The Opening Speech of His Eminence the Grand Imam of Al-Azhar at Al-Azhar World Peace Conference

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

Allah's Peace and Blessings be with 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 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 has led 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.

     There is 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 or the surrounding circumstances and variable historical implications. By the transcendental sources which are above change, subjectivism, advantage, purpose and consideration I mean the Heavenly religions and theirs holy texts we take refuge in as birds take refuge in their 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 the 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 one. 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 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 (pbuh). 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.

     There is insufficient time to cite the Qur᾿ānic verses affirming that what Allah has revealed to Muḩammad 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᾿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, the case 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 those who are free in selecting their beliefs, we will find that the Holy Qur᾿ān explicitly defines such a 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: “O, humankind, surely 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 to Allah are the most pious; surely Allah is Ever-Knowing, Ever-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 (pbuh) 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 the Muslims to get involved in war was justifiable by staggering injustice and in defense of the oppressed people. It is mentioned in the Qur᾿ān that “To those against whom war is made, permission is given [to fight], because they have been wronged. Surely, Allah is 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 the 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 the Muslims to do 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 also 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 still 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 obvious sacred texts proves that Islam is a religion of peace and not a religion of aggression. All the other Divine religions have the same principle regarding this 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, those who practice terrorist acts are Muslims! Can we then say that Christianity is a religion of terrorism only 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 operated 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 take advantage of such a unique conference to let the world know that religions are innocent of all the 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

Al-Azhar Headquarter

Sha‛bān 1, 1438 AH/April 27, 2017

Professor Ahmad Muḩammad At-Tayyeb,

Grand Imam of Al-Azhar