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Synopsis of the Khoja Shia Ithna Asheri |
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Page 5 of 7 THE EXODUS …. and after
The dislocation of Khoja Shia Ithna-Asheris from Uganda, coupled with a steady migration from other parts of Eastern Africa, and Madagascar, had a traumatic effect on the Community. Within the society, the tremors were unmistakably felt, and the psychological effects upon the minds and morals of the people were great and telling. The most remarkable feature of these new settlements, however, is that no sooner did they settle down in the new lands, than they began organizing themselves in the same old fashion as that of Eastern Africa. Here again there were Jamaats, based on nearly the same type of constitution, and religious projects receiving the same attention as before. Within a very short period, buildings for Mosques, Imambadas and Alim quarters were either purchased or built. The cost of such undertakings had risen inexorably, and the capital investments in Eastern Africa stood in no comparison. Yet, the projects were completed successfully.
In order to recompense the terrible loss sustained as a result of the expulsion and forced migration it was absolutely necessary to re-enact an external surrounding compatible to the acquired living habits. Mosques and Imambades served to mitigate the distress, gave a feeling of having partly recovered what had been lost, and, of course, provided a spiritual comfort so necessary for the depressed souls. To this end, money poured in copiously. Was it an urge to pay any price for spiritual comfort? Or was it a religious zeal whipped up by frenzy? Or both, or perhaps neither? Perhaps it was only a pure intention to remember Allah and submit to His will and pleasure against all odds and adversities.
In 1975, a meeting was convened in London to discuss the need of a central organization, this time not only for the Community in the West, but for the entire Khoja Shia Ithna-Asheri population of the World. In exactly the same fashion as it was done thirty years ago, an ad hoc committee prepared a draft Constitution for approval and adoption by the Conference c'onvened for the purpose in the ensuing year, and thus the World Federation of Khoja Shia Ithna-Asheri Muslim Communities was born.
Compared to the Federation of Africa, the World Federation is still in its infancy. But the contributions made by the experienced leaders from East Africa has enabled it to acquire stability earlier than expected. Jamaats in proximity of each other and in close regional locations were advised to form their own Federations, so that the World Federation could be promoted to a status of Confederation. At present, there are three Federations who enjoy representative memberships on the World Federation. First, of course, is the Federation of Africa, and next in line is the Federation of the Jamaats in North America. The third Federation is of the Jamaats in Cutch and Kathiawad, known as the Gujarat Federation. Where there are no such Federations, the Jamaats and other constituted Shia organizations have been granted memberships. The services of the World Federation are currently streamlined to the projects, as and when they are brought for consideration. But there are a few original projects like the group marriages in India among Sadaat and the Khoja Shia Ithna-Asheris, rehabilitation of Shia people in India, their economic upliftment, grants towards capital funds needed for religious buildings, in the East and in the West, housing schemes, and above all, planning and financing such projects which are meant for maintaining and disseminating religious practices and knowledge with a special emphasis upon the Jamaats in the West.
In these days of turmoil and upheavals, the World Federation has kept itself abreast of the developments in the Muslim world. Though not politically attuned, it has remained alive to the needs of the Ummah at large, and has contributed whatever it could to the brothers in need and distress. There have been instances when this World Federation has raised voice of protest against the oppressors on behalf of Mustadhafeen from various countries. (15)
The World Federation is currently based in London. There is a much advertised moral question facing this organization, mention of which is now absolutely necessary. Should the Khoja Shia Ithna-Asheris remain conscious of their own ethnic origin, faithfully and jealously guarding their bounds against all encroachments? Is it not high time for them to forget their nomenclature, and join the mainstream Islamic organizations? Better still, if they have the fund of experience in organizational work, would it not serve the Shia Ummah better if they opened their doors to all regardless of their ethnic origin? Is it morally justifiable to remain detached and self complacent, looking at the suffering outsiders with a passive condescention ? To all this, the Khoja Shia Ithna-Asheris are repeatedly invited to answer. They are not more than 100,000 people all the world over. However, the demands made upon them by the majority of the Shiah brothers to assimilate and accept all into their organizational fold is a pointer to their organizational ability and their achievements, if nothing else. The patronizing regard by the present Majia'e Taqleed Ayatullah Syed Abul Qasim El-Khui towards the World Federation is a matter of great pride an satisfaction. The preservation and promulgation of Islam according to the teachings of Ahlul Bayt had become a matter of prime concern for the Maraje' since the times of Ayatullah Syed Husein Burujardi, and Ayatullah Syed Muhsin El-Hakim, and continues to be so in the present times. The World Federation is among those agencies which fulfill desires of the Marja' in this respect.
The services of the World Federation are by no means restricted the Khoja Shias. And yet, the field of service to its own member immeasurably vast. It has just begun to touch the fringes. Let us hope that in the course of time, after attending to the urgent needs, this organization is able to participate meaningfully in the mainstream Shia organizations and maintain a vocal as well as reciprocal relationship.
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