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

Peace and Blessing of Allah 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 Gentle Men,

I would like to welcome you all and cordially thank wholeheartedly for accepting the invitation of Al-Azhar Al-Sharif and the Muslim Council of Elders 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 of the 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 the 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 and a half thousand years. The remaining years were full of wars. Accordingly, the well-known American writer, George Will, concludes that peace cannot provide self-protection.[i]

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 above time and space, which are not affected by the environment, nor the surrounding circumstances and variable historical implications. What I mean by the transcendental sources which are above change, subjectivism, advantage, purpose and consideration are the Heavenly religions and theirs holy texts, we take refuge in 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 complement, although complementing you should be praiseworthy in such a situation as this one. Based on the teachings of the Qur’an, my creed inspires me as a Muslim that the message of Mohammad–peace be upon him-is not separated or different from the message of Jesus, Moses, Abraham and Noah, peace be upon them all; rather it is a final ring in the one religion chain 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, for 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’anic 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 clarifies to us the reason behind agreement of religions upon the principal morals and good characters. Rhythm of Ten Commandments, Sermon on the Mount, and verses which include the same commandments, are in harmony and in one emotional language.

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

The Holy Qur’an 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’an 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’an 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’an says, “Do not dispute with the People of the Book (i.e. the Jews and Christians) except in the fairest manner.” [26: 46]. “Speak fair to humankind” (2: 83)

The second frame: a frame of acquaintance, which is based on understanding, cooperation, efficacy and affection. “O, humankind, surely We have created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted. Surely the most honorable among you in the Providence of Allah are the most pious; surely Allah is Ever-Knowing, Ever-Cognizant.” (49: 13). The Holy Qur’an 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 Qur'an 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 God for safety (when you have to)". War is not an offensive action; rather it should be resorted to only for defense. The first permission which allowed Muslims to get involved in war and bear arms was justifiable by staggering injustice and in defense of the oppressed people. It is mentioned in Qur'an that "To those against whom war is made, permission is given (to fight), because they are wronged; and verily, God is most powerful for their aid (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 Qur'an 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'an states that "There is no compulsion in religion". Islam fights others only to prevent aggression and it does not matter whether they are disbelieving or believing aggressors. The Holy Qur'an 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." (49:9).

Such quick view based on obvious sacred texts proves that Islam is a religion of peace and not a religion of aggression; all 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"?!

 If the answer is: Because 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 too?! Does that also mean that Judaism can be described as a religion of terrorism because some horrible atrocities were acted in its name as well?

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 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’an? 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.

May Peace and Allah's Mercy and Blessings be upon you.
Issued in the Headquarter of Sheikhdom of Al-Azhar on
                                                          1st of Shaaban 1438 AH/April 27, 2017

                            Professor Dr. Sheikh Ahmad Muhammad At-Tayyeb

                                        Grand Imam of Al-Azhar