficient to cite the Qur᾿ānic verses affirming that what Allah has revealed to Mohammad is the same that was revealed to Noah, Abraham, Moses and Jesus, peace be upon them all.

This shows us the reason behind agreement of religions upon the principal morals and good values. Rhythm of Ten Commandments, Sermon on the Mount, and verses which include the same commandments are in harmony in one passionate language.

With regard to the philosophy of peace in Islam, let me show you the same in the form of messages which lead to each other reasonably. Such messages are as follows: 

The Holy Qur᾿ān acknowledges the difference between people in religions, beliefs, languages and colors. Allah intends to make difference between His servants. "Difference" is the enactment of Allah with His servants, which will never be altered or changed till the world ultimately ceases to exist.

The fact on difference in religions leads reasonably to the right of freedom of belief. Freedom of belief and difference in religions are two sides of one and the same coin. Furthermore, freedom of belief necessarily requires preventing compulsion in accepting religion. The Holy Qur᾿ān expressly acknowledges the freedom of belief, including preventing compulsion in the acceptance of creeds.

When we try to make conformity between the people who believe in different religions and who are free in selecting their beliefs, we will find that the Holy Qur᾿ān explicitly defines such relation in two frames. 

First, a frame of dialogue, which is not just any dialogue, but it should be one based on respect and good manners, especially if the dialogue is between a Muslim, on the one hand, and a Christian or a Jew, on the other. Addressing the believers, the Qur᾿ān says, “Do not dispute with the People of the Book (i.e. the Jews and Christians) except in the fairest manner.” (Qur᾿ān, 26: 46) “Speak fair to humankind.” (Qur᾿ān, 2: 83)

The second frame is one of acquaintance, which is based on understanding, cooperation, efficacy and affection. “Humankind, We have created you of a male and a female, and made you races and tribes so that you may get mutually acquainted. Surely, the most honorable among you with Allah are the most pious; surely Allah is All Knowing, All Cognizant.” (Qur᾿ān, 49: 13). The Qur᾿ān reminds us first of the unity of origin, then it reminds us of what is appropriate for such unity, which is acquaintance.

It is clear to us, dear brothers, that the Qur᾿ān defines the relationship between people in terms of a relationship of acquaintance that is considered a logical consequence due to the kind of discrepancies and freedom of belief. Wars in Islam are resorted to only when necessary. It is an exception only in the case of imperative necessity. This is exactly the advice of the Prophet of Islam who says, “Do not wish to meet the enemy, and ask Allah for safety.” 

War is not an offensive action; rather it should be resorted to only for defense. The first permission that allowed Muslims to get involved in war was justifiable by staggering injustice and in defense of the oppressed people. It is mentioned in Qur᾿ān that, “To those against whom war is made, permission is given (to fight) because they are wronged; Allah is really Most Powerful for their aid.” (Qur᾿ān, 22: 39) Permissibility of war in Islam is not confined to defending mosques only; rather it includes defending churches and synagogues. If you would wonder, surely wonderful is a religion that calls his followers for fighting to secure the people of other Divine religions and their places of worship.

The question that we often hear is why Islam fought Non-Muslims? An answer to this question is that Islam did not fight anyone due to their being disbelievers. This contradicts with what the Qur᾿ān calls Muslims for during their wars: "So whoever wills let him believe; and whoever wills let him disbelieve". Therefore, Islam does not coerce others to embrace it forcibly and the Qur᾿ān states, “There is no compulsion in religion.” (Qur᾿ān, 2:256)

Islam fights others only to prevent aggression and it does not matter whether they are disbelieving or believing aggressors. The Holy Qur᾿ān states, “If two parties among the believers fall into a quarrel, make peace between them. But if one of them transgresses beyond bounds against the other, then fight against the one that transgresses until it complies with the command of Allah.” (Qur᾿ān, 49:9)

Such a quick view based on clear sacred texts proves that Islam is a religion of peace and not a religion of aggression. All the other Divine religions have the same view regarding such pivotal origin of peace. Significant questions, nevertheless, remain that I will conclude with.

If Islamic texts, some of which I have just mentioned, reveal the openness of Islam to other religions and its respect of other religions and beliefs, then how could Islam be described as a "religion of terrorism"?! In response, some of those who practice terrorist acts are Muslims! Can we then say that Christianity is a religion of terrorism just because some terrorist acts have been practiced in its name? Does that also mean that Judaism can be described as a religion of terrorism because some horrible atrocities were acted in its name? 

If it is true to say that we should not judge any religion by the crimes of some of its followers, then why should this not apply to Islam? Why do we insist on keeping Islam, wrongfully and totally falsely, along with what is so-called Islamophobia? 

Can we then take advantage of such a unique conference to let the world know that religions are innocent of all forms of terrorism? Can we point out, though timidly, that the evil terrorism that takes the lives of Muslims in the Middle East, regardless of its name, title, and banner, has no relationship with the Islamic law or the Holy Qur᾿ān? In fact, such far-reaching causes are rather due to the policies of great injustice used to dominate, seek hegemony, and apply double standards? 

Thank you for your attention. I do apologize for speaking at length.

As-Salāmu ‛Alaykum wa Raḩmatu Allahi wa Barakatuh

(May the Peace and Blessing of Allah be with you)