A Perspective of Al-Azhar University

and its historically important role in

society

Newell, Tyler
NELC N204-The Golden Age of Islam
Due December 14, 2009
Professor Asma Afsaruddin
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Since its creation in the year 970 A.D., al-Azhar has been one of the most famous

influential scholastic additions to the Muslim world. Not only has it been a fixture of

Islamic culture for over a century, but it has also gained praise as one of the highest

institutions in the world. Throughout its lifetime, al-Azhar has been able to survive the

continuously changing political landscape of Egypt while still being stable and successful

as one of the most famous institutions in the world. Throughout its existence, there have

been several time periods and dynasties that have been extremely influential in the

development and longevity of the Mosque-University that is al-Azhar. The first period of

note is the beginning years and creation of al-Azhar that was overseen by the Fatimid

Caliphate. The second period of note in the timeline of al-Azhar’s history was the

Ayyubi Dynasty founded by the young Sultan, Saladin, whose Dynasty reigned form

1171-1252. The third period of note is the uprising of the Mamluk Sultans that took

place during the years 1250-1517. Another important time period that was extremely

influential in the history of al-Azhar was the Ottoman Period. After the Ottoman leader

Salim conquered Egypt in 1517, the Ottomans ruled over Egypt for nearly 300 years until

the end of their Dynasty fell in 1798. As time passed and al-Azhar began to pass the test

of time, the modern history of al-Azhar was also extremely important. As modern

technology began to rise in the 19th, 20th, and 21st centuries, al-Azhar was forced to adapt

to the changing of the world. During the past 200 years, al-Azhar has witnessed the

changes and modernization not only of Egypt, but the world in its entirety. From French

rule, to British rule, to the eventual adaptation of Egypt becoming its own independent
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Kingdom, al-Azhar has truly withstood the test of time and has without a question,

validated its significant and historically important role in society.

When it began construction in the year 970 A.D., and was completed in the year

972 A.D., al-Azhar was built with the purpose of serving as the holy center for the leader

of the Fatimid Dynasty, al-Mu’izz. However, though it was intended to serve al-Mu’izz,

it was actually constructed and designed by his top military leader, Jawhar al-Siqilli, in

the newly formed city of, al-Qahira, or as it is known today, Cairo, Egypt. As the famed

Islamic historical author, Boyard Dodge, explains in his book, “Al-Azhar represented

more than a local place of worship; it was also an assembly mosque or a jami’” (Dodge,

Boyard, “Al-Azhar: A millennium of Muslim Leaning”(Washington DC, 1961), 4). The

term jami’ is an Arabic term meaning a place of assembly and learning. It was here that

the head of leadership held Friday prayer sessions and led congregations for the

community and figures of the Fatimid Dynasty, such as the leader at the time, al-Mu’izz.

These prayer sessions, or Adhan, as they are known in Arabic, were conducted in the

form of the Shiite model. In addition to religious gatherings and prayer sessions, al-

Azhar held classes in Islamic studies throughout the grounds of the facility. Many

religiously significant services were held in the al-Azhar during its early years of

existence such as the traditional Ramadan Service. During this service, the Fatimid’s

held an elaborate display involving several carefully planned out elements such as special

prayers performed by the Caliph and soldier formations throughout the mosque. As time

continued during the Fatimid period, al-Azhar was used to teach legal courses

specializing the Fatimid legal system ideology. As classes were conducted, al-Azhar
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became not only a prime place of prayer, but also for education, thus leading to the

creation of the on-sight living quarters in the year 988 A.D. In terms of the teaching

process, the first book taught at al-Azhar was the Qur’an. As classes became specific in

subjects such as law, al-Azhar utilized the texts of the Fatimid law. The first text was a

large two-volume piece known as, Da’a’im al’Islam, which was soon created into a

compact shorter text known as Kitab al-Iqtisar. As the Fatimid’s progressed from Caliph

to Caliph, several additions were made to al-Azhar. Famed structures such as the

Mosque of al-Hakim or al-Jami’ al-Hakimi, completed by the young caliph, al-Hakim,

and the Maqurat Fatimah, a beautiful sanctuary built to honor Fatimah al-Zahra. As the

Fatimid Dynasty began to dissolve in the 12th Century, a young ruler by the name of

Saladin became the last successor of the Fatimid’s and began to associate himself with

the Abbasid Dynasty, thus collapsing the Fatimid Caliphate. As the founders and

creators of the great al-Azhar, though they suffered a devastating, collapse, the Fatimid

Caliphate were a tremendous everlasting influence in the history and success of al-Azhar.

As the Fatimid’s collapsed, the party to take power over al-Azhar was the famed

Ayyubi Dynasty led by the young Caliph, Saladin, in the year 1171. With his entrance

into power, the Ayyubi Dynasty, “was the beginning of a new era in the Southern Near

East” (Dodge, Boyard, “Al-Azhar: A millennium of Muslim Leaning”(Washington DC,

1961), 35). During the time of Saladin, the largest effect felt by al-Azhar was the

retraction of Friday prayers held inside of the Mosque. Due to strict following of the

Shafi’I code of law followed by, Saladin, Friday prayers were limited to assigned

locations, therefore leaving al-Azhar, “deprived if the Friday service for a hundreds
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years” (Dodge, Boyard, “Al-Azhar :A millennium of Muslim Leaning”(Washington DC,

1961), 35). Though this was an extreme blow to the usage and tradition of al-Azhar, the

institution was not completely abandoned. Classes were still held and al-Azhar was still

seen as an important scholastic institution. Following Saladin’s death in 1193, the

Ayyubi Dynasty concentrated on protecting their territory on invaders leaving little

emphasis on the wellbeing and success of al-Azhar. Additionally, during this period,

several other educational institutions were created in the surrounding regions that also

took a toll on al-Azhar and its significance at the time. Even though the Ayyubi Dynasty

was relatively short lived during its time, 1171-1252, it was still a major step in the

history of al-Azhar and even though it faced extremely tough times, it was able to survive

and eventually flourish once again with the next ruling party of the Mamluk Sultans.

When the Mamluk Sultans took over in the year 1250, they truly paved the way

the resurgence of al-Azhar. When the first leader, Aybak, took control in the year 1250

A.D., he realized the importance of the al-Azhar and vowed to revive it from the state it

had been in for the previous 100 years during the Ayyubi Dynasty. One of his first goals

was to utilize al-Azhar to keep the Arabic knowledge current and in use. Though the

Mamluk’s spoke with a Turkish dialect, they understood the importance of the Arabic

language. Secondly, the Mamluk’s believed that all mosque-school and institutions of

learning had to have knowledge and maintain the Shari’ah, which is the law of Islam.

Thirdly, the Mamluk’s emphasized the teaching of ethics and social justice as made clear

in the Qu’ran. With this being set up, the al-Azhar held several classes that focused on

subjects such as rhetoric, language (Arabic), grammar, literature, readings, commentary,

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traditions, law, jurisprudence, theology, mathematics, and logic. Also during this early

period of the Mamluk rule under the ruler Baybars Friday services were reinstated at the

Mosque of the al-Azhar in the year 1266 A.D. In the history of al-Azhar, this was

traditionally seen as the “Revival of al-Azhar” (Dodge, Boyard, “Al-Azhar :A millennium

of Muslim Leaning”(Washington DC, 1961), 60). However, an impending tragedy struck

the walls of al-Azhar in the year 1303, during the reign of the young leader, al-Nasir.

During an earthquake that struck Cairo, many structures located in the al-Azhar facility

were damaged. Though this was devastating, when al-Azhar was rebuilt, it finally gained

a reputation as extremely important as it was one of the few structures that its’ rebuilding

was emphasized. It became, “the leading theological school of Islam and the most

official place of worship in Egypt” ” (Dodge, Boyard, “Al-Azhar:A millennium of Muslim

Leaning”(Washington DC, 1961), 66). As the Mamluk’s rule continued, another tragedy

in the form of a plague reached Cairo around the year 1348. Even thousands of people

were dying a die, studies still continued at al-Azhar along with the traditional prayer

services. To many, al-Azhar was seen as the safest sanctuary during this time that again

emphasizes its importance in society. After the tragedy, The Mamluk’s continued to

change leaders and rule the region, while al-Azhar continued to flourish with its

educational studies and sanctuary of worship, while also becoming a place of refuge for

the homeless and for humble travelers. In terms of scholars who attended al-Azhar, many

were in their teens and twenties, however, there were also older scholars who focused on

higher understanding and research. Towards the end of the Mamluk Sultans reign, al-

Azhar became the prime location of study in Egypt where the best and brightest thinkers
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strived to matriculate. As the Ottoman’s began their reign in Egypt, al-Azhar gained

many benefits in the resurgence it gained during the Mamluk period attributing much

success to the people who brought it back from a near demise.

When the Ottoman’s took over power of Egypt in the year 1517, the ruler at the

time was a man known as, Salim. Following his successful, yet bloody conquering of

Egypt, Salim, immediately supported al-Azhar, both financially and by gracing his

presence during prayer services. In the early period of the Ottoman rule, al-Azhar

gradually began to see several improvements and renovations, not only structurally, but

also within the running of the institution. Around the end of the 17th century, those

affiliated with the scholastic structure of al-Azhar created the position of Shaykh al-Azar,

which was seen as the elite figure at al-Azhar. The first elected Shaykh al-Azar, Shaykh

Muhammad ‘Abd-Allah al-Khurashi, held the prestigious position until his death in 1690.

As the 18th Century approached, several additions were made to al-Azhar, supported by

important man in Ottoman society, ‘Uthman Katkhuda. As part of the new additions, al-

Azhar was expanded in many areas. New additions included a larger sanctuary, new

buildings which allowed for added learning space, and facial renovations for part of the

mosque. As the Ottoman period began to come to a close, scholastic techniques appeared

to grow. Not only were the traditional subjects seen in the early years of al-Azhar widely

studied, but an expanded curriculum of scientific studies began to grow and become

popular. In addition, the location of al-Azhar became a thriving part of Cairo in the late

18th century as the Ottoman Empire closed. The great mosque, seen as one of the most

distinguishable features of the al-Azhar, was given several cosmetic additions to enhance
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its overall image. At the same time of this success, al-Azhar students were seen to have

similar upbringings and daily schedules while they attended. Classes were usually small

in size and the day went from early AM, until the evening. A professor was known as an,

‘alim, whose status was below the head of the mosque, the rector. Through the Ottoman

period, al-Azhar took a defining shape and gained the respect and dignity that led it into

the modern 19th and 20th centuries. Seen as one of the most successful periods in al-

Azhar’s existence, the Ottoman Period drastically shaped the way al-Azhar went into the

modern world in a productive and positive way.

With the new dawn of the 19th century coming upon Egypt, the political structure

that ruled Egypt began to face several challenges and replacements. During the 19th

Century, the famed French General, Napoleon Bonaparte, whose actions sent the

countries political structure into frenzy, invaded Egypt. During this invasion, native

Egyptian soldiers sought refuge inside the walls of al-Azhar, in an effort to escape the

capture by the French. After a year of unsettlement in Egypt, violence rose to a boiling

point between the imposing French troops and the native Egyptians that “Shaykh al-

Sharqawi closed down al-Azhar on June 1, 1800.” (Dodge, Boyard, “Al-Azhar:A

millennium of Muslim Leaning”(Washington DC, 1961), 111). Al-Azhar reopened one

year later on June 2, 1801, once the political fighting had ceased. From this point on,

political parties seemed to form in a concrete manner. In 1805, Muhammad ‘Ali took

over as the leader of Egypt where he reigned for over forty years during which he was

highly involved in al-Azhar. One notable accomplishment that affected al-Azhar was

‘Ali’s addition of reforms to Egypt which allowed for expanded learning both at al-Azhar
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and with al-Azhar students abroad. After Ali’s reign, al-Azhar continued to expand and

flourish as one of the top learning institutes in the world. By 1867, the institution had as

following: “221 teachers, 101 Shafi’i , 42 Hanafi, 77 Maliki, and 1 Hanibal. During the

same year there were 4,712 students.” (Dodge, Boyard, “Al-Azhar:A millennium of

Muslim Leaning”(Washington DC, 1961), 116). In only 10 years later, the number of

those who were part of the institution more than doubled as al-Azhar was rapidly

expanding.

As the 19th century passed and the modern world began to surround the ancient

and historic al-Azhar, many improvements and additions were seen. In the year 1901,

new buildings were built such as the al-Riwaq al-Abbasi, which stood three stories tall

and was used for various purposes such as instituting exams as well as space for faculty

offices. Other such improvements included the fixing and better upcoming of the

unhealthy conditions that had been plaguing the institute for many years. One of the most

important additions however was the creation of an official university library that held

tens of thousands of books and texts. Academically, al-Azhar also developed along with

its modern counterparts. As an institution, it began to require examinations that tested

retention and knowledge, as well as introducing new classes that allowed for students to

enroll in specialty topic courses such as, “biography of the Prophet, religious ethics, and

calligraphy” ” (Dodge, Boyard, “Al-Azhar :A millennium of Muslim

Leaning”(Washington DC, 1961), 133). Students were divided into designated grades

known as elementary, secondary, and higher, all with distinct different curriculum and

objectives. As World War I engulfed the world, the students of al-Azhar continued to
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study despite the political conditions. When Egypt became an Independent Monarchy in

1922, al-Azhar was designated to become a state funded institution, and gradually

become dependent on the government over several years. During the 1930’s, the

elementary and secondary programs that were seen for a long period of time were

reassigned to other places of learning attached to the al-Azhar that were found in other

cities around Egypt. At this point, al-Azhar resorted to being strictly a place of worship

and a higher education institute.

As al-Azhar approached its 1000th birthday, the layout of the institution had

changed in more ways than one. Al-Azhar as a university became separated into three

colleges all of which offer education at the undergraduate, professional, and postgraduate

level. The three colleges are as follows: The College of Arabic Languages (Kulliyat al-

Lughah al-‘Arabiyah), The College of Islamic Law (Kulliyat al-Shari’ah al Islamiyah),

and The College of the Fundamentals of Religion (Kulliyat Usul al-Din). ” (Dodge,

Boyard, “Al-Azhar :A millennium of Muslim Leaning”(Washington DC, 1961), 158). In

current day, the original buildings that were created in the beginning have not drastically

changed with the exception of gradual restoration. However, there have been several

modern building additions that allow al-Azhar to keep up with the modern age. These

include new residence halls, buildings allocated for specific Colleges, and open areas for

sports and physical activity. By the 1960’s, student enrollment had totaled over 39,000

with the amount of faculty numbering directly at 1,800. Academic work is still at the

highest and al-Azhar as a whole is considered not only as one of the holiest sites in

Egypt, but also as an elite institution of learning throughout the world.

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As 1000 years have passed, al-Azhar has proven to pass the test of time as an

ultimate place of worship and learning. From its founding fathers of the Fatimid dynasty

to the closing of its doors brought forth during the Ayyubi Dynasty, al-Azhar has been an

extremely significant contribution to society as a whole. After being revived during by

the Mamluk Sultans, al-Azhar began its true quest to nobility and legacy of greatness.

While the Ottoman’s also provided a great support basis for the institute, the modern

centuries of the 18th and 19th allowed for al-Azhar to grow and expand to meet the global

needs and expectations, while keeping its tradition in faith from when it was first built.

Overall, al-Azhar has been a staple and leading point in the growth of education

worldwide and through its accomplishments, it was contributed a great amount of

knowledge, faith, and tradition not only to the people of Islam, but to the entire world as

well.
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Works Cited

"Al-Azhar University, Cairo." Islam For Today. Web. 18 Nov.

2009. <http://www.islamfortoday.com/alazhar.htm>.

Dodge, Bayard. Al-Azhar: A Millennium of Muslim Learning

(Washington DC). The Middle East Institute, 1961

Esposito, John. Islam: The Straight Path. USA: Oxford UP, 1998.
Print.

"HISTORY OF AL-AZHAR: The Fatimid Period." Ismaili.NET

WEB. Web. 18 Nov. 2009.
<http://ismaili.net/mirrors/242_azhar/azhar.htm>.

Khalidi, Tarif. Classical Arab Islam. Darwin, 2000. Print.

Makdisi, George. "On the origin and development of the college in

Islam and the West."
Islam and the Medieval West. 26-49. Print.