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INSIGHTRajjab 1435 / May 2014 Issue 25

A publication of The World Federation of Khoja Shia Ithna-Asheri Muslim Communities

The World Federation is an NGO in Special Consultative Status with the Economic and Social Council (ECOSOC) of the United Nations

Economy , Poverty& the Future

Inside: Poverty Alleviation in the KSI Community Nurturing values of philanthropy in our children

The dysfunctional Global householdUnsung Heroes of the community

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ContentsEditorial- The Spirit to Help trumps the capacity to do so.................... 4

Our Dysfunctional Household .......................................................... 5

Nurturing the Philanthropic Instinct in Children ............................ 6

Poverty Alleviation in the KSI Community....................................... 8

The Psychology of Giving ................................................................ 10

Philanthropy Through Simple, Sustainable Solutions ................... 11

Health & Poverty................................................................................. 12

Poverty in Our Midst: Case of Dar es Salaam ................................... 13

Female Clerics of Our Community ................................................... 14

Sayyid al-Khu’i-Life & Legacy of Clerical Prodigy ......................... 16

Theories and Principles for Planning and Enabling Learning............ 18

Is the Worldwide Community more Developed than the Homeland ..20

Does the WF of KSIMC exist to Serve ............................................. 21

Professor Merchant Honoured......................................................... 22

Hayaat Fitness Centre: Breathing Life into Dar-es-salaam’s Jamaat .... 23

Documentary: The Khojas - A Journey of Faith ................................ 25

Al Ahad Islamic Centre .................................................................... 27

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EditorialThe Holy Qur’ān, (63:10) cites one of man’s posthumous desperations:“And spend something (in charity) out of the sustenance which We have granted you, before Death should come to any of you and he should say, “O my Lord! Why didn’t You not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the good-doers”

Over the next few days, the cream of our global community will congregate in Dar es Salaam, Tanzania, to appraise the various challenges besetting our community and attempt to find appropriate remedies to the most pressing ones. It is fitting that the World Federation’s mammoth gathering is taking place during the celebrations marking the birth anniversary of our first Imām, Amīr al-Muminīn ‘Alī ibn ‘Abī Tālib (AS). From his Imamate, one can decipher numerous instances that recommend social justice, compassion, community engagement; all of which are essential tools of an ideal leadership.

It will certainly not prelude our leaders and policy makers that the emerging narrative is the plight of a significant proportion of our community slipping into the dreaded poverty spiral. While the social condition that is fast protruding into our communal realm is certainly not abject poverty, as is the case elsewhere, it certainly is not mere poverty worthy of a place at the periphery. It is thus expected that while setting out an agenda and charting strategies for the next few years, the delegates at the conference will put eradication of poverty, in all its forms, in its rightful place of prominence during the deliberations.While falling into the poverty trap, consciously or otherwise, is not always sinful, doing little or nothing to alleviate the condition of the unfortunate ones is indeed a gross dereliction of human responsibility. Our third Holy Imām, ‘Abā ‘Abdillāh (AS) quotes from his grandfather, The Holy Prophet (SAW):“Whoever wakes up not caring about the affairs of the Muslims, then he is not a Muslim”{al-Kāfī, Kitāb al-‘Imān wal Kufr}

In the area of responsibility, especially institutional responsibility, we must commend some of our bodies, particularly the Africa Federation, for identifying the cited problems and allocating their limited resources towards the cause of the needy. It is encouraging to note that affordability and accessibility are the key words when some of our institutions embark on Housing, Educational and Medical projects.

The percentage of our community that has unfortunately regressed into the hardship zone certainly is not as bad as the society where we have settled, nor is our condition unique. It is however, misleading to presume that numbers always accurately represent the veracity and the enormity of the problem. In the contextual debate, many members are either reluctant to seek official help or simply prefer to suffer in silence rather than confide their respective plights, thereby dragging them into an ‘economy of exclusion’. Planning and providing help to the ‘unknown’ and ‘undecided’ needy only complicates the exercise. While identifying the problem and the magnitude thereof, are essential components when devising programs to cater for the needy, we must not forget to also include an element of outreach at the core of our plans for the less fortunate ones. It is contextually relevant to recall that during the reign of Imām ‘Alī (AS) in Kufa, no poor slept hungry. Many of the Kufan poor had simply resigned to their poor fate and only became recipients of Imām’s benevolence through his outreach.

The gulf between the haves and have-nots is not as wide within our community as it is elsewhere. But instead of being a source of contentment, this disparity between our and others’ numbers should only invoke additional responsibilities into our collective resolve to help other communities as well as ours. It’s helpful to recall that social contexts define narratives and generate best practices that subsequently help the wider society foster social cohesion.

Among the inherent features of our community is its approach to adapt, engage and cooperate with the surrounding communities where we settle. These have always been of mutual benefit. In the discourse of poverty eradication, our approach has evolved from mere ‘problem solving’ to building up a ‘capacity to solve’ the problems. This ‘capacity-building for sustainable development’ model, which we have devised, is being widely shared with, and successfully executed by, some of the other communities with which we interact.

It is indeed heartening that all the key stakeholders of our global community – the religious authorities, the leaders at the regional and Jamaat levels, as well as the ordinary members of the community – are either aware of the sorry plight we are mired in or are actively engaged in addressing it by making a difference at the field level. It is this very appreciation which spurs solace into the communal psyche that our determined spirit to help will ultimately trump against the encroaching poverty in all its multifaceted forms. Bashir Damjibashirdamji@me.comThe Editor

Invitations to contributeOur next edition of the Insight magazine will have a specific focus on the individuals who go that extra mile for us – volunteers, in whatsoever fields. We invite articles about Volunteers as well as about other topics. The deadline for submitting articles is 15th June 2014 and should be sent to Insight@world-federation.org.Wasalaam.The Editor

The Flame of Hope Amid a Dystopian Picture: …The Spirit to help trumps the Capacity to do so

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I’d like you to imagine a certain household. It has ten members, of varying races, religions, ages and nationalities. In this house, two people throw away lots of food each day; whilst another two go to sleep hungry, night after night. Of the ten householders, three residents own 95% of the total wealth, whilst some of the remaining residents live a hand-to-mouth existence. One resident has actually attacked eight of the other residents in his lifetime. Surprisingly, four residents aren’t allowed to use the bathroom, or get clean water from the kitchen. This, by any sensible standard, is a very dysfunctional household. It would be likely that the police and other authorities such as the national social services would be involved. The adults of the family would likely be imprisoned and the children re-housed. A household like this would appear on global news outlets and meet with universal condemnation. The disappointing reality is that the household described is just a scaled down version of the earth on which we live, our global household. A world which is extremely unequal: each nation looking after its self interest and not dealing with the pressing, global issues that affect millions of people across the world.

Inequality can develop in market economies rapidly - in China, which only opened up markets to private enterprise in the 1980s and 1990s, the top 10% now take home nearly 60% of the national income. The facts relating to

global inequality are terrible and do not bear repeating, but what is truly shocking is the lack of attention this issue obtains on a day-to-day basis. The causes of persistent inequality are varied. Although some causes are natural – for example, droughts – the sad reality is that man-made causes are not being addressed. The key issue is the cyclicality of poverty, which can keep generation after generation trapped. Poor household wealth can mean necessary home improvements are delayed, simple items like blankets are not purchased and important childhood vaccinations missed. This can lead to time spent unwell, which would have been better spent in school or at work. Another issue is the lack of simple safety nets for the very poor. People living a hand-to-mouth existence are unlikely to be able to save or buy insurance. So when disaster strikes, such as a house-fire or an earthquake, they cannot recover from these external shocks. The persistence of income inequality can last hundreds of years. Research in the UK by author Kevin Cahill, has shown that 1% of the population owns 70% of the land. According to him, much of this inequality can be traced back to William the Conqueror, who invaded England in 1066. The next year, he declared all of England to be his personal property, and split all the land amongst his nobles. To quote the Guardian, a leading British newspaper: “The dukes and earls who still own so much of the nation’s land, and who feature every year on the breathless rich lists, are the beneficiaries of this astonishing land grab.” It is clearly not beyond our ability to deal with this issue. We have come together to eradicate smallpox across the globe, which has saved and improved millions of lives. This process took 20 years to accomplish after the World Health

Organisation accepted the challenge, though the vaccine had been discovered 160 years prior. A solution to the issue of extreme poverty would be a mandatory transfer of wealth from the super-rich. Oxfam, the UK-based anti-poverty charity, released a research report earlier this year, stating that the 2012 income of the richest 100 people would be “enough to make extreme poverty history, four times over.” This fact bears a moment’s reflection: extreme poverty could be eradicated permanently if a few dozen individuals gave up one year’s income. The world of business has achieved wonderful things and changed countless lives. The mobile phone was first demonstrated in 1973, weighed 1 kilogram and cost $3,995. By 2012, it was estimated that more people had mobile phone subscriptions than toothbrushes. An alternative solution to transferring wealth from the ultra-rich to the ultra-poor would be to incentivise commercial enterprise to deliver the solutions required to tackle poverty and let businesses innovate solutions. The latter approach has been used by the Bill & Melina Gates Foundation. Set up by the (now retired) owner of Microsoft, the foundation aims to create markets by incentivizing profit-making companies to produce vaccines to inoculate individuals against harmful diseases. As a global community, we have become accustomed to the fact that there are those who enjoy extreme wealth whilst others remain in dire poverty. Simply put, this is not a reality we have to accept but a choice we are making.Human beings have tunnelled through the deepest mountains, launched complex machines into space and conquered the greatest peaks. Unless we, as a global community, realise this task surpasses any other in importance, this sad reality will persist. Until then, we will all have to do our bit to change lives.

This fact bears a moment’s reflection: extreme poverty could be eradicated permanently if a few dozen individuals gave up one year’s income.

Our functionalHousehold

DysBy Sajjad Hassam

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One night while driving home from the mosque, my husband and I were reflecting on the theme of the evening’s lecture, ‘Charity and the Importance of sharing our wealth with the less fortunate’, with our two children. My then six-year-old son asked us, “Why do we give to the poor?” After providing him with a simple explanation, he commented: “then we should give more to the poor.” He paused, and then continued, “we should give all the money we make to the poor.” Still processing his thoughts, my son exclaimed: “But wait, there’s a problem with that; if we give all of our money to the poor, then we will be poor!”

Philanthropy means caring for, nourishing, improving, and enhancing the quality of life for all of God’s creation. Just as God is our provider and takes care of our needs, He has also breathed this quality of His into each human being so that, we too have the ability to care for others. Whether we are philanthropic with our time, our wealth, our actions or with our words, we all have the capacity to make a positive difference in each other’s lives; and the best time to nurture this gift is in childhood.

The Holy Prophet (SAW) has said: “The similitude of one who learns in his childhood is like carving on stone, whereas the similitude of one who learns in old age is like writing on water.” (Bihar al Anwar, vol 1, p. 222, no. 6)

When we facilitate the learning and development of human virtues such as compassion, sacrifice and generosity in a child, we are allowing this child to realize, grow and blossom into a true humanitarian. No doubt this will take years, but the payback will carry him/her into the hereafter. And in our efforts to help nurture the values of philanthropy in our children’s hearts, not only are we polishing these virtues within ourselves, but we are also passing on the philanthropic torch to our children, who will in turn pass it on to their own children. And this makes it all worth it.

Philanthropy prepares children for the hereafterIn his book, The Beauty of Charity, Ahmed Ali al-Kuwaity writes: “The great religion of Islam has only come for the benefit of mankind, and one of God’s mercies on us is that He has opened for us a great door of opportunity of doing good deeds which remains open even after death. The key to this door is through charity and sacrifice.” As Muslims, we know that we have been created

for the next world and not for this world. We are in a transient place, a place which is a path to the Hereafter. Charity helps us to prepare for the next world, and when we raise children who are philanthropic in nature, we are preparing them for the Hereafter.

The Holy Quran repeatedly talks about the importance of charity and being philanthropic in our actions. In Surat al-Munafiqun, verse 10 of The Holy Quran, God says: “Spend from what We have provided you, before death comes to any of you, whereat he will say, ‘My Lord, if only You had respited me for a short time so that I could give charity and become one of the righteous!’”

Moreover, The Holy Prophet (s) has stressed the need to nurture this quality in childhood when he said: “A man giving in alms one piece of silver in his lifetime is better for him than giving one hundred when about to die.” Giving charity is all about being good to others. The Holy Prophet has left us with so many examples where he has narrated, “To meet friends cheerfully and invite them to a feast are charitable acts.” Another example is found in the narration, “To extend consideration towards neighbors and send them presents are charitable acts.”

The Ahlul Bayt (AS) spent their lives emphasizing the urgency of doing good in this world to reap the harvest in the hereafter. Guiding our children towards habitually contributing some of their time and perhaps their birthday or Eid money towards projects such as planting a tree in their back yard, building a well for those who have no access to clean water or volunteering in their madrasah are all ways in which we can promote the work of the Ahlul Bayt (as). In the city of Kufa, Imam Ali would often be heard in the night cautioning the people in a loud voice to “Prepare for a

journey and do good deeds with what you have been blessed, for what lies in front is a difficult road full of obstacles and frightening junctions from which there is no escape.” (Al Bihar, Vol. 71, Page 176)

It takes a village to raise a childHow can we instill a sense of charity and social responsibility in children that will make a difference in their thinking and in their behavior? Whether we are parents, teachers, grandparents, or community leaders, we all play a critical role in the positive development of the children with whom we interact. What we say, how we say it, what we do; all have an impression on the choices they will make during their lifetimes.

Here are some ideas for cultivating the seeds of philanthropy in your children’s hearts:

• As role models - We can set examples of philanthropic behavior as a part of everyday life. When a child sees an adult share, listen, or be kind to others, he in turn learns compassion. When a child sees an adult give up their seat to an elderly person, he learns sacrifice. When a child sees an adult make a donation to the food bank, he learns generosity.

• Create volunteer opportunities – Research shows that children who volunteer at an earlier age than adolescence are more likely to grow up to be philanthropic adults (Benson & Roehlkepartain, 1993). Volunteering allows children to develop psychologically by enhancing their self-esteem and sense of responsibility. It allows them to also develop socially and intellectually. If they have the opportunity to experience helping others, they will learn to feel empathy for those in need and will believe they can make a difference. As a family or a community, find a project like feeding the

Philanthropic InstinctBy Kaniz BhimaniInternational Relief and Development The World Federation

The similitude of one who learns in his childhood is like carving on stone, whereas the similitude of one who learns in old age is like writing on water

in Children

Nurturing the

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homeless in your city by making sandwiches and delivering them to the deserving. As a teacher, raise awareness about the plight of hungry children in rural Kenya to your students and plan an activity that you can do as a class to make a difference. As a community leader, delegate work to the children in your community to involve them in different ways.

• Teach financial values - Ellen Rem¬mer of The Philanthropic Initiative, in a paper entitled, ‘Raising Children with Philanthropic Values’, emphasizes the benefits of a ‘3-part allowance’, with equal amounts set aside each week for spending, saving and giving. Accord¬ing to Remmer, “This will reinforce the importance of saving and giving and also will provide early practice in money management. Once or twice a year, talk with your child about giving and help identify possible recipients.”

• Engage children in philanthropic decisions – As children get older, they will begin to develop their own inter¬ests. Take this opportunity to guide your children into developing values and beliefs, which will guide their charitable giving. Help them to find causes that have meaning for them and find age appropriate ways for them to make a difference based upon their interests. Do research with your children about different causes. For example, if they love animals, go to your local animal shelter and learn more about their work. Ask these shelters if there are any clubs or volunteer programs available for children to join. Encourage your children’s interests, even if they are different from your own and work together on projects wherein the kids have input and decision making opportunities.• Open a bank account for charitable giving – Opening a separate account for charitable giving in your family’s name allows your children to play a year-round active role in the family’s philanthropic objectives. This first-hand experience of holding regular family meetings to discuss the different charities you could support together, how they meet your values and beliefs and how much you wish to contribute from this account is an unquestionably priceless experience for the whole family.

The World Federation supports young and budding philanthropists. As a Khoja Shia Ithna Asheri Muslim community, The World Federation is tremendously heartened by the level of philanthropy and charity carried out by our elders and younger generations alike. It is with this unrelenting support that we are able to make a difference as a community in the lives of so many people. This concern for the welfare of others is a trademark of this community and we must do everything we can to keep this tradition alive.

Children around the world have played an active role in supporting the charitable work of The World Federation. Whether children are raising money for the Hadith-E-Kisa Blanket Drive to gift warm blankets to people suffering in cold temperatures or raising awareness of the hungry families living in refugee camps in Gaza, these children are making a difference – one life at a time. When a child sitting in Europe learns that another child half way around the world has nothing to eat all day because his parents cannot afford a simple meal, it’s this child’s empathy that drives him/her to do something about it. We need to keep this momentum going.The World Federation is a community organization that supports the philanthropic development of all children and youth in our communities across the world. International Relief and Development is the humanitarian arm of The World Federation, whose mission it is to serve humanity through various relief and aid initiatives. We are very blessed to be working with so many children, families and community groups to help them achieve their charitable goals. To learn more about our projects and how your children can make a difference in another person’s life, please email: relief@world-federation.org

ConclusionEvery child has the capacity to become the greatest philanthropist he or she can be to the best of their abilities. As parents, teachers and leaders, it’s up to us to encourage and empower all the children around us to reach for this star that will bring them light in the next world. The advantage of starting at an early age is that children are already empathetic and bighearted and it is easy for them to adapt into being charitable in nature. The challenge of starting later is that, as they grow, their natural urge to be selfish begins to set in.

“My Allah! Make long their lives for me, increase their terms, bring up the smallest for me, strengthen the weakest for me, rectify for me their bodies, their religious dedication, and their moral traits; make them well in their souls, their limbs, and everything that concerns me of their affair, and pour out for me and upon my hand their provisions.” (from Imam Ali Zainul Abideen’s Prayer for Children)

By Kaniz BhimaniInternational Relief and Development The World Federation

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Poverty alleviation from our community is possible if we all work together.

The World Bank defines ‘poverty’ as pronounced deprivation in well-being, and comprises of many dimensions. It includes low incomes and the inability to acquire the basic goods and services necessary for survival with dignity. Poverty also encompasses low levels of health and education, poor access to clean water and sanitation, inadequate physical security, lack of a public voice, and insufficient capacity and opportunity to better one’s life.

‘Absolute Poverty’ refers to the deprivation of basic human needs, which commonly includes

food, water, sanitation, clothing, shelter, health care and education. ‘Relative Poverty’ is defined as economic inequality in the location or society in which people live.

For much of history, poverty was considered largely inevitable as traditional methods of producing various goods made it economically impossible to provide an entire population with a comfortable standard of living. It was only after the industrial revolution and the introduction of mass production that made capital increasingly more affordable and accessible. Sadly, today about 25,000 people die every day of hunger or hunger-related causes, according to the United Nations. This amounts to one person every three and a half seconds. Yet there is an abundance of food in the world to feed every person. The dilemma is that hungry people are confined to severe poverty and don’t have the money to buy enough food. Being persistently malnourished, they become weaker and often sick. This makes them progressively less able to work, which then makes them even poorer and hungrier. This cyclical process often continues until death for them and their families.

Our worldwide community is not also immune to these levels of poverty. An estimated 150,000

people make up the Khoja Shia Ithna Asheri Muslim community globally. This conservative figure amounts to approximately 25,000 families spread across seven continents. Our rough estimates show that about 20 per cent of these families are struggling with poverty. Of these 5,000 families, a maximum of 1,000 are living in Africa and the remaining 4,000 are mostly spread across India and Pakistan. Whilst families living in Europe and North America are not exempt from the grips of poverty, they are at least fortunate to have some government aid available to fall back on. Although this data is good for us to embark on a program for eradication of poverty within our community, there is a need to carry out an extensive study to obtain more accurate statistics on poverty in the Khoja Shia Ithna Asheri Muslim community to better understand this problem and to find realistic and long term solutions to help these families.

Why must some of our Khoja Shia families live in these types of dwellings?

Poverty reduction is an important goal of The World Federation along with many other international organizations such as the United

The Holy Prophet (S) said, ‘The one who grants the need of a fellow believing brother is as one who has worshipped Allah his entire life.’

Poverty Alleviation in the KSI Community: A Key ‘World Federation’ Project

By Dr. Asgarali MoledinaPresidentThe World Federation

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An estimated 150,000 people make up the Khoja Shia Ithna Asheri Muslim community globally....estimates show that about 20 per cent of these families are struggling with poverty.

Nations and the World Bank. The World Bank estimated 1.29 billion people worldwide were living in absolute poverty (less than $1.25 USD per day) in 2008. Of these, about 400 million people lived in India. Since its inception, The World Federation has always cared for those people struggling with poverty and has over time developed effective programs to do its part in alleviating the pangs of poverty. Initiatives such as microfinance, food ration programs, food for education and education schemes are in place to help families break out of this vicious circle. Despite the wonderful successes these projects have achieved, much critical work remains - especially in the area of assisting individuals and families in the Khoja Shia Ithna Asheri Muslim community to overcome poverty. The World Federation is fully committed to working with its Regional Federations to alleviate and even eradicate poverty within our community over the next 10 years.

In November 2012, at the 4th Executive Council Meeting of The World Federation of KSIMC for the term 2011 to 2014, one of the highlights was a forum on the eradication of poverty within the Khoja Shia Ithna Asheri community. Delegates from around the world participated in this discussion which focussed on understanding the definition of poverty as well as developing a vision statement to eradicate poverty from our community within the next 15 years. Given that individual Jamaats are frequently on the frontlines of addressing poverty in their respective communities, success stories were heard from these delegates about their past and how they overcame poverty. Towards the end of the forum, delegates had a deeper understanding of the magnitude of the problem and the wide scope of potential solutions. As a result of this debate, a draft vision statement and a draft set of objectives was agreed upon; but not finalised. This will now be sent via the Regional Federations for consultation within the community. Thereafter a paper with the vision, objectives and potential solutions will be tabled at the next Executive Council meeting for adoption. Providing descent housing and education combined would allow this program to succeed.

In the meantime, the seeds of change are beginning to spread. Many Jamaats across Africa, India and Pakistan have already started to address the poverty problems within their communities and have initiated programs which aim to raise income levels of struggling families. Some of these Jamaats include Dar es Salaam, Mombasa, Bhavnagar and Karachi. For instance, in the aftermath of the 26 January 2001 earthquake in Kutch and Gujarat, much reconstruction took place and families were provided with descent housing. Nevertheless, much more needs to be done in these areas to

house families who still do not have habitable homes.

Indeed many of these Jamaats have already started programs of providing housing either on a welfare basis or tenant purchase schemes, as the cost of descent housing is one of the key expenses for any family. The ambitious Mombasa Housing and Community Complex launched in Mombasa - Kenya in September 2012, is one of the most practical examples of this program in action. Dar-es-salaam Jamaat has achieved considerable success in moving people out of difficult financial situations by providing them better job opportunities, augmentation of their income by providing tools for earning extra income, providing well monitored business loans and introducing various programs to motivate and build the capacities of these deserving individuals and families. Whilst it is truly encouraging to see and feel the momentum building, we need to work even harder and in unison on a much larger scale to drive this positive energy to include all Jamaats globally. By pooling together our efforts and our resources, we can make the pains of poverty, history in our community.

A struggling family in Africa may require anywhere from $10,000 to $20,000 USD to help them set up a small business so that they can become financially self reliant. To help the same family in India or Pakistan, the amount of financial capital may be much lower. Whatever the resources needed, we need to engage the full cooperation of all of our Jamaats to gather the necessary data and help chart a plan forward.

This plan may include the establishment of a committee of volunteers or even paid staff in each community to set up and execute specific aid programs.

Let us not forget, there are many middle income families who find it very difficult to afford the expenses of their children’s weddings or tuition fees for higher education. Most of these families will never ask for assistance and this program should also be offered to them also.

The World Federation is working together with its regions and their constituent Jamaats to make this program a reality. We stand convinced that this mission cannot succeed single handedly and we will have to work together with the individual Jamaats to achieve success. Let us change the lives of so many of our families for the better so that they are financially more secure - this is possible. Let us all work hand in hand to forge ourselves into a better more spiritual society by helping those who need it most.

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Last year, I was blessed with the opportunity to study for a semester in Dubai. My experience was living a beautiful dream filled with learning Arabic, reading about Islam and its architecture, watching the universe from the top of Burj Khalifa, savoring Middle Eastern sweets, and lounging on serene beaches. During my stay there, I visited Global Village, a large fair where vendors from different countries worldwide bring food and goods to sell to locals, tourists, and expats in Dubai. My camera was switched on, ready to capture forever any scene interesting that encountered my eyes. Little was I prepared to witness a boy, perhaps sixteen years of age, pushing a heavy garbage can, looking miniscule in front of the grand replica of China.

Looking back at this picture reminds me of all the men, women, and children who work day and night as laborers and live in crowded slums in the magnificent city of Dubai. Often, the term poverty evokes in people the image of Africa, but if we look more closely in richer cities like New York, we find it present, possibly not as noticeable to the eye. Is that because we choose not to look? Or we see but choose not to act?Regardless of what we do not do, I would like to discuss the opposite end of the spectrum today in order to understand what we should do. Why should we give? Are there any health benefits, physical or mental? Why do certain people give more than others? Is there a difference between giving time and giving money? How can we motivate more individuals to give? Several times, we have heard about the importance of charity in the Qur’an. For example, here is an excerpt from Surah Baqarah, verse 272: “…And whatever wealth you give away goes to your own benefit…” Besides being rewarded in the Hereafter, are there any monetary benefits we receive in the present world? The more frequently you give, the higher you will find your subjective well-being to be. Recent research through fMRIs portray that reward centers in the brain are activated when people help a charity and this often leads to a rush of happiness (Harbaugh et. al., 2007). Human nature deems that we follow sources that make us happy. Thus, we can infer that those who give to charity feel happy and in order to maintain the feeling of contentment, they are more likely to give again in the future. In this manner, such people create a cycle of giving and gaining joy.Is there a difference between giving money and giving time? People who gave money (donors)

were 43% more likely to report they were happy in comparison to non-donors while people who gave time (volunteers) were 42% more likely to report they were happy than non-volunteers (Brooks, 2007). The same researcher found that donors were 25% more likely to have excellent/good health than non-donors while volunteers were 29% more likely to have excellent/good health than non-volunteers. Therefore, there does not seem to be major differences between giving money and time, but the positive correlations are evident.In comparison, there is a large difference in health outcomes between givers and receivers. Those who give have higher positive results such as “relief from depression, weight control, immune system improvements, chronic pain reduction, lower blood pressure, and reduced symptoms of indigestion, asthma, and arthritis” (Brooks, 2007). You may choose to give money or time, but ultimately, you are the one who will be receiving the largest benefits. Alright, the Qur’an promises us happiness in this world and the Hereafter, but what about financial prosperity? In 2000, a study was conducted with 41 communities in 29 American states, wherein researchers found that a $1 increase in giving to charity led to a $3.75 increase in average household income (Brooks, 2007). What Islam told us a long time ago, science is now catching up and supporting those facts. First of all, one of the most important factors that may have led to increased wealth is the blessing of Allāh when He is pleased with you. Secondly, the reason the authors argue for is that charity increases self-efficacy, the idea that you are a useful and productive member of

society. Realizing that you can support others leads to becoming more confident, having higher motivation to work harder in life which results in higher income. Now that we are better aware of the mental, physical, and monetary benefits of charity, let us ponder upon how to inspire more people to give. We can do this by looking at the psychological perspective. The most dominant reason of giving is because one is requested to do so (Liu and Aaker,

2008). This is also known as the question-behavior effect. If you ask someone to purchase an item (or give money or time for a certain reason), that person will have a much higher chance of doing so in the next six months. So, we must continue fundraisers and request people to give to help eradicate poverty at a faster pace. What is the most effective method of asking people to give? Make each request personalized because it tends to activate the identity-based motivation model (IBM) (Aaker and Akutsu, 2009). There are three factors that IBM bases on personal and social identity that are involved during the process of giving. First, identity is malleable. Instead of simply asking, “Will you help?” it is better to ask, “Will you help X charity?” Doing this will speak to a person’s familial identity (his family member may have had cancer), community identity (he may be a member of that organization), or personal identity (he may think that organization does interesting work). In turn, giving will shape that person’s identity if he chooses to give out of happiness, not guilt or embarrassment. The second factor involves identity and action-readiness. In cultures where independence is emphasized, personal identity will motivate people to give more than social identity. The opposite would hold true in cultures where interdependence is stressed. The third factor includes identity and procedural-readiness. We should ask, “Would you be willing in joining others to donate time or money to X charity?”In conclusion, poverty exists in each of our communities, whether that involves levels of income, education, or piety. Poverty may be subtle or obvious depending on where you live. Religious, medical, and psychological professionals share a common message: give. Liu and Aaker (2008) found that although for most people time and money seemed interchangeable, more individuals chose to devote time when they were invested in the cause. Financial assistance will undoubtedly give peace of mind to receivers, but spending time with families and children will also give them peace of heart. They will know more deeply that you care. A single step you take today could help transform the life of a teenager who is sacrificing his education to earn a few dirhams to support his family back home. Give today.

ReferencesAaker, J. L. & Akutsu, S. (2009). Why do people give? The role of identity in giving. Journal of Consumer Psychology, 19, 267-270.Brooks, A. C. (2007). Does giving make us prosperous? Journal of Economics and Finance, 31 (3), 403-411.Harbaugh, W. T. et al. (2007). “Neural responses to taxation and voluntary giving reveal motives for charitable donations.” Science, 316.Liu, W. & Aaker, J. (2008). The happiness of giving: The time-ask effect. Journal of Consumer Research, 35, 543-557.

The Psychology of Giving

The more frequently you give, the higher you will find your subjective well-being to be.

By Qurat-ul-ain Gulamhussein

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It is innate within each of us to be concerned about the plight of the underprivileged. The real challenge is how best to transform this concern into meaningful action. My personal journey towards meaningful action started at home, where my brothers and I were empowered by our parents and grandparents to find sustainable solutions to problems affecting our communities worldwide. However, it is easy to become paralysed by the scale of the challenges or be confused about where to start – from illiteracy to child exploitation, world conflicts, and poor health. However, with the insight of Uncle Muhsin Dharamsi during a visit to Gujarat, India in 2008, I was able to appreciate how each of our challenges can be obviated through simple, committed interventions. Those interested in philanthropy or poverty affliction need not be multi-millionaires or full-time aid workers. The easiest way is to pick a specific set of tractable problems and think carefully about the most effective way of solving it using limited resources. For example, on a subsequent visit to Maharashtra, India I noticed that very few students had a proper place to study in the evenings, despite

high investment in their schooling. It was important for me to analyse by taking birds-eye view of the situation, and then making a firm action towards establishing dedicated study spaces for students to use in the evenings. I was able to share this vision with philanthropists who are Alhamdulillah numerous and always ready to act.

For those who are interested in this type of work I firmly believe that the most successful interventions are those where the altruistic individual(s) dedicate their time by focusing on a few projects, preferably aligned to their area of expertise rather than spreading themselves too thin by making cursory contributions to too many problems. Alongside a commitment towards action, we desperately need to raise the quality of our contribution – voluntary work requires as much (if not more) technical knowledge as our professional lives, dedicated commitment and a long-term approach rather than short-term CV/resume building.

It is my hope that people reading this article will also appreciate that my first foray was

before the age of 18 – highlighting that age (young and old) is no barrier to taking part. Our eventual contribution may not be the one we first envisaged nor make the headlines, but it may very well be where the need is greatest and which others have overlooked. In short, our worldwide community is at a juncture where there is a wealth of expertise, enthusiasm and energy from within; we just need to carefully evaluate how best we can deploy our existing resources (time, expertise, contacts, ideas) and make the most of our evidence-based education. It is not simply a case of donating money or painting school buildings and waiting for results in a hands-off manner. Provided we are sincere in our attempts, I firmly believe that all our existing challenges are surmountable, for, in the words of Maulana Dr. Kalbe Sadiq (on a recent visit to Lucknow), ‘with the help of the Almighty all things are possible’.

For critical comments, ideas or to continue the discussion, please email on husain.khaki@doctors.org.uk

Philanthropy Through Simple, Sustainable Solutions By Husain Khakhi

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Health and poverty are inextricably linked, each affecting the other. As levels of poverty increase, there are imposed limitations on access to medical resources which leads to a cost on health. Conversely, when an injection of medical aid is introduced to an area, whether through tangible aid or information and education, it is a certain way to reduce poverty. Although risk factors for poor health transform over time, they tend to be clustered disproportionally at the lower end of the social hierarchy. The wealthy are able to maintain appropriate levels of wellbeing and scathe off certain afflictions through a multitude of methods.Until the 19th century, deaths of infants, children and mothers were commonplace worldwide. Poor nourishment left most people stunted and physically weak in comparison to today’s standards. Communicable diseases such as smallpox, measles and tuberculosis (TB) decimated entire communities and left many people scarred and crippled. Life expectancy was low throughout the world. Between 1600 and 1840, women in the UK had the world’s highest life expectancy of between 35 and 40, less than half of what it is today. This has changed dramatically and rapidly through better nutrition and overall health and living conditions, leading to lower mortality rates and increased life expectancy. A general trend has occurred in the global life expectancy of about 2.5 years per decade with the current average being over 80 years. However this has not been a uniform increase globally.

Improved health conditions and better living has resulted in ever improving statistics in the high-income countries, however this pattern has not continued within the impoverished areas of sub-Saharan Africa and South Asia where life expectancies are still in the mid to low 40s. A woman’s risk of death at child birth can increase up to 79 times depending upon where she lives and her socio-economic background. Such health inequalities can be almost wholly attributed to economic imbalance. Such statistics do not adequately cater for regional variations as the figures could be far poorer in isolated areas.One striking point is that in the areas where poverty is rife, leading to poorer health and increased mortality rates, there is far greater importance on health as an economic asset; whereas in those wealthier countries, there is much less importance on health being a factor

for financial security. Ill health can lead to lost income and elevated health costs, which in turn may lead to time being taken away from schooling - this lack of education then leads to greater poverty bringing about limited access to health care. This cyclical process will continue until one of either factor is eliminated either poverty or poor access to health care.

A pertinent example of illness that is only present through the presence of poverty is malaria. The ease at which anti-malarial medication can be found in the more economically stable areas is vastly contrasting to the scarcity of such drugs and preventative measures of this disease in

the poorer areas. Malaria has been present for thousands of years, Hippocrates described it using terms such as periodic fevers and initial rigors followed by sweating. It has also been found in ancient Indian medical literature where it has been termed as the most dreaded affliction and has even been attributed to the anger of the god Shiva. It was much later on, in 1880 and soon after, that it was discovered that malaria was a parasite and that it would transfer between humans via insects, namely the mosquito. Malaria

is still responsible for approximately 1 million deaths per year (3000 per day) and has been increasing in prevalence over the past 35 years. The spread of malaria can effectively be halted through the use of antimalarial medications and insecticidal bed netting; however both of these items can prove to be too costly in communities where malaria is found to be present. Examples have been shown in recent history where, in areas who have had a major investment of insecticidal bed nets have demonstrated a dramatic reduction in the prevalence of the disease. Malaria is only one of a plethora of example of illnesses that have greater prevalence in poverty stricken areas.

Through the investment of time and money in areas in which poverty and poor health are rife, it will be possible to eradicate the inconsistencies that exist from an area of economic and social development to those areas in financial loss and widespread illness. Our global community has always been at the forefront of campaigns that assist in this cause and it is only through our collective support in such causes can we resolve such disparity.

Health & Poverty Hasnain Ramji

One striking point is that in the areas where poverty is rife... there is far greater importance on health as an economic asset; whereas in those wealthier countries, there is much less importance on health being a factor for financial security.

‘It is a trite saying that one half of the world knows not how the other lives. Who can say what sores might be healed, what hurts solved, were the doings of each half of the world’s inhabitants un-derstood and appreciated by the other?’ - Mahatma Ghandi, 1906

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Many individuals believe that poverty can be non-existent in our community but contrary to popular belief it exists. Poverty occurs when individuals are unable to satisfy their basic needs, which leads to a depravation and a decline in normal standard of living. Of recent unknown to many, this circle of poverty has fettered in our community in Dar es Salaam and is the root of helplessness in improving the standard of living. This helpless condition has raised concern among many to address this situation.This is a very troubling fact, thus the questions posed are:1. Who are these people?2. What critical components have contributed to the increase levels of poverty in our community?

1. Working-poor…These aren’t technically poor, but whose income fails to cover their expenses, known as the “working-poor,” these are individuals and families who work full-time, but can’t cover medical expenses if an emergency arises, and can’t pay school fees or buy school supplies or extra clothing for a child starting school. Dar es salaam’s high costs of living has an effect as well: They are technically “making it,” but if an unforeseen expense or job layoff comes along, they are unable to swallow the circumstance and are at risk for losing their apartment, buying food and falling through the cracks completely and slide into poverty trap.At the same time we have to remember that this is also due to economic, structural, and cultural factors causing the community to be trapped in a circle of poverty.

2. Cause & effect..Over the past 25 years significant structural changes have occurred in the community that have influenced poverty, making current-day poverty different in some ways from poverty just a few decades ago.In Dar es Salaam, with the exception of those in business, the only way for most individuals to avoid poverty is to find employment.Factors that affect are the declining of employment opportunity, stagnant wages, family composition, inferior education, and the increase in indigenous businesses.But the most crucial factor has been the sudden changes in transformations of undoing our economic domination of retail and wholesale trade and this assumes a new dimension when we speak of poverty in the community. Over the years I had the opportunity to meet various families that are receiving handouts from Jamaat and individuals. I was able to talk to the welfare committee of Dar es salaam Jamaat and some of the recipients about their sliding into

such a trap of poverty and I quickly realized that many of them fell into this trap due to several reasons like…

Education: A person that does not receive an education is more likely not to receive a desirable income that would ultimately allow them to obtain all of the basic necessities needed to survive. Consequently, those without an education bring their family into a never ending cycle of poverty. This is not to say that those without an education will automatically live poverty, but it does place individuals at a higher risk of living below the poverty level.

Family structure: Over the course of history the family composition in the community has changed drastically. No longer is the extended family structure considered the norm to provide the basic necessities for family. When there is only one adult bread earner who has to face the strain of looking after the family. In recent times for example divorce has the ability to cause great discrepancy in a household’s income. Of recent in our community the divorce-a taboo subject- pushes the burden more on single parents income and takes away the well being of children thus pushing them into poverty.

Economic: Similarly in the business sector there is stiff competition from the ever expanding indigenous trading community. Whilst many years ago the business was confined to in central Dar es Salaam where our community resides, now you find the locals have opened business in the nook and corner of the city. This unfortunately has brought many small traders to close shop and be employed in informal sectors drawing less salary and thus bearing the burden of sliding further into poverty.Housing: The housing shortage in Dar es Salaam has exasperated the situation. Historically many of our community brethren were living in houses that were low rental due to acquired properties- as in the socialist we were not allowed to own property, but suddenly this changed overnight after trade liberalization and subsequent free market economy and the rents shot up tremendously ,both in commercial as well as private, whilst the high rise syndrome meant many buildings were demolished thus pushing the tenants into expensive housing thus overstretching the budget. These and other factors like educational and medical expenses also create a great burden on the stagnant income.Welfare syndrome. Over the past few years it is no secret that more and more families are relying on welfare handouts from the Jamaat and private individuals. This has caused a great burden wholly

on a few and there is a danger of donor fatigue.

All said, the dimensions of poverty are many but a greater weight must be given to poor people’s crying out against the agony of deprivations of lack of work, the anxiety of insecurity and the frustration of attaining better standard of living.One could argue that the problem of poverty is universal - a growing divide between the rich and the poor. In our community in Dare s salaam the problem is deeper than this and poverty is just a surface issue or symptom of the problem.

An effective approach to the issue of poverty is one that encompasses all sectors of society.Any large-scale effort to address the pressing housing need, for example, absolutely depends on collaboration.

Unfortunately in the worst scenario a weakening belief in the power of leadership responses will be evident sooner and also bring growing cynicism in people; they will no longer believe positive change is possible. This will result in the breakdown or reduction of social interventions.

A SOLUTION…Everyone has to play a role….Let’s change the paradigm from a system built on poverty alleviation to one on poverty reduction. The solution is to think differently about the intervention. We want to see less poor.The leadership must begin to think of new ways to move people out of poverty. This includes helping people find jobs that pay a living wage, providing comprehensive extended benefits, and helping people find permanent rather than temporary housing.Welfare organizations need to formulate effective plan for the the intervention they make in moving people out of poverty.Thriving Business community members needs to be held accountable not only for the creation of jobs but also for ensuring that jobs pay a living wage and provide good benefits and security.

The World Federation & Africa Federation with the most developed organizational structures and strongest international networks and bestowed with the skilled human resources must deliberate on this issue in earnest and come up with concrete solution with the Jamaat. Indeed the challenge ahead is to think beyond the narrow disciplinary boundaries and face the problem in its totality.

(Husseinali Datoo is an Optometrist and ex-editor of FEDERATION SAMACHAR AND lives in Dar e salaam)Presently he is sectional secretary of Archives of AFRICA FEDERATION

Poverty in Our Midst: Case of Dar es SalaamBy Husseinali Datoo

Poverty is an issue that affects us and increased poverty tends to have a negative effect on our community.

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Zakira Nasimbai, could you please begin by telling us how long you have been volunteering for the community, how did you start volunteering, and how old were you?In the name of Allah, the Most Beneficent, the Most Merciful. All praises belong to the Lord of the worlds. May the Peace and blessings be upon our Master the Holy Prophet (SAW) and his immaculate Progeny. I will begin with a tradition from the Holy Prophet Muhammad (SAW) who had stated “One who knows himself will know his Lord” Thank you for giving me this opportunity for which I am truly humbled.

It goes back way too long! I started when I was just a child in Mombasa whereby I used to help in the mosque–anything to do with Muharram programmes. I would volunteer as a Sabeel, giving out Niyaz and whatever I could do in my little humble way. Then I went to Iran for further studies where I studied both at Tehran and Qom Seminaries. It important to point out that those were the days of the Islamic Revolution! My father was extremely anxious and I convinced him. I was a very adamant, very determined and passionate about religious studies and learning more about the core essence of our deen, especially the Qur’an and Ahlu’l Bayt (AS). I came back after few years whilst I still had a long way to go in terms of my deeper understanding of our faith.

I was quite fresh in promulgating the Madhab of Ahlu’l Bayt (AS). As one can appreciate, the journey towards Ilm and Ma’rifah of Allah SWT is a life-long undertaking. One can never proclaim that he/she has completed his/her studies. When I returned back to live with my parents in Nairobi, I again started to volunteer, this time for the Bilal Mission of Kenya, by giving religious education to the deprived local Shias in Nairobi. I also took the initiative to distribute water and food to communities in rural areas many of whom were very poor people and lived

in little huts. Empowering the local Shi’a sisters was my passion and we would always discuss our needs, as women, and advocated accessibility to, and enhancement of, education. I used to visit them, sit, chat and eat with them. I always wanted them to feel I was ‘part’ of them and not ‘apart’ from them. When they realised that I had studied in Qum and Tehran, they were trilled and would give that extra-special care to my advice, because that was when the Iranian Revolution was at its height.

You have been volunteering from such a young age! Did you manage to continue your contribution to the community even after you were married?When in Dar-es-Salam, I carried on volunteering. I volunteered with WIPAS and would also visit non-Muslims in villages at Kibaha where we were

also holding recitation of Dua Kumayl on regular basis for our African Shia sisters.I was also actively involved with our own community in Dar-es-Salam, by regularly conducting Qur’an Tafsīr classes and teaching in Madrasah. I used to be invited by the Tableegh committee to deliver lectures and travelled to different cities in Africa to deliver lectures as well. Alhamdulillah we were also organising youth programmes and spiritual retreats where I used to mentor and facilitate.

Masha ‘Allah you have volunteered for so many different initiatives - do you have a project that may have been particularly close to your heart? What made it special for you? When I look back over the years, I believe “Mujtaba” Magazine, which we started in Nairobi in 2002, stands out. Alhamdullillah I was one of

The Female Clerical Class of our Community: Zakira Nasim Walji PirmohammedInterview with Zakira Nasimbai discussing her contributions to the community (April 2014)By Afroze Zaidi-Jivraj

The Other Side of the Gold Coin: Our community is endowed with diverse talents and is always served by a rich pool of dedicated volunteers from both genders. In this section, we attempt to shed light to the services of our wom-enfolk and, in the process, not only appreciate the contribution of the subjects in their respective fields but also draw valuable inspiration thereof.In present issue we recount the story of a community Zakira that traces her upbringing, her pen-chant for religious studies and her unending thirst to serve. - Editor.

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its core founders and Editor-in-Chief. We had identified the need for a colourful magazine that would engage children in reading and be lots of fun for them. Given that many of the articles in the magazine were sourced from the Arabic version of the same magazine published in Qum, I was also translating. However, we didn’t want to replicate the Qom edition in its entirety and wanted our magazine to cater to the needs of our community. We started distributing the magazine to local Shias, schools, libraries and at book fairs. Mujtaba was a pilot project of the AhlulBayt Sisters Network (ABSN) in Nairobi, which I am also very proud of as its founding member. ABSN also released a series of books written by Bintul Huda, the great martyr and sister of Ayatullah Shahid Baqir Al Sadr, which I edited and translated into English.

On the Interfaith front, we linked with other non-Shia communities and collaborated with the Ismaili, Bohora and the Christian communities, especially on the birth anniversary of Lady Zahra (SA) which we celebrated as women’s day. The celebrations were held at KICC, Nairobi’s popular conference venue, and usually attracted around 2000 audience from all walks of life and both genders. At times, the celebration would coincide with the birth anniversary of Imam Khomeini (RA). We invited expert speakers who had studied the life of Sayyida Fatīma Al Zahra (SA). We would have competitions for essay writing, art, etc., as an incentive for the public and offered impressive prizes to the best talents. The first, second and third place winners would normally be given tickets to visit Iran. It was normally covered in national media whereby highlights of the celebrations and exhibitions featuring on the TV and newspapers.

You have done so much back in Africa, and I know that you have done a lot for the community since you have come to Birmingham as well. How would you compare the experience of volunteering in Africa and then volunteering in the UK?I think what was easier in Kenya was that we had a base; in ABSN we had a spiritual clinic which people could turn to whenever they needed help in terms of guidance, advice, counselling or consultancy. I was working with a very great scholar Sayyid Mourtadha Mourtadha, who was, and still is, the Director and patron of ABSN. When I compare it to Birmingham, I find it very challenging because although a lot can be done here, the drive and the passion that I had has slowly receded either due to not getting the same level of support or not having a strong base from where we could independently organise events and initiatives. Life here is more arduous whereby women increasingly have to adopt a multi-dimensional profile with family, children and work. So that may have been among the reasons why I felt that I couldn’t deliver to my full potential.

Alhamdulillah we launched SMUMS ‘Striving Mums Upbringing Mahdi’s Soldiers’ group in 2010. I was inspired to initiate SMUMS by

Orlando’s Mammas Group that I observed while reciting Majlis there during Ashra Zainabiyya the year before. These young mothers organised events and trips thereby integrating spirituality and parenting, building confidence in children and at the same time bringing them close to Allah SWT. On my return, I together with a few others started a similar group here. Since then we have engaged young mothers towards a lot of different spiritual and developmental courses. Initially I acted as a spiritual mentor and when I saw them performing well, I decided to direct my energy towards other initiatives.

I completed a certified course in life coaching and have been doing a lot of coaching over the phone with young people on a voluntary basis, trying to help individuals who need guidance in different areas of their lives.

I have also been helping Ahlul Bayt Society, ABSOC, at the Aston University and recently at Al Mahdi Institute by facilitating a part time course. I continue to share my knowledge through discourses and lectures within the local community as well as elsewhere in the UK.

It seems that there was a much stronger structure for voluntary activities in Africa than there is over here, even though you are still contributing a lot at an individual level. In terms of being more effective in our community service, what would your advice be?I personally feel there are a lot of silent mothers who are really suffering in terms of challenges with their spouses, children, youth issues, issues related to hard drugs, pre-marital affairs, alcoholism, promiscuous society at large etc. Our community should come out and discuss these issues proactively including from the pulpit. There is a communication breakdown, and we need to change our style of Tableegh. It would certainly be useful to have spiritual clinics in the mosque, with a few hours or days dedicated to parents who can come and discuss their challenges in privacy and, if need be, directed to respective sources of guidance and support. At present some of the suffering mums are either reluctant to seek help or prefer to seek from elsewhere thus these clinics would need to be

run professionally, maintain confidentiality and adhere to data protection acts.

Islam is all about Akhlaq and we need to support our children to build moral values. The youths are impressionable and need right direction and strong leadership from sincere people who are also approachable and empathetic.

We also need to be more proactive in reaching out beyond our own community by, for instance, organising assembly in schools and showing the Akhlaq of the Prophet (SAW), talking about Imam Husayn (AS) during Ashura and so on. In this way, our message will spread wider. Similarly we should adapt our use of media and reach out to non-Muslims by either opening or participating in Radio Stations & TV channels that are based on our values but reach a broader audience.

What do you feel you have gained from your volunteer work so far?When you serve His Cause, you should not expect material returns. Alhamdulillah I have gained a lot of love, unity and sisterhood. I was able to know and appreciate diverse people. Over the course of time, I have learned to be tolerant, sensitive, accommodating. I have also acquired leadership skills and the ability to work with a team. A quality that really helped me was patience. People will always come with different opinions and mindsets, so you have to be patient and listen actively before making judgments and must give everyone their individual rights and respect.

Some of the relationships you build last for much longer – I still get my copy of Mujtaba magazine, sometimes free. It has become a global magazine. I think of it as a little seed that has blossomed into such a beautiful tree, and when I see it continued growth, I feel the pleasure and satisfaction spiritually. My father was one of the biggest inspirations for me in the way he served the community, along with my mentor Sayyid Mourtadha Mourtadha because of whom I felt I could really achieve a lot and gained so much spiritual energy.

Thank you so much for your time today Sister Nasim! Do you have any final thoughts or words of advice for the readers?My final thought would be that no matter how busy we are with our own individual lives, Allah SW has given us time as one of our biggest blessings – it is our capital, and even if we can give only an hour a week, this would help. It doesn’t have to be very big. Volunteering can be for something very small and simple and still make a difference. As women, we have so much to offer; every woman has talents from which the community can benefit. As individuals we evolve and our existence is nothing but for the pleasure and sake of Allah SW that we become agents of God. When we volunteer, this is a contract that we make with Allah SW, and He will give us in many forms when we give our time for His pleasure.

As women, we have so much to offer; every woman has talents from which the community can benefit.

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In an era of political persecutions, competing discourses within the community and other multifaceted challenges from within and without, the Shia world is always in need of a leader who can deliver the polarized community during the extended concealment of the current Imām, Imām Mahdī (AS). More often than not, the strenuous task of guiding the community falls on the leading Marjā’ (Religious Authority) of the time. Besides the traditional role of supervising the Hawza Ilmiyya that has traditionally produced the scholars who serve the congregation across the world, the leading Marjā is thus also expected to provide augmented leadership to the global Shi’a community. In the face of the growing challenges from the varied sources, the Shi’a faithful do recourse to the Marāja (pl.Marjā) whose discernment is expected to steer the community during the trials of time.

The efficacy of a Marja’s leadership is increasingly being evaluated not only on the basis of his scholarly credentials (Ilm) or his moral probity (Taqwa) but also his aptitude to postulate apposite remedies for the pitfalls besetting the community he is serving. Shi’a scholars generally have, over the course of their troubled history, risen to the occasion and provided leadership when implored by the laymen community. Traditional Shi’i hagiography is replete with inspiring vignettes of scholars whose leadership has served the community for better when exposed to challenges. Some of these scholars have displayed fortitude even when personally being subject either of persecution by the political class or pestering from sections of the society they operate in or serve. One such Scholar whose prudence is contributed immensely to the survival of Hawza Ilmiyya of Najaf is Sayyīd Abū’l Qāssim Mūsawī al-Khū’ī (1899- 1992). Sayyid al- Khū’ī is widely accepted as one of the greatest scholar to emerge during the Ghayba of the twelfth Imām (AS). Shi’i’ encounter with history has had its fair share of ups and downs whereby its scholars and adherents have adapted to the historical contexts, at times with their precious lives. While the lack of critical space and flexibility has precluded Shi’ī scholars from the outset, it is very rare to note the confluence of multiple tribulations, from diverse sources, assailing Hawza Ilmiyya (and Marjaiyya), as was the case during the tenure of Sayyīd al-Khū’ī.

Iraq and Iran, the bedrock of Hawza Ilmiyya during much of the Ghayba, were experiencing turbulence within their respective political and social spaces, and later on against each other. These challenges coupled with the disparate,

and at times, contradictory demands from within the Shi’i community put a significant strain on Marjaiyya in general and Sayyid al-Khū’ī in particular.

Practicing and proselytizing one’s ideology in suboptimal climate is always a challenging task for any scholar and the task becomes murkier if the ideology being practiced/preached is either diametrically opposed to that of the perverse rulers or is perceived to undermine

the loci of their core authority. Baath party era Iraq is a classical example of such a state. Sayyid al-Khū’ī, politically and socially, did not have wider latitude and, as the Saddam-era archives lay bare, was systematically persecuted. Disseminating knowledge under the yoke of despotism while maintaining independence

and composure is, thus, never a small feat and al-Khū’ī, avuncular yet determined, went on to achieve precisely the same; and in the process give a new lifeline to Shi’i ecclesiastical seat he humbly occupied. Khu’i’s resplendent achievement is the survival of Hawza Ilmiyya -the cherished legacy of Shaykh at-Tusi, and through it, the training of a multitude of elite scholars. The reasonable cohesiveness prevalent in multi-ethnic and multi-sectarian Iraq, and indeed, the survival of independent Hawza Ilmiyya of Najaf (however diminished the number of its students) is indisputably the fruits of Sayyīd al-Khū’ī’s academic erudition and personal perseverance.

Post-Saddam Iraq’s tortuous road to political stability, economic recovery and social integration is served by al-Khū’ī’s legacy. His student, and the incumbent Marja, grand Ayatullāh Sistānī, has not departed from his mentor’s approach nor have other students of al-Khū’ī. Given the fact that Khū’ī’s students are currently in the top echelon of traditional scholarship and are settled across the globe, the effervescence of al-Khū’ī’s scholarship and style of leadership will continue to permeate Hawza Ilmiyya scene for much longer than was/is the case with his scholarly peers.

Like every year, On 22nd December 2012, al-Khui Foundation in London hosted a memorial service for the Sayyīd al-Khū’ī. Various scholars and members of different communities gathered to recount and cherish the life and legacy of departed Scholar, Sayyīd al-Khū’ī. Sayyīd Muhammad Mūsawī, the head of WABIL, started by recounting the personal connection he shared with the late Sayyīd al-Khū’ī and touched on the academic excellence of the later. He cited Sayyīd al-Khū’ī’s work, al-Bayān fī Tafsīr al-Qur’ān (Prolegomena to the Qur’an), and not only how has it laid to rest some of the misconceptions about the collection and canonization of the verses of the Divine Book, but also the fact that it has since become the core text book in Qur’anic science.

The next speaker to be invited was the author of the present article, Bashir Damji. He gave a presentation on the unique outlook of Marhum Ayatullah Sayyīd al-Khū’ī as deciphered from his monumental works in the fields of Ūsūl (jurisprudence), Tafsīr (al-Bayān cited above) and Rijāl (Mu’jam al-Rijāl al-Ḥadīth, Bibliographical Dictionary of Transmitters). The author argued that careful analysis of the works do reveal a unique methodology employed to advance sound arguments which are invariably enriched with abundant references. The author

Sayyīd al-Khū’ī : The Life & Legacy of Clerical Prodigy

the effervescence of al-Khū’ī’s scholarship and style of leadership will continue to permeate Hawza Ilmiyya scene for much longer...

By Bashir Damji

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By Bashir Damji

also underscored Sayyīd al-Khū’ī’s pioneering attempts to expand the purview of Marjaiyya beyond the narrow confines of the seminary cities and thereby closing the gap between the leader and the led. Sayyīd al-Khū’ī established and supported numerous religious centers, schools, hospitals, relief camps and other noble projects across the globe in spite of the relentless persecution he was subjected to at home.

Sayyid FāḤhil Milānī, the student and representative of the late Sayyīd al-Khū’ī recounted the immense contribution of Sayyīd al-Khū’ī in diverse areas, especially Shi’a scholarship. In addition, he shared instances of Sayyīd al-Khū’ī’s moral probity and sacrifices he and his family had to make in order to sustain the Hawza Ilmiyya and its fraternity. Sayyīd Milānī elaborated on the exaltation of the author

cited above, and how the legacy of Shaykh ḤūḤī, the founder of Hawza Ilmiyya Najaf, and that of the subsequent generations of scholars, is indebted to the fortitude of Ayatullah Sayyīd al-Khū’ī.Sayyīd MurtaḤa Kāshmirī, the representative of Ayatullah Sayyīd Sistānī, was the last speaker. Like those who preceded him to the podium, he too praised the life and legacy of Sayyīd al-Khū’ī. He went on to dispel myths about Sayyīd al-Khū’ī’s role in the political uprising in the southern Iraq during 1990s. According to him, the Shi’a uprising not only had the Marja’s full endorsement but also his active participation therein. Sayyīd Kāshmirī denounced the tendency of some people of giving credence to news prior to corroborating the same from reliable sources. He concluded the night’s proceedings by reminding the guests of the sufferings and sacrifices of the Ahlul Bayt (AS).With such high praise from prominent scholars and notable influence in academic world, Sayyīd al-Khū’ī has left a lasting impression on the Shi’a world. His unfortunate death bestows ideal context to the saying “Death of an ‘Alim (Scholar) is the death of ‘Alam (World)”

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IntroductionPeople are able to learn in a variety of ways. There are different theories of how people learn. It is very useful to consider the application of the theories as to how students learn and how a teacher would apply it in their teaching. There are many definitions for the term “learning” and these definitions differ in the way they are put forward according to different theories. However, the fundamentals are the same. Learning is a process through which an individual increases his stock of knowledge and uses that knowledge to adapt into new environments and in defining a set of principles that he uses in his life; this can be done through the medium of reading or the use of senses. The question is which theory of learning to apply for people who learn in a variety of ways and how would it be effective for the student. Alan Pritchard has described the definition of learning in the following way:“A change in behaviour as a result of experience or practice. The acquisition of knowledge. Knowledge gained through study. To gain knowledge of, or skill in, something through study, teaching, instruction or experience. The process of gaining knowledge. A process, by which behaviour is changed, shaped or controlled. The individual process of constructing understanding based on experience from a wide range of sources” (Pritchard 2008) [sic]Each theory however, cannot be considered in isolation without analysing the external variables that affected the biographies of each theorist. We find that, from all the theories available to us, the majority have been penned by European, middle class, white males; individuals such as B.F. Skinner (1904-1990), Robert Gange (1916-2002), Abraham Maslow (1908-1970), Carl Rogers (1902- 1987), Ivan Pavlov (1849-1936), E.L Thorndike (1874-1949), amongst others. This leads to a rather

closed view on educational theories, since the theorists are not from a particularly diverse background. Theories are created on how people engage with the subject that is being taught, which in turn is then portrayed in their behaviourism and constructivism. Since middle class Europeans formulated these theories, one would find that they are dictated by European psychology.This is reiterated by Thomas Fasokun, et al (2005) in ‘African Perspectives on Adult Learning’:The psychology of adult learning in Africa highlights a particular concern. Unfortunately much of what is known about the psychology of adult learning is based on research that has been conducted in the Western World, hence there is a need for documentation on the psychology of adult learning in Africa.The theories, which they developed in an attempt to understand how individuals engage with a body of knowledge thereby allowing for learning to taking place, find expression in Behaviorism, Cognitivism and

Constructivism. All of which in turn find their origin in Western European Psychology with its foundations in the enlightenment period of Western European scientific /intellectual development. (Thomas Fasokun et al 2005)Below are three approaches to learning and we will discuss each one briefly in this paper.

BehaviourismTheorists: Pavlov (1849 -1936), Skinner (1904 – 1990), Watson (1878 – 1958) and Thorndike (1874 – 1949)There is much behaviour that would be termed as behaviourist: reward and punishment, repetition, dictatorial, step by step, giving

signals, know it all and the likes. This approach was a dominant way of instruction in the US and the UK in the 1890s, however other theories such as cognitive and humanist emerged as well. The behaviourists argue that the focus is on the end product of learning rather than how learning occurs. It is from Pavlov’s study of dogs that the behaviourist approach took the theory of classical conditioning. (Pritchard 2008) Behaviourism identifies that learning does not occur in isolation to external stimuli, rather we form associations between the external stimuli and the appropriate behavioural response, it is these associations that help us to identify why we respond the way we do, this process of learning through association is termed classical conditioning.Watson used this in his conditioning of his case study ‘little Albert’. He conditioned a baby to fear that which he previously had not by associating it with an instinctive fear. Watson was able to conclude from this that phobias are not a result of the unconscious,

as psychoanalytic had believed, but were the result of conditioning. (Mcleod, Classical Conditioning 2008)Thorndike suggests that there are two ways of learning via the law of exercise and effect. The law of exercise presents a growth in learning whereby the more times one carries out an activity, the better they become at it, mapping a growth in learning. The law of effect states that there is a direct link between our behaviour and the outcome of learning.B.F.Skinner further built on Thorndike’s theory by introducing the concept of operant conditioning; this introduces a reward or a punishment into the process of learning,

Theories and Principles for Planning and Enabling Learning By Sayyid Aliraza Naqvi.

Imām ‘Ali (AS) said: ‘One who proclaims himself to lead others should start by teaching him-self before he teaches others. He should teach through his character before using his tongue to teach. One who is able to teach and discipline oneself is more worthy of esteem then one who teaches and disciplines others.’ Nahjul Balaqhah: Saying, 73.

Learning is a process throughwhich an individual increases his knowledge and uses that knowledge to adapt into new environments and in defining a set of principles that he uses in his life; this can be done through the medium of reading or the use of senses

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influencing the law of effect as it has a direct link on the behaviour of the subject.By studying the behaviour of rats Skinner was able to show that behaviour followed by a reinforcing stimulus results in the behaviour occurring more frequently in the future. Positive and negative reinforcement increases the likelihood of a similar response to the stimulus in the future. Punishment should reduce the behaviour from reoccurring. The usefulness of punishment though is more limited and less effective than reinforcement. (Macleod 2007)The problem however when using behaviourism, is that it limits the human being to nothing more than a stimulus responding entity, reduced from the high mental capacity one has. It is true that when encouraged one does perform better, however this identifies us as mere passive learners. The theory also discounts the fact that our emotions play a key role in our learning as well as family and relationships.Psychoanalysts would argue the psychodynamics of a situation contributes greatly to learning and cannot be omitted from the study of learning theories as it displays on over simplistic explanation to our behaviour. Behaviourism also fails to account for evolution in that it explains human behaviour in a mechanistic way; seeing us as responding only to our environment and that we have little to no control over this. The other major drawback to considering behaviourism is that it is seen as a determinist theory; not allowing free will in our learning. It is a psychological approach, which believes that it is our environment that solely shapes our behaviour and so personal decisions and free will, has no contribution.To conclude behaviourism does allow us to appreciate that we do respond to things through association, and is scientifically correct with overt analysis of observable behaviours However there are many flaws in that and then there is the move in psychology towards the cognitive approach; an approach, which places emphasis on higher-level mental processes, the same aspects which behaviourism fervently avoided and led to its decrease in popularity.

CognitivistTheorist: Ausubel (1918-2008), Gagne (1916-2002), Piaget (1896-1980)The cognitive theory challenges the behaviourist in that the human mind is not like a jug where knowledge is poured, one has to see the workings in the mind of the human being and connections have to be made to make sense of what is being learnt. Cognitive theorists are more interested in thinking and thought, how human mind perceives and understands the world, the most common feature is looking for meaning and understanding in learning. Jean Piaget (1896 1980) suggested that children think strikingly

differently than adults and developed the theory further experimenting on his own children initially, however Vygotsky pointed out that Piagets theory was weak because Piaget concentrated on the universal stages of cognitive development and biological maturation, he failed to consider the effect that the social setting and culture may have on cognitive development. (Mcleod 2009)Cognitive approach emphasis on new information that needs to be structured and organized and that current learning is built upon previous learning. It also emphasis learners to construct own understanding of the world where Kolb’s learning cycle can also be applied. James Hartley (cited in smith 1999) has usefully drawn out some of the key principles of learning associated with cognitive psychology. As he puts it: ‘Learning results from inferences, expectations and making connections. Instead of acquiring habits, learners acquire plans and strategies, and prior knowledge is important (ibid). The principles he identifies are:Instruction should be well organized. Well-organized materials easier to learn and to remember.Instruction should be clearly structured. Subject matters are said to have inherent structures - logical relationships between key ideas and concepts - which link the parts together.The perceptual features of the task are important. Learners attend selectively to different aspects of the environment. Thus, the way a problem is displayed is important if learners are to understand it.Prior knowledge is important. Things must fit with what is already known if it is to be learnt.Differences between individuals are important, as they will affect learning. Differences in ‘cognitive style’ or methods of approach influence learning.Cognitive feedback gives information to learners about their success or failure concerning the task at hand. Reinforcement can come through giving information - a ‘knowledge of results’ - rather than simply a reward. (M. K. Smith 1999)

HumanistTheorists: Maslow (1908-1970), Rogers (1902-1987)A Lot of theory on humanistic psychology in education emerged in the 1970s and the 1980s. The basic concern was placed for the human potential for growth, this was in response to the reductionism theory as people being looked upon as objects and rationalism, instead motivation, personal freedom, choice, and feelings had to have their place. Perhaps the best-known theory is that of Abraham Maslow’s hierarchy of motivation, the lowest level being the physiological needs and the highest level being the self-actualisation. It was concluded that only if the lower levels were

fulfilled it was possible to move on the higher levels of self-actualisation.Mark Tennant (cited in M.K. Smith 1999) summarises Abraham Maslows hierarchy of motivation as follows:Level one: Physiological needs such as hunger, thirst, sleep, relaxation and bodily integrity must be satisfied before the next level comes into play.Level two: Safety needs call for a predictable and orderly world. If these are not satisfied people will look to organize their worlds to provide for the greatest degree of safety and security. If satisfied, people will come under the force of level three.Level three: Love and belongingness needs cause people to seek warm and friendly relationships.Level four: Self-esteem needs involve the desire for strength, achievement, adequacy, mastery and competence. They also involve confidence, independence, reputation and prestige.Level five: Self-actualization is the full use and expression of talents, capacities and potentialities. (M. K. Smith 1999). However there have been criticisms levelled at this model as well for example: Do lower needs really have to be satisfied before higher ones come into play? People may well put physiological needs on one side to satisfy the need for love, for example are we all propelled to the sorts of qualities that Maslow identifies with ‘self actualization’? To what extent are these qualities culturally specific? (M. K. Smith 1999).

...the lowest level being the physiological needs and the highest level being the self-actualisation. It was concluded that only if the lower levels were fulfilled it was possible to move on the higher levels of self-actualisation.

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The primary reasons behind the migration of the Khoja community from India to elsewhere was, and still is, its search for better education and prosperity. So in our pursuit of Development we moved all over the world to create a group of Diaspora communities linked together by our shared heritage and culture. However the fundamental question remains, are our diaspora communities more developed than the homeland we left behind? While many people may choose to tackle this issue through Economics or Politics, I prefer the approach used by Nandan Nilekani who looks at the development of India through the prism of ideas. Therefore in keeping with his approach and analysis, I shall examine our diaspora community through the same prism of ideas to show our various successes and pitfalls when we compare ourselves to our homeland. First of all we have to realize that societies change after an idea takes shape and sticks to the masses of its populace. That idea then becomes an ideology, that translates into policy and therefore becomes a solution to a problem being faced by society. Therefore we shall look at four types of ideas, Ideas that have arrived, Ideas that are in progress, Ideas that are in conflict and Ideas that we need to anticipate. It is through the identification and development of these ideas that we can see our progress and certainly plan for a sustainable future.1. Ideas that have arrived in India

a. A shift in the mind-set of the general populace with regard to people being seen as human capital rather than a burdenb. A change in the attitudes of society with regards to entrepreneurs and entrepreneurshipc. A change in the attitude towards the English language from being the language of colonialists and imperialists to a language that brings about opportunities’ and gives you access to trade marketsd. A mind-set shift in the attitude towards Technologye. An appreciation of Globalization and the opportunities’ it bringsf. A deepening of Democracy in India

Nandan Nilekani identifies the above ideas and says they have arrived in India. He talks about the general populace’s acceptance of the above ideas,

and their ideological shifts are clearly evident in India’s growth and progress. Therefore how do we compare as a diaspora community when looking at the ideas that have arrived in India. Well, with regard to our human capital we are in most of our communities well above the national averages in terms of academic achievement, school enrolment and attainment of further educational qualifications. However one has to wonder about our community’s Gender Inequality Index, simply because what good is it to have human capital, that we do not fully utilize. Let’s take our organization’s and the participation of women in policy making and decision making, in that instance our inclusion of women would most certainly be lower than the participation of women in Indian politics.

India has experienced a shift in Indian society’s attitudes towards its entrepreneurs, however as a diaspora community we have excelled in many sectors of the business world. However when evaluating your local community’s business holdings and comparing them with a neighboring Ismaili community can you with confidence say your local community holds as much economic power as the local Ismaili community? I would hope our cumulative skill and use of the English language would exceed that of India, when you factor in the fact that many of our communities are based in countries where English is spoken as a primary language. In terms of technological advancement however I think our homeland has the edge over us, even though we have access to far more developed technology, our use of it in the development of our communities has been much slower than progress India has shown with the use of its technology despite the slow uptake. Once again as India has opened its arms to the benefits of globalization, our communities have

further entrenched themselves with respect to integration with their local societies. Now many people see the negative consequences of integration and use that as an excuse for our entrenchment into the ‘Khoja bubble’. However this has led to the creation of very strong perceptions of the other, and in many cases breaking this perception is key the expansion of our ideas and academic thought. Finally as India has experienced a deepening of its democracy, our community has become apathetic towards the progress of the collective, and in turn that apathy is felt by our organizations. The deepening of democratic thought is something that is essential to the growth of our community, while our communities all function on democratic ideals, we have not fully embraced the principles of democracy therefore our implementation of such ideals is lacking. We can see this in how our organizations discriminate against women, as a majority of our organizations have yet to grant women the right to vote. It is particularly disappointing as such mechanisms have societal implications that lead to an entrenchment of thought and to combat such issues becomes increasingly difficult as time passes us by. While, the approach goes through and examines the four stages of ideas, it is worthwhile to continue this debate over four issues of the Insight. While I examine the development of the Khoja Shia Isthna-Asheri Diaspora through the prism of ideas, I find that this issue is something that will provoke debate, which is always welcome and therefore it would be nice to hear the views of our readership on the article as we develop this article and see the approach through. Therefore you can send us your comments on this piece on insight@world-federation.org and we can publish those views with the next article.

Is the Worldwide Khoja Community More Developed than its Homeland? By Abbas Akbar

...we have to realize that societies change after an idea takes shape and sticks to the masses ...That idea then becomes an ideology, that translates into policy and... becomes a solution to a problem being faced by society.

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Does The World Federation of KSIMC need to shift towards the industry standards in the NGO sector?All this points towards the fact that in order to have a good image, our charity must be run in an efficient, business-like manner, but without losing the goodwill and trust of our supporters and donors. Therefore, for the Khoja communities to accept that the charity employs professionals and competent staff just as those in any other sector, must be engaged and paid.So while some procedures and processes must be tapered, there are nevertheless many internal systems that if followed will help our charity to be run more efficiently and make the most of its funds to help better achieve its charitable aims. These changes will definitely be of the sort to establish our image in order to help win over funders/donors and our members to ensure that the fundraising income keeps coming in.The first step that funders and donors should take is to shift their focus from costs to outcomes. In the non-profit world, organizations are so diverse that they do not share a common indicator of program effectiveness. In the absence of this indicator, many funders try to understand an organization’s efficiency by monitoring overhead and other easily obtained, yet faulty indicators. By simply looking at the organisations operation percentage per unit of donation is an archaic method of judging impact as the service delivery in many programs carried out by The World Federation of KSIMC and its constituent parts, require substantial inputs of research, innovation, human and physical capital. While all the charities in the sector will use the percentage per unit of donation method to fund research, innovation, and human capital

and physical capital in carrying out a program, research shows that the most efficient charities charge more than 7% in their operations cost.Funders and donors need to refocus their attention on impact and The World Federation of KSIMC should be providing solutions to questions such as “What are we trying to achieve?” and “What would define success in this specific project?” In so doing, we will signal to our donors that impact matters more than anything else. Even focusing on approximate or crude indicators (for example, “Are we getting an A or a C on our impact goals?”) is better than looking at cost efficiencies, as focusing on the latter may lead to narrow decisions that undermine program results.To this end the World federation has embarked on investing in small steps to build robust infrastructure—which includes sturdy information technology systems, financial systems, skills training, fundraising processes, and other essential staff overhead which are more likely to succeed to ensure reporting, transparency, efficiency and accountability.

So can we collectively measure and monitor the impact of organisations that deliver services to our constituency on our behalf? So how can we collectively as Jamaats, Regions and all structures that fit into the World Federation start sharing best practices to measure our impacts in congruence? To unravel the holy grail of impact measurement with consistency and comparability with a system of standardised metrics and methodologies, where someone reading two impact assessments can be sure that similar weight was given to similar results produced by two different regional charities and respective Jamaats, and where there can be an effective comparison of the efficiency of organisations in and across sub-sectors.

Whatever model we agree to work under the responsibility of the World federation and the Regional Federations, systems and processes need to follow suit. We’ have got to a stage where we can find a way to measure most things in a standardised way for reporting purposes.In recent years, detailed frameworks for

measuring impact have sprung up and a wide range of impact measurement tools are available free to charities. The number of specialist agencies in the field has also mushroomed. We need to start investing and share best practices. Less than a decade ago it was little-used and ill-defined, but now it has greater importance and there has been a sea change in impact measurement by charities, voluntary organisations and social enterprises.

Does The World Federation of KSIMC need a Public Relation rebrand?Since our humble birth in 1976 and the need to centralize and renew connections between communities in the East and West has with the mercy of Allah S.W.T been a great success globally. In 1976, following a meeting convened to bring together all the Khojas of the world, The World Federation was established. The experienced Khoja leaders from Africa contributed greatly to the establishment and growth of The World Federation, nurturing and guiding The World Federation through its

infancy to establish stability and reputation as a global central organization for Khoja Shia Ithna Asheri members of the world.

Today’s challenges in the shrinking global village are quite diverse and different. Sustainability and impact is the key.

These days it is also not enough for us as a charity to simply present ourselves as a ‘good cause’, since there are so many others out there fighting for that same good cause. Why is one charity a more worthy cause than another? The World Federation as a strategic body is evolving and investment in professionalism and the infrastructure is being made and our message to our stakeholders and donors is that we are switching the focus from the action the charity takes to the connected elements that comprise it – supporters and donors. We should not only be striving to make the world a better place, we should be making sure the people who help do receive ample gratitude and feedback, accountability and transparency.

Does The World Federation of KSIMC exist to serve? By Sister Sabira Kanji

The World Federation operates in conjunction with Regional Bodies (and individual Jamaats) and thus the success or otherwise of either is intertwined with the other. For an ordinary member of the Jamaat to grasp the role, and appreciate, the services of the World Federation, he or she must first be aware of the role and the parameters of the respective jamaat or the Regional Body. It only then that the supplementary role of the World Federation, as the umbrella body, will be under-stood within the grass-root level.

Today’s challenges in the shrinking global village are quite diverse and different. Sustainability and impact is the key.

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Professor Mohamed Husein Merchant, a retired professor of Chemistry, who lived in Dongri, Mumbai was the Chairman and Managing Trustee of As-Safeena Welfare until 2006, when he retired.

In 1986, a team from The World Federation consisting of Dr Mohamed Taki Walji (then Chairman of Medical Advisory Board), Dr Gulamabbas Rajpar of Sweden and Mr Mohamed Raza Daya, visited the slums of Govandi and saw for themselves the abject poverty and degradation of Muslims. They identified healthcare and education as the two key tools that could uplift the community living in Govandi. In their report, they recommended the establishment of a school and a clinic in the area; leading in 1987, to the formation of the As-Safeena Trust. Dr Gulamabbas Moledina of Moshi, who was then a resident of Mumbai, was appointed as the Chairman and Managing Trustee. In 1991, when Dr Moledina emigrated to Canada, Prof Merchant took over as the Managing Trustee.

Over the years, the clinic in Govandi has provided healthcare to thousands of patients who have received treatment and, more importantly, been given health education so that they are able to look after themselves and prevent ill health. In addition, the school has enrolled hundreds of young children and, till today, continues to provide the vital foundation of education to children between 2.5 and 5 years old. Since 2004, we have seen the emergence of university graduates every year, having started their education in our school in Govandi.

Professor Merchant, a highly intelligent and diligent person, understood the ethos of the project, which were to enable the slum dwellers to find for themselves the causes and prevention of illness and then to explore how to manage them without having to undergo expensive and often unnecessary medical intervention. He knew very well the importance of preventative health care, immunisation and education; the key factors to alleviate poverty and dependence.

He visited the project regularly, initially several times a week and later, almost weekly. He made sure the project ran efficiently and achieved the objectives set out. At his advanced age, it is admirable that the Professor travelled from Dongri, Central Mumbai to the Govandi slums by bus, a one and half hour journey; that too, at his own expense.

Besides visiting the project, he also kept full accounts of the trust, prepared regular reports and sent them to the WF offices in Stanmore. He handled the Human Resources issues of the staff working on the project and all other ancillary matters, organised the payment of salaries and kept a close eye on all aspects of the project. He ensured the premises were maintained and arranged for their repair work when needed. Suffice to say, he was the heart and soul of the project.

Sadly Professor Merchant died on 22.01.2011 in Mumbai. We will all remember his selfless services to the poor and needy. He was indeed one of the many unsung heroes of The World Federation, whose silent yet solid contribution allowed The World Federation to serve Community and Humanity and made it an exemplary organization. It behoves for all those aspiring to serve The World Federation to look into the archives of its history and learn from such personalities as Marhum Professor Merchant.

Professor Merchant Honoured One of the unsung heroes of The World Federation

5 January 1929 – 22 January 2011

...visited the slums of Govandi and saw for themselves the abject poverty and degradation of Muslims. They identified healthcare and education as the two key tools that could uplift the community living in Govandi

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One of the unsung heroes of The World Federation5 January 1929 – 22 January 2011

Dar-es-salaam, located on the east coast of Africa, on the banks of the Indian Ocean in Tanzania, is home to one of the largest Khoja Shia Ithnasheri Jamaats in the world. It is also home to one of the newest initiatives by the Dar-es-salaam Jamaat to keep community members healthy, fit and lively: the Hayaat Fitness Centre.

The Hayaat Fitness Centre breathes life into hundreds of community members in Dar-es-salaam. Since opening its doors about two years ago in April 2012, the Centre, which is located in the Dar-es-salaam Imambargah building, next to the musafirkhana, sees an average of 50 to 100 community members per day, who come to use the facilities.

Gulzar Akhtar Nayani has been a very active member of the centre since it opened its doors. “We are really thankful for this centre and to the Jamaat for doing this for us,” she said, as she continued her work out on a hot Saturday afternoon. Gulzar uses the facilities six days a week and couldn’t be happier with her lifestyle. “Every day I send duas to those who have made this facility possible, it is really a blessing to have it in our lives.”

The Fitness Centre is open to all Shia Ithnasheri Jamaat members and offers attractive packages

for the youth, ladies and gents, as well as special family offers. Ladies and gents have their own separate time blocks when they can use the facilities. This fully equipped gym is filled with modern, state-of-the-art exercise equipment including treadmills. The Hayaat Fitness Centre also offers regular hour-long aerobics and yoga classes throughout the year.

“Before we opened the Hayaat Fitness Centre, community members who wanted to keep fit and exercise had to go to other gyms within the city, but those other gyms did not provide a suitable environment for ladies,” said Ruqaiya Zahor, Assistant Manager of the Hayaat Fitness Centre – Ladies Wing. “Outside gyms often have male instructors, men and women share the same spaces and there is music playing,” added Ruqaiya, expressing the need for the Jamaat to open its own fitness centre.

“I found out about the fitness centre from my friends and I come here almost daily to keep fit,” says Tahera, a 62-year-old active member of the centre. “We are so happy to have a lovely gym where the people are friendly.” She also explained that the staff at the centre are there to advise its members on what machines they should use and how not to strain themselves while exercising. Tahera is one of the many

community members who appreciate good health and has made exercising part of her daily routine.

The Fitness Centre is one of the numerous ways in which the Dar-es-salaam Jamaat is promoting healthy lifestyles, including regular exercise, healthy diet and not being wasteful (asraf) in our actions. The Staff of the Fitness Centre, including the General Manager, Mr. Zahir Somji, are actively raising awareness about the importance of exercise. Through its Facebook page, members are informed about upcoming classes and reminded of the need to exercise through inspiring quotes such as: “Those who do not find time for exercise will have to find time for illness.”

Aisha, the aerobics instructor for ladies, is pleased with how far the centre has come since its creation just a year ago. “I am seeing a big improvement in my aerobics class participants, many of them weigh less now and are fit,” she said, adding that they measure the participants every month to keep track of their progress. Aisha teaches aerobics to ladies of all walks of life and is prepared to demonstrate different kinds of exercises, depending upon the needs of the participants: “For those who are pregnant or have just had babies, or have undergone surgery,

Hayaat Fitness Centre: Breathing Life into Dar-es-salaam’s Jamaat

By Khairoon Abbas-Datoo

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we can have special exercises for them, all in an effort to show that aerobics is for everyone.”

As Muslims, we need to express gratitude to Allah (SWT) for giving us good health. We need to remember that health is a great blessing and we need to maintain good health, as noted in a hadith of our Holy Prophet (SAW): “The final messenger of God, Prophet Muhammad (SAW) mounted the pulpit, then wept and said, “Ask Allah (SWT) for forgiveness and health, for after being granted certainty, one is given nothing better than health.” (Related in Tirmidhi)

In another important hadith, our Prophet Muhammad (SAW), reminds us to appreciate five virtues: “your youth, before you become old; and your health, before you fall sick; and your richness, before you become poor; and your free time before you become busy; and your life, before your death.” (Al-Albani)

These ahādith highlight the importance of good health; after all, the value of health is only realised when we are not well. Healthy living is part of Islam – it is upon us to make sure that we undertake all the necessary actions that will keep us in good health, which involves keeping fit, exercising regularly and having a nutritious diet.

As Muslims, we need to take care of our bodies by living healthy lifestyles, which involves exercising, even if it just for a few minutes everyday. We have to stop taking our health for granted and instead realize that we are very fortunate to have functioning bodies. Being health conscious is part of our beautiful religion.

Every day I send duas to those who have made this facility possible, it is really a blessing to have it in our lives

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This is the first-ever documentary film chronicling the 700-year history of the Khojas Shia Ithna-Asheri Community. For long, many of our elders had expressed a wish that the story, of who the Khoja Shia Ithna-Asheris are, must be told for future generations to glean an understanding and appreciation of their ancestors’ struggles, trials, tribulations as well as triumphs as they spread across the globe. Hence began my year-long journey, after a decade of research in to annals of our history, to produce this documentary. The experience has been humbling as it has been inspiring This, I will be the first to admit, is not by any means the complete history, but a mere glimpse into the genesis and evolution our Community. Much has remained unsaid, many have remained unmentioned, many towns and cities unvisited and many stories untold, in my endeavors to contain 650 years in less than 120 minutes.

It is attempt to show how our Community has evolved, as it has persistently endeavored to retain its faith, culture and identity. The Khoja Shia Ithna-Asheris (KSI) numbering less than 150,000 pale into insignificance in the context of 200 million Shia Ithna-Asheris worldwide. Yet they are perceived to have a presence and influence that far exceeds their size.

The story unfolds with the genesis and the evolution and sets the scene for understanding the development of the KSI Community, as it exists around the world today.

When faced with economic challenges in their ancestral homelands, they turned this adversity into an opportunity by migrating to Africa. From the early settlement to the decades leading to the independence of the Eastern African Countries, the Khojas have undergone diverse influences. Covering the African Experience and the trials and tribulations, the documentary also takes a look at the sea of service and how we continue contribute to the lands we have called ‘home’.

Upon their arrival in Africa the Khojas were faced with the daunting prospect of exploring a vast tract of land within the milieu of African and Arab cultures on East African shores. To challenge them further, these Khoja pioneers were subjected to German rule in Tanganyika, British rule in other parts of East Africa, French rule in Madagascar, Italian rule in Somalia, Belgian rule in the Congo and Portuguese rule in Mozambique. In the wake of the partition of the sub continent, a further schism was perpetrated and the Indian and Pakistani Khojas developed under different influences.Then came the upheavals; the independence movements in East Africa, forced many to look towards the Western world for settlement. The

Zanzibar revolution, the civil and war in Somalia and in particular the 1972 mass expulsion from Uganda, transplanted a significant portion of the Community in the UK and elsewhere in Europe, while some of them had to travel to the far corners of North America for settlement.

And yet four generations and five continents later, it is remarkable that the Community has retained its identity while continually optimizing

its social capital. What has helped the Khojas retain their identity culture and above all their faith? Could it be the penchant for persistent perseverance by the Khojas to remain within a well-knit framework of the Jamaats and Federations, guarded so jealously, and resisting any intrusion?

Guiding viewers on this journey are a distinguished panel of experts, prominent personalities, and historians who appear on camera to interpret and amplify the content. They encourage viewers to re-examine their own preconceived notions of Khoja and help appreciate the small yet very effective global network the Community has been able to build.

Documentary: The Khojas - A Journey of Faith By: Hasnain Walji

With its genesis from a Hindu her-itage, to a hotchpotch mystic faith called Satpanth, which combined Sufi ideas with traces of Hindu belief, their subsequent conver-sion to the Nizari Ismaili path and eventually to adopt the Ja’fari school of thought, is a fascinating story of a journey of faith.

Haji Dewji JamalThe Pioneer

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Moving on, question that begs an answer is: will it survive two or more generations? This question becomes all the more crucial, in view of the fact that, now that the new generation, far more engaged in the mainstream, is questioning the insularity of the community. I do not have a crystal ball. But we do have some pointers from our past history. As the Danish Philosopher Kierkegaard said: Life can only be understood backwards; but it must be lived forwards.

In that light, my personal reflections are, that at several watershed moments in our history our forefathers took an introspective look at themselves. They were willing to move from their comfort zones when Sadr Din came to Sindh some six centuries ago. Once again in the mid 1800s when they felt the confusion and contradictions in their beliefs and rituals, they were unafraid to question the practices of their ancestors. Despite knowing the implications, they were willing to move out of their comfort zone. The fear of personal loss did not hamper their struggle for reformation.On the contrary, against many odds, they took bold steps to seek change and paid a heavy price in the process. Some had to give the ultimate sacrifice – their own lives. This trait of not accepting the status quo was not just in matters of faith.

In mid 19th Century, as the nascent community was struggling to deal with doctrinal challenges, it became a victim of

droughts and famine in their ancestral lands, the Khoja pioneers refused to accept is as their fate. Instead they changed this adversity into opportunity by migrating to unexplored land.

In Africa and beyond, living as a minority amongst minorities taught them to seek solace and receive support for each other. Forming Jamaat and Federations all played crucial role in our survival and subsequent growth under difficult circumstances. This is how the Khoja Shia Ithna-Asheri Muslim community came into being. As a student of Khoja history, I venture to suggest that as long as this spirit of inquiry is alive in us, as long as we remain unafraid of moving from our comfort zones, and as long as we maintain our fraternal ties, retain the social capital through our Jamaats and Federations, we will insh’Allah continue on a path of progress on this journey of faith that started some almost seven centuries ago. In the absence of such

introspection and depletion of our social capital, we will be relegated to become mere joy riders on a merry go round of history.

This independent film has been produced by the Mulla Asgher Memorial Library and Resource Center in association with the World Federation. It has been funded by private donations by philanthropists of the Community.

www.khojajourneyoffaith.org

Lalan AladinThe First Shaheed Forming

Jamaat and Federations all played crucial role in our survival and subsequent growth under difficult circumstances.

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Al Ahad Islamic Center is the largest in Lehigh Valley and blends well within the existing environment. Built 2002 -2003 by architect Br. Kazim Dharsi is a reinterpretation of tradition, combined with elements of American architecture. It was design with strong emphasis on separate entrances for men and women which is a unique feature of this mosque’s architecture. The Al Ahad Islamic Center include two main hall & two Multi-purpose hall, twelve classrooms, Library, commercial kitchen, Ghusul room, A’alim apartment, eighteen feet Dome and thirty feet height minaret stand in elegant contrast to one hundred sixty space parking lot. The interior furnishings are also a multi-ethnic mix. The beautiful shrines (Zarih) of Ahlul Bayt, huge center chandeliers, beautiful calligraphy of 99 names ofAllah and fourteen walls lights with beautiful calli-graphy of Ahlul Bayt have become a symbol and beacon of Tawhid, Unity & the love of Ahlul Bayt.

Al Ahad Islamic Center is located in the city of Allentown, Pennsylvania. The name is so appropriate because of large number of churches and synagogues surround the center. There is also a history behind the name. This name was chosen among the other fourteen names form the bucket by Sheikh Mukhtar Faizi (Chicago) on the 3rd of Shaaban. The names were all submitted by the Madressa students.

The Al Ahad Islamic Center has been dedicated to the education of the general public and the spiritual growth and betterment of its community. The Islamic Center has a rich history of education and community leadership under the guidance of the parent organization NASIMCO and World federation. The Islamic Centre’s success is attributed to the dedication of the community to preserving Islam in North America and their commitment to the education of future generations of Muslims. With the grace and mercy of Allah (God), we share our faith and our house of worship with all those who are willing to learn about Islam and Muslims. The past 40 years are only the start of a new era of serving the community and educating the American public about Muslims and the Faith of Islam.SIJPA – Al Ahad Islamic Center is open to all Muslims, regardless of their ethnic, economic,

language or racial background. The task of SIJPA is to reach out and extend the platform of unity to all Muslims who are committed to the mission and movement of Islam.

“Hold fast to the rope of Allah all together and be not divided among yourselves” (3:103).

The Al Ahad Islamic Center which was established in 1972 is one of North America’s oldest institutions. It is two hours’ drive from New York, one hour drive from Philadelphia and three hours’ drive from Washington DC. Al Ahad has been serving the needs of Muslims in the greater Lehigh Valley area as well as throughout the United States. The Islamic Center of America has a long rich past that embodies the American Muslim Community’s search, struggle and triumph to find a place to belong. The story begins in 1972 with handful of Ugandan immigrant who were sponsored by Lutheran church to settle in Allentown. However, my past began in East Africa (Kenya, Uganda and Tanzania). I was born in Mombasa, Kenya, and my family has a long history of migration from India to East Africa. When my forefathers set off in dhows for a green land of plenty from ports of India in late 19th century, they were leaving famine and economic hardship. The first Asian immigrants from East Africa moved to the United States and Europe for better education and security.

Asians of East Africa made up 1 percent of the total population there and most originated from the Gujarat, Kutch and Kathiawar regions of western India. In early 19th century, a large migration of Indians moved from India under British rule to build the railway from Mombasa to Lake Victoria in Uganda. Many Asians migrants took jobs as civil servants, but most migrated as traders, shopkeepers (dukawalla) and merchants.Asians were discriminated against in favor of the British, but were privileged compared to the indigenous Africans.

The situation began to change after the independence of Uganda (1962), Kenya (1963) and Tanzania (1964). Many Asians began leaving

East Africa during the Zanzibar Revolution (1964) and Arusha Declaration (Africanization policy) by President Nyerere in 1967, and this period was known as “Asian Exodus” or “Asian Diaspora.” The biggest exodus was in 1972 when Idi Amin gave the country’s 75,000 Asian (Muhindis) 90 days to leave. Amin, a devout Muslim, said he was acting on God’s orders he received in a dream, to expel all Asian shopkeepers (dukavallas). Amin’s actions were built up over many years of hatred, resentment and mutual distrust.

In some ways the attitudes were nurtured by Asians themselves, who claimed to be living on borrowed time there. We Asians of East Africa never thought of East Africa as our homeland. The history of Indian migration from East Africa to Lehigh Valley dates to 1972. Three families of refuges left Uganda amid the turmoil and eventually relocated to the United States; the St. John’s Lutheran Church in Allentown came to sponsor them.

These three families established the tradition of holding services (Majalises) and religious observance in their homes, and at times held special services such as Eid-ul Fitr and Eid-ul Adha at St. John’s. This continued for years even as the community grew with immigrants from East Africa, India, Pakistan and the Middle East. By 1980, the community had grown large enough to be registered as nonprofit organization. It purchased a center at 1335 Chew Street, which had been a prayer hall for the Jehovah’s Witness. The community continued to grow.

As a leader of the community, I embarked on the journey of building a new Islamic center in South Whitehall Township. It reminded me of the first immigrants who some 25 years ago purchased and renovated the Chew Street center. Although they had limited resources, their faith paved the way to what is now a most vibrant and respected Islamic institution. With faith in God and persistence we as a community were able to build a new place of worship, which stand out as a symbol of our devotion, thanks and praise to Lord (Allah).

Al-Ahad Islamic CentreIslam‘s first mosque, built in Medi-na in 622, was a simple rectangu-lar structure constructed of palm logs and adobe bricks. However, American mosques built in the last few decades are almost universally architect-designed which includes a minaret, dome and verses of Qur‘an, which are transcribed in calligraphy.

By Mohammed Khaku