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al-Azhar
Founded972
FounderFatimid Dynasty of Egypt
Location
Area served
Education (University and al-Azhar schools), Islamic research, Issuing Fatwas
Official language
Arabic
Websitewww.azhar.eg

Al-Azhar (Arabic: الأزهر), formally known as al-Azhar al-Sharīf, is a prestigious Islamic scientific and educational institution founded by the Fatimids in the 10th century CE (4th century AH) in Cairo. For two centuries, it served as a hub for instruction in Shi'a jurisprudence and sciences. Following the decline of the Fatimid dynasty, al-Azhar evolved into a stronghold of Sunni education.

As Egypt's foremost religious institution, al-Azhar has played a central role in the nation's history. It commands profound respect throughout the Muslim world as a representative of Sunni Islamic thought. At various points in the 20th century, al-Azhar emerged as a focal point for the movement of rapprochement (taqrīb) among Islamic schools and Muslim unity. several Grand Sheikhs of al-Azhar championed the cause of unity and collaborated with Shi'a scholars to strengthen this ideology. These efforts included issuing declarations and fatwas recognizing the Imami school as a legitimate Islamic school of thought, incorporating Shi'a Jurisprudence into the curriculum at al-Azhar University, and establishing the Dar al-Taqrib bin al-Madhahib al-Islamiyya (Center for Rapprochement among Islamic Schools of Thought).

Al-Azhar encompasses various entities, including the Council of Senior Scholars, the Supreme Council of al-Azhar, al-Azhar University, a network of schools ranging from primary to pre-university levels, a library, and other educational institutes. Its most prominent subsidiary is al-Azhar University, which enrolls nearly half a million students. The university houses faculties for both Islamic sciences and empirical sciences such as medicine and engineering, with branches established in several countries.

Foundation

Al-Azhar Mosque was the first mosque constructed by the Fatimids following their conquest of Egypt. Jawhar al-Siqilli, the commander of the Fatimid forces, initiated construction in Jumada I 359/970 and completed it in Ramadan 361/972. A year later, on Eid al-Fitr 362/973, the Fatimid Caliph al-Mu'izz li-Din Allah (d. 365/975) officially inaugurated the mosque.[1]

Name

Originally named the "Mosque of Cairo" (Jāmiʿ al-Qāhira), the structure later became known as "al-Azhar." Both names were used until the time of al-Maqrizi in the early 15th century.[2] It is suggested that the name "al-Azhar" derives from the title of Lady Fatima (a), the daughter of the Prophet (s). The term "al-Azhar" means "the most radiant." Some accounts propose the mosque was so named because its illumination during festive nights outshone that of any other mosque in Cairo. Others suggest it was named after the nearby "Zahira Palaces" (al-Quṣūr al-Zāhira).[3]

History

Initially founded as a mosque, al-Azhar developed into a Shi'a educational center within a few years. The first lesson in Shi'a Jurisprudence was held there in 365/975. Prior to this, Shi'a jurisprudence was taught within the royal palace. The initial texts instructed at al-Azhar were Daʿāʾim al-Islām by al-Qadi al-Nu'man al-Maghribi and Al-Risāla al-Wazīriyya by Ya'qub b. Killis.[4] During the Fatimid period, the institution enjoyed the patronage of the caliphs and was supported by religious endowments (waqf).[5]

al-Azhar After the Fatimids

Following the fall of the Fatimid dynasty, al-Azhar's status waned during the Ayyubid era (569–650/1174–1250), which restored Sunni Islam as Egypt's official religion. During the reign of Saladin (564–589/1169–1193), Friday Prayer was discontinued at al-Azhar.[6] However, during the Mamluk era (648–923/1250–1517), al-Azhar regained its former prominence. Sultan Baibars (658–676/1260–1277) revitalized the institution, renovated the mosque, and Friday prayers resumed in 665/1267.[7]

Ottoman Period

Egypt became part of the Ottoman Empire in 923/1517. The Ottoman administration generally refrained from interfering in al-Azhar's internal affairs. Due to its financial independence secured through endowments, al-Azhar avoided reliance on the state.[8] Ottoman sultans maintained a high degree of respect for al-Azhar and its scholars.[9]

Grand Sheikh of al-Azhar

It is stated that the official position of "Sheikh al-Azhar" (Grand Sheikh) was established during the Ottoman period, with Muhammad b. Abd Allah al-Kharashi (d. 1101/1690) considered the first to hold the title.[10] Evidence indicates the Grand Sheikh was elected by the consensus of al-Azhar's scholars and students, subject to confirmation by the Governor of Egypt.[11]

Napoleon's Invasion of Egypt

During the French occupation of Egypt (1798–1801), the Grand Sheikhs acted as intermediaries between the populace and the foreign military administration.[12] Napoleon formed a divan (administrative council) to govern Egypt, including ten prominent scholars from al-Azhar.[13] While some accounts depict al-Azhar as leading resistance against the French, other analyses suggest that senior scholars were more cooperative, whereas students and mid-tier scholars led the revolts.[14]

Muhammad Ali Pasha

In 1805 (1220 AH), al-Azhar scholars opposed the governor appointed by Istanbul and supported the rise of Muhammad Ali Pasha. However, upon consolidating power, Muhammad Ali sought to curb al-Azhar's influence by seizing its endowments and intervening in the appointment of the Grand Sheikh.[15]

Modernization

Modernization efforts at al-Azhar began in the 19th century following exposure to Western sciences. Muhammad Abduh and Mustafa al-Maraghi were key figures in reforming the curriculum and structure.[16] Under President Gamal Abdel Nasser, during the tenure of Mahmud Shaltut as Grand Sheikh, significant reforms were implemented, introducing faculties for secular sciences such as medicine and engineering.[17]

Structure

according to the law of 1961, the President of Egypt appoints the Grand Sheikh and his deputy.[18] The main components of al-Azhar include:

  • Supreme Council of al-Azhar: Consisting of the Grand Sheikh, his deputy, the university president, faculty deans, and representatives from the Islamic Research Academy.[19]


  • Islamic Research Academy (IRA): The primary research body and authority for issuing fatwas. It oversees missionary activities and communication with international scholars.[20]


  • al-Azhar University: Includes numerous faculties for Islamic and Arabic studies, as well as science, medicine, and engineering. It accommodates nearly 500,000 students from 107 countries.[21]


  • al-Azhar Institutes: Responsible for managing primary and secondary education centers.[22]


Political and Religious Stance

Analysts characterize al-Azhar's positions as grounded in a moderate interpretation of Islam (Wasaṭiyya). The institution strives to maintain its status as a global leader for Muslims by adopting temperate stances.[23] Al-Azhar's historical association with Sufism has been a factor in its opposition to extremist interpretations, such as Wahhabism.[24]

Cooperation with the State

Al-Azhar has been noted for its cooperation with Egyptian governments, particularly following the reforms under Gamal Abdel Nasser which increased state dependency.[25] Its stance toward Israel has fluctuated in alignment with Egyptian government policy.[26] Al-Azhar generally opposes the revolutionary approach of the Muslim Brotherhood, while the latter accuses al-Azhar of promoting a "quietist" and compromised version of Islam.[27]

al-Azhar and Dialogue with Shi'as

In the late 19th and 20th centuries, the concept of Muslim unity gained traction among al-Azhar scholars. New dialogues were initiated to resolve differences between the two major schools.

Sheikh Salim al-Bishri and 'Abd al-Husayn Sharaf al-Din

A notable example of early Sunni-Shi'a dialogue was the interaction between Grand Sheikh Salim al-Bishri and 'Abd al-Husayn Sharaf al-Din. The renowned book Al-Murājaʿāt is purported to be the product of their correspondence and dialogues.[28]

Mustafa al-Maraghi and 'Abd al-Karim al-Zanjani

Mustafa al-Maraghi (d. 1945), who served two terms as Grand Sheikh, was a proponent of rapprochement. Dialogue was initiated by 'Abd al-Karim al-Zanjani, a Shi'a jurist from Najaf. Al-Maraghi proposed the formation of a "Supreme Islamic Council" comprising representatives from all Islamic schools to foster brotherhood and simplify religious rulings for the masses.[29]

Center for Rapprochement (Dar al-Taqrib)

Main article: Dar al-Taqrib bin al-Madhahib al-Islamiyya

Muhammad Taqi al-Qummi pursued relations with al-Azhar scholars to bridge the sectarian divide. Through his efforts and those of Mustafa al-Maraghi and Mustafa Abd al-Razaq, the Center for Rapprochement was established in Cairo in 1947. Mahmud Shaltut and Abd al-Majid Salim were also significant supporters of this center.[30] The center published the journal Risalat al-Islam.

Mahmud Shaltut

Main article: Shaltut's Fatwa

Grand Sheikh Mahmud Shaltut (reign: 1958–1963) was a staunch advocate for unity. In 1959, he issued a historic fatwa declaring it permissible for Muslims to follow the Imami Shi'a and Zaydiyya schools of jurisprudence, stating that Islam does not mandate adherence to a specific school.[31]

Relations with Iran

Al-Azhar scholars, including Abd al-Majid Salim and Mahmud Shaltut, maintained correspondence with Grand Ayatollah al-Burujerdi through Muhammad Taqi al-Qummi.[32] In 1971, Sheikh Muhammad al-Fahham visited Iran at the invitation of the Endowments Organization and met with various scholars in Tehran.

Anti-Shi'a Views

Following the Islamic Revolution of Iran, political tensions between Iran and Egypt impeded the rapprochement process. In the early 1980s, articles critical of the Islamic Republic appeared in al-Azhar Magazine. In 1984, Sheikh Jad al-Haq stated that al-Azhar would no longer participate in rapprochement bodies due to political reasons.[33]

Recent Developments

Ahmed el-Tayeb

Ahmed el-Tayeb (b. 1946), Grand Sheikh since 2010, has articulated varied statements regarding Shi'ism. At times, he has warned against the "spread of Shi'ism" in Egypt.[34] However, in other dialogues, he has asserted that the divergence between Sunnis and Shi'as is no more significant than the differences between the Four Sunni Schools of Law. He has also maintained that belief in the caliphate of Abu Bakr and Umar is a historical matter rather than a fundamental pillar of Islam.[35]

Fatwa on Zakat for Palestine

Following the ceasefire in January 2025, al-Azhar issued a fatwa declaring it permissible to allocate Zakat for the reconstruction of the Gaza Strip, providing shelter for its residents, and delivering medical and food supplies.[36]

See Also

Notes

  1. ↑ al-Maqrīzī, Al-Mawāʿiẓ wa al-iʿtibār, 1418 AH, vol. 4, pp. 51-52.
  2. ↑ al-Maqrīzī, Al-Mawāʿiẓ wa al-iʿtibār, 1418 AH, vol. 2, p. 205.
  3. ↑ Dodge, Al-Azhar: A Short History of the Fatimid University, 1367 Sh, pp. 5-6.
  4. ↑ Khafājī, Al-Azhar fī alf ʿām, 1408 AH, vol. 2, p. 169.
  5. ↑ al-Maqrīzī, Al-Mawāʿiẓ wa al-iʿtibār, 1418 AH, vol. 4, pp. 51-52.
  6. ↑ al-Maqrīzī, Al-Mawāʿiẓ wa al-iʿtibār, 1418 AH, vol. 4, p. 55.
  7. ↑ al-Maqrīzī, Al-Mawāʿiẓ wa al-iʿtibār, 1418 AH, vol. 4, p. 55.
  8. ↑ al-Shinnāwī, Al-Azhar Jāmiʿan wa Jāmiʿatan, 1983, pp. 163-166.
  9. ↑ al-Shinnāwī, Al-Azhar Jāmiʿan wa Jāmiʿatan, 1983, pp. 181-185.
  10. ↑ See: al-Shinnāwī, Al-Azhar Jāmiʿan wa Jāmiʿatan, 1983, pp. 187-190; al-Namnam, Al-Azhar al-Sheikh wa al-Mashyakha, 2012, pp. 31-32.
  11. ↑ See: al-Namnam, Al-Azhar al-Sheikh wa al-Mashyakha, 2012, pp. 37-42.
  12. ↑ Dodge, Al-Azhar: A Short History of the Fatimid University, 1367 Sh, pp. 110-111.
  13. ↑ Bahī, Al-Azhar tārīkhu-hu wa taṭawwuru-hu, 1964, p. 59.
  14. ↑ al-Namnam, Al-Azhar al-Sheikh wa al-Mashyakha, 2012, pp. 97-102.
  15. ↑ Dodge, Al-Azhar: A Short History of the Fatimid University, 1367 Sh, pp. 115-116.
  16. ↑ Esposito, The Oxford Encyclopedia of the Modern Islamic World, vol. 1, pp. 300-301.
  17. ↑ Esposito, The Oxford Encyclopedia of the Modern Islamic World, vol. 1, p. 301.
  18. ↑ Bahī, Al-Azhar tārīkhu-hu wa taṭawwuru-hu, 1964, p. 467.
  19. ↑ Bahī, Al-Azhar tārīkhu-hu wa taṭawwuru-hu, 1964, p. 468.
  20. ↑ Bahī, Al-Azhar tārīkhu-hu wa taṭawwuru-hu, 1964, p. 468.
  21. ↑ [[1](http://www.azhar.edu.eg/AboutUs/i) Nubdha taʿrīfiyya bi-Jāmiʿat al-Azhar]
  22. ↑ Bahī, Al-Azhar tārīkhu-hu wa taṭawwuru-hu, 1964, p. 473.
  23. ↑ Banu, "Pushtībān-i Islām-i al-Wasaṭiyya: Jāmiʿat al-Azhar", p. 96.
  24. ↑ Nasiri et al., "Munāsabāt-i taṣawwuf wa al-Azhar bā Wahhābiyyat dar Miṣr", p. 261.
  25. ↑ Mutallibi, "Al-Azhar wa rawand-hā-yi siyāsī-yi Miṣr", pp. 196-198.
  26. ↑ Mir Ali, "Al-Azhar wa naqsh-i ān dar taḥawwulāt-i siyāsī-ijtimāʿī-yi Miṣr", p. 111.
  27. ↑ Mir Ali, "Al-Azhar wa naqsh-i ān dar taḥawwulāt-i siyāsī-ijtimāʿī-yi Miṣr", pp. 113-114.
  28. ↑ Khusrawshahi, "Al-Sheikh Salīm al-Bishrī wa al-ʿAllāma Sharaf al-Dīn", pp. 211-212.
  29. ↑ al-Daftar, Ṣafḥa min riḥlat al-Imām al-Zanjānī, 1996, vol. 1, pp. 51-54.
  30. ↑ al-Qummi, Sargudhasht-i Taqrīb, 1389 Sh, pp. 32-33.
  31. ↑ Risālat al-Islām, no. 3, Muharram 1379 AH, p. 228.
  32. ↑ Bi-Azar Shirazi, Hambastigī-yi madhāhib-i Islāmī, 1377 Sh, pp. 310-317.
  33. ↑ Brunner, Islamic Ecumenism in the 20th Century, 2015, p. 573.
  34. ↑ Subhani, Maʿa Sheikh al-Azhar, 1437 AH, p. 9.
  35. ↑ [[2](http://ijtihadnet.com/fatwa-al-azhars-grand-imam-shia/) "Aqwāl al-Imām ʿan al-Ukhuwwa al-Insāniyya"], al-Imam al-Tayyeb website.
  36. ↑ [[3](https://hajj.ir/fa/125914) "Fatwā-yi al-Azhar dar khuṣūṣ-i jawāz-i ikhtiṣāṣ-i zakāt bi bāz-sāzī-yi Ghaza"], Hajj.ir.

References

  • Bahī, Muḥammad. Al-Azhar tārīkhu-hu wa taṭawwuru-hu. Cairo: Ministry of Endowments, 1964.
  • Banu, Mas'uda. "Pushtībān-i Islām-i al-Wasaṭiyya: Jāmiʿat al-Azhar". Jaryān-shināsī-yi Dīnī-Maʿrifatī, no. 13, 1395 Sh.
  • Bi-Azar Shirazi, Abd al-Karim. Hambastigī-yi madhāhib-i Islāmī. Tehran: Organization of Islamic Culture and Relations, 1377 Sh.
  • Brunner, Rainer. Al-Taqrīb bayn al-madhāhib al-Islāmiyya fī al-qarn al-ʿishrīn. Translated by Batun 'Asi. Beirut: Civilization Center for Islamic Thought Development, 2015.
  • Dodge, Bayard. Al-Azhar: Jāmiʿat al-Fāṭimiyyīn. Translated by Mashayekh Feraydani. Tehran: Markaz-i Nashr-i Danishgahi, 1367 Sh.
  • Esposito, John L. The Oxford Encyclopedia of the Modern Islamic World. Translated by Tarami et al. Tehran: Congress and Reference Book, 1388 Sh.
  • Khafājī, Muḥammad ʿAbd al-Munʿim. Al-Azhar fī alf ʿām. Beirut: 'Alam al-Kutub, 1408 AH.
  • al-Maqrīzī, Aḥmad b. ʿAlī. Al-Mawāʿiẓ wa al-iʿtibār bi-dhikr al-khiṭaṭ wa al-āthār. Beirut: Dar al-Kutub al-Ilmiyya, 1418 AH.
  • Mutallibi, Mas'ud. "Al-Azhar wa rawand-hā-yi siyāsī-yi Miṣr pas az inqilāb-i 2011". Journal of Political Science, no. 39, 1396 Sh.
  • al-Namnam, Ḥilmī. Al-Azhar al-Sheikh wa al-Mashyakha. Cairo: Maktabat al-Madbuli, 2012.
  • al-Shinnāwī, ʿAbd al-ʿAzīz Muḥammad. Al-Azhar Jāmiʿan wa Jāmiʿatan. Cairo: Maktabat al-Anglo al-Misriyya, 1983.

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