When Jawhar Al-Saqelli planned in 970 the construction of Al-Qahira (Cairo), he drew plans to construct a new large mosque intended to be centre of prayers for his master Al-Mu‘iz and His Maghrebite followers in 970. This mosque was first known as Jami‘ Al-Qahira (The Mosque of Cairo). It had one minaret and occupied half the area occupied by the present day Al-Azhar Mosque.
    The name, Jami‘ Al-Azhar, remained for most of the Fatimid rule of Egypt. Historians differ to the cause of calling it Al-Azhar. While some historians attribute the name to this remembrance to Fatimah Al-Zahra (the Prophet’s (sws) daughter), others mention that the mosque was built amidst a number of palaces known as Al-Qusur Al-Zahira and that the name Azhar was drawn from that name.
    Al-Azhar became an integral part of Egypt’s history almost immediately. It was in the Al-Azhar courtyard that Gawhar Al Saqelli announced that the name of the Abbasid Caliph would no longer be mentioned in the Friday prayers, effectively signaling an end to the Abbasid era in Egypt. Under the Fatimids the Azan (the call for prayer) was changed to mention ‘Ali (rta) and his sons, beginning the dominance of the Shi‘ah doctrine over Egypt. Al-Azhar then became a centre for studying and disseminating the Shi‘ah doctrine.
    The mosque’s role was not limited to being a forum for prayers and sermons. It also had an important role in other aspects of Egyptian life. Court sessions were held in the mosque, and the mosque was a focal point for religious festivals in Cairo. Women also were allowed to attend some gatherings and classes at Al-Azhar, indicating the care Islam gives to educating women and putting them on an equal level.
    During Fatimid times, the Caliphs lavished improvements upon the mosque. During the reign of Al-Hakem Be’amr the mosque received a wooden mihrab. While Al-Azhar had an important role during the Fatimid period, it was completely ignored during the Ayyubid period. The Ayyubids did not allow the Friday sermon to be delivered in Al-Azhar, and only the end of Ayyubid rule restored the mosque to its previous religious importance. When the Mamluks overthrew the Ayyubid dynasty, Al-Azhar witnesses a renewed period of prosperity. Friday prayers and sermons returned to the mosque.
    There were many architectural modifications that expended and improved the mosque. The Mamluks added a number of dormitory buildings called rouaqs. There were 29 rouaqs, the most famous was Al-Babbasi rouaq, built during the reign of Khedive Abbas Helmy. It was inaugurated in 1898 AD and considered a masterpiece of Islamic architecture. Al-Azhar now has five minarets, each with a different artistic and architectural style. Three minarets overlook the Al-Azhar courtyard. The minaret built during the reign of Sultan Al-Ghouri is considered to be the mosque’s most beautiful. Al-Azhar also has three domes, thirteen Mihrabs, and nine doors. Scholars of Islamic architecture believe that the Al-Azhar Mosque is now roughly twice the size of its original form.
    Al-Azhar has played a leading role in the religious life of Egyptians since its beginnings. This role has developed to encompass political issues as well. Azharite sheikhs and students are often vocal proponents of political debate. During the French invasion of the late 17th century, Al-Azhar was a focal point of resistance, and the Al-Azhar courtyard became the centre of gatherings of those who opposed French rule. During the Mamluk era, Sultan Qaitbey attempted to impose new taxes on the population. Zakariyyah al-Ansari (later to become Grand Sheikh of Al-Azhar), an Azharite scholar, opposed the taxes. Azharite sheikhs also helped Muhammad ‘Ali rule Egypt. Azharite sheikhs like Shaikh Afghani and his disciple Sheikh Muhammad ‘Abduhu are known for their revolutionary religious thinking.
    Hence, this mosque is considered a treasury of Egypt’s political and intellectual history. The mosque’s history includes the names of a large number of famous intellectuals, scientists, and scholars throughout Egypt and the Islamic world.
    Muhammad ‘Ali planned to set up a modern state. To achieve his aim he greatly depended on Al-Azhar. He sent students on scholarships to Europe. These students were responsible for the modern renaissance in Egypt. Most of the leading figures of Egypt were graduates of Al-Azhar, Sa‘ad Zaghlul, the leader of 1919 Revolution, Muhammad ‘Abduhu and Al-Manfaluti were among the graduates of Al-Azhar.
    Al-Azhar has become the greatest centre for Arabic and Islamic studies all over the world. Right from the beginning, the seminars held at Al-Azhar were of purely academic nature. They were characterized by free scientific discussions and a unique system of instruction. Such an atmosphere laid the foundation of the university academic system. Hence, it has duly come to be known as the oldest religious university in the world. Al-Azhar University was a natural expansion of Al-Azhar Mosque. For over one thousand years, Al-Azhar was the most venerated centre for all Muslims in the world.
    In modern times, Al-Azhar’s educational policy is governed by some basic guidelines and principles. Al-Azhar is open for all Muslim students who wish to specialize in a particular academic discipline or to further their knowledge of Islamic teachings. The University of Al-Azhar is seeking to create a kind of intellectual unity among Muslims everywhere; the university is keen on preparing highly qualified graduates in the various specialties; the university works on establishing academic relations with universities around the world.