By Dr. Yakoob Ahmed – Istanbul University – Ilahiyat
Bismillah-ir-rahman-ir-rahim
In the spring of 2018, I was considering going to Germany to learn more about Ottoman studies and how I can incorporate alternative modes of learning into my area of scholarship. As an Ottoman historian and Islamic studies lecturer currently living in Turkey, many of the complementary learning options available to us tend to be either to travel to the US or Europe. Muslim countries, by and large, have invested little in Ottoman studies, with other parts of the Muslim world unfortunately unsafe to travel to at this moment of time, leaving very few viable options. During my time in Syria prior to the war and now my time living in Turkey, I have learnt that much of learning of matters related to Islam still require one to travel to parts of the Muslim world where there are institutions of learning, indigenous scholars, and an environment where Islam is still a lived experience. In particular, as a historian, it is my belief that while many things may have changed over the last century, there is nonetheless a genealogy of Islamic culture, traditions and history that are still vibrant and consolidated in the societies of Muslim countries that date back centuries. As a result, I had a yearning to try experience another Muslim country to not only improve both as a thinker and person, but also add to my vocation as an Ottoman historian. However, every option at the time felt closed to me, eventually pushing me to put in an application to go to Germany.
However, a close friend of mine, Ayman Haniff Azlan, introduced me to Sharifah Hajar al-Mahdaly (from now on Hajar), a student and research officer at Raja Zarith Sofiah Centre for Advanced Studies on Islam, Science, and Civilisation (RZS-CASIS) who had come over for a brief visit to Turkey from Malaysia. The three of us sat down; after many hours and cups of coffee later, our conversations ended with me being sold on the idea of coming to Malaysia and RZS-CASIS. Ayman, Hajar and I discussed the works of Professor Dr. Syed Muhammad Naquib al-Attas, whose works I have used in my own classes here in Turkey. In conversation with them both, I found their ideas to be refreshing and very well-grounded as we discussed positions on Islam, modernity, secularism, Islamic education and the learning of history which were the subject areas I teach. It was clear to me that, while I had taught the works of Professor al-Attas, nonetheless my knowledge was of someone who had simply read Professor al-Attas’ ideas, whereas Ayman and Hajar had understood them by interacting in an environment where the ideas are intensely discussed and internalised. After our meeting, I was convinced that there was still much for me to learn regarding my own knowledge on the subjects that we had discussed. While I am an Ottoman historian, the knowledge on offer at RZS-CASIS was universal—for that reason, I felt these were intellectual ideas I could incorporate into my work and life.
I then asked Hajar if it was possible for me to come to Malaysia and RZS-CASIS, the institution she worked for. To my surprise, she said she will speak to the director of the centre upon her return to Malaysia and tell me of my options. In all honesty, I didn’t know what to expect from Malaysia and RZS-CASIS, but what I can say is that I was certainly interested in interacting with scholars of Islamic learning. I remember going home, waking up at night and performing Salat al-istikhārah on where I should go: Germany or Malaysia. The letter of invitation I received from RZS-CASIS a few weeks later affirmed the direction both my heart and mind were pointing towards. Therefore, I am very grateful to Associate Professor Dr. Khalif Muammar A. Harris for both his invitation and willingness to invest in a young academic like myself. In doing so, I was able to add another layer to my knowledge and experiences. Not knowing what to expect, I made the relevant preparations and put my trust in Allah in the desire to learn ‘ilm.
Upon arrival, I was given my own cabin in which I could do my own research. The change of environment was important for me as it allowed me to focus on my own writing. Though Malaysia was so different than any other Muslim country I had been to previously, I felt a sense of familiarity to the country and its people. It was the holiday period that I had arrived at, with many people travelling back to their hometowns. However, there was one person in particular in Kuala Lumpur at that time whose kindness and generosity I shall never forget. Professor Dr. Muhammad Zainiy Uthman was the first academic I met in Malaysia who spent an ample amount of time with me, and had showed me generosity that made my stay at RZS-CASIS an eye-opening one.
There aren’t enough words that can be said regarding Professor Zainiy—that deserves its own essay in and of itself. But I want to stress on the idea of generosity: not only was he generous with his time, knowledge, energy, and compassion, there was never a time where I wasn’t welcomed by Professor Zainiy. Whenever I knocked on his door, he always invited me in, listened to what I said and gave me value as a person and thinker. Two incidents will never leave my mind.
The first was when I was to present my ideas in the presence of the Queen of Johor, Her Majesty Raja Zarith Sofiah. Unaware of local custom, I had turned up to the event without a songkok. As there was no time to find one, Professor Zainiy took off his own and placed it on mine. The memory is as vivid now as it was then: while presenting, I can still remember looking into the crowd, with the head of every man in the room covered with a songkok apart from Professor Zainiy’s. Yet each time I looked into the crowd and made eye contact with him, he smiled—like a proud father or older brother. And each time I saw him, I was humbled by his gesture while attempting to compose myself in the Queen’s presence. It’s these moments in life where one learns what generosity means, and this event will leave an imprint on me forever.
The second was during Eid, where I was alone in Kuala Lumpur. Professor Zainiy and his wife took me out for lunch, where they both made time for me, made me feel included and made me feel like being home away from home. Eid is a celebratory time, but it is also a time to be around family. While there is much I could have shared regarding Professor Zainiy the academic, that is a given—instead, I wanted to stress that a Muslim thinker is only as good as the values they represent, and these two incidents made me feel respected, and at home.
For those of us teaching and study Islam, what’s more important than the teaching of ideas is to see the internalisation of ideas in people. Too often in the modern period, ideas become abstract forms, detached from any tangible meaning. To see Islamic principles manifested in people’s behaviours makes us appreciate the beauty of Islam; in my opinion, there is nothing more humbling than to see the beauty of Islam embedded in people, especially those of knowledge.
As time went by, I would then be fortunate enough to participate in the WISE Summer School (2019), where I was able to meet all the professors and students who were part of the programme. I am very grateful to Allah that during this period, I was able to make friends from around the world and see how Muslims continue to want to engage in Islamic thought. It is inspiring to see both scholars of knowledge and young people with energy and vigour coming together to want to make this world a better place.
The WISE Summer School was an important moment for me, in which I was able to observe how topical subjects such as Islam and Secularism, Islam and the environment, the Islamisation of knowledge and Islam as a worldview, to name a few, were discussed. I found both the educators and students engaging, as students from around the world framed their ideas from their various backgrounds and contexts. I found the educators to be hands-on, available and engaging, which allowed the students time to digest and then discuss their thoughts. While there are a host of institutions around the Muslim world that teach the traditional sciences, it is my view that it is equally important for Muslims to study the ideas of Islam that provide them with a basis of how they place themselves in the world they live in. The pursuit of different forms of Islamic knowledge is an imperative: if Muslims are to place Islam as an alternative to the current malaise the world finds itself in, they will need to embrace a more inclusive approach to the learning of the various sciences in Islam, and the importance Islamic education plays. In particular, Muslims need to find ways of asking the foundational questions to their place in the world and afterlife. Rather than seeing various disciplines in competition with each other, it is better to view all forms of Islamic learning as complementary to each other.
It was during this period that I also met Professor al-Attas briefly and got to know Professor Dr. Wan Mohd Nor Wan Daud. Meeting Professor al-Attas was one of the highlights of my time in Malaysia—it is very rare for those of us born and raised in the West to meet pioneers in Islamic thought, as there are very few visionaries in Islamic knowledge for the global Muslim community to lean on these days. As technology has democratised knowledge, it has also reduced proper knowledge to information at times, devoid of any real meaning that can give humanity ease and guidance. Often, people turn to the belief that institutions are needed to revive learning in the Muslim world. But the most important thing regarding the institution is not the building, or the resources, but in fact the philosophies, values and ideals upon which these principles are built. At times, these ideals can be embodied in one person, where the person themselves are the institution.
It is my belief that Professor al-Attas is such a figure; he is not simply a man of knowledge but an institution. Listening to Professor al-Attas helped frame many of the ideas he had penned to paper over the years. There is only so much one can learn from books, but meeting the thinker in the flesh is no doubt significant, as it provides a human touch that a book cannot give. Listening to Professor al-Attas certainly did that for me, and I feel privileged that Allah Gave me that opportunity. May Allah Preserve him so long as Allah sees fit, and may his ideas and works be safeguarded like the great scholars that have come before.
Additionally, as mentioned I also got to know Professor Wan on a personal note, and I cannot stress how much he helped me integrate within Malay life when I was there. If Prof Zainiy showed me the meaning of generosity, Prof. Wan showed me the meaning of humility. No doubt an intellectual with great social grace, Prof. Wan and I often spoke in great detail. He was a meticulous thinker, and told me life stories and experiences that were just as important as his ideas. A tentative listener, there was never a time where Prof Wan displayed his intellectual superiority over me, when in fact there is no doubting that he is. As a young academic, I had ideas that I wanted to profess, and Prof. Wan, a far more experienced and wiser person than myself, simply listened, every time. If there ever was a scholar who lived among the masses and not in the ivory tower, it was Professor Wan. I hope that the younger generation can take note of this point of mine: we sometimes tend to forget the hard work and effort scholars like Professor al-Attas and Professor Wan have dedicated to the work and cause—I, for one, will always be grateful.
Upon leaving Malaysia, a key thing I took away was how to listen. It is my feeling that in today’s world, all we want to do is listen to respond; in that sense, we are not really listening to what people are saying, as we already have a response ready. But with Prof. Wan, I noticed that he was a person who listened to understand, and for me, that was a huge takeaway. During the monthly Saturday Night Lecture Series, I was given a privileged seat to sit among all the esteemed guests. At RZS-CASIS, I was always made to feel a part of the family, for which I will always be grateful. My only regret was that I wish I was able to spend more time with both Professor al-Attas and Professor Wan, but Alhamdulillah that I was given this.
Finally, I had the opportunity to be in the company of Her Majesty Raja Zarith Sofiah, which simply topped off my time in Malaysia. Not within a thousand years did I ever think I would have the opportunity to meet royalty and be respected in such a way. In all honesty, my expectations of my time in RZS-CASIS were that I would simply arrive, attend the WISE Summer School and write my book. Instead, I was exposed to a world that opened my eyes in ways I could not have imagined. The Queen had come to a talk of mine, where I gave a presentation on a comparison of the Ottoman and Johor Constitutions. After that, to my surprise the Queen invited me to the state of Johor, where I was invited in private attendance with her and the scholars in Johor. It was a very proud moment for me and my family, and a day I shall never forget. While I accept that not every researcher at RZS-CASIS gets to meet the Queen, I was able to, and for that, I am grateful to Allah. I know that, as a person who was not educated in the mannerisms to interact with royalty, I made many mistakes. Yet on each occasion, I was treated with respect and my shortcomings overlooked and more importantly I first-hand witnessed how the Queen of Johor respected people of knowledge, including someone as small as myself. May Allah be pleased with her and reward her good work. Therefore, it should come as no surprise if I said that to visit the Queen in Johor and listen to Professor al-Attas were the pinnacles of my time in Malaysia and RZS-CASIS.
It may come as a surprise to some why I focused on my experiences with people rather than the subjects taught. My intention is to stress that while subjects are importance, the potential of knowledge being understood is based on those who teach that knowledge. An institution is only as good as the scholars that are in it as it is my opinion that the scholars are the institution who pass down knowledge to the next generation who continue to embody this ethos. This is how an institution continues and survives. It is for this reason; I have felt the need to stress on my experiences based on those I interacted with. My time at RZS-CASIS was not simply one that ought to be judged in the classroom, but one that was a constant, where every interaction was one of learning with the people I mixed with.
While my time at RZS-CASIS was only three months (June – August 2019), I witnessed that the project was one based on noble intentions, a clear focus, and people who were intelligent, sincere and dedicated to making not only Malaysia, but also the world a better place by providing an alternative model of learning that emanated from the Islamic tradition. In a time where secular modernity has become a worldview, where technology has facilitated and even sped up the breakdown of traditional ideas of spirituality, humanity, and belonging, we need centres where thinkers are educated to provide alternative ideas of the world and possibilities of a new future. While the STEM subjects have become a staple for many Muslims in regards to their career paths, it is nonetheless imperative that Muslim communities invest in centres where we can generate thinkers. If we do not invest time, energy, and resources to centres where we can raise the thinkers of tomorrow, not only our societies, but the ummah as a whole would be at loss. The Islamic tradition is a rich one, and it is important that all aspects of the Islamic culture are maintained within the lives of people today. Islam is pluralistic, dynamic and fundamentally a worldview that attempts to encourage people to be people of ḥikma. Our communities need to understand what their purpose in this world is, where they are going, and how they can make a difference. This is a need for all people in our community; for this, we need people who invest in these areas to be encouraged, supported, and protected. As I mentioned, my time at RZS-CASIS changed me as a person, and I wish I had done a better job in personally thanking all those who I had met there. I have internalised the knowledge I attained from the official classes I went to, as well as the forms of knowledge attained by being around people of kindness, humility, generosity, intelligence, and wisdom. I have made many friends, and was made to feel part of this noble ummah. I pray to Allah that He permits me to visit Malaysia and RZA-CASIS again in the near future.
I thank Allah that He gave me the opportunity to travel to Malaysia, and it is Allah Who Permitted me to worship Him better by being able to obtain ‘ilm from Malaysia. I pray to Allah that He Protects all those at RZS-CASIS who are engaged in the work of Allah and His Messenger in trying to make the world a better place. I wish I could name all the people I met and friends I made in person, but this list would simply be too long. I pray to Allah that He rewards all those who continue to produce ‘ilm for the sake of Allah, leaving behind a legacy of ṣadaqah al-jariyyah. I pray to Allah that He Rewards abundantly all those who are supporting such a project, no matter how big or small. And finally, I pray to Allah that He Raises our station in this life and the next so that we can please Him in the way He Sees fit.
Biography of the writer;
Dr Yakoob Ahmed is a graduate from the School of Oriental and African Studies, University of London where he completed his Ph.D. in Late Ottoman history with a focus on Ottoman Constitutionalism and the role of the Ottoman ulema. He is currently a member of staff at Istanbul University’s ilahiyat (theology) faculty where he specialises in teaching Islamic history, Ottoman history, Islamic civilisation and modern Islamic thought. Dr Yakoob is a regular columnist for TRT world and also has guest-appeared in a host of podcasts and written for various academic and Muslim intellectual platforms. His interests include late Ottoman history, the history of nationalism and the nation-state in the Muslim world, collective memory construction, Islamic studies and Turkish politics.
