shiafrica

The Khojas (II)

The earliest attention paid to the Khoja Shia Ithna-Asheris dates back to the days, of Sheikh Zainul Abedeen Mazendarani in Iraq. Those were the formative years, when certain Khojas had broken away from the Aga Khan after realizing that their beliefs and practices were not in accordance with Islamic tenets. It is related that a group of Khojas led by Dewjibhai Jamal came to Iraq to pay their homage to the shrines of Imam Ali and Imam Hussain. While in the presence of Sheikh Zainul Abedeen Mazendarani, they were asked if they had already performed Haj. In an answer which displays the then prevalent attitude, and which remains characteristic of the followers of the Aga Khan even today, they said that they believed that the Ziyarats of Imams took precedence over Haj. A gentle admonition from the Ulama of Iraq awakened the Khojas to the Truth they did not know, with the result that they made a vehement appeal to Sheikh Zainul Abedeen Mazendarani for a tutor to be sent to Bombay. A certain Indian student, Mulla Qadir Husein, was sent by the Sheikh to India in 1873 for the purpose of teaching the Khojas the fundamentals and the obligatory rituals of Islam according to the Shia Ithna-Asheri School. This Mulla stayed in Bombay and remained in service for 27 years, a period which is historically important, though tumultuous, in the development of Shia Ithna-Asheri faith among the Khojas. Some of the students of Mulla Qadir Husein then travelled to Zanzibar, and were responsible for the propagation of faith among the Khojas in East Africa.

The Khoja Shia Ithna-Asheris in Eastern Africa will ever remain indebted to the constant attention of Ulema of Iraq and India for their religious training. The Maraje' of Taqleed sent their representatives to East Africa with a mission to teach Fiqh, to publish the Amaliyyah in local languages, to write religious tracts and treatises, and to preach from Mimber. The speed with which these representatives adapted themselves to the local surroundings is amazing. Some of the Ulema from Iraq are known to have learnt Gujarati and Urdu so as to enable them to communicate with the masses with ease and facility. Their command over these languages, though not very impressive, was tolerable. A group from amongst the Khoja Shia Ithna-Asheris, who formed the majority of Shi'te population in Eastern Africa, soon became able to preach and teach religion to the members of the Community, and to write scholarly works on various religious topics in their own language. Apart from this tangible result, there is another influence of these earlier Ulema, which is subtle and tenuous. They were men of piety, probity and virtue. Their simple living, zeal and dedication and their clean, immaculate and distinctive record of services to Islam, all had a tremendous impact upon the minds of the Shias. In this implicit manner, these Ulema provided a life style and ethical rigorism agreeable to Islamic code of conduct and behaviour.

Earlier in this century, beginning from the later part of the second decade onwards, the Madrasatul Waezeen of India started sending their missioneries to East Africa. These missionaries were men of profound learning, specially trained for preaching and propagating the faith. They toured East Africa, visiting various Jamaats of Shia Ithna-Asheris and prepared a comprehensive report of their own activities. But the nature of these visits was expeditious, protracted for a few months during which time some of them extended their visits to as far south as Madagascar, and northwards to Somalia. In early thirties, the need for resident Ulema was felt, and Jamaats of East Africa, Madagascar and Somnalia decided to have such services on a permanent basis. The great learning institutions of India, like Nazmia Arabic College and Madaris of Lucknow, Jawadia Arabic College of Benaras and others came to their rescue. The sympathetic and patronizing regard by the great divines of India, Aqa-e-Najmul Millat Syed Najmul Hasan Saheb, Taba Sarah, Aqa-e-Nasirul Millat Syed Nasir Husein Saheb, Taba Sarah, Aqa-e-Baqirul Millat Syed Mohamed Baqir Saheb, Taba Sarah, and later on, Aqa-e-Syed Zafarul Hasan Saheb Taba Sarah, Mufti Syed Ahmad Ali Taba Sarah and Aqa-e-Syed Muhammed Taba Sarah, has left an indelible imprint upon the developments of Shia Ithna-Asheri school in these parts of Africa.

The earliest record of services by a resident Aalim is to be found in Zanzibar where Agha Syed Abdulhusein and Agha Syed Husein Shushtari were sent by Agha-e-Yazdi and Agha Syed Abul Hasan Isfehani from Iraq. Later on, we find Ulema from India serving as resident Molvis in centres like Mombasa in Kenya, Dar-es-Salaam in Tanganyika (now Tanzania), and Mogadishu in Somalia and Morondava in Madagascar. Other smaller Jamaats followed in the wake, and by 1958, there were more than 25 Ulema stationed in East Africa, Somalia, Mauritius and Madagascar. Needless to say that these men of learning from India and now also from Pakistan, gifted with fluency of Urdu and an eloquent style, equipped with enough of what one might call ‘a Khoja experience' gained from Bombay and at times Gujarat, enjoyed great popularity. Thus, one can safely infer that Shi'ite practice and piety in Africa was a strategy carefully and lovingly managed by Iraq and India, gradually turning it into the spontaneous movements of the masses.

 It is not my intention to pronounce any judgment on the role played by these later Ulema; nor do I feel qualified. In the course of time, however, as the Molvis grew familiar with the local environment and attitudes, as their recruitment became centrally controlled, governed by a unified contract, and also due to the human element involved on either side, the Molvis and the laity, a set, rigid and defined pattern of their role emerged. This was restricted to leading daily prayers, occasional preaching, solemnizing marriages and divorces, last rituals for the dying or the dead, exorcising those overtaken by the evil spirits, amulets and divining. The brunt lay squarely on the shoulders of the Khoja Shias who expected nothing more, and upon those Molvis who found this a comfortable and convenient vocation.

With the passage of time, some thinking Khoja Shias became aware and conscious of this dismally monotonous role played by the Ulema, and were rudely awakened to the need for change. This progressive element began to express itself articulately and persuasively. The sudden shift of attention occurred chiefly because of two reasons. First, a wind of change had started to blow across the continent of Africa; the indigenous Africans demanding freedom from the inhuman yoke of colonization. To a casual observer, this may be a just another political movement. But this was, in fact, a stage set to change the very fabric, structure and attitudes of the society, - especially that of non-African origin - and Khoja Shias were no exception. The narrow vision of the world, engendered by the jealously guarded bouhds of communal entities, must change to a wider and broader ' perspective. Secondly, and more important, was the dichotomy caused by the limited role of the Ulema. People were religious if they attended the daily prayers - the preachings during Ramadhan and Moharram, paid handsome donations to one or another religious cause; but beyond the precincts of the Mosque and the Imambada, there was a territory foreign to the Ulema; which by mutual understanding was not to be invaded or trespassed.

Discussing the second reason that I have advanced, mention must be made of the effects of the modern World. And when I refer to the modern world, I speak of the revolution in thought, politics and economics which radically altered the material and social conditions and the consciousness of people whose way of life was structured by them. The picture of the world presented in contrast with the influential development all around, was neither relevant nor recognizable. The dichotomy, therefore, was a dichotomy by contradiction; a disjunction had been created, and people were no longer living their beliefs.

 The demands made upon the Ulema and the Community at large were very clear. The handful thinkers of reform wanted them to recognize that Religion and social order were interwoven, to an extent that it was not clear where one ended and the other began; that modernity had come in a package, not available in its separate components and therefore it called for an appraisal and adoption within the limits of Sheriah; that a detached existence of Ulema among the people they supposedly served was outmoded; that the proper response for any behaviour considered to be irreligious and undesirable was not for merely impute moral responsibility to the doer, but to locate the cause of action by empirical investigation of the social and psychological circumstances of the individuals; that the message of Ahlul Bayt was not an exclusive preserve of any one community, group or class.

As these novel ideas suffered the pangs of labour, a young Aalim from India set his feet on land in Dar-es-Salaam, Tanzania. With an analytic bent and genius, vast knowledge and readiness to meet with the new challenges, this young Aalim was destined to set the wheels of change moving. He was Maulana Syed Saeed Akhtar Razavi. Whether he himself was aware of the new directions to which the Shia Ithna-Asheri Community of Eastern Africa was being led by his efforts, and, whether his efforts were intentional and thus motivated, is difficult to ascertain. But that his arrival heralded a new era in the Shi'ite Society of East Africa is indisputable. Among the Ulema who now remained to discharge their set role, he was perhaps the first to walk down briskly from the elevated pedestal of mere adoration. Maulana set himself to learning Kiswahili, the lingua franca of Tanzania and Kenya, and language of adoption in Uganda, Zaire, Coastal parts of Madagascar, Comore Islands and boundaries of Somalia. With great diligence, he perfected his English. He was now equipped and prepared to meet with the new demands in which he himself was a fervent and ardent believer. This was indeed very important; for the new venue of service was not imposed upon him; it was charted by himself.

The impressive performance by Maulana Razavi received a great impetus from the society which was now becoming fully aware of the creeping changes all around. Whether the East African Khoja Shia Ithna-Asheris contributed to the making of Maulana what he became is a matter of meticulous study. One thing is certain. No great and substantial change is wrought in a vacuum. While some of the members of the Khoja Shia society remained wary and scrupulous about the missionary undertakings beyond the community, the impact of the protagonists and their influence had a distinct effect on the majority. From this group of thinkers and enthused men, Maulana gleaned enough support to proceed. It is safe, perhaps, to assume that the exercise was reciprocal. Society was preparing to countenance the demands of the changing times, viewing the role of Ulema in a different perspective and becoming alive to its responsibilities towards Allah and His message. This was undoubtedly conducive to an unforeseen situation. Maulana Razavi set out to meet the challenge, and in so doing, demonstrated his talent and genius which made him famous throughout the Shia world as a dedicated missionary and a scholar of great repute. It is for this reason that in certain thinking quarters of the Khoja Shia Ithna-Asheris of East Africa, it is firmly held that they must be given the due credit for having discovered Maulana Rizvi.

The Federation

As the community grew in size and number, at the East African Coast, and at the remote interior, a need to obviate the difficulties caused by dispersion became a focus of attention. From early thirties of this century and onwards, writers and thinkers began to promulgate an idea of forming a central organisation to which these Jamaats would be affiliated, thus instilling a sense of common belonging and creating a social interaction.

Among the first thinkers who wrote about the need of a common platform was Marhum Abdulhusein Sachedina "AZAD", editor of the Gujarati monthly, "MUNADEE". "MUNADEE" means 'a herald'. In 1932, this reticent but profound thinker wrote an editorial in his monthly, appealing to leaders of major Jamaats to awaken and rise to the changing times. He can be safely called the first visionary who saw the ailing society, and suggested a remedy with clarity. His powerful pen heralded a new era. (14)

Marhum Azad had a style which was quite appealing. With almost complete command over his subject, he wrote poetically, gracefully and with enviable coherence. In this editorial which he penned in 1932, he says:

"lthna-Asheri Society today is overwhelmed by layers of backwardness and retrogression. These layers have been building up for the last several years, and continues even today. The horizon is bleak and dark, and nowhere is a ray of light to be seen. The ship of our community is drifting aimlessly and helplessly in a vast ocean, and none can predict when it will perish against the rocks. This is not a figment of imagination by a poet, or empty, fictional verbiage by a writer. Those who care to spare a moment or two to make an appraisal, will agree that our words portray an exact and accurate picture of the prevailing situation."

And then he proceeded to enumerate the ills of our society, condemning the time worn, sometimes outlandish, traditions and social norms which he believed must be shunned. He described how the community was scattered in the remote parts of East Africa, gradually becoming disorganized, losing contact with the mainstream of the Ithna-Asheri society. Mincing no words, he held the leaders of the major Jamaats responsible for the pathetic state of affairs, "Progress without reform and organization is difficult. We need a strong, fortified set of laws which should bring about order and discipline in all our Jamaats, big and small, and should open up the stifled path of progress and advancement. This has got to be our goal, and the easiest way to achieve this is to form a Central Council of the Shia Ithna-Asheri Community in East Africa",

He wrote. In response to this editorial, Marhum Abdulhusein Nurmohamed wrote a letter which was published in "MUNADEE" in January 1933.

He supported the editorial, and gave a detailed programme for such a Central Council, should it ever be established. The letter shows that he clearly saw the use of such an organized, central body, and that he was gifted with a sense of direction to which, he thought, the community could be led. No wonder he was elected the first President of the Central Council when it was finally formed twelve years later.

Marhum A. H. Nurmohamed was a public figure, his services extending beyond the precincts of our community. Amiable, soft- spoken, polite and affable, he was a master of his temperament, in every sense a gentleman, who could keep his head while others around him lost theirs. He laid the foundation masterfully, and left his marks as a farsighted and dedicated leader. Tribute must be paid to his able Honorary Secretary, Marhum Haji Gulamhusein Nasser Lakha who stood by his side through all the teething troubles of the early days. Marhum G. N. Lakha, despite his tendency to act as one in a secondary position, was the hub of the wheel.

In 1945, the leaders of the Khoja Shia Ithna-Asheri Jamaats of East Africa met In Dar-es-Salaam to approve the idea, and form an adhoc committee for a Constitutional Conference which was convened in the ensuing year, again at Dar-es-Salaam. In 1961, Jamaats in Somalia, Madagascar, Mauritius, Zaire and Mozambique were brought under the wings of this Federation, and the central organization, metamorphosed from East African into African Federation.

The second President of the Federation was Marhum Haji Abdulrasul Haji Nasser Virjee. Though he hailed from a pioneer family which had once established its trade branches all over East Africa, he was little known outside Mwanza where he lived. Behind the veil of reticence and aloofness, was a man gifted with the philosophical attitude, staid habits and clear, incisive thinking. He was a man of few words. In his inaugural Presidential address delivered at the second Conference held in Mombasa in 1949, the values in his life emerge clearly defined and his words show him as a figure towering high, a lone traveler, a detached spectator. His term of office was short and uneventful. History may judge him as a right man in the wrong place.

The most vigorous and active President of the Federation was Marhum Haji Ebrahim Husein Sheriff Dewji. He hailed from a family which is known for its religious services, and for its devotion as well as brilliance.

At the end of 1958, the Federation needed a redeemer. Marhum Haji Ebrahim then provided a leadership which has remained unequalled till today. Unfortunately, he was also one of the most misunderstood leaders of our community. Or was it all because of envy which he evoked? There was hardly any challenge he could not meet, hardly any hostile strategem he could not surround, hardly any difficulty he could not surmount. He died in 1964 at the age of 41, while still in office.

The path blazed by Haji Ebrahim needed a sustainer. Marhum Haji Mohamedali Meghji, who succeeded Haji Ebrahim as a President, was a man of matchless calm and composure. Despite his advancing age and frail health, he proceeded to work for the Community with devotion and diligence. He jealously guarded the seeds sown by his predecessors, nursed them and saw them bloom before he died in 1973 while still in office.

The ability to create an effective unified organization of nearly 72 Jamaats, further enabled the Khoja Shia Ithna-Asheris of Africa to grow from a conceptually static and arid society into the one more vigorous and discursive. Anew hierarchy placed greater responsibilities upon the leaders, giving them a wider perspective. New paths were blazed, and new venues of services were explored and adopted. Among the pronounced features are the centralization of Funds, controlled movements of Molvis, unified syllabus for all Madressas, providing assistance to the needy, planning economic upliftment of the less fortunate members, and giving educational aid to those intending to go overseas for religious as well as secular higher studies. The growth of closer ties between the individual members of the constituent Jamaats, commercial as well as social, was, of course, a natural outcome of the increasing interaction, acquaintance and contact brought about by frequent meeting of the Federation. The Federation works through the instrumentality of the Supreme Council which meets every year, and the tri-annual Conference. The administrative ability and discipline generally displayed by this community has been looked upon with great admiration by the sister communities in Africa. Of particular interest is the appreciation shown by the Maraie' Taqleed like Ayatullah Syed Muhsin Et-Hakirn Taba Sarah, and Ayatullah Syed Abut Qasim El-Khui in diverse manners. The Khoia Shia Ithna-Asheris were frequent visitors to the holy shrines in Iraq and Iran, and to the great Mujtahedeen there. However, it was quite apparent that this acquaintance was peripheral and very formal. The first intimate relationship between the Marja' of Taqleed and the Khoja Shia Ithna-Asheri Community of Africa and their recognition as an active and united Shia people were visible during the times of Ayatullah El-Hakim, when the then President of the Federation, Late Haji Ebrahim Husein Sheriff Dewji made a detailed representation. The Community will ever remain grateful to Ayatullah El-Hakim and Ayatullah El-Khui for their spiritual guidance and for their continued care and concern.

Whether the establishment of the Federation was a sign of far-sightedness of the leaders, or a mere fear of decadence, or result of a sense of insecurity felt in an adopted land, is a very fine point of scholastic sociology; especially so, one would think, in contrast with the parent Jamaats. Of Khoja Shia Ithna-Asheris in the sub-continent of India who, in spite of their greater number and dispersal, never federated. One thing, however, is certain. The Federation prepared, inadvertently though, the Khoja Shias of Africa to find a new role in the World which was rapidly changing with the technological advance, scientific outlook, and political upheavals.

Beginning from 1964 with the revolution in Zanzibar, the demands upon the Federation became greater. It had to undertake the unprecedented task of rehabilitating the displaced and uprooted members, caused by political changes. And so, in 1972, when Asians in Uganda were asked to leave the country for good, the Khoja Shia Ithna-Asheri settlement in Uganda disappeared. This dismemberment, besides causing untold miseries to the affected families, placed the Federation face to face with a hitherto unconceived situation. The great one-third limb was now amputated, and while World agencies and governments came to the rescue of the Ugandan refugees on humanitarian basis, the Federation set itself busily to assist its Community members dutifully.

Needless to say that Shia people from Africa thought of migration. This time the reasons were political rather than economical. In the wake of Uganda exodus, Khoja Shias from other parts of Africa girded up their loins to pre-empt anything similar happening to them. Within a space of four years after 1972, many Khoja Shia Ithna-Asheris of Africa found their new homes in England, the U.S.A., Canada, other European countries, the Middle East- with a section of them back home in India or Pakistan. Their ties with the Federation of Africa gradually became weaker, despite being constantly haunted by the memory of the Sweet and happy days in Africa.

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 and 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.

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 the 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 well even today.

 References

 (14) The institution of MAJLIS of Imam Husain (A.S.) created several Zakirs. These were ordinarily known as the Mullas. In earlier days, these Mullas read from the books specially compiled for the MAJLIS. Some of them had the ability of preparing their own discourses by selecting passages from various reliable sources. Here again, .the books of MAJALIS published by Marhum Allama Haji Gulamali Haji Esmail of Bhavnagar, India, had proved of considerable assistance. In Uganda, for example, his regular monthly “Rahe Najat” provided enough material to a Mulla for preparing an occasional sermon.

(15) The following excerpt from Mr. U Maung Maung Ta's speech is sugges1tive:

"This Conference is being held at a time when sad accounts of our Ulama is emerging daily, at the hands of an adamant despot I am aware that the events I am referring to have not been given the publicity it deserves -Silence maintained by the news media is amazing. I wish to quote an extract from a circular issued recently by the World Federation of Khoja Shia Ithna-Asheria Muslim Communities in London

(16) The World Ahlul Bayt (A.S.) League convened its first conference in London from 5th to 7th August 1983.