Muharram, the first Islamic month begins differently from any other new year. It does not begin with celebration, but with remembrance; not with color rather with reflection. Across generations of believers, it marks the stand of Imam Hussain (a) in Karbala, where truth was upheld with such courage and clarity that its light continues to guide humanity centuries later.
More than fourteen centuries later, that moment continues to shape how communities remember, gather and define themselves. Karbala has reached us not simply through books or narrations, but through people; through voices, majalis, homes, journeys and countless acts of devotion that carried the message of Karbala forward from one generation to the next.
In the coastal towns and island communities connected by history and migration, Muharram was never treated as an occasional observance. It became a rhythm of life. Homes were transformed into mehfils, walls were draped in black cloth and preparations began days in advance. The atmosphere of mourning extended beyond mosques into streets, workplaces and everyday routines where life adjusted itself around the remembrance of the martyrs of Karbala.
Within this landscape, certain individuals became anchors of continuity.
In Mombasa, Mulla Gulamhussein Datoo (Bishon) is remembered for keeping Muharram majalis alive through years of dedicated service. His Urdu majalis, rooted in the “bandh” style of Meer Anis and Meer Dabir continued for ten to twelve nights whenever visiting scholars were unavailable. After Fajr Salaah, he would deliver majalis or Qur’anic reflections followed by tea and mandazi referring to these gatherings as “Mehfil-e-Hujjat”.
This tradition of discussion was later carried forward by individuals such as Shabbir Nasir M. M. Jamal, Mehboob Abdul Husein Lakha, Riyaz Habib Virjee and Esmaeil Paddy. At the same time Husein R. Valli arranged breakfasts to support these gatherings. In 1953, Gulamabbas Bahadurali Mawji, together with Mulla Gulamhussein Datoo and Mulla Mohamed Jaffer proposed inviting renowned Ulema during Muharram and as resident Aalims. Their efforts led to visits by respected scholars including Mullah Jaffer Hussein, Allamah Rashid Turabi, Syed Mohammed Naqvi, Mohammed Latif Ansari and others. Their efforts helped strengthen a tradition of remembrance that continues to bring the community together during Muharram.
In Dar es Salaam, Muharram continues to reshape the rhythm of the city. Homes, mosques, mehfils and streets are draped in black cloth continuing a tradition once led by Marhum Sajjad Haji (Sajjad Dheg), who spearheaded the annual “kaniki” preparations. Throughout the twelve days of Muharram, community members move between Mehfil Ali Asgher, Mehfil Abbas, the Imambargah, the Kerbala Project and Kabrastan, each serving as a centre of remembrance and learning.
At Mehfil Bibi Sakina, the famous “Babu wa Lelu” (Alhaj Mohamedhusein Ali Mohamed Kermali) has long been known for his devotion to matam and Azadari. His commitment has inspired generations and continues to do so today. Elders such as Marhum Azad (Salawat), Marhum Hussein Nathani, Marhum Bashir (Bashir Bapa) and Marhum Abdulrasul Bhalloo (Dutchu) also played an important role in nurturing the spirit of majalis, marsiya recitation and saff matam.
The Kerbala Project, built and maintained by dedicated Scouts, remains a unique landmark that presents the journey and message of Karbala in an accessible manner, welcoming people of all backgrounds to engage with its history and lessons.
In Zanzibar, Muharram lived as much in homes as in mosques. Families created small mehfils within their houses, turning private spaces into centres of gathering. Scholars and zakireen such as Mulla Raza Rashid Panju, Mulla Pyarali Rahim, Mulla Hassanali Mulla Raza, Mulla Abbas Versi, Mulla Roshanali Versi, Malim Muslim Jivraj, Malim Gulamraza Jivraj and Mulla Jaffer Hassanali Mulla Raza ensured continuity of majalis across generations. Through Gujarati, Swahili and Urdu the message of Karbala remained accessible and firmly rooted in everyday life.
Among the prominent voices of this tradition was also Alhaj Mulla Hussein Allarakhia Rahim, a distinguished legal professional who served as Public Prosecutor, Registrar of the High Court and Resident Magistrate. Renowned for his Urdu majalis particularly during the Muharram juloos at Mehfile Abbas and Mehfile Shahe Khurasan (Kiwanjani), he was deeply devoted to Ahlul Bayt (AS) and remained a steadfast supporter of Azadari throughout his life.
In Kigoma, Asgher Remtulla supported religious and community programmes during Muharram, while in Tunduru, early settlers including Lalji Datoo, the Jessa family and Jafferali Jadavji Dhanji helped establish the foundations of community life. Local zakirs such as Marhum Hussein Jaffer and Marhum Shariff Esmail Rawji guided majalis and religious activities helping to nurture organized community practice in the region.
In Madagascar, Mulla Abdallah Tahora travelled extensively carrying majalis across Africa and beyond. In Tuléar, Saunbay Nanjee, mother of Daya Dewjee, donated the Godavar Imambara in Besakoa in 1910, creating a central space for religious gatherings. Through the contributions of several families, the community later established both wooden and stone Imambaras which supported majalis, prayers and madrasah learning ensuring continuity of both religious and educational life.
Meanwhile, the community in Morondava became known for its strong commitment to Azadari. Despite a much smaller population today, the tradition of the Ashura Juloos continues, reflecting a remarkable continuity of devotion.
In Nampula, Mozambique, religious gatherings were initially held in private homes, while Mehfil-e-Hussein became an important centre for community activities. In 1952, Momade bhai Selemane organized annual gatherings during the twelve days of Muharram at a food oil factory in Tocolo made available by Nurmamade Alibhai and later Murtaza Alibhai. These gatherings brought families together for majalis, prayers and remembrance of Ahlulbayt while strengthening community bonds.
Across all these places, one pattern remains clear. Azadari was never preserved by one person or one centre. It was carried by many hands including reciters, organizers, volunteers, elders, youth and families each contributing quietly and consistently.
Karbala was never only a moment in history; it was meant to shape behaviour and awaken conscience. Through majalis, matam, juloos and countless acts of devotion, those before us ensured that its message remained a living force within our communities.
As Muharram returns each year, it renews that trust, reminding us that the legacy of Imam Hussain (a) is not merely remembered, but entrusted to every generation to uphold and carry forward.
ARCHIVES SECTION OF THE AFRICA FEDERATION
19th June 2026 / 3rd Muharram 1448 AH
