Sh. Ali bin A

bdalla bin Naf’i M

azrui (1825-1894)T

he Pioneering Role M

odel of The East A

frica Muslim

Reform

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PREFACE

In the Name of Allah, praise be to Him and peace and

blessings be upon His Messenger Muhammad. I thank al-akh

Ghalib Yusuf Tamim for giving me this opportunity to write a

preface for his book. I have known Ghalib for over twenty

four years as a regular attendant of Quranic Darsas (exegesis

lectures) that I give at Masjid Al-Nur (South C) during the

month of Ramadhan. He listens to the Tafsir attentively and

intently takes notes. It is no wonder that he has become a

prolific writer giving us enlightening biographies incessantly

and at frequent intervals.

Sheikh Ali bin Abdalla bin Nafi Mazrui (1825–1894)

was and continues to be one of the most important role

models of the East African Muslim Reformers. Islamic revival

as well as proper Islamic upbringing necessitate the having of

a role model as evidenced by Allah (S.W.) and the manner in

which He sent His Messengers who were constantly of

outstanding and exemplarily virtuous characters to the extent

of them being exempt from sin, maa’sumin (infallible) with

the intent of providing communities with ideal examples of

piety and morality to be emulated.

Sheikh Ali bin Abdalla was initially taught by his father

until he reached the age of twelve when he accompanied his

father to Makkah for further studies. He later on, in 1854,

went back for some time to acquire more knowledge. After

severally graduating from this centre of Islamic learning, he

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became a great Muslim scholar and a mujaddid (reformer) for

his generation in the East African Region.

His father transformed from Ibadhism to Shafii

(Madh-hab) School of Thought. Sheikh Ali assumed the role

played by his father and persuaded East African Mazruis and

a number of other people to embrace the main stream Sunni

Madh-hab. He emphasized the preaching of pristine Islamic

thoughts, not adulterated by traditional beliefs and ethics.

He travelled widely throughout East Africa

propagating his beliefs, establishing Islamic centres and

mosques and leaving a trail of competent Muslim students to

be the reformers of their time.

As we read Sheikh Ali’s biography and contemplate

his achievements, I beseech Allah to enable us emulate his

way of life, so that we attain success in this world and

Hereafter – Amin!

Prof. Mohamed Salim Badamana

University of Nairobi.

Friday 13th December, 2013.

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FORWARD

Alhamdu Lillah! I sincerely thank Allah for having given me an

opportunity to write on Sh. Ali bin Abdalla bin Naf’i Mazrui

(1825-1894). It has been an interesting challenge for me.

The challenge was given by two different people for two

different forums. The first came from Ustadh Naaman, the

Imam of Mazrui Mosque, Mombasa. Ustadh Naaman

together with his team organizes a week of Islamic Religious

workshop where he assembles a number of professionals to

talk on varied topics beneficial to the Ummah since 2011. He

invited me to give a lecture on the “Life and times of Sh. Al-

Amin b. Ali Mazrui (1891-1947).” Having successfully

delivered my talk on power-point presentation using a

SMART POWER BOARD at the Mazrui Mosque on 24th

December 2012, he requested me to write and present a

book on Sh. Ali b. Abdalla during the next workshop in

December 2013.

The second challenge came from Al-Akh Kadara Harith

Swaleh, a PhD candidate at the University of Nairobi. He

attended my first talk on Sh. Al-Amin Mazrui at Fort Jesus,

Mombasa during the official opening of the Swahili Resource

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Centre and the celebration of the legacy of Sh. Al-Amin in

2005 by Prof. Ali Al-Amin Mazrui. Kadara then read my book

on the biography of Sh. Al-Amin when it was published in

2006. In April 2013, we bumped into each other. Out of the

blue he asked me whether I have written another book since

then. By sheer coincidence, I was carrying my book Lulu ya

Takaungu – Ramla Rashid Abdallah Mazrui. Lulu is a

biography on a down to earth philanthropist from Takaungu

(a historical village on Kenya’s coast) who passed away

suddenly on September 29th, 2012 following a road accident.

Her death hit friends and family like a thunderbolt! Mama

Ramla as she was popularly known in Takaungu and Nairobi

was an ever smiling lady whose status was only realized after

her death. One of those who were really touched by Mama

Ramla’s death was Al-Akh Muhammad bin Yusuf (Ibn Yusuf)

of Toronto, Canada. Ibn Yusuf requested me to write Mama

Ramla’s biography, hoping that her exceptional life history

once recorded could be used as a role model for the current

generation.

I met Kadara two weeks later. He had shared Lulu ya

Takaungu – Ramla Rashid Abdallah Mazrui with his wife. He

then introduced me to a project on “Leadership in East Africa:

Christian Evangelism and Islamic Reform” initiated by Prof.

Abdulkader Toyub, the head of ‘The Centre for

Contemporary Islam’, a faculty of the University of Cape

Town, South Africa. Prof. Toyub and his team that included

Prof. Andrea Brigaglia (Al-Akh Muhammad Nasruddin) - a

Muslim of Italian descent, and Prof. Asonzeh Ukah, organised

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a workshop that brought together a team of 9 researchers

from various universities in Kenya and Zanzibar. The

workshop was to share ideas on the methodology of carrying

out research work, data analysis and how to present a

scholarly paper. Alhamdu Lillah! It was a blessing in disguise

for me. Lulu ya Takaungu – Ramla Rashid Abdallah Mazrui

gave birth to this workshop and the biography on Sh. Ali b.

Abdalla.

I would like to sincerely thank the following:

1. Ustadh Naaman who provided me the first challenge

to write on Sh. Ali b. Abdalla. Allahu Barik!

2. Al-Akh Kadara Harith Swaleh for introducing me to

the “Leadership in East Africa: Christian Evangelism

and Islamic Reform.” Allahu Barik!

3. Maalim Abdurahman Saggaf (b.1920), the living

authority for researchers on Islamic Scholars in East

Africa. He shared with me very useful data and some

of the rare photographs that will be found in the

pages of this biography. Allahu Barik!

4. Mzee Rashid Abdallah Mazrui (b. 1934), the grand

Babu of Takaungu. Mzee Rashid is the father of

Mama Ramla. I realized that Mzee Rashid is a data

bank on Mazrui Scholars. Allahu Barik!

5. Al-Akh Muhammad bin Yusuf of Toronto, Canada. Ibn

Yusuf has been a great pillar for me and my works - a

reference point for me on many issues and the editor

of my last two books. May Allah bless you abundantly

- Amin.

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6. Al-Akh Swabir Masoud Abdalla who has always

facilitated my movements to and from Takaungu

during my research work. Allahu Barik – Al-Akh!

7. Al-Akh Farid Ali Yusuf Baalawy who has been the go-

between me and Maalim Saggaf. He facilitated the

interview and the availability of the photos.

I would also like to thank Profs. Abdulkader Toyub, Andrea

Brigaglia and Asonzeh Ukah of the University of Cape Town.

You have provided an insight into professional research

methodology. The workshop at Limuru (Kenya) in July 2013

was great.

I would like to dedicate this book to my mother Bi. Aisha bint

Al-Amin b. Ali b. Abdalla b. Naf’i Mazrui and to my mother-in-

law, Bi. Shuweina bint Khamis Mazrui. The two mothers have

been a fountain of love for me. Two great Mazrui ladies who

come from two different Centres of Excellence that provided

platforms for Sh. Ali b. Abdalla, the Scholar and Reformer –

Mombasa and Pemba respectively. A very special prayer to

the two great ladies! May Allah grant you Jannatul Firdaus,

Insha’Allah.

Ghalib Yusuf Tamim,

gytamim@yahoo.com

+254-721-631178.

10th Ramadhan, 1434: 19th July, 2013.

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ABSTRACT

Scholars and Researchers have delved into reform credentials of such eminent East African scholars like Sh. Al-Amin bin Ali Mazrui (1891-1947), Sh. Muhammad Kassim Mazrui (1912-1982) and Sh. Abdalla Swaleh Farsy (1912-1982). Yet their role model has never been a subject of study. This paper intends to dig deeper and discuss Sheikh Ali bin Abdalla bin Naf’i Mazrui (1825-1894) who was amongst the pioneers of pre-colonial scholars in East Africa.

Introduction Sheikh Ali bin Abdalla was a central figure in the history of Islam in the East African Coast. He was a widely travelled Scholar (‘Alim), a sort of visiting professor. He was virtually like a Mobile University along the East African Coast. He travelled from one town to another, setting up classes (satellite campuses) everywhere he went. He was a scholar par excellence whose legacy includes many of the modern day reformers amongst the East African religious leaders. Sh. Ali bin Abdalla was born in Mombasa in 1825. He comes from a lineage of Mazrui scholars in East Africa. He was the son of Sh. Abdalla bin Naf’i Mazrui, an eminent ‘Alim and one of the advisors to the then Mombasa Mazrui Government. In 1837 Sh. Abdalla bin

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Naf’i left Kenya for Arabia (present day Saudi Arabia). He left Mombasa for Mecca accompanied with his two sons, Sh. Ali and Sh. Ahmad bin Abdalla – [1]. Sh. Ali b. Abdalla then was only 12 years old. The three were going for higher studies - what today can be referred to as postgraduate studies. Observers believe Sh. Abdalla b. Naf’i was actually relocating to Mecca partly because of the continuous conflict between the Mazrui, Sayyid Said and the British, each party fighting to gain control of Mombasa. In 1846, after a study tour of nine years in Mecca, Sh. Ali bin Abdalla and his father decided to travel back home to share their knowledge with fellow East Africans. Sh. Ahmed b. Abdalla opted to remain behind and live in Mecca. As fate would have it, the father, Sh. Abdalla bin Naf’i, never made it back home. He passed away before he left the shores of Arabia at Bandar Shihr. In 1854, Sh. Ali bin Abdalla again travelled back to Mecca for further studies – “may be for his PhD!” Restless Reformer Sh. Ali bin Abdalla was a restless reformer! He took his social responsibility with gusto. It was as if he was in a hurry to accomplish his reform agenda and impart the knowledge he had acquired, to as many people as possible and to as far as he could reach. He set up classes across the East African coast from Mombasa, Takaungu, Wasini and Gasi on the Kenyan coast, and to

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Zanzibar and Pemba on the Tanzanian coast. He created a paradigm shift in practice and understanding of Islam. It was virtually a total shift in approach from the conservative mode of earlier scholars of the East African coast. While his scholarly work and reform agenda was recognized and appreciated by Sayyid Majid bin Said during his reign (1856-1870), Sayyid Barghash bin Said in his reign (1870-1888) felt challenged. In recognition of Sh. Ali b. Abdalla’s depth of Islamic knowledge, Syd. Majid appointed him as the Qadi of Mombasa. Syd. Barghash instead felt challenged and ended up jailing him in Zanzibar in late 1887 during one of Sh. Ali bin Abdalla’s tour of Pemba. When Syd. Barghash passed away in March 1888, Syd. Khalifa bin Said (r. 1888-1890) immediately released Sh. Ali b. Abdalla. As a true Mujahid, he resumed his social responsibilities of travelling and reform. [2] Historical Perspective: Genetic Make-up of Sh. Ali b. Abdalla The Mazrui are militant by nature with a history of revolutions and wars. They had initially been appointed as governors by the then Omani government, and sent to Mombasa as the Sultan’s representatives. They revolted and took over the Swahili coast from the Sultan. From then on, the Mazrui were involved in constant wars. They fought for the control of Mombasa against Omanis, Portuguese and lastly the British - more

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than a century of military conflicts and expeditions, from 1727 to 1837. They have been involved in governance during and after the Mazrui Dynasty of Mombasa; in administration as governors (Liwali - from 1727 to 1910) and District Officers (Mudir – up to 1963); and in the judiciary as Qadi (from 1800 to 2002) and as Chief Qadi (between 1932 and 2010). The first Mazrui Qadi of Mombasa was Sh. Ahmad b. Mas’ud b. Nassir b. Abdalla, while the last was Sh. Hammad Muhammad Kassim as Qadi of Nairobi. The first Mazrui Chief Qadi was Sh. Suleiman b. Ali b. Khamis (between 1932–1937), followed by Sh. Al-Amin b. Ali (1937-1947), then Sh. Muhammad Kassim (1963-1967) and the last Mazrui Chief Qadi was Sh. Hammad Muhammad Kassim (2002-2010). [3] When the Mazrui lost their supremacy in revolutions and wars (1837), and in governance and as jurists, they turned their attention to the scholarly world. They have a streak of scholarly background with a deep sense of educational research and study. By the time he was 12, Sh. Ali b. Abdalla under the tutorship of his father was already well schooled. He was even able to write a copy of the Qur’an for his father’s studies, as they were leaving for Mecca. It is this copy that became a manual of instructions on Tafsir Jalaaleyn as we shall see later when we discuss his legacy.

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With this DNA of militancy, jurisdiction and scholarship, and armed with a sharp mind and intellect, and well-grounded in the Shariah, Sh. Ali b. Abdalla embarked on a reform agenda with zeal. He would move from place to place along the Swahili Coast unconcerned with his own personal safety. He would ruffle feathers as he went along, and would challenge the status quo of both the Sultanate’s creed of Ibadhism and the local traditional norms of Islamic practice. He would spend time at each Centre he visited, start the construction of mosques where there was a need, and make mosques institutions of learning. His tours were multifold - religious classes, visiting relatives, friends and students scattered along the East African coast, and of course the reform agenda. Even though his father, Sh. Abdalla b. Naf’i, was the first Mazrui to convert to Shafism, it was Sh. Ali b. Abdalla who carried that mantra back to the Mazrui of East Africa. Remember that the father never made it back to the Swahili Coast on completion of their Mecca sojourn. The credit of conversion of the East African Mazrui to Shafi school of thought goes to Sh. Ali b. Abdalla. That is one of his legacies. The Status of Sh. Ali b. Abdalla in the Society Sh. Ali b. Abdalla was highly respected by the high and the mighty in society, by his peers, students and by the Ummah in general. A few examples would suffice:

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When Syd. Barghash passed away in March 1888, Syd. Khalifa b. Said (r.1888-1890) requested to be crowned by Sh. Ali b. Abdalla. He therefore ordered the immediate release of Sh. Ali b. Abdalla from prison (he had been jailed by Syd. Barghash). Sh. Ali b. Abdalla proceeded to the palace, raised the hand of Syd. Khalifa, installed him to the throne and presided over his swearing in as the new Sultan of Zanzibar and the Ten Mile Coastal strip. Syd. Khalifa bestowed high respect and honour on Sh. Ali b. Abdalla. He truly loved him and treated him as a close friend and confidante. [4]

Syd. Khalifa wanted to end the hostility between the Sultanate and Sh. Mbaruk b. Rashid b. Salim Mazrui. He wanted to enter into a peace treaty with Sh. Mbaruk, the Mazrui rebel and Governor of Gasi {South Coast of Kenya - (r.1869-1896)}. On inquiring as to who would be the best person who could convince Sh. Mbaruk to travel to Zanzibar for negotiations, Syd. Khalifa was informed that the only person highly respected and trusted by Sh. Mbaruk is Sh. Ali b. Abdalla. Therefore Syd. Khalifa called upon Sh. Ali b. Abdalla and requested him to organise a meeting between the two of them. Sh. Ali b. Abdalla as a cousin to Sh. Mbaruk knew that the task would not be easy. As a friend to

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both parties, he needed to get a firm commitment from Syd. Khalifa that he would not betray Sh. Mbaruk; that he would be treated with decorum befitting his status; and that his passage to Zanzibar and back to Gasi would be safe and peaceful. Once the promises were made and confirmed by a solemn oath and handshake, Sh. Ali b. Abdalla went to Gasi on board one of Syd. Khalifa’s ships. When the two Mazrui cousins met, Sh. Ali b. Abdalla informed Sh. Mbaruk about the Sultan’s request. His reply was that out of due respect for his cousin, he would travel to Zanzibar. But first he needed to consult his military advisors. His travel companions would be the people he trusted, his commandos and navigators. Armed with a hundred strong troops, he boarded the Sultan’s ship and headed to Zanzibar. The sea was rough and the captain in trying to skirt the deep sea travelled along the coast line. This move was however misunderstood by Sh. Mbaruk’s navigators as deviating away from Zanzibar. They immediately alerted Sh. Mbaruk that the ship was headed in the wrong direction. Sh. Mbaruk drew his sword and approached the ship’s captain, and warned him that if he does not head straight to Zanzibar, he will chop off his head. Sh. Mbaruk recalled Syd. Said’s betrayal way back in 1837. Syd. Said had tricked the then Mombasa Liwali, Sh. Rashid b. Salim b. Hemed

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Mazrui (r.1836-1837), and lured him and 24 other Mazrui soldiers into a ship at Fort Jesus and shipped them to Bandar Abbas. They were starved to death on the orders of Syd. Said. However Sh. Mbaruk realized the trick and had managed to escape that treachery. Now in 1888, when Sh. Mbaruk was confronting Syd. Khalifa’s captain, that particular incident was replaying in his mind. That was the very reason why he could only trust his own team. The captain under very strict supervision of Sh. Mbaruk’s navigators had no alternative but to head straight to Zanzibar. On arrival in Zanzibar, Sh. Mbaruk wanted to prove his status to Syd. Khalifa. So he asked Sh. Ali b. Abdalla to inform the Sultan that he needed a week of rest before their meeting. Syd. Khalifa accepted and hosted Sh. Mbaruk and his team commensurate with his status. After a week, a very cordial meeting took place between the two leaders and a treaty was signed between them. Sh. Khalifa exchanged gifts with Sh. Mbaruk and on his return to Gasi, he was able to put up a mansion befitting his new found status, he also built a mosque. Those buildings today stand as memoirs of Sh. Mbaruk, and also as a legacy of Sh. Ali b. Abdalla’s negotiating skills. [4]

One of the Takaungu elders had intended to travel to Mecca for Hajj in 1882. Just before the

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departure date, Sh. Abdalla b. Nassir Shaksy had a stroke and his body was partly paralysed. He consulted Sh. Ali b. Abdalla as to what he should do with the funds as an alternative, so as to compensate for his inability to travel for Hajj. Sh. Ali b. Abdalla advised Sh. Abdalla b. Nassir to build a mosque. In Takaungu today, Masjid Shaksy which is more than 130 years old, stands as a memorabilia of the two elders. Sh. Swabir Masoud Abdalla Mazrui (b. 18th Feb. 1978) who is a professional auditor is the current Imam of Masjid Shaksy. This is a further proof of the paradigm shift initiated by Sh. Ali b. Abdalla. [4]

Shaksy Mosque – Takaungu, built 1882 at the recommendation of Sh. Ali b. Abdalla

At one time Mombasa had suffered from drought over a period of time. The residents were called upon to hold Swalatul Istisqaa – the

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rain prayer. So all the residents assembled at the grounds next to Allidina High School after the Asr Prayers. Sh. Ali b. Abdalla as the respected ‘Alim was requested to lead the prayers. Alhamdu Lillah! Allah accepted their cry and heavy clouds started gathering even before the prayers were concluded. A lasting impression was left of the devotional nature of Sh. Ali b. Abdalla. [5].

Sh. Ali b. Abdalla was a frequent visitor to Wasini on the South Coast of Kenya. His visits were celebratory to the residents of Wasini, as they would all gather to listen to his wise counsel and lectures. His hosts included the then local scholars and elders who included Sh. Said b. Rashid b. Kassim Al-Mandhry, Syd. AbuBakar b. Kassim Al-Masylah and Syd. Nassir b. Alawy Al-Masylah.

Maalim Saggaff describes Sh. Ali b. Abdalla as a short and stout person, very brave with a larger than life aura. He was always armed with a sword during his travels, and was always accompanied by his student, Sh. Mwinyi Kombo. Sh. Ali b. Abdalla was a highly respected ‘Alim, who was always on the move, teaching, guiding, advising, and very close to the people. He was always concerned about the welfare of the community.

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Maalim Saggaff narrates an incident when Sir William McKinnon bought a piece of land at Kengeleni, Mombasa, where he wanted to put up a church. Sh. Ali b. Abdalla as the Qadi of Mombasa was asked to sign the transfer of title to McKinnon. On realizing the purpose of the purchase, Sh. Ali b. Abdalla refused to sign the transfer documents. McKinnon forwarded his complaint to Syd. Barghash, who ordered Sh. Ali b. Abdalla to sign the transfer papers. Sh. Ali b. Abdalla flatly refused. Most likely this was the beginning of the differences between Sh. Ali b. Abdalla and Syd. Barghash. [5]

Reforms started by Sh. Ali b. Abdalla As a true Mujahid, he did not confine his classes to a select group. He was able to attract students from all over. He therefore changed the then prevalent tradition of segregating students according to their racial or ethnic backgrounds. And due to his constant travels along the coastline he had a bigger and wider reach. He therefore produced scholars who were not constricted or restricted by perceived barriers. They became reformers in their own rights as can be adduced from several sources such as that of Sh. Al-Amin b. Ali Mazrui, Sh. Muhammad Kassim Mazrui, Sh. Abdalla Swaleh Farsy, Ustadh Harith Swaleh, Prof. Idha Salim, Prof. Kai Kresse, Prof. F. S. Elmasri, Prof. Hassan Mwakimako and

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Prof. Randall Pouwels in their books and research papers. Majority of the East African scholars then tolerated local traditional beliefs, even if they went against the established Sunna, they played it safe so as not to attract the wrath of the elite in their respective societies. They wanted to live in both worlds at the same time. As an example, the lavish living style of Syd. Barghash gave room to a deviant Islamic practice during his reign [6]. Sh. Ali b. Abdalla fought hard to ensure this did not spread and pollute the true spirit and beliefs of Ahlu Sunna Wal Jamaa. It is against this background, and the fact that he preached a tradition other than Ibadhism, that Syd. Barghash jailed Sh. Ali b. Abdalla towards the end of his reign. Apparently he was not the only scholar who was in trouble with Syd. Barghash. Sh. Ali b. Khamis Al-Barwani (1852-1885) was also jailed and Syd. Ahmad b. Sumeyt (1861-1925) had to flee to save himself from the wrath of Syd. Barghash. [7] Upon his release by Syd. Khalifa when he took over as the Sultan, Sh. Ali b. Abdalla continued with his movements. May be like Sayyid Qutb (1906-1966) much later, during his detention by President Gamal Abdel Nasser (1918-1970) of Egypt, Sh. Ali b. Abdalla also had a lot of time to reflect on the Ummah while in jail. He became even more active on his release. He again threw caution to the wind. In the last six years of his life - from his release in 1888 to his death in 1894, Sh. Ali b. Abdalla

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gained a higher momentum. His sails were set and his radar focused. Restless as ever, he trotted on. Even if he had not been fully successful in his reform agenda then, he did lay the foundation stone for those who came after him. Thanks to his pioneering role, latter day reformers had beacons that they could rely on, he became their role model. A Chain of Reformers

During the reign of the Sultanate of Zanzibar, the Mazrui were a prominent community. They had been appointed as Qadi, Liwali (Governor) and Mudir (District Officer). Sh. Ali bin Abdalla bin Naf’i al-Mazrui (1825-1894) was one of the earliest and most visionary of pre-colonial Mazrui Qadi. He was widely traveled and patronized prominent ‘Ulamaa in the Middle East, especially the Hijaz. He also held the position of Qadi under various Sultans. Sheikh Ali bin Abdalla pioneered pre-colonial Mazrui scholarship while his progeny sustained its tradition in colonial and post-colonial Kenya. [3]

An ‘Alim gains recognition through his students. The higher the calibre of the students, the bigger is the recognition. Here are some of the students of Sh. Ali b. Abdalla [7], proving the diversity and spread of his students and the legacy he left behind:

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Sh. Muhammad b. Kassim Al-Maamiry (1850-1910) of Mombasa. As the senior most student, he took over the classes of Sh. Ali b. Abdalla in Mombasa on his death in 1894 thus transiting from student to teacher. He became the ‘Alim to his fellow students, like Sh. Suleiman Mazrui and Sh. Ahmad Mlomry. He was also appointed the Qadi of Mombasa. Sh. Muhammad Kassim Al-Maamiry once presided over an inheritance appeal case that was brought to him in Mombasa against a judgement that was made by Syd. Ahmad b. Sumeyt in Zanzibar. He ruled in favour of the appellant. Syd. Ahmad b. Sumeyt not only accepted Sh. Muhammad b. Kassim Al-Maamiry’s ruling, but in recognition of his ‘Ulamaa, he said, “These are the karama (magnetic pull) of Sh. Ali b. Abdalla. I did not have an opportunity to visit him in Mombasa while alive, and did not come even after his death. Please do take me to his grave, so that I can pay him homage.” [4] This was the highest order of mutual respect between these two great East African Scholars.

Sh. Suleiman b. Ali b. Khamis b. Said Mazrui of Mombasa who became the Qadi of Mombasa

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(1910-1932) and later as Chief Qadi (1932-1937). When Sh. Ali b. Abdalla was serving in Barghash’s jail, Sh. Suleiman would travel to Pemba to hold brief in his Darsas. During his return trips, he would stop-over in Zanzibar to study under the feet Syd. Ahmad b. Sumeyt. This was in recognition of his two ‘Ulamaa. [7]

Sh. Suleiman b. Ali b. Khamis b. Mbaruk Mazrui of Takaungu (Kilifi) – became Qadi of Takaungu (1895-1910). He was not only a student of Sh. Ali b. Abdalla, but also a son-in-law.

Sh. Rashid b. Ali b. Rashid Al-Mandhry (d.1926) of Mombasa. He became the Imam of Mandhry Mosque. He was appointed as Qadi of Lamu (1922-1925).

Sh. Nassor b. Ahmad b. Muhammad Mazrui of Takaungu – became Qadi of Malindi, Takaungu, then back in Malindi (1906-1946).

Sh. Khalfan b. Abdalla Mazrui of Takaungu – became Qadi of Takaungu (1918-1925).

Sh. Ahmad b. Muhammad Mlomry of Zanzibar (1873-1936) – one of his students was Sh. Abdalla Swaleh Farsy (1912-1982).

Sh. AbduShakur b. Muhammad b. AbduRazak (1831-1921) of Zanzibar, a Shafi Scholar from the Bohra Community.

Sh. Ali b. Abdalla b. Ali Al-Mandhry (d.1916) from Pemba Islands of Zanzibar. He took over Sh. Ali b. Abdalla’s classes in Pemba.

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Sh. Muhammad Hirji (d.1915) of Zanzibar, a Sunni scholar from the Khoja Community. He also studied under Syd. Ahmad b. Sumeyt.

Sh. Muhammad b. Ahmad Al-Murony (d.1890) of Zanzibar. He was one of the Zanzibar scholars.

Sh. Hamdan b. AbdulKadir Kahtany (d.1916) of

Zanzibar. He was one of the Zanzibar scholars.

Sh. Umar b. Stambul b. Abi Bakri (1854-1910) of Tanga. He became the Qadi of Tanga.

Sh. Shehe b. Sero (d.1909) of Tanga. He was instrumental in converting so many to Islam in the greater Tanga region.

Amongst Sh. Ali bin Abdalla’s students who produced later day reformers are:

o Sh. Suleiman bin Ali Khamis Said Mazrui (1867-1937)

of Mombasa – the first Mazrui Chief Qadi of Kenya in 1932. Through Sh. Suleiman, the foremost East African reformer, Sh. Al-Amin bin Ali Mazrui, was raised and trained. Sh. Al-Amin also trained under the Zanzibar scholars, Syd. Ahmad bin Sumeyt (1861-1925) and Sh. Abdalla Bakathir (1860-1925). Sh. Al-Amin in turn trained the next generation of reformers – Sh. Muhammad Kassim Mazrui (1912-1982) and Sh. Abdalla Swaleh Farsy (1912-1982). The three reformers, Sh. Al-Amin b. Ali, Sh. Muhammad Kassim and Sh. Abdalla Farsy became Chief Qadi of Kenya during their respective times. They in turn produced the next generation of reformers.

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In late 1932, Sh. Suleiman bin Ali bin Khamis was appointed the first Mazrui Chief Qadi in the colonial era. Sh. Suleiman held the position of Chief Qadi from 1932 to 1937. His tenure represented the beginning of Mazrui power in the colonial state. There was grumbling in the Muslim community over the inevitable rise of the Mazrui. Upon his retirement, Sh. Suleiman favored and supported the appointment of his nephew and son-in-law, Sh. Al-Amin bin Ali bin Nafi al-Mazrui (1891-1947) to Qadi-ship. [3]

Sheikh Al-Amin bin Ali bin Naf’i al-Mazrui

Perhaps the most popular and well-documented

Qadi during colonial Kenya was Sh. Al-Amin bin

Ali bin Naf’i al-Mazrui. Studies on the Sheikh

reveal that he was largely associated with

directing, advancing, and dominating the Islamic

intellectual tradition and Islamic modernism in

Kenya. There was no doubt that Sh. Al-Amin had

patronized some of the most prominent and well

respected ‘Ulamaa, including his father and his

father’s contemporaries like Syd. Ahmad b.

Sumayt and Sh. Abdalla Bakathir. With an

insatiable search for knowledge, Sheikh Al-Amin

acquainted himself with the ideas of Imam Ibn

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Taymiyya and Sh. Muhammad Abdu to sharpen

his already critical contributions to Islamic social

discourses in Kenya. Sh. Al- Amin’s reign as Qadi

can be regarded as the most eventful period in

the history of Chief Qadi-ship. Inducted into an

official government position in 1910 as a clerk to

the Qadi of Mombasa, he rose through the ranks

to acting Qadi, full-fledged Qadi, and then the

Chief Qadi. During his rise, he interrupted his

services to the government when he briefly

resigned, from 1919 to 1921, to teach Arabic at

the Arab school in Mombasa. He returned to

Qadi-ship and government service in 1924. His

illustrious career can lead to the conclusion that

his appointment was conducted smoothly and

was unanimously accepted in the community. [3]

Sh. Al-Amin was an indefatigable reformer who fought elements within Islam and from outside. In a number of his articles in al-Islah he constantly sought to show that Islam was not responsible for the backwardness of Muslims, but it was the betrayal of Islam by Muslims that was responsible for the state of affairs of Muslims. [8]

o Sh. Ahmad bin Muhammad Mlomry (1837-1936) was one of the Zanzibari students of Sh. Ali bin

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Abdalla. Amongst the students who turned into reformers was Sh. Abdalla Swaleh Farsy. As can be noted, Sh. Abdalla Farsy first became a student of Sh. Mlomry in Zanzibar. He later travelled to Mombasa to study under Sh. Al-Amin. He thus received reform credentials from both scholars. A study of East African scholars would be incomplete without reference to Sh. Abdalla Farsy’s history of East African “Ulamaa. [7]

Comparative temperaments of the East African reformers: Both Prof. Kai Kresse in his paper Swahili Enlightenment? [9], and Prof. Mohamed Bakari in The New ‘Ulamaa in Kenya [10] contend that latter day reformers who studied abroad, mostly in Middle East Universities are more radical, and that they represent reformist doctrines of their respective host institutions. I would like to present a different outlook. I would like to display the reformers in the following categories:

Scholars who trained both locally and overseas – the best examples are Sh. Ali b. Abdalla Naf’i (1825-1894) who trained in Mombasa and Mecca; Syd. Ahmad b. Abubakar b. Abdalla b. Sumeyt (1861-1925) who trained in Grand

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Comoro, Zanzibar, Hadhramut, Istanbul, Cairo at Al-Azhar and Mecca; Sh. Abdalla b. Muhammad b. Salim Bakathir (1860-1925) who studied in Lamu, Zanzibar and Mecca; Sh. Ahmad bin Muhammad Mlomry (1837-1936) who trained in Mombasa, Zanzibar, Sham (Syria), Egypt and Mecca. Sh. Harith Swaleh who studied in Lamu, Al-Azhar in Cairo and Khartoum (Sudan).

Scholars who were trained locally by the above group. This group of scholars received their training under the feet of their ‘Ulamaa and had to crisscross from one local Centre of learning to another within East Africa – the best examples being Sh. Suleiman b. Ali Mazrui (1867-1937) who trained in Mombasa and Zanzibar, Sh. Al-Amin who trained in Mombasa and Zanzibar; Sh. Muhammad Kassim Mazrui (1912-1982) who studied in Mombasa and Zanzibar; and Sh. Abdalla Swaleh Farsy (1912-1982) who studied in Zanzibar and Mombasa.

Scholars who studied locally under locally trained ‘Ulamaa. The best examples are Syd. Abdulrahman b. Ahmad Saggaf (1844-1922). He was the first Kenya colonial era Sheikh-al—Islam and Sh. Mohammed bin Omar Bakore who was appointed as the Chief Qadi on the death of Syd. Abdulrahman Saggaf. The title had thus changed from Sheikh-al—Islam to Chief Qadi.

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Scholars who studied overseas with little local training. The best examples are Sh. Ahmad Msallam who on completion of local Madrasa education found his way to Omdurman Islamic University (Sudan); Sh. Nassor Khamis from local Madrasa to Madina University; and Sh. Ali Shee from local Madrasa to Khartoum (Sudan).

Scholars who trained in secular and religious studies both locally and overseas. The best examples are Prof. Muhammad Salim Badamana (b. 1947) who trained as a Veterinary Scientist (Kenya, Iraq and UK) and in Islamic Studies (Kenya and Sudan); and Sh. Hammad Muhammad Kassim Mazrui (b. 1950) who trained in Physics and Mathematics (Iraq and Saudi Arabia) and in Islamic Studies (Kenya, Saudi Arabia and Nigeria).

The first group was both conservative and radical. Prof. Elmasri says, “It is the paradox of Sh. Al-Amin that in socio-economic and political matters he was a radical, but in theological and juristic matters he was decidedly a conservative.”*8] With local and overseas exposure they were able to create a paradigm shift without seriously rocking the boat. This is where both Sh. Ali b. Abdalla and Syd. Ahmad b. Sumeyt were able to start reforms on basically a

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more diplomatic format. They were highly respected by their respective colonial governments and attracted many students from all over. They left a lasting legacy. Sh. Ali bin Abdalla waged continual ideological wars against the Al-Busaidi ruling class and was instrumental in changing the thinking and practice of a number of people from Ibadhism to main stream Sunni. He wrote treatises defending Shafi beliefs. He had a flair for debates, a trait that has been passed over to his son, Sh. Al-Amin b. Ali, and later on to his grandson, Prof. Ali Al-Amin Mazrui. [11]

The second group acquired the temperaments of their “Ulamaa. They were conservative and radical to a certain degree. They became very popular, attracted respect from peers, government and the locals. They had a wider local reach, produced scholars and reformers. Their radicalism attracted respect and contempt in equal measures. They became pamphleteers and authored several booklets. Sh. Al-Amin produced weekly pamphlets called Al-Saheefah and later on Al-Islah (a collection of some articles were later published as a book by Sh. Muhammad & his brother Sh. Rashid Kassim Mazrui called Uwongozi. This has been translated as Guidance by Sh. Al-Amin’s grandson, Mr.

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Muhammad bin Yusuf of Canada. Sh. Al-Amin published several books both in Kiswahili and some in Arabic. Sh. Al-Amin waged a relentless war against Qadianism (The Ahmadiya). His campaign curbed the spread of Qadianism in East Africa. He was instrumental in the education of the girl-child whose education at that time was deemed Haram. Sh. Al-Amin has become the subject of researchers far and wide. Sh. Muhammad Kassim Mazrui published a

monthly pamphlet called Sauti ya Haki. He also

has several books to his credit. Sh. Muhammad

Kassim became the subject of Dr. Kai Kresse’

research on: “Swahili Enlightenment? East

African Reformist Discourse at the Turning Point:

The Example of Sheikh Muhammad Kassim

Mazrui”. [9]

Sh. Abdalla Swaleh Farsy published a number of books including the translation of the Qur’an. He carried on the reform agenda of his ‘Ulamaa especially the war on Qadianism. [8]

The third group of scholars was traditionalist. Even though they produced many students who

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became scholars in their own rights, they did not have reform credentials.

The fourth group of scholars was radical. These

latter day reformers who studied abroad, mostly in Middle East Universities are more radical. They are always in a hurry. They have no time or stomach for conservative, diplomatic or traditional approaches. They are rightly described by Dr. Kresse and Dr. Bakari as representing reformist doctrines of their respective host institutions [9 & 10]. That is why they are always in conflict with the local thinking.

The fifth group has had an exposure of both worlds – local and overseas, religious and secular. They have a cooler temperament, they have a grasp of local traditions and their reform credentials are very diplomatic in nature. In their approach they do not ruffle feathers, a much quieter approach. They are more effective than the radicals.

Ijaza, Silsila and the University Degree

An Ijazah (Arabic: اإِلجاَزة ‎) is a certificate used by Sunni, Shia, and Sufi Muslims to indicate that one has been authorized by a higher authority to transmit a certain subject or text of Islamic knowledge. This usually implies that the student

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has learned this knowledge through face-to-face interactions "at the feet" of an authorized teacher with an unbroken chain [isnad] back to Prophet Muhammad. "While academic excellence and mastery of the discipline is required, the ijazah system first and foremost seeks to vet students for high moral character and purity of heart". In a formal, written ijazah, the teacher granting the certificate typically includes an isnad containing his or her scholarly lineage of teachers back to the Prophet through Companions, a later venerable Sheikh, or the author of a specific book. [12]. Silsila (Arabic: سلسلة‎) is an Arabic word meaning chain, often used in various senses of lineage. In particular, it may be translated as "(religious) order" or "genealogy". Centuries ago, Arabia did not have schools for formal education. Students went to masters who taught them. Upon completion of their study, they received Ijazah (permission) which acted as the certification of education. A graduate then acted as a master having his own students. This chain of masters was known as Silsila. Somewhat analogous to the modern situation where degrees are only accepted from recognized universities, the certification of a master having a verifiable chain of masters was the only acceptable legitimation. [13]

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disciple Sh. Muhammad b. Kassim Al-Maamiry; Sh. Suleiman b. Ali Mazrui, Sh. Al-Amin b. Ali Mazrui and Sh. Muhammad Kassim Mazrui who made the Mazrui Mosque as their Centre; Sh. Rashid b. Ali b. Rashid Al-Mandhry who made Mandhry Mosque his Centre; Sh. Muhammad b. Ahmad Al-Bereky who made Masjid Mbaruk and later Masjid Azhar, Baghani as his Centre.

Zanzibar - was also universal and attracted students from all over East Africa. Syd. Ahmad b. Sumeyt and Sh. Abdalla Bakathir attracted students from all over. So many students would go for higher studies under the feet of these two ‘Ulamaa. One main Centre was Masjid Ghofu where Sh. Ali b. Abdalla, Sh. Ahmad Mlomry and later Sh. Abdalla Farsy taught. Mombasa and Zanzibar established a tradition like that of an exchange program where students once qualified in one Centre would feel compelled to cross over to the other Centre of excellence. Notable migration included Sh. Suleiman b. Ali b. Khamis, Sh. Al-Amin b. Ali and Sh. Muhammad Kassim who crossed over from Mombasa to Zanzibar; while Sh. Ahmad Mlomry and Sh. Abdalla Farsy crossed over from Zanzibar to Mombasa.

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The first generation of school teachers during the colonial government along the Kenyan coast trained in Zanzibar. Likewise the first generation of technical personnel was trained in Mombasa at Mombasa Institute of Muslim Education (MIOME), later becoming Mombasa Polytechnic, this is the present day Mombasa Technical University. [18]

Grande Comoro - was an inward looking learning Centre. Scholarship was more of a closed family network.

Lamu - also became a Centre though initially it was more inwards looking. Riadha Mosque in earlier days was more localized drawing its students from within – refer to Kadara Swaleh’s paper [22]. Unfortunately a misconception has been created in the works of Prof. M. Bakari [10], Prof A. Sumeyt [23] and Dr. AbdulKadir Hashim [24] in their respective papers while trying to promote the status of the Riadha Mosque. They contend that Sh. Al-Amin b. Ali Mazrui was a student at the Riadha Mosque. Sh. Al-Amin studied under the feet of Sh. Suleiman b. Ali Mazrui in Mombasa, and under the feet of Syd. Ahmad b. Sumeyt and Sh. Abdalla Bakathir in Zanzibar. Sh. Suleiman Mazrui himself was a student of Sh. Ali

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Sh Ali b. Abdalla’s Family Sh. Ali b. Abdalla married four wives. He left behind eight children and several grandchildren. He left behind a generation of scholars and descendants who have left a mark in society. To mention just a few of his descendants:

Sh. Al-Amir b. Ali b. Abdalla – a scholar, through the first wife, Bi. Hamida binti Abdalla

Sh. Al-Amin b. Ali b. Abdalla – a scholar and reformer, through the second wife, Bi. Salma binti Syd. Muhammad Shatry. Sh. Al-Amin’s birth and status was predicted by Sh. Ali b. Abdalla’s ‘Ulamaa in Mecca. One of his teachers had told him, “You will Insha’Allah give birth to a child who will be an ‘Ulamaa of equal or even higher status than you. But! He will be born in a very difficult and challenging environment.” *4+. It did come to pass!

Sh. Harith Al-Amin Mazrui – The last Mazrui Liwali

Prof. Ali A. Mazrui – Director, Institute of Global Cultural Studies, Binghamton University, NY in the US.

Prof. Alamin M. Mazrui – Professor of Linguistics at Rutgers University, USA.

Prof. Kim-Forde Mazrui – Professor of Law, Virginia University, USA.

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Ms. Lubna M. Mazrui – Specialist - Visual Impairment, Special Needs Education, Kenyatta University, Kenya

Dr. Zayana M. Al-Aisri - Petroleum Geochemist at

Petroleum Development , Oman Ghalib Yusuf Tamim – Telecomms Engineer and

author of this paper, Nairobi, Kenya. Muhammad bin Yusuf – System Analyst, Toronto,

Canada. Ms. Fahima Muhammad Ali Al-Mandhry,

Educationist and retired Inspector of Schools, Kenya.

Ms. Swafiya Muhammad Salim Al-Mandhry - Certified Public Accountant (CPA), Kenya.

Ms. Alya Al-Amin Mazrui - Teacher, Islamic Fashion Designer, Mombasa Kenya

Zanzibar descendants – through the third wife, Bi. Alawiya binti Syd. Ahmad

Takaungu & Kaloleni (Mombasa) descendants – through the fourth wife, Bi. Hindu binti Khamis b. Ali Mazrui. The daughter, Bi. Khadija binti Ali b. Abdalla was married to the Takaungu Scholar Sh. Suleiman b. Ali b. Khamis b. Mbaruk Mazrui.

Sh. Ali bin Abdalla’s Legacy Amongst Sh. Ali bin Abdalla’s legacy are the following:

o Tafsir Jalaaleyn – While preparing for their trip to Mecca for studies, Sh. Ali bin Abdalla wrote

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in a book written by Sh. Muhammad b. Ali b. Muhammad Al-Mandhry, the then Ibadhi Qadi of Zanzibar during Syd. Majid’s reign. 2. Sherhe “Dalailil Khairat” 3. A treatise on “Shamailit-Tirmidhy” 4. Tarjama of “Ahlil Badr”

o A piece of agricultural land that was inherited by his son, Sh. Al-Amin bin Ali, became the source of fun and funds many years after his death. This Shamba is where Sh. Al- Amin would retreat, farm, plant seedlings and flowers that he brought from all over as a hobby. He found peace in gardening and beauty in flowers. With his passion for beauty, he would express his love and romance to a young wife by cutting fresh flowers early in the morning after Fajr prayers. He would then arrange the flowers in a flower-vase and place the vase in the bedroom. The aroma and scent would permeate and fill the room as an expression of love and tenderness to this young wife he married when he was already at an advanced age. This piece of land would later give way to the Kenya Oil Refinery. The compensation paid by the colonial government would buy a house whose rent supported the young widow and all Sh. Al-Amin’s daughters. When the daughters were all married with several grown up children,

Alim

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The other son, Sh. Hammad Muhammad Kassim has been a teacher of Physics, Mathematics and Islamic Religious Knowledge at Sh. Khalifa bin Zaid Secondary and Technical High School in Mombasa. He then joined the Kenyan Judiciary as a Qadi of Lamu (1992-1995), Qadi of Nairobi (1995-2002) and Chief Qadi of Kenya (2002-2010). Sh. Hammad has picked the character portraits of the father.

Sh. Ali b. Abdalla Syd Ahmad b. Sumeyt (1825-1894) (1861-1925)

Sh. Al-Amin b. Ali Mazrui (1891-1947) with his Guardian, Teacher & Father-in Sh. Suleiman Mazrui (1867-1937)

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Sh. Muhammad Kassim Mazrui Sh. Abdalla Swaleh Farsy (1912-1982) (1912-1982)

Syd Majid b. Said Syd. Barghash b. Said Syd. Khalifa b. Said (r.1856-Oct.1870) (r.1870-Mar.1888) (r.1888-Feb.1890)

***

GLOSSARY

Sh. – Sheikh Syd. – Sayyid r. – Reign/ ruled b. – Born d. – Death

***

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NOTES: Research Methodology For my research, I looked into the intellectual make-up of Sh. Ali bin Abdalla, the environment that shaped his thinking, his studies leading into becoming a scholar in his own right, life challenges, his students who evolved into scholars and reformers in their later years and the legacy he left behind. I used various modes of data collection:

Books and research papers from different scholars and researchers

Several books mention in passing Sh. Ali bin Abdalla

There is need to delve deeper into these books and scholarly papers and bring out those qualities that shaped future scholars and reformers

Careful analysis was carried out to bring out the gems in the life of this foremost reformer

Interviews – Elders, scholars, local historians and others along the East African Coast especially in Mombasa, Takaungu, Zanzibar and Dar-es-Salaam.

Even though Sh. Ali bin Abdalla passed away in 1894 long before any of the living elders were born, he left a living legacy that can be tapped from elders, scholars and historians.

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It is only in reaching these sages and interview them that we can be able to pick valuable gems from their wisdoms.

Out of the data collected from the interviews, I test the information against documented empirical data so that what eventually is published becomes a true reflection of Sh. Ali bin Abdalla as to the role he played in shaping a reform agenda.

******************

Bibliography 1. Sh. Al-Amin bin Ali Al-Mazrui – “The History of the Mazrui

Dynasty of Mombasa” – Translated and annotated by J. McL. Ritchie

2. Ghalib Yusuf Tamim – “Maisha ya Sh. Al-Amin bin Ali Mazrui (1891-1947)“

3. Hassan Mwakimako- “Conflicts and tensions in the appointment of Chief Kadhi in Colonial Kenya 1898-1960s“

4. Sh. Rashid b. Abdalla Mazrui (b.1934) - Interviewed at his residence in Takaungu on 25th & 26th May 2013. Sh. Rashid learnt most of the history of the Mazrui from his father Sh. Abdalla Muhammad Abdalla Rashid Salim Abdalla Zahor Mazrui (1895-1969). Sh. Abdalla was one of the eminent scholars of Takaungu.

5. Maalim AbdulRahman Saggaff (b. 1920) - Interviewed at his residence in Mombasa on Friday 24th May 2013. Maalim Saggaff as is popularly known was brought up by Sh. Al-Amin b. Ali Mazrui. Maalim Saggaf is an authority on the History of Mombasa.

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6. http://www.zanzibar.net/history/wealth_of_the_sultans. 7. Sh. Abdalla Swaleh Farsy –“ Baadhi ya Mashekhe

Wakubwa wa Ki-Suni wa Mashariki ya Africa” 8. Prof. F. H. Elmasri – “Sheikh al-Amin bin Ali al-Mazrui and

the IsIamic Intellectual Tradition in East Africa” - JOURNAL Institute of Muslim Minority Affairs Vol. 8 No.2 July 1987

9. Dr. Kai Kresse – “Swahili Enlightenment? East African Reformist Discourse at the Turning Point: The Example of Sheikh Muhammad Kassim Mazrui”

10. Prof. M. Bakari – “The New ‘Ulema in Kenya in Islam in Kenya” - Proceedings of the National Seminar on Contemporary Islam in Kenya.

11. Prof. Ali A. Mazrui – “Growing up in a Shrinking World: A Private Vantage Point in Journeys through World Politics – Autobiographical Reflections of Thirty-four Academic Travellers”

12. http://en.wikipedia.org/wiki/Ijazah 13. http://en.wikipedia.org/wiki/Silsilah 14. http://www.youtube.com/watch?v=cDfO46rl0_g&feature

=endscreen&NR=1 15. Sh. Al-Amin bin Ali Mazrui – “Tafsiri ya Qur’ani Tukufu, Al-

Faatiha – Al-Baqqara” - Dibaji (Forward) written by Sh. Muhammad Kassim Mazrui.

16. Sh. Abdalla Swaleh Farsy – “Tafsiri ya Qur’ani Takatifu” 17. Ustadh Harith Swaleh – “Chaguo la Wanavyuoni“ 18. Chaly Sawere – “Multiple Mazrui: Scholar, Idealogue,

Philosopher and Artist Society for the Study of Islamic Philosophy and Science”

19. Prof. Ahmed I. Salim – “Sheikh Al-Amin bin Ali Al-Mazrui: His career and impact in East African Islam”

20. Dr. John M. Mwaruvie – “The Ten Miles Coastal strip: An Examination of the Intricate Nature of Land Question at Kenyan Coast” - International Journal of Humanities and Social Science Vol. 1 No. 20; December 2011

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This book was initially a research paper for a project on “Leadership in East Africa: Christian Evangelism and Islamic Reform” initiated by Prof. Abdukader Toyubi of the University of Cape Town (UCT). Ghalib submitted his project proposal to UCT and presented it at a workshop in Limuru organised by Prof Toyubi. He gave a lecture on “The Life and Times of Sh. Ali b. Abdalla” at Mazrui Mosque on 31st December, 2013 at the invitation of Ustadh Athman Naaman. Sheikh Ali bin Abdalla bin Naf’i Mazrui (1825–1894) was and continues to be one of the most important role models of the East African Muslim Reformers. Islamic revival as well as proper Islamic upbringing necessitate the having of a role model as evidenced by Allah (S.W.) and the manner in which He sent His Messengers who were constantly of outstanding and exemplarily virtuous characters to the extent of them being exempt from sin, Maa’sumin (infallible) with the intent of providing communities with ideal examples of piety and morality to be emulated.

Sh. Ali bin Abdalla comes from a family of distinguished Islamic scholars in East Africa. He travelled widely throughout East Africa propagating his beliefs, establishing Islamic centres and mosques and leaving a trail of competent Muslim students to be the reformers of their time.

Ghalib Yusuf Tamim Baalawy was born in Mombasa, Kenya on Sunday 29 Jumaada al-Thaany 1372 A.H. (15 March 1953). His research interest is in Science in the Qur’an with special bias in Embryology, Astronomy & Mathematics; and also in the History of Islamic Scholarship in East Africa. Ghalib’s other books include Sh. Al-Amin Mazrui’s biography titled “Maisha yaSh. Al-Amin b. Ali Mazrui (1891-1947)”; a Pilgrimage Guide “Hajj & Umrah – Step by Step”; a biography of a down-to-earth lady philanthropist “Lulu Ya Takaungu – Ramla Rashid Abdalla Mazrui”; and an IRE book, Learning is Fun Series “Prayer by the Road Side.”