Searching for a grave in historic cemeteries can sometimes take a long time, but thankfully, that wasn’t the case at Wolvercote Cemetery north of Oxford. We found what we were looking for almost effortlessly: the graves of J.R.R. Tolkien (1892-1973) and Albert Habib Hourani (1915-1993). My curiosity about Tolkien was at a "celebrity" level, but I approached Hourani's grave with respect and admiration.
Albert H. Hourani, born in England to a Lebanese Christian family, returned to the Middle East in his youth to "search for his roots." During his time in Beirut, Hourani developed a deep commitment to the Palestinian cause, clearly opposing Zionist occupation and its British supporters early on. He served on a commission sent to Palestine in 1946, strongly defending Arabs against Jews. From 1951 until his retirement in 1979, Hourani taught Middle Eastern history at Oxford University, challenging biases and misconceptions about the East and authoring significant texts. One of Hourani’s notable qualities was his positive approach to the Ottoman Empire, distinguishing him from many historians of his time.
Hourani was buried in the middle of a Christian cemetery, but unlike the surrounding graves, his tombstone had no cross engraved on it. Taking some comfort from this, we murmured, "Ah… If only!" as we left the cemetery.
About ten minutes later, we stopped in front of a mosque with a minaret reminiscent of Mamluk monuments in Cairo. It was time for the midday prayer, so we entered through the courtyard gate leading to the main street and joined the congregation. This mosque was part of the world-renowned Oxford Centre for Islamic Studies. Adjacent to it were the school buildings, library, conference and seminar rooms, and a beautifully designed garden modeled after the summer section of the Alhambra Palace, complete with fountains. The mosque, open for all five daily prayers, functioned as a typical neighborhood mosque where Islamic practices were routinely observed. The classical Islamic architectural elements inside (handcrafted wooden pulpit, marble mihrab, red carpets on the floor, Cairo-style red-green marble walls, carved wooden inscriptions, brick dome, colored stained glass windows…) made us feel like we were in an ancient Islamic mosque during prayer.
The current complex of the Oxford Centre for Islamic Studies, transformed into an independent educational institution in 1985, was designed by the Egyptian architect Abdulwahid El Wakil and opened in 2017. You might not have heard of Abdulwahid El Wakil, but if I tell you that he designed the Quba, Qiblatain, and Zulhulayfah Miqat mosques in Madinah, you might recognize his name.
In 2012, the Oxford Centre for Islamic Studies was placed under royal patronage by Queen Elizabeth II, reflecting the significant value placed on scholarly work related to Islam and Muslims. The centre is one of the most successful examples of the "British system" in academia, providing an ideal atmosphere for producing outputs in line with patronage and system.
When we reflect on ourselves and ask, "How many internationally recognized, agenda-setting, and followed scientific centers are there in the Islamic world?" it is undoubtedly a question worth contemplating.
There are many ancient, rooted, historic institutions in the Islamic world, but some have turned into "tourist attractions." Some are under absolute political (and even military) control, and others experience periodic surges of prominence. The last point is particularly important because the greatest enemy of scholarly and academic potential in the Islamic world is the problem of institutionalization. As a result, our history is filled with rises and falls, instability, and disorder. Institutions that are independent of politics, funding, and curriculum, and play a unique role in societal transformation, are nearly non-existent. We need to think more deeply about this issue and work to address the shortcomings.
There’s one more article left on the "British system." If all goes well, it will be on Wednesday.
