From The Africa Federation Archives

1. An Outline History of Khoja Shia Ithna Asheri in Easter Africa by Mulla Asgharali M.M. Jaffer (Part One)

2. Photograph of Marhum Ebrahim Hussein Sheriff Dewji with Community Youth
 

AN OUTLINE HISTORY OF KHOJA SHIA ITHNA AHSERI IN EASTERN AFRICA

BY ASGHARALI M.M. JAFFER

FOREWORD

In the name of Allah, the Merciful. Salawat upon the Prophet, Hadhrat Muhammad and his progeny, the pure and immaculate.

And upon his companions who were faithfully by his side.

And upon all Muslims who believed in him without ever having sight of him.

Maulana Syed Saeed Akhtar Razavi, in his capacity as a Director of the Preparatory Committee of the first Conference of World Ahlulbayt League (held in London on 5th August 1983), requested me to prepare an outline of the role of Khoja Shia Ithna-Asheris in East Africa.

Brief excerpts from this paper were read before the Conference. Full text was later submitted to the Secretariat of the League.

As this paper was being sent to Press for publication, additions were made, and some notes were annexed. This is an outline, which can be given a detailed treatment later. It is hoped that it will enlighten many who are interested in the history of the Khoja Shia Ithna-Asheris who lived in Africa.

This work is dedicated to –

a. all the Arab and Irani Missionaries who set foot on the soil of India, and converted many Indians to ISLAM.

b. all the Khoja Shia Ithna-Asheris who suffered banishment, deprivation, injuries and death, in India and East Africa, for the sake of their Faith. They became a part of ISLAM and its history , "but most of the people do not comprehend",

Asgharali M. M. Jaffer

London 

1. ARABS, AFRICA AND ISLAM

The role of Shia Ithna-Asheris in Eastern Africa is both impressive and interesting. But since it is a part of the major role played by Islam in Africa, it is imperative that we study the history of the first contact of Islam with this very important continent. There can be no doubt that the Arabs were the torch bearers of Islamic propagation, and therefore, the first Arab contact with Africa is a subject of our prime attention.

It is commonly assumed that Arabs were drawn to Africa after the advent of Islam. Records reveal, however, that Arab influence can be  traced as back in time as 84 A.D. ( 1) There is an early guide to trade and navigation called the "Periplus" compiled by a Greek merchant  seaman, which describes in detail the voyage down the Red Sea and the African coast of the Indian Ocean. From this 'Periplus' we learn that the people inhabiting the coast were of negroid stock, ruled by chiefs. But it also appears that these chiefs had long been under some kind of Arab suzerainty and there was already a well-established trade carried by Arab and Indian ships between Africa, Arabia and India. The book says: "The people of Muza (in Southern Arabia) sent thither many large ships, using Arab captains and agents, who are familiar with the natives and inter-marry with them."

Africa saw the first light of Islam in the days of the Prophet himself, when a group of eleven men and four women took refuge in Abyssinia, escaping the rampant persecution in Mecca. As they explained their faith to the King and the priests, reciting Ayahs from the Surah of Maryam, tears rolled down the cheeks of all who listened, shaking their heads in awe and reverence.

Muslim historians have recorded how the King of Abyssinia decided to send a delegation to Mecca, so as to prepare a first hand report on the personality and the message of the Prophet. The description of their first encounter with the Prophet is inspiring and moving. The Holy Qur'an, in its unique rendering, describes how the delegation from Negasus responded to the message of Allah. In Suratul Maeda, Verse 83, Allah says:-

" And when they hear what has been revealed to the Prophet, you will see their eyes overflowing with tears on account of the Truth that they recognize."

It is interesting to note that while the people near and around the Prophet rallied against him, meting out ill-treatment and persecuting his followers, a group of people from across the sea, with a different ethnic origin, belief and persuasion, should be so receptive and responsive. Here, I wish to make a pertinent observation on this historical event. This brief encounter of Islam and Africa, in Abyssinia and later in Mecca, is a significant pointer to the African affinity to Islam. The point I wish to stress is that Africa today is still responsive and receptive to the great message of Islam, in that it has a better appeal to the African mind and spirit than any other religion known to them. The relevance of Islam in Africa endures, but, it requires a healthy, fresh impetus and stimulus.

The penetration of Islam in the African society continued after the Prophet. The early record of Islamic impact upon this important continent has been meticulously preserved in the books of history, ethnography and sociology. The interesting admixture of social traditions, the emergence of new races by interbreeding among Arabs and Africans, the effect of Arabic upon the local African language, the birth of new Arabic dialects in Africa- all bear testimony to the great work completed by the Muslim Arabs.

The spread of Islam in Africa is one of the most captivating chapters in the history of that continent. It begins in the seventh century with the conquest of North Africa, onwards to northeast Africa, the Red Sea islands and the coast of Eritrea. From the eleventh to the eighteenth century, Islam spread through the Sahara Desert to West Africa, and via the Nile to the Sudanese belt and along the Coast of East Africa. The Northern Sudan IS an example of total cultural assimilation by the Arabs. Ibn Khaldun, visiting North and West Africa in the 14th c.describes Mali as the centre of A/moravid Berber empire established in the 11th c. Many rulers of Mali made pilgrimage to Mecca, maintaining diplomatic, scholarly and commercial relations with the Islamic world.

The earliest known Arab settlement on the East African coast is Pate, said to have been founded in 689 A.D. During the next 600 years, other cities such as Lamu, Malindi, Mombasa and Kilwa were founded and reached a high level of civilization; until eclipsed by the Portuguese conquests in the early 16th c. But the Arabs returned and ousted the Portuguese in the early 18th c to commence a new era of Islamic influence. (2)

Zanzibar's Kizimkazi mosque dates from 1107 A.D. and the ruins of the 14th-15th c A.D., Mosques, houses and palaces show that Arab influence was paramount.

The Arabs in East Africa spread Islam, introduced coconut palms, casurinas and bougainvillea; they planted mango trees in their scattered trading stations providing a shade to many a village in the Tanzanian interior. More important, they intermarried with African people, the outcome being the Afro-Arab race, and its famous "Swahili" language. "Swahili", a loan word from Arabic Sawahil, means coastal; it is basically Bantu, with many borrowings from Arabic.

They taught the Africans how to read and write, a gift which antedates in origin the English roman script. They taught them the Holy Quran, and encouraged them to memorize smaller chapters first. In an interesting account of such one attempt described by Arye Oded in his book 'Islam In Uganda', we find a certain Ahmad Bin Ebrahim teaching small suras to the ruler of Baganda in Uganda. The local historians describe how the King was taught "Kulauzu", "Birabinasi" and "Kuluwalulamo", evidently referring to the chapters of AI-Falaq,

An-Nas, and AI-Ikhlas.

The Christian evangelists in parts of East Africa made extensive use of Arabic for their propagation work. There was a time when they wrote the Ten Commandments in Arabic for Africans to read, and the Catholic missionaries wrote their sacraments and prayers in Arabic. In their letters to their headquarters they pressed for books in Arabic as there was a big demand for them among the African chiefs. It was in the latter half of the 19th c that they began to apply the roman script to Swahili.

The oldest preserved Swahili literature is in Arabic script, dating from the early 18th c. Among the most important Swahili epic poems preserved is the one called "Huseni", containing 1209 stanzas, about the life and martyrdom of Imam Husein. Its representation in Swahili literature is of particular interest for the study of Shi'ite school in East Africa. (3)

It must be noted that Arabs did not spread Islam in East Africa by use of force or by colonization. They were traders, and along their trading routes, they performed their religious rituals regularly. To an inquisitive African, they inculcated Islam; and with their own actions and deeds, their civility, their polite demeanour, and with their amazing adaptability to the local culture, they invited Africans to the new fold. This was conversion without coercion. The coast people, known as Waswahili,- and also called Wangwana by Christian missionaries, were taught by Arabs various crafts. They became able artisans, masons, carpenters, gardeners and boat builders. But most important of all, they became zealous and enthusiastic propagators of Islam.

The Christian missionaries also depended on these coastal people for their services. But they were specially angry when they discovered that the Wangwana were usually very fanatical in their Islamic faith much more so than the Arab traders, and that some of them were even trying to convert their fellow Africans. D.P. Jones of the London Missionary Society, who worked in the interior of East Africa, wrote to his headquarters on this subject. He said, "You will agree that however useful they may have been or may be in assisting us to build our houses etc., the harm they do in propagating their Moslem ideas and customs more than counterbalances the more effective assistance they can render us." (4 )

The early influence of the Post-lslamic Persia has also been traced. It may well be true that the town of Kilwa on the coast of Tanzania was founded by migrants from Shiraz in Persia; during the 10 c A.D. (5) A political party in Zanzibar formed under the name and style of Afro-Shirazi Party was suggestive. Further, a new year day is traditionally celebrated by Swahili Community with great funfare. This day is termed "Niruz", a persian word meaning "a new day." This 'Niruz' was celebrated last month (July-1983) in Mombasa, Kenya, as usual. The name of the head of the Community was given as Sheikh Mohamed Salim Shirazi. Besides, inspirations drawn from Persian Islamic literature can easily be traced from the early Swahili poetry.

2.  THE KHOJAS   (1)

The arrival of Khoja Shia Ithna-Asheris and other Shias coincides with the resurgence of Islamic influence In the early nineteenth century. Although Arabs had regained their rule in E. Africa by driving out the Portuguese in the late 17th c their ties with the coast of Africa were weak and nominal. It was only in the reign of Sayyid Said Bin Sultan who transferred his permanent residence from Oman to Zanzibar 1n 1840, that the control became strong and complete.

The importance of Sayyid Said to the history of East Africa hinges on his energetic development of trade between the coastal towns and the interior. In the wake of Muslim traders came Islam to the interior, followed in turn by the Christian missionaries and the pioneers of the colonial powers.

The death of Sayyid Said in 1856 signified the beginning of the decline in Arab influence, a decline which continued until the colonial conquest of the region by the British.

The colonial period created conditions which generally were supportive of the Islamic influence in East Africa, such as the opening of communications, the establishment of order and security along the transportation routes, and the employment of Muslim clerks and functionaries by the government. (6)

The circumstances in which the Shia settlement began and took roots in E. Africa are indicative of their courage and enterprising  spirit - their ability to make the most of the opportunities and to adopt and assimilate the varying trends.

The Shia Ithna-Asheri population of East Africa comprises chiefly of the Khojas. In a census carried out by the Community in late fifties and then repeated during sixties, the Khoja Shias in E. Africa, Somalia, Zaire, (then Congo), Mauritius, Reunion Island, and Madagascar numbered around 20,000. Besides, there were Shia Ithna-Asheris from the Punjab, who were located in Nairobi, the capital city of Kenya; numbering at one time, around 300. In Zanzibar, a small community of Bahraini Shias, consisting of Sadaat and others existed; and there were Iranian Sadaat of Shushter extract- commonly- knows as Shushtaries, and few other -all totalling around 500.

According to the research paper written by Maulana Syed Saeed Akhtar Razavi, in collaboration with Professor King of Makerere University , Kampala, Uganda, the Khojas arrived on the coast of E. Africa in 1840. (71 The Shia Ithna-Asheris from the Punjab were chiefly those recruited in the labour force for the railway project in E. Africa, and Bahrainis and Iranians came to serve the Sultans of Zanzibar after they had made that island their headquarters from 1832 onwards. But the growing number of Sadaat was mainly comprised of the descendants and relatives of the resident Aa!im of Zanzibar , Syed Husain Shushtari. The early Khojas came from Cutch and Kathiawad. Their appearance in the East African coast is attributed to several developments back at home in India. It is said that these parts of India were stricken with long years of famine, and families lived below the subsistence level. Due to unemployment and scarcity, many a young man left this part of India in quest of new opportunities in Bombay. For hundreds of years, Indians sailed down to the East African Coast in their sailships during the North Eastern Monsoon. The young, adventurous Khojas were probably among these Indians, who stayed behind in Africa to explore new opportunities and possibilities for their livelihood.

Maulana Syed Saeed Akhtar Razavi in his paper referred to earlier, gives a somewhat detailed chronological and topographical order in which the Khoja Shia Ithna-Asheris moved for settlement to every nook and corner of E. Africa, and farther still to Zaire, Mauritius and Madagascar. I quote:

"There appears to be a set pattern to their movements. When any enthusiastic pioneer went into a new place, other newcomers followed him so that they might benefit from his experience and acquaintance with the local people. It appears that there was no jealousy among them, and well-established persons helped the inexperienced to stand on their feet. New arrivals from India usually came to Zanzibar and after acquiring some information, ventured out to other places. Sometimes, however, they disembarked at Lamu, Mombasa or Dar-es-Salaam, and went from there to the interior." (8)

While the new lands offered limitless opportunities to the Khojas, the new environment and prevailing influences called for an orientation. First, Zanzibar was then ruled by the Sultans of Oman who followed Ibadiyya sect; but the majority of the people at the coast remained under the influence of Shafei Arab merchants who had migrated from Hadramut. .Second, the undeveloped Eastern Africa was totally foreign to the Khojas - they did not know the language, nor did they have any previous cultural contact with the indigenous African. Before them lay the vast, unexplored but inaccessible tracts of lands into which even the adventurous Arabs did not venture. Thirdly, it is a known fact that a number of Khojas converted from Ismailies to Shia Ithna-Asheri faith after their arrival in East Africa. These were perhaps among the few pioneer Shia Ithna-Asheris present in East Africa. (9) Thus, one can safely conclude that most of these Khojas were novices in complete sense of the term: new to the place, and new to the faith. The atmosphere was undoubtedly conducive to speculative and progressive Khoja society, and it is in this light and vein that an inquiry into their history must be made.

Wherever the Khojas settled, they soon formed themselves into a Khoja Shia Ithna-Asheri community, commonly known as the Jamaat, guarded by an understandable sense of territorial jealousy. They advised and assisted each other, and invited their families, friends and fellow men from India to join the venture. They engaged in religious : ;

activities, first with modesty appropriate to their means; but as their fortune grew, they became vigorously activated. They built Mosques, Imambadas, Madressas, Schools for secular education and created several trusts for charity. (10) Under the subsequent German rule in Tanganyika, British rule in other parts of E. Africa, French rule in Madagascar, Italian rule in Somalia, Belgium rule in the Congo and Portuguese rule in Mozambique, the Khojas were subjected to a variety of influences and experience. To an inquisitive and objective investigator, it is not difficult to trace a blend of Arab, African, Persian, Indian and European cultures in the Khoja Shia Ithna-Asheri Society in Eastern Africa. The thrust of these influence was great, engendering a fear in the minds of the Khoja of losing their identity. It served to drive them farther inwards into the precincts of their society, instead of mobilizing any worthwhile change. Hence the persistent perseverance by the Khojas to remain within a well-knit framework of the Jamaat allowing no intrusion.

During their stay in Africa South of Sahara, now spanning out over nearly two centuries, the Khoja Shia Ithna-Asheris have produced a number of men of note and repute. In the earlier days, when modern modes of transportation were practically non-existent, they travelled on foot or on donkeys, far and wide -establishing business centres, and encouraging distributive trade. Due to their probity and reliability, they were appointed as Agents for various government services during the early period of British rule. (11} They were among the importers of commodities, exporters of produce and promoters of agriculture. In short, their contribution to development of the economy and the country at large has been substantial. In the fields of politics, social and cultural services, various professions, and religion, the community produced men of great abilities, whose services are on record, forming an inalienable part of history.

The Jamaats functioned with a set of laws and bye-laws drawn on democratic principles; It used to be a democracy which would put British system to shame. For while it provided rights and assigned duties to all, it never had a penal code nor a clause of punishment for the digressers or dissenters. In a later development, one can see a punishment clause in their constitution, but in actual practice this was ineffectual because of the intricate family ties and filial bonds which had developed within the Community.

While the services offered by such Jamaats were multiple and multifarious, they were predominantly religious in nature. And it was in this sphere, that the Khoja Shia Ithna-Asheris were able to produce men of considerable talents and outstanding abilities. In the early days when the Khojas were indeed novices, the influence of Allama Haji Gulamali Haji Ismail of Bhavnagar, India, was great. He authored nearly 300 books, chiefly on the theme of Islamic liturgy and ethics. His translation of "Meraju Ssa'dah", for example, is known to have revolutionized and transformed many a life in Africa. His book of prayers, "Dua no Majmuo" runs parallel in importance and utility to "Mafatihul Jinan" by Sh. Abbas Qummi. That his services promoted and preserved the Shia Ithna-Asheri faith and knowledge in the Khoja society of Africa is an undeniable fact. From among the local people Mullas of considerable abilities arose to teach and preach. Prolific writers like Gulamhusein Mohamed Vali Dharsi and Mohamedjaffer Sheriff Dewji were acknowledged for their religious scholarship and erudition even in India.

The great Mujtahid of lucknow, Syed Aqa Hasan Taba Sarah conferred the title of ‘Hami-e-lslam' upon Gu/amhusein Mohamed Valli Dharsi in 1910. Along with the symbolic endowment of a turban and a shawl, he wrote:

"In these days of the so called enlightenment, and in the face of the Western inculcations, it is most gratifying to find men like you who protect and defend the Faith in the most appropriate manner."(12)

Mohamedjaffer Sheriff Dewji wrote on diverse themes. He covered religious as well as social subjects. He has about twenty books to his credit, some of which have been acclaimed as his masterpieces. He was better known for his preaching which was in simple Gujarati. In a style peculiarly his own, he held his audience spellbound and fully engrossed during his discourses. Two books by Mohamedjaffer Sheriff Dewji – “Ruyate Hila/" and "Imame Zaman" were translated into Urdu - a first example of Gujarati work to be rendered into a language which was a principle source of reference by Khoja Shia Ithna-Asheris. These locally produced Mullas, because of their voluntary undertakings to travel far and wide on preaching missions, and also because of their common ethnic origin, were able to render unique services. Having grown up in Arab and African atmosphere at the coast, and under the influence of Iraqi and Indian Ulema most of these Mullas spoke Arabic, Persian, Urdu, Kiswahili - apart from their own mother tongues, with great ease, facility and fluency. (13)