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How many titles does the Institute of Ismaili Studies (IIS) have under its banner since its founding in December 1977? Its first publication was in 1983 — Henry Corbin’s Cyclical Time and Ismaili Gnosis. The answer: 208! As many countries around the world observe UNESCO’S World Book Day on April 23, we present a link that provides a brief overview of the IIS’s 200+ titles. Please click IIS Publications or on the image below. There are filters of how you want the books to be listed, such as newest to oldest, by category and there is also a search function. For a detailed description of the book, click on the book title or its corresponding front cover image shown on the summary page. Some books may be out of print. The literature counters in Jamatkhanas in Canada and other parts of the world have many titles in stock. Pick up a book on World Book Day and make reading part of your daily habit.
Featured photo at top of post: Mawlana Hazar Imam, His Highness the Aga Khan, in conversation King Charles (then HRH The Prince of Wales), Lord Ahmad, Mayor Sadiq Khan, and Head Librarian of the Aga Khan Library Dr. Walid Ghali; June 26, 2018, opening day of the Aga Khan Centre. Photograph: The Ismaili/Shyrose Bhanji.
By KARIM H. KARIM (The author is Director of Carleton University’s Centre for the Study of Islam and former Co-Director of the Institute of Ismaili Studies)
“… we find ourselves in the moment of transit, where space and time cross to produce complex figures of difference and identity, past and present, inside and outside, inclusion and exclusion.” Professor Homi K. Bhabha, former Master Jurist, Aga Khan Award for Architecture
Abstract: A former Co-Director of the IIS considers this key Ismaili institution’s way forward, following its Board of Governors’ recent reconstitution. Although substantial changes have been made, certain features regarding the diversity of office holders remain. The IIS’s past performance is briefly examined in the article, with respect to academic metrics as well as Ismaili history and values. There have been several achievements in last four decades but also some unexpected outcomes. The author discusses the importance of ethics and clarity in chains of authority. IIS’s reconstituted governance structure has the opportunity to put it on a path to globally-recognized excellence and long-lasting impact.
A New Phase
Recent appointments to the governance structures of the Institute of Ismaili Studies (IIS) present an opportunity to consider its way forwards. The substantial reconstitution of the Board of Governors appears to initiate a new phase for this key Imamat institution, which occupies a unique place in-between Jamati and Aga Khan Development Network (AKDN) organizations. This is a time of particular significance as the Governors are tasked with guiding the IIS towards its 50th anniversary in 2027.
The concept of the Institute was formally discussed in 1975 in the historic Paris Conference of the Ismaili Associations, at which Mawlana Hazar Imam presided. He announced the IIS’s establishment in a Talika to the international Jamat on December 13, 1977. The institution began with a very small staff occupying one floor of a London building. Growing and traversing the city for four decades, the IIS settled into its purpose-built home at the Aga Khan Centre in 2018. It currently has research, teaching and support staff of over a hundred and has seen some 650 graduate students pass through its doors. Scores of publications and several sets of curricular materials have been produced. Alumni work around the world in a variety of professions and have particularly enriched the knowledge base of the worldwide Ismaili Tariqah and Religious Education Boards (ITREBs).
The Institute, which has a very distinct institutional character, operates in an organizationally and intellectually liminal space. Governors have played an unusual hands-on role in the operation of this academic organization. Although the IIS’s educational endeavours are limited to the community, it positions itself in the public sphere. Unlike similar scholarly bodies, it does not identify as a theological seminary or a divinity school. It is a post-graduate institution whose students receive degrees from various universities, including the University of London’s School of Oriental and African Studies.
IIS publishes materials on Ismaili, Shia, Quranic and Central Asian studies authored by its own researchers and external scholars. Islamic Publications Limited (IPL), an affiliate, produces them with the imprimaturs of presses such as I.B. Tauris and Oxford University Press. Whereas substantial work has been carried out in examining Arabic and Persian documents, the study of Indic manuscripts (bearing content such as Ginans) has been miniscule in the last four decades. Research is also conducted on the transnational Ismaili community’s living traditions, but it is not published for the most part. The Institute prioritizes a rationalistic and civilization-centred approach over faith perspectives in its course instruction and religious education curricula for the global Jamat.
These characteristics, viewed as appropriate for the IIS’s particular mandate, have, however, raised an air of ambivalence that has apparently produced unintended consequences. A number of students in the Graduate Programme in Islamic Studies and Humanities (GPISH), who arrive at the Institute of Ismaili Studies expecting a faith-friendly academic approach undergo cognitive dissonance (Magout, 2020, chapter 6). Most alumni do not list the Institute on their CVs or LinkedIn profiles; faculty members have been leaving for university positions as soon as they secure them; and one of the two Co-Directors’ posts has remained unfilled for almost a decade. Furthermore, donors who have contributed substantially to the endowment are perplexed by the asymmetry in Ismaili areas of research.
Aspirations for Excellence
At its founding, the IIS was compared to learned institutions like the Dar al-Ilm and Al-Azhar University, which were established a thousand years ago under the aegis of Fatimid Imam-Caliphs. Al-Azhar survived the fall of the Fatimids and flourishes today as a prominent centre of Muslim learning. Can one expect that the IIS will also function for hundreds of years? Perhaps the more pertinent question is whether it will make a lasting impact. What will the role of the governance structure be in helping it achieve this?
Although the Institute is a globally-recognized hub of Ismaili Studies, it has some ways to travel before being acknowledged as a centre of scholarly excellence. It recently made a selection of books available electronically, but many important IIS contributions remain absent in cyberspace and from most bookstores as well as university and public libraries. It is also unfortunate that only a handful of its more than 120 books have done well in academic citation indices.
One could argue that standard scholarly metrics are inappropriate for an institution whose aspirations are drawn from millennial-long history. Is it more apt then to measure the Institute’s performance in terms of the Ismaili past? Of the many luminaries in previous eras, the most well-known outside the community are the Ikhwan al-Safa (circa 10th century), Nasir-i Khusraw (d. 1088) and Nasir al-Din Tusi (d. 1274). Satpanthi Pirs conducted ingenious syntheses of Indic and Islamic traditions that stand as major human achievements of pluralist engagement. These intellectuals are exemplars of excellence whose contributions have been of universal significance. They maintained a rigorous independence of thought within parameters of the Ismaili movement and its intellectual universe. Given the aspirations for the IIS, should we expect it to provide the conditions for nurturing scholars of similar calibre in our time?
Contemporary Values as Metrics
Contrarily, one can contend that it is not right to apply historical standards to 21st century contexts. Perhaps the benchmarks for success are to be drawn from the community’s current emphases on ethics, meritocracy, and pluralism. This topic is addressed here only with reference to IIS’s Boards.
The new Governors are drawn from commercial and academic sectors, and they include some IIS alumni. Mawlana Hazar Imam continues as Chairman. Membership of the current Board of Governors (BoG), which began its term on December 13, 2020, is remarkably different from earlier ones in size, gender, age, ethnicity, geographic scope, and outlook. Although the IIS has been an international institution since inception, preceding Boards consisted almost entirely of middle aged men of British residence, with the balance tilting towards commercial worldviews. The incoming BoG’s average age has dropped considerably in comparison to the preceding one. There are now six women and eight men, and half of the Governors are currently located outside the UK. Eight newcomers are academics, most of whom have taught at universities. Several individuals have had experience in Jamati institutions, including ITREB, which is a major partner of the IIS. It is also noteworthy one Governor has professional expertise in diversity and inclusion.
There has been some non-Ismaili presence previously; however, this BoG’s members are all Ismaili. When Professor Mohammed Arkoun passed away in 2010, the remaining six Governors were all South Asian men of East African provenance. Whereas the new BoG is enriched by the presence of other ethnicities, all three members of the Board of Trustees (BoT), the IIS’s primary governing body and of which the BoG is a sub-committee, are UK residents of South Asian background, as are all four Board members of Islamic Publications Limited. Full time academics are absent from the BoT and IPL. The former does, however, have a female Trustee. There is much more pluralist inclusion than in earlier manifestations of the institution’s governance structures, but they have considerable room for improvement.
A truly unique characteristic of the previous BoG was not identity but longevity. Its more than 25-year term was one of the lengthiest in the world. Whereas this provided continuity and familiarity with the work at hand, shorter tenures usually mitigate detrimental tendencies in such organizations. Stretches that are longer than seven years seem inadvisable.
The presence of new university-linked Governors should help to assert academic norms in matters such as standardized merit-based pay scales rather than particular arrangements for some employees; remuneration for performance adjudicated according to published benchmarks instead of bonuses based on ambiguous criteria; and discontinuation of consulting contracts with Governors. Notably, the current separation of Board members from IIS’s remunerated staff makes the organizational chart look less like the M.C. Escher lithograph “Relativity”.
Ethics, Ambiguity, and Credibility
Ismaili history has seen the development of ethical codes in the works of Qadi Nu’man (d. 974), dai Ahmad al-Naysaburi (d. circa 11th century), Pir Sadardin (d. circa 14th century), and Imam Mustansirbillah II (d. 1475). Writing at a time of deep corruption in the Fatimid state, al-Naysaburi warned that “chaos will reign” with the failure of integrity among the Imam’s leaders (Klemm and Walker, 2011, p. 75). The IIS developed an AKDN “ethical framework” two decades ago; however, this theoretical document does not provide guidance for actual deontological practice. There remains ambiguity about the pragmatics of ethics in contemporary Ismaili institutions. Narratives on this subject have sometimes drifted towards trivialization; for example, one Jamati periodical’s feature on an “Ethic of the Month” seemed to reduce long-term values to fleeting tastes (The Ismaili Bulletin, Issue 54, March 2018). Given the importance that the community gives to the subject of ethics, serious issues like conflicts of interest, cronyism, nepotism, harassment, and bullying, which unfortunately appear over time in most human organizations, will need to be dealt with effectively and coherently. These issues must be an integral part of a 21st century code of conduct that provides clear guidance for everyone involved with the work of Jamati as well as AKDN institutions.
Systemic deficiencies in institutional procedures have unpredictable outcomes and can be factors for reputational loss. Incoming academic Governors will know that ambiguous chains of authority in scholarly institutions lead to the unchecked promotion of pet projects with dubious merit. A book published in 2018 by the Institute (but not initiated by its Department of Academic Research and Publications) was reviewed in a recent issue of the journal Arabica. The reviewer, who is the Director of the University of Lausanne’s Institute of the History and Anthropology of Religions, assessed it to be “a book of propaganda … without method and completely devoid of critical analysis” (Halawi, 2020, 315). Such unfortunate situations can be avoided by instituting an academic editorial board that oversees IIS’s scholarly publications to replace largely ambiguous practices of vetting manuscripts for “sensitivities.” (Such an editorial board already exists for the Quranic Studies Series.) The new Governors will also be aware of the importance of ensuring that the institution’s faculty, students and academic visitors have ready access to library materials that reflect a plurality of views, including those that are considered to be “sensitive.” Such efforts will assist in enhancing the IIS’s scholarly credibility in academic circles.
Transparency and Demarcations of Authority
Despite the noblest of intentions, the tendency in human organizations is for power to accumulate in a few persons. Whereas the doubling of the number of Governors to 14 offers advantages, it may also produce the conditions for the emergence of a hierarchy and the marginalization of some individuals. A horizontal relationship and equitable sharing of information in the globally-constituted BoG is important. Fair and optimal participation by Governors can be ensured by upholding transparency. Transparency and disclosure will not only strengthen the corporate governance framework but also provide Mawlana Hazar Imam with all the pertinent information.
It is expected that Hazar Imam will meet with the Governors and Directors once a year, with respective Board committees working on specific policy issues in the interim. The transnational BoG has the challenge of working efficiently across continents. Given these circumstances, safeguarding the greatest possible diversity in every committee will help ensure the pluralist expression of views. This should help to mitigate the influence of cliques and undue bias for or against specific issues and employees.
A key consideration facing the new Governors is the extent of the BoG’s involvement in operational matters. Healthy, well-functioning institutions are characterized by clear demarcations of authority and function, with Boards having confidence in duly-appointed Directors to take charge of administration. Clear protocols regarding Governors’ communications with employees, which rarely occur in universities, ensure that administrative authority is not undermined. Scholarly conventions should also determine the leadership of various organizational committees (academic, curricular, and community relations as well as finance and human resources).
A Potential Turning Point
The strong presence of university-based academics in the Institute’s new BoG signals that scholarly priorities will be paramount in the years to come. This Board’s tenure has the potential for being a turning point. It has the opportunity to put the IIS on the path to globally-recognized excellence by moving closer to academic norms of organization and outlook. Professor Mohammed Arkoun used to speak of “intellectual modernity” in contemporary Muslim contexts. Such a disposition requires not only scholarly rigour but the confidence to conduct critical introspection. There are important discussions to be had about the adoption of greater academic freedom, critical inquiry, and the broaching of “sensitive” topics as well as about effective ways to engage with the transnational Jamat, with which the Institute has an integral relationship. Governors will constantly have to account for the dual contexts of community and public scholarship. This calls for skillful and conscientious navigation between the shores of the parochial and the universal. The likes of the Ikhwan al-Safa, Nasir-i Khusraw, Nasir al-Din Tusi and Pir Sadardin have shown us that this is eminently possible.
Date posted: January 10, 2021. Last updated: January 11, 2021 (typos).
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About the author: Professor Karim H. Karim is the Director of Carleton University’s Centre for the Study of Islam where he has held the International Ismaili Studies Conference. He previously served as Co-Director of the Institute of Ismaili Studies (IIS) and Director of Carleton’s School of Journalism & Communication. Dr. Karim has had visiting scholarly appointments at Harvard University, Aga Khan University/Simon Fraser University, and the IIS. He has also been an advisor for AKU and the Central Asian University and has been a member of the AKDN’s Higher Education Forum. Additionally, he has served in Kenyan, American, and Canadian Jamati institutions (Education, Ismaili Association, and Ismaili Tariqah and Religious Education Board, ITREB). Professor Karim is an award-winning author, whose globally-cited writings include publications on Ismaili communities, institutions, and leadership. He has delivered distinguished lectures at venues around the world and has been honoured by the Government of Canada for promoting co-operation among faith communities. He studied at Aga Khan schools in East Africa and at the IIS, and holds degrees from Columbia and McGill universities in Islamic and Communication Studies.
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“It is my sad duty to inform you of the passing away of our colleague Kutub Kassam. He served IIS [Institute of Ismaili Studies] and the Jamat most faithfully for more than thirty years. May his soul rest in peace” — Dr. Farhad Daftary, Director, IIS, London, England, March 25, 2019.
It is with deep sadness that Simerg records the passing away of Kutubdin (Kutub) Aladin Kassam, on March 24, 2019 in London, England, at the age of 75 after serving Ismaili Imamat institutions for 40 years. Of these, he spent 35 years at the Institute of Ismaili Studies for which he was congratulated and recognized by Prince Rahim Aga Khan during the Institute’s 40th anniversary celebration held in London in November 2017.
Kutub’s funeral services were held on Tuesday, March 26, 2019, at the West London Jamatkhana. He was then buried at Brookwood cemetery in Surrey, following which post burial ceremonies of samar and zyarat were conducted for his departed soul at London’s North West Jamatkhana.
Kutub Kassam was born on January 21, 1944 in Mombasa, Kenya, and received his Bachelor of Arts Degree from the University of East Africa at a ceremony held at the University College Nairobi in 1967.
In Kenya, he contributed in developing an international curriculum on religious education for the global Ismaili community. He wrote an insightful piece about the challenges of creating the new International Religious Education Program (IREP) in a special commemorative issue celebrating sixty years of Ismaili education in Kenya.
In 1982, Kutub commenced his long tenure with the Institute of Ismaili Studies in London, where his first task was to coordinate the activities of the newly established Education Unit (later Department of Education). In that capacity, Kutub was responsible for overseeing the development of the Primary Talim materials.
From 1993 onwards, until his retirement in 2018, Kutub played the role of a researcher and senior editor where he provided invaluable input to scholars who were completing their books. He left his imprint in almost every publication that the IIS published during the past 25 years.
The pivotal role that Kutub played at the IIS as a senior editor was noted with affection by several authors in their book forewords or prefaces, showing how much they respected him for his analysis and insightful suggestions for improving their works before they got published.
For example, Dr. Aziz Esmail, author of A Scent of Sandalwood: Indo-Ismaili Religious Lyrics wrote: “Kutub Kassam helped the work through, in the final stage, by applying his meticulous regard for the conventions of language, his feel for poetry, and his fine appreciation of the subject, to the text of the work. My thanks are due to him for the sustained effort he put in, and the suggestions he made for the improvement, in several places, of the penultimate text.”
Reza Shah-Kazemi, author of Justice and Remembrance: the Spirituality of Imam Ali thanked Kutub for going beyond the normal editing of the text by contributing to its intellectual content which resulted in a significantly improved text. Mohamed Keshavjee, a member of the Board of the IIS and author of Islam, Sharia and Alternative Dispute Resolution praised Kutub for meticulously reading his manuscript and suggesting extra sources for the book.
The late Peter Willey, one of the earliest contemporary scholars on the Alamut period and author of the highly readable work Eagle’s Nest: Ismaili Castle in Iran and Syria complimented by noting that Kutub was his “ever-patient and judicious editor at The Institute of Ismaili Studies who has always been a tower of strength.” The Vancouver based Amyn Sajoo, author of Civil Society in the Muslim World: Comparative Perspectives, said he had benefited from Kutub Kassam’s “pragmatic insights and encouragement, which on more than one occasion helped keep the project on track.”
In addition to leaving his imprint in almost every IIS publication, Kutub himself co-authored and edited Shimmering Light (1996) and An Anthology of Ismaili Literature (2008).
Kutub’s influence was felt beyond the confines of the IIS. Al Noor Kassum, a prominent Ismaili leader in Tanzania, recognized Kutub’s contribution to his memoirs Africa’s Winds of Change: Memoirs of an International Tanzanian in the following terms: “….I am heavily indebted to Kutub Kassam for the highly professional input that he has provided in every chapter of the book with in-depth analysis that could only have been done by someone of his calibre. I am truly, truly grateful to him because, as a result, I have learnt a great deal, too.”
Aside from providing editorial expertise to authors, Kutub was himself a prolific writer and contributed rich literary articles and poems that appeared in numerous Ismaili publications around the world.
As our tribute to an inspiring and illuminating Ismaili individual of the modern times who served the Imamat for four decades, we bring you this beautiful poem by Kutub that we discovered in the Commemorative Issue 1977-1978: Celebrating Sixty Years of Ismaili Education in Kenya.
Come, who will walk with me?
By KUTUB KASSAM (1944-2019)
Come, who will walk with me? A path there is over hills and dales, Through avenues of purple, green and gold; It pauses not where the thickets press, Nor hesitates To plunge into the forest gloom.
A place there is concealed Of leaf and bough and tender grass, Where the enraptured birds sing and dance; In the still waters of pool appears The sky inverted, That conceals deeper depths.
Come, will you walk with me? Leave all cares and sorrows behind; All ambition, ornament and pride renounce; Property, wealth, work, all abandon: Come companion, Put on your wings and let us fly.
Away from this world of Fever and fret and fear of death, This wretched city where men toil oppressed And the memories of innocence drown Where even the best Lack compassion or conviction;
To another world where Man and bird and beast dwell free In accordance with love, beauty and truth, Where birth and death, sun and moon Declare the life A continuous spiritual ecstasy.
Kutub Kassam’s impact on Ismaili Jamats through his work at the Institute of Ismaili Studies in London will last for generations and he will be deeply missed.
We join the Director and staff of the Institute of Ismaili Studies in praying for the eternal peace of the soul of Kutub Kassam. We convey our heartfelt condolences to Kutub’s family members, colleagues and friends around the world.
Date posted: March 25, 2019. Last updated: April 1, 2019 (updated portrait photo of the Late Kutub Kassam).
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On the occasion of Prince Rahim Aga Khan’s 44th birthday on Monday, October 12, 2015, we are pleased to produce excerpts from his commencement address that he delivered at the Graduation Ceremony of the Institute of the Ismaili Studies held in London, England, in September 2007.
Prince Rahim Aga Khan and Princess Salwa on their wedding day on August 31, 2013. They have one child, son Prince Irfan, who was born on April 11, 2015. Photo Credit: TheIsmaili /Gary Otte. Copyright.
Prince Rahim is the eldest son of the 49th hereditary Ismaili Imam, His Highness Prince Karim Aga Khan, the direct descendant of the Prophet Muhammad (peace be upon him), and Begum Salimah Aga Khan. Prince Rahim graduated from Phillips Academy in Andover, Massachusetts, in 1990, and from Brown University in the United States in 1995. Based at the Secretariat of His Highness at Aiglemont, north of Paris, France, Prince Rahim is an executive Director of the Aga Khan Fund for Economic Development — the economic development arm of the Aga Khan Development Network.
Islam Enjoins Us To Make a Positive and Visible Impact on the World
“…Absolutist, exclusivist, and rejectionist claims to the truth, especially to religious truth, are increasingly heard from all quarters. Rather than seeing religion as a humble process of growth in faith, some people presume to claim that they have arrived at the end of that journey and can therefore speak with near-divine authority…”
Prince Rahim Aga Khan delivering his commencement address at the Graduation Ceremony of the Institute of Ismaili Studies held in London in 2007 at the Ismaili Centre.
BY PRINCE RAHIM AGA KHAN
I am thrilled to join the graduation ceremony in honour of those completing the IIS [Institute of Ismaili Studies] Graduate Programme in Islamic Studies and Humanities. To you, to your families and to all those who have helped you in this achievement, I say mash’Allah.
I am convinced that the institutions of the Imamat and of the Jamat could benefit directly from the contribution of each of you, either in a professional or a voluntary capacity. Such a contribution would certainly be in keeping with the ethic of our faith that makes it incumbent upon each of us to use our blessings –- be they material or intellectual –- to assist our families, to serve the Jamat and the Ummah, and to help improve society, and indeed, all of humanity. The Jamat and its institutions need young and dynamic women and men like you, who are able to draw on the rich heritage of our past, and on the best educations of the present, to address the challenges of the future.
Education, international studies and diplomacy, non-profit leadership, media, development, law, and regional studies will all be among the most relevant fields of expertise in the decades ahead. This will be particularly true in the developing world.
I was impressed to learn that amongst you are represented five different nationalities, as are several diverse cultural traditions of our Jamat. I am certain that this diversity has enhanced your classroom experience, and I am confident that it will have given you a deeper appreciation of the meaning and value of diversity itself.
We are all aware that we live in a world where diversity is often evoked as a threat and, more particularly, where diversity in the interpretation of a faith can be seen as a sign of disloyalty. This phenomenon is sometimes perceived to apply principally to Muslims, but it also exists in other societies. Absolutist, exclusivist, and rejectionist claims to the truth, especially to religious truth, are increasingly heard from all quarters. Rather than seeing religion as a humble process of growth in faith, some people presume to claim that they have arrived at the end of that journey and can therefore speak with near-divine authority.
Unfortunately, in some parts of the Muslim world today, hostility to diverse interpretations of Islam, and lack of religious tolerance, have become chronic, and worsening, problems. Sometimes these attitudes have led to hatred and violence. At the root of the problem is an artificial notion amongst some Muslims, and other people, that there is, or could ever be, a restricted, monolithic reality called Islam.
Our Ismaili tradition, however, has always accepted the spirit of pluralism among schools of interpretation of the faith, and seen this not as a negative value, but as a true reflection of divine plenitude. Indeed, pluralism is seen as essential to the very survival of humanity. Through your studies you have known the many Qur’anic verses and hadiths of our beloved Prophet Muhammad (peace be upon him) that acknowledge and extol the value of diversity within human societies. You all know, I am sure, the hadith to the effect that differences of interpretation between Muslim traditions should be seen as a sign of the mercy of Allah.
It should also be clear to anyone who has studied Islamic history or literature, that Islam is, and has always been, a quest that has taken many forms. It has manifested itself in many ways — in different times, amongst different peoples, with changing and evolving emphases, responding to changing human needs, preoccupations, and aspirations.
Even during the early centuries of Islam, there was diversity of intellectual approaches among Muslims. Today, however — both outside the Islamic world and inside it — many people have lost sight of, or wish to be blind to, Islam’s diversity, and to its historical evolution in time and place along a multitude of paths. It befalls us, then, to help those outside the Muslim World to understand Islamic diversity, even as we provide an intellectual counterpoint to those within Islam who would reject it.
I hope that you, as graduates of this programme, will include this message in your own ways in the years ahead, through your work and your words, by your attitudes, by your actions, and by example.
The untrue and unfair, but increasingly widespread equating of the words “Islam” and “Muslim” with “intolerance”, sometimes even with the word “terrorism”, could lead some Muslims to feel despair, indignation, or even shame. To me, however, the current global focus on the Muslim world, and on Islam itself, presents a golden opportunity for us to educate and enlighten, while actively exemplifying the counterpoint I mentioned before. To my eyes, it creates an opportunity, and an even-greater obligation for us to make a positive and visible impact on the world – on culture and art, science and philosophy, politics and ecology, among others.
In order to respond to this opportunity, it will be crucial to reverse another damaging consequence of intolerance, which has been the dissuasion of many Muslim populations from seeking access to what has been called the Knowledge Society. Without an acceptance of diversity, without the ability to harness the creativity that stems from pluralism, the very spirit of the Knowledge Society is stifled. We must encourage, I believe, that Muslims of all communities come together, working collaboratively to tap into the vast endowment of knowledge available today, and without which progress is, if not halted, at least deferred. This cannot be done in the absence of open-mindedness and tolerance.
Implicit in this approach is the need for humility, which is also a central Muslim value. We must all search for the answers to the challenges of our generation, within the ethical framework of our faith, and without pre-judging one another or arbitrarily limiting the scope of that search. Like the great Muslim artists, philosophers and scientists of centuries past, we must enthusiastically pursue knowledge on every hand, always ready to embrace a better understanding of Allah’s creation, and always ready to harness this knowledge in improving the quality of life of all peoples.
As you look towards the future, I hope that you will remember that intellectual pursuits should, wherever possible, seek to address the universal aspirations of humankind, both spiritual and concrete. Those aspirations, for our generation more than for any before, are intertwined in a single global community.
It can be overwhelming at times to ponder the vast array of new problems which seem to multiply in this globalised world.
These include the implications of new technologies and new scientific insights, raising new ethical and legal questions. They include delicate and complex ecological issues, such as the great challenge of climate change. They include matters ranging from the widening gap between rich and poor, to issues of proper governance and effective, fair, and representative government, and to the spread of rampant consumerism and greed, at the expense of others, or of our environment. In some communities, illiteracy and innumeracy are not only continuing problems but are even growing problems. And our challenges also include the increasing difficulty of nurturing pluralism in the face of strong normative trends – finding ways to accommodate our differences – even as hugely differing peoples find themselves in much closer contact with one another.
You have been engaged in studies, some of which analysed the achievements of past Muslim civilisations. What I hope you have come to see is that understanding past Muslim achievements, traditions, values, and ethics should also have equipped you exceptionally well to address the great emerging issues of our own times.
As you now graduate into this challenging world, you will be taking with you the hopes of those who founded, and of those who now drive this study programme. Their central hope is that you will become global leaders in a variety of fields, bearing with you as you go, and applying always, the open-mindedness of our tradition, and the ethics of our faith.
Date posted: Monday, October 12, 2015.
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