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"Sixty Years Between East and West: Planning, Perseverance, and Implementation" is the autobiography of Dr. Ahmad Totonji, co-founder of several major international Islamic organizations. The book chronicles his six-decade journey of faith-based activism, starting from his childhood in Erbil, Iraq, moving to his academic years in the United Kingdom and the United States, and culminating in his professional and philanthropic work in Libya, Saudi Arabia, Africa, and Eastern Europe. The central theme of the book is that faith must not be passive but must manifest in practical service to humanity and the pursuit of God's pleasure. Totonji outlines key organizational methodologies—such as strategic planning, time management, mutual consultation (Shura), financial transparency, and succession planning—showing how they were implemented to build robust, self-sustaining community development models. Serving as both a personal memoir and an operational guide, the book provides valuable lessons for youth leadership, cross-cultural bridge-building, and volunteerism, emphasizing that true leadership is rooted in service to others.
Acknowledgments:
The author expresses deep gratitude to God, his parents, his wife Maysoon Altalib, his children, and key companions like Dr. Hisham Altalib. He also recognizes editorial assistance from Shiraz Khan, academic support from Professor Omar Kasule, and al-Qusair, emphasizing collaborative contributions to his work.
Introduction:
Written by his son, Mohammad Ahmad Totonji, this section introduces Ahmad Totonji as a dedicated public servant, role model, and loving father. It highlights the core universal principles of da'wah, planning, patience, and perseverance that governed his life, framing the book as a guide for meaningful activism.
Testimonials:
Contains reflections from lifelong companions—Hisham Yahya Altalib, Jamal Al-Barzinji, AbdulHamid AbuSulayman, and Taha Jabir Alalwani. They attest to Totonji’s exceptional organizational skills, deep piety, optimism, and outstanding capability to build bridges across diverse communities, describing him as a "young people's imam" who worked tirelessly for the global Muslim community.
Testimonials:
Contains reflections from lifelong companions—Hisham Yahya Altalib, Jamal Al-Barzinji, AbdulHamid AbuSulayman, and Taha Jabir Alalwani. They attest to Totonji’s exceptional organizational skills, deep piety, optimism, and outstanding capability to build bridges across diverse communities, describing him as a "young people's imam" who worked tirelessly for the global Muslim community.
Chapter 1: Childhood:
Describes Totonji's early life in Erbil, Iraq, showcasing a multicultural environment. He details his upbringing in a pious merchant family, the deep influence of his father and mother, early learning of the Qur'an and Ramadan fasting, and his move to Baghdad for high school education during a prosperous yet politically volatile era.
Chapter 2: One Road, Many Paths:
Recounts the author's travel to the United Kingdom in 1958 on an academic scholarship. He details navigating the cultural shifts of the 1960s, studying at Cornwall Technical College and the University of Birmingham, establishing student study circles, initiating local schools, and co-founding the Federation of Student Islamic Societies (FOSIS).
Chapter 3: A New Wind Blows:
Follows Totonji's move to the United States in 1963 to pursue graduate studies in Petroleum Engineering at Pennsylvania State University. It highlights his co-founding of the local and national Muslim Students Association (MSA), managing rapid financial and organizational growth, and meeting legendary figures Malcolm X and Muhammad Ali.
Chapter 4: The Spiritual Center:
Focuses on Totonji's life-changing pilgrimage (Hajj) to Makkah in 1965 and his attendance at the Muslim World League Conference. This experience redirected his focus toward global unity, leading to academic advancements, completing his PhD, and marrying Maysoon Yahya Altalib, which brought profound personal stability and motivation.
Chapter 5: Global Outreach:
Describes Totonji’s extensive travels to establish the International Islamic Federation of Student Organizations (IIFSO). It details his journeys through Asia (Japan, Malaysia, Indonesia, Singapore, Thailand, India), the Middle East, and Europe, highlighting his encounters with youth leaders like Anwar Ibrahim, and emphasizing cross-cultural understanding, community building, and education.
Chapter 6: Carving a New Path:
Focuses on Totonji’s transition back to the Middle East, specifically his move to Libya in 1972 to establish the College of Petroleum Engineering. He details his work with the Islamic Call Society, dealing with political constraints under Gaddafi's regime, and his difficult decision to leave due to mass arrests of Islamists.
Chapter 7: Footsteps in the Desert:
Details Totonji’s arrival in Saudi Arabia in 1973. He established the first Department of Petroleum Engineering at Riyadh University and co-founded the World Assembly of Muslim Youth (WAMY). This chapter outlines WAMY's organizational structure, its apolitical stance, and successful international youth camps, such as the one in Abha.
Chapter 8: Around the World with Two Imams:
Recounts a 70-day global journey in 1978 with prominent scholars Shaikh AbdulAziz Aal AlShaikh and Shaikh Saeed bin AbdulAziz AlJandool. Traveling to Pakistan, India, Bangladesh, Thailand, Malaysia, Singapore, Indonesia, Hong Kong, Japan, the USA, Britain, Spain, Switzerland, and Turkey, they promoted Islamic unity, education, and mutual respect.
Chapter 9: Africa:
Explores Totonji's extensive travels and developmental work across Africa, including South Africa, Botswana, Zimbabwe, Malawi, and Zambia. He highlights the challenges of poverty, apartheid, and lack of resources, and focuses on establishing educational complexes, building mosques, translating literature, and supporting local leadership for community elevation.
Chapter 10: IIIT in the Making:
Explains the establishment of the International Institute of Islamic Thought (IIIT) in Virginia in 1981. It outlines the concept of the "Islamization of Knowledge," utilizing reason and revelation to solve modern social issues, building self-sustaining endowments (waqf), and extending IIIT's educational models to universities worldwide.
Chapter 11: The Quest for God’s Pleasure:
Highlights Totonji's partnership with Saudi philanthropist Shaikh Sulaiman Al Rajhi. Together, they visited nearly sixty countries over twelve years, managing the SAAR Foundation's global investments in agriculture, pharmaceuticals, and technology, with the objective of turning charity into self-sustaining community development models.
Chapter 12: The Nobility of Righteous Action:
Distills the lifetime lessons Totonji learned through his activism. He emphasizes the core values of avoiding the pitfalls of power, fostering balanced education, practicing effective communication, executing meticulous financial transparency, and training future generations of leaders, concluding that successful activism must begin with the family.
Conclusion:
Offers final reflections on life, emphasizing that nothing matters except seeking the pleasure of God. The author expresses his profound sense of fulfillment, gratitude for his lifelong colleagues, and a final plea for the younger generation to continue the journey of patience, persistence, and service.
Misc Photos:
A compilation of archival photographs documenting key meetings, family events, marriages, and international award ceremonies. These images feature the author alongside his family members, lifelong colleagues, and prominent global figures, serving as a visual testament to his sixty years of activism.
Misc Photos:
A compilation of archival photographs documenting key meetings, family events, marriages, and international award ceremonies. These images feature the author alongside his family members, lifelong colleagues, and prominent global figures, serving as a visual testament to his sixty years of activism.
"Sixty Years Between East and West: Planning, Perseverance, and Implementation" is the autobiography and professional memoir of Dr. Ahmad Totonji, a pioneering figure in global Islamic youth activism, organizational development, and educational reform. Spanning six decades, the book documents how a young man from Erbil, Iraq, navigated diverse cultures to establish a massive network of local and international organizations. The overarching theme of the work is that faith is not merely a theoretical construct but a dynamic conviction that must manifest in practical service to humanity and the pursuit of God's pleasure.
The narrative begins with Totonji’s childhood in Erbil, Iraq, a multicultural town that taught him the value of coexistence early in life. Raised in a pious Turkmen family, his character was shaped by his father’s strict business ethics and his mother’s open-hearted hospitality. In the late 1950s, Totonji moved to Baghdad to pursue high school education, witnessing both the prosperity of the city and the subsequent political instability caused by the 1958 military revolution.
In 1958, Totonji traveled to the United Kingdom on an academic scholarship. This move marked the beginning of his lifelong commitment to youth activism. While studying at Cornwall Technical College and the University of Birmingham, Totonji and a small group of fellow Iraqi scholarship students, including Dr. Hisham Altalib, recognized the spiritual and cultural vulnerabilities faced by young Muslim students in the West. Rather than succumbing to the secularist and hedonistic counter-culture of the 1960s, they established regular study circles, organized youth camps, and co-founded the Federation of Student Islamic Societies (FOSIS) in 1963. They also engaged with local immigrant communities, establishing a Sunday school program for Bengali and Yemeni children in Birmingham. During this period, Totonji learned the "engineering of bridge-building"—the art of establishing friendly relations and finding common ground even with hostile political or ideological groups.
In 1963, Totonji moved to the United States to pursue graduate studies in Petroleum Engineering at Pennsylvania State University. Here, he continued his activism by helping to establish the local and national chapters of the Muslim Students Association (MSA). The MSA quickly grew from a modest student club with a $200 budget into a massive national organization. During his tenure as President of the MSA, Totonji had the privilege of meeting Malcolm X (El-Hajj Malik el-Shabazz) in New York, just a month before his tragic assassination, and later Muhammad Ali. These encounters deeply influenced his understanding of racial equality, universal brotherhood, and the powerful impact of authentic role models.
A pivotal moment in Totonji's life occurred in 1965 when he performed his first Hajj (pilgrimage) and represented the MSA at a Muslim World League Conference in Makkah. This experience shifted his objectives toward promoting global Islamic unity and bridging the gap between East and West. Upon completing his PhD under the guidance of his academic mentor, Dr. S. M. Farouq Ali, and marrying Maysoon Yahya Altalib, Totonji transitioned back to the Middle East.
In 1972, Totonji accepted an offer to establish the College of Petroleum Engineering at Al Fatih University in Tripoli, Libya. While in Libya, he co-founded the Islamic Call Society, utilizing a unique Libyan charity fund to print and distribute 100,000 copies of Abdullah Yusuf Ali's English translation of the Qur'an globally. However, the political environment under Muammar Gaddafi's regime grew increasingly oppressive. Following the mass arrests of several of his colleagues and the regime's attempts to force Islamic endorsement of Gaddafi's "Third International Theory," Totonji made the difficult decision to leave Libya.
Totonji relocated to Saudi Arabia in 1973, where he established the Department of Petroleum Engineering at Riyadh University (now King Saud University) and co-founded the World Assembly of Muslim Youth (WAMY). Serving as WAMY's first Deputy Secretary-General, he helped draft its bylaws, insisting on a strictly apolitical stance, administrative transparency, and succession planning. Under his leadership, WAMY organized highly successful international youth camps, such as the Abha camp in 1975, and initiated programs to send specialist scholars to teach Muslim communities abroad.
In 1978, Totonji embarked on an extraordinary 70-day global journey with scholars Shaikh AbdulAziz Aal AlShaikh and Shaikh Saeed bin AbdulAziz AlJandool, visiting 16 nations to promote education and cross-cultural understanding. This was followed by extensive travels across Africa (including South Africa, Malawi, Zimbabwe, and Zambia), where he focused on building schools, translating the Qur'an into local languages, and empowering marginalized Muslim minorities.
Recognizing the need for a systematic, intellectual revival to counter the spiritual stagnation of the Muslim world, Totonji co-founded the International Institute of Islamic Thought (IIIT) in Herndon, Virginia, in 1981, alongside scholars like Dr. Isma'il al Faruqi and Dr. Taha Alalwani. IIIT championed the "Islamization of Knowledge"—reforming the social sciences to harmonize modern academic disciplines with Islamic values and revelation. To ensure financial independence, Totonji established the SAAR Foundation, a non-profit endowment (waqf) that managed successful global business investments in agriculture, technology, and pharmaceuticals.
Throughout the book, Totonji emphasizes that successful community development requires a "jurisprudence of reality"—a flexible, gradual approach to problem-solving. He concludes his memoir by presenting a distilled list of five essential elements of successful activism: language proficiency, continuous self-improvement, persistent problem-solving, wise time management, and a strong work ethic. "Sixty Years Between East and West" stands as a testament to the power of pure intentions, disciplined teamwork, and an unwavering commitment to the nobility of righteous action.
The narrative begins with Totonji’s childhood in Erbil, Iraq, a multicultural town that taught him the value of coexistence early in life. Raised in a pious Turkmen family, his character was shaped by his father’s strict business ethics and his mother’s open-hearted hospitality. In the late 1950s, Totonji moved to Baghdad to pursue high school education, witnessing both the prosperity of the city and the subsequent political instability caused by the 1958 military revolution.
In 1958, Totonji traveled to the United Kingdom on an academic scholarship. This move marked the beginning of his lifelong commitment to youth activism. While studying at Cornwall Technical College and the University of Birmingham, Totonji and a small group of fellow Iraqi scholarship students, including Dr. Hisham Altalib, recognized the spiritual and cultural vulnerabilities faced by young Muslim students in the West. Rather than succumbing to the secularist and hedonistic counter-culture of the 1960s, they established regular study circles, organized youth camps, and co-founded the Federation of Student Islamic Societies (FOSIS) in 1963. They also engaged with local immigrant communities, establishing a Sunday school program for Bengali and Yemeni children in Birmingham. During this period, Totonji learned the "engineering of bridge-building"—the art of establishing friendly relations and finding common ground even with hostile political or ideological groups.
In 1963, Totonji moved to the United States to pursue graduate studies in Petroleum Engineering at Pennsylvania State University. Here, he continued his activism by helping to establish the local and national chapters of the Muslim Students Association (MSA). The MSA quickly grew from a modest student club with a $200 budget into a massive national organization. During his tenure as President of the MSA, Totonji had the privilege of meeting Malcolm X (El-Hajj Malik el-Shabazz) in New York, just a month before his tragic assassination, and later Muhammad Ali. These encounters deeply influenced his understanding of racial equality, universal brotherhood, and the powerful impact of authentic role models.
A pivotal moment in Totonji's life occurred in 1965 when he performed his first Hajj (pilgrimage) and represented the MSA at a Muslim World League Conference in Makkah. This experience shifted his objectives toward promoting global Islamic unity and bridging the gap between East and West. Upon completing his PhD under the guidance of his academic mentor, Dr. S. M. Farouq Ali, and marrying Maysoon Yahya Altalib, Totonji transitioned back to the Middle East.
In 1972, Totonji accepted an offer to establish the College of Petroleum Engineering at Al Fatih University in Tripoli, Libya. While in Libya, he co-founded the Islamic Call Society, utilizing a unique Libyan charity fund to print and distribute 100,000 copies of Abdullah Yusuf Ali's English translation of the Qur'an globally. However, the political environment under Muammar Gaddafi's regime grew increasingly oppressive. Following the mass arrests of several of his colleagues and the regime's attempts to force Islamic endorsement of Gaddafi's "Third International Theory," Totonji made the difficult decision to leave Libya.
Totonji relocated to Saudi Arabia in 1973, where he established the Department of Petroleum Engineering at Riyadh University (now King Saud University) and co-founded the World Assembly of Muslim Youth (WAMY). Serving as WAMY's first Deputy Secretary-General, he helped draft its bylaws, insisting on a strictly apolitical stance, administrative transparency, and succession planning. Under his leadership, WAMY organized highly successful international youth camps, such as the Abha camp in 1975, and initiated programs to send specialist scholars to teach Muslim communities abroad.
In 1978, Totonji embarked on an extraordinary 70-day global journey with scholars Shaikh AbdulAziz Aal AlShaikh and Shaikh Saeed bin AbdulAziz AlJandool, visiting 16 nations to promote education and cross-cultural understanding. This was followed by extensive travels across Africa (including South Africa, Malawi, Zimbabwe, and Zambia), where he focused on building schools, translating the Qur'an into local languages, and empowering marginalized Muslim minorities.
Recognizing the need for a systematic, intellectual revival to counter the spiritual stagnation of the Muslim world, Totonji co-founded the International Institute of Islamic Thought (IIIT) in Herndon, Virginia, in 1981, alongside scholars like Dr. Isma'il al Faruqi and Dr. Taha Alalwani. IIIT championed the "Islamization of Knowledge"—reforming the social sciences to harmonize modern academic disciplines with Islamic values and revelation. To ensure financial independence, Totonji established the SAAR Foundation, a non-profit endowment (waqf) that managed successful global business investments in agriculture, technology, and pharmaceuticals.
Throughout the book, Totonji emphasizes that successful community development requires a "jurisprudence of reality"—a flexible, gradual approach to problem-solving. He concludes his memoir by presenting a distilled list of five essential elements of successful activism: language proficiency, continuous self-improvement, persistent problem-solving, wise time management, and a strong work ethic. "Sixty Years Between East and West" stands as a testament to the power of pure intentions, disciplined teamwork, and an unwavering commitment to the nobility of righteous action.
Acknowledgments:
In this opening section of the book, Dr. Ahmad Totonji expresses his profound gratitude to God, the Lord of the Worlds, for His bountiful blessings and for allowing him to complete this significant work. He acknowledges the spiritual guidance of the Prophet Muhammad and invokes blessings upon his family and companions. Totonji proceeds to extend his heartfelt appreciation to his parents, Mohammad Totonji and Attia Sharif, for planting the foundations of faith in him during his upbringing in Iraq, and for setting a lifelong example of kindness and moral integrity.
He expresses deep gratitude to his wife, Maysoon Altalib, describing her as his constant traveling companion and source of inspiration who steadfastly shared his good times and bad. He also thanks his children—Mohammad, Ilham, Mahmoud, Omer, and Huda—for their patience, love, and understanding throughout his life of service to the religion. A special acknowledgment is given to his son Mohammad Totonji, who supervised the editing, printing, distribution, and translation of the book, and volunteered to accompany him on many journeys to lift the physical burden of the work.
Totonji pays tribute to his lifelong brother and companion, Dr. Hisham Altalib, for his invaluable friendship, encouragement, and continued support on the path of Islamic activism. He also thanks Mrs. Shiraz Khan and the staff of the IIIT London Office for their meticulous editorial work to improve the language, structure, and clarity of the book. Academic colleagues are recognized, including Professor Omar Kasule for his honest advice, and brother Ahmed al-Qusair and Dr. Ahmed Salim Ghanem for their support in preparing the Arabic edition. Finally, he honors the memory of deceased companions, including Dr. Isma’il al Faruqi, Dr. AbdulHamid AbuSulayman, Dr. Jamal al-Barzinji, and Dr. Taha Alalwani, asking for God’s blessings on their souls and recognizing their monumental contributions to Islamic reform.
He expresses deep gratitude to his wife, Maysoon Altalib, describing her as his constant traveling companion and source of inspiration who steadfastly shared his good times and bad. He also thanks his children—Mohammad, Ilham, Mahmoud, Omer, and Huda—for their patience, love, and understanding throughout his life of service to the religion. A special acknowledgment is given to his son Mohammad Totonji, who supervised the editing, printing, distribution, and translation of the book, and volunteered to accompany him on many journeys to lift the physical burden of the work.
Totonji pays tribute to his lifelong brother and companion, Dr. Hisham Altalib, for his invaluable friendship, encouragement, and continued support on the path of Islamic activism. He also thanks Mrs. Shiraz Khan and the staff of the IIIT London Office for their meticulous editorial work to improve the language, structure, and clarity of the book. Academic colleagues are recognized, including Professor Omar Kasule for his honest advice, and brother Ahmed al-Qusair and Dr. Ahmed Salim Ghanem for their support in preparing the Arabic edition. Finally, he honors the memory of deceased companions, including Dr. Isma’il al Faruqi, Dr. AbdulHamid AbuSulayman, Dr. Jamal al-Barzinji, and Dr. Taha Alalwani, asking for God’s blessings on their souls and recognizing their monumental contributions to Islamic reform.
Introduction:
The introduction, written by the author's son, Mohammad Ahmad Totonji, is titled "Ahmad Totonji: Public Servant, Role Model, and My Father." This section serves as an intimate portrait of Ahmad Totonji, framing his life as an extraordinary example of faith in action. The writer asserts that for his father, faith is not a theoretical concept but a practical conviction that must be lived through tireless effort for the pleasure of God.
Mohammad describes his father as a man whose chief happiness lies in the success of others, and who successfully balanced raising a family, pursuing a career in petroleum engineering, and managing international da'wah projects. He charts the trajectory of his father's journey, which involved meeting some of the most influential figures in modern Islamic history while acting as an inspirational force for everyday students across multiple continents.
As a son, the writer shares personal memories of sitting at his father's feet, learning from his accumulated wisdom. He recalls attending meetings of the World Assembly of Muslim Youth (WAMY) and visiting various offices like the SAAR Foundation and IIIT, showing how his father's work was deeply integrated into family life.
The introduction outlines several fundamental, universal principles that Ahmad Totonji lived by and inculcated in his children. These include keeping Allah at the forefront of one's thoughts, doing good to everyone regardless of whether they are worthy, treating others with respect, practicing promptness, spreading peace, placing the common good over personal interest, and finding opportunities in every problem.
The writer highlights his father's exceptional "soft skills," such as systematic thinking, communication, lack of ego, and an ability to relate to everyone—regardless of age, status, or wealth—making each person feel like the most important individual in the room. He concludes by stating that his father's life represents a new phase for the Muslim community, marked by the formation of highly effective action teams and institutions.
Testimonials:
This section consists of reflections and tributes from some of Ahmad Totonji’s closest lifelong companions and fellow reformers: Dr. Hisham Yahya Altalib, Dr. Jamal al-Barzinji, Dr. AbdulHamid AbuSulayman, and Dr. Taha Jabir Alalwani. Each contributor provides a unique perspective on Totonji's character, skills, and contributions to global Islamic activism.
Dr. Hisham Yahya Altalib, writing from Washington, D.C., in 2019, recalls first meeting Totonji in 1959 at a technical college in Cornwall, England. He describes Totonji as a man of deep piety, serenity, and extraordinary organizational skills. Altalib highlights Totonji’s constant optimism about the future of the Muslim community, his ability to persuade others to implement viable ideas, and his wise, constructive approach to dealing with complex socio-political movements like the Nation of Islam in the 1970s.
Dr. Jamal al-Barzinji, writing in 2013, focuses on Totonji's leadership qualities and his unique ability to work with Muslims from diverse nationalities. He recounts how Totonji established the first headquarters of the Muslim Students Association (MSA) in Gary, Indiana, in 1971. Al-Barzinji also details Totonji's academic accomplishments, including establishing the Faculty of Petroleum Engineering at Al-Fateh University in Libya and King Saud University in Saudi Arabia, describing his achievements as "seemingly miraculous."
Dr. AbdulHamid AbuSulayman, writing in 2012, frames Totonji's biography as the start of a new phase for the Muslim community, characterized by the formation of action teams and organizations across the globe. He praises Totonji's technologically sophisticated spirit, his enlightened vision, and his commitment to developing capable leadership.
Finally, Dr. Taha Jabir Alalwani, writing in 2012, describes Totonji as "a man equal to one thousand men" who possessed "the mind of an engineer and the heart of a believer." Alalwani emphasizes Totonji's humility, his ability to relate to both rulers and the ruled, and his success in co-founding major institutions like WAMY, MSA, and IIIT.
Mohammad describes his father as a man whose chief happiness lies in the success of others, and who successfully balanced raising a family, pursuing a career in petroleum engineering, and managing international da'wah projects. He charts the trajectory of his father's journey, which involved meeting some of the most influential figures in modern Islamic history while acting as an inspirational force for everyday students across multiple continents.
As a son, the writer shares personal memories of sitting at his father's feet, learning from his accumulated wisdom. He recalls attending meetings of the World Assembly of Muslim Youth (WAMY) and visiting various offices like the SAAR Foundation and IIIT, showing how his father's work was deeply integrated into family life.
The introduction outlines several fundamental, universal principles that Ahmad Totonji lived by and inculcated in his children. These include keeping Allah at the forefront of one's thoughts, doing good to everyone regardless of whether they are worthy, treating others with respect, practicing promptness, spreading peace, placing the common good over personal interest, and finding opportunities in every problem.
The writer highlights his father's exceptional "soft skills," such as systematic thinking, communication, lack of ego, and an ability to relate to everyone—regardless of age, status, or wealth—making each person feel like the most important individual in the room. He concludes by stating that his father's life represents a new phase for the Muslim community, marked by the formation of highly effective action teams and institutions.
Testimonials:
This section consists of reflections and tributes from some of Ahmad Totonji’s closest lifelong companions and fellow reformers: Dr. Hisham Yahya Altalib, Dr. Jamal al-Barzinji, Dr. AbdulHamid AbuSulayman, and Dr. Taha Jabir Alalwani. Each contributor provides a unique perspective on Totonji's character, skills, and contributions to global Islamic activism.
Dr. Hisham Yahya Altalib, writing from Washington, D.C., in 2019, recalls first meeting Totonji in 1959 at a technical college in Cornwall, England. He describes Totonji as a man of deep piety, serenity, and extraordinary organizational skills. Altalib highlights Totonji’s constant optimism about the future of the Muslim community, his ability to persuade others to implement viable ideas, and his wise, constructive approach to dealing with complex socio-political movements like the Nation of Islam in the 1970s.
Dr. Jamal al-Barzinji, writing in 2013, focuses on Totonji's leadership qualities and his unique ability to work with Muslims from diverse nationalities. He recounts how Totonji established the first headquarters of the Muslim Students Association (MSA) in Gary, Indiana, in 1971. Al-Barzinji also details Totonji's academic accomplishments, including establishing the Faculty of Petroleum Engineering at Al-Fateh University in Libya and King Saud University in Saudi Arabia, describing his achievements as "seemingly miraculous."
Dr. AbdulHamid AbuSulayman, writing in 2012, frames Totonji's biography as the start of a new phase for the Muslim community, characterized by the formation of action teams and organizations across the globe. He praises Totonji's technologically sophisticated spirit, his enlightened vision, and his commitment to developing capable leadership.
Finally, Dr. Taha Jabir Alalwani, writing in 2012, describes Totonji as "a man equal to one thousand men" who possessed "the mind of an engineer and the heart of a believer." Alalwani emphasizes Totonji's humility, his ability to relate to both rulers and the ruled, and his success in co-founding major institutions like WAMY, MSA, and IIIT.
Chapter 1: Childhood:
In this chapter, Dr. Ahmad Totonji reflects on his earliest memories and his upbringing in the historic town of Erbil, Iraq. Situated approximately 350 kilometers north of Baghdad, Erbil is famous for its ancient Citadel, which is considered one of the oldest continually inhabited sites in the world. Totonji notes with pride that his family home was located directly on this historic site.
Erbil served as a powerful model of peaceful coexistence for the young Totonji. The town was highly multicultural, multi-lingual, and multi-ethnic, with a population comprised of Turkmen (70%), Kurds (30%), Arabs, and various Christian, Yazidi, and Assyrian communities. Growing up in this environment allowed Totonji to naturally absorb a multicultural character, which would later define his global outlook.
Totonji highlights the profound influence of his parents. His father, a Turkmen merchant and respected Shaikh, was highly regarded for his piety, knowledge, and business ethics. His father instilled in him a deep love for the Qur'an, teaching him and his siblings to recite its verses daily and guiding them in the practice of Ramadan fasting from an early age. His mother, a pious woman from a local Turkmen tribe, further nurtured his spiritual development, teaching him the value of an open home and unconditional hospitality.
In 1957, Totonji took a major step by moving from Erbil to Baghdad to pursue high school education at the Central Preparatory School. This move allowed him to live with his elder brother, who was studying medicine. Baghdad was a fast-growing, prosperous city with an exceptional educational system. Totonji describes his time in Baghdad as highly enriching, spent exploring the famous bookshops of Al-Mutanabi Street and dealing with merchants in the bustling markets of Souk al-Shorjah to assist his father's wholesale business. This experience taught him the valuable art of negotiation.
However, this period of hope was cut short by the military revolution of July 14, 1958, which plunged Iraq into political turmoil and economic collapse. Despite the gathering shadows, Totonji focused on his studies and graduated among the top fifty students in the country, earning a government scholarship to study abroad in the United Kingdom.
Erbil served as a powerful model of peaceful coexistence for the young Totonji. The town was highly multicultural, multi-lingual, and multi-ethnic, with a population comprised of Turkmen (70%), Kurds (30%), Arabs, and various Christian, Yazidi, and Assyrian communities. Growing up in this environment allowed Totonji to naturally absorb a multicultural character, which would later define his global outlook.
Totonji highlights the profound influence of his parents. His father, a Turkmen merchant and respected Shaikh, was highly regarded for his piety, knowledge, and business ethics. His father instilled in him a deep love for the Qur'an, teaching him and his siblings to recite its verses daily and guiding them in the practice of Ramadan fasting from an early age. His mother, a pious woman from a local Turkmen tribe, further nurtured his spiritual development, teaching him the value of an open home and unconditional hospitality.
In 1957, Totonji took a major step by moving from Erbil to Baghdad to pursue high school education at the Central Preparatory School. This move allowed him to live with his elder brother, who was studying medicine. Baghdad was a fast-growing, prosperous city with an exceptional educational system. Totonji describes his time in Baghdad as highly enriching, spent exploring the famous bookshops of Al-Mutanabi Street and dealing with merchants in the bustling markets of Souk al-Shorjah to assist his father's wholesale business. This experience taught him the valuable art of negotiation.
However, this period of hope was cut short by the military revolution of July 14, 1958, which plunged Iraq into political turmoil and economic collapse. Despite the gathering shadows, Totonji focused on his studies and graduated among the top fifty students in the country, earning a government scholarship to study abroad in the United Kingdom.
Chapter 2: One Road, Many Paths:
This chapter details Totonji's arrival in the United Kingdom in 1958 and his formative experiences as an international student. Arriving in London at the age of seventeen, Totonji was confronted with the stark contrast between his conservative Islamic values and the liberal, secularist culture of post-war Britain. He recounts how representatives of the Arab Students Club (ASC) invited him to party in Piccadilly Circus on his first night, a proposition he and his practicing Muslim companions politely rejected, choosing instead to prioritize their faith.
Totonji enrolled in Cornwall Technical College, situated on the picturesque southwest coast of England, where he studied English, Physics, Mathematics, and Chemistry. Living in the home of two elderly British ladies, he experienced firsthand the warmth and kindness of the British character. These landladies treated him like a son, and his interactions with them helped him improve his English skills. The sudden death of the elder landlady was a deeply painful experience that taught him how to cope with personal loss in a foreign land.
A turning point occurred when Totonji met Dr. Hisham Altalib, a brilliant student from Mosul who shared his vision for Islamic activism. Together, they recognized the need to protect young Muslim students from the corrupting influences of the "swinging sixties." They organized regular Sunday study circles, visited museums and gardens, and focused on building a supportive community.
Totonji later gained admission to the University of Birmingham to study engineering. In Birmingham, the student group expanded its activities, establishing a Sunday school program for Bengali and Yemeni immigrant children. They also negotiated with church elders to use the university interfaith chapel for Friday Jumu'ah prayers, a move that sparked debates among conservative Muslims but was ultimately approved by scholars. This experience led Totonji to formulate the concept of a "fiqh for minorities"—a jurisprudence tailored to the needs of Muslims living in non-Muslim majority societies.
To coordinate these expanding activities, Totonji and his colleagues co-founded the Federation of Student Islamic Societies (FOSIS) in 1963, serving as a unified voice for Muslim students in the UK and Ireland.
Totonji enrolled in Cornwall Technical College, situated on the picturesque southwest coast of England, where he studied English, Physics, Mathematics, and Chemistry. Living in the home of two elderly British ladies, he experienced firsthand the warmth and kindness of the British character. These landladies treated him like a son, and his interactions with them helped him improve his English skills. The sudden death of the elder landlady was a deeply painful experience that taught him how to cope with personal loss in a foreign land.
A turning point occurred when Totonji met Dr. Hisham Altalib, a brilliant student from Mosul who shared his vision for Islamic activism. Together, they recognized the need to protect young Muslim students from the corrupting influences of the "swinging sixties." They organized regular Sunday study circles, visited museums and gardens, and focused on building a supportive community.
Totonji later gained admission to the University of Birmingham to study engineering. In Birmingham, the student group expanded its activities, establishing a Sunday school program for Bengali and Yemeni immigrant children. They also negotiated with church elders to use the university interfaith chapel for Friday Jumu'ah prayers, a move that sparked debates among conservative Muslims but was ultimately approved by scholars. This experience led Totonji to formulate the concept of a "fiqh for minorities"—a jurisprudence tailored to the needs of Muslims living in non-Muslim majority societies.
To coordinate these expanding activities, Totonji and his colleagues co-founded the Federation of Student Islamic Societies (FOSIS) in 1963, serving as a unified voice for Muslim students in the UK and Ireland.
Chapter 3: A New Wind Blows:
This chapter details Totonji's transition to the United States in 1963 to pursue his graduate studies in Petroleum Engineering at Pennsylvania State University. Having completed his Bachelor’s degree in the UK, Totonji was eager to expand his horizons on an entirely different continent.
Upon his arrival, Totonji was immediately fascinated by the energy, scale, and dynamism of America. He was welcomed by Dr. S. M. Farouq Ali, a prominent specialist in petroleum engineering who became his academic advisor, mentor, and lifelong friend. Farouq Ali helped Totonji secure a research position in the university laboratory, which provided him with a sense of dignity and valuable research skills. Under Farouq Ali’s encouragement, Totonji sat for the PhD entrance exam prior to completing his Master's degree, achieving the highest score by a wide margin.
Totonji quickly turned his attention to organizational work, seeking to establish a chapter of the Muslim Students Association (MSA) at Penn State. Since university regulations required a minimum of twenty members, and there were only seventeen Muslim students on campus, Totonji approached non-Muslim students to join, demonstrating his ability to "think outside the box" to achieve organizational goals.
In 1965, Totonji was elected as the second President of the MSA National. Under his leadership, the organization experienced rapid growth, with its budget expanding from $200 in 1963 to a staggering $2,000,000 by 1967. This influx of funds required Totonji to implement strict financial accounting and administrative transparency, which became the bedrock of his business model.
A highlight of this period was Totonji's historic meeting with Malcolm X in New York, just a month before his assassination. Totonji recalls being deeply impressed by Malcolm X's charisma, tenderness, and humility. He also coordinated Muhammad Ali’s visit to Penn State in 1970, which provided an incredible image boost for the MSA and sparked a massive interest in Islam among the university community. Totonji highlights how Ali's fearless stance against the Vietnam War on Islamic grounds served as a powerful inspiration for young Muslims.
Upon his arrival, Totonji was immediately fascinated by the energy, scale, and dynamism of America. He was welcomed by Dr. S. M. Farouq Ali, a prominent specialist in petroleum engineering who became his academic advisor, mentor, and lifelong friend. Farouq Ali helped Totonji secure a research position in the university laboratory, which provided him with a sense of dignity and valuable research skills. Under Farouq Ali’s encouragement, Totonji sat for the PhD entrance exam prior to completing his Master's degree, achieving the highest score by a wide margin.
Totonji quickly turned his attention to organizational work, seeking to establish a chapter of the Muslim Students Association (MSA) at Penn State. Since university regulations required a minimum of twenty members, and there were only seventeen Muslim students on campus, Totonji approached non-Muslim students to join, demonstrating his ability to "think outside the box" to achieve organizational goals.
In 1965, Totonji was elected as the second President of the MSA National. Under his leadership, the organization experienced rapid growth, with its budget expanding from $200 in 1963 to a staggering $2,000,000 by 1967. This influx of funds required Totonji to implement strict financial accounting and administrative transparency, which became the bedrock of his business model.
A highlight of this period was Totonji's historic meeting with Malcolm X in New York, just a month before his assassination. Totonji recalls being deeply impressed by Malcolm X's charisma, tenderness, and humility. He also coordinated Muhammad Ali’s visit to Penn State in 1970, which provided an incredible image boost for the MSA and sparked a massive interest in Islam among the university community. Totonji highlights how Ali's fearless stance against the Vietnam War on Islamic grounds served as a powerful inspiration for young Muslims.
Chapter 4: The Spiritual Center:
This chapter focuses on a pivotal spiritual milestone in Totonji's life: his first pilgrimage (Hajj) to Makkah in 1965. Nominated by the MSA to represent North American Muslim students at a Muslim World League Conference, Totonji was granted permission by his university department chair to travel to the holy city.
Entering the sacred precinct of the Haram alongside King Faisal and prominent Muslim scholars, Totonji describes the overwhelming spiritual impact of standing before the Ka'bah. The experience of performing the Hajj rites alongside Muslims of every race and color deeply reinforced his commitment to universal brotherhood and Islamic unity. He attended the conference sessions, taking detailed notes of the speeches delivered by legendary scholars like Shaikh Abul Ala Maududi, Muhammad Natsir, and Shaikh Amjad al-Zahawi.
Upon his return to the United States, Totonji experienced a profound shift in his objectives. He realized that while his work in the West was successful, there was a critical need to bridge the gap between East and West and to bring Islamic precepts into modern academic thought. This realization laid the groundwork for the "Education Reform" plan.
On a personal level, Totonji felt incomplete during these years of intense activism. In 1970, through the assistance of his friend's wife, Ilham Altalib, he was introduced to Maysoon Yahya Altalib, a young woman from a respected merchant family in Mosul. Maysoon proved to be his ideal soulmate, fully embracing his vision and providing him with unlimited spiritual and practical energy.
Under pressure to complete his PhD before their set wedding date, Totonji worked tirelessly under the supervision of Farouq Ali, submitting his dissertation chapter by chapter. He successfully completed his viva in May 1970, demonstrating the value of systematic time management, motivation, and delegation of tasks.
Entering the sacred precinct of the Haram alongside King Faisal and prominent Muslim scholars, Totonji describes the overwhelming spiritual impact of standing before the Ka'bah. The experience of performing the Hajj rites alongside Muslims of every race and color deeply reinforced his commitment to universal brotherhood and Islamic unity. He attended the conference sessions, taking detailed notes of the speeches delivered by legendary scholars like Shaikh Abul Ala Maududi, Muhammad Natsir, and Shaikh Amjad al-Zahawi.
Upon his return to the United States, Totonji experienced a profound shift in his objectives. He realized that while his work in the West was successful, there was a critical need to bridge the gap between East and West and to bring Islamic precepts into modern academic thought. This realization laid the groundwork for the "Education Reform" plan.
On a personal level, Totonji felt incomplete during these years of intense activism. In 1970, through the assistance of his friend's wife, Ilham Altalib, he was introduced to Maysoon Yahya Altalib, a young woman from a respected merchant family in Mosul. Maysoon proved to be his ideal soulmate, fully embracing his vision and providing him with unlimited spiritual and practical energy.
Under pressure to complete his PhD before their set wedding date, Totonji worked tirelessly under the supervision of Farouq Ali, submitting his dissertation chapter by chapter. He successfully completed his viva in May 1970, demonstrating the value of systematic time management, motivation, and delegation of tasks.
Chapter 5: Global Outreach:
This chapter chronicles Totonji’s extensive travels to establish the International Islamic Federation of Student Organizations (IIFSO) as a global umbrella body. Following IIFSO's formal establishment in Germany in 1969, Totonji was elected as its first Secretary-General.
In 1970, Totonji embarked on a mammoth journey that took him across the globe. Starting from Pennsylvania, he traveled to California, Hawaii, and then to Asia, visiting Japan, Singapore, Malaysia, Indonesia, Thailand, India, and Iran. This grueling journey was anything but glamorous, requiring intense mental energy, adaptation to different time zones, and constant meetings.
In Japan, Totonji re-established contact with his old friend Dr. Saleh al-Samarrai and learned about the unique challenges faced by Japanese Muslims, emphasizing a holistic approach that combined technological skills with spiritual development. In Malaysia, he addressed a gathering of two thousand students at the University of Malaya and had a chance encounter with a young student leader on a scooter, Anwar Ibrahim, who would later become Prime Minister of Malaysia.
In Indonesia, Totonji visited Masjid Salman in Bandung, delivering an impromptu speech on the importance of planning, organization, and resisting religious oppression under Sukarno's rule. In Singapore and Thailand, he met with student leaders like Surin Pitsuwan, who later became Secretary-General of ASEAN.
Totonji describes his visit to India as one of the most intense learning experiences of his life. Witnessing the grinding poverty of Calcutta and the vulnerability of the Muslim minority deeply moved him to tears. He worked with local students to establish the Muslim Students Association of India and advocated for translating the Qur'an into 23 Indian languages.
Throughout his travels, Totonji took stock of his experiences, concluding that the "can-do" attitude and powerful work ethic borne of strong faith were far more valuable than any material resources, illustrating a positive relationship between faith and endeavor.
In 1970, Totonji embarked on a mammoth journey that took him across the globe. Starting from Pennsylvania, he traveled to California, Hawaii, and then to Asia, visiting Japan, Singapore, Malaysia, Indonesia, Thailand, India, and Iran. This grueling journey was anything but glamorous, requiring intense mental energy, adaptation to different time zones, and constant meetings.
In Japan, Totonji re-established contact with his old friend Dr. Saleh al-Samarrai and learned about the unique challenges faced by Japanese Muslims, emphasizing a holistic approach that combined technological skills with spiritual development. In Malaysia, he addressed a gathering of two thousand students at the University of Malaya and had a chance encounter with a young student leader on a scooter, Anwar Ibrahim, who would later become Prime Minister of Malaysia.
In Indonesia, Totonji visited Masjid Salman in Bandung, delivering an impromptu speech on the importance of planning, organization, and resisting religious oppression under Sukarno's rule. In Singapore and Thailand, he met with student leaders like Surin Pitsuwan, who later became Secretary-General of ASEAN.
Totonji describes his visit to India as one of the most intense learning experiences of his life. Witnessing the grinding poverty of Calcutta and the vulnerability of the Muslim minority deeply moved him to tears. He worked with local students to establish the Muslim Students Association of India and advocated for translating the Qur'an into 23 Indian languages.
Throughout his travels, Totonji took stock of his experiences, concluding that the "can-do" attitude and powerful work ethic borne of strong faith were far more valuable than any material resources, illustrating a positive relationship between faith and endeavor.
Chapter 6: Carving a New Path:
In this chapter, Totonji details his transition back to the Middle East, starting with his arrival in Libya in 1972. Having completed his PhD and married Maysoon, Totonji accepted an offer to establish the College of Petroleum and Mineral Engineering at Al Fatih University in Tripoli.
Libya at the time lacked adequate infrastructure, and Totonji had to adjust to living with no telephone at his office or home. Despite these challenges, he quickly set to work, co-founding the Islamic Call Society alongside Libyan scholar Shaikh Mahmoud Sobhi. Totonji sat with Libya's new leader, Muammar Gaddafi, who offered him the prestigious position of head of the Libyan Petroleum Corporation. Consulting with his colleagues in the US, Totonji declined the offer to avoid political entanglement, choosing instead to focus on academic training and da'wah.
Totonji successfully negotiated to place a special Libyan charity fund under the control of the Islamic Call Society. This source of funding allowed them to print 100,000 copies of Abdullah Yusuf Ali's English translation of the Qur'an for global distribution and establish a fully-fledged Islamic university in Bayda.
Totonji also focused on empowering Libyan women, organizing a series of highly successful seminars in mosques to educate women on their rights and responsibilities in Islam.
However, the political environment under Gaddafi's military dictatorship grew increasingly hostile. In February 1973, Totonji returned from a trip abroad to find that several of his close colleagues had been arrested by the regime. Despite the shadow of fear, Totonji successfully organized the First International Muslim Youth Conference in Tripoli, which brought together young leaders from 104 countries.
When Gaddafi began to enforce his "Third International Theory"—a contradictory blend of Socialism, Nationalism, and Islam—Totonji and the conference delegates stood firm in their rejection of this ideology. Realizing that he could not work in a climate of suppression, Totonji decided to leave Libya.
Libya at the time lacked adequate infrastructure, and Totonji had to adjust to living with no telephone at his office or home. Despite these challenges, he quickly set to work, co-founding the Islamic Call Society alongside Libyan scholar Shaikh Mahmoud Sobhi. Totonji sat with Libya's new leader, Muammar Gaddafi, who offered him the prestigious position of head of the Libyan Petroleum Corporation. Consulting with his colleagues in the US, Totonji declined the offer to avoid political entanglement, choosing instead to focus on academic training and da'wah.
Totonji successfully negotiated to place a special Libyan charity fund under the control of the Islamic Call Society. This source of funding allowed them to print 100,000 copies of Abdullah Yusuf Ali's English translation of the Qur'an for global distribution and establish a fully-fledged Islamic university in Bayda.
Totonji also focused on empowering Libyan women, organizing a series of highly successful seminars in mosques to educate women on their rights and responsibilities in Islam.
However, the political environment under Gaddafi's military dictatorship grew increasingly hostile. In February 1973, Totonji returned from a trip abroad to find that several of his close colleagues had been arrested by the regime. Despite the shadow of fear, Totonji successfully organized the First International Muslim Youth Conference in Tripoli, which brought together young leaders from 104 countries.
When Gaddafi began to enforce his "Third International Theory"—a contradictory blend of Socialism, Nationalism, and Islam—Totonji and the conference delegates stood firm in their rejection of this ideology. Realizing that he could not work in a climate of suppression, Totonji decided to leave Libya.
Chapter 7: Footsteps in the Desert:
This chapter details Totonji's arrival in Saudi Arabia in 1973. Seeking a climate of freedom to pursue his activism, Totonji accepted an Assistant Professorship at Riyadh University, offered by the Minister of Education, Shaikh Hasan bin Abdullah Al-Al-Shaikh.
Totonji had two clear goals: to establish the first Department of Petroleum Engineering in Saudi Arabia and to co-found the World Assembly of Muslim Youth (WAMY). He successfully set up the petroleum department, proposing its housing in a new, specialized building equipped with advanced laboratories. He also introduced a curriculum designed to move students away from rote memorization toward creative, analytical thinking, and supported the "Saudization" of key administrative roles.
WAMY was officially established in 1973 with the mission of preserving the identity of Muslim youth and helping them overcome the challenges of modern society. Totonji helped compile WAMY's bylaws, insisting that the Secretary-General and Deputy Secretary-General positions (except for himself and Dr. AbdulHamid AbuSulayman) be compensated, while they chose to work voluntarily, seeking only Allah’s pleasure.
Under Totonji's leadership, WAMY organized highly successful international conferences and youth camps, such as the Abha camp in 1975, which was attended by delegations from 105 states. WAMY also initiated a major project to distribute millions of Islamic books globally and sent summer delegations of scholars to teach Muslim communities abroad.
To allow for greater freedom and efficiency, WAMY adopted a middle path of "decentralization," providing active community workers in eighty countries with small financial support and transportation expenses.
In 1983, during a WAMY conference in Nairobi, Kenya, Totonji and his colleagues made the conscious decision to transfer the leadership of the organization to a new generation of Saudi youth, illustrating the immense importance of succession planning. Totonji spent a full year training his successors, ensuring a smooth transition of roles.
Totonji had two clear goals: to establish the first Department of Petroleum Engineering in Saudi Arabia and to co-found the World Assembly of Muslim Youth (WAMY). He successfully set up the petroleum department, proposing its housing in a new, specialized building equipped with advanced laboratories. He also introduced a curriculum designed to move students away from rote memorization toward creative, analytical thinking, and supported the "Saudization" of key administrative roles.
WAMY was officially established in 1973 with the mission of preserving the identity of Muslim youth and helping them overcome the challenges of modern society. Totonji helped compile WAMY's bylaws, insisting that the Secretary-General and Deputy Secretary-General positions (except for himself and Dr. AbdulHamid AbuSulayman) be compensated, while they chose to work voluntarily, seeking only Allah’s pleasure.
Under Totonji's leadership, WAMY organized highly successful international conferences and youth camps, such as the Abha camp in 1975, which was attended by delegations from 105 states. WAMY also initiated a major project to distribute millions of Islamic books globally and sent summer delegations of scholars to teach Muslim communities abroad.
To allow for greater freedom and efficiency, WAMY adopted a middle path of "decentralization," providing active community workers in eighty countries with small financial support and transportation expenses.
In 1983, during a WAMY conference in Nairobi, Kenya, Totonji and his colleagues made the conscious decision to transfer the leadership of the organization to a new generation of Saudi youth, illustrating the immense importance of succession planning. Totonji spent a full year training his successors, ensuring a smooth transition of roles.
Chapter 8: Around the World with Two Imams:
This chapter recounts an extraordinary 70-day global journey undertaken by Totonji in 1978, accompanying two prominent Saudi scholars: His Excellency Shaikh AbdulAziz Aal AlShaikh (Imam of the Holy Mosque) and Shaikh Saeed bin AbdulAziz AlJandool. The trip was funded personally by the travelers, with the King providing only the airfare.
Their first stop was Pakistan, where they were warmly received by President Muhammad Zia-ul-Haq and met with the renowned scholar Shaikh Abul Ala Maududi. Maududi famously smiled and introduced Totonji as "the Imam of the youth," an appellation that fueled his enthusiasm.
In India, they visited Delhi, Lucknow, and Calcutta. In Lucknow, they were hosted by Mawlana Abul Hasan Ali Nadwi, and a staggering one million Muslims gathered for Friday prayers led by Shaikh AbdulAziz. Totonji translated the scholars' speeches into English, integrating their theological vision with his own experiences in youth activism.
In Bangladesh, they met with President Ziaur Rahman and addressed a gathering of 400,000 worshippers at the Baitul Mukarram mosque. In Thailand, they met with the minority Muslim community, and in Malaysia, they met with Anwar Ibrahim and the leaders of the ABIM movement.
Their journey continued through Singapore, Indonesia, Hong Kong, and Japan, where they visited the MSA of Japan. Totonji recalls how, during one lecture in Japan, around one thousand Japanese immediately embraced Islam.
In the United States, they visited Washington, D.C., Chicago, Indianapolis, and Los Angeles, meeting with the Bengali engineer Fazlur Rahman Khan, designer of the Sears Tower.
They concluded their journey in Britain, Spain, Switzerland, Turkey, and Syria, promoting Islamic unity, mutual respect, and the "ethics of disagreement" among conflicting factions. Totonji reflects on this journey as a beautiful closure of a circle, returning to his starting point in the UK as a mature leader.
Their first stop was Pakistan, where they were warmly received by President Muhammad Zia-ul-Haq and met with the renowned scholar Shaikh Abul Ala Maududi. Maududi famously smiled and introduced Totonji as "the Imam of the youth," an appellation that fueled his enthusiasm.
In India, they visited Delhi, Lucknow, and Calcutta. In Lucknow, they were hosted by Mawlana Abul Hasan Ali Nadwi, and a staggering one million Muslims gathered for Friday prayers led by Shaikh AbdulAziz. Totonji translated the scholars' speeches into English, integrating their theological vision with his own experiences in youth activism.
In Bangladesh, they met with President Ziaur Rahman and addressed a gathering of 400,000 worshippers at the Baitul Mukarram mosque. In Thailand, they met with the minority Muslim community, and in Malaysia, they met with Anwar Ibrahim and the leaders of the ABIM movement.
Their journey continued through Singapore, Indonesia, Hong Kong, and Japan, where they visited the MSA of Japan. Totonji recalls how, during one lecture in Japan, around one thousand Japanese immediately embraced Islam.
In the United States, they visited Washington, D.C., Chicago, Indianapolis, and Los Angeles, meeting with the Bengali engineer Fazlur Rahman Khan, designer of the Sears Tower.
They concluded their journey in Britain, Spain, Switzerland, Turkey, and Syria, promoting Islamic unity, mutual respect, and the "ethics of disagreement" among conflicting factions. Totonji reflects on this journey as a beautiful closure of a circle, returning to his starting point in the UK as a mature leader.
Chapter 9: Africa:
In this chapter, Totonji explores his extensive developmental and educational work across the African continent, which he began in 1974. Recognizing that Africa was a "multi-faith continent" where various missionary groups were actively vying for influence, Totonji focused on providing Muslim youth with the tools and guidance needed to preserve their faith.
His journey began in South Africa during the strong reign of apartheid. He helped organize youth conferences and training sessions in Botswana in 1977, where he met the charismatic speaker Shaikh Ahmad Deedat. Totonji highlights Deedat's extraordinary ability to convince people through intelligent reasoning and debates.
In Zimbabwe, Totonji met Adam Makda, a dedicated imam who worked tirelessly to reach out to new Muslims. In Zambia, he met Ayoub Adam Patel, the Mufti of Zambia, and Yusuf Limbada, founder of the Makeni Education Complex, a comprehensive school that provided both general and vocational education.
When Ayoub Patel faced tension with conservative local elders in Zambia, Totonji devised an ideal solution by appointing him to manage the new SAAR Charitable Foundation in Abidjan, Ivory Coast. Under Patel's business acumen, SAAR purchased a building in Abidjan to cover its annual expenses, establishing a highly successful training center that produced able graduates.
In Malawi, Totonji and his colleague Ibrahim Jadwat navigated severe restrictions on Muslims' access to education. They visited a prominent government official, Bakili Muluzi, presenting him and his wife with gifts and inviting them to perform Hajj. This sincere gesture opened the door for WAMY to organize public lectures and support the local community.
Totonji highlights his work with Faisal Al-Mogahwi, who raised funds to establish the Africa Muslims Committee in Kuwait, providing scholarships for Malawian children and shipping containers of Qur'ans. When Muluzi was later elected President of Malawi, the charitable work flourished, with Totonji's colleague Saad Altalib helping to build more than 250 mosques and 200 schools.
His journey began in South Africa during the strong reign of apartheid. He helped organize youth conferences and training sessions in Botswana in 1977, where he met the charismatic speaker Shaikh Ahmad Deedat. Totonji highlights Deedat's extraordinary ability to convince people through intelligent reasoning and debates.
In Zimbabwe, Totonji met Adam Makda, a dedicated imam who worked tirelessly to reach out to new Muslims. In Zambia, he met Ayoub Adam Patel, the Mufti of Zambia, and Yusuf Limbada, founder of the Makeni Education Complex, a comprehensive school that provided both general and vocational education.
When Ayoub Patel faced tension with conservative local elders in Zambia, Totonji devised an ideal solution by appointing him to manage the new SAAR Charitable Foundation in Abidjan, Ivory Coast. Under Patel's business acumen, SAAR purchased a building in Abidjan to cover its annual expenses, establishing a highly successful training center that produced able graduates.
In Malawi, Totonji and his colleague Ibrahim Jadwat navigated severe restrictions on Muslims' access to education. They visited a prominent government official, Bakili Muluzi, presenting him and his wife with gifts and inviting them to perform Hajj. This sincere gesture opened the door for WAMY to organize public lectures and support the local community.
Totonji highlights his work with Faisal Al-Mogahwi, who raised funds to establish the Africa Muslims Committee in Kuwait, providing scholarships for Malawian children and shipping containers of Qur'ans. When Muluzi was later elected President of Malawi, the charitable work flourished, with Totonji's colleague Saad Altalib helping to build more than 250 mosques and 200 schools.
Chapter 10: IIIT in the Making:
This chapter explains the establishment of the International Institute of Islamic Thought (IIIT) in 1981, marking Totonji's transition from youth welfare work to higher intellectual reform.
Recognizing that the Muslim world was facing a deep "crisis of mind or thought," a group of intellectuals, including Totonji, Dr. Hisham Altalib, Dr. Jamal al-Barzinji, Dr. Taha Alalwani, and Dr. Isma'il al Faruqi, met at an intellectual retreat in Lugano, Switzerland, in 1977. They decided to resign from their prestigious careers to dedicate themselves to establishing an academic research institute.
To ensure complete intellectual freedom and avoid government control, they chose to base the institute in Virginia, USA. They also decided to avoid the traditional donation route and focus instead on establishing a waqf (Islamic endowment fund) to support the material needs of the institute. This move was supported by prominent scholars like Shaikh AbdulAziz bin Baz, which gave IIIT strong credibility.
The central philosophy of IIIT was the "Islamization of Knowledge"—reforming the social sciences to reflect the contributions of Muslim civilization and studying modern disciplines through the lens of religious norms rooted in the Qur'an and Sunnah. This approach involved the concept of "two readings": of Revelation and Reality.
To implement this vision, IIIT organized major international conferences in Islamabad (1982), Kuala Lumpur (1984), and Khartoum (1987). Totonji also worked with Anwar Ibrahim to reform the curriculum of the International Islamic University Malaysia (IIUM), establishing the Faculty of Revealed Knowledge and Social Sciences to break the faith-science divide.
Totonji addresses the severe backlash and smear campaigns IIIT faced from some traditionalists who accused the institute of spreading "American Islam." Supported by Saleh al-Samarrai, Totonji defended IIIT’s credibility, emphasizing that they aimed to preserve the Islamic essence while adapting to modern intellectual developments.
Recognizing that the Muslim world was facing a deep "crisis of mind or thought," a group of intellectuals, including Totonji, Dr. Hisham Altalib, Dr. Jamal al-Barzinji, Dr. Taha Alalwani, and Dr. Isma'il al Faruqi, met at an intellectual retreat in Lugano, Switzerland, in 1977. They decided to resign from their prestigious careers to dedicate themselves to establishing an academic research institute.
To ensure complete intellectual freedom and avoid government control, they chose to base the institute in Virginia, USA. They also decided to avoid the traditional donation route and focus instead on establishing a waqf (Islamic endowment fund) to support the material needs of the institute. This move was supported by prominent scholars like Shaikh AbdulAziz bin Baz, which gave IIIT strong credibility.
The central philosophy of IIIT was the "Islamization of Knowledge"—reforming the social sciences to reflect the contributions of Muslim civilization and studying modern disciplines through the lens of religious norms rooted in the Qur'an and Sunnah. This approach involved the concept of "two readings": of Revelation and Reality.
To implement this vision, IIIT organized major international conferences in Islamabad (1982), Kuala Lumpur (1984), and Khartoum (1987). Totonji also worked with Anwar Ibrahim to reform the curriculum of the International Islamic University Malaysia (IIUM), establishing the Faculty of Revealed Knowledge and Social Sciences to break the faith-science divide.
Totonji addresses the severe backlash and smear campaigns IIIT faced from some traditionalists who accused the institute of spreading "American Islam." Supported by Saleh al-Samarrai, Totonji defended IIIT’s credibility, emphasizing that they aimed to preserve the Islamic essence while adapting to modern intellectual developments.
Chapter 11: The Quest for God’s Pleasure:
This chapter focuses on Totonji's close partnership with the renowned Saudi corporate figure, billionaire, and philanthropist, Shaikh Sulaiman bin Abdulaziz Al Rajhi. Known to the outside world as one of the wealthiest men, Totonji knew Al Rajhi as a devout, hardworking, and humble man whose "rags to riches" story did not corrupt him.
Working through the SAAR Foundation, Totonji and Al Rajhi established a unique model of "planned giving" and philanthropy. Totonji accompanied Al Rajhi on flights to nearly sixty countries over a period of twelve years, providing him with detailed project briefings so he would arrive well-informed and ready to work.
Their work was guided by strict principles: exerting oneself to the utmost, careful planning, complete transparency, and mutual consultation (Shura). Above all, their work was governed by the "purity of intention," ensuring that every activity was done solely for the sake of Allah.
They traveled extensively, coordinating activities in thirty states in the USA, Latin America (including Chile, Argentina, Colombia, and Paraguay), Australia, Indonesia, China, and Bangladesh. In China, they followed up on the status of Muslims in three provinces, securing academic scholarships for Chinese students to study abroad.
In Bangladesh, Totonji and Al Rajhi sat by each other's bedside in a hospital in Riyadh following Al Rajhi’s serious car accident in the desert, securing 40% of the start-up capital to establish the Islamic Bank of Bangladesh. Following the devastating floods in Bangladesh in 1982, Al Rajhi took the initiative and donated his entire year's profits to support relief efforts.
Following the fall of Communism in 1989 and the tearing down of the Berlin Wall, Totonji and Al Rajhi established 23 offices in the former Soviet Union, including Azerbaijan, Russia, Tatarstan, Kazakhstan, Uzbekistan, and Tajikistan. They focused on distributing Islamic publications in Russian and local languages, organizing youth camps, and providing scholarships for promising students to study modern sciences.
Working through the SAAR Foundation, Totonji and Al Rajhi established a unique model of "planned giving" and philanthropy. Totonji accompanied Al Rajhi on flights to nearly sixty countries over a period of twelve years, providing him with detailed project briefings so he would arrive well-informed and ready to work.
Their work was guided by strict principles: exerting oneself to the utmost, careful planning, complete transparency, and mutual consultation (Shura). Above all, their work was governed by the "purity of intention," ensuring that every activity was done solely for the sake of Allah.
They traveled extensively, coordinating activities in thirty states in the USA, Latin America (including Chile, Argentina, Colombia, and Paraguay), Australia, Indonesia, China, and Bangladesh. In China, they followed up on the status of Muslims in three provinces, securing academic scholarships for Chinese students to study abroad.
In Bangladesh, Totonji and Al Rajhi sat by each other's bedside in a hospital in Riyadh following Al Rajhi’s serious car accident in the desert, securing 40% of the start-up capital to establish the Islamic Bank of Bangladesh. Following the devastating floods in Bangladesh in 1982, Al Rajhi took the initiative and donated his entire year's profits to support relief efforts.
Following the fall of Communism in 1989 and the tearing down of the Berlin Wall, Totonji and Al Rajhi established 23 offices in the former Soviet Union, including Azerbaijan, Russia, Tatarstan, Kazakhstan, Uzbekistan, and Tajikistan. They focused on distributing Islamic publications in Russian and local languages, organizing youth camps, and providing scholarships for promising students to study modern sciences.
Chapter 12: The Nobility of Righteous Action:
In this final chapter, Dr. Ahmad Totonji distills the key lessons and achievements of his sixty-year journey of activism. He highlights several essential elements of successful faith-based and civic work, emphasizing that the "we" of faith must replace the "I" of ego.
First, he highlights the importance of unifying human diversity, focusing on commonalities, and avoiding the "pitfalls of power." He notes that leadership must be viewed as a responsibility to serve, not a title to enhance social status.
Second, Totonji emphasizes the "ethics of disagreement," advocating for respectful, persuasive discourse and knowing when to "walk away" from futile arguments. He also highlights the concept of the "butterfly effect," giving value to each tiny, seemingly unimportant action.
Third, Totonji stresses that allocating funds wisely and maintaining meticulous financial transparency are vital for gaining donors' trust and ensuring personal safety.
He outlines the need for a qualitative jump in Islamic charitable work, which involves training people and providing them with specialized skills. He advocates for a "comprehensive vision" that harmonizes the various aspects of life and utilizes modern media to correct the negative image of Muslims in the West.
Totonji offers five distilled elements of successful activism: language proficiency, continuous self-improvement (such as learning speed reading), persistent problem-solving, wise time management, and a strong work ethic.
Finally, Totonji emphasizes the importance of the family as the "inner circle" of our existence. He cautions faith workers against neglecting their spouses and children, asserting that successful activism must begin at home. He concludes that true success lies in teaching children the love of God, the love of humanity, and their civic responsibilities, keeping the candle of faith burning brightly for all.
First, he highlights the importance of unifying human diversity, focusing on commonalities, and avoiding the "pitfalls of power." He notes that leadership must be viewed as a responsibility to serve, not a title to enhance social status.
Second, Totonji emphasizes the "ethics of disagreement," advocating for respectful, persuasive discourse and knowing when to "walk away" from futile arguments. He also highlights the concept of the "butterfly effect," giving value to each tiny, seemingly unimportant action.
Third, Totonji stresses that allocating funds wisely and maintaining meticulous financial transparency are vital for gaining donors' trust and ensuring personal safety.
He outlines the need for a qualitative jump in Islamic charitable work, which involves training people and providing them with specialized skills. He advocates for a "comprehensive vision" that harmonizes the various aspects of life and utilizes modern media to correct the negative image of Muslims in the West.
Totonji offers five distilled elements of successful activism: language proficiency, continuous self-improvement (such as learning speed reading), persistent problem-solving, wise time management, and a strong work ethic.
Finally, Totonji emphasizes the importance of the family as the "inner circle" of our existence. He cautions faith workers against neglecting their spouses and children, asserting that successful activism must begin at home. He concludes that true success lies in teaching children the love of God, the love of humanity, and their civic responsibilities, keeping the candle of faith burning brightly for all.
Conclusion:
In this concluding section, Dr. Ahmad Totonji offers his final reflections on his long journey of activism. Having grown old alongside his esteemed colleagues, he acknowledges that while they have reached the twilight of their lives, the work they initiated continues and will carry on after they are gone. He compares his life's work to tending a garden, noting that while a garden is never entirely free of weeds, he feels deeply blessed to have had the opportunity to tend it to the best of his ability.
Totonji asserts that on a personal level, life is a journey of inner moral and spiritual progress through effort, while externally, it is about affecting social good for as wide a number of people as possible. He quotes the famous Hadith of the Prophet: "If the Last Hour is upon you and any of you has a seedling in your hand, plant it while there is still time."
He summarizes his achievements: bringing faith as a healing factor to fragmented communities and confused youth, establishing civic responsibility and knowledge as the focal point of youth development, and bringing religion back into higher education as an essential, intellectual component.
Totonji expresses his gratitude to the wonderful team of men and women who accompanied him, sacrificing their time, energy, and careers for this worthy cause. He notes that as he has grown wise, he has learned that humans grip onto the reins of life far too tightly. He advises readers to do their best and let Allah take care of the rest, ensuring that this precious moment of life is not stolen from them. He concludes that his journey has been one of patience, persistence, and single-minded devotion to God, hoping that his account will inspire all who read it.
Misc Photos:
This final section of the book is a compilation of miscellaneous photographs documenting key meetings, family events, and award ceremonies spanning Dr. Ahmad Totonji's life. These images serve as a powerful visual testament to the relationships, partnerships, and global impact of his six decades of activism.
The section features photos of personal and family milestones, including the engagement ceremony of his son Mohammad in Virginia in 1992, which was attended by lifelong companions Dr. Hisham Altalib and Dr. Taha Alalwani. It also includes photos of Mohammad's marriage ceremony in Riyadh in 1994, featuring Dr. AbdulHamid AbuSulayman and Shaikh Sulaiman Al Rajhi, and a spontaneous family photo taken at home in 1997.
Several photos document Totonji's international engagements and partnerships. These include a 1990 photo of a marriage ceremony in Indonesia alongside his wife Maysoon and da'wah personality Loqman Haroon. There are also photos from his 1998 visit to the presidential palace in Jakarta, where he was welcomed by President Bacharuddin Jusuf Habibie, and a 2018 photo of a meeting with leaders of the Malaysian youth movement ABIM.
Other images document his receiving an Honorary Doctorate from the University of Unisel and a 2013 photo of the Iraqi Ambassador to Saudi Arabia, H.E. Ghanim AlJumaily, honoring Totonji after a lecture at the embassy in Riyadh. The section concludes with photos of Totonji alongside prominent global figures, including Turkish President Recep Tayyip Erdoğan and his wife, Dr. Wan Azizah binti Wan Ismail, the first female Deputy Prime Minister of Malaysia.
Totonji asserts that on a personal level, life is a journey of inner moral and spiritual progress through effort, while externally, it is about affecting social good for as wide a number of people as possible. He quotes the famous Hadith of the Prophet: "If the Last Hour is upon you and any of you has a seedling in your hand, plant it while there is still time."
He summarizes his achievements: bringing faith as a healing factor to fragmented communities and confused youth, establishing civic responsibility and knowledge as the focal point of youth development, and bringing religion back into higher education as an essential, intellectual component.
Totonji expresses his gratitude to the wonderful team of men and women who accompanied him, sacrificing their time, energy, and careers for this worthy cause. He notes that as he has grown wise, he has learned that humans grip onto the reins of life far too tightly. He advises readers to do their best and let Allah take care of the rest, ensuring that this precious moment of life is not stolen from them. He concludes that his journey has been one of patience, persistence, and single-minded devotion to God, hoping that his account will inspire all who read it.
Misc Photos:
This final section of the book is a compilation of miscellaneous photographs documenting key meetings, family events, and award ceremonies spanning Dr. Ahmad Totonji's life. These images serve as a powerful visual testament to the relationships, partnerships, and global impact of his six decades of activism.
The section features photos of personal and family milestones, including the engagement ceremony of his son Mohammad in Virginia in 1992, which was attended by lifelong companions Dr. Hisham Altalib and Dr. Taha Alalwani. It also includes photos of Mohammad's marriage ceremony in Riyadh in 1994, featuring Dr. AbdulHamid AbuSulayman and Shaikh Sulaiman Al Rajhi, and a spontaneous family photo taken at home in 1997.
Several photos document Totonji's international engagements and partnerships. These include a 1990 photo of a marriage ceremony in Indonesia alongside his wife Maysoon and da'wah personality Loqman Haroon. There are also photos from his 1998 visit to the presidential palace in Jakarta, where he was welcomed by President Bacharuddin Jusuf Habibie, and a 2018 photo of a meeting with leaders of the Malaysian youth movement ABIM.
Other images document his receiving an Honorary Doctorate from the University of Unisel and a 2013 photo of the Iraqi Ambassador to Saudi Arabia, H.E. Ghanim AlJumaily, honoring Totonji after a lecture at the embassy in Riyadh. The section concludes with photos of Totonji alongside prominent global figures, including Turkish President Recep Tayyip Erdoğan and his wife, Dr. Wan Azizah binti Wan Ismail, the first female Deputy Prime Minister of Malaysia.