AlAzhar Islamic Research Academy

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Al-Azhar Al-Sharif affiliated Islamic Research Academy (AIRA) is the second official body and the supreme entity for Islamic studies and research at Al-Azhar Al-Sharif The role of Al-Azhar Islamic Research Academy (AIRA) is represented in:
1) Reviving Islamic legacy;
2) Presenting and spreading the religion of Islam in its original pure form;
3) Clearing misconceptions about Islam and important Islamic figures;
4) Conducting research in all that's related to Islam and Islamic studies;
5) Monitoring and following-up all that's spread about Islam;
6) Resolving all creed-based sectarian and social problems and advocating to Islam with wisdom and gentleness;
7) Cooperating with Al-Azhar University to supervise postgraduate Islamic studies and assessments;
8) Developing regulations of religious competitions and scholarships and state-granted awards;
9) Regulating and supervising the work of the Al-Azhar Al-Sharif- Library;
10) Publishing, distributing and approving Islamic books;
11) Sending Azhar delegates to different places around the world;
12) Approving admission of foreign students to Al-Azhar University;
13) Holding an annual conference to discusses important issues and world developments.

Summary of the article entitled: “Questions and Answers on Celebrating the Prophet’s Noble Birthday”, by His Eminence Pr...
20/08/2026

Summary of the article entitled: “Questions and Answers on Celebrating the Prophet’s Noble Birthday”, by His Eminence Prof. Muhammad El-Gendy, AIRA Secretary General

Al-Azhar Magazine, 100 (3) (Rabīʻ Al-Awwal, 1448 AH; August/September 2026)

In this article, Prof. Muhammad Abdel Dayem El-Gendy, Secretary-General of Al-Azhar Islamic Research Academy (AIRA), addresses four issues related to commemorating the Prophet’s Noble Birthday, explaining its legitimacy and responding to the main objections raised against it.

First: Is Celebrating the Prophet’s Noble Birthday a Blameworthy Innovation?

His Eminence the AIRA Secretary-General emphasizes that celebrating the Prophet’s Noble Birthday is not a blameworthy innovation, explaining that bidʿah (innovation) is of two types. The first is linguistic innovation, referring to anything newly introduced, which may fall under any of the five Islamic legal rulings. The second is religiously blameworthy innovation, which refers to introducing into religion something that contradicts what Allah Almighty has legislated. He maintains that commemorating the Prophet’s Noble Birthday falls under general principles established by Shariah, as it involves reciting the Quran, remembering Allah, sending blessings upon the Prophet (PBUH), feeding others, giving charity, honoring the poor, and expressing joy at his noble birth. As evidence, he cites the permissibility of fasting the Day of ʿĀshūrāʾ in gratitude to Allah for saving Moses (PBUH), as well as the Prophet’s fasting on Monday because it was the day of his birth. This demonstrates the permissibility of expressing gratitude to Allah for a blessing that occurred on a particular day. He also quotes several scholars, including Al-Suyūṭī, who affirmed that observing the Mawlid by gathering, reciting the Quran, recounting the Prophet’s biography, and providing food constitutes a bidʿah ḥasanah (a praiseworthy innovation), for which those who observe it are rewarded.

Second: Does the Hadith “Every Innovation Is Misguidance” Indicate That Celebrating the Mawlid Is Prohibited?

His Eminence Prof. El-Gendy answers in the negative, explaining that the blameworthy innovation referred to is that which contradicts the Quran, the Sunnah, ijmāʿ (consensus), or established principles of Shariah. As for newly introduced acts of goodness that do not contradict any established principle of Shariah, they do not fall under the prohibition. He cites the hadith, “Whoever introduces a good practice in Islam,” as well as statements attributed to Imam Al-Shāfiʿī and other scholars distinguishing between newly introduced practices that contradict Shariah and those that are consistent with the principles of goodness established by Islam.

Third: Should Mawlid Celebrations Be Prohibited Because of Some Practices That Contradict Shariah?

His Eminence the Secretary-General maintains that the presence of some excesses in certain forms of Mawlid celebrations does not necessitate invalidating the celebration itself. Errors in particular practices should be addressed by denouncing and correcting them, rather than extending the ruling on such violations to the entire practice, so long as it is fundamentally based on acts that are permissible under Shariah.

Fourth: Have Al-Azhar Scholars Written Works on the Prophet’s Noble Birthday?

His Eminence Prof. El-Gendy concludes by highlighting the attention that Al-Azhar scholars have devoted to the Prophet’s Noble Birthday, mentioning several classical works on the subject, including Ghāyat as-Sūl fī Mawlid ar-Rasūl (The Ultimate Aim Concerning the Birth of the Messenger), ʿUrf al-Taʿrīf bi al-Mawlid al-Sharīf (The Fragrant Essence of the Noble Birth), Mawlid An-Nabī (The Prophet’s Birth) by Ibn Al-Daybaʿ and Al-Khaṭīb Al-Shirbīnī, and Bahjat As-Sāmiʿīn wan-Nāẓirīn bi-Mawlid Sayyid al-Awwalīn wal-Ākhirīn (The Delight of Those Who Hear and Behold the Birth of the Master of the First and the Last).




The Messenger of Allah (PBUH) said, “I shall be pre-eminent amongst the descendants of Adam on the Day of Resurrection, ...
20/08/2026

The Messenger of Allah (PBUH) said, “I shall be pre-eminent amongst the descendants of Adam on the Day of Resurrection, the first for whom the grave will be split open, the first intercessor, and the first whose intercession will be accepted.” (Ṣaḥīḥ Muslim)



🌙 A Supplication from the Sunnah for the Witr PrayerAl-Ḥasan ibn ʻAli (may Allah be pleased with them) said,“The Messeng...
19/08/2026

🌙 A Supplication from the Sunnah for the Witr Prayer

Al-Ḥasan ibn ʻAli (may Allah be pleased with them) said,

“The Messenger of Allah (PBUH) taught me some words to say during the Witr prayer [in Qunut]:

'Allāhumma ihdinī fīman hadayta, wa ʿāfinī fīman ʿāfayta, wa tawallanī fīman tawallayta, wa bārik lī fīmā aʿṭayta, wa qinī sharra mā qaḍayta. Innaka taqḍī wa lā yuqḍā ʿalayka, wa innahu lā yadhillu man wālayta, wa lā yaʿizzu man ʿādayta. Tabārakta Rabbanā wa taʿālayta.

(O Allah, guide me among those You have guided, grant me well-being among those You have granted well-being, and take me into Your care among those You have taken into Your care. Bless me in what You have bestowed and save me from the evil of what You have decreed, for indeed, You decree and none can decree over You. Truly, he whom You support is never humiliated, and he whom You oppose is never honored. Blessed are You, O Lord, and Exalted).’”

📖 Sunan Abī Dāwūd

🤲 A beautiful supplication that gathers guidance, well-being, divine care, blessings, and protection from harm.

Pourquoi croyons-nous en l’existence d’Allah ?La réponse est simple : parce que c’est la raison qui nous y conduit.Nous ...
19/08/2026

Pourquoi croyons-nous en l’existence d’Allah ?
La réponse est simple : parce que c’est la raison qui nous y conduit.
Nous pouvons le démontrer à l’aide de deux principes rationnels.
Le premier est « le principe de l’effet et de sa cause ».
Il n’existe pas d’effet sans cause, ni d’ouvrage sans auteur. Lorsque nous voyons un livre, nous savons qu’il y a un écrivain ; lorsque nous voyons une maison, nous savons qu’il y a un bâtisseur. Mais qu’en serait-il si nous affirmions l’existence d’un « effet sans cause » ? Cela nous conduirait à une impossibilité rationnelle que nous rejetons : « la prépondérance sans facteur déterminant » (al-rujḥān bidūn murajjiḥ).
Imaginez que vous voyiez un ballon de football immobile. Soudain, quelqu’un le frappe : il part vers la droite plutôt que vers la gauche. Une personne raisonnable pourrait-elle affirmer qu’il est parti vers la droite sans aucune raison, sans aucun « facteur déterminant » (murajjiḥ) ayant fait prévaloir cette direction plutôt qu’une autre ? Bien sûr que non.
Peut-être le joueur l’a-t-il poussé dans cette direction, peut-être le vent l’y a-t-il entraîné, ou peut-être y avait-il une inclinaison du terrain. Mais qu’un mouvement se produise dans une direction déterminée sans aucune cause qui détermine cette direction est rationnellement inadmissible.
Si nous n’acceptons pas cela pour le mouvement d’un simple ballon, comment pourrions-nous accepter que cet immense univers, avec toute sa précision, soit venu à l’existence sans aucune cause qui l’ait fait exister ?
Nous passons alors au deuxième principe : « le principe de proportionnalité entre l’effet et sa cause ».
Si je vous présentais un poème d’une grande éloquence, composé en arabe littéraire, puis que je vous disais que son auteur est un Japonais qui ne connaît pas une seule lettre de l’arabe, vous me répondriez immédiatement : « C’est faux ! »
Pourquoi ? Parce qu’il n’existe aucune proportion ni correspondance entre l’effet — le poème — et sa cause — le poète auquel on l’attribue.
De même, lorsque vous contemplez le soleil, vous acquérez la certitude qu’il a nécessairement quelqu’un qui l’a fait exister et créé, et que ce Créateur doit être Puissant, Doué de volonté et Savant. Il convient en effet à ce Créateur d’être Puissant, Savant et Doué de volonté.
C’est comme si je vous disais : « Le médecin soigne. » Il existe une correspondance entre le médecin et l’acte de soigner. Mais si je vous disais : « Le cheval soigne », cette affirmation serait incorrecte, car il n’existe aucune correspondance entre le cheval et l’acte de soigner.
Selon le même raisonnement, lorsque nous contemplons cet immense univers, le principe de proportionnalité nous indique que le Créateur doit nécessairement être :
Tout-Puissant : puisqu’Il fait exister l’univers à partir du néant.
Doué de volonté : car l’existence de ce monde avec cette détermination particulière — pourquoi l’univers est-il ainsi et non autrement ? — indique que le Créateur a choisi cet ordre par Sa volonté.
Omniscient : car la volonté sans science est impossible.
Vivant : car, rationnellement, les attributs de science et de volonté ne peuvent être attribués qu’à un être vivant.
De même, le principe de proportionnalité entre l’effet et sa cause implique qu’il existe une distinction entre l’effet et ce qui le produit.
Ainsi, le soleil est distinct de Celui qui l’a fait exister et qui l’a créé. Si l’on vous disait : « Le pain est cuit ; celui qui l’a cuit est-il lui aussi cuit ? », cette question serait incorrecte.
De la même manière, si quelqu’un demandait : « Allah existe, alors qui a fait exister Celui qui fait exister ? », nous répondrions que la question elle-même est incorrecte. Il doit nécessairement y avoir une distinction entre celui qui fait cuire et ce qui est cuit, tout comme il existe une distinction entre l’effet et ce qui le produit
Ainsi, à travers le principe de l’effet et de sa cause et le principe de proportionnalité entre l’effet et sa cause, la raison établit clairement qu’Allah est l’Être nécessaire (wājib al-wujūd), le Créateur, le Savant, le Tout-Puissant et Celui qui est doué de volonté. Elle établit également Ses attributs de perfection, L’exempte de tout attribut d’imperfection et établit qu’Il est distinct des êtres créés et différent d’eux.
On constate ainsi que la raison n’est pas l’ennemie de la foi ; elle est, au contraire, le chemin le plus court pour y parvenir.

ʿĀʾishah (may Allah be pleased with her) reported:“The Messenger of Allah (PBUH) never struck a servant of his, nor a wo...
19/08/2026

ʿĀʾishah (may Allah be pleased with her) reported:
“The Messenger of Allah (PBUH) never struck a servant of his, nor a woman, nor did he ever strike anything with his hand.” (Sunan Ibn Mājah)



AIRA marks Prophet’s Birth Anniversary with new awareness campaign: “From the Wellspring of Al-Mustafa (PBUH)”Al-Azhar I...
18/08/2026

AIRA marks Prophet’s Birth Anniversary with new awareness campaign: “From the Wellspring of Al-Mustafa (PBUH)”

Al-Azhar Islamic Research Academy (AIRA) launches an extensive awareness campaign entitled “From the Wellspring of Al-Mustafa (PBUH)”, coinciding with the commemoration of the Prophet’s blessed birthday. The campaign reflects the Academy’s religious and societal responsibility to introduce people to the noble qualities and exemplary character of the Prophet (PBUH), foster love for him in the hearts of generations. Furthermore, it highlights his guidance in building character and cultivating sound conduct, thereby contributing to the reinforcement of the faith-based and moral values needed by individuals and society.

The campaign aims to introduce the noble qualities and characteristics of the Prophet (PBUH), highlighting his exemplary attributes, both in character and appearance, as well as the mercy, forbearance, humility, truthfulness, trustworthiness, and generosity that he exemplified. It also seeks to shed light on his approach to dealing with others, his care for his family and companions, his compassion toward children, his kindness toward the vulnerable, and his gracious treatment of those who differed with him. All of this underscores that true love for the Prophet (PBUH) can only be complete through following his guidance and embodying his noble character.

The campaign addresses a number of key themes, foremost among them: introducing the Prophet’s noble qualities and highlighting their role in shaping a well-balanced personality; shedding light on the human and moral dimensions of the Prophet’s (PBUH) character; demonstrating his mercy, justice, and humility in dealing with different segments of society; correcting some misconceptions about the Prophet’s (PBUH) character and biography; and emphasizing that studying his noble qualities is a means of emulating his example, cultivating good character, and pursuing reform.

The campaign also focuses on highlighting the Prophetic approach to building families and fostering social relationships, as well as the practical examples set by the Prophet (PBUH) in showing mercy, affection, forgiveness, emotional self-control, and respect for others. This helps translate Prophetic values into daily practices that contribute to strengthening family stability and social cohesion.
His Eminence Prof. Muhammad El-Gendy, AIRA Secretary-General, emphasized that the commemoration of the Prophet’s blessed birthday represents a renewed opportunity to reflect on the Prophet’s character and to learn about his noble qualities and guidance. He noted that love for the Prophet (PBUH) should be a way of life that requires learning his Sunnah, emulating his noble character, and following his guidance.

Prof. El-Gendy explained that the Prophet (PBUH) set the highest human example of mercy, humility, truthfulness, trustworthiness, forbearance, and forgiveness. He added that applying these noble qualities in our contemporary lives can help address many manifestations of violence, harshness, and poor treatment of others, while helping to shape individuals who are more compassionate, balanced, and capable of living harmoniously with others and making a positive contribution to their communities.
His Eminence further noted that, through this campaign, AIRA is committed to delivering da‘wah and awareness discourse that brings the Prophet’s life and example closer to people and connects his guidance to the realities of everyday life. This, in turn, helps foster love for the Prophet (PBUH) among children and young people and translates his noble qualities and character into values reflected in their conduct and daily practice.

The campaign’s activities, carried out by AIRA Assistant General Secretariat for Da‘wah and Religious Media, are scheduled to continue throughout the month of Rabīʿ al-Awwal. They will include a series of sermons, lessons, seminars, and awareness-raising lectures at mosques, youth centers, government institutions, clubs, and cultural centers, in addition to publishing digital content through the AIRA’s official platforms. The content will introduce the noble qualities, character, and guidance of the Prophet (PBUH), and highlight selected moments from his blessed biography and the values and lessons it contains, relevant to every time and place.



Si Allah existe… pourquoi ne Le voyons-nous pas ?Certaines personnes disent :« Si Allah existait, je Le verrais de mes p...
18/08/2026

Si Allah existe… pourquoi ne Le voyons-nous pas ?
Certaines personnes disent :
« Si Allah existait, je Le verrais de mes propres yeux. »
À première vue, cette objection peut sembler forte.
Mais en réalité, elle ne constitue nullement une preuve de l’inexistence d’Allah. Il s’agit plutôt d’une supposition qui, elle-même, nécessite une preuve.
Car elle repose sur une prémisse implicite selon laquelle :
« Tout ce qui existe doit nécessairement être visible. »
La question est donc :
D’où vient ce principe ?
La science l’a-t-elle démontré ?
La réponse est : non.
En réalité, la science n’étudie que ce qui est susceptible d’être observé et soumis à l’expérimentation au sein du monde matériel. Quant à l’affirmation selon laquelle tout ce qui existe devrait nécessairement être matériel pour pouvoir exister, elle ne constitue pas une vérité scientifique, mais une thèse philosophique.
C’est pourquoi l’imam Abū Ḥāmid al-Ghazālī a distingué les différentes voies de la connaissance : les sens appréhendent le monde matériel, tandis que la raison peut appréhender ce qui ne tombe pas sous les sens ; chacune possède ainsi son propre domaine.
Plus t**d, le philosophe allemand Emmanuel Kant a attiré l’attention sur un principe épistémologique important : l’être humain ne peut imposer les conditions propres à sa perception à tout ce qui existe, car les limites de nos sens ne sont pas les limites de l’existence.
Et c’est précisément là que réside le cœur de la question.
Le Créateur — s’Il existe — ne fait pas partie de l’univers pour que nous Le recherchions à l’intérieur de celui-ci. Il n’est pas un corps pour être soumis aux lois de la lumière, ni une matière pour pouvoir être observé au microscope.
Exiger que le Créateur soit visible à l’œil revient à demander à un mathématicien de peser sa théorie sur une balance ou de la mesurer avec une règle.
Le problème ne réside donc pas dans l’existence de la réalité en question, mais dans l’utilisation d’un instrument qui n’est pas approprié pour l’appréhender.
C’est dans ce sens que le philosophe britannique Richard Swinburne souligne que, dans notre vie, nous ne croyons pas uniquement à ce que nous voyons, mais également à ce que les preuves indiquent et à ce qui constitue la meilleure explication des faits.
Nous ne recherchons donc pas le Créateur comme nous rechercherions une nouvelle étoile ; nous déduisons plutôt Son existence à partir de l’ordre de l’univers, des lois qui le régissent et de la possibilité même de l’existence de l’univers.
Ainsi, la véritable question n’est pas :
« Si Allah existe, pourquoi ne Le voyons-nous pas ? »
Mais plutôt :
« Est-il rationnellement nécessaire que le Créateur de l’univers soit de même nature que l’univers pour pouvoir être vu ? »
Si la réponse est : non…
alors l’objection s’effondre à sa racine, avant même que l’on commence à y répondre.

The Messenger of Allah (PBUH) said, “A man is a guardian in his family and responsible for those under his care. Likewis...
18/08/2026

The Messenger of Allah (PBUH) said, “A man is a guardian in his family and responsible for those under his care. Likewise, a woman is a guardian over her husband's home and responsible for those under her care.” (Sahih al-Bukhari)

Our Prophet Muhammad (PBUH)
17/08/2026

Our Prophet Muhammad (PBUH)

Al-Azhar Commemorates Prophet’s Birthday under Grand Imam’s patronageProf. Muhammad El-Gendy: “The greatest way to comme...
17/08/2026

Al-Azhar Commemorates Prophet’s Birthday under Grand Imam’s patronage

Prof. Muhammad El-Gendy: “The greatest way to commemorate the Prophet’s birth is to turn our love for him into action and his guidance into conduct.”

In a spiritually uplifting atmosphere filled with feelings of love and joy at the blessed birth of the best of mankind (PBUH), large numbers of scholars, public figures, and members of the public gathered at Al-Azhar Mosque last Thursday to commemorate the Prophet’s blessed birthday. The celebration was held in cooperation with the Noble Quran Radio from Cairo, under the theme “Your Fragrant Biography… A Way of Life,” and was graciously hosted under the patronage of His Eminence Al-Azhar Grand Imam Prof. Ahmad At-Tayyeb.

In his address, Prof. Muhammad El-Gendy, Secretary-General of Al-Azhar Islamic Research Academy (AIRA), affirmed that commemorating the birth anniversary of the Prophet (PBUH) is a celebration of the birth of the mercy whom Allah Almighty sent to all the worlds. He cited Allah’s saying: “We have not sent you, [O Muhammad], except as a mercy to the worlds” (Quran, 21:107). He explained that the Prophet (PBUH) embodied this mercy in his words, actions, and dealings with others. The Prophet (PBUH) was a source of mercy to humanity, caring for the weak, orphans, and those in need, and serving as a perfect example of forgiveness, kindness, and benevolence. He further emphasized that love for the Messenger of Allah (PBUH) and longing to meet him are sentiments that are renewed in the hearts of believers whenever they recall his fragrant biography and noble guidance.

AIRA Secretary-General further noted that the Prophet’s mercy was not limited to human beings; rather, it extended to animals and all other creatures. He cited the story of the camel that complained to the Messenger of Allah (PBUH) about the mistreatment it suffered at the hands of its owner. The Prophet (PBUH) called for kindness toward the animal and said to its owner: “Fear Allah concerning this camel.” This scene vividly demonstrates the greatness and comprehensiveness of the Prophet’s mercy. He pointed out that such Prophetic examples affirm that kindness and benevolence are not merely individual acts of conduct, but rather a way of life advocated by Islam and exemplified by the Prophet (PBUH) in his practical dealings with all creatures.

Prof. Muhammad El-Gendy explained that a believer’s connection with the Messenger of Allah (PBUH) never ceases, and that the manifestations of this bond are continually renewed through sending prayers and peace upon him, recalling his guidance, upholding his morals and following his way of life. He noted that a Muslim’s recitation in prayer, “Peace be upon you, O Prophet, and the mercy of Allah and His blessings,” embodies the enduring presence of love for the Prophet (PBUH) in the hearts and consciousness of the Muslim Ummah. He emphasized that the greatest way to commemorate his birth is to transform love for him into action, his guidance into conduct, and his message of mercy, gentleness, and benevolence into a way of life—so that his biography may continue to be a light guiding people toward goodness and uniting hearts around the values of mercy and peace.

The celebration featured a moving recitation of verses from the Noble Quran, along with a selection of devotional supplications and Prophetic praises that expressed deep love and longing for the Messenger of Allah (PBUH). They imbued the celebration with an atmosphere of faith and spirituality, befitting this blessed occasion and reflecting the exalted place of the noble Prophet (PBUH) in the hearts of Muslims.

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El Tayaran St. Nasr City, Cairo Governorate, Egypt
Cairo

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