Foreword by

Prof. Ahmad at-Tayyeb,

Grand Imam of Al-Azhar

In the Name of God,

 the Gracious, the Merciful

All praise is due to God. God's Peace and Blessings be upon the Prophet Muhammad, God's mercy to the worlds, and upon his Family, Companions and those who have followed in his footsteps.

It is difficult—if at all possible—to introduce in these few lines an eminent figure of Islam in the modern time, namely the late Imam Muhammad Abu Zahrah, may God rest his soul in peace. He is a scholar of undoubted erudition and a luminary of Islamic culture, who has been so fully cognizant of its aspects, well versed in its coverts, thoroughly familiar with its secrets, and aware of its mysteries that he became an Imam and a top name in all its arts and sciences, be it religious or otherwise. He is a renowned scholar who gained the respect of his contemporary peers as well as his disciples and followers.

The eminent Sheikh Abu Zahrah, may God rest his soul, is an authority that has rich knowledge in jurisprudence and legislation. He is an expert in Shari’a and modern laws. He is capable of defending Shari’a and comparing it with modern laws. He was a prominent professor of all the disciplines of ‘Usul ul-Fiqh (Principles of Jurisprudence), Prophet’s Biography, Comparative Religion, and Logic and Argumentation. He is a distinguished historian of ancient religions, and modern creed trends. He authored a golden series on the biographies of distinguished Muslim Imams of jurisprudence in different ages of Islam, such as the four imams, leading the schools of jurisprudence; namely, Abu Hanifa, Malik, Shafi’i, and Ibn Hanbal as well as other Imams such as Ibn Hazm, Imam us-Sadiq, Imam Zaid, Ibn Taymiyyah and others.

It has been a great pleasure and honor for me to be, for two academic years, one of the undergraduate students of the outstanding Sheikh Abu Zahrah during my period of study at Al-Azhar University. That was in the years 1966 and 1967 when I was a student at the Faculty of ‘Usul ud-Din in Cairo. Sheikh Abu Zahrah was then the professor who taught me two subjects, viz. Personal Affairs, a course concerned with jurisprudence of marriage, divorce, breastfeeding, lineage, inheritance, bequest, etc. and ‘Usul ul-Fiqh. I still keep his textbook on Personal Affairs as a reference material, which I consult whenever there is need to trace back jurisprudence schools in a matter of personal affairs. I always find an in-depth and clear answer in this book for such crucial questions.

I remember that Sheikh Abu Zahrah was of solemn countenance, an elegant appearance, and an enlightened face. His scholarly brilliance, mastery of traditional heritage knowledge, interdisciplinary sciences and ability to exert legal reasoning on modern issues have all inspired in his students’ hearts a combination of an overwhelming  feeling of indefinite awe, love and admiration.  He reminded us of great encyclopedic figures, such as Ibn Sina (Avicenna), Ghazali and Ibn Khaldoun.

While asking him some questions, we were always apprehensive of his response, since he was easily irritated by vain questions raised by some conceited and pedantic students. In case an arrogant, ignorant student asks him a question, he used to rebut his arguments in a sarcastic manner that makes him realize how poor his knowledge was and how trivial his question. We have learned from him how to think well before we asked, and how careful reading and good listening provide students with knowledge that protects them from consequences of careless questions raised haphazardly.

The Imam was marked with his great ability to bring together the provisions of Shari’a and the issues of modern developments. He was a model of creative Imams whose mental reasoning was not confined to understanding and teaching texts. Rather, he would explore texts with great insight that proved that such texts had some renewable and applicable aspects fitting into all variables of any time or place.  Abu Zahrah was known for having some preponderance insights that were not explored by many of later scholars who came after him and wrote about him.

This book, Muslim Conception of War, introduced to non-Muslim readers, is an illustrative example that reveals the ability of this eminent scholar, Abu Zahrah, to define ‘mercy’ as a central issue in the legislation of Islam, even in Muslim wars with enemies. Reading this book, a fair-minded reader will realize that Islam does not permit Muslims to carry their weapons except in case of self-defense or counterattack, and that Islam is not a religion of sword or killing, as unjustly and falsely claimed. The reader will also realize that war in Islam has moral principles characterized by mercy and kindness for all people. Such unmatched moral principles are not known to any system, be it old or new. The book also stresses the fact that war in Islam is not a requirement or a means to gain expansion, hegemony or domination, but it is a necessity, an exception and strife for the cause of God to secure the right to life, and the right to freedom of belief for Muslims and non-Muslims alike. There are some other misconceptions about Islam that are clarified and removed while proceeding in reading this book.

The author of this book is a prominent scholar who is missed by the Muslim Orient. Without such luminaries, a lighthouse that is always needed to illuminate Muslims with tolerance, ease and mercy for all people would have been missing. God bless this great Sheikh. Our grattitude is extended to fair-minded readers for their quest to obtain correct knowledge, and seek the truth from true scholars who deliver God’s messages and fear only Him and none other than Him.

Written at Al-Azhar Sheikhdom

On 24 of Rabi’ ul-‘Akahr in the Year 1438 A.H.,

Corresponding to January 22, 2017 CE

  Professor Ahmad at-Tayeb

Grand Imam of Al-Azhar