From The Africa Federation Archives

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

2. Photograph of the  Opening Ceremony of Alhaj Remhmatullah Tejani's Musafirkhana - Zanzibar

5. THE EXODUS ….  and after

The dislocation of Khoja Shia Ithna-Asheris from Uganda, coupled with a steady migration from other parts of Eastern Africa, and Madagascar, had a traumatic effect on the Community. Within the society, the tremors were unmistakably felt, and the psychological effects upon the minds and morals of the people were great and telling. The most remarkable feature of these new settlements, however, is that no sooner did they settle down in the new lands, than they began organizing themselves in the same old fashion as that of Eastern Africa. Here again there were Jamaats, based on nearly the same type of constitution, and religious projects receiving the same attention as before. Within a very short period, buildings for Mosques, Imambadas and Alim quarters were either purchased or built. The cost of such undertakings had risen inexorably, and the capital investments in Eastern Africa stood in no comparison. Yet, the projects were completed successfully.

In order to recompense the terrible loss sustained as a result of the expulsion and forced migration it was absolutely necessary to re-enact an external surrounding compatible to the acquired living habits. Mosques and Imambades served to mitigate the distress, gave a feeling of having partly recovered what had been lost, and, of course, provided a spiritual comfort so necessary for the depressed souls. To this end, money poured in copiously. Was it an urge to pay any price for spiritual comfort? Or was it a religious zeal whipped up by frenzy? Or both, or perhaps neither? Perhaps it was only a pure intention to remember Allah and submit to His will and pleasure against all odds and adversities.

In 1975, a meeting was convened in London to discuss the need of a central organization, this time not only for the Community in the West, but for the entire Khoja Shia Ithna-Asheri population of the World. In exactly the same fashion as it was done thirty years ago, an ad hoc committee prepared a draft Constitution for approval and adoption by the Conference c'onvened for the purpose in the ensuing year, and thus the World Federation of Khoja Shia Ithna-Asheri Muslim Communities was born.

Compared to the Federation of Africa, the World Federation is still in its infancy. But the contributions made by the experienced leaders from East Africa has enabled it to acquire stability earlier than expected. Jamaats in proximity of each other and in close regional locations were advised to form their own Federations, so that the World Federation could be promoted to a status of Confederation. At present, there are three Federations who enjoy representative memberships on the  World Federation. First, of course, is the Federation of Africa, and

next in line is the Federation of the Jamaats in North America. The third Federation is of the Jamaats in Cutch and Kathiawad, known as the Gujarat Federation. Where there are no such Federations, the Jamaats and other constituted Shia organizations have been granted memberships. The services of the World Federation are currently streamlined to the projects, as and when they are brought for consideration. But there are a few original projects like the group  marriages in India among Sadaat and the Khoja Shia Ithna-Asheris, rehabilitation of Shia people in India, their economic upliftment, grants towards capital funds needed for religious buildings, in the East and in the West, housing schemes, and above all, planning and financing such projects which are meant for maintaining and disseminating religious practices and knowledge with a special emphasis upon the Jamaats in the West.

In these days of turmoil and upheavals, the World Federation has kept itself abreast of the developments in the Muslim world. Though not politically attuned, it has remained alive to the needs of the Ummah at large, and has contributed whatever it could to the brothers in need and distress. There have been instances when this World Federation has raised voice of protest against the oppressors on behalf of Mustadhafeen from various countries. (15)

The World Federation is currently based in London. There is a much advertised moral question facing this organization, mention of which is now absolutely necessary. Should the Khoja Shia Ithna-Asheris remain conscious of their own ethnic origin, faithfully and jealously guarding their bounds against all encroachments? Is it not high time for them to forget their nomenclature, and join the mainstream Islamic organizations? Better still, if they have the fund of experience in organizational work, would it not serve the Shia Ummah better if they opened their doors to all regardless of their ethnic origin? Is it morally justifiable to remain detached and self complacent, looking at the suffering outsiders with a passive condescention ? To all this, the Khoja Shia Ithna-Asheris are repeatedly invited to answer. They are not more than 100,000 people all the world over. However, the demands made upon them by the majority of the Shiah brothers to assimilate and accept all into their organizational fold is a pointer to their organizational ability and their achievements, if nothing else. The patronizing regard by the present Majia'e Taqleed Ayatullah Syed Abul Qasim El-Khui towards the World Federation is a matter of great pride an satisfaction. The preservation and promulgation of Islam according to the teachings of Ahlul Bayt had become a matter of prime concern for the Maraje' since the times of Ayatullah Syed Husein Burujardi, and Ayatullah Syed Muhsin El-Hakim, and continues to be so in the present times. The World Federation is among those agencies which fulfill desires of the Marja' in this respect.

The services of the World Federation are by no means restricted the Khoja Shias. And yet, the field of service to its own member immeasurably vast. It has just begun to touch the fringes. Let us hope that in the course of time, after attending to the urgent needs, this organization is able to participate meaningfully in the mainstream Shia organizations and maintain a vocal as well as reciprocal relationship.

6.        BILAL OF AFRICA

With the passage of time, the emergence of new patters, tendencies and values brought about by the new social environment, the Federation became gradually aware of its responsibility towards propagation of Faith outside the Khoja Community. This awareness was not prompted by any selfish motive. The urge for spreading the mission was now genuinely believed to be their burden. But at least a decade before the Federation ever thought in this direction, that is in the mid-fifties, Mulla Husein Alarakhya Rahim wrote in the Zanzibar-based, religious, Gujarati periodical 'SALSABIL' about the need to spread the message of Ahlul Bayyt among the indigenous inhabitants of the Continent. in 1964, Ayatuullah Syed Muhsin EI-Hakim Taba Sarah gently admonished the leaders of the Khoja Shia Ithna-Asheris for their self-centred, proprietory and possessive frame of mind. He directed them to preach the Truth to the African masses, and thus to absolve themselves of their sacred responsibility to Allah Almighty. In the year 1962, and later in 1964, Maulana Syed Saeed Akhtar Razavi submitted a pilot scheme and a detailed memorandum on the missionary activities before the Conference of the Federation convened at Tanga, Tanzania. The 1964 memorandum was received with mixed feelings, but was ultimately adopted as a policy by an appreciable majority. This is how a new field of activity appropriately named BILAL MUSLIM MISSION,

after the great African companion of the Prophet, and first Muazzin of ISlAM, HAZRAT BILAL, may Allah bestow upon him His pleasure, was begun.

Studying the African response to the Shi'ite propagation and its evaluation is a subject requiring an extensive research. But it will not be out of place to record that the previously prevailing impression that Shi'ite faith was exclusively Indian has now been eradicated. The bias and prejudice with which the Shias were held has now been replaced with a fair and balanced attitude.

The scope of the Bilal Muslim Mission is vast and has many facets. It must be graciously admitted that the people with whom it deals need religious as well as temporal care and attention. In the wake of spreading the teachings of the 'THAQALAIN', the Holy Qur'an and the : Ahlul Bayt, the need for social, educational and economic services could not escape our perception, and Islam being a complete code of life, demanded explicitly that such a comprehensive programme be instituted. To this end, the late Professor Khwaja Mohamed Latif Ansari of Pakistan, had drawn the attention of the Community in his memorable address delivered at Arusha Conference in December 1958.

The Africans have their own rich cultural traditions and ancient history of which they are rightly proud. At he same time in their search for the Truth, and in their efforts to identify themselves with the modern world, they are keen and least resistant. When an African embraces a new faith, he generally does so with absolute conviction and with no ulterior motives. Therefore, when I speak of the scope of the Bilal Muslim Mission, I do not merely speak of their expectations; I speak also of our responsibilities.

An African is an avid and voracious reader. He reads whatever comes in his way, so as to learn and know more and more.

The Bilal Muslim Mission started its first Swahili Publication "Sauti Ya Bilal" (The Voice of Bilal) to cater for the Swahili readers. And then there was an English periodical, 'The  Light' which now enjoys global readership. To its credit, the Mission has several Kiswahili and English books written on a wide range of Islamic topics. Apart from two centres in Tanzania and Kenya, it has nearly 25 Madressas in East Africa, which are managed by the Shia African Muballegheen originally trained in the centres. The number of African converts in Tanzania. Kenya, Burundi and Madagascar may safely be estimated at 40,000. Both the centres run a successful correspondence course which has a substantial enrolment of African students some from as far as West Africa. At least one Primary School for secular education of . African boys and girls is known to have been built by the Bilal Muslim Mission. This school in Kenya, is classed among the best primary schools at the Coast. Many African converts were given employment and some of them were trained for various vocations enabling them to become self employed. However, the efforts in this sphere cannot termed satisfactory.

The Maraje' Taq/eed, Ayatullah Syed El-Hakim and Ayatullah,Syed El~Khui have attached great importance to the activities of the Mission, and have expressed their full support; blessing the Federation with their earnest prayers. In 1968, Ayatullah El-Hakim graciously admitted African students from East Africa to the Hawza in Najaf but due to the fast deteriorating conditions, they were transferred to Lebanon - some of them under the care of Syed Mohamedhusein Fazlullah -and later on to Qom, Iran. Among the African students in Iran; we have some who are from Burundi, Uganda, Madagascar and Comore Islands.

It is not possible, within the limited time at my disposal, to enumerate all the activities of the Bilal Muslim Mission in detail. Among the great changes it has wrought in the Khoja Shia Ithna-Asheri Community is a fact that it spurred and prompted the Khoja boys and girls to engage in the advanced religious studies. With the African boys and girls in Iran today, we have a number of Khoja Shia Ithna-Asheri students - all busily pursuing higher religious education.

As I have mentioned earlier, the incessant and untiring efforts and contributions by Maulana Syed Saeed Akhtar Razavi in this direction have been decisive and of great import. His knowledge of Swahili and English enabled him to offer his services without any undue hesitation. He was appointed Chief Missionary of Bilal Muslim Mission - an apellation signifying the new role of an Aalim among the Khoja Shia Ithna-Asheris. For the first time in its history, the Community lent its credence to this new appointment and realized that the function of an Aalim could be much more beneficial, varied and discursive.

To this August Conference (16) attended by the Ulema and intellectuals of ISlAM, I venture two submissions. First, that the Shia Ithna-Asheri Community of Africa has undergone a dispersal, and is now widely scattered in the West. The influence of ISlAM has got to be compatible with the inroads of anti-ISLAMIC influence, and the pace has got to be equal if not greater. I hope and earnestly pray that this Ahlul Bayt League, with its high aims and noble objects will, with the aid of modern amenities and new approach, attend to this dire need, giving it a preferential dispensation. The programme need not be for Shias of Africa alone, for the problem faces all Muslims, and is expected to endure if not remedied in time.

The idea of leadership by Ulema is not a novel one. One can see such leadership provided by them in the history of Iraq, Iran, Syria, Lebanon and India. In modern times, we have seen it function in the Islamic Republic of Iran. With the establishment of this League, a new era has dawned, with our expectations running high. I hope that this leadership will not be restricted to leading of the daily prayers, occasional preaching, solemnizing marriages and divorce, last rituals for the dying or the dead, exorcising of those overtaken by the so-called evil spirits, amulets and divining. We hope that this leadership will conjoin the Islamic hope of heaven with justice on earth. Secondly, please do not forget Africa. Africa needs your prime attention. The faint but reasonant recitation from the Holy Our'an in the court of Negasus reverberates even to-day. Every African can become a replica of BILAL who once told the Prophet:

"And when virtue is mentioned in   our mids, we cite you as an example"

And the Ayah of Our'an, I recited earlier,

“And when they hear what has been revealed to the apostle, you will  see their eyes overflowing with teachers on account of the truth  that they recognize”    Al-Maedah (5:83)

holds good even today.

Wassalaam.

The Opening Ceremony of Alhaj Remhmatullah Tejani's Musafirkhana in 1901 in Zanzibar.

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