Al-Azhar's Declarations
This book was originally published in Arabic as: وثائق الأزهر
It is translated here as: Al-Azhar's Declarations
Published by Al-Azhar Center for Translation (ACT)
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The book cover design is a portrait of Al-Azhar Mosque by the French Artist Émile Prisse d'Avennes (1807-1879).
First edition, 1433 AH/2012 CE
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Al-Azhar's Declarations
- Al-Azhar Document on the Future of Egypt endorsed by a group of the elite
- Al-Azhar Declaration in Support for the Arab People
- Statement by Al-Azhar and Intellectuals on Fundamental Freedoms Systems
- Al-Azhar Statement Regarding the Completion of the Aims of the Egyptian Revolution and Restoring its Spirit
- Al-Azhar Statement on Al-Quds al-Shareef (Jerusalem)
- Contents
In the Name of God, the Most Gracious, the Most Merciful
Introduction
All praise is due to God, peace and blessings be upon His Messenger.
Al-Azhar is the national leadership platform of Egypt throughout history. It is the conscience of the Muslim nation that feels its pain, expresses its ambitions and defends its rights. It is an immobile monument of Arab and Islamic culture with its rich heritage and original moderate beacon at the national, regional and international levels.
Al-Azhar issued the fifth and last statement regarding "Al-Quds Al-Sharif" when the usurping enemy escalated its illegal judaization of the holy city and the sanctuary that represents the first Muslim Qiblah, the third of the holy mosques, and the destination of Prophet Muhammad's night Journey. It affirmed that Al-Quds is an Arab country sixty centuries ago. In addition, the statement shed light on the aggressions that the holy city has been subject to and how the Arab and Muslims were keen to defend and keep it open to other religions and doctrines under Arab and Islamic sovereignty. Moreover, the statement indicated that the Zionists are risking the fate of their oppressive state, imposed on the region by force of arms, as a result of their aggressive policies toward the holy city. The statement was issued on Dhu al-Hijjah 24, 1433 AH/November 20, 2011 CE.
Upon the honorable initiative of the Grand Sheikh of Al-Azhar Professor Ahmad Al-Ṭayyeb, a select group of Egyptian intellectuals from various ideological and religious streams met with several of Al-Azhar's senior scholars and thinkers. In a series of meetings, they discussed Egypt's most crucial issues post-January 25 Revolution and its importance in steering Egypt's future towards its noble goals to attain the Egyptian rights to freedom, dignity, equality, and social justice
The participants agreed on the necessity to pave the way for the country's future based on universal principles and comprehensive rules to be discussed by the different forces of the Egyptian society. Such rules and principles will help in finding the right path for formulating the governing intellectual frameworks underlying the foundations of society and its proper path.
As a part realizing the important role of Al-Azhar in guiding towards the right and moderate Islamic thinking, all the participants in the meeting stressed the importance of Al-Azhar and its role in determining the relationship between the state and religion and in clarifying the basics of the correct legal politics that need to be followed. The role played by Al-Azhar is based on its great and wide experience as well as its scholarly and cultural history which can be summarized as follows:
- The jurisprudential dimension that focuses on reviving and renewing religious sciences following the doctrine of Ahl al-Sunnah wal-Jamā‘ah (the People of Sunnah and Muslim Community), which reconciles reason with tradition and elucidates the rules of interpreting religious texts.
- The historical dimension of the important role of Al-Azhar in leading the national movement towards freedom and stability.
- The cultural dimension to revive the different natural sciences, literature, and arts including their several fields.
- The scientific dimension in leading and guiding the movement of the society and shaping the public opinion of the Egyptian society.
- The universal dimension combining scholarship, renaissance, and culture in the Arab and the Muslim world.
The participants were inspired by Al-Azhar great sheikhs famous for their contributions in thought, renaissance, progress, and reform from Sheikh Hasan al-Attar and his student Rifa'ah al-Tahtawi to Sheikh Muhammad 'Abdu and his students, such al-Maraghi, Muhammad Abdullah Draz, Mustafa Abdul-Raziq and Shaltut among many other prominent luminaries. Meanwhile, they were also inspired by the senior Egyptian intellectuals who contributed to the human and knowledge development and to the formation of the modern Egyptian and Arab mind, including philosophers, law makers, men of letters, arts, and other branches of knowledge which shaped the public thinking, sentiments, and awareness. The participants focused on laying down the principles common to them all. These common principles seek to accomplish the sublime objective accepted by the country’s intellectuals and thinkers.
This is added to determining the governing principles to understand the relationship between Islam and the state at the current critical stage according to an acceptable strategy shaping the desired modern state and the ruling system in it and stimulating the nation’s march towards the path of development and progress in a way that ensures the transition to democracy and guarantees social justice, ushers Egypt into the world of science and knowledge production and promotes prosperity and peace. This all comes in full preservation of the spiritual, human and original cultural values and in full protection of the Islamic Principles deeply rooted in the Muslim awareness as well as in the conscience of scholars and thinkers. Such principles shall be safeguarded from neglect, defamation, extremism, and misinterpretation. They should remain safe from any exploitation on the part of the deviated trends that may raise some sectarian or ideological slogans that go against the consonances and commonalities of Muslims. Apparently, this behavior conflicts with Islamic moderation and goes contrary to the essential Islamic values of freedom, justice, and equality. It is even apart from the tolerance of all heavenly-revealed religions.
Then the participants in the meeting agreed on the following principles in defining the nature of the enlightened Islamic authority represented mainly in a number of the universal issues extracted from the religious texts noted for their conclusively acceptable narration and decisively explicit indication, which reflect the proper understanding of religion. They were laid down in eleven points which may be summarized as follows:
First: Supporting the establishment of a national, constitutional, democratic and modern state, founded on a constitution approved by the nation, which maintains the separation of the state’s authorities and its governing legal institutions. Such constitution should guarantee the rights and the duties of all the citizens equally in accordance with the true Islamic concepts. Islam has never, throughout its legislations, civilization and history, recognized what is known in other cultures as a religious or a theocratic state which oppressed its people. Islamic state let people manage their societies and choose the mechanisms and institutions which best serve their interests, on the condition that the universal principles of the Islamic Sharī‘ah remain the main source for legislation and in a way that allows the followers of other heavenly religions to follow their own religious laws in matters of personal status.
Second: Approving the democratic system based on free and direct elections which represents the modern formula to achieve the Islamic precepts of "Shura" (consultation), which include pluralism, peaceful transfer of power, running the affairs of the state in accordance with the law, eliminating corruption and achieving full transparency and freedom to access and circulate information.
Third: Upholding all basic freedoms of thought and opinion, with complete respect for human, women’s and children’s rights, emphasizing pluralism, respecting heavenly religions and considering citizenship as the basis of responsibility in the society.
Fourth: Full respect of the ethics of debate and dialogue, while avoiding accusations of apostasy and treason, exploitation of religion to disunite citizens and pit them against each other and considering acts of instigating sectarian strife or racial discrimination as crimes against the homeland. Equivalent dialogue and mutual respect shall be the way of dealing with all citizens without any discrimination whatever in rights and duties.
Fifth: Commitment to international conventions and resolutions and to the achievements of culture and human relations, which are in line with the tolerant Arab and Islamic traditions as well as with the long experience of the Egyptian people, through different eras, in fine behavior, ideal examples, and goodwill for the entire humanity.
Sixth: Utter diligence in defending the dignity of Egyptians and their national glory, full protection and respect for the houses of worship of the followers of the three heavenly religions, ensuring the free and unrestricted practice of all religious rites and respect for all the manifestations and forms of worship without scoffing at the culture of the people or distorting their original traditions. The participants are also keen on upholding freedom of artistic and literary expression and creativity within the general framework of our steadfast cultural values.
Seventh: Education and scientific research are considered the main way of cultural progress in Egypt and so there is a need to dedicate all efforts to make up for what we missed in such fields, mobilize all the energies of the society to eliminate illiteracy, and invest all human resources in achieving great future projects.
Eighth: Setting priorities for achieving development and social justice, fighting despotism and corruption and eliminating unemployment in a way that stimulates the energies and creativity of the society in the economic, social, cultural and media fields and regarding medical care as the duty of the state to all its citizens.
Ninth: Building up Egypt's relations with its sister Arab and Muslim states, African circle, and world's countries, supporting the rights of the Palestinian people, protecting the independence of Egyptian will, regaining the leading and historical role of Egypt on the basis of cooperation for the common good of all. It also necessary to maintain the interests of peoples in the framework of reciprocity and complete independence, enhance all efforts for human progress, protect the environment, and achieve the just peace for all human nations.
Tenth: Supporting the independence of Al-Azhar institution, and the return of the Senior Scholars' Council which shall be entrusted with nominating and electing the Grand Sheikh of Al-Azhar and developing Al-Azhar's curricula, so that the institution can restore its original intellectual role and international influence all over the world.
Eleventh: Al-Azhar should be considered the authorized body to be consulted in matters related to Islam and its sciences and heritage as well as the modern Juristic and intellectual issues of ijtihad, without depriving others of the right of expressing their opinions if they meet the conditions necessary for issuing opinions and honor the etiquette of dialogue and the consensus of Muslim scholars.
Finally, Al-Azhar scholars and the intellectuals who took part in preparing this document call upon Egypt’s political parties and trends to continue working towards Egypt's political, economic, and social progress within the framework of the fundamentals specified herein.
Mashyakhat Al-Azhar
Ragab 17, 1432 AH/June 19, 2011 CE
Al-Azhar Scholars
A group of the Intelligentsia
The Grand Sheikh of Al-Azhar
2-Al-Azhar Declaration in Support for the Arab People
In recognition of the necessities of the historical and crucial moment that faces the Arab people in their legitimate struggle for freedom, justice, and democracy and longing for civilization, Al-Azhar senior scholars and the intellectuals participating with them—inspired by the spirit of freedom in Islam and the Islamic rules on the legitimacy of authority and reform, and the achievement of the objectives and the supreme interests of the nation hold their meeting. It comes in consistence with the stand of Al-Azhar and the intellectual leaders in Egypt and the Arab world in supporting the liberation movements against brutal colonizers and tyrannical oppressors. It is also an expression of their belief in the necessity of alerting the nation to take up the causes of renaissance and progress, as well as to overcome historical adversities, and to establish citizens' rights to social justice on a solid foundation of the principles of Sharia and its fundamental tenets, including the preservation of intellect, religion, soul, offspring, and property; and blocking the ways against the despotic authorities that denied the Arab and Muslim community their right to enter the age of cultural luminescence and progress of knowledge or to contribute in achieving economic prosperity and holistic development.
Considering all these elements, the group, which is representative of the spectrum of thought in the Egyptian society, issued the Al-Azhar Document, organized several constructive dialogues regarding the achievements of the Arab revolutions for fruitful interaction and close collaboration between different movements and trends, and agreed on the set of principles derived from Islamic thought and the aspirations of the Arab nations. The group has concluded, under the auspices of Al-Azhar Al-Shareef, that it is necessary to respect the following principles according to this declaration:
First: The religious and constitutional legitimacy of authority depends on the consent of people and their free choice, through a fair, transparent, and democratic public ballot, as a modern alternative to the previous tradition of paying allegiance to Islamic good governance as per the evolution of governance systems and procedures in a modern and contemporary state and in compliance with what has been established by the customary constitutional rules governing the distribution and definite separation of powers between the legislative, executive, and judicial authorities. Based also on the mechanisms of checks and balances and accountability, by which the nation becomes the source of all legitimate powers, granter as well as withdrawer of legitimacy. The practice of many rulers, with aspirations to absolute power, misinterpreted the Quranic verse "O you who believe, obey Allah and obey the Messenger (Prophet Muhammad) and those of you who are in authority" (the Quran, 4:59). They ignore its clear and obvious contextual meaning in the preceding verse which states: "Verily, Allah commands you to render back the trusts to whom they are due; and when you judge between people, to judge with justice" (the Quran, 4:58). This makes the violation of the conditions of good governance a valid ground for people to claim justice from their rulers and to resist injustice and tyranny. It must be observed that those among our scholars who justified patience with tyrannical rulers, to ensure the wellbeing of the nation from chaos, have also allowed the ousting of the tyrannical oppressor if the people have the ability to achieve this and if there is no possibility of damage and harm to the nation and its communities.
Second: When the voice of national popular opposition and peaceful protest arises, this is the inherent right of people to correct and guide their rulers when they do not respond to the call of their people by initiating required reform, and instead ignore legitimate demands which call for freedom, justice and equity. Those patriotic protestors are not committing violent rebels (bughah); the bughah are those who, as the jurisprudence declares, have power and violently rebel against the legitimate leader, isolating themselves from the nation, raising arms in face of opponents, and spreading destruction on the earth by force. Conversely, the national peaceful movements constitute the core of human rights in Islam, as confirmed by all international conventions. Furthermore, it is the people’s duty to reform their society and correct their rulers. Responding to such demands is a duty of the rulers and those in power, without equivocation or obstinacy.
Third: Confronting any peaceful patriotic protest with hostility, armed force, and bloodshed of peaceful civilians is considered a breach of the charter of governance between the nation and its rulers, which deprives the authority of its legitimacy and terminates its right to remain in power by mutual consent. If those in power persevere in their transgressions and tyranny into injustice, oppression, and aggression, and recklessly shed the blood of innocent citizens to preserve their illegitimate survival, despite the will of people, the authority becomes guilty of crimes that tarnish their very own legitimacy. It is therefore the oppressed people's right to strive to oust those tyrannical rulers and hold them responsible. They may even change the entire regime despite the pretexts made for stability or confronting disturbance and conspiracy. The infringement of the inviolability of the sacredness of human life is the decisive line between legitimacy of the government and its fall into wrongs and aggressions. In these cases, the organized armies, in all our nations, should be committed to their constitutional duties to protect the homeland from external threats and should not turn into an instrument of intimidation and oppression to citizens or to shed their blood, since "If anyone killed a human being—unless it be [in punishment] for murder or for spreading corruption on earth, it shall be as though he had killed the entire humanity; whereas, if anyone saves a life, it shall be as though he had saved the lives of the entire humanity" (the Quran, 5:32).
Fourth: The revolutionary, renovation and reform forces ought to avoid entirely anything that could lead to bloodshed, and must safeguard themselves from external powers, regardless of their origins, pretexts, or justifications given for interference in the affairs of their countries and nations. Otherwise, they would be considered as committing violent rebellion, betraying their nation, and violating the legitimacy of their countries. In this case, it is the authorities' duty to lead them back to national unity, which is the primary religious duty and supreme obligation. The forces of the revolution and reform should stand united to achieve their dream of justice and freedom. They should avoid sectarian, ethnic, ideological, and religious conflicts in order to preserve their national fabric and respect citizens' rights. They should join forces to achieve a democratic transformation for the benefit of everyone, in a framework of national consensus and harmony with a view to building a future based on equality and justice. Furthermore, they must prevent the uprising to be exploited by sectarianism or denominationalism or to provoke religious sensitivities. The revolutionaries and reformers should preserve the institutions of their countries and prevent squandering their wealth or conceding it to external actors. They should also avoid falling into the traps of disputes and rivalries, or reinforcing themselves by different powers that aim at exploiting and depleting the national resources.
Fifth: Based on these Islamic and constitutional principles expressive of the essence of civilized consciousness, Al-Azhar scholars and the leaders of thought and culture declare their full support of the will of the Arab people in reform and modernization, and in building societies based on freedom and justice that triumphed in Tunisia, Egypt, and Libya, and for which the struggle continues in Syria and Yemen. They also condemn the brutal mechanisms of repression that tried to put a halt to the momentum. They call upon the Muslim and Arab communities to carry out decisive and effective initiatives to ensure its success with minimal losses and affirm the absolute right of people in choosing their rulers and their duty to correct them in order to prevent tyranny, corruption, and exploitation. The legitimacy of any authority is subject to the will of the people. Furthermore, the Islamic laws guarantee the right of unarmed peaceful national resistance as it is obligatory to 'remove harm.' It is also one of the fundamental human rights enshrined in all international conventions.
Sixth: Al-Azhar scholars and the group of intellectuals participating with them urge the Arab and Islamic regimes to work voluntarily towards achieving political, social, and constitutional reform, and to begin the steps of transformation to democracy. The awakening of the oppressed people is inevitable and unavoidable. No ruler can now obscure from his people the light of freedom. It is a shame that the Arab region, along with some Muslim states, are still resting in the circle of the underdevelopment, oppression, and tyranny, unlike other countries in the world, and attribute all of that unjustly and falsely to Islam and its culture, which is innocent of this malevolent allegation. Those countries should immediately and expeditiously endeavor to take full consideration of the reasons of scientific renaissance, technological progress of knowledge production, and invest their human and natural resources to serve their citizens and achieve prosperity for all mankind. None of those sponsoring oppression and tyranny should believe that they are immune from the fate of the oppressors or that they could mislead the people. This is the era of free communication and the explosion of knowledge, the supremacy of luminous religious and civilized principles, and the models of sacrifice and struggle which are witnessed in the Arab world. All these elements made the awakening of people a glowing torch, turned freedom into a raising flag, and the hope of the oppressed people into a motivation leading them from their ongoing struggle to victory. Let those ignorant of the religion, those distorting the teachings of Islam and the proponents of tyranny, injustice, and oppression stop their vain absurdity.
"Allah always prevails in whatever be His purpose: but most people know it not" (The Quran, 12:21).
Oh God, grant us mercy whereby You guide our hearts, embrace our unity, and prevent us from temptations!
Dhu al-Hijjah 3, 1432 AH/October 30, 2011 CE
Ahmad Al-Tayyeb
The Grand Sheikh of Al-Azhar
3-Statement by Al-Azhar and Intellectuals
On Fundamental Freedoms Systems
Following the liberation revolutions which opened the path to freedoms giving new impetus to the spirit of renaissance in all spheres, the Egyptians and the Arab-Muslim peoples turn to the Muslim scholars and to intellectuals for them to define the relationship between the general principles of the noble Islamic Sharia and the system of fundamental rights, agreed upon by international treaties and from which the experience of civilization of the Egyptian people originated. They are called upon to lay the foundations, to confirm the constants and to define the conditions that will guarantee progress and open up the horizons of the future. These rights include the freedom of belief, the freedom of speech and expression, the freedom of scientific research, and the freedom of artistic-literary creativity, all founded on the solid basis of the noble objectives of Sharia and the understanding of the spirit of the modern constitutional legislation as well as the needs of man’s cognitive progress. In this way the spiritual strength of the people will become a fuel for renaissance, a stimulus for progress, and a way for material and spiritual development in a continuous effort in which the well-directed cultural discourse harmonizes with the enlightened religious one and the two elements coincide in a future fruitful order. It is in this order that shared ends and objectives will find their unity.
Guided by these facts, a group of Al-Azhar scholars and Egyptian intellectuals, who drafted their first document under the aegis of Al-Azhar and was followed by a declaration of support for the mobilization of the brother Arab peoples for freedom and democracy, pursued their activity debating the general intellectual principles in the ordinance of freedoms and human rights. They thus reached a set of principles and standards for the regulation of these rights in the light of the needs of the present historical moment to safeguard the substance of the social agreement and the common good during the phase of democratic transition. As such, the nation may build its constitutional institutions peacefully and moderately guided by the Divine Providence.
First: freedom of belief
Freedom of belief and the right connected to it of full citizenship for everyone, based on absolute equality in rights and duties, is considered the cornerstone of the modern social order. This freedom is guaranteed by the conclusive religious texts and the explicit constitutional and juridical principles. The Omnipotent in fact says (may He be exalted and magnified): ‘No compulsion is there in religion. Rectitude has become clear from error’ (the Quran, 2:256); ‘So let whosoever will believe, and let whosoever will disbelieve’ (the Quran, 18:29). It follows that any form of compulsion in religion, persecution, or discrimination in its name—is condemned as a crime. Each individual in society has the right to embrace the ideas he prefers, provided it does not harm the right of the society to preserve the heavenly faiths. In fact, the three divine religions have their own holy character. Individuals are free to practice their own rites without offending the sensibility of others, violating the sacredness of the three religions in word or in facts, and without making an attempt on public order.
Since the Arab fatherland is the cradle of the heavenly Revelation and the protector of the divine religions, it is particularly committed to safeguarding their holy character, to respecting their rites and to protecting the rights of their faithful, in freedom, dignity and brotherhood. From the right to religious freedom derives the recognition of the legitimacy of pluralism, the protection of the right to difference as well as to each citizen's duty to respect the sensibility of others and their equality, on the solid basis of citizenship, participation and equal opportunities in rights and duties.
Similarly, from the respect of religious freedom derives the refusal of intolerant tendencies that are always ready to exclude or excommunicate others, or condemn their doctrines, or attempt to investigate into the consciences of the faithful. This standpoint finds foundation in the constitution ordinances, but before that in the explicit norms formulated by the Muslim scholars and established by the noble Sharia on the basis of the illustrious prophetic statement: ‘Have you opened his heart?!’ Inspired by this statement, Imam Muhammad Abdu—the leader of reformation and revivalism, quoted past Imams as saying, ‘If a person is heard to make a statement which is unbelief in a hundred respects and belief in just one, that person must be judged for the point of faith and cannot be accused of disbelief.’ Most of mujtahids spoke highly of human reason and gave precedence to it in practice in cases of conflict by virtue of interpretation in favor of public interest and the wisdom of Sharia.
Second: freedom of scientific research
Serious scientific research in human, natural, and mathematical sciences stimulates human progress and is a means to discover the norms of the universe and to know its laws, so as to put them to humanity's service. Research cannot bear fruits, either theoretical or practical, if the scientists do not dedicate the public energies to it and set its potentials in its favor into motion. The texts of the Noble Quran urge people to observe, think, and contemplate on the phenomena of the universe and humanity in order to discover its customs and laws. They have paved the way to the greatest scientific movement in the history of the East. The Muslim scholars have led this scientific movement and transmitted its flame so that it could enlighten the western Renaissance, as is known and demonstrated. If reflection in general on the various branches of knowledge and arts is an Islamic precept, as the legal experts claim, theoretical and experimental scientific research is the instrument of this reflection. The most important condition for it to take place is the existence of free research bodies and specialists, who enjoy total academic freedom in their experiments, formulation of hypotheses and suppositions, and in putting them to the test according to precise scientific standards. It is necessary for these institutions to have creative imagination and experience that guarantee the achievement of new results, for the enrichment of human knowledge. In this scientific investigation, the scholars are only guided by the ethics of science and its methods and principles. The great Muslim scientists al-Razi, Ibn al-Haytham, Ibn al-Nafees and others were the greatest exponents of scientific knowledge of their age and the pioneers in the East and West for many centuries. It is time for the Arab and Muslim scientists to compete again in this era of knowledge and power. Science has become the source of military and economic power, the means of progress, growth and prosperity; free scientific research has become the heart of the rebirth of education, of the hegemony of scientific thought, and the flourishing of production centers. Considerable funds are reserved for this and work groups are set up. Furthermore, important projects are proposed. This requires the guaranty of absolute freedom for scientific and humanistic research.
The West took control of all scientific progress and monopolized the course of science until the rebirth of Japan, China, India, and south-east Asia. These countries have offered enlightening models of the capacity of the East to break this monopoly and enter into the age of science and knowledge on a large scale. It is time that the Egyptians, Arabs, and Muslims also entered this scientific and cultural competition. They in fact have the spiritual, physical, and human energy needed for progress, in a world that has no respect for the weak and for those who get left behind
Third: Freedom of speech and expression
Freedom of speech is the mother of all freedoms and is manifested in freely expressing one's own opinions by all means of expression in writing, speeches, artistic production and digital communication. It represents that aspect of social freedoms that goes beyond the individuals to include other subjects, e.g. the formation of parties and associations of civil society. Furthermore, it includes the freedom of the press, radio, television, and digital information as well as the freedom to acquire the information needed to form an opinion. This must be guaranteed by the constitutions so that it may be above ordinary laws, which are subject to change.
The Egyptian Constitutional Court resolved to broaden the concept of the freedom of expression to include constructive criticism, even when this takes on strong expressions. It declared that ‘the freedom of expression in public affairs cannot be limited by fears of going beyond what is necessary. It must be tolerated.’ Nonetheless, attention must be drawn to the need to respect the creed of the three divine religions and their rites owing to their importance for the fabric of society and public security. Nobody has the right to fuel religious tensions or sectarian fanaticism in the name of the freedom of expression, even if the right to practice scientific interpretation is guaranteed when supported by evidence within the specialized contexts and away from tensions as mentioned before with regard to the freedom of scientific research.
The writers of this declaration state that freedom of speech and expression is the true expression of democracy and invite to educate young generations in the culture of freedom, the right to diversity, and the respect for others. They urge those working in the context of religious, cultural, and political discourse within the media to remember this important dimension during their activity and prove wise in the forming of a public opinion characterized by tolerance and broadmindedness, inclined to dialogue and opposed to fanaticism. In order to realize this objective, it is necessary to draw the attention to the cultural traditions of tolerant Islamic thought in which the greatest leaders of jurisprudential interpretations used to say: ‘My opinion is right but it is liable to be wrong, the opinion that differs from mine is wrong but could be right.’ There is no way to protect the freedom of speech without having evidence and counterevidence compared according to the etiquettes of dialogue and the customs of civilization in advanced societies.
Fourth: Freedom of artistic-literary creativity
Creativity can be either scientific as said or artistic and literary, which finds expression in various literary genres: lyrical and dramatic poetry, narrative and novels, theatre, autobiographies, visual and plastic arts, cinema, television and music and other recently created forms in almost all these spheres.
Altogether literature and the arts aim at making the conscience of reality grow, stimulating the imagination, elevating the aesthetic sense, educating the human senses, widening intellectual ability, and deepening the experience of life and society distinctive of human beings. Sometimes literature and arts criticize society by referring to more elevated and better realities. All these noble functions lead to the enrichment of the language and culture, stimulate the imagination, and let thought grow, while protecting the supreme religious values and moral virtues.
Arabic language distinguished itself [from its very origins] for its literary richness and its renowned eloquence. The descent of the Noble Quran, inimitable peak of eloquence, increased the beauty of Arabic and highlighted its genius. Poetry, prose and wise reflection drew inspiration from the Quran. Poets and writers were also inspired by the Quran and as Muslims, they—though hailing from various races, expressed themselves in Arabic. They freely excelled in all the arts for a great number of centuries, without obstacles. Many of the sheikhs and imams who laid the foundations of the Arab-Islamic culture were themselves transmitters of poems and narrations, in all shapes and sizes. Nonetheless, the fundamental rule regulating the limits of the freedom of creativity is the receptiveness of society on the one hand and the capacity to take on elements of tradition and renew them through literary and artistic creativity on the other without external interference as long as the established religious sentiments or moral values are not affected.
Literary and artistic creativity continues to be one of the most important aspects of a fruitful ordinance of fundamental rights and one of the most efficient means to mobilize social awareness and enrich the conscience. The extent of well-directed freedom is indicative of the level of civilization achieved, since literature and arts are a mirror of societies and a faithful expression of the stable and changeable elements making them up. They offer a lively picture of the aspirations for a better future. May Allah grant us success and guide us to what is good and just.
Ahmad Al-Tayyeb
The Grand Sheikh of Al-Azhar
In a national initiative from Al-Azhar AL-Sharif, with the participation of the Cabinet, the National Egyptian Church, and the grass-roots leaders, and in this historical day, as the first Egyptian Revolution anniversary, the revolution which impressed the world with its unprecedented characteristics, peaceful nature, the Egyptian national consensus of all its men and women, and its use of the most recent weapons of the contemporary revolution in global communications, to achieve its first revolutionary aim, that is: to rescue Egypt from an age infamous for corruption, weakness, suppression, and injustice. In this day, all Egyptians return to the place which witnessed the birth of the revolution and the sacrifices of the loyal patriot youth, who sacrificed their souls for Egypt. Today, Egypt returns to "Tahrir Square" whose name is translated into all languages of the world, and impressed many peoples of the East and the West by its democratic spirit.
Today, Egypt—the square, the parliament, the army, the people, the government, Al-Azhar, the homeland; Egypt—the Arab nationalism, Islam, Christianity, history and heritage, the present and future, the true religiousness and the integrated civil freedoms, looks at the whole world with its noble revolutionary face, and declares these national obligations:
- Maintaining the spirit of this square as it is during the 18 days which changed the course of Egyptian history and brought all citizens of the country together.
- The national covenant – under all previous values – to complete the objectives of 25 January Revolution.
- The national agreement to maintain all components of this country, without predominance, domination, exclusion or bias.
- Affirming the constitutional right of the citizen to be tried before his natural judge, preventing military courts for civilians and releasing all political detainees.
- Accelerating the prosecution of the accused corrupt figures without prejudice, in respect of right, justice, and fairness.
- Completing the fulfillment of the rights of the martyrs and injured families regarding the treatment, indemnification, work, and full care.
- Proceeding on the democratic building of the country's institutions, and handing over the power to the civilians in its determined date without any delay.
- Respecting the results of the fair free elections and building cooperation among all revolution's youth and elected national representatives to build the future of Egypt under the umbrella of democracy based on parliamentary legitimacy and national agreement.
- Removing the effects of the repressive policies and the comprehensive corruption backed by serious work on building a strong Egyptian economy, investing all capabilities of Egypt, and achieving justice for all its citizens.
- Returning Egypt to its national role as a leading regional power and contributing to the international policy through a free decision without any dependence or bias.
- Returning the national army, the asset of the country, and the custodian of its revolution – to its role in defending the borders of Egypt and its national security.
- Releasing the energy of the people, especially the promising revolutionary youth, to build the society and the state. In addition to combating backwardness, poverty, disease, and ignorance, and promoting Egypt's political, economic, and moral development, to be the bright example for the nation of Arab and Muslims.
Allah is the best witness. He is enough for us and He is the best disposer of all affairs.
Mashyakhat Al-Azhar,
Safar 17, 1433 AH/January 11, 2012 CE
Ahmad Al-Tayyeb
The Grand Sheikh of Al-Azhar
As the pace of Zionist Judaization of Jerusalem accelerates; Zionist attacks on Islamic sanctities, including the blessed mosque of al-Aqsa in Al-Haram Al-Sharif (Temple Mount) are increasing. Additionally, Zionist construction projects are also threatening the feature of Al-Harim Al-Sharif including the recent Jerusalem railway project. Hence, Al-Azhar Al-Sharif, center of knowledge, guardian of the nation, and advocate for its just causes announces the following:
First: The Arabic identity of Jerusalem runs deep into its history since over sixty centuries. Jerusalem was built by the Arab Jebusites in the fourth millennium BC, twenty-one centuries before the time of Ibrahim (Peace be upon him), father of the prophets, and twenty-seven centuries before the advent of Judaism and the Law of Moses (Peace be upon him),
Second: Both the law and the Torah of Moses (peace be upon him) appeared in Egypt, where the ancient hieroglyphic Egyptian language was spoken. They appeared before the entry of the Israelites as invaders to the land of Canaan and more than a hundred years before the crystallization of Hebrew. Thus, both Judaism and Hebrew language have nothing to do with Jerusalem and Palestine.
Third: The Hebrew presence in Jerusalem did not exceed 450 years thereafter. Their presence was temporary and extraneous, during the times of David and Solomon (may peace be upon them). It occurred 30 centuries after the Arabic Jerusalem was established.
Fourth: The history of Jerusalem had witnessed many invasions and invaders who worked to monopolize the city for their own benefit and claimed the city as their own. Invaders like the Babylonians, Greeks, Romans, and Crusaders, thus the Zionists of today are no different in this respect as they attempt to judaize and monopolize the city and put an end to the Arabic presence in Jerusalem. Contrary to the behaviors of these invading forces, when Islam came to Jerusalem it recognized all religions and sects. It maintained respect for all of Jerusalem's sanctuaries and it confirmed its holiness. Henceforth, the Arabic authority over Jerusalem is in the best interest of all and under the watch of the Arabs, Jerusalem’s doors are always kept open to all of Allah's creation and His servants.
Fifth: Monopolization and Judaization of Jerusalem during this contemporary attack is considered a crime and a complete violation of international human rights and laws. Laws which prohibit and criminalize any alteration of the land, people, and identity in these occupied territories. Therefore, Judaization of Jerusalem lacks legal legitimacy and its justifications are in contradiction with the historical facts that confirm Jerusalem's Arabic identity, being built by the Jebusite Arabs over 60 centuries ago.
Sixth: Rejecting and condemning these projects, Al-Azhar, supported by all Muslims in the East and West, warns the Zionist entity and the powers that support it against the implications of their behavior that threaten regional and global peace. Al-Azhar reminds the Zionist entity and those who support it, that the progression of time once saved Jerusalem from occupying Crusaders who had controlled a larger territory than the Zionists do today and for a longer period of time and it reminds them that the nature of history is that it always brings all occupations to an end and it eliminates all effects of aggression of those who violate rights and holy sanctuaries.
In their attempt to judaize Jerusalem, the Zionists, in reliance on the brute Western imperialist powers, are risking the future of the Jews themselves by overstepping the limits of the Muslim nation whose population is about a quarter of humanity, who are able to, one day soon, restore their usurped rights by force.
Jerusalem is not just an ordinary occupied land. Rather, it is an Islamic and Christian sanctuary. Its cause is not only a Palestinian or Arab national cause but above all an Islamic ideological one. When Muslims struggle to liberate it from Zionist usurpation, they only aim to confirm its sanctity. As such, people of all faiths should be encouraged to share the notion that it must be freed from the Israeli monopoly and Zionist Judaization.
Al-Azhar Al-Sharif urges all free peoples worldwide to support the Arab right to free Jerusalem and Palestine. It urges all rational Jews to take lessons from history, which bears witness that throughout time the Jewish peoples suffered persecution from all, but never in Muslim territories. Al-Azhar reiterates that judaization of Jerusalem and aggression on the characters of Al-Haram Al-Sharif, form a red line. It is the introduction to the end of the Zionist entity in the Palestinian territories.
The key to free Jerusalem has already been identified by Saladin in a letter he wrote to the Crusader King Richard the Lionheart: "Do not think that we will ever give up on Jerusalem. We cannot abandon our rights there as a Muslim people. Allah will not enable you to erect a single stone on this land as long as Jihad persists." History proved Saladin's words to be true and all rational people acknowledge that history repeats itself.
Mashyakhat Al-Azhar
Dhu al-Hijjah 24, 1432 AH/November 20, 2011
Ahmad Al-Tayyeb
The Grand Sheikh of Al-Azhar